USA > Connecticut > Fairfield County > Stratford > The quarto-millennial anniversary of the Congregational Church of Stratford, Connecticut. The historical address by the pastor, and a full report of all the exercises, September 5th, 1889 > Part 2
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The following vote of the church, June 4, 1680, would seem to indicate that the church had not before agreed to the prac- tices of the Half-way Covenant. The record is as follows : " At a church meeting the whole consented that baptism be extended to the infants of those qualified according to the 5th prop. of Synod 62.'
It seems not to have been easy to settle upon a successor to Mr. Chauncey. Several candidates were voted upon, but for over six years the church did not agree to settle any one as pastor.
During this time, from May, 1703, to March 27, 1707, Mr. John Reed, of Hartford, was hired by the town, although the relations thus maintained seem not to have been satisfactory either to Mr. Reed or to the church.
In June, 1709, seven prominent men were appointed a com- mittee to "seek for a stranger," and September 16th, of the same year, action was taken "for the continuance of Mr. Tim- othy Cutler amongst us ; one hundred and three in favor and none against." The vote for settlement included the build- ing of a house "every way well-finished," a home-lot of over two acres, and one hundred acres of land in the six mile divi- sion, as well as a salary of £93. 06s. 8d. All salaries previous to this time appear to have been paid in "products at fixed prices."
Rev. Timothy Cutler was born in Charlestown, Mass., June 1, 1684, and was graduated from Harvard in 1701. He was ordained the third pastor of this church soon after his settle-
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ment in September, 1709. He was held in high esteem by all, and bore the reputation of "profound and general learning " as well as being "the most celebrated preacher in the Colony." After a pastorate of ten years he was elected to the presidency of Yale College, and the town with reference thereto " did unanimously signify their grief and sorrow respecting Mr. Cutler's remove from us who under God hath been the happy instrument of uniting us in love and peace after many years of contention." After "passively" submitting to Divine Prov- idence, they were careful to "provide that the Rev. trustees or General Court allow to the town of Stratford one hundred pounds money for and towards the charge of settling another minister among us." Mr. Cutler's home-lot was that now occupied by the "Sterling Homestead," and was the first min- ister's lot which did not remain the property of his heirs.
After three years' service at Yale, Mr. Cutler announced his preference for the Episcopal church, and in 1723 went to England, where he received the degree of Doctor of Divinity from Oxford University. He died in Boston, at the age of eighty-two years, in which city he had been Rector of Christ's church.
For three years following Mr. Cutler's dismission, Rev. Samuel Russell supplied the pulpit, but a growing party op- posed his settlement. An appeal to an Ecclesiastical Council and to the General Court failed to bring relief to the troubled church, but after Mr. Russell left, a day of fasting and prayer was held, and in the spring of 1722, they were able to agree upon Mr. Hezekiah Gold, after having "sat under his min- istry with great satisfaction and delight." The letter of ac- ceptance discloses something of the character of the man.
"To ye old Society and Church of Christ in Stratford, to whom grace and peace be multiplied from God our Father and from our Lord Jesus Christ. Dearly beloved, these may inform you of my grateful and thankful acceptance of your generous and honorable proposals for my incouragement in ye great work of ye ministry amongst you, in which I propose to continue as God in his providence shall permit.
Your faithful servant in Christ, during life,
HEZ. GOLD."
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His ordination was upon the first Wednesday in June, 1722, and his pastorate continued thirty years with great profit to the church and with large accessions to her membership.
The Ecclesiastical Society, as distinct from the town, in transactions relative to Mr. Gold's settlement, is made plain for the first time on the records. The General Court, in 1717, having passed an act defining the jurisdiction of such societies.
