USA > Connecticut > Windham County > Historic Gleanings in Windham County, Connecticut > Part 2
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joy. 4. Mr. Mosely of Canada Parish preached. Considerable stir. Some distressed and some rejoic- ing. This day old Chaffery was struck into con- victions while Solomon Paine was exhorting him."
Great religious interest and activity are indicated in this report, with a tendency to extravagance and enthusiasm but no appearance of discord. It gives a picture of Christian neighborhoods warmly engaged in religious work, with friendly interchange of labor. But in this same joyful month of May, 1742, legisla- tion was in progress that wholly changed the aspect. The great religious movement had its inevitable ac- companiment of excesses and disorders. As in the infant churches founded by the apostles there were "swellings, tumults " and irregularities; as in the days of the Protestant Reformation there were out- breakings of ungovernable fanaticism, so the "Great Revival" in America had its share of scandalous dis- orders.
Our mortal senses are too weak to bear the open vision of things unseen. These vivid presentations of the supernatural have a tendency to unsettle and unbalance our earthly minds. The sections visited with greatest power by the Revival were newly settled and imperfectly civilized. Schools were few and poor ; religious services formal and lifeless. Was it strange that people growing up amid such circum- stances, with little to occupy their minds, when sud-
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denly brought into contact with such eloquence of exhortation and spiritual influence, should be carried out of themselves? The spirit that seized many com- munities seemed more like intoxication than inspira- tion. Groans, shrieks, and other manifestations abounded in their meetings; visions, trances, and convulsions were common. The stated ministers of the churches, who had at first welcomed the revival, were alarmed by these outbreaks. The Legislature of Connecticut, which had taken such pains to secure the orderly administration of church worship and discipline, was even more scandalized by these breaches of order and decorum. A convention of ministers and messengers was summoned to meet at Guilford, with the hope that it might "issue in the accommodation of divisions, settling peace, love and charity and promoting the true interests of religion ; for which there seems to be so general a concern among the people of this land." The good ministers, each with their tale of excesses and disorders, smart- ing under the severe criticisms of Whitfield and his followers, could see but one remedy for these evils. These abnormal experiences, faintings, convulsions, visions, uproarious shrieking and groaning, were usually manifested through the agency of the itiner- ant preacher ; those ignorant unlicensed exhorters who had sprung up in the wake of Mr. Whitfield. The Legislature of Connecticut in its great wisdom
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had devised a perfect system of religious adminis- tration. Each town was organized as one or more religious society or societies. Every inhabitant of the town was an organic member of this society, meeting-houses and orthodox, learned ministers had been provided, and all that was needful for peace, quiet, and the true interest of religion was for every man with his family to attend worship in the town meeting-house and pay his share of the rate. Sup- pression of itinerants was the one remedy recom- mended. Untaught by all the lessons of church history, the new wine in its first spirited fermenta- tion was to be forced into very old and tight bottles.
Therefore, in May, 1742, the Assembly proceeded to enact-that whereas divers ministers, some or- dained and licensed, and also some who had no eccle- siastical authority or standing, had taken upon them to go into parishes under the care of other ministers and exhort the people in matters of religion, which practise had a tendency to make divisions and con- tentions, and to destroy the ecclesiastic constitution established by the laws of this "government-there- fore, if any ordained minister should preach in any other parish than his own without the invitation of the stated minister or authorities he should be de- prived of provision made for his support ; if any per- son not an ordained minister should presume to preach or exhort without similar authority, for every
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such offence he was to be arrested and bound over for trial in the penal sum of £100; and if any for- eigner, licensed or not, presume to preach in any town of Connecticut without permission from recog- mized authority, he should be sent out of colony bounds as a vagrant.
