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REYNOLDS HISTORICAL GENEALOGY COLLECTION
ALLEN COUNTY PUBLIC LIBRARY 3 1833 00075 1047
Digitized by the Internet Archive in 2019
https://archive.org/details/firstchurchoffai00demi
THE FIRST CHURCH of FAIRFIELD Conni.
BEING A BRIEF ACCOUNT OF THREE HUNDRED AND TWENTY THREE YEARS IN THE FIRST CHURCH, CONGREGATIONAL, OF FAIRFIELD, CONNECTICUT
by WILBUR STONE DEMING
Published by CUTTING & WOODS, INC. Bridgeport, Conn. 1963
٢٠١٩٦
1912500
Dedicated to the memory of FRANK SAMUEL CHILD
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294-61-8
The Church
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Preface
In the year 1910 Dr. Frank S. Child, a former minister of the First Church in Fairfield published a book entitled, "An Old New England Church." It is a book of one hundred and sixty-five pages and tells the story of the "First Church, Congregational" from the day of its founding in 1639 to the year of publication, 1910. The book is now out of print but a few copies are in the homes of some of the church members.
The first three chapters of the present volume are a simple summary of Dr. Child's history. All credit is due to him for his careful research and vivid writing. Dr. Child was the pastor of the First Church from 1888 to 1920. During his pastorate he had a tireless pen and wrote a number of books and pamphlets touching on Fairfield and the religious history of Connecticut. Thus it has seemed appropriate to dedicate this present volume to the memory of Dr. Child.
Fairfield has every reason to take pride in the fine building of the Historical Society, located beside the church, with its library and his- torical treasures. There are many residents of Fairfield keenly interested in the early history of their community. There are also new members, uniting with the First Church year by year, coming from other com- munities or other states. They naturally are not familiar with the past history of the First Church.
It is with such thoughts in mind that the present writer has set out to summarize the main events of the last half century in the life of the First Church and thus help to bring Dr. Child's book up to date. This decision has been taken with the approval of the Board of Deacons and Deacon- esses. The writer hopes that the present volume will help new church members to become better acquainted with the background of the church. It has been left to his best judgment as to what items should be included in this brief summary.
The writer gladly acknowledges his indebtedness to a number of people who have kindly volunteered suggestions or contributed information of interest. Among them are the following: Rev. John M. Deyo, Rev. Henry E. Robinson, Leonard A. Beadle, Roger P. Welles, Mr. and Mrs. Matthew R. Blish, Mrs. Harold C. Mckay, Jr., and Mrs. Ruth C. Pillsbury.
The writing of this book has been a labor of love. No one can approach such a task without coming to have a greater appreciation of the years that are gone and of the men and women whose sacrifices and services have given us our great American and Christian heritage.
WILBUR S. DEMING
Fairfield, Connecticut
March, 1963
FIRST CHURCH OF CHRIST FAIRFIELD, CONNECTICUT 1639
Pastors
Rev. John Jones
1644-1664
Rev. Samuel Wakeman 1665-1692
Rev. Joseph Webb 1694-1732
Rev. Noah Hobart 1733-1773
Rev. Andrew Eliot 1774-1805
Rev. Heman Humphrey, D.D., LL.D. 1807-1817
Rev. Nathaniel Hewit, D.D. 1818-1827
Rev. John Hunter 1828-1834
Rev. Lyman II. Atwater, D.D., LL.D. 1835-1854
Rev. Willis Lord, D.D., LL.D. 1854-1856
Rev. Alexander McLean, D.D. 1857-1866
Rev. Edward E. Rankin, D.D. 1866-1879
Rev. George S. Burroughs, D.D., LL.D. 1880-1884
Rev. John E. Bushnell, D.D. 1884-1888
Rev. Frank S. Child, D.D. 1888-1920
Rev. Claris Silcox 1920-1923
Rev. John H. Grant
1923-1938
Rev. David P. Hatch
1938-1958
Rev. Henry E. Robinson, D.D. 1958-
الولاسجل
الصالاتى: للحم الله
Contents
I. The First Two Centuries I
2. The Nineteenth Century 14
3. Church Buildings, Etcetera 23
4. The Closing Years of Dr. Child's Pastorate 35
5. The Outreach of the Church 44
6. The Coming of Mr. Silcox 50
7. The Parish House 57
8. Mr. Grant's Pastorate 65
9. The Tercentenary Celebration 76
IO. The First Decade of Mr. Hatch 80
II. The Parsonage 91
12. The Later Years of the Hatch pastorate 96
13. The Passing of the Society 106
14. The Beginning of Dr. Robinson's Pastorate IIO
15. The Long Range Plans II7
Index 127
Summary of Dates I33
Illustrations
THE
The Church frontispiece
The 1747 Church
12
Court House, Church and Jail
16
Fifth House of Worship
30
The Parish House
