USA > Connecticut > Hartford County > Southington > Ecclesiastical and other sketches of Southington, Conn > Part 19
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Without early advantages, he steadily informed himself by reading and reflection, until he became thoroughly intelligent. With a mind calm but quick in perception, he made even and sure attainments in truth and duty. Thus at the end of life, he appeared a bright exam- ple before men, with a rounded, character and having done well his
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work. All his instincts were kindly and benevolent. He could not be restrained in doing or giving, by any conventional rules or meth- ods. Each moment furnished the inspiration and object of his work. Once he started upon a systematic method of giving, and, after esti- mating his probable income for the year, he set apart a specific sum for benevolent purposes. To his wife he committed the task of noting his gifts ; but, before the first three months passed, the whole sum had disappeared. And yet he could not be thus arrested in his plans for giving, the remaining nine months ; and so he said, "It is not best to keep a strict account of this department of service." He abandoned the plan, and afterwards, neither himself nor others could tell what he gave. None but God knew. His right hand and left were ignorant each of what the other did.
His punctuality and promptness should be imitated by all who sur- vive him. On the Lord's day, whoever else might be absent, Deacon Twichell was not. Once on Communion Sabbath the snow had fallen and greatly drifted. With the elements of the sacrament in one hand, and a shovel in the other, he opened his own path to the church.1 Few however did he find. But the good Deacon was compensated in the thought that he had done his duty.
As an office bearer of the church, a counselor and help to his pas- tor, but few have ever received a worthier tribute. Says Mr. Jones, " On my first coming to this place, a young man, and he a young man, he took me warmly by the hand as a fellow helper in the Gospel ; and for more than a quarter of a century, and especially since he became a Deacon of the church, he has stood at my side with a genial spirit ; true, faithful, not easily provoked, thinking no evil, not always of the same mind with me, but never censorious or fault-finding, and ever ready to advise or help in every good work. Not that he was ever thought to be faultless ; but that he was one to be sincerely loved and trusted, through all changes and trials of good report and evil report, as very few men can be. It does not become me to indulge in pri- vate grief on this occasion, but as a testimony to the worth of a good and faithful man in the position the deceased occupied, you will almost expect me to say, that I feel as if death had struck at my own right hand, in this sad event. "
He entered upon his final rest in Heaven, April 16, 1863. The following extract from a private letter of Lieut. Andrew Upson from the field of battle,? will show how deeply his death was lamented there among the men who felt they had a " goodly heritage " in shar-
1 He lived two miles distant.
2 Mr. Twichell had not long before visited the soldiers in camp.
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ing in his sympathy and prayers. "There we welcomed Deacon Twich- ell to our soldier firesides and testified as only salutations under such circumstances, to the love we felt for that royal man. There too we were grieved by the news of his illness, and when a few days of alter- nating hope and fear had passed, the dreaded tidings fell upon us about the twilight hour and the company was plunged into that night of heavy sorrow which rested upon church and society at home. That was a great mourning. The afflictive blow sent anguish all through the soul-the deep consciousness of an irreparable loss de- preciated all things that had value. Sweet was the reflection, when it came, that his precious name could not be taken from us, there was no death to his princely virtues. Sweet, too, the satisfaction of be- lieving in his advancement. A goodness, an honesty, a patriotism too pure for earth's election, had been summoned to Heaven's court and now he sits with the celestials in glory."
CHAPTER XIII.
GOVERNMENT AND DISCIPLINE.
The Church founded on Saybrook Platform; Dissatisfaction of Mr. Robinson with the Platform; Church votes to modify it; Charges made; Method of discipline; Confession of Faith and Covenant ; Half-way Covenant; Case of Mr. Dickinson, and its abandonment ; Effect.
It is supposed that this Church was organized on the basis of the Saybrook Platform. This is the tradition, and the fact that Mr. Rob- inson desired and secured certain changes in the Platform as a rule for this Church, confirms the tradition. The history of the early troubles of the Church shows conclusively that action was taken in conformity with the principles of the Platform.
The first documentary evidence we have touching upon church gov- ernment, is in connection with the settlement of Mr. Robinson.