This remarkable expedient for promoting peace, love, and Christian unity was at once put into execu- tion. The inevitable results followed. The revival element was at once arraigned against the Govern- ment. Social religious meetings like those described in Canterbury had now become lawless and disor- derly conventicles, liable to be interrupted by the warrant of the constable. The attempted suppres- sion of free speech in a time of high religious ex- citement greatly increased the existing evil. In Can- terbury, where so much freedom had been exercised, these restrictions were peculiarly irksome. Up to this date there was no appearance of the slightest doctrinal dereliction or difference. All that the Re- vivalists required, apparently, was the privilege of hearing any ministers they fancied and pouring out their own souls in familiar religious conference, and in these very points they were debarred or greatly . restricted. In a very few months of this new dispen- sation conditions had greatly changed. The " gen- tleman of veracity," even then fulfilling his mission, thus writes to the Boston Gazette :
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" Dec. 16, 1742. Canterbury is in worse confusion than ever. Their minister has left them, and they grow more noisy and boisterous so that they can get no minister to preach to them yet. Colonel Dyer exerted his authority among them on the Lord's Day, endeavoring to still them when many were exhort- ing and making a great hubbub, and ordered the constable to do his office, but they replied, 'Get thee behind me, Satan !' and the noise and tumult increased to such a degree, for above an hour, that the exhorter could not begin his exercise. Lawyer Paine has set up for a preacher . and makes it his business to go from house to house and town to town to gain proselytes to this new religion. Consequences are much feared."
Elisha Paine had indeed felt constrained to carry to others the word that had wrought so powerfully in his own soul, and during the summer had applied to the Windham County Association of ministers for license to preach. The ministers who examined him were of opinion "that he was qualified, and that it was his duty to preach the Gospel." But as condi- tion for receiving license he must subscribe to the Saybrook Platform as the Ecclesiastic Constitution of Connecticut. Regularly ordained ministers were also debarred from preaching, except on conditions prescribed by this same Constitution and its amend- ments. Men's minds move quickly in such times of excitement. Elisha Paine had never been in sym- pathy with Saybrook Platform, believing it to exer- cise power not warranted by Scripture. It needed little reflection to satisfy him that his specific call to
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preach from the Great Head of the church conferred a more valid license than anything that could be granted by an unscriptural organization, and so he began preaching from house to house, and on from town to town. Passing into Woodstock, then held by Massachusetts, he held an afternoon religious ser- vice in the house of John Morse, and as he was peace- fully singing the twenty-third Psalm he was arrested by a constable and carried before a justice. His conscience forbidding him to give bonds, he was taken to Worcester and closely confined "in the dirtiest prison that ever was seen." The imprison- ment of a man of such high character and standing upon so trifling a charge, simply holding an afternoon religious meeting in a private house with a few neigh- bors, excited much talk and indignation, especially when it was found that such confinement was not warranted by the laws of Massachusetts. Many vis- ited him in prison, and many petitions were sent for his release, and after holding him three months the authorities were fain to bid him depart, somewhat after the fashion of Paul's release from Philippi. Continuing his tour he was everywhere received with enthusiasm, his bonds falling out rather for the fur- therance of the Revival movement.
In Canterbury, meantime, there was "confusion worse confounded," save that parties were becoming more clearly defined and antagonistic. The commit-
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tee appointed to search into the constitution of the church made return, Jan. 27, 1743 :
"That ye platform of church discipline, agreed upon by ye Synod, at Cambridge, 1648, consisting of learned persons from the four Colonies, is most agreeable to the former and designed practice of this church (except their having ruling elders or dis- tinet officers), and most agreeable to the Scriptures."
This report was accepted by a unanimons vote of the church. No one pretended at this meeting that the Saybrook Platform had ever been accepted by the church, or was designed to govern it in future. Even Colonel Dyer-the leading opposer to the Re- vival party-admitted that Cambridge Platform was most agreeable to its "former and designed prac- tice." The point of difference between the parties was the power allowed by that Platform. Several persons had brought letters of recommendation to the Canterbury church, and were anxious to be ad- mitted to its membership. The Revival party claimed that in accordance with the ancient usage of Massa- chusetts churches they could receive such persons into the church by vote of a majority of the mem- bers, in the absence of a pastor. It was therefore put to vote :-
" That it is regular for this church to admit persons into this church that are in full communion with other churches and come regularly to this."