56
The Five Pastors 75
The Two Parsonages 90
The New Wing and Chapel
116
An Air View of the Church Buildings 132
THE FIRST CHURCH of FAIRFIELD
LIVE LIBET, CHRTEEN
THE FIRST CHURCH OF FAIRFIELD
Chapter One
THE FIRST TWO CENTURIES
Z THE YEAR 1639 Roger Ludlow purchased from the Indians a tract of land called Uncoa, a transaction that was later confirmed by the General Court of Connecti- cut. His purpose was to organize a settlement which would provide civil and religious liberty to the residents who settled in what is now called Fairfield. The name Fairfield was given in 1645 to an area stretching from the Stratford line on the east to the Norwalk line on the west and extending twelve miles inland from the coast. The name given to the first ecclesiastical organization established here was "The Prime Ancient Society." It was on May 25th, 1685 that the General Court granted a patent to the proprietors, thus confirming the quit-claim deed previously executed by the Indians.
Ludlow became the Lieutenant-Governor of Connecticut and clearly was a man of energy and vision. He and those associated with him shaped the life of the early colony in such a way that political and religious affairs were closely identified. We need to use our imagination in order to picture in our minds the group of log cabins situated around the village green. Gradually the borders were extended so that the settlers later became scattered throughout the parish.
The early name given to the church was "The Church of Christ." In fact that name was used during the first two centuries of the church's history. Dr. Child was unable to find any church resolution that added the word "Congregational" to the name of the church. The title, "Prime Ancient Society" was used to describe the business activities of the parish whereas the name "Church of Christ" had reference to the spiritual activities of the members. There were two separate organizations.
In the earliest days all property owners in each settlement were expected to share the burden of taxation for the support of the Established Religion. Many of the early settlers were Christian men and women who had chosen exile rather than withstand religious persecution in the home country. They paid a price for their venture into a new land.
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Roger Ludlow left his stamp upon Fairfield in many ways. For twenty-four years he gave faithful service to the people of Connecti- cut and Massachusetts. He helped to lay out the original settlement in Fairfield. He assisted in the labors of developing a wilderness home. In later life, however, he returned to England where he took service under Cromwell.
The first church building was a log cabin built probably in the year 1640. It was used both as a town hall and for public worship. Among the original church members we find the names of Andrew Ward, Jehue Burr and Nathan Gold. Later we find other names such as Hill, Hull, Barlow, Buckley, Pinkney, Perry, Jennings, Jesup, Sturges, Sherwood, Osborn, Rowland, Pell, Wheeler, Silliman, Wakeman, Read, Bradley, Sanford, Adams, Lockwood, Morehouse, Hoyt, Cable, and many additional names later on.
Dr. Child suggests that the first period in the life of the church extended from the coming of Roger Ludlow in 1639 to the Saybrook Synod in 1708. The principles governing the church in those early years are stated in Hooker's "Survey." Thus a church has God for its "efficient cause,", visible saints for its "material cause" and a church covenant as its "formal cause." Each congregation has full authority over its own affairs. Ordination is a solemn occasion where a man is called by a particular congregation. All children of church members are to receive baptism. A Consociation of churches is to be summoned when there is need for the giving of counsel or admonition.
Concerning his "Survey" Hooker wrote, "In all these I have leave to profess the judgement of the elders on the river, New Haven, Guilford, Milford, Stratford and Fairfield. At a common meeting in Cambridge on July first, 1645 I was desired by them all to publish what I now do." Thus it is clear that the Fairfield church was in good standing among the sister churches in 1645.
As time passed there was an influx of new families coming into Connecticut with ideas somewhat different from those of the original settlers. Time had modified the views of some of the early planters. Hence when the desire was expressed by non-church members to have their children baptized it created difficulties. There was a growing feeling that such a course was desirable.
