USA > Connecticut > Litchfield County > Cornwall > Historical records of the town of Cornwall, Litchfield County, Connecticut; > Part 5
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No sooner was that hard winter gone, and the vernal sun began
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HISTORY OF CORNWALL.
to shine on the few openings in the wilderness of these high moun- tains and deep valleys, than the people, having been sustained in their hardships by the kind hand of God, resolved to prepare im- mediately for the public worship, and to enjoy the blessings of the preaching of the word of the God of their fathers. They employed a Mr. Harrison, who seems to have been taught and graduated about 1737, at Yale College, to preach to them. From whence he came, and whither he went when he left Cornwall, it is not known. He was the first who exhibited on these mountains the good news of salvation.
At the May session of the Legislature at Hartford, 1740, the town was incorporated.
On the 1st of July following, the inhabitants met, and accord- ing to law constituted themselves a legal community. Whether they assembled in a log cabin, or under a wide-spreading tree, is not known. Probably they met near the house of Darius Miner. Having chosen George Holloway, Esq., to be their clerk, and the other town officers having been appointed, they commenced their public business.
Now what was the first public conduct of the fathers of this town ? Surely, it was such as will surprise many, and all such as despise religious institutions, who disregard the Sabbath, and consider the support of the gospel ministry as a great burden. But these fathers of Cornwall were trained up to believe that the Most High God was to be publicly honored,-that his protecting provi- dence and favor were of infinite importance; therefore, the first vote of the first town meeting was in these words: "Voted, That the whole charge of Mr. Harrison's preaching amongst us, together with the charge of bringing him here and boarding him, we will pay out of the first tax that shall be assessed."
The next vote in this meeting was: " Voted, We will send Mr. Millard to agree with a minister, and bring him to preach amongst us." And also, " Voted, That said Millard do advise the ministers what sort of a man to bring to preach amongst us." At this meet- ing it was also "Voted, That we think it necessary and convenient to build a meeting-house;" which vote was unanimous to a man.
Mr. Millard not being successful in obtaining a preacher, seven weeks after that first town meeting the inhabitants again assem- bled, 18th of August, and renewed their efforts for a minister, appointing a committee of George Holloway, Joseph Allen, and Nathaniel Jewell, to secure, as soon as possible, a preacher to con-
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tinue to them until the first of April, 1741, that is, for seven or eight months. And this committee was directed to take the advice of neighboring ministers in the choice of such a preacher. At the same meeting, it was "Voted, That we will build a meeting-house for public worship. 48 feet in length and 38 in breadth, and 24 feet between joints." Also, " Voted, That George Holloway shall be an agent to address the General Assembly at New Haven, Oc- tober next, to appoint a committee to state the place where the meeting-house shall stand." Also, "Voted, That David Rugg should be the chorister till we agree otherwise." Also, "Voted, That George Holloway shall read the Psalm." Also, " Voted, That we will meet for public worship at Mr. Samuel Messenger's house, till the town order otherwise."
This place was where Darius Miner resides. The people main- tained public worship of God at their settlement at the very first, and when they had no preacher. Psalm-books were few; there- fore Mr. Holloway, no doubt, gave out the psalm by reading to the singers line by line.
When and by whom the church, the articles of faith, and church covenant were formed, are now entirely unknown. Nor is it known who were the members comprising the church. Whether such organization was previous or subsequent to their first minis- ter's preaching to them, cannot be ascertained. It is evident that the "half-way covenant," so termed, which admitted persons of good moral character who publicly assented to the doctrinal tenets of the church, and still did not profess to believe that they were the subjects of regenerating grace, to the privilege of presenting their children in baptism, was a practice of this infant church of Cornwall.
Whether any preacher was employed during the winter of 1740- 41 is uncertain, but the people did not "forget the assembling of themselves together" in the worship of God, and David Rugg continued their stated leader in singing.
The Rev. Solomon Palmer, of Branford, Conn., educated at Yale College, who graduated there 1729, was in the town in the spring of 1741 as a preacher.
On the first Thursday of March, 1741, the people met according to an adjournment of a meeting three months before, and voted to hire Mr. Palmer to preach to them until the first of June as a candidate for settlement.
