FORMATION OF CHURCH.
Against some species of dissent, the laws were very stringent. "Quakers, Ranters, or such like" were to be committed to prison, or sent out of the colony. No individual could "unnecessarily entertain or speak more or less with them," on penalty of five pounds; and the town
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that allowed entertainment to be given them must also pay five pounds per week. Quaker books were ordered to be seized by the constable, and the persons in whose possession they were found, were to be fined ten shillings each. By appearing before the County Court, and there in legal form declaring their "sober dissent," they could obtain permission to have public worship in their own way, but were still obliged to pay for the support of the Congregational churches in the place of their residence. There was a further relaxation, as it regards Episcopalians, in 1727, and as it regards Quakers and Baptists, in 1729. They were then exempt from taxation by the established churches, provided they attended the worship of God in a tolerated society of their own denomination. But Congregationalists and Presbyterians had no such exemption. If for any reason, any of them wished to secede from churches or societies, and worship by themselves, they were still obliged to pay their taxes for the support of the churches from which they had seceded. Every person absenting himself from public worship on the Sabbath without sufficient excuse was liable to five shillings fine. In October, 1696, at the General Court at Hartford, it was ordered and enacted,
"That in every town, plantation or societye within this Colonie where the majr part of the householders of the said town, plantation or societye, who in or by lawe are an allowed societye, are aggreing in (he calling and settling of a minister, such minister so called and settled, shall be and accounted the lawnfull minister, of such town, plantation or societye, and that all aggreements respecting the maintenance and settlmt of such minister made by the majr part of the householders of such town, plantation or society as aforesaid shall be binding and obliging to the whole, and all of
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such town, plantation or societye, and to their successors, according to all the true intents and purposes thereof."
The "Capitall Lawes" of 1642, ordered that "if any man after legall conviction, shall have, or worship any other God but the Lord God, he shall bee put to death."
Although from the first week of their settlement, regular worship had been maintained in Wallingford, and a regular pastor had been supported by the people, yet no church was organized. In this transaction they proceeded with all the deliberation which the reader of our early histories will remember was characteristic of the original settlers of New Haven and vicinity. In the year 1675, February 3, after there had been ample time for the inhabitants to become acquainted with each other's religious views and feelings, a day of fasting and prayer was observed, with reference to the organization of a church. On the fifteenth of the same month, the inhabitants again met; designating thirteen of their number, to "lay the foundation," that is, to constitute by the due mode of organization, the church. These thirteen, thus constituting the church, were then to admit others, by the ordinary course of examination and profession.
"At a lawful meeting the inhabitants of the town of Wallingford and upon the 15th day of the 2nd month, 1675, it was ordered and enacted by the town, that as there had been conference about establishing a Church of Christ, in the aforesaid town, and also a solemn fast set apart and celebrated by the town unanimously to seek God's guidance in so great a work, they have now also freely and unanimously concluded if it be the will of God, that there shall be a Church of Christ gathered to walk according to the Congregational way, and have also all freely and unanimously
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left the management of the same in the hands of the persons whose names are underwritten, that if it be the will of God to incline their hearts, so many of them as may be a competent number for that work, may in his time lay the foundation.
"thomas yale, nehemiah royce, eliasaph preston, john HALL, Sen'r., Mr. Moss, Lieut MERRIAM, Mr. sam'l street, Serj't DOOLITTLE, nathan andrews, john hall, Jr., Mr. brockett, john beach, benj. lewis."
At the Court of Election, held at Hartford, May 13, 1675,
"Sundry of the Inhabitants of Wallingford Moveing the court that they might have Liberty to gather themselves into church Fellowship according to the order of the gospel there request being considered. This court grants them their desire they attending the same with the approbation of the Neighbour churches and the lords gracious presence and blessing may crown their endeavoures with such may advance the glory of God & their Spirituall Good and edification."
They had as yet no house of worship. They hardly needed one, for their numbers were so small that they could without much inconvenience assemble in a private house. For ten years they met on the Sabbath at the house of Lieutenant Nathaniel Merriman and Ensign Munson, for religious worship. We find on the records,
September 10th, 1677, the following entry: "voted that ensign Munson shall have fourty shillings allowed him for meeting in his house this yeare." One reason how- ever of this delay in erecting a "meeting house" must probably be found in the danger, alarm, and the impover-
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ishing effect of the famous Indian war of that period, usually called "King Phillip's war." The derangement of business, and the heavy taxation consequent on the expenses of the war, impoverished the population, and pressed heavily on the new settlement at Wallingford. Having recovered somewhat from the depression and impoverishment consequent on the war, we find them with true New England conscientiousness and public spirit, at work upon their church and school. At the Town-meeting, October 2, 1676,
"The town agreed to have a meeting house built 34 feet long, and 30 feet wide, and desired the townsmen together with Mr. Moss, St. Doolittle and the constable to consider itt, treate with some workmen about ye price, and make Report to ye towne in order to farther proceeding about the matter."
jpeg FIRST CHURCH.