At a church meeting, November 13, 1779, it was " voted to comply with Mr. Robinson's Answer. Voted that Deas James Smith, Timy Clark, Jonth Woodruff; Josiah Cowles and Jonth Andruss be a Comee to confer with Mr. Robinson upon a Plan of Chhh Discipline and make report at the next meeting."
At a meeting November 30, 1779, it was "voted unanimously upon the report of the committee appointed to confer with Mr. Robinson to accept and adopt the Confession of Faith, Chh Covenant, and Articles of Discipline as exhibited by them and agreed upon between them and Mr. Robinson."
From the above votes it is plain that Mr. Robinson desired some fundamental changes in the government of the church. These he sought and secured. The following is the result:
Rules for Church Discipline.
"Since there is no Platform of human composure within our acquaint- ance which is without just exceptions, we cannot look upon ourselves as being obliged implicitly to adhere to any one among them. The sacred Scriptures are the only sure Word of Prophecy in this as well as in all other Matters. However, as it is our opinion that the system of Chh Discipline usually stil'd the Saybrook Platform, is in the main
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agreeable to the Mind & Will of God, we are willing to receive the gen" plan there proposed, &. with the following Amendments, to regu- late ourselves according to it. 1st. We think that the 7th Article, in the 1st Chap. of the heads of Agreement together with sundry other expressions of the same tenor is exceptionable-It is our opinion that the administration of Chh Power belongs to the Pastor & Chh collec- tively-The Pastor is to preside-the Pastor & Chh are to adjudge-& the Pastor is ordinarily to carry into execution all determinations- Reserving to the Pastor, however, liberty of conscience in the Matter, & to the Brethren a right of calling in the Pastor of some neighboring church when necessity shall require it to execute their decisions. 2ly. We think that the 3d & 4th Articles under the head of disciplin are exceptionable. It is our opinion that altho' Consociations are expedient, & are proper to be us'd in ordinary Cases, yet we ought not to confine ourselves to the Circuit to which we belong; but that we ought to retain a right of calling when we see fit a selected Council of Pastors & their Churches-And it is also our opinion that in all Coun- cils whether consociated or selected, there ought to be in order to constitute a Vote, a Majority, as well of the Messengers as Elders. 3ly. We think that the Platform is exceptionable also in the several Articles where it speaks of Councils authoritatively determining Cases, & carrying such their determinations into execution-It is our opinion that the Lord Jesus Christ has communicated to each particu- Jar Chh authority sufficient to determine its affairs within itself-And as we know of no higher tribunal here on Earth to which they can be carried, it is our Opinion that there is no appeal from such decisions regularly made-We have an high opinion however of the vast importance of Ecclesiastical Councils, & of the defference wh ought to be paid to their Judgment-As we shall ever be willing, with a spirit of Meekness, to afford our best advice & assistance in all Cases where it may be desired; so we shall also esteem it a great Privilege to have the advice of Christ's Ministers, & of our sister Churches. 4ly. With respect to the 8th Article-It is our Opinion, as there is no appeal, that an offending Brother has no right, either before or after sentence of excommunication to call in a Council for the purpose of reversing the doings of the Chh_However in cases of difficulty, where the Offenders may think themselves hardly dealt by, it may usually be expedient for the Chh, to agree to call in the consociated Council of the District or a Council mutually chosen that they may obtain their advice upon the Matter. 5ly. With respect to the 14th Article-It is our opinion that however expedient it may be tho't to be, in ordinary Cases, that bereaved Churches should consult the Association, respecting a fit Person to be settled with them in the work of the Gospel Ministry;
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yet it is by no means so necessary, as that they may not, if they see cause, proceed without it. 6ly. It is our Opinion, that as the Brethren claim not a right of introducing their Pastor into office, so neither can they be considered as having a right to put him out again-Should any difficulty therefore arise between the Pastor & the Chh, we think it ought to be finally issued & determined between them, by the conso- ciated Council, or a Council mutually chosen as they shall agree. With these exceptions we are willing to receive the Platform as a good help for understanding the Mind of God, & agree to regulate ourselves according to it, till God shall give us further Light."
