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 8
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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 in 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 16th, 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, Authoritatively, Judicially and Deci- sively to determine ecclesiastica ! affairs brot to their Cognizance according to the Word of God ind that our Pastors with the concurrence and consent of the Messengers of our Chhes to be chosen and that shall attend moon all future occasions, have like Authoritative, Judicial and D: isive power of Determination of affairs ecclesiasticall, and that in further and fuller meetings of two Consociations together o "pliant with ye conclusions of ye sd Councill at Saybrook, there , the like Authoritative, Judiciall and Decisive power of Deter ination of Ecclesiastical affairs according to ye word of God." The vote was unanimous.
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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 churches, the langui-bing 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 unanimously voted by the National Council in accord-
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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 with 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
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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-
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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 ! the demands of the day, whole-heartedly devoted to the interests of the church and the kingdom.
When we con der the changes through which churches of this commonweal have passed-the intensity of feeling often manifest among brethren-the various questions both doctrinal and practical whi: hi have agitated the people-the checkered history of our tow ;- it is a circumstance well worth grateful recognition that, As Dr. Atwater remarks, "this church and society have thr igh their entire existence been peculiarly blessed with peace and free from internal and self-destroying dissensions."
The old che ches like Windsor, Hartford, Weathersfield,
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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 sympathy 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,
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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 finally 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
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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 by 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 hollow- 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
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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
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THE CHURCH SILVER
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A TREASURY OF LOYAL REMEMBRANCES
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. Wyncoop 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-
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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 day 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 ministry 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 may 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 one hundred pounds money, Old Tenor or Equivalent to the
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A TREASURY OF LOYAL REMEMBRANCES
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 1771. The phrasing of this clause in the will 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.
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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 year 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.
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