USA > Connecticut > Litchfield County > Washington > The church on the green; the first two centuries of the First Congregational church at Washington, Connecticut, 1741-1941 > Part 2
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or itinerant preacher. In 1742 so many preachers were traveling around that the Assembly of Connecticut passed a law forbidding ministers to preach out of their own parishes without permission.
No picture of early Connecticut would be complete with- out a reference to the old-fashioned schoolhouse. Hartford was not over three years old when John Higginson opened a school there. In 1644 the legislature of Connecticut estab- lished a school system. There was great need for schools as many of the people had little education and some owners of property could not even write their names. The duty of establishing a school was laid upon local town authorities with the request that they work with parents in the effort "not to suffer so much barbarism in any of the families as to have a single child unable to read the holy word of God and the good laws of the colony." Every town of fifty families was required to maintain a school in which "reading and wrighting" should be taught. In every town of one hundred households a grammar school should be supported. As time went on the educational system underwent various changes, a new era opening with the establishment of the "Collegiate School" in 1700, which later became Yale College.
Many are the tales told of the little old schoolhouse or the New England primer from which the children learned how to spell. On Saturday morning the entire school was given over to the saying of the Shorter Catechism and the first question given was: "What is the chief end of man?" And then came the answer: "Man's chief end is to glorify God and enjoy him forever."
The church of early Connecticut had a foremost place in shaping the life of the times. Just as it was responsible for the development of art, so was it central in the development
THE FORMER EXTERIOR OF THE CHURCH
THE FORMER INTERIOR OF THE CHURCH
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THE STATE AND THE STEEPLE
of the school system. The primary purpose of the early academy or college was to educate men to carry on the work of the church and to produce ministers. Connecticut may well be proud of her educational system and of what it has ac- complished through the years.
In conclusion it may be said that the church was largely instrumental in shaping political developments within the state. This was true for the local town or village. Each town was originally and essentially a church congregation. Only church members in good standing were allowed to vote. The poor roads separating the various towns discouraged fre- quent travel so that each town tended to be a small republic in itself, to use the phrase of Odell Shepard. Some of the towns were founded because a few members could no longer bear to associate with the majority, due to theological differ- ences. It is said that the church at Wethersfield has been the source of at least five separate towns. Local churches were therefore jealous of their prerogatives and developed along their own lines, loyal to their own convictions. Connecticut became a state of independent towns held together by the laws of the commonwealth.
Similarly it was a sermon of Thomas Hooker, preached May 31st, 1638, that laid down the principles upon which the state government was founded. It made the following points : 1. The choice of public magistrates belongs to the people by God's allowance. 2. The privilege of election must be exercised according to the will and law of God. 3. Those who have the power to appoint officers and magistrates have also the power to set the limitations of the power and place unto which they call them. Reasons for these principles in- clude the foundation of authority as laid in the free consent of the people ; by a free choice people will be more ready to
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yield obedience; and because it is the duty of the people to carry out their responsibilities. In the sermon there was no reference to the British king nor sign of deference to any class. It was a call to the people to exercise their rights in accordance with the blessed will and law of God. Each citizen was to hold himself responsible to God alone.
CHAPTER TWO
Backgrounds of the Church
T THE ROOTS of the church at Washington lie in Stratford and Woodbury. It was in the year 1639 that the Rev. Adam Blakeman with a small group of kindred souls settled in the place now called Stratford. There are no records available that tell of the organization of the Stratford church, prior to 1675. The early records were lost over two hundred years ago. There is ample circumstantial evidence, however, to warrant the assertion that the church began its existence in 1639. According to the records of the General Court in October, 1639, "Sergeant Nichols was as- signed to train men and exercise them in military dis- cipline." It would appear that Mr. Blakeman and his com- pany had arrived from Wethersfield before the court order otherwise there would have been too few men to meet the conditions of the case.
Adam Blakeman was born in Staffordshire, England, in 1598 and had been a student in Christ's College, Oxford. Cotton Mather wrote of him as follows: "He was a useful preacher of the gospel in England. A desirable company of the faithful followed this 'holy man' from England." The
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group came to Stratford via Wethersfield and the number was augmented by individuals from year to year.