These rules remained in force more than ninety years, although at times seriously departed from. Mr. Robinson was a thorough Congre- gationalist, and was careful not to permit the affairs of the church to lapse to the exclusive control of the deacons, or a few in the church. He felt that the whole church should have a voice in all questions per- taining to policy and discipline. Hence in the very many cases of discipline that occurred in his ministry, the church by special vote acted in each case through a committee. Most of the time there was not even a Standing Committee, but all cases came directly before the church. The custom was, for Mr. Robinson to look into each subject demanding attention, then confer with his deacons and leading mem- bers, and then (if deemed expedient) bring it before the church. By an indifference that gradually arises in all churches, unless in some way obviated, the people became dependent on their minister's action and judgment, so that he became practically the sole power of the church. But that Mr. Robinson did not avail himself of his influence for personal ends, appears in the fact that when he came to be dis- missed, he refused even to advise the church and society. Had he desired, he could have influenced the votes so that the results had been far different. His perfect integrity, simplicity, and self-abnegation, appear in this. In no way, so far as known,1 did he ever do anything but for the good of his people.
It is impossible to follow all the cases of discipline that have occurred. The church records contain only a few, but other papers show a very large number. During the first twenty years of his min- istry there is evidence that more than an hundred cases (of all kinds) came in review before the church. Complaints and counter-complaints were made. Some were for moral offense, some for error of doctrine, some for personal grievances. Two periods of trial in this respect are noticeable above all others, the first extending from 1782 to 1800, and
1 The records are proof of this, and all papers that bear upou his ministry con- firm it.
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the other from 1808 to about 1814. In the former period error of doctrine was dominant, and in the latter error of life. In the latter political feeling was an important element.
After Mr. Ogden became pastor a standing committee was appointed "to assist the pastor in cases of discipline." Two of the deacons 1 were not on this committee, showing that the church at that time did not consider ? the board of deacons as a standing committee.
At various times committees were raised to meet the exigencies of the times. Finally a " Vigilance Committee " was appointed, and under this name existed for many years, whose duty it was to ferret out cases that might need examination and treatment. Of course cases of discipline under such a measure increased.
After 1838 no standing committee was appointed in the church, and henceforth the deacons became ex-officio the committee, and were prac- tically what Ruling Elders are in the Presbyterian church.
The uncertainty and irregularity that prevailed in the church led, in 1873, to a consideration of the question of some organic changes. Difficulty had been experienced in getting persons to serve as deacons for life, and many in the church felt that it was inexpedient to permit persons to hold office for life. After due deliberation a code of regu- lations was adopted changing essentially some of the traditional usages of the church. The section upon the tenure of the office of deacon (changing it from life to a term of years) was made a distinct proposition and passed by a bare majority, but the By-Laws as such were adopted with one dissenting voice.
RULES AND REGULATIONS ADOPTED BY THE CHURCH, NOVEMBER 1, 1873.
1. This Church maintains the scriptural and inalienable right of each church to self-government and administration, but adheres to the Congregational practice of the fellowship of churches, ministerial exchanges, councils, and co-operation in benev- olent work.
2. The following Confession of Faith and Covenant adopted by this Church No- vember 30, 1779, are hereby reaffirmed.
CONFESSION OF FAITH.
You believe, that there is one, and but one God : subsisting in three persons, Father, Son, and Holy Ghost, in whom are all perfections.
-, That God made and upholds all things by his power, and is the Supreme Governor of all worlds.
-, That the Holy Scriptures are the word of God, and are a perfect rule of faith and manners.
-, That God made man npright, and originally stamped upon him his image of knowledge, righteousness, and true holiness.
-, That the first man Adam, by transgressing God's command, plunged himself with all his posterity into a state of sin and misery.
1 Deacons Newell and Dutton.
2 In later years the board assumed to act in this capacity.
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-, That it pleased God from eternity to choose some of fallen men to everlasting life, through sanctification of the Spirit and belief of the truth ; and so in the fullness of time, he sent his only-begotten Son, born of a woman, made under the law, to redeem them who were under the enrse of the law.
, That Jesus Christ is the only Saviour of men ; neither is there salvation in any other, nor any other name given under heaven among men, by which we must be saved.
-, That faith in Christ is the only term of justification in the sight of God ; that faith, which, while it works by love, is ever connected with godly sorrow, and pro- ductive of new obedience.