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Colonel Dyer and Edward Raynsford protested earnestly against this vote as illegal and revolution- ary, but it was carried by a clear majority. The right thus claimed was speedily exercised.
Ten brethren producing certificates from the pas- tors of divers churches that they were in full com- munion and regular standing with the same, the Canterbury church, in absence of a pastor, voted to receive them into its membership. Next the church proceeded to assert its right to take the initiative in the choice of a pastor. The controversy was becom- ing very lively. Ministers selected by either party were rejected with scorn and reprobation by the other. A majority of the church were pronoun- ced Revivalists, but a majority of the society favored the opposition under the leadership of Col. Dyer, a prominent citizen who had control of the meeting-house and turned its key against Re- vival preachers. Orthodox ministers, on the other hand, were subjected to the most soul-searching in- quisition as to their belief and experience. Both sides indulged in the vituperation common at that period. Col. Dyer called his opponents "sorry fel- lows," and ordered them "to hold their tongues." Meetings called for solemn prayer and fasting were made seasons of strife and debate. A formal com- plaint was laid against the proceedings of the church that they were taking this independent stand " to
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make themselves strong, and were still fond of their own wills." After much discussion as to the precise nature of the fault committed by these complainants, it was voted, " that they were guilty of evil surmis- ings, irregular and unchristian treatment and disor- derly behavior towards the church "-and, as they re- fused to explain or retract, a letter of admonition was prepared and publicly administered. The difficulty became so serious that public attention was called to it. Through the advice and manipulations of several worthy ministers on both sides of the controversy an armistice was at length effected, the belligerents ac- cepting reproofs and mediation from a composite council, and consenting to hear on probation, as a candidate for the vacant pastorate, Mr. James Cogs- well of Lebanon, recommended by the ministers and already approved by the society. And now for a short time the people of Canterbury-Revivalists and Conservatives, exhorters and society officers, met to- gether in the well-filled meeting-house and submitted to the ministrations of Mr. James Cogswell. He was a Yale graduate of pleasing manners, amiable temper and moderate opinions, and if tact and diplo- macy could have healed the breach was just the man to effect it. But not even an angel from heaven, as Paul says, could satisfy parties in diametric opposi- tion. In the violent fermentation accompanying the Great Revival new light had been evolved which proved a veritable x-ray in spiritual penetration.
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Under this search-light, the half-way covenant al- lowed by the churches, and the domination of civil authority in religious concerns, were seen in their true inwardness as unwarranted by Scripture and contrary to the practice of the early New England churches. The arbitrary Act of 1742, restricting min- isters to their own parishes, and silencing exhort- ers was especially obnoxious. Who placed a carnal sword in the hands of Connecticut legislators ? The whole ecclesiastic system, devised and maintained with such care by the leading ministers and laymen of the colony, was condemned and renounced by ad- vanced Revivalists, now know as "New Lights." A thorough purification and sifting of the church, the exclusion of half-way and dead members, and lib- erty to call and maintain a minister without the in- tervention of civil authorities, was now demanded by Elisha Paine and other progressive leaders in the movement. That a conservative young minister, however polished and logical his discourses, should satisfy such hearers was simply impossible. Our friend Elisha declared-" That he would rather be burnt at the stake than hear such preaching," and a large majority of the church shared in this judg- ment.
