USA > Connecticut > Fairfield County > Fairfield > Prime ancient society of Fairfield, Connecticut, 1639-1889; an historical paper > Part 3
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6
The destruction of property by the British and the generous gifts of the people for the support of the American army re- sulted in the straitened circumstances of Mr. Eliot's parish- ioners. When Mr. Eliot was called to the pastorate the Society voted him the parsonage lot called Applegate's, and one hundred and twenty pounds as annual salary. It was also voted to give Mr. Eliot the sum of "three hundred pounds, lawful money, for his settlement in the work of the ministry among us, to be paid to him in three equal yearly payments." Receipts for such money are recorded in the book of the Society. Various gratuities are also receipted. It was voted November 30, 1778, "That the Society will do something as a Gratuity toward making good Mr. Eliot's salary for the present year." The sum of thirty pounds was paid Mr. Eliot in accordance with this vote. But there appears to have been a period of two years when Mr. Eliot did not receive any salary,-1780-1782,-"I have been with you in your prosperity ; I will stay with you in your adver
28
sity," said Mr. Eliot. He gave a receipt for one pound to the treasurer, this being his salary in full for this period. Mean- while the drum was beaten to call the people to worship, while "the avails of iron and nails from the old meeting- house " were given toward a bell. In 1782 the General Assem- bly was petitioned for the grant of a thousand pounds or more from the certificated estates of the town of Fairfield for the building of the meeting-house. Mr. Eliot's salary of one hundred and twenty pounds is continued, and the future seems bright and hopeful. Meanwhile the parish had now sufficiently recovered from the disaster of war and conflagra- tion so that the finances were put upon good footing; and the church prospered.
Aug. 18, 1783. The parish voted that Jonathan Sturges and Thaddeus Burr, be a committee "to view a place on Mill Plain, proposed by such persons as were professors of the Church of England, and to build a house for public worship, and see if it will be detrimental to the public or any private person."
On December 24th, of the same year, this committee was instructed to "stake out on the southeast corner of the place of parade on the Mill Plain Green for the professors of the Episcopal church in this town to build a house of public wor- ship upon."
It was during the pastorate of Mr. Eliot that the meeting- house pews were first rented. The rentals were added to the general support of the Society. It was an innovation of these days, also, that boxes or bags were passed through the con- gregation and a weekly collection taken.
Although the congregation worshiped in the new meeting- house after 1786, it was several years ere the building was finished. There was considerable discussion in respect to the fashion of pews. The gallery of the meeting-house did not altogether suit some people. Painting, plastering, glazing, continued for years. In 1792 there was a new bell. It seems that there were mischievous youth who rang the bell at un- seasonable hours. It was voted that the "Society's Committee be authorized to prosecute all persons ringing the meeting- house bell without license."
29
This formative time in the history of the Republic was a period of religious transition. The Revolution made our people familiar with the infidelity of France. The doctrines of atheism were seduously scattered as seed through the country. It was a French notion that democracy and irre- ligion were necessary allies. The French infidel clubs of the age prophesied that in less than two generations Christianity would become a thing of the past in America. It is a fact that the preaching during the last quarter of the eighteenth century was martial and political in its character. The min- isters were earnest and faithful advocates of liberty, indepen- dence, democracy. This doubtless had its effect upon relig- ious activity. Circumstances combined to hamper, for a season, the growth of spiritual Christianity in America. But religion did not relax its firm hold upon the people. And the Fairfield parish retained its characteristic loyalty to the Faith. It was doubtless owing to the fact that this community was thoroughly indoctrinated by the first pastors and thoroughly shepherded and instructed by Mr. Eliot through this event- ful period that Fairfield preserved its orthodox, conservative, substantial Christian character. When Mr. Eliot departed this life in 1805, the parish was one of the most attractive and influential in the State. A cultivated scholar, an urbane gen- tleman, a discreet friend, a forcible preacher, a brave, tire- less, pious workman in Christ, he served this parish with unswerving fidelity through the critical period of Revolution and National organization. We cannot compute the worth of his services.
