USA > Connecticut > Contributions to the ecclesiastical history of Connecticut > Part 21
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Now, as to the permanence of the pastoral office, we may say, that more importance should be attached to it than is usually done,-more than councils usually attach to it, when called to dismiss a minister ; more than churches and societies now attach to it. 'The reasons are,
1. The migratory condition of a minister often operates greatly to his disadvantage. It is possible that he may find a wider and a more inviting field of usefulness, and he may have a better support. But it is a common thing that he is no bet- ter situated-perhaps not so well ; especially, if he goes from a people strongly attached to him, and where his influence is powerfully felt. Sometimes, like Jonah, he goes away from
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duty, and from the place where God sent him ; and though he may not be cast into the sea, and be swallowed by a whale, he becomes a wanderer on the land, having, it may be, no perma- nent location. Thus, instead of being more useful, his useful- ness may become in a measure abridged ; and if he has a fam- ily, his care and anxiety for them are greatly increased. A minister may go from a place where he is pastor, and find another where he is only a stated supply ; and there, he knows not what shall be at the end of his term. There, his days are as the days of a hireling. Or, he may possibly find a place where all things look pleasantly. But, has he, on the whole, gained anything by the change ? It may be that he has gained by experience the knowledge of one thing, and that is, that it is not best to be unsettled again. But, admitting that he has found another, and possibly a better place, still one thing may cause him some embarrassment ; he has the character of his people, as individuals, to learn ; and he may be left to find out things to his own disadvantage, and to learn that some, in whom lie confided most, are the least friendly, or the least dis- posed to aid him in his work.
But these are not all the disadvantages of shifting from place to place. In most cases, it is thought that migrating minis- ters do not study as much as those are under the necessity of doing, who are permanently located ; and consequently there is a lack of that mental improvement to which they might and ought to have attained. Men are not apt to labor constantly and untiringly, unless they have something to impel them to action. They are liable to content themselves with the thought that old sermons will answer very well for a new place. But if a minister continues long in the same location, he must do some- thing to maintain his standing, as compared with others. He must keep up with the advancement of society. He must bring out of his treasure things new as well as old; otherwise, as we sometimes say, " his pond will fail."
Further, as to the influence of a minister upon the minds of his people, we do not believe, in most instances, that it is di- minished by a long continuance with them ; unless he should persist in laboring after his mental faculties have failed. If he labors onward to advanced age in the same place, as ministers
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did formerly, he labors for those, the most of whom were born and educated under his ministry. The members of his church are the persons whom he has baptized. They regard him as their spiritual father ; and they scarcely know any other min- ister. He therefore exerts over their minds a powerful in- fluence.
Such, to ministers themselves, are the advantages of a per- manent ministry, as contrasted with frequent changes. Minis- ters cannot be absolutely sure of being more useful by a change of place ; and if they break away from a people who are strongly attached to them, God may frown upon their act, in- stead of adding his blessing.
2. The frequent dismission of ministers operates to the dis- advantage of parishes.
Particularly, we may observe, that weak parishes, when called to part with their minister, especially if he be one to whom they are warmly attached, are very liable to be discour- aged, and to be broken down. They are willing, we will sup- pose, to do all they can to retain him. But he has a call, it may be, from some other parish-from one greater in numbers and stronger in resources. Calls of this kind-the stronger from the weaker-if justified at all, must be so mainly on the principle, that power gives right. But suppose the minister, so called, consents to leave his people. He leaves the few sheep in the wilderness, it may be, to remain unfed, to be discour- aged-perhaps to be scattered upon the mountains, and to be- come an easy prey to any devourer that may be lying in wait.
Another evil resulting to parishes is, that they are apt to con- tent themselves with only a stated supply. We will suppose a parish, in which frequent dismissions have already occurred .. It may not be one of the stronger parishes, but one able to sup- port a pastor. Why then do they not settle one ? They may say, of what use will it be ? If we had one, we should prob- ably soon have to dismiss him. His installation would be only a useless ceremony, and therefore we may as well content our- selves with hiring by the year, or by six months, as the case may be. Besides, he cannot feel at home among them as he otherwise would ; nor will he be apt to feel the responsibilities of a pastor ; nor can they speak of him as sustaining that en-
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dearing relation. A "stated supply " is comparatively a new order in our churches. Those of us, who are advanced in age, never heard of it in our boyhood, nor have we ever read of it among the different orders of officers in the church, as men- tioned in the New Testament. If the practice of employing stated supplies continues to prevail, the time may soon come when there will be very few pastors in our churches.