But the minority, worn out with the factious oppo- sition of the Revivalists, now asserted itself. It was useless to try to find a man that would suit both par-
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ties. They liked Mr. Cogswell and were bound to have him for pastor. And now the battle began in earnest between a church minority backed by the Government of Connecticut, and a New Light major- ity headed by Elisha Paine. The society proceeded to call Mr. Cogswell to preach as a candidate ; the New Lights, conscientiously objecting "to spend the precious day of the Lord under a general and life- less preaching," formally withdrew from the stated worship. A majority of the church voted, "To ap- point the house of Samnel Wadsworth to be a place to meet in by themselves to serve the Lord in spirit and in truth,"-thus openly setting at naught the law of the colony. Officers of the law were quick to enforce the prescribed penalty. Elislia Paine and - Benajah Douglas, a zealous brother, were arrested and hurried off to Windham jail on charge "of preaching the Gospel of Jesus Christ," in a place not recognized by the Constitution of Connecticut-and without required license. The whole county was stirred by these proceedings. Crowds of people flocked to the jail, so eager to see and hear the pris- oners that Paine was allowed to preach in the jail yard by giving security. Indignant Conservatives protested against this liberty, insisting that the sheriff should be made to drive the people out and keep the doors locked. Meanwhile the Ministerial Associa- tions and high officials of the colony were encour-
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aging and abetting the Canterbury minority in their efforts to put down the New Lights and settle an orthodox minister.
In September, 1744, the society proceeded to give a formal " call " to Mr. Cogswell. The church imme- diately held a meeting, in which a large majority protested against this call as an usurpation of power delegated to the church alone. They also made a formal proposition that, if those in church and so- ciety who chose to settle Mr. Cogswell as their pastor and follow Saybrook Platform would allow the ma- jority their share of the meeting-house they had helped build, and free them from the charge of sup- porting Mr. Cogswell, they would oblige themselves to keep up regular public worship, and refrain from all further opposition to his settlement-but this proposition, which seems to modern eyes so just and reasonable, and all other protests and remonstrances were scornfully rejected. To grant such privileges to schismatic New Lights, open opposers of the church establishment of Connecticut, was entirely out of the question. The eyes of the whole colony were upon Canterbury. No other church had taken so bold a stand. Yale college was now dealing with our young collegiate, John Cleaveland, and his brother, Eben- ezer, who, during the summer vacation, had attended the meetings at Mr. Wadsworth's house with their parents, thereby transgressing the college law which 3*
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forbade attendance upon irregular or separate meet- ings. The young men explained that they did not know that this law was in force when they were out of college in vacation, and had not supposed that these meetings, held by a major vote of the church to which they belonged, were to be considered un- lawful or separate.
"A few more than half makes no difference," re- plied Rector Clap, as the meetings were held in a private house, and conducted by unlicensed exhortors. John Cleaveland then petitioned :
" To the Revd. and Hond. Rector and Tutors of Yale College in New Haven. Revd. & Hond.
"It hath been a very great concern and trouble to me, that my conduct in the late vacancy [vacation] has been such as not to maintain interest in your favor, and still retain the great privi- leges that I have enjoyed for three years past under your learned, wise, and faithful instruction and government. Nothing of an outward nature can equally affect me with that of being hence- forward wholly secluded from the same.
" Hond. Fathers, suffer me to lie at your feet, and intreat your compassionate forgiveness to an offending child wherein I have transgressed.
Venerable Sirs : I entreat you, for your paternal wisdom and clemency, to make in my case such kind allowance for the want of that penetration and solid judgment expected in riper heads -as tender parents are naturally disposed in respect of their weak children. But more especially I beg to be admitted in the humblest manner to suggest as a motive of your compassion to the ignorant,-that I did not know it was a transgression of
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either the Laws of God, this Colony, or the College, for me, as a member, and in covenant with a particular church, as is generally owned to be a church of Jesus Christ, to meet together with a major part of said church for social worship. And therefore do beg and intreat that my ignorance may be suffered to apologize. For in respect to that fact, which to riper heads may appear to be a real transgression, I can assure you, Venble Sirs, that I have endeavored to keep and observe all the known laws and customs of College unblamably. And I hope I shall for the future be enabled so to do, if I may be restored to a standing again in my class. Thus begging your compassion, I subscribe, your humble servant and obedient pupil,
New Haven, Nov. 26, 1744. JOHN CLEAVELAND."
