USA > Connecticut > New Haven County > East Haven > The evolution of an old New England Church, being the history of the Old stone church in East Haven, Connecticut > Part 3
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22 M. L. Greene, pp. 150-I.
33 G. L. Walker, First Church in Hartford, pp. 358-9.
34 Minutes of the General Association of Connecticut, 1805. The land on which the Old Stone Church in East Haven was built in 1774 was deeded two years earlier with the specific requirement that the building was to be "for a Presbyterian or Congregational Persuasion only." East Haven Land Records, Vol. V, p. 69. The church and ecclesiastical society records until 1846, including the minutes for the annual meetings, are headed "The Presbyterian Church."
23
THE COLONY IN THE WILDERNESS.
The Quakers were the first to register a dissent from the standing order. In 1656 they appeared in the New Haven Colony, very much to the displeasure of the authorities, and laws were immediately enacted to expel them.35 Sometimes, when no provocation existed, they were cruelly whipped and driven away. The Connecticut Colony, however, was more generous, although not permitting them to settle in and become a part of the colony. The only places they could find wherein they could locate at all were the border towns, and even there they were denied religious freedom. After a time the spirit of persecution gradually died out, but was renewed again for a short period in 1702. The Quakers have never been an element of strength in the state.
In addition to the intrusion of the Quakers into the solidarity of the Congregational theocracy, there were Baptists, Seventh Day Baptists, and Rogerines. The two latter were minor sects, weak in numbers and fanatical in beliefs; and through their exuberant aggressiveness they very soon came into con- flict with the establishment. The Rogerines,36 sometimes known as the Rogerine Quakers or Rogerine Baptists, were the followers of John Rogers of New London, who withdrew from the Seventh Day Baptists in 1677 and began to preach his own doctrines and gather his own converts. He believed in immersion as the proper method of baptism and the apostolic nature of testimony meetings; but he objected to a paid ministry, the taking of an oath, and the observance of the Sabbath. His followers would assemble in the streets to hold their meetings and become noisy and generally obnoxious. They were forced to endure a rigid persecution because of their violence and deliberate attempts to break up the Puritan Sabbath. They worked seven days a week, making no dis- tinction between Sunday and any other day; they interfered with the services in the Congregational churches by calling
35 E. E. Atwater, pp. 234-8; A. C. Thomas, History of Society of Friends in America, pp. 213-14.
36 J. R. Bolles and Anna B. Williams, The Rogerines.
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THE EVOLUTION OF AN OLD NEW ENGLAND CHURCH.
out during the sermon or prayer, asking the minister to defend some controverted point of belief; they even attempted to disperse the people who had assembled in their meeting houses, and to abolish all Sabbath observance. Governor Saltonstall was inclined to be lenient with them at first, but their persistent refusal to keep to themselves and hold their services quietly, brought legislative action against them and its peremptory enforcement. After 1708 they became less obnoxious, but the death of their leader in 1721 led them to renew their erratic and fanatical behavior. In two or three years they were quieted down, and gradually dwindled away.
The Baptists entered Connecticut from Rhode Island at an early date. They, like all other dissenters from the standing order, were looked upon as unwelcome intruders. In 1704 the General Court refused to allow them to incorporate as an ecclesiastical society, but in spite of such adverse ruling they organized a church in Groton during the following year. This was "the first attempt to establish a departure from the Congregational Church order in Connecticut."37 Their first minister was the Reverend Valentine Wightman, who served them forty-two years, till his death in 1756. For the nine years following the church was without a leader, when the work was taken up by the Reverend Timothy Wightman, a son of the first pastor. His pastorate extended over a period of forty years, closing with his death in 1805. After four years in which there was no settled minister, the Reverend John G. Wightman, a son of his predecessor, entered upon his work in the parish, and continued in the service for the remainder of his life-a period of forty-one years. Father, son, and grandson ministered in the one church for one hundred and twenty-three years.
37 L. Bacon, Contributions to the Ecclesiastical History of Connecticut. p. 262. See A. H. Newman, History of the Baptist Churches in the United States, pp. 231-235.
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THE COLONY IN THE WILDERNESS.
The Baptists did not find independent existence any too easy. They refused to pay the ecclesiastical tax, and in consequence, Governor Saltonstall, who was afraid of their growing strength, relentlessly enforced the law. For twenty years after the formation of the church in Groton there was no other Baptist church in the colony.