A further evil, resulting from the frequent dismission of ministers, is the liability in parishes to become divided. If the dismission of a minister does not, of itself, cause division, the attempt to select another may have, and it often has had that effect. Many candidates, it may be, are tried ; and some of the parish are for Paul, and some for Apollos, and some for Cephas ; and it is found a difficult thing to agree upon any one. Thus divisions are caused, and, perhaps, animosities are enkindled, which may be lasting as a generation ; and if an- other pastor should be settled, the disaffected ones may seek a home somewhere else. It may be a question whether the frequent dismission of ministers from our churches has not tended to strengthen other denominations.
Still another evil may be mentioned, and that is, that there is now less sacredness attached to the pastoral office, and that ordinations and installations are regarded with far less solemnity than they were in former times. Formerly, when such an occurrence was to take place, it was a thing of great notoriety, and there was a general gathering of the people, not only of the parish, but from neighboring towns. Now, because it is a thing of common occurrence, and there is so much uncertainty about the ministers continuing in the pastoral office, the importance of the transaction is not duly appreciated, and the solemnity of it is not felt. Formerly, the settlement of a pastor was considered in the light of a marriage-an agreement which was to be lasting as life. Now, there is almost a moral certainty, that, if the pastor should live a few years, a divorce will take place. Thus an installation is liable to be looked upon as a mere farce, and the office of the ministry is coming to be regarded too much as a secular concern.
Viewing the subject in the light which has now been pre- sented, and in reference to the evils resulting from frequent
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dismissions, we may see what degree of importance ought to be attached to a permanent ministry.
Now, as to the remedy of the evils mentioned, it is difficult, under present circumstances, to prescribe any course of action which shall be effectual. Churches and societies, for their own interest, need enlightening on the subject, that they may learn how to appreciate the pastoral office. But much depends on the action of ministers themselves. They should learn wisdom from their own experience. Some ministers would, probably, do well to be less aspiring than they are, and endea- vor to learn, as did the apostle, in whatever state they are, therewith to be content ; especially to be content with the place where God, in his providence, has put them, so long as they can be sustained, and so long as they have the prospect of doing any good. Let them not seek to be dismissed, unless absolute necessity requires it ; and let all take a decided stand in favor of a permanent ministry. Truly the present may be termed a transition age, and it is considered to be an age of progress ; and though it may be thought that the world is be- coming better, yet, in respect to the permanency of the minis- try, happier would it be, if the present were like the age of our Puritan fathers. But it will never be such an age, unless ministers themselves do all they can to make it so. But how, it may be inquired, shall they attempt to make it so? Let them not be too aspiring-not so much given to change-not so easily frightened by a few passing shadows; for shadows there will be in all their progress ; and let them labor on, con- tented with such things as God appoints to them. If they would have stable churches, they must themselves be stable.
[If ministers were not too modest, or too much affected by the fear of the charge of sinister motives, they might enlighten their people on the advantages of permanency, or at least preach for one another on this subject. But there are some things to be done also on the part of the people to favor a per- manent ministry. Some things which they may and should do, we will briefly indicate, though they are often repeated at ordinations. Every church should devise generous things in their relations with their minister, and treat him liberally in
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in every respect ; they should be cordial toward him and his family ; show him due respect and reverence ; make him feel at home, so that he can labor heartily for them as for his own people ; seek to be united, frown on tattlers and mischief-mak- ers, and use all practicable means to promote harmony ; pray for their minister, for when they do not care to pray for him. he will soon, in their estimation, become unfit for their min- ister; in a word, the people should make provision for per- manency in everything. A condition of "notice to quit " in the terms of settlement ought never to be allowed, for in nine cases out of ten, it will cause an unnecessary dismis- sion ; it shows a distrust of a minister's capacity or integrity, and is a libel on the Christian benevolence of both parties. Churches that are waning, in agricultural towns, should, of themselves, and with the aid of their sons who have gone abroad, seek to raise a moderate permanent fund, so as to be de- pendent on missionary aid as little as possible, which is needed in the new settlements of the West. 3 Every church and
society which desires a permanent ministry should with new effort, and self-denial if need be, give a inore liberal salary, ac- cording to the changes of style and the habits of society. if they have not already done so. The cost of living has nearly or quite doubled within fifty years; but salaries have in- creased at a far less ratio. The people are also greatly in- creasing their gains, by extending their business and receiv- ing higher prices for their products ; but many churches are not in any like degree advancing in their liberality to their ministers. They charge double for what they furnish him by sale, but do not double his means of paying, or of educating his children, and meeting all other expenses at enhanced cost. Frequent and generous donations greatly strengthen the confi- dence, and encourage the hearts of a minister and his family ; but unfortunately for them, every lamb and chicken, every peck of apples and potatoes, the people have to spare, now find so ready a market and at such advanced prices, that the gifts which were once so common, and which serve so well to inspire mutual interest and confidence, now seldom find their way to the minister's pantry or cellar. An inviting parsonage, with ample and efficient means for needed repairs.
