USA > Connecticut > Fairfield County > Fairfield > 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 anniversary of public worship in the town > Part 7
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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 come into full com- munion with the church, if they desired, on assenting 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 withdrawing themselves from all connection with the church and to be on the same standing with those who have never owned the covenant."
As a result of this action the roll was shortened until 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 people. 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
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had marked the period of the American Revolution was now working with great force. It soon manifested itself in various reform 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.
Lyman Beecher writes in his "Autobiography" that "there had been already so much alarm on the subject, that at the Gen- eral Association at Fairfield 1811, 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 in the same way 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.
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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 hearty, 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 supply of various. liquors. This refreshment was semetimes furnished by individ- uals, more often by the Ecclesiastical Society. Meetings of Con- sociation did much in the way of transacting business and quick- ening religious life, but they frequently emphasized good fellow- ship to a degree that disturbed and distressed some of the breth- ren.
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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
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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 standards 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, "was 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 who represented the later interpretation of truth. And he must likewise be a fearless, independent man who 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
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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 1740, 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 the 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.
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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 Entry or a town with many shops and stores or the capital of the county, it settled down into the ease and reserve, the tranquil self-sufficiency and good will which mark the typical ancient well-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 work was broadened and multiplied through the various off-shoots springing from the original root. The spirit of sympathy, co-operation and mutual helpfulness prevailed. The narrower 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 century. The chaste and handsome meeting- house which was reared iu 1849 and 1850, the most ornate and
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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 ministers of the state. Then a Memorial was addressed to the General Association.
The earnest and conscientious labors of Dr. Atwater through-
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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 church 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 was 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 conservative parish. It had been the practical excesses attending revivalism far more than the metaphysical theology which offendi here. President Porter remarks that it was "shallow conceptions of Christian experience," "fanatical applications with respect to the Christian life," " violence to the refined humanities into which centuries of Christian culture had blossomed," which Dr. Atwater and his people refused to tol- erate. The community was one which emphasized the virtues and manners of the early generation. An atmosphere of rever- ence pervaded the church. The solid worth and dignified bear- ing of the men who constituted the guiding, governing force in the Society gave com IAding character to ordinary christian
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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 109
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.
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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 the charac- ter of the Consociations and make them simply local Confer- ences devoid of any authority. 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 Connecticut 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 organization into harmony with those of other states. "Consociationism is exceptional to Con- gregationalism," this paper observed, "and territorially it is of very limited extent ... So 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 weaknesses and demerits of the system, recommended that our churches adopt a new consti- tution and form themselves into a local Conference.
This Report was answered by a paper addressed "To the Churches of the Fairfield West 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
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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 that 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 Conscciation 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
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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.
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