Ten weeks after, May 24th, the town met at the house of
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HISTORY OF CORNWALL.
Samuel Messenger, and passed the following vote: "That with the advice and consent of the neighboring ministers, we will call the Rev. Mr. Solomon Palmer to a settlement with us in the gospel ministry in this place." Such was their deference to the opinion of the ministers of the vicinity on a subject of high moment: certainly the union of the ministers of Christ is essential to their mutual usefulness. They added to this call, "That we will give Mr. Palmer the following salary, to be paid in money equal in silver at twenty-eight shillings per ounce, for the first year, which is to begin at the day of his ordination; £200-the half of which shall be paid at said ordination; the second year, £100; the third, £110; and so rise £10 pounds a year till it comes at £160, to be paid annually, so long as he continues in the work of the ministry in this place." Soon after, the town granted Mr. Palmer £50 additional to his settlement of £200. In addition to his salary and settlement, Mr. Palmer was entitled to a whole right of land, or what was one fifty-third share of the town, the amount of which in land was not far from six hundred acres. His ministerial sup- port was, according to his circumstances and the state of society as it then was, far superior to the salaries of ministers and their sub- sistence at the present time. Also the supporters of Mr. Palmer were many a fold more liberal in maintaining religious institutions than any societies of this period of time in any section of our country. Some will no doubt be surprised at this statement; but facts, amply supported, and figures cannot falsify.
Mr. Palmer was ordained on the second Wednesday of August, 1741; this was the time appointed by a freemen's town meeting, but no records remain confirming this fact, nor anything relating to the ordination. Who composed the ordaining council is un- known. The pastors of the churches of Litchfield County at that period were the Rev. Messrs. Jonathan Marsh, of New Hartford, Timothy Collins, Litchfield, Daniel Boardman, New Milford, An- thony Stoddard, Woodbury, Andrew Bartholomew, Harwinton, Elijah Webster, Canaan, Stephen Heaton, Goshen, Joseph Bellamy, Bethlehem, Peter Pratt, Sharon, and Cyrus Marsh, Kent.
The first deacons of Cornwall church were Jonathan Harris, who came from Derby and settled on Clark Hill near Goshen; and Phineas Waller, who emigrated from New Milford, and whose residence was half a mile northwest from Deacon Nathan Hart's on Waller Hill.
For twelve years and seven months Mr. Palmer remained peace-
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fully with his flock, during which time the town increased in population very considerably. No records of the church of those years are extant, and no list of church communicants.
Tradition gives Mr. Palmer the character of a gentleman, affable and pleasant in manners, unimpeachable in his morals, and that he was united with his ministerial brethren in doctrinal sentiments until he became an Episcopalian. That he was a good English scholar, the town records of twelve years, during which he was town clerk, are evidence, as his handwriting and orthography are good specimens throughout.
At his settlement there had been a very uncommon religious revival in all New England, in which Connecticut enjoyed a large share. But the pastor of Cornwall did not favor that religious excitement. It was so with many Connecticut ministers. Before Wesley and Whitefield in England were known in our land, there had been at Northampton, Mass., under the ministry of Mr. Edwards, and in several other places, a deep sense among multi- tudes of the infinite importance of the salvation of the soul. For many years before this revival, pastors and churches were, with several happy exceptions, cold and lifeless and almost entirely formal in devotion; a dead and worldly morality was inculcated by many in the sacred desk; dangerous errors became prevalent; and as a necessary consequence immorality increased. Pious ministers and many devout Christians feared that the power of godliness would perish in the land of the Puritans. But God interposed. He heard the prayers of those who trembled for the prosperity of the churches. He raised up the pious father of Jonathan Edwards. This father, the minister of East Windsor, was greatly blessed in his labors, especially those of his son at Northampton. Also Tennant in New Jersey, Moody of the dis- trict of Maine, and Bellamy of Connecticut. Whitefield came into our country, whose piety, holy zeal, accompanied with an eloquence that was scarcely ever before equaled, drew the atten- tion of many thousands who followed his preaching from town to town. Multitudes became truly religious. But although this excitement undoubtedly originated from the force of divine truth and the influence of the Spirit of God, yet there was soon a great degree of wild-fire, disorder, enthusiasm, confusion, and false religion which marred this revival. Religion was counterfeited. There were dreams and visions and hypocritical imposters. And even some pious people and ministers, too, were sadly deluded
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HISTORY OF CORNWALL.
into great errors of conduct. They were led into great extrava- gance. Not a little of the zeal of that day was a fire never kindled on God's altar.