Such were the affairs in Connecticut at the close of the seventeenth and the beginning of the eighteenth century. New Haven, long since a part of Connecticut, had grown in popu- lation and influence; and the church, still the intellectual and spiritual center, had progressed with the times so that it con- tinued to be the very heart of the community life. Shortly after the beginning of the new century, the loved and honored Mr. Pierpont, while in the very prime of life and at the height of mental and physical power, was taken in death, November 14, 1714. He had been a distinguished minister, eloquent in discourse and prayer, sound in doctrine, commanding in per- sonality, and enviable in character. Cotton Mather said of him, "He has been a rich blessing to the church of God." His tireless efforts in behalf of education in the colony had led to the establishment of the Collegiate School of Connecticut,38 or what was to become Yale College, and his clear thinking along religious lines had made him an outstanding leader in ecclesiastical gatherings.
A close personal friendship existed between him and his young parishioner, Jacob Hemingway, who lived on the east side of the Quinnipiac River, and it was through the advice given by the good minister that the young man entered the college at Saybrook. When, in 171I, the East Haven Church was officially formed, Jacob Hemingway was its pastor, and
38 T. Clapp, Annals of Yale College. Reverend Mr. Pierpont and two others were "the most forward and active" in founding the Collegiate School of Connecticut. The other two were Reverend Samuel Andrew, of Milford, and Reverend Henry Russell, of Branford.
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THE EVOLUTION OF AN OLD NEW ENGLAND CHURCH.
Mr. Pierpont was pastor of the parent organization.39 This fact naturally increased the elder minister's interest in his young friend,-a solicitude which, although it was permitted to continue but a few years, was heartily reciprocated with a filial respect and affection.
39 The ministers who have served the First Church of Christ in New Haven (Center Church) have been :
John Davenport 1639-1668
William Hooke 1644-1656
Nicholas Street 1659-1674
James Pierpont
1685-1714
Joseph Noyes
1716-1758
Chauncey Whittlesey
. 1758-1787
James Dana
1789-1805
Moses Stuart
1806-1809
Nathaniel W. Taylor
1812-1822
Leonard Bacon 1825-1866
George L. Walker
1869-1873
Frederick A. Noble
1875-1879
Newman Smyth
1882-1908
Oscar E. Maurer
1909-
In the zovear
of his MiMISTRY
TOMBSTONE OF REV. JACOB HEMINGWAY
CHAPTER II.
AN INDEPENDENT CHURCH AND ITS FIRST PASTOR.
East Haven was originally a part of New Haven.1 The first allotment of land on the east side of the Quinnipiac was made in 1640, when six hundred acres were assigned to the Reverend John Davenport. In August of the same year the Reverend Samuel Eaton was granted fifty acres. Benjamin Linge and William Tuttle were authorized "to have their meadow when Mr. Eaton hath his first fifty acres, viz., in the fresh meadow towards Totokett, and Mr. Crayne is to have his also there."2 In 1639 Thomas Gregson petitioned for a portion of land at Solitary Cove (now Morris Cove), and in 1644 an allotment was made to him of one hundred and thirty- three acres. He immediately built a house and settled his family, thus becoming the first settler in East Haven. Three years later he was lost at sea while on a voyage to England as agent for the Colony to Parliament.
The ship on which he sailed had been built in Rhode Island
1 The assembly of free planters in Mr. Newman's "mighty barn," on June 4, 1639, when the constitution of the colony was adopted, included several subscribers who settled in East Haven. They were Thomas Gregson, William Tuttle, William Andrews, Jasper Crayne, John Potter, Matthew Moulthrop, Garvis Boykim, Edward Patterson, Matthias Hitch- cock, John Thompson, and Thomas Morris. "On the 7th March, 1644, the colony Constitution was revised and enlarged; and then were added the names of Matthew Rowe and John Tuthill: And in July following Alling Ball, Edmund Tooly, Thomas Robinson, sen., and jun., William Holt, Thomas Barnes, and Edward Hitchcock: And in August, Peter Mallory and Nicholas Augur. On the 4th April, 1654, George Pardee, John Potter, jun .; and in May, Matthew Moulthrop, jun., were added. February 7, 1657, John Davenport, jun., Jonathan Tuthill, and John Thompson sub- scribed : May Ist, 1660, Nathaniel Boykim, and Thomas Tuttle-Thomas Morris was admitted a free inhabitant 3rd July, 1648; John Chedsey, 19th February, 1658; George Pardee, 16th June, 1662; and Robert Augur in 1674." See S. Dodd, East Haven Register, p. II.