After considering the matter, the committee appeared to have come to the conclusion that a smaller and less expensive house would answer their purpose until the colony grew larger; and at a Town-meeting, November 27, 1678,
"The town notwithstanding theyr former order about A meeting house: upon furdr consideration doe now for ye present conclude to build a house to meete in on ye saboth, of 28 foot in Length, and 24 foot in breadth, & ten foot in stud be-tweene ye growndsill and wall plate, to be comfortably and comleyly fitted up with doers and windowes & flower or florrs and other things nedeful in order to the end propounded."
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The erection of the meeting-house seems to have progressed very slowly, either from the want of means, or owing to the troubles which they were having at that time with the Indians. In 1681 a further rate was laid to finish the house, and it was voted to "go on and finish the house." Great must have been their poverty, when with all their high estimate of the value of religious institutions, and when we know that nothing but absolute inability could have prevented the most ample accommodations for their church, we find their whole united means inadequate to build and finish a house, which now almost any single journeyman could build out of his own resources.
But as their population and wealth increased, we find the house of worship grew also. In 1690, an addition of sixteen feet was made to the breadth of it. There were now seventy-three families in the town. On the 22nd of June, 1691,
"The Town agreed to Seale ye meeting house all round from ye Sill up to ye plate and to Remove ye pulpit to ye west end of ye meeting house, and to make a comply cover and set over ye pulpit." The town also "voted yt the meeting house shall be seated in A comly manner and yt there shall be an alley from ye East door to ye pulpit, and an alley from ye South door, to ye middle alley, and ye Short seats on each side of ye pulpit shall be made faceing to ye pulpit and this worke to be done as soon as may be."
This same year, the town voted that "two pews should be built;" an indication of growth, and even of luxory; for hitherto, the whole area of the house had been occupied with long seats, where all persons sat indiscriminately, except that the men and boys were on one side of the house, while the females sat on the other side. Feb 15,
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1698, it was voted to build an addition to the east side of the meeting house, fifty by twenty feet, making the form of a cross. This house stood until 1717, when it was taken down to make room for the three story meeting house.
jpeg SECOND CHURCH, WITH GROUND PLAN.
It is quite likely that some of the good people of that day were shocked at the extravagance, pride and degeneracy developed by the innovation of pews. But growth and change kept on their course; for under date of April 30, 1706, we find,
"The town chose Deken Hall, Samuel Roys, and goodman Culvert, a commettee to procure workmen to come and build gallers for the In largment of the meeting house."1
The Rev. Mr. Davenport was present and assisted in laying the foundation of this church; and standing at the foot of the eminence where the village looks off so pleasantly upon the then fair range of woods and streams, preached a characteristic discourse from the words of Isaiah, "My beloved hath a vineyard in a very fruitful hill."2
1 The first meeting house was erected on the open space north of the present Congregational church, and almost in front of the open space between the Carrington house and the residence of the late Almer Hall.
2 So says Lambert, 83; Barber's Hist. Coll., 253; and Hollister, I, 256; but it may be a mistake, as Davenport removed to Boston in 1667.
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At a town meeting, June 4, 1677,
"The Towne desired Eliaztur Peck to looke to ye boyes on ye sabbath that they keep good order at meeting."
At a town meeting, February 26, 1689,
"The town agreed and votted to build a fort Round ye meeting house."
July 19, 1693-4, Joshua Culver was hired to sweep and take care of the meeting house, "and 18 s. were allowed him for his pains." By another vote,
"James Westwood was chosen to look after the boys who sit in the upper end of the meeting house, Sabath days, and Samuel Munson to look after the young folks, who sat at the lower end of the meeting house. April 25, 1710, The Townsmen were directed to contract with some person to sweep the meeting house from year to year."1
Their churches, or, more properly speaking, meeting houses,2 were devoid of all beauty and elegance, and consisted generally of rough, unhewn logs put together in such a manner as to be hardly sufficient to keep out wind and rain. The interior was furnished very plainly. Immediately before the pulpit, and faceing the congregation, was an elevated seat for the ruling elder; and before the communion table. On the floor of the house there were neither pews nor slips, but plain seats; men and women were seated separately, on opposite sides of
1 The meeting house was built of logs, with a square roof running up to a point in the center with a turret. The windows were small, with shutters, and without glass.
2 "There is no just ground from Scripture to apply such a trope as church to a house for a public assembly." Mather's Ratio Disciplens.
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the house, and every one according to his office, age, or rank in society, had his place assigned by a committee appointed for that purpose ; seats were placed on each side of the front door for soldiers, and generally a sentinel was stationed in the turret. Of six pieces of artillery belonging to the town of New Haven, three, were always stationed by the water side, and three by the meeting house: no fires were allowed, even in the coldest day in winter. Mr. Davenport required all of his congregation to stand up whilst the text was naming; the reason which was given for it being, that it was the word of God, and deserved peculiar honor.1
The ministers of religion were the especial favorites of the colonial government. Their polls and estates were exempted from taxation, and stringent laws were made to secure them the advantages of their position and the respect of their flocks. It was provided that if any Christian so called, should contemptuously behave himself "towards the word preached or the messenger thereof," he should, for the first offence, be reproved openly, in some public assembly, by the magistrate; and for the second, should pay a fine of five pounds,
"Or else stand two hours openly upon a block or stool four feet high, on a public meeting clay, with a paper fixed on his breast written with capital letters:-an open and OBSTINATE CONTEMNER OF GOD'S HOLY ORDINANCES: that others may fear and be ashamed."