The Rev. Heman Humphrey was ordained and installed pastor of this church April 16, 1807. The Nineteenth Century was already revealing those theological tendencies which ex- press themselves in variety of denominational forms. Con- gregationalisin was still the state church of Connecticut. But non-conformists were permitted to pay their taxes for the support of the church which they elected, so that the dis- couragement to dissent was not as strong as during former years. But it was felt by many people in our established church that state support hampered Congregational pros- perity. Mr. Humphrey was a man of rare spiritual gifts.
30
His ministry was especially devoted to the spiritual interests of the church. He prepared our Confession of Faith and our Church Covenant. The Half-way covenant relation was still respected by the church. But it was felt that a better way should be devised. Therefore, it was voted in May, 1807, "that as there is good reason to believe that many when they avowed the covenant had no idea of thereby becoming mem- bers of the church, it is not expedient to compel them to come up to the Lord's table." Six months was given such people to decide as to their course. If they confessed Christ by par- taking of the Lord's Supper, they were reckoned as members of the church. If they refused the rite it was considered that they voluntarily withdrew themselves from all connection with the church. This new interpretation of church member- ship resulted in the shortening of the roll, the whole number of church members being seventy-four. But it was speedily observed that there were compensations which off-set dimin- ished numbers. During Mr. Humphrey's pastorate of ten years eighty-nine persons were received into the church on confession of their faith. Elijah Bibbins and Roger M. Sher- man were elected deacons. Various measures that concerned the spiritual prosperity of this Zion were originated during this decade. The watch care of the church over its members was emphasized. The old time laxness was condemned. The subject of temperance was agitated. Evangelistic preaching was endorsed and the cardinal doctrines of the gospels were given fresh setting. Mr. Humphrey showed himself to be a man of intense convictions. His methods were new to the parish, but they met with the hearty coope- ration of his people.
Mr. Humphrey was a man of varied expedients. He sought to harvest men according to any method that suggested itself to his fertile mind. His book entitled, "Pastoral Sketches," gives interesting illustrations. We are told how he yearned for the conversion of a farmer parishioner. But the man avoided him. One day the pastor called and found the farmer cradling grain. The farmer fled from the field leaving his implement in the place of work. Mr. Humphrey, a farmer's son, took the cradle in hand, finished the job, and returned to
31
his home. When the farmer saw his task finished for him he was quickened into curiosity and admiration. He went to church next Sabbath. He became interested in religion. Ere long, as Mr. Humphrey expressed it, he "had cradled him into the church."
His zeal was quenchless and his ministry was an aggressive period in the history of the church. Meanwhile the currency of the country had depreciated. The salary which was given him proved inadequate to his support. A gratuity was voted him for one year. But his expenses outstripped his income. The fact troubled him. He made full and explicit explana- tion to the Society. He was a man whose abilities commanded a large salary. He felt it a duty to his family to provide for them the home and educational advantages that matched his position. He was therefore constrained by circumstances to seek a dissolution of the pastoral relation. Mr. Humphrey was the first pastor to make such request to the Fairfield So- ciety. It pained both pastor and people. But Consociation being convened saw fit to dissolve the relation. Mr. Hum- phrey carried with him the love, esteem, and confidence of a united and loyal people. His eminent services through later years to the cause of religion and education as author, pastor, College president, are gratefully treasured by the people of this nation.
The Rev. Nathaniel Hewit, a graduate of Yale College, was his successor. And Fairfield needed a man of strength, deter- mination, power. She had been accustomed to the services of eminent ministers. The congregation contained many col- lege graduates and professional men. Statesmen, judges, lawyers, often made important part of the worshipers in the venerable sanctuary. Then the year was approaching when church and state were to be separate, and it required a well balanced mind and an energetic spirit to meet such emergency and shape the church life into fresh form of prosperity. Mr. Hewit was installed January 14, 1818. The previous year the "toleration party" had carried the state election. The sects were put on an equality in respect to taxation. In June, 1818, a state Convention was called for the purpose of framing a Constitution. The result was freedom of worship to all. No
32
person was henceforth to be compelled to join or support any religious body. A Congregational state church existed no longer. Mr. Hewit was nobly equipped as to body, mind and spirit. The people rallied to his support with unanimity and enthusiasm. He was the man to evoke such lively spirit. The Prime Ancient society did not lose any of its prestige or its authority when church and state were separated.