2 New Haven Colony Records, Vol. I, p. 44.
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THE EVOLUTION OF AN OLD NEW ENGLAND CHURCH.
and was not considered any too seaworthy. She departed from New Haven in January but was never again heard from. In June a phantom ship appeared in the clouds after a thunder storm, and the astonished people thought "that God had con- descended, for the quieting of their afflicted Spirits, this extra- ordinary account of his sovereign disposal of those for whom so many fervent prayers were made continually." Some years later, the Reverend James Pierpont, having received the story in full detail from old survivors of the scene, wrote to Cotton Mather, who published the letter3 in his Magnalia.
3 See Cotton Mather, Magnalia Christi Americana, Vol. I, pp. 77-8. "Reverend and Dear Sir :
"In Compliance with your desires, I now give you the relation of that apparition of a ship in the air, which I have received from the most credible, judicious, and curious surviving observers of it.
"In the year 1647, besides much other lading, a far more rich treasure of passengers (five or six of which were persons of chief note and worth in New Haven), put themselves on board a new ship, built at Rhode Island, of about 150 tons; but so watty, (crank), that the master (Lamberton) often said she would prove their grave. In the month of January, cutting their way through much ice, on which they were accompanied with the Rev. Mr. Davenport, besides many other friends, with many fears, as well as prayers and tears, they set sail. Mr. Davenport, in prayer, with an observable emphasis, used these words, 'Lord, if it be thy pleasure to bury these dear friends in the bottom of the sea, they are thine, save them.' The spring following, no tidings of these friends arrived with the ships from England; New Haven's heart began to fail her; this put the godly people on much prayer, both public and private, that the Lord would (if it was his pleasure) let them hear what he had done with their friends, and prepare them with a suitable submission to his Holy Will. In June next ensuing, a great thunder storm arose out of the northwest; after which, (the hemis- phere being serene) about an hour before sun-set; a SHIP, of like dimen- sions with the aforesaid, with her canvass and colors abroad, (though the wind northerly), appeared in the air, coming up from our harbour's mouth, which lies southward of the Towne, seemingly with her sails filled under a fresh gale, holding her course north, and continuing under observation, sailing against the wind, for the space of half an hour.
"Many were drawn to behold this great work of God; yea, the very children cried out, 'There's a brave ship !- ' At length, crowding up as far as there is usually water sufficient for such a vessel, and so near some of the spectators as that they imagined a man might hurl a stone on board her,
29
AN INDEPENDENT CHURCH AND ITS FIRST PASTOR.
In 1683 allotments of land were granted in Foxon to Robert Dawson, Thomas Pinion, and James Taitor. They were the first settlers in that part of town. As the people continued to come the principal settlement grew up at the southern shore of the Great Pond (now Lake Saltonstall), where, in 1650, iron works were built by men from Boston and London. About thirty years later the iron industry was abandoned and the site of the furnace became a bloomery, to be supplanted within twelve months by a grist mill.4 The closing down of the iron works resulted in a marked exodus of population, leaving agriculture as the sole industry.
The people in the incipient and slowly-growing village had to attend public worship in New Haven, and their money had to go to the support of the church and ministry there. Chil- dren had to be carried there for baptism, and for the first three decades, the dead, for interment. The journey over unmade roads was long and dangerous, leading through woodland and marsh to what is now known as Red Rock; then across the Quinnipiac River by a crude and unsafe ferry and a mile further on the other side to the lone meeting house on the New Haven Green. The good people had to leave home early in the morning in order to arrive at the Sabbath services on time. During the winter months they started upon their
her main top seemed to be blown off, but left hanging in the shrouds; then her missen top; then all her masting seemed blown away by the board ; quickly after the hulk brought into a careen, she overset, and so vanished into a smoaky cloud, which in some time dissipated, leaving, as every where else, clear air. The admiring spectators could distinguish the several colours of each part, the principal rigging, and such proportions, as caused not only the generality of persons to say, 'This was the mould of their ship, and thus was her tragic end'; but Mr. Davenport also in public declared to this effect, That God had condescended, for the quieting of their afflicted spirits, this extraordinary account of his sovereign disposal of those for whom so many fervent prayers were made continually.
Thus I am, Sir, Your humble servant,
JAMES PIERPONT."