But no plea of ignorance or appeal for mercy could condone such an offence. Nothing would satisfy the obdurate rector and faculty but a public confession in the hall, by the offenders, " That they had violated the laws of God, the Colony and the College." This confession the young students could not in conscience make, and after suitable space for reflection and re- pentance they were publicly expelled and commanded to depart the hall and college limits, never more to return. Likewise their fellow students were forbid- den to hold farther communication with them " lest they be infected thereby "-and all this because like good boys they had gone to church with their parents in vacation.
Their New Light friends of Canterbury, were at the same date receiving sentence. The Windham
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County Consociation was convened December, 1744, for the ordination of Mr. Cogswell. At a previous meeting, attended by the whole church, a large ma- jority refused to concur in this ordination, and denied the authority of Saybrook Platform to coerce them. Brethren who looked upon themselves as under Say- brook Regulations, sixteen in number, "did then move to the east side of the meeting-house, chose a mod- erator, and then, by a unanimous vote, concurred with the society in calling Mr. James Cogswell to become their pastor." Whether his ordination would be al- lowed under this minority call was a question that excited much interest. An elect body of ministers and delegates was to sit in judgment and decide. A large assembly listened to their deliberations-all the inhabitants of Canterbury and neighboring towns, with many from distant sections-grave ministers and magistrates, friends of law and order, and all the more prominent New Lights and their sympathizers. So great a gathering had probably not been wit- nessed in Canterbury since the days of the Fitch and Winthrop controversy, but how much more deep and soul-stirring the interest now exhibited with such vi- tal principles at stake. The facts of the case were clearly set forth-the question deduced was very simple-Is this body of sixteen Saybrook Platform brethren the church of Canterbury ? In opposition it was shown that the church at first had simply cove-
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nanted to walk with God and one another, and had supposed itself Congregational : that when it settled its second pastor they made him sign with them an explicit statement that they were under Cambridge and not Saybrook Platform, and had still farther re- jected Saybrook Platform by the unanimous vote of 1743. After prolonged examination and discussion the council gave judgment-
That, according to the law of the colony and usage in the churches, all churches within Connectient gov- ernment were supposed and understood to be under Saybrook Platform Regulation unless, by formal vote, covenant or agreement they manifested dissent as such a body and in such church capacity ; that the church of Canterbury, whatever its private sentiments might have been, did not thus formally and publicly manifest dissent before the vote of 1743, and that those who on that day expressed their preference for Cambridge Platform had thus denominated them- selves another church, and separated themselves from those who adhered to Saybrook Regulation, and that, therefore, brethren now abiding in the above Regn- lation should thenceforward be recognized in law as the church of Canterbury.
This decision, perhaps, marks the maximum of Connectient's attainment in her coalition of church and State, placing Saybrook Platform as her ecclesi- astic constitution upon the same footing virtually as
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the state religions of the Old World. Its announce- ment at this juncture, strengthening the hands of the ministry and government, was received with much satisfaction by the friends of law and order. The minority in Canterbury was greatly elated by its vic- tory, and straightway installed the minister of their choice with due ceremony and felicitations.
But the rejoicing was not wholly confined to the victors. The defeated New Lights rejoiced in that they were deemed worthy to suffer in behalf of their principles. And, farther, they rejoiced in the divid- ing line so clearly manifested ; in the separation thus avowed and promulgated between the New Lights and their opposers-as " two different, distinct bod- ies, acting in two different kingdoms"-the one had chosen " their glorious, exalted Redeemer to be their only Head :" the other had chosen for its head an unscriptural, human institution-the Constitution of the colony. Many years later, Ebenezer Frothing- ham of Middletown recalled to the memory of Can- terbury Separates the raptures of "that blessed, sweet and glorious day, when the first visible flock of Christ in the Colony took up Christ's sweet cross to follow the Lamb," with such gracious manifestations of "Divine power and presence, and truth flowing in a living stream from heart to heart." Not only did the Separate movement throughout the colony re- ceive a marvelous impulse by this decision, but it
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served as the spoken word by which a certain defi- niteness of statement and aim was evolved from the previous chaos, and various conflicting elements brought to unite in determined hostility to the church establishment that claimed such supreme power.
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