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The Reverend Samuel Andrew Peters

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The Reverend Samuel Andrew Peters AMERICAN REVOLUTION BICENTENNIAL COMMISSION OF CONNECTICUT MEMBERS The Honorable Ella T. Grasso, Honorary Chairman Harlan H. Griswold, Chairman Whitney L. Brooks, Vice Chairman Frederick K. Biebel Margaret C. Brown Warren B. Fish Berthold Gaster Peter J. Kilduff Nicholas Lenge Bruce L. Morris John E. Rogers Nancy Spada Albert E. VanDusen John W. Shannahan, Director EDITORIAL BOARD MEMBERS Whitney L. Brooks Robert A. East David M. Roth Albert E. VanDusen Oscar Zeichner Sheldon S. Cohen (Ph.D., New York University) is professor of History at Loyola University of Chicago. His most recent book is History of Colonial Education. CONNECTICUT BICENTENNIAL SERIES , XVII Connecticut's Loyalist Gadfly: The Reverend Samuel Andrew Peters By SHELDON S. COHEN The American Revolution Bicentennial Commission of Connecticut Hartford, Connecticut 1976 Copyright © 1977 by The American Revolution Bicentennial Com­ mission of Connecticut. ISBN: 0-918676-02-9 Library of Congress Catalog Card Number: 77-075560 Manufactured in the United States of America All Rights Reserved FIRST PRINTING The Waverly Printing Co., Portland , Connecticut Contents Part I 5 Part II 24 Part III 35 Part IV 48 Footnotes 54 Bibliographical Essay 62 Index 65 Here rests until the Resurrection the Body of the Rev. Samuel Peters LLD who was born in Hebron on November 20, 1735 and died in New York April19, 1826. He was ordained in England Deacon and Priest 1760, and while residing in that country after the Revolution was elected though on account of those troubled times was not consecrated Bishop of Vermont. His life was full of adventures, adversities and trials which he bore with fortitude, patience and serenity. This monument is erected to his memory by his grandson Samuel Jarvis Peters of New Orleans. A.D. 1841 (From the Epitaph to Samuel Peters, St. Peter's Churchyard in Hebron, Connecticut) Part I IN August, 1908, the Reverend Samuel Hart, Dean of New Raven's Berkeley Divinity School and President of the Connecticut Historical Society, delivered an address at the bicentennial celebration of the town of Hebron. Hart spoke to the residents of the many past achievements made by their small Connecticut settlement, and he also reserved a considerable portion of his remarks to recounting a list of the town's most noteworthy sons. One by one he extolled their eminent roles in history. Then, after mentioning the name Samuel Andrew Peters, Dean Hart continued somewhat more circumspectly, "The name ofthis townsman may call forth a smile or a frown."I Hart's hesitancy was not surprising. For over two centuries the name of the Reverend Samuel Andrew Peters has provoked distinct, varied , and, almost invariably, partisan reactions among Americans, particularly those in his native state. During the period of the American Revolution, one Episcopal cleric called him "courageous," "honest," "noble," "kind," and a "Solomon," at the same time that President Ezra Stiles of Yale College referred to him as an "infamous parricide," and the noted poet John Trumbull dismissed him as "our fag-end man, poor Parson Peters."2 In the nineteenth century, there were further disparate opinions concerning his character. One Peters descendant defended his controversial ancestor as a "good, exemplary, and venerable old clergyman," while a president of the Connecticut Historical Society concluded that the parson's "abhorrence of truth was in fact a disease," and that he was not "morally responsible for its outbreaks." About the same time, one New England pastor even linked Peters' birth with Benedict Arnold's as "one of the two greatest disasters that ever befell Connecticut."J And, in the present century, scholars have alternately described him as "modest," "arrogant," "charitable," "selfish," "devoted," "malicious," and, in one instance, "a celebrated liar."4 Undoubtedly, historians can discover in Samuel Peters' long lifetime ample evidence of a man who Shakespeare might have said "endured the slings and arrows of outrageous fortune," or conversely proved the adage that "the evil that men do lives after them." Yet, to dismiss Peters too offhandedly is to overlook the career of one of the most colorful men in the history of Connecticut. Samuel Andrew Peters was born in Hebron during the late autumn of 1735. Although his father had resided in Connecticut only since 1718 , Peters later claimed that his forefathers had been close observers of the Connecticut scene for over three generations, and he repeatedly boasted of his own descent from a brother of Hugh Peter, the renowned Puritan divine.s His family genealogy, however, reveals the falsity of such pretentious allegations. Peters' great grandfather, Andrew Peeters, was born in England about 1634 or 1635 and apparently migrated to Boston around 1659 . Andrew, who died in Andover, Massachusetts, in 1713 , was 5 neither a brother to Hugh Peter nor "a close observer of the Connecticut scene." His sixth son William (1672-1696), who