S. Dodd, East Haven Register, pp. 23-31.
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THE EVOLUTION OF AN OLD NEW ENGLAND CHURCH.
journey before daylight and did not return until after dark. "During the Indian wars and commotions, the women and children, on the Sabbath, were collected together at one house in the neighborhood, under the protection of a guard, while some of the families attended public worship at New Haven. And for many years, the men were required by law, under penalty of a fine, to appear at meeting, with their arms ready for battle."5
The early settlers of East Haven, however, did not suffer very extensively from Indian depredations. During King Philip's War, 1675-6, fears were prevalent that the Quinnipiacs had allied themselves with the hostile tribes and were merely awaiting opportune time to enter actively into the conflict, but an investigation revealed their aversion to the uprising and their intention to remain faithful to the settlers. After hos- tilities had come to an end with the death of King Philip, the Indians of tribes under French influence frequently assumed an attitude of unfriendliness, causing much anxiety among the East Haven farmers. In 1689 a "flying army" was organized to be ready at a moment's notice to defend the village. Four horsemen constituted a patrol whose particular duty it was to scour the forest and swamp for intruders; the Quinnipiacs were sent forth as scouts to penetrate the regions far and wide in search of the enemies, and the members of the militia were required to be ready for trouble at any time.6
The white men and the Quinnipiac Indians lived as neigh- bors and friends without friction for over half a century, but the changing conditions brought on by the former were not conducive to the perpetuation of the latter. The red men gradually dwindled away. Charles, the last Sachem of the tribe, was frozen to death about a half mile north of Mullen Hill in the year 1770.7
'S. Dodd, East Haven Register, p. 56.
6 Ibid., p. 37.
"E. R. Lambert, History of the Colony of New Haven, p. 41.
3I
AN INDEPENDENT CHURCH AND ITS FIRST PASTOR.
To those hardy pioneers of colonial days religion was life itself; they could not possibly endure without the freedom to worship God as they desired. It was a reasonable hope the East Haven villagers cherished that a church would soon be established in their midst. The distance which separated them from the spiritual center of the Colony and the inconveniences and hardships attached to the journey made it imperative for them to have their own house of divine worship and their own minister. In May, 1667, a request was made of the General Assembly for the privilege of incorporating as an ecclesiastical society, and after due consideration favorable action was taken. "Upon the motion of the Deputies of New Haven, this Court grants the Towne liberty to make a Villiage on the East side of the East River, if they see it capable for such a thing, pro- vided they settle a Villiage there within four years from May next."8 Ten years later the General Court of the Colony was petitioned for "liberty to set up separate worship" in the vil- lage, and in the following year the prayer was granted. The approval of New Haven had to be secured before they could proceed, but their application to become a distinct village with ecclesiastical autonomy was flatly rejected. The next year, however, they again made application to New Haven, and this time with better success. At the town meeting on Decem- ber 29, 1679, their petition was presented to the committee, with the prayer that it might be granted. Their propositions were, "First, that they might have liberty to get a Minister amongst them, for their meeting and keep the Sabbath in a way as they ought: and secondly, that bounds might be granted them as high as Muddy River : thirdly, that they have liberty of admitting inhabitants among them for their help in the work and maintenance of a Minister; fourthly, that they may have liberty to purchase some lands from the Indians near Mrs. Gregson's farm, if the Indians are willing to part with
Connecticut Colony Records, Vol. III, p. 75.
-
32
THE EVOLUTION OF AN OLD NEW ENGLAND CHURCH.
it: and fifthly, that what land of the Quinnipiack is within Branford stated bounds the right of purchase may be given them : and lastly, that they may be freed from rates to the Towne when they have procured a Minister."9
A committee was appointed to consider the petition of the East Haveners and make report at the next meeting, but there seemed to be unanimity of opinion among the committeemen, so that a report was made at the same meeting. Their recom- mendations to their fellow townsmen were as follows :
"I. That they be encouraged and have liberty granted to get a Minister to settle amongst them as soon as it doth appear they are in a capacity to maintaine a Minister and uphold the ordinances of Christ;
"2. That when they are settled in a village way with Min- istry they have liberty to admit their own inhabitants for the future, but to attend such cautions and considerations for the regulation of their settlement as may consist with the interest of religion, and the Congregational way of the Churches pro- vided for to be upheld ;
"3. As to the purchase of land of the Indians near Mrs. Gregson's farm, New Haven being bound in covenant to supply the Indians with land for planting when they need, how far liberty to purchase lands of them may consist with that engage- ment, unless with due caution, is to be considered ;
"4. For the Quinnipiack land now within Branford bounds and was at first bought by us and never paid for by Branford to us, that the Towne would grant unto them our right, the better to enable them to treat with Branford for enlargement on the purchase money due with the consideration that New Haven hath been long out of purse ;
"5. For the payment of rates to New Haven that they be freed from it when they are settled in a Village way with Ministry ;
New Haven Town Records, Vol. II, pp. 390-91.