Soon after arrival, a rude meeting-house was erected and was used for the settlement of affairs pertaining to both church and state. The community prospered. Mr. Blake- man's ministry continued until his death, September 7th, 1665. Of his writings only his "will" remains extant. Thomas Hooker has left the following testimony to Mr. Blakeman: "for the sake of the sacred and solemn simplicity of the dis- course of this worthy man, if I might have my choice, I would choose to live and die under Mr. Blakeman's ministry." Mr. Blakeman was a member of the Synod during the period of 1646 to 1648 when it drew up the Cambridge platform. He lived at Sandy Hollow just west of the site of the first meeting-house.
In April, 1665, five months before the death of Mr. Blake- man, the town voted to call Rev. Israel Chauncey to help Mr. Blakeman in his ministry for a year. In the following June there was a general agreement among the people that Mr. Chauncey should be settled in the church as their regular pastor. His father was the President of Harvard College. Mr. Chauncey was born in Scituate, Massachusetts, in 1644, and graduated from Harvard in 1661. His studies included medicine and mathematics as well as theology. During the Narraganset war, he was a member of the council of the army. Mr. Chauncey's ministry of thirty-eight years was the longest in the history of the Stratford church. He had an active part in the founding of Yale College in 1701 and was chosen as the Rector of the institution but declined the honor on account of failing health.
From the early days of Mr. Chauncey's pastorate, theo- logical differences developed among the people in the Strat-
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BACKGROUNDS OF THE CHURCH
ford church. The conflict apparently waged about the "Half- Way Covenant." This was a controversy that disturbed the theological peace of many Connecticut churches, including Hartford, Wethersfield and other places. It might be well to pause a moment and ask what was the "Half-Way Cove- nant?"
The theory of the New England churches was that mem- bership should be restricted to those who could give proof of their conversion. Only such persons and their children might be baptized. There were others in the colony, however, who desired to follow the "parish-way" of the Church of Eng- land. This latter policy permitted the reception into the church of all persons of good character. The children of such persons could be baptized. Many of the children of the second generation of settlers could not give a satisfactory statement of their religious experience and as a result their children could not be presented for baptism. Therefore many people of excellent character had no standing in the churches and were deprived of political privileges.
In February, 1657, a ministerial council was called in Boston to consider this issue which was rapidly becoming a religious controversy and disturbing the spiritual unity of the settlements. Was it advisable to widen the door into the church? In spite of strong opposition, the decision of the council was to take a more liberal position and to allow baptized infants to "own the covenant" after arriving at mature years. Such persons became church members in a formal sense and their children were presented for baptism. It was a system of church membership upon a basis of morals rather than upon personal religious experience. In a sense, it introduced a dual type of membership into the church and thus was a departure from the Puritan theory of a covenant
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church. Persons owning the covenant in the "half-way" sense had all religious privileges except that they were not to participate in the communion service.
Here was an easy method of building up church member- ship. In his "History of Ancient Woodbury" Cothren says that the "half-way" practice encouraged early baptism. Children were often baptized when only a week old. Young persons frequently did not own the covenant until they be- came parents and wished baptism for their children. In this manner a church could not run down in its membership so long as there were unconverted persons willing to own the covenant of baptism. In 1662 a Synod met in Boston and re- affirmed the Half-Way Covenant. In 1664 the General Court formally adopted the decision of the council and commended it to the churches. It was an arrangement that held definite political implications.
The first church at Stratford, however, was unwilling to adopt the practice although there were influential members who were in favor of it. Whereas in New Haven, only church members in full standing could share in the privileges of citizenship, in Stratford there was a group who advocated the Half-Way Covenant. The Stratford church was split upon this issue. When Mr. Chauncey was called there was opposition to him because of uncertainty as to where he stood in regard to this controversy. As events developed it became clear that he did not approve of the Half-Way practice.
From our standpoint, the efforts of the minority group to reach an amicable understanding appear to be sincere. Their letters to the pastor were expressed in respectful and kindly terms. The pastor and the majority group remained ada- mant in their determination not to introduce the Half-Way
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BACKGROUNDS OF THE CHURCH
practice into the Stratford church as a future policy. Mr. Chauncey himself had been settled at Stratford by the ma- jority group and yet, according to the laws of the colony, the minority members were obliged to pay taxes for his support.