was killed by Indians in Andover, had a son John (1695-1754) who married Mary Marks (1698­ 1784) in April 1717 . The newly-wedded couple, along with Mary's stepfather, moved to Hebron either late that year or early the next. It was in Hebron that John Peters prospered as a farmer of the "better sort" in the community. There he also helped establish the town's first Episcopal worship and sired twelve children, of whom Samuel was the tenth.6 Most of Samuel's youth was spent in Hebron, the Biblical "Town of Refuge" (Chronicles 6:57) assigned to the "descendants of Aaron." This small hamlet, located in the rolling hills ofeastern Connecticut, had held its first town meeting, and was officially incorporated in 1708, only a decade before John Peters' arrival. By 1732, Hebron had a total of over seventy householders, almost all of whom were engaged in agricultural pursuits .7 It was within this austere, though peaceful, rural atmosphere that Samuel Peters developed the familial pride that marked so much of his later writing. It was also within this placid agrarian environment that he received his early religious instruction, his formal elementary education at the town school, and, as befitting his parental desires, his advanced , classical preparations for admission to Yale College. Success marked his educational endeavors, and in September 1753, young Samuel set off for New Haven to join his freshman classmates. At that time Yale College was still under the firm, authoritarian rule of President Thomas Clap. Eight years before Peters' arrival, Clap and the Yale trustees had obtained a new college charter from Connecticut's General Assembly which had given them the almost autonomous status of a corporate body, and within this corporate body, left President Clap as the dominant power. About this time, Clap, once referred to as the "New Light Pope," also promulgated his own revised code of college laws that strictly regulated all aspects of student life. 8 Using his broadened powers, the Yale president had proceeded to develop the college along lines of his own choosing. Greater emphasis was given to courses such as natural philosophy (science) and mathematics; new scientific apparatus and books were brought to the school; a second student residence (Connecticut Hall) was completed in 1752; and the student enrollment was increased to 165 by 1755 . Perhaps the most serious setback to "Old Tom" Clap's dominant administrative authority during Samuel Peters' undergraduate career occurred in 1754 when the Yale president reluctantly allowed Anglican students to attend their own Sabbath services in New Haven.9 Samuel Peters' four-year undergraduate career, although circum­ scribed, was apparently rather pleasant. Years later he was to lament his alma mater's rigid disciplinary system, but at the same time he wistfully recalled to one college contemporary their "halcyon days" of relaxation and pipe smoking outside the college hall. Despite the fact that the insubordinate tendencies of many Yale undergraduates was reflected in the multitude of varying penalties listed in the faculty punishment book, 6 scholar Peters' name appeared but once- a ten pence fine for partaking in an unauthorized lottery.JO His academic performance remains unclear, since his low ranking of 35 in a class of 40 was determined primarily by his family's social and religious prominence rather than his scholastic achievement. And the curriculum, despite President Clap's innovations, remained predominantly sectarian and classical. An existent Latin and English declamation , written by Peters prior to his commencement in July 1757, reflects much of the restrictive, shallow, and generally antiquated intellectual training he had received during his years at Yale: Nothing is more precious than time, and yet nothing is held cheaper than this today . Studies which during adolescence are, as it were sprouting, indicate what virtues there will be in maturity and what the fruits of industry will be - ­ Therefore, dear colleagues, look that you walk cautiously, not like stupid , but like wise people. Redeem the time, do not become foolish , but try to understand what God's will is.--­ The years go like flowing water, and the wave which has passed cannot be called back, nor can the hour which has passed come back . ... 11 The flowing years of his undergraduate career had indeed meant changes and challenges in the life of Samuel Peters. In the autumn of 1754, both his father and an older brother, Andrew, died , and this left Samuel with a sizeable inheritance, but with greater financial and personal responsibilities. The French and Indian War, that erupted the same year, had continued and intensified by the time of his commencement.t2 Within Connecticut, the war's effects offered differing opportunities to a fairly affluent and well-educated young man such as Samuel Peters. Besides the broadened opportunities in commerce, law, or medicine, the increased demand for foodstuffs in New England would have allowed him to concentrate simply on managing his fertile Hebron farmlands .
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