33
AN INDEPENDENT CHURCH AND ITS FIRST PASTOR.
"6. For Commonage that the stated Commonage be at liberty on that side of the River within their limits for the use of New Haven as hitherto, and what shall remain for com- monage within the limits be agreed upon ;
"7. That the inhabitants of New Haven that live in the Towne and have property in land on the Indian side, whilst they so continue pay their rates to New Haven as hitherto;
"8. That their bounds shall be the north side of Alling Ball's farme, by a line from the River as his line runs until it meets with Branford line, above Foxon's; and that the farmers above that line be left at liberty to contribute to the Ministry with them, and such not to pay to the Ministry at New Haven whilst they so do, until further orders."10
A general discussion of the committee's recommendations revealed the increased strength of the East Haven party over the year preceding, so that the result of the formal ballot was beyond all question of doubt. "After the Town had heard the considerations of the committee in answer to the inhabitants on the East side respecting the village, the Town approved and confirmed it to be their order by vote."11
Now that New Haven had approved they again applied to the General Court for permission to incorporate as an ecclesi- astical society. At the meeting held in Hartford, May 19, 1680, the final authority was granted, but with certain condi- tions and restrictions. "In answer to the petition of John Potter, Samuel Hemingway and Eliakim Hitchcock, that they might have liberty (they having obtayned consent of New Haven) to become a Village and to set up a distinct Congre- gation there, with liberty to invite and settle an orthodox Minister amongst them,
"This Court considering the great difficulties that have met withall in their passage to attend publique worship of God hitherto, and upon hopes that they may be capable to set up
10 New Haven Town Records, Vol. II, pp. 391-2.
Ibid, p. 392.
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THE EVOLUTION OF AN OLD NEW ENGLAND CHURCH.
and mayntaine the publique worship of God in that place as a particular Society of themselves, doe grant them free liberty, if they do find themselves able to proceed and carry on the worke in the best way they can. For their encouragement therein and towards erecting a place of publique worship, this Court will free them from country rates for three years, the time to commence when they have a Minister amongst them, and then they are also to be free from payment of rates to New Haven, and not before. And this Court doe desire Mr. Jones, Mr. Bishop, and Capt. Nash, to treat with their neigh- bors of Branford to. grant the said Village what enlargement they can, upon the account of good neighbourhood and the necessity of the case, and New Haven purchase; and this Court shall be ready to grant them what encouragement they may as it shall be desired of them, for the future; and it is also ordered that if upon tryall they shall find themselves able to goe thorow such a worke as mayntayning a settled Ministry amongst them, and are destitute of one, they shall return to their first station to New Haven till they shall be able to goe thorow the worke."12
The privilege of maintaining their own public worship hav- ing been granted, they immediately made arrangements for securing a minister. A village meeting was called for January 17, 1681, and a committee consisting of John Thompson and Samuel Hemingway was appointed to speak with Mr. James Alling "to know his mind in reference to his settling with us in the work of the ministry." It was also decided to grant "100 acres of land to the encouragement of the Ministry amongst them. The one half of which they give to the first minister that shall settle with them in that worke. And the other half for the standing use of the Ministry here forever. And that this last 50 acres, given to the Ministry, shall not be given away to any, either by major vote or otherwise."13
12 Connecticut Colony Records, Vol. III, pp. 57-8.
East Haven Village Records; S. Dodd, p. 89.
35
AN INDEPENDENT CHURCH AND ITS FIRST PASTOR.
The Reverend James Alling had graduated from Harvard College in 1679, after which he had studied privately for the ministry. The call from East Haven was tentatively accepted and he entered without delay upon the work of ministering to the spiritual needs of the people in the parish. For two years he rendered faithful and efficient service, so that the villagers wanted him to remain with them, but as New Haven had not granted formal permission to organize a church, and he being anxious to become a settled pastor, a call from Salisbury, Massachusetts, elicited his resignation.14
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