This was the period when the Sunday-School was organized. The children had not been neglected through the past gene- rations. Saturday afternoon was often used as time for the catechising of the parish children by the pastor. Home in- struction prepared them for this exercise, and we are per- suaded that this meeting of pastor with the lambs of the flock was not without many pleasant and profitable features. But the Bible school was taking new form and Mr. Hewit was swift to see the advantages of the organization. Our first Sunday-School had Mr. Whittlesey for superintendent. A secretary kept the roll of members and recorded the transac- tions of the school. The pupils were divided into classes. Bible verses were recited to the teachers. There was cate- chism drill. The popular hymns of the age were repeated, not sung. And there was prayer at the beginning or the ending of the session. A part of the time the school was held in the morning at nine o'clock. A part of the time the school was held in the afternoon at the conclusion of the second ser- vice. A few years after the organization of the school the Sunday-School library was founded.
Not yet had the people enjoyed the luxury of carpets or cushions, while foot-stoves still continued to be indispensable to the comfort of worshipers.
The people that worshiped in the Congregational meeting- house were still taxed according to the former system, but this taxation was self-imposed, and that system was continued down to the year 1875. But the Congregationalism of our church was still passing through changes. First there had been the doing away with the Half-way covenant. Then there was the separation of church and state. Then on September 5, 1819, the church appointed for the first time, a Standing Committee on discipline. Although Fairfield church was always stren-
33
uous advocate of Consociationism, and had interpreted church polity in terms that approximated to the Puritan and Presby- terian form, yet church business had always been transacted in open meeting with equal privilege of discussion and inves- tigation to all. This Standing Committee on discipline simply made report of their investigations. The church in full ses- sion then acted .upon such report. This was a movement to transact business somewhat after the manner that the session of the Presbyterian church pursues. In 1823 the powers of this Standing Committee were enlarged. The examination of candidates who applied for admission to the church had been left to the pastor. It was now voted that the Standing Com- mittee be joined with the pastor in this work. These changes proved so agreeable to the church that the largest confidence was finally reposed in this committee, so that it became an active watchful body of men, holding stated meetings, study- ing church interests, initiating church movements, managing church affairs. In fact the church was often called the Pres- byterian church of Fairfield. For a period of many years various letters addressed to the church, and now preserved in the records, refer to this Presbyterian church. At this date there were one hundred and sixty-eight members of the church. Mr. Hewit speedily impressed his personality upon the con- gregation and community. Observant of the needs of his people, he labored indefatigably to the end that religion be- come a vital experience. It was voted in 1819 that "it is the duty of each male head of a family, being a member of the church, to observe family worship." The Standing Committee were requested to inquire into the matter. The church was zealous of good works. On December 30, 1822, it was voted that liberty be granted to any who may wish to erect a build- ing on the society lot for the benefit of the church and society for conference and lectures. The old mid-week lecture was a part of the minister's task. It began to assume a less formal character and a part of the hour was given to the lay element of the church. Mr. Hewit drew to the church people who did not affiliate with Congregationalism. It had been voted in 1790 that "no person, unless he belong to the Rev. Andrew Eliot's meeting, shall have liberty to bid for any pew in the
.