Wide-spread religious interest was awakened throughout New England under the leadership of President Edwards about the year 1735, and Mr. Gold entered heartily into the work, taking a prominent part in the "Great Awakening." During the first year of his ministry sixty were added to the church membership, and between 1731 and 1746 there were two hundred and sixty accessions. Rev. George Whitefield was welcomed by Mr. Gold to his home and pulpit, and the two men were in cordial sympathy, both in doctrine and methods of work. It is probable that the sermon preached by Mr. Whitefield on Monday afternoon, October 27, 1740, from the text : "Turn ye to the stronghold, ye prisoners of hope," was delivered in the open air, for there is a tradition that a Mrs. Burrit, living nearly a mile from Meeting-House Hill, and be- ing at that time in her own yard, heard Mr. Whitefield name his text. Rev. Mr. Swan in his notes, writes: "This sermon was heard by Mrs. Ann Brooks, who narrated the matter to Miss Polly Tomlinson, who related it to me in 1859, and she was so much interested that with her infant in her arms, she went to Fairfield to hear him again the same day." In the follow- ing January, Mrs. Brooks united with the church.
These were days of intense feeling and of strong doctrinal preaching, resulting in much discussion, and in the formation of parties, not only in Stratford, but throughout New England. Calvanistic doctrines were re-asserted. A strong opposition was developed to the union of Church and State, as well as to all "New Light Proceedings." It is not strange that difficul- ties should arise in the path of a pastor in such a time. The opposition found helping influences in the presence of Rev. Richardson Miner, who won a large following, and in other events, which culminated in Mr. Gold's dismission, July 3, 1752.
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Before the death of Rev. Adam Blakeman, there were those who remembered the forms of church government in the Church of England, of which they had been members, and during the passing years families came direct from England with the opinions and prejudices of early training. It is not strange, therefore, that upon the differences arising in the set- tlement of a successor to Mr. Blakeman, the Rev. George Muirson, missionary for the "Society for the Propagation of the Gospel in foreign parts," should find here congenial soil for planting the seeds whence grew the first Episcopal church organization in Connecticut. This was in 1706. After Mr. Cutler left, there were similar disturbing influences and Dr. Samuel Johnson, with marked ability and success, cared for the interests of Episcopacy in Stratford. In the spring of 1714 the churchmen began the work of building a church edi- fice; but it was not until Christmas Day, 1724, that the build- ing was opened for worship. It was situated within the present Episcopal church-yard.
It is fitting that here some reference should be made to published statements concerning the attitude at this time of Congregational people in the matter of religious tolerance. We do not claim perfection, or that our fathers, having built here for conscience sake, were not strenuous for their privi- leges; but we are willing to abide by the records. In 1665 the General Court sent word to Charles II., "We know not of any one that hath been troubled by us for attending his conscience, provided he hath not disturbed the public." In 1669 a formal act of religious toleration was put on record. In 1727, the tax for the support of public worship. was by law paid to the minister of the Church of England, by those mem- bers living near said church and attending the same; while upon our town records there are receipts of the first Episco- pal minister for his share of such annual tax. There is one entry as early as 1730. Any charge that the prisons were full of persecuted Episcopalions is ridiculous and utterly without foundation from any records, except such as may be gathered from the history of Samuel Peters, who married his wife here, and seems to have a special grudge against America in general,
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and Stratford in particular. Mr. Douglas in his "Summary" of 1749-53, says: "I never heard of any persecuting spirit in Connecticut, in this they are egregiously aspersed." While Bancroft quotes Governor John Haynes, as saying to Roger Williams: "The most wise God hath provided this part of the world, as a refuge and receptacle for all sorts of consciences."
I may here also correct the popular impression that this was ever a Presbyterian church. "An assembly of the minis- ters of this Colony," at Saybrook in 1666, originated the sys- tem of Consociations, which partakes somewhat of the Pres- byterian form of church government-indeed, by the irrev- erant, has been sometimes named "Presbygationalism,"-but the churches remained Congregational, and the consociational system has fallen largely into disuse. This church has always been Congregational in its government, declaring both its autonomy and its fellowship with the churches of like faith and order.
The Rev. Izrahiah Wetmore, the son of Rev. Izrahiah Wet- more, of Stratford, succeeded Mr. Gold, May 16, 1753. His pastorate of twenty-seven years was closed by his resignation in 1780, but from 1785 to his death in 1798, he was settled over the church in Trumbull. He preached the election sermon before the legislature in 1773. This pulpit, during the Revo- lution, gave no uncertain sound. Mr. Wetmore preached earnestly and boldly for the independence of the Colonies. News of the surrender of Lord Cornwallis to General Wash- ington reached Stratford during the Sabbath service, and was carried immediately to Parson Wetmore, in the pulpit, as he was delivering his discourse. Straightening himself to his full height and making known the intelligence, he said: "It is no place for boisterous demonstrations in the house of God, but we may, in giving three cheers, only go through the mo- tions !"