Therefore in 1668 the General Court requested the pastors in Norwich, Guilford, Wethersfield and Fairfield to meet at Saybrook and consider the controversial issue of infant baptism. This meeting produced a document known as the Half-way Covenant, permitting
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the baptism of children whose parents were not church members in full standing.
It was a movement toward toleration. It had the cordial approval of Samuel Wakeman, the Fairfield pastor. It became the practice for some people to "own the Covenant," have their names inscribed in the parish register, take part in transacting church business and pre- sent their children for baptism. It amounted to an acceptance of Christ on the part of an individual without, however, professing conversion or submitting oneself to church discipline.
Although this procedure brought an increase in the membership of the parish, it also became a divisive factor in some cases. Never- theless the Half-way Covenant practice prevailed in Fairfield for about a century and a half. Candidates for the pastorate were care- fully examined upon the issue so that there would be harmony between pastor and people.
The Half-way Covenant was an indication of the decline in spir- itual fervor that was characteristic throughout the colonies in the second and third generation. For example, Mr. Wakeman preached a sermon before the General Court in Hartford in 1683 calling atten- tion to the unhappy religious conditions prevailing in Connecticut. In 1696 Mr. Wakeman was appointed by the General Court as a member of a delegation to give counsel to the church members at Windsor where serious parish problems had arisen.
It was partly in response to this unhappy religious situation that a movement developed to establish a college in the colony. A group of ten clergymen met in New Haven in 1700 to discuss the possible establishment of a college. Among them was the Fairfield pastor, Mr. Webb. The primary objective for such a college was to be the training of young men for the Christian ministry. Out of this dis- cussion there came the beginnings of Yale College.
Dr. Child suggests that the second period in the life of the Fair- field church extended from the Saybrook Platform of 1709 to the disestablishment of the State Church in 1818. This was a century of great upheavals and struggle, including the Revolutionary War. There were many battles between the established religion and dis- senters, between patriots and Tories, between Congregationalists and Episcopalians.
It was in 1708 that the Legislature moved that a Synod be con- vened in Saybrook. The delegates from the churches met on Sep tember 9th of that year. Out of this meeting there came the Saybrook
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Platform, dealing with certain articles of Christian faith and the issues of church discipline.
Thereupon the Court ordered the General Association of Con- necticut ministers to prepare the Saybrook Platform for publication. The printing was done in New London and was the first book pub- lished in Connecticut. An issue of 2000 copies was paid for by the Colony and 327 copies were distributed in the Fairfield area by Lieutenant-Governor Gold. The Saybrook Platform was approved at a Consociation Meeting held in Stratfield on March 16th, 1709. Rev. Joseph Webb, Deacon John Thompson and Mr. Samuel Cobbet represented the Fairfield church at that meeting.
In general the Saybrook Platform relieved the political authorities from any obligation to interfere with ecclesiastical matters. It pro- vided for county associations and a general association for all the Connecticut churches. Periodic meetings were to be held in which the clergy could discuss matters of common interest to the churches, as for example, the licensing and ordination of ministers. Thus, in a genuine sense, Connecticut came to have a Presbyterianized type of Congregationalism.
The Saybrook Platform imparted a vigorous impulse to the spiritual life of the Connecticut churches. Town officials went about their town affairs while the church members looked to their clergymen and church committees for leadership. Nevertheless the property- holders in the various parishes continued to be taxed for the support of the Established Religion unless they could present a certificate certifying that they were worshipping in some other church and helping to support some other minister. The Saybrook Platform con- tinued in force until 1784 when the revision of the Connecticut Statutes omitted reference to it and thereby authorized the lapse of its legal authority.
Under the leadership of Lieutenant-Governor Gold, Fairfield be- came known as a center of opposition to the Church of England. He was an ardent advocate on behalf of the Established Religion in Connecticut and a stout opponent of the missionary activities carried on by the Society for the Propagation of the Gospel. This brought down upon him the criticisms of the men who had organized and sustained the "Episcopal Separation in Connecticut." It was the view of Lieutenant-Governor Gold, however, that the introduction of Episcopacy into New England might eventually result in another period of religious tyranny such as had prevailed when the Pilgrims
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and Puritans left the shores of England.