34
meeting-house." But in 1823 it was voted "that any one, in future of any denomination, shall have the privilege to hire a pew in the meeting house." Such a vote was harmonious with the true spirit of Congregationalism. For liberty, affiliation, charity, union, are the symbolic words of this branch of Zion. Mr. Hewit's leadership was wise, vigorous, magnetic, imperial. The church was leavened by his personality. But his scope was not confined to church life. It was an era of reform. . The approaching half century was to witness two great reform movements. Mr. Hewit was prime mover in the agitation of Temperance. Lyman Beecher, temperance preacher, and Nathaniel Hewit, temperance orator, are the great personal factors in the early history of this reform. Religion signified life in its entirety to these men. The devastations of inten- perance were significantly recorded in the annals of church life. With a passion of eloquence that defies word painting, Mr. Hewit sought to awaken community and state and nation to the awful havoc and curse of drunkenness. Such task was a spontaneous expression of his sympathetic and affluent nature. Such task was part of his religion. The church was notably strengthened during his pastorate. But any numer- ical result is most inadequate measurement of his labors. The fresh impartation of earnest, faithful, Christian life was a contribution of his ministry. Breadth of vision, majesty of Christian ideal, exaltation of life's manifold activities and loyal participation in the solution of civil, social, educational, moral problems-these were also the contribution of Mr. Hewit's ministry. It did not occasion surprise that the American" Temperance Society sought the aid of Mr. Hewit in the pre- sentation and management of their important work. For ten years he had efficiently served Fairfield church and the Chris- tian public of Connecticut. When he moved to Boston in the winter of 1827 our people gave him to this temperance mis- sion with painful reluctance. And yet there was a kind of noble pride and magnanimous satisfaction on the part of this church, because they realized that through him they were taking memorable part in the enlightenment and enfranchisement of enslaved people.
During the five years that Mr. Hunter shepherded the flock-
1405504
35
1828-1834-there was healthful growth and normal activity. The distinctive labors of the pastor were somewhat narrowed by circumstances. Public business was transacted by the town without the interference of church or society. The schools which had been managed by the parish or the society, were separated from church control. The conventional tasks of the ministry fifty years ago had assumed the form in which we recognize them to-day. It was during this pastorate that several benevolent societies were chosen as beneficiaries of the church. It was voted that collections be made for the American Tract Society, American Home Missionary Society, Education Society, Sabbath-School Union, American Board, Seaman's Friend Society, and Bible Society. A change was also made in the ninth article of the Confession of Faith.
Mr. Hunter was described by Judge Sherman as a man of excellent ability and large attainments. Plain, blunt, straight- forward speech was a prominent characteristic. He loved children and was loved by them. His many happy ministries to this portion of his flock is one of the pleasant remembrances of his pastorate. When Mr. Hunter resigned his charge the church and society urged him to continue his labors in Fair- field. But he was constrained to depart. He served a church in Springfield, Mass., for two years, and was installed pastor of the North Church of Bridgeport in 1839.
The Rev. Lyman Atwater succeeded Mr. Hunter. The church was now diminished in numbers for the fourth time by the withdrawal of an important part of our people for the purpose of forming the Southport church. The rapid development of that part of the town necessitated such a distribution of forces if Congregationalism was to retain its hold upon the commu- nity. This experience of separation incident to the life of our church has always evoked the sorrow of the mother: yet it has been a sorrow tempered by discreet submissson, just pride, and undeviating affection. The mother rejoices in the noble record that the children have made. She gives them her benediction.
The Rev. Lyman Atwater was installed pastor of this church July 28, 1835. The circumstances under which Mr. Atwater preached many of his first sermons must have been somewhat
36
depressing, for we find a vote recorded that "Messrs. Roger M. Sherman, O. W. Jones, Henry A. Sturges and J. D. Zim- merman, be a committee for devising some plan for warming the meeting-house with less smoke and more comfort than has lately been experienced."
It is related that one of our people who attended divine service those days gave the community a fresh interpretation of a familiar quotation from Scripture. The soot from the stove-pipes had a way of filtering through the rusted joints and diffusing itself through the atmosphere. Sitting directly underneath the pipe this gentleman caught good measure of this subtle and pervasive soot filtration. Tradition says that as he tried to wipe the elusive substance from off his head and face and clothes, he quaintly remarked that he knew now what it was to sit under the droppings of the sanctuary.