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if not already provided, would secure and help to retain a desir- able minister. Since few can furnish dwellings for themselves. this now seems almost indispensable under the new order of things-with " settlements" among the things which are now obsolete. And last, though not least, every church needs a pas- toral library for the use of their successive ministers. Many of the best ministers, especially those with the smallest salaries, find it impossible to furnish themselves with the standard theologi- cal books-commentaries, and books of reference, which every minister needs for the most intelligent, satisfactory and useful discharge of his ministry. But a well selected library would be a great consideration with most ministers, in accepting a call to a church. It would be for the interest of any church to tax themselves 50 or $100 a year for a course of years for such a library ; for they would be constantly receiving in return more that compound interest. A country or village church, paying from 600 to $1000 salary, could save one half of what they felt to be a necessary increase, by devoting a yearly sum to the purchase of books. A less salary would be accepted than otherwise, both for the sake of the attractiveness of the library itself, and because of the saving in that bill of personal expenses. When this measure shall be fully inaugurated, and a pastoral library become as common as a parsonage, a great stride will have been taken on the road to permanence in the ministry. Funds need to be established for this purpose, por- tions of overgrown funds, if possible, should be devoted to it, legacies given and annual contributions made by the people -funds and legacies conditioned, perhaps, on the raising of proportionate annual contributions.
With the use of these and kindred means, many an undesir- able parish may gain and keep desirable ministers; and thus may permanency as of old, with all its blessings, return to our ministry. ]-Com. of Pub.
COMMON SCHOOL AND ACADEMICAL EDUCATION AS INDEBTED TO CONGREGATIONALISTS .*
BY DAVID N. CAMP, ESQ., STATE SUPERINTENDENT OF SCHOOLS.
In speaking of the relations of any particular church or denomination to the school system of the state it is difficult to separate the distinctive denominational action from that of the whole community, for, in many instances, though action may have been by a particular body, the records of such action do not conclusively establish such fact. No one, however, who has been conversant either with the history of Congregational- ism in Connecticut, or with the earlier history of common schools and academies, can have failed to see that elementary education has always found among Congregationalists warm advocates and firm supporters.
The early settlers of the towns which composed the two original colonies of Connecticut and New Haven were mostly Congregationalists. They came to these settlements with their families and all the family relations existing from the first. They came with all the elements of the state combined in vigorous action, and with a firm purpose to make the then wilderness their permanent home. They came with earnest religious convictions, made more earnest by the trials of persecution. United in a common faith, bound together by strong syn- pathies, and already organized in churches for religious im- provement, it was in harmony with their circumstances that they should seek the intellectual and moral culture of their children. But there were other reasons why they should do this. They held the Bible as the only authoritative expression
* This article, prepared in ill health, and amid the pressure of official duties, is an inadequate exhibition of the subject. The hope has been indulged of making it more complete, but too much research and investigation seem to be required to render it practicable.
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of the divine will, and that every man was able to judge for himself in its interpretation. Their civil government was organized, as they believed, on the principles of the Bible, and its teachings were their rule of faith and practice. It became, therefore, necessary that all should understand the Scriptures, and receive that intellectual culture which would enable them to read the Bible and judge of its meaning. Thus, among the earliest laws of the colonies, were statutes requiring parents and masters to teach their children, either themselves or by others, so as to enable them perfectly to read the English tongue, also to catechize them in the grounds and principles of religion.
The members of their churches had many of them received a good education in the best grammar schools of England. They knew the value of good schools, and felt the necessity of establishing them in the colonies, so that almost immedi- ately on the formation of a settlement a school as well as a church was organized. And these pious men not only sought to provide for their own children, but also endeavored to make provision for the elementary education of all by establishing common schools, and, in some instances, making these schools free. The supervision of the schools, though provided for by the towns, was, generally, committed to the pastors of the churches. Thus, in the records of the New Haven colony, at a general court, held 25th of 12th month, 1641, it was ordered " That a free school be set up in this town, and our pastor, together with the magistrates, shall consider what yearly allowance is meet to be given to it out of the common stock of the town, and also what rule and orders are meet to be observed in and about the same." In the continued legislation, the pastor or minister is often referred to as superintending the schools. Not only were the individual pastors deeply interested in the common schools, but it appears that the governor, council and repre- sentatives in general court assembled, in May, 1714, recom- mended to the General Association of the churches, in this colony, to inquire into the state of religion in this govern- ment. In compliance wherewith, the Association reported to the Assembly several heads relating to religion and education. These were considered by the next General Assembly, and an
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Common Schools and Academies.
act was passed designed to secure the due execution of the law for the education of children. After the establishment of parishes or societies within the limits of incorporated towns, the common schools were under the supervision of officers appointed by school societies coterminous with the parishes. Among these officers was almost always found the "minister."