-, That there are certain special ordinanees, Baptism and the Lord's Supper, instituted by Christ as seals of the Covenant of Grace; which are, therefore, in a religious manner, to be observed by his followers.
-- , That Baptism is to be administered to unbaptized adults who profess their faith in Christ, and their infant children ; and to the infant children of all who by publie profession belong to the household of faith.
-, That the Lord's Supper being appointed to show forth the death of Christ and to seal unto true believers the benefits of his redemption, especially their spiritual nourishment and growth in graee, for the accomplishment of these important purposes, is to be continued in the church till the second coming of the Lord.
Finally, you believe that God has appointed a day in which he will judge the world by Jesus Christ ; and that in that day, they who have done good shall be absolved and acquitted, and made perfectly blessed in the full enjoyment of God; but they that have done evil and died in impenitency, shall be punished in blackness of darkness for ever and ever.
Thus in the presence of Almighty God, you solemnly profess and believe.
COVENANT.
You do now in the presence of God, and before angels and men, who are witnesses to this transaction, solemnly avoueh the Lord Jehovah, Father, Son, and Holy Ghost to be your God.
You do also take the sacred Scriptures to be your only rule of faith and practice ; together with yourself, giving up all you have to God in Christ, avouching the Lord to be your God.
You acknowledge, that by nature and practice you are sinful, and that all your hopes of pardon and salvation are built only on the sovereign mercy of God, through the righteousness and satisfaction of Jesus Christ.
You do, therefore, considering Christ as the way, the truth, and the life, now take him as your only Saviour, your Prophet, Priest, and King ; solemnly promising, through the help of divine grace, that you will live in all respects according to the rules and precepts of the Gospel : that you will carefully attend on all the ordinances of it; and that you will submit to the discipline and government of Christ, in this Church.
Thus in the presence of God you solemnly covenant and promise.
Then doth this Church likewise [the Church will rise] promise you, that in the strength of divine grace, we will walk towards you in all Christian watchfulness and charity-performing all those duties which our saered relation as inembers of the same household of faith demands .- Amen.
3. The officers of this Church shall consist of Pastor (or Pastors) and Deacons, and for more partienlar services or duties there shall be appointed annually a clerk, treasurer, and such committees as from time to time shall be deemed expedient.
4. The Deacons shall be six in number, and the oldest in office shall retire 23
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annually, and be ineligible for re-election for one year. The Deacons shall constitute a Standing Committee-of which the pastor shall be the chairman-whose duty it shall be, to examine candidates for admission to membership, and have general watch over the spiritual interests of the Church. This Committee shall make an annual report upon the state of religion and whatever is of importance to bring before the church.
5. Persons may be admitted to membership after satisfactory examination as to piety and religious knowledge by the Standing Committee, and having been pro- pounded at least one week before admission. Persons may be received by letter from other christian churches when regularly dismissed and recommended and having been propounded at least one week before admission. All persons admitted by profession or letter shall be required to assent to the Confession of Faith and Covenant.
Members desiring to be dismissed to other churches shall have their request publicly made to the Church, and if after one week no objection is made to the Pastor or clerk a letter shall be granted them.
6. The Sacrament of the Lord's Supper shall be administered on the first Sabbath of January and of each alternate month during the year. The Baptism of children may take place at such time and place as may be convenient for Pastor and parents.
In case of the violations of the Covenant the party charged with such violation shall be treated with the utmost charity, forbearance, and tenderness. If it be a private offence the person aggrieved must proceed according to the rule laid down by our Lord Jesus Christ in Matthew, xviii, 15-17.
In case of public offences the member acquainted with the faet shall either person- ally visit the party alleged to be guilty, or inform the Pastor whose duty it shall be to visit him. If pastoral admonition and counsel fail to bring him to penitence his ease shall be brought before the Standing Committee by which all proper measures to reclaim him shall be exhausted. But if all these efforts fail then the whole matter shall be brought before the Church for further and final action.
All charges or complaints made by individuals shall be put in writing together with the names of witnesses. But where "common fame" is the accuser all proceedings shall be in the hands of the standing committee. In the ease of suspension or ex- communication, a vote of two-thirds of all the members present shall be necessary.