The inkstand and punch-bowl of this minister of one hund- red years ago, are still preserved by his descendants.
The relation of the church to the war of '76 may be told in a word, "That everybody went."
The Church Records are explicit in stating that after April
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2, 1780, "the church was vacant four years, four months and two days," but tell us nothing of what transpired during that time, the next item being the minutes of the Council, which convened at the house of Robert Walker, August 3, 1784, for the purpose of ordaining Mr. Stephen William Stebbins, which included "reverend elders and messengers" from New Haven, North Stratford, New Stratford, Ripton, in all twelve churches, as also the former pastor, Mr. Wetmore, showing that the strict rules of the Consociation were not then observed, as more than half of the churches were outside of Fairfield East, and the moderator, Rev. Chauncey Whittlesey, of New Haven, was not the moderator of the Consociation. It was simply a Congregational council.
This was in accord with "articles agreed on and assented to" July 7th, just previous to the ordination. Our manual states that it was a declaration of independency, which seems hardly justified by the record, which reads, "We are of opinion that ecclesiastical councils have no judicial, decisive authority over churches, but yet that it may be of great use in difficult cases and in weighty and important affairs to call in neighbor- ing churches for their advice." The record continues at length to favor the ordaining of pastors by council, and in all matters of church discipline to seek the "consent and concur- rence of the brethren," while expressing "charity towards other churches," and willingness that "our ministers should be joined and connected with the association and consociation."
This is not Independency, it is only a protest against the Presbyterian tendency of consociation. It reads to me like good Congregationalism, and it helps to the understanding of this declaration to know that Fairfield East had made just this claim of "power authoritatively and decisively to determine ecclesiastical affairs." It was a wholesome protest.
Our manual also states that the church re-affirmed the Half- way Covenant; which seems hardly just to the records. It will be remembered that this is only thirty years after the dif- ficulties of Mr. Gold's time and the "new light proceedings," which culminated in the division of not a few churches upon the terms of the admission of members, and these "articles,"
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therefore, appear like an effort to harmonize these elements; the fact being that the church did agree upon them. The only resemblance to the principals of the Half-way Covenant was the recognition of infant baptism as bringing such per- sons to the "next and immediate duty of solemnly " owning such baptism. But note, the articles say: "It is our opinion that none should be admitted hereto, (i. e, the Lord's Sup- per,) but such as are free from open scandal, appear to be serious, own the Christian doctrines and to the judgment of charity are resolved by divine grace to maintain a conversa- tion becoming the gospel." It is further declared to be "the opinion of this church that as there is but one covenant, the ordinances of baptism and the Lord's Supper are equally sacred;" and that "special pains should be taken to remove the doubts" of any, "and invite and urge them to their duty."
It would certainly be hard to find much fault with this or to show any difference from our present practices, except that we have so much neglected the sacred covenant with Almighty God into which parents enter when they bring their children to Him in the ordinance of baptism.
The records contain the names of one hundred and three persons who were "admitted to special ordinances in the church " during the twenty-nine years of Mr. Stebbins' pas- torate. He was dismissed in August, 1813. To him belongs the credit of stopping the vandalism which cut away so much from Academy Hill and spoiled its symetry.
His pastorate covered the times of special religious declen- sion throughout New England In many churches there was not a member who could offer public prayer. War had demor- alized the people. French infidelity was rife. Unitarianism and Universalism gained new footholds. The churches of the Pilgrims were in their captivity. But it was the darkness which preceeds the dawn. God was waiting to be gracious to his people.
From the beginning of the history to the end of this pas- torate in 1813, the average length of these six pastorates is twenty-six and one-half years. From this time onward the terms of service are to be marked for brevity, that of Mr. Weed
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being fifteen and one-half years, and no other reaching beyond seven years duration.
There is a tradition that Rev. Jesse Lee preached here July 3, 1789, and it is on record that the first Methodist class was formed May 19, 1790, which in the following year numbered twenty members. Services were held in private houses till 1810, when the first house of worship was built. The present building was erected during the pastorate of Rev. Abram S. Francis in 1839 and 1840.