For many years both church and state had been tightly bound together in Connecticut in what might be called a theocracy. The support of religion was a public obligation, maintained by taxation. Hence it seemed to many that the coming of the Episcopal mission- aries was a threat to the religious life of the colony. Such fears may seem groundless to us today but they were very real at that time. When prayer books were brought out of hiding and the Episcopal influences began to circulate in various towns there was great excite- ment among the people.
There was thus a political motivation in the fears of Fairfield church members during the pastorate of Mr. Webb. It centered in their belief that the Connecticut churches might eventually lose their religious freedom. The Church of England might well seek the ex- pulsion of the Congregational way of life. Indeed the colonists might lose their civil independence. This fear was increased when the Rector of Yale College, together with a group of friends, decided to unite with the Church of England. Mr. Webb had been one of the founders of Yale College and was greatly concerned about its welfare.
Fortunately the fears of Mr. Webb were not realized. There was not a large response in Fairfield to the efforts of the S.P.G. mission- aries. There was no major desertion from the Established Religion. It was quite the reverse. The Fairfield church entered upon one of the most prosperous periods in its history.
On February 7th, 1733 Rev. Noah Hobart became pastor of the church. He was a man of excellent scholarship and tremendous energy. He served the Fairfield church for forty years, contributing greatly to its growth and influence. Those following the path of the "Episcopal Separation" found in him a controversial figure and sturdy antagonist. His sermons on behalf of the Connecticut Congregational beliefs rallied the church members to his support.
In response to the Saybrook Platform the churches in the Fairfield area proceeded to organize a "Consociation," on March 17, 1709, holding their first meeting in the simple meeting-house at Stratfield. To it there came the pastors of Fairfield, Danbury, Stamford, Nor- walk and Woodbury. Two delegates came from the Stratford church which was without a pastor following the death of Rev. Israel Chauncey. The seven churches had twelve representatives, one cach from Norwalk and Stratfield, and the rest two each.
Rev. John Davenport of Stamford was chosen as the moderator.
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He was the grandson of the first pastor of the New Haven church. His father had achieved fame when he stood up in the House of Deputies on a dark day of an eclipse when the legislators feared that the end of the world might be near. He said, "Let God do his work. We will see to our work. Bring in the candles."
The scribe of the first meeting of the Consociation was Rev. Charles Chauncey of Stratfield. His father had been the pastor of Stratford for many years. His grandfather had been the President of Harvard College. Rev. Joseph Webb was present from Fairfield. He had a reputation of being a wit on social occasions and was a good story-teller. Mr. Webb was a trustee of Yale College for thirty years and pastor of the Fairfield church for thirty eight years.
Rev. Seth Shove represented the Danbury church. He was a Har- vard graduate and served the Danbury church for thirty nine years. He was a man of many gifts, notably a harmonizing influence among people. Rev. Stephen Buckingham came from Norwalk. His father was pastor of the Saybrook church and also one of the founders of Yale College. His brother Thomas had served as pastor of the Second church in Hartford. His own pastorate at Norwalk continued for twenty nine years.
Rev. Anthony Stoddard came from Woodbury which had been settled by church members from Stratford. Mr. Stoddard had a pas- torate extending for fifty eight years. Not only was he the minister but he served as a physician and a lawyer. As clerk of probate for around forty years he drew up most of the wills of his parishioners. He also was a successful farmer, leaving an estate valued at nine hundred pounds.
Here were the men who, with twelve laymen, made up the Council meeting. The first church to be mentioned in the record of proceedings was the Fairfield church, due, no doubt, to its leadership as the county seat. Several prominent men in the colony had their homes in Fair- field. The town was also known as the center of opposition to the Church of England missionaries. Lieutenant-Governor Gold lived in Fairfield.
Dr. Child suggests that the Stratfield Council was composed of men who were vigorous in the physical sense. They were accustomed to horses and the use of fire-arms. They often travelled on horseback through ice and snow. In cold weather they wore caps and warm cloaks over their black broadcloth coats. The men were usually dressed in vests and breeches with silver buckles. They were heavy knit
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woolen stockings and shoes fastened with silver buckles. They also wore thick woolen mittens on their hands in cold weather.