On Sundays the minister was treated with special reverence. When he passed from the threshold to the
1 "At Quinniapyock [New Haven], Mr. Davenport preached in the forenoon that men must be uncovered and stand up at the reading the text, and in the afternoon the assembly jointly practised it." Mr. Hooker to Shepard, March 20, 1640.
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pulpit, the people rose; and if he formally addressed them in any part of the sermon, those in the galleries, in obedience to parental injunction and usage, in many places, stood and continued standing till the address was concluded.
Every church had its pastor, teacher, ruling elder, and deacons. The pastor, teacher and elder were all ordained with equal solemnity. It devolved on the pastor to inculcate the duties and present the consolations of religion. The teacher was the private expounder of the law; the counselor whose learning, deep piety, calm judgment and refined experience could be depended upon in doubtful matters. The duty of the ruling elder was to assist the pastor in the government of the church, particularly to keep strict watch over all the brethren and sisters, and see that they demeaned themselves in an orderly and godly manner; to prepare and bring forward all cases of discipline, to visit and pray with the sick; to warn the careless, admonish the wayward, and to present the incorrigible before the proper tribunal for discipline, and, in the absence of the pastor and teacher, to pray with the congregation and expound the Scriptures. The office of the deacons was to provide for the Lord's table and care for the sick, and to attend to the secular affairs of the church. The early clergy
"Reasoned high
Of providence, foreknowledge, will, and fate,
Fixed fate, free-will, foreknowledge absolute,
And found no end in wondering mazes lost.
Of good and evil much they argued then,
Of happiness, and final misery,
Passion, and apathy, glory, and shame."
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Their life-long effort was still to climb higher, ever exclaiming,
"---- Paula majora canamus."
The planters had now after much labor and trouble erected a house for public worship; but it was one of the many calamities of the colonists, that the meetinghouse, through the unfaithfulness or incompetency of some of the workmen, had to undergo very frequent repairs. But this building, and those who worshiped there, have alike mouldered to dust; but the ground is holy, and should be cherished,
"Like spots of earth where angel feet have trod."
The record of eternity doubtless contains the names of many to whom the portals of this modest church were the gateways of Heaven. In this little edifice-meaner and more rude in its construction than any building now in the valley-the fathers of the town held their solemn assemblies, offered up their united prayers, and put forth their stern views of doctrine. At the appointed hour, the drum having been beaten, both the first time and the second, the whole population, from the dwellings of the town and the outlying farms, came together in the place of prayer. In plain and carefully kept clothes, the saintly heads of families, with their closely trained and solemn faced children, came, after the toils of the week, to observe holy day. The sentinel is placed in the turret; those who are to keep ward, go forth, pacing, two by two, the still green lanes.
The imagination cannot but revert to those occasions, with an admiration toned down almost to holy reverence. There, in the midst of a silent wilderness, the hardy, toil-worn settlers and their wives and daughters are
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gathered, gazing with moistened eyes at their venerable pastor as he discourses to them from the first verse of the third chapter of Matthew, and warns them "of the temptations of the wilderness;" or listening with bowed heads to the fervent prayer that the God of Israel will endue his servant, as heretofore, with courage and counsel to lead them in the days of their future peril. The curious Indian paused at the door, and was filled with awe as the white man addressed the Great Spirit. In this rude, unfinished structure, is devotion true and pure,-worship, solemn for the lack of outward pomp. Far away from the busy haunts of men, they seemed, and felt nearer God-more alone with god-than ever before. With reverent joy they rejoiced in that blessed intimacy of communion, and drew from it the strength they needed for the trials and duties that formed the staple of their daily lives. In the eloquent words of Dr. Bacon,1 through a long course of exercises, which would weary out the men of our degenerate days, these heares sit or stand with the most exemplary attention. They love the word that comes from the lips of their pastor. They love the order of this house. For the privilege of of uniting in these forms of worship, or hearing the gospel thus preached, of living under this religious constitution, and of thus extending in the world the kingdom which is righteousness and peace and joy, they undertook the work of planting this wilderness. To them each sermon, every prayer, every tranquil Sabbath is the more precious for all that it has cost them. It is not strange, then that their attention is awake through these long services, till,
1 Historical Discources, 51.
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as the day declines, they retire to their dwellings, and close the Sabbath with family worship and the catechising of their children. We seem to hear the utterance of their piety in that old stave of Sternhold and Hopkins:
"Go walke about all Syon hill, yea round about her go; And tell the towers that thereupon are builded on a roe; And mark you well her bulwarks all, behold her towers there, That ye may tell thereof to them that after shall be here, For this God is our God, forevermore is hee; Yea and unto the death also, our guider shall hee be."