These gatherings of Methodist people in private houses, for prayer and praise, not only on the Lord's day, but on week- day evenings as well, were the beginnings of similar gather- ings among the Congregationalists, who before this time were unacquainted with what we now call the Prayer-Meeting. There were "Circular Fasts," held for twelve or fifteen years after the preaching of Whitefield in 1740, but aside from "The Sacramental Lectures," previous to the communion, whose origin is uncertain, as Prof. Phelps says, "In the olden times the two sermons on the Lord's day, with the accompanying exercises, constituted the whole of the services of public wor- ship." It was not without decided opposition that these prayer-meetings were begun, held first in private houses, then in the shop on Main street, attached to the McEwen house; then in Roswell Curtis' shop; then in the Academy, until it found a resting place in the lecture-room which was built dur- ing the pastorate of Mr. Weed in 1845.
Rev. Matthew R. Dutton, September 20, 1814, was ordained the seventh pastor, and for seven years worked successfully for the building of waste places, till in 1821, he accepted the Professorship of Natural Philosophy in Yale College, where he died July 17, 1825.
At this ordination the ordaining prayer was offered by Rev. Nathan Birdseye, a descendant of John Birdseye, the first deacon of this church, who was at this time one hundred years old, and had twelve children, seventy-six grandchildren, one hundred and sixty-three great-grandchildren, and seven great- great-grandchildren-in all two hundred and fifty-eight, of whom two hundred and six were living at the time of his
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death in 1818, at the age of one hundred and three years, five months, and nine days. Mr. Birdseye's descendants in Strat- ford, to-day, would comprise a large portion of the village.
So great was the laxity both of faith and practice during the early years of this century, that Mr. Stebbins had refused to administer the communion. After his dismission, at a meet- ing of the church, June 26, 1814, it was voted "that each member of this church shall manifest his or her assent to the Confession of Faith, adopted by this church, by rising up," and it was further voted, July 24, 1814, that those who thus "assented" shall "constitute the church in this society in Stratford." On the 5th of August, following, Mr. Dutton was called to the pastorate, and there appear to have been eighty members who thus "constituted" the church at this time. During the following year, forty-two were added, on the first Sabbath in July, 1821, seventy, and during the seven years from 1814 to 1825, one hundred and fifty-three.
The records tell us nothing of what happened during the three years following the autumn of 1821, but January 10, 1825, there was "free and cordial unanimity " in calling to the pastorate Rev. Joshua Leavitt, who, though leaving the church after three years to accept the office of Secretary of the Amer- ican Seaman's Friend Society, was a most active and aggres- sive man in affairs both of Church and State, and exerted a strong influence in the town especially upon the questions of temperance, the emancipation of the slaves, and the conduct of the schools.
February 27, 1828, sixty delegates representing thirty-six churches, met here in general conference. There were ad- dresses to the church, heads of families, the aged, the impen- itent, and the youth. In Mr. Leavitt's own words, "The whole exercises were very solemn, and a crowded house was deeply impressed by the scene. May the savor of that day long remain in Stratford."
If all of the clerks and pastors had kept the records as Mr. Leavitt did there would be no lack of data for the use of the future historian. After transcribing the full details of his dis- mission, he puts on record the following: "And now that my
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pastoral connection with this people is thus formally dissolved, I give up my charge into the hands of Him from whom I re- ceived, with the humble prayer that grace, mercy and peace, from God our Father, and our Lord Jesus Christ, may be multiplied unto them forevermore. May God reward them a thousand fold for all their kindness to me and mine, and in His own good time and way send them a more faithful and successful minister." The spirit of a faithful pastor breathes through every word of this benediction.
Dr. Leavitt, in 1826, organized the Sunday-School and was its superintendent during the remainder of his pastorate, with the assistance of Miss Mariah McEwen, who, upon Mr. Leavitt's resignation, took full charge of the school for several years, till the election of Eli Booth, who was followed in succession by Deacon David P. Judson, Henry Plant, William Strong, Henry Plant, a second term, Frederick Sedgewick, Deacon Samuel T. Houghton, Deacon Samuel E. Curtis, Rev. Joel S. Ives, Principal Wilfred M. Peck, and the present incumbent, Horace H. Judson.