7. The objects and times of benevolent contributions shall be under the direction of the Standing Committee.
8. The time of holding the Annual meeting shall be immediately after the Pre- paratory Services that precede the Communion in Jannary.
9. These rules may be altered or amended by vote of two-thirds of the members present at any regularly ealled business meeting, notice of the fact having been given at least one Sabbath previously.
But in eases of any special emergency, the Church by unanimous consent of the members present at any regularly ealled meeting, may suspend a rule.
HALF-WAY COVENANT.1
THE first intimation we have of any controversy upon this subject occurs in- the church records in connection with a meeting held Novem-
1 By this was meant that persons baptized in infancy were to be regarded as mem- bers of the Church to which their parents belonged, although not to be admitted to the Lord's Supper without evidences of regeneration. Persons so baptized and arriv- ing at mature age " understanding the doctrine of faith, and publicly professing their
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ber 21, 1782, the meeting having been called at the desire of Mr. Dickinson,1 who had been admitted to own the Covenant, as it is called, at Stepney (Rocky Hill), and recommended some years since, as upon that standing, to this Church. "Voted, that the meeting stands adjourned to the 4th of Decr next, at 2 o'clock P. M., that Sª Dickinson may, greatly to his desire, have opportunity to produce a Copy of Profession which he has made."
It seems that Rev. Mr. Lewis, the Pastor at Stepney, declined to furnish a certificate of Mr. Dickinson's standing.
"At a meeting held December 4, Mr. Lewis having refused to fur- nish Mr. Dickinson with a Copy of his Profession, the Chh proceeded as follows. Upon a Question proposed, whether it be the Mind of this Chh, that practice of admitting Persons to own the Covt, as it is called, and rece Baptisms for their Children, at the same time absenting them- selves from the Lord's Supper, is according to Gospel Institution. Voted unanimously in the Negative.
Upon a second Question propos'd-whether it. be the desire of this Chh, that the practice above mentioned shd be introduced here, with respect to. Persons who are not now upon that standing, or kept up, with respect to those who are. Voted in the Negative."
Upon this question Mr. Robinson was very decided. His judgment and conscience upheld him. Although before this time there had been no agitation upon the matter, and now the discussion promised to provoke opposition in the Church, he could not be moved from his position. For a time the matter was allowed to rest, but it .was pre- sented again at a meeting held May 31, 1784, by certain persons who " professed themselves aggrieved by certain votes in the case of William Dickinson." The Church refused to appoint a committee to confer with Mr. Dickinson, and also by a decided vote refused to permit "his child to be baptized upon his present standing."
This action was the signal for decided and extended opposition to Mr. Robinson in the Society. While he had the Church with him in his opinions, many in the Society took strong ground against him. The result was that the question of the validity of infant baptism was dis- cussed,2 and a good many abandoned the practice. Mr. Dickinson himself withdrew from the Society upon the ground that this ordinance
assent thereto, not scandalous in life, and solemnly owning the covenant before the Church, wherein they give up themselves and their children to the Lord, and subject themselves to the government of Christ in the Church, had a right to baptism for their children."
1 He had desired to have his child baptized.
2 There were neighborhood gatherings at which Rev. Mr. Gorton, a Baptist minis- ter, was present.
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was not necessary. The certificate of his withdrawal is dated Aug. 10, 1786, and signed by Eber Merriman, who affirms that Mr. Dickinson had "attended the Baptist meeting in the year 1785 and paid to the support of the Gospel there ever since."
At this time the Baptist body of believers was so weak that it was on the point of dissolution. This denial of baptism was construed as an act of intolerance and bigotry, and consequently there was a clamor against the pastor and Church. It was about this time, and as the advocate of the largest ecclesiastical liberty in faith and practice, that Samuel Heart, of Berlin, appeared in this town. The Baptists became the nucleus of the party of protest, and under the excitement began to increase. Some, however, sought baptism for their children at the hands of the Episcopal rector at Wallingford. Examining this matter now and tracing the facts impartially, it must be concluded that the abandonment of the Half-way Covenant became the foundation of the Baptist and Episcopal Churches.
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