Unable to reach a satisfactory agreement, it was finally decided that each party should have its own minister and that the land set aside for the use of the minister should be divided. This decision was reached at a town meeting in Stratford on December 18, 1666. Early in 1668, the minor- ity group secured the services of Rev. Zechariah Walker of Jamaica, Long Island, as their pastor.
Then there followed a controversy as to the use of the church property. Both groups had contributed their share toward the construction of the meeting-house. The first thought was that each pastor might preach at a given time to the two congregations joined together. This proposal was made to Mr. Chauncey but it was not approved. It was felt that the differences were too great to allow a common worship service. Each minister might touch upon forbidden topics, leading to further trouble. Therefore it was agreed that each group should use the common property but at dif- ferent times. Mr. Walker was allowed two hours in which to hold his services during the middle of the day between the morning and afternoon services of Mr. Chauncey.
Friction continued and both groups petitioned the Gen- eral Court in May, 1669, setting forth their grievances, the principal difficulty being the use of the meeting-house. The decision of the Court was that Mr. Walker and his group were to use the meeting-house for three hours in the middle of the day. Six months later the matter was again before the General Court and a resolution was passed urging joint
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services. In response to this advice, the majority group sought to exclude Mr. Walker's group from all use of the building. This led to a proposal in 1670 by the minority group that the town should be divided into two parts so that they might live by themselves and avoid further dissension. Nothing came of this proposal. It was in this same year, May 5th, that Mr. Walker was ordained and a church cove- nant adopted.
The Covenant was as follows : "We whose names are here- unto subscribed, being (by the all-disposing providence of God, who determines the bounds of men's habitations ) cast into cohabitation one with another, and being sensible of our duty unto God, and one to another, and of our liableness to be forgetful and neglectful of the one and the other, do hereby (for the further incitement of ourselves unto duty in either respect) solemnly give up ourselves and ours unto the Lord, engaging ourselves by his existing grace to walk before him in the religious observance of his revealed will, as far as it is or shall be made known unto us. We do also in the presence of God solemnly engage ourselves each to an- other, to walk together in church-society according to the rules of the gospel, jointly attending all the holy ordinances of God, as far as it shall please him to make way thereunto, and give opportunity thereof : and walking one with another in brotherly love, and Christian watchfulness, for our mutual edification and furtherance in the way to salvation. And jointly submitting ourselves and ours to the Government of Christ in his church, in the hand of such church governors or officers as shall be set over us according to gospel institution. The good Lord make us faithful in covenant with him and one with another, to walk as becomes a people near unto him- self, accept of our offering of ourselves and ours unto him
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BACKGROUNDS OF THE CHURCH
and establish both us and them to be a people unto himself in his abundant mercy through Christ Jesus, who is our only mediator in whom alone we expect acceptance, justification and salvation ; to him be glory and praise through all ages. ยท Amen."
The following twenty male members of the church signed the Covenant : Zechariah Walker, Samuel Sherman, Joseph Judson, John Hurd, Nicholas Knell, Robert Clark, John Minor, Samuel Sherman, Jr., John Wheeler, Samuel Stiles, Hope Washburn, Hugh Griffin, Ephraim Stiles, John Thompson, Jr., Theophilus Sherman, Matthew Sherman, John Judson, Samuel Mills, Benjamin Stiles, Edmond Sher- man. This number compares favorably with that of other churches at the time of their organization. Seven more names were added a few days later. Four men and six women were also added to the membership prior to the removal to Wood- bury in 1672. More than a third of the above persons were members in accordance with the Half-Way Covenant sys- tem. Yet they subscribed to the above Covenant in fellow- ship with those who were in full communion. This practice survived in the Woodbury church until 1760 when it was abolished at the ordination of the third minister, Rev. Noah Benedict.