Since there was no stove in the small meeting-house, it is possible that foot-stoves were brought to provide heat. They assembled in the afternoon, entering upon their task with great earnestness and a sense of responsibility. A prayer for guidance opened the session. The busi- ness at hand was the consideration of the Saybrook Platform, placed before them for their approval. After a lengthy discussion they re- cessed for the night, meeting at 8 A.M. the next morning for final agreement.
Their decision was to form one Consociation for the churches in Fairfield County. The Consociation was to meet periodically and deal with ecclesiastical matters affecting the churches. Two additional articles were added in the morning session.
The group adjourned for lunch, meeting again at 2:30 P.M. Six additional articles were adopted at the afternoon session, with their unanimous approval being given to all their "acts and conclusions." The trend of the meeting was conservative, giving the Consociation a judicial character. It may be said in passing that the form of pro- cedure adopted at Stratfield prevailed in Fairfield County into the 19th century.
The Saybrook Platform set forth the arrangements for the ordina- tion, installation, discipline and dismissal of the clergy in its territory. In due time committees were appointed to watch over the churches of Fairfield County and if necessary help them to settle their difficul- ties. Through the years the Consociation exercised considerable influence over the churches of Fairfield County.
Today the word "Consociation" has largely become obsolete, being replaced by the word "association." But the close sense of fellowship attained at the Stratfield meeting has endured from that day to the present time.
During Mr. Hobart's pastorate he wrote a book entitled, "The Principles of Congregationalism." It was a defense of the system of church administration prevailing at that time. It so happened that Roger Wolcott of Windsor took sharp issue with Mr. Hobart. In reply Mr. Wolcott wrote a careful statement criticising the new system set forth in the Saybrook Platform of 1708. Mr. Wolcott preferred the Cambridge Platform drawn up in 1648. He apparently felt that Mr. Hobart and his followers had departed from the teach- ings of Hooker.
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Mr. Hobart returned to the debate, publishing a booklet entitled, "An Attempt to illustrate the Ecclesiastical Constitution of the churches in Connecticut." In this book he reiterated his own views concerning the issue at hand. He felt that there had to be a delicate balance drawn as between authority and liberty in the churches of Connecticut. Nevertheless it became clear that there was a growing difference of opinion among church members in Fairfield and else- where concerning the authority of the state over local churches, affect- ing their worship and discipline.
The "Great Awakening" in 1741 under the leadership of Jonathan Edwards of Northampton brought various changes into the life of the Connecticut churches. Some church members followed the revival emphasis of Mr. Edwards with great enthusiasm. Others became critical. The pendulum thus swung back and forth. It swung from the reaction of some members against the worldliness of their neigh- bors over to the other extreme.
Those who favored the new evangelistic emphasis with its emo- tionalism were called "the New Lights." They gladly followed the leadership of men like Edwards and Whitfield. Other church mem- bers looked with suspicion upon emotional display and were called "the Old Lights." They preferred to follow the familiar pattern of the Established Church as they had come to know it from childhood.
Here was a contrast that sometimes became distressing, even divid- ing families and communities. At the same time it did bring a new spiritual dynamic into many hearts: As the result of the Great Awakening a new religious zeal entered the life of many congrega- tions. It brought innovations. But through it all there were some church members who were distrustful of the emotional aspects of the Awakening.
Mr. Hobart was among those who were skeptical of the emotional tide sweeping over the New England churches. He made this clear in a letter he wrote to the members of the Fairfield church while he was ill. Mr. Hobart questioned the advisability of having an evan- gelist come to Fairfield for a series of meetings. He felt that it might have a disruptive influence among the church members.
In general the members of the Fairfield church supported Mr. Hobart's position. Indeed the problem of visiting evangelists became so acute that the Connecticut legislature passed a law in May 1742 stating that ministers should not preach outside their own parishes except when given an invitation by a properly constituted authority.
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Because of such a law some of the travelling evangelists made unkind remarks regarding various pastors. Said Whitfield "their light has become darkness." It was because of such comments that Mr. Whit- field was not invited to address the church members at Fairfield.
It was also during this period that the necessity arose for a new church meeting-house, the third in the history of the parish. Mr. Hobart had succeeded in building up the membership to a point where more room was needed for the worshippers on Sunday morn- ing. There was no longer a danger that many members might adopt the prayer book as their guide. During his pastorate of forty years Mr. Hobart performed more than nine hundred baptisms, the names being faithfully recorded in the church register.
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