June 18, 1826, after a reference of the matter to a com- mittee appointed in the preceding May, a standing committee, or "Helps," were elected, consisting of Deacon Agur Curtis, Deacon Philo Curtis, and Deacon Agur Curtis, 3d.
Rev. Thomas Robbins was installed pastor in 1830, but was dismissed in September of the following year. Rev. Samuel Griswold seems to have supplied the pulpit for a time, as thirty-two were received by him to this church in December, 1831, and January, 1832.
The tenth pastor was Rev. Frederick W. Chapman, who was ordained September 5, 1832, and remained six and a half years. These were times of widespread revival interest, and names were added to the church roll who have been a tower of strength; exerting an influence of blessing upon the com- munity, especially in Putney and Oronoque. Prayer-meet- ings were begun in Oronoque, during the pastorate of Dr. Dutton, and there have been prayer-meetings at the Putney chapel since 1867. The chapel in Putney was built in 1844.
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These religious influences have been a large factor in making those communities thrifty and wholesome.
The last half century of our history began with a pastorate cherished in the memory of all whose recollections reach back thirty-five years or more, and fruitful in all good things to this church and community. December 4, 1839, Rev. William Bouton Weed was ordained pastor and ministered to this peo- ple fifteen and one-half years, till his dismission in May, 1855, to accept the pastorate of the First church in Norwalk, where, "having served his generation by the will of God, he fell on sleep," December 13, 1860.
I can do no better than to quote a paragraph from the tribute of Dr. Robert R. Booth, who said at Mr. Weed's funeral: "It was at Stratford that his ministeral character was formed, his peculiar reputation was acquired, and his great work was done. He went there a young man, with a mind richly stored with learning, and a heart all aglow with Christian fervor. He burst like a new planet upon this quiet village, where preaching had before been exhibited more as a sober, sacred duty, than as a divine and thrilling art. From the very beginning of his service there, he revealed himself as a remarkable man and his fame went abroad into the adjacent country. A glorious revival of religion followed soon, coming like the warm breath of spring to unlock the ice-bound earth and fill all hearts with gladness. Many precious souls were then gathered into the church. His whole course was signal- ized by the most laborious study, by ardent and devoted labors, and by a remarkable earnestness of action, truthful- ness and plainness of speech, and an intense force of life which made him the central influence of the town. His sermons were always driven home. His views of truth and duty be- came the standards of opinion. Men of all conditions and of all varieties of views were attracted to his pulpit, and, not- withstanding the eccentricities of his character, he has left an impression for good upon that community which will not pass away while the generation that knew him continues on the stage of action."
Rev. Joseph R. Page was installed February 11, 1857, and
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was dismissed September 26, 1858; the "only reason for making the request" for dismission, in Mr. Page's own words, "is the want of adaptation to each other of the parties." The records seem to show good work and fifty names were added to the church roll during this brief pastorate.
After a unanimous call, Rev. Benjamin L. Swan entered upon his duties as pastor, November 1, 1858, and was dis- missed after about four years and one-half of service, during which time the present house of worship was completed and the general work of the church seems to have been thoroughly attended to. Mr. Swan's records are models both in matter and penmanship, and his interest in the history of the church and town wrought results of incalculable value. It seems most unfortunate that this pastorate could not have been greatly extended. And to our brother whose life we trust may long be spared and whose presence at this anniversary was much desired, we extend our heartiest greetings with our appreciation of the labors of love here performed.
With characteristic exactness there is recorded the facts of having preached in this pulpit one hundred and ninety-five Sabbaths, and six hundred and ninety-six sermons and lec- tures; of thirty-seven admitted to the church, and of nine hundred and eighty-three "calls on families," which numbered one hundred and sixty in 1859, and one hundred and seventy- seven in 1862.
The following resolution was adopted by the church: "In accepting the resignation of our pastor, Rev. B. L. Swan, we take occasion to express to him our high appreciation of his gifts and learning and our unhesitating confidence in his piety and soundness in the faith, and that we affectionately assure him of our sincere wishes and our prayers for his usefulness and happiness in whatever sphere God in His providence may hereafter place him."
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