In 1672 it was finally decided, by permission of the Gen- eral Court, that the second church should leave Stratford and seek a settlement of their own. The first members started up the Pootatuck River, being directed to the Pomperaug River, up which they were to travel eight miles. Reaching the Pomperaug they felt it was too small and therefore went on to the Shepaug. They traveled up the Shepaug as far as what is now Roxbury. Returning eastward they found them- selves on Good Hill where, to quote the historian, "they per-
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THE CHURCH ON THE GREEN
ceived the valley of the Pomperaug lying below in solitude and silence."
In connection with this journey, Rev. J. A. Freeman re- lates the following incident : "Deacon John Minor who was the leader fell on his knees, leading the little band of hardy adventurers in prayer, invoking the blessing of heaven upon their enterprise, and praying that their posterity might be an upright and godly people to the latest generation." The Woodbury church thus had its inception in a strong faith in God and in his promises. It was in a spirit of prayer that they began their life in the Pomperaug Valley. It is said that there was a Bethel rock where they loved to go for the pur- poses of meditation and communion with God.
Mr. Walker ministered to the members of his church who were located in both Stratford and Woodbury until 1678 when he went to Woodbury to reside permanently. After the settlement of Woodbury, Mr. Walker and Mr. Chauncey settled all their differences and the two churches remained on the most friendly terms.
It is said that Mr. Walker was a man of solid learning and a powerful preacher. He was familiar with Latin, Greek and Hebrew, and proficient in the cardinal doctrines of theol- ogy. He was greatly beloved by the people under his charge and conducted the affairs of the church with wisdom and dis- cretion. During his pastorate the new settlement grew rap- idly and became prosperous. A hundred and eight persons were admitted to church membership during his ministry. Three hundred and seventy-six persons received baptism. After a life of useful and faithful service, Mr. Walker passed away January 31, 1700, and was laid to rest in the southern part of the ancient burying-ground.
After his death, the church was without the services of a
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BACKGROUNDS OF THE CHURCH
pastor for a time. Rev. Anthony Stoddard, who had become a licentiate in 1700, was asked to supply the pulpit. His min- istry pleased the people and they proceeded to have him ordained and settled as their regular pastor, in 1702. Mr. Chauncey assisted at the ordination service. The town voted him a salary of seventy pounds a year and also made a gen- erous settlement of land. The salary was to be paid in provi- sions, an illustration of the scarcity of currency. The con- tract was quickly carried into effect and a residence was built. The parson's study was on the second floor, where he prepared his sermons for a period of fifty-eight years. On the first floor of the building the probate courts of the Wood- bury district were held for more than forty years.
The length of Mr. Stoddard's pastorate stamped him as an unusual leader and this fact was demonstrated by his great versatility. In addition to his pastoral duties, he acted at times as a lawyer, physician, counselor, friend and com- munity leader. Life was difficult and hazardous. For many years around the old parsonage there were palisades as a defense against Indians. Yet in spite of difficulties and dan- gers, the community prospered and the church grew. It is said that there were only two years during Mr. Stoddard's ministry when people were not admitted to church member- ship. There were several seasons of special interest in re- ligion when revivals took place, such as the years 1726, 1727, and the year of the "Great Sickness." With other churches in the colony, the Woodbury church participated in the "Great Awakening" which started in 1734, under the preaching of Jonathan Edwards at Northampton. This re- ligious movement swept through the churches of the New England colonies and left its mark upon the lives of the people.
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THE CHURCH ON THE GREEN
The church at Woodbury became a mother of churches, four other churches being organized during the ministry of Mr. Stoddard. The church at Southbury was organized in 1730, that of Bethlehem in 1739, the church in Judea in 1741, and the church at Roxbury in 1743. All of these churches prospered and eventually became communities.
CHAPTER THREE
Establishing the Church
W E ARE INDEBTED to the Rev. Ebenezer Porter for infor- mation concerning the early days of the church. He felt that such information would be of great value to future generations and therefore made inquiries of the oldest in- habitants of the town. He begins his book of records with these words : "To my successors in the special charge of this church, these records, revised and transcribed with consider- able labor, are dedicated. That this church may ever consist of pious, prayerful, watchful, shining Christians and that this dear flock may ever be blessed with a succession of able, evangelical, faithful ministers, is the devout prayer of your predecessor and brother in the holy ministry." Ebenezer Porter.