From that time to the present, the Congregational clergy have almost universally been actively engaged in promoting the cause of common schools.
The influence of the Congregational denomination on academies and high schools is seen chiefly in the results of individual or extraordinary action, while the benefits are undoubtedly much greater, from the constant influence of a deep and abiding feeling that pervaded the ministry, that it was important that the facilities for higher education should be abundantly provided.
Among the earliest and best established schools of higher order, were the Hopkins Grammar School of New Haven, and the Public Grammar School of Hartford. Both of these in- stitutions received important bequests from Governor Edward Hopkins, who, at his death, left by will a sum for the educa- tion of hopeful youths, both at the Grammar School and College. Gov. Hopkins was, in early life, a convert to the religious doctrines and observances of the Puritans, and came to this state in 1637, where he resided for about fifteen years. His deep religious feeling, and his own high culture enabled him to see the need of such institutions as his wealth permitted him to foster and endow.
The Hopkins Grammar School at New Haven has been successfully maintained for nearly two centuries, and is still doing good service as a classical school of high character.
The Hartford Grammar School, after many vicissitudes, but with eminent success, has been united with the Public High School of that city, yet is still so far distinct as to answer the true "intent and purpose " of Mr. Hopkins, by being open to young men from abroad.
Dr. Dwight, afterwards president of Yale College, started an academy at Green's Farms, Fairfield, in 1783, and continued the same till his removal to New Haven, in 1796. This
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school obtained a high reputation, not only in Connecticut but in other states, and may be taken as the type of numerous similar institutions established by Congregational ministers and maintained by them at the same time that they were filling the office of pastors to large parishes.
The term " Academy," which in the mother country had been applied to seminaries of learning established by the non- conformists, to distinguish them from the schools and colleges of the Church of England, seems to have been applied, very naturally, by the sons of the Puritans to similar institutions in this country, and though not confined to schools founded by Congregationalists, was generally applied to such. Some of these institutions ceased to exist after a few years, while others were merged in the higher departments of common schools, but many of them were incorporated by the General Assembly, and became permanent educational institutions.
It is interesting to notice the date of incorporation of the principal of these schools, and the position which they occupied. Most of them were incorporated in the first thirty-five years of the present century, as follows :
In 1802 Berlin Academy at Berlin.
" 1802 Woodstock “
" Woodstock.
" 1803 Bacon
" Colchester.
" 1806 Stratford
" Stratford.
" 1809 New Township Academy
" New Haven.
" 1814 Danbury
" Danbury.
4 1821 Fairfield
" Fairfield.
" 1823 Goshen
" Goshen.
" 1825 Lee's
" Madison.
" 1829 Greenwich
" Greenwich.
" 1829 Tolland
" Tolland.
" 1830 Brooklyn
" 1833 Hill's
" Saybrook.
" Killingworth.
" N. Greenwich.
" 1334 Ellington
" Brooklyn.
" 1834 Killingworth
" 1834 North Greenwich .:
" Ellington.
A few of the above had considerable endowments. Two or three others, as the Brainard Academy, Guilford Institute, and Norwich Free Academy, have been more recently endowed.
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Common Schools and Academies.
Besides these, there were two or three female academies, and a few others whose existence was brief. These mentioned were not usually denominational in character, but to a great extent had their origin in the efforts of Congregational pastors and laymen. Some of them were general in character, but the great object of their founders seems to have been to provide educational institutions, either academies or grammar schools, which would afford young men an opportunity to fit for college, and afford both young men and young women a place where they might obtain a better education than the common schools then offered.
The influence of these academies and high or grammar schools has been felt in the denomination and in the state at large.
The results of the action of Congregationalists cannot so easily be separated from the aggregate results of educational improvements and influences. It has generally been their aim not simply to provide means of instruction for their own children and those of their faith, but to extend the opportunities of a good education to all classes, and bring superior schools within the reach of all. Their efforts have been abundantly blessed to the Congregational church and to the state at large.
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SEPARATE CHURCHES IN CONNECTICUT.
BY REV. ROBERT C. LEARNED, BERLIN.
It is commonly known that during the Great Awakening of the eighteenth century, there were in New England many di- visions and contentions arising out of the fervent zeal of some members of the churches and the more conservative spirit of most of the pastors and brethren. As a consequence of these divisions there arose a class of churches, considerably numerous for a time, which though purely Congregational in their princi- ples and practices were not in fellowship with the churches of " the standing order." They insisted strongly on the neces- sity of a clear evidence of regeneration and an open confession of faith with a public recital of religious experience ; they asser- ted the right of choosing and ordaining officers for themselves, and claimed the privilege for every member of the church to exercise the gifts which God had bestowed to the edification of their brethren. They were truly evangelical in their general doctrine, though somewhat enthusiastic in some of their views, and extravagant in their practices.
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