When Mr. Atwater became pastor the salary was fixed at $700. This was raised to $800 five years later. The sexton received $35 per year. And the music cost $100. In 1845 Judge Roger M. Sherman died. A noble and devout Chris- tian spirit as well as an eminent and distinguished statesman- he gave the people fresh evidence of his zeal for religion and his loyalty to the church by his munificent bequest to the society of parsonage, farm, and bank stock. We treasure his memory to-day and pay homage to his many virtues. And a company of faithful men and women share with him the grate- ful remembrances of our people. For many true hearts have given us substantial testimony of their affectionate allegiance to this church of Christ. When we sit together at the Lord's table the wine is poured from the tankards given by Mr. Stur- ges Lewis and Captain Thomas Hill. The cups which have been used through these centuries speak to us of Rev. Samuel Wakeman, 1692; "Joseph Wakeman, 1723; Mrs. Eunice Wyn- coop, (daughter of Judge Peter Burr), 1777; Mr. Jonathan Sturges and Captain John Silliman, 1754. The font which has been used in the baptism of some fifteen hundred peo- ple, was the gift [of Dr. Lothrop in honor of Ellen Hobart Lothrop, 1780. Various bequests of land and money have also been made to the society.
It appears that the parish, as it prospered under Mr. At-
37
water's faithful ministry, felt the need of a new house of wor- ship. Black Rock people had withdrawn from the parish in 1848. That community proposed to build a meeting-house and support a minister. It seemed imperative for the conserv- ing of religious interests in that place. The mother-church bade the fifth daughter a God-speed in her mission of evange- lization. And then it was that the native vigor and stalwart character of the Prime Ancient Society made fresh assertion of itself. This very year subscription papers were passed and eight thousand dollars were subscribed for the building of a meeting-house. A committee consisting of Jonathan Sturges, William S. Smith, John Gould Morehouse, Rufus Knapp, Charles Bennett, John Gould, Samuel Nichols, Judson Stur- ges, Lyman H. Atwater, George A. Phelps, was appointed to "remove present house of worship, to collect the subscrip- tions, and to build the new house on the old historic site." One of our people gives graphic description of the old house. " Lofty pulpit on the north end, square pews by the wall, with broad outer seats and high perpendicular backs, above which the heads of the younger children could not be seen unless they stood on the seat-double tier of windows, providing light and ventilation-a meeting-house, in fact, that was well covered and strong, but out of harmony with the modern tastes and needs." The new building, we worship in it to-day, was completed without debt.
Mr. Atwater was active, efficient, helpful, in the varied pub- lie labors that stretch through his pastorate. He was earnest in the agitation of temperance. He was cordial in his coope- ration with the educators of the town. He was responsive to every enterprise that promised good fruitage to the com- munity. He was sometimes called the pope of the parish, but one who writes concerning him tells us that his "rule was not one of authority but of convincing argument and a pure personal character." His influences diffused themselves through the commonwealth. The railroad was putting these shore and interior towns into close connection with each other and with New York. Life was assuming a suggestive expan- siveness. There was the quickening of trade, the transport- ing of business interests to trade centers, the agitation of
38
abolitionism, the thorough discussion of local affairs like mov- ing the Court House to Bridgeport. Mr. Atwater was abreast of the times. When there was share for him to take in these matters he fearlessly and successfully took his rightful part, and the church, loyal to such eminent leadership, did not fail to impress itself upon the thought, spirit, labor of the times. The fact is that Mr. Atwater revealed such intellectual force and broad manhood that Princeton College turned to him as fittest candidate for the chair of Mental and Moral Philosophy in that institution. He was elected to that position in 1854. This signified the painful repetition of those experiences which had marked the dissolution of the pastorates which belonged to this century's history, and yet this church had as a mitigating circumstance this fact of contributing such a rare and gifted man to the exalted office of instructor in a famous school of learning. We enjoy as legacy, to-day, the indestructible in- fluences of these renowned and magnificent Christian work- men who have served this memorable parish through the ages.
Dr. Willis Lord, pastor of a Presbyterian church in Cincinnati, was an eloquent and beloved man. But his health had failed him so that he felt obliged to leave his large and important parish. Fairfield was accustomed to the services of such men. It occurred to our people that this field might prove agree- able to Dr. Lord. He was called to the pastorate in 1854. His ministry among this people was compressed into short period. For scarcely had he made himself acquainted with the needs and opportunities of the parish ere he recovered robust health, and therefore felt constrained to resume a larger work in the City of Brooklyn. Yet such brief service made its abiding impression.
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.