In 1735 a few families left the village of Woodbury and settled in the northern part of the town, about nine miles away. The new settlement was along a ridge about a mile southeast of the Green and was given the name of Judea. (It was in the section known as the North Purchase and had been bought from the Indians in 1710.) Mr. Turner quotes the following note by Dr. Porter: "The first settlement in
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THE CHURCH ON THE GREEN
this society was made by Joseph Hurlbut, a little east of where Samuel Frisbee now lives. Esq. Moseley lived near John Smith's present habitation, Nathaniel Durkee near Samuel Clark's, John Baker near Benjamin Hine's new house, Capt. Weekes near Capt. Smith's, Joseph Gillette near Sherman Brinsmade's. Samuel Pitcher lived about half a mile south from Judge Brinsmade's."
The first house was built in 1735. Other houses followed. In her excellent history of the "Ecclesiastical Society of Judea," Mrs. A. C. Titus lists some of the early settlers of Washington as follows: "From Stratford came the Cal- houns, Weeks, Bells, and some of the Bakers, Hazens, Arm- strongs and Durkees. From Lebanon the Rices. From Guil- ford the Burgesses, Chittendons, Hobsons and Parmelees. From Branford, the Frisbies and George Baldwin's family. From Milford the Camps, Nettletons, Farrands, Hines, Powells, Clark (Samuel and William) Bryans, Gunns, Fords, Baldwins, John Smith and Plumbs. From Middle- town came the Warners and Deacon Clark's family, Wood- ruffs, Allen Curtis and David. From East Haven came the Goodsells. From Preston came the Averills and Cogswells. From Waterbury came Joseph Hurlbut. From Seaconk came the Tituses. From England came the Davies. From Voluntown came the Loggans. From Suffield came the Nor- tons and Jona and Noah Smith. From Wallingford came the Duttons, Parkers, Twists and Hawleys. From Southbury came the Hickoxes."
For several years following the settlement of Judea, the people continued to attend church in the village of Wood- bury. This meant a trip of eighteen miles each Sabbath. In winter this was a great hardship. Therefore after four years, the small group of families decided to petition the General
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ESTABLISHING THE CHURCH
Assembly in May, 1739, asking for a separate ecclesiastical society. This petition stated that they lived "full eight miles from the meeting-house and their wives and children had to tarry at home from the worship of God about half of the year."
A second petition in 1741, signed by twenty-six individ- uals, again requested their own ecclesiastical society and appointed "Our Trusty and well-beloved friend, Friend Weeks, agent and attorney to prosecute our Petition." It was signed by Nathaniel Durkee, John Baker, Joseph Gil- lette, Joseph Chittendon, Elisha Stone, Samuel Pitcher, Jr., James Pitcher, Increase Moseley, Lemuel Baker, Daniel Cas- tle, Samuel Branton, Ezra Terrill, Jr., Ebenezer Allen, Zadock Clark, Elijah Hurd, Joseph Hurd, Joseph Hurlbut, Benjamin Ingraham, Jr., Robert Durkee, Samuel Bell, Jonah Titus, Benjamin Ingraham, John Royce, John Hurd, Jr., Jedediah Hurd, Benjamin Hinman. The petition was granted and the new territory thus incorporated was named "Judea." Another petition asked that a land tax of 30 shil- lings per lot be established and this was granted for 4 years.
The first meeting of the society was held at the house of Mr. John Baker in December, 1741. At that meeting the following officers were chosen: Friend Weeks, Treasurer; Increase Moseley, Society clerk ; Friend Weeks, Joseph Chit- tendon and Samuel Hurlbut, Society Committee; Increase Moseley, John Baker and Joseph Gillette, Ministerial Com- mittee.
The society lost no time in its task of organization and in the effort to secure a minister. The following week it was voted to send for a minister "to preach ye gospel" and it was also voted "to choose a committee among ourselves to find
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ye center of ye society of Judea and to set a stake for a meeting-house."
The first preaching service of the new society was held in the home of Joseph Hurlbut, one room being able to accom- modate the people even though it is stated that "none staid at home in those times who were able to attend." The preacher was a Mr. Baldwin from Litchfield, later a clerk of the County Court.
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