and summary sketch of the government under which Windsor and her sister plantations in the colony, had their beginning and their growth. It is an interesting subject to every student of American history; and especially so to those who reflect that these laws under which their fathers lived, were the work of Roger Ludlow, Wolcott, and others, men whose names, through long lines of descent, have been honorably associated with the town of WINDSOR.

10

CHAPTER IV.

THE RELIGIOUS ORGANIZATION OF WINDSOR.

"IT IS IMPOSSIBLE TO WRITE A STORY OF NEW ENGLAND LIFE AND MANNERS FOR A THOUGHTLESS, SHALLOW-MINDED person. IF WE REPRESENT THINGS AS THEY ARE, THEIR INTENSITY, THEIR DEPTH, THEIR UNWORLDLY GRAVITY AND EARNESTNESS, MUST INEVITABLY REPEL LIGHTER SPIRITS, AS THE REVERSE POLE OF THE MAGNET DRIVES OFF STICKS AND STRAWS. IN NO OTHER COUNTRY WERE THE SOUL AND THE SPIRITUAL LIFE EVER SUCH INTENSE REALITIES, AND EVERYTHING CONTEMPLATED SO MUCH (TO USE A CURRENT NEW ENGLAND PHRASE) 'IN REFERENCE TO ETERNITY.'"-Mrs. H. B. Stowe.

The first Church of Christ in Windsor, "now the oldest Evangelical Church in America; and, except the Southwark Church, London, the oldest Orthodox Congregational Church in the world," possesses a history which is both interesting and instructive. The first 29 years of its existence in Windsor, were uneventful. As far as we can learn it fulfilled its mission, by an active course, abounding in good works. Happy in its minister, strong in its members, powerful and salutary in its influence, it could not have been otherwise than as a light set upon a hill." And the fact that in those early days, the town was emphatically the church, and the church was the town; and that the records of the latter necessarily embrace the history of the former, renders its unnecessary, as well as imprac

1 I quote the words of my friend, Mr. Jabez H. Haydon, of Windsor Locks, Ct., whose able argument on this point, will be found at length in the Appendix, No. 3.

ticable, to treat the ecclesiastical history of Windsor, as distinct from its civil history.

But a few words concerning the nature of the organization which prevailed among the churches of New England at that day, may not be inappropriate. That our fathers were Puritans, was to them a reproach, but to us it is a crown of honor." Their ecclesiastical polity was republican in principle, and congregational in form. Dissenters, not from the faith of the established church, but from its liturgy and ceremonials; and recognizing no head but Christ, they claimed the right to form and govern themselves as a church, according to the rules laid down in his New Testament. Each church was supplied with a pastor, teacher, one or more ruling elders, and deacons.2 These latter possessed the same functions as now, but the duties of the pastor and teacher, were held to be distinct. The pastor was to exhort, persuade and sympathize with his people, "and. therein to administer a word of wisdom." The teacher, or doctor in ecclesia, as he was termed, was to teach, explain and defend the doctrines of Christianity," and therein to administer a word of knowledge; and either of them to administer the seals of the covenant." From the former they expected pastoral visitations and friendly counsels; from the latter carefully studied sermons in elucidation and defence of the great truths of religion. A most judicious division, in our opinion, of the labors of the pastoral office, evincing a self respect for their own interests, and a consideration for the necessities of those who filled it. How much in contrast with the general custom of the present day, when one weak but willing man is burthened with the work of two, and however faithful he may be, can hardly escape being infringed upon either one or the other horn of complaint, viz: that his sermons lack study, or that he visits too little.

1 This is the commonly accepted view of this subject. Our own opinion (and it has been strengthened by every step which we have taken in our researches on the subject, as connected with our present history) is, that the early churches of New England, were Presbyterian, rather than Congregational, in form and organization. See Appendix, No. 4.

20fices clearly indicated, it was thought, by these passages: Romans xii, 7; 1 Corinthians xii, 28; I Timothy v, 17, and Ephesians iv, 11.

The ruling elder, who was regularly and solemnly ordained, was "to assist in the government of the church, to watch over all its members, to prepare and bring forward all cases of discipline, to visit and pray with the sick, and in the absence of the pastor and teacher, to pray with the congregation and expound the scriptures." In short he was "to join with the pastor and teacher in those acts of spiritual rule, which are distinct from the ministry of the word, and the sacraments committed to them." Ruling elders, though not salaried, were commonly men of education and superior gifts. Mr. John Witchfield, Mr. John Branker "the schoolmaster," and Mr. William Hosford, were the first and probably the only ruling elders which the Windsor Church ever had.1

Personal religion, consisting of a degree of conformity of the heart and character to the precepts and requirements of the Bible, was the qualification for church membership. The examination of applicants for admission was conducted, at first, by the officers of the church privately. It afterwards became the custom to conduct them in the presence of the whole church. Still later, it was the practice to present a relation of personal experience, by the men orally, by the women in writing. This becoming, in a few years, a mere form, was dispensed with and a return was made to the original method of examination by the church officers, to whom is now commonly added a committee of the brethren.

Each church was united in a very solemn covenant, wherein "avouching the Lord Jehovah, Father, Son and Holy Ghost to be their Sovereign Lord and Supreme God," the members dedicated themselves to Him, to one another, and to the life that is in Christ. And, it was a frequent and beautiful custom with the churches to renew their covenant, on which occasion each and all the members solemnly renewed their obligations to the

1 Henry Wolcott, Jr's. Shorthand MS., deciphered by J. H. Trumbull, Esq., shows that these gentlemen frequently delivered the "weekly lecture" before the Windsor Church. We have called them the only ruling elders of that church, in lack of other evidence, and because the office fell into very general disuse at an early date. See also Appendix.

Lord and to each other, in the same manner as when first admitted to the number of his visible people. This they often did by recommendation of the court, on days of public humiliation, and especially when threatened by wars, trials and calamities, for in all things our pious fathers recognized the hand of God. Fasting was often observed by them. Public fasts enjoined by authority, particular fasts of individual churches, and private fasts were considered very eminent means of grace. The Sabbath was also to them "holy time," and kept with a strictness and pious fervor of which we know but little in these days. Its sacred hours were carefully improved in public worship, family instructions and prayer, in studying the Scriptures and in secret retirement and meditation. Around it the law threw its authority, and woe to the unlucky wight who forgot either in word, or look, or act the respect which was due to its sanctity.

Catechetical instruction was another very prominent feature in the religious policy of our ancestors, and was practiced in many ways. Sometimes the minister, or ruling elders or deacons, in their frequent parochial visits, would catechise the assembled family group. Frequently the church was catechised, either in special meeting for the purpose, or during the intermission of public worship on the sabbath. And it was an indispensable portion of home instruction, most rigidly adhered to by parents. The catechism most in use previous to 1700 was the one composed by the eminent Mr. William Perkins; after that time, however, the Westminister Assembly of Divines' Catechism took a hold upon the affections of New England, which, we are glad to say, it yet retains.

Psalm singing, both in public and private, was a very essential part of the divine worship of those days, and one which was much delighted in by those pious people. The version first used by them, was that by Sternhold and Hopkins, which was printed at the end of their Bibles; after which came the New England Psalm Book, made principally by Mr. Welde, Mr. Eliot and Mr. Mather. This version was printed at Cambridge in 1640, and was more distinguished for its exact conformity to the original Hebrew and Greek, than for its poetic merits. It was long in use- even by some congregations, until the