As natural consequences, two terrific evils were immediately manifest. The first was, the enemies of vital religion rejoiced and openly exulted in the confusion produced by enthusiasts. They strengthened each other in their opposition to the doctrines and practice of godliness. On the other hand, some persons of cool temperament, and whose fears of evil were bordering on extreme caution, and who still were the friends of religion, were prejudiced against this extraordinary excitement. They were astonished at the extravagances of the enthusiasts, who thus injured the cause of truth. They did not with candor discriminate the truth from the errors and disorders of the times.
Mr. Palmer was not favorable to this religious revival; and it is believed that his church and congregation were with him in his views on this subject.
The spiritual rain and dews of heaven, which descended so copiously on many towns in New England, and especially in Connecticut, were not enjoyed here. These mountains were like those of Gilboa, having had neither rain nor dew. The new settlements of Litchfield County were not, unless the society of Bethlehem under the ministry of Mr. Bellamy is excepted, much blessed by the spirit of this revival.
The church of Litchfield did not at all favor the ministers that zealously advocated this revival. It is not improbable that the feelings of Mr. Palmer toward this subject, and the irregularities and enthusiasm accompanying these scenes of religious excitement, had influence on him to become an Episcopalian.
In March, 1754, Mr. Palmer declared on the Sabbath, and to the great surprise of all his people, that his ordination had no validity, that he was an Episcopalian, and that he now renounced his ministry among them.
He preached from Joshua 24: 15-" And if it seem unto you to serve the Lord, choose ye this day whom ye will serve; whether the gods your Fathers served, that were on the other side of the flood, or the gods of the Amorites, in which land ye dwell; but as for me and my house we will serve the Lord."
There were but few Episcopalians in Connecticut; a church of that denomination had been existing in Stratford, and in 1722 the
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ECCLESIASTICAL HISTORY.
Rev. Mr. Cutler, rector of Yale College, became an Episcopalian. After this there were a few more added to the number.
It is believed that several of Mr. Palmer's parishioners were at first inclined to think favorably of his change of opinion. But very few only continued so, for he claimed his land which was granted to the first minister, but the people resented the claim as unjust, for he had deserted his charge. A lawsuit was commenc- ing; but the matter was compromised, he giving us a part of his demand.
This controversy it is probable prevented the establishment of an Episcopal church in this town; for the people had held their pastor in high estimation.
Mr. Palmer went to England, was there ordained as a priest, and sent back as a missionary of the church of England. He had an offer of a permanent settlement at Amboy, N. J., with an ample salary, but from the reluctance of his wife to go thither, he remained in Connecticut. He preached at Goshen, at New Milford, and itinerated in various parts of the western section of the state.
Mr. Palmer derived no pecuniary benefit from leaving his parochial charge at Cornwall, but experienced the contrary.
For seventeen months after this defection of the first pastor, the town had no settled minister.
The disappointment of the people in the conduct of their spiritual guide was sensibly felt and the effect was quite unhappy, tending to discourage them, when their efforts to enjoy the benefits of the stated gospel ministry had been almost unparalleled in such an infant state, and when no man was wealthy.
Whether Mr. Palmer took away or destroyed the records of this infant church, or they were lost by the careless neglect of others is unknown; not a scrap of such history is extant. It is not known whether any one preached in Cornwall except Mr. Gold until his installment. This was on the 27th of August, 1755. Rev. Dr. David Bellamy of Bethlehem preached on the occa- sion from Jeremiah iii, 15-" And I will give you pastors according to my heart, which shall feed you with knowledge and understand- ing." The Rev. John Graham, minister of Southbury, gave the charge to the pastor, and Rev. Daniel Brinsmade, of Judea Society of Woodbury, now Washington, presented the right hand of fellowship. Who were the other members of this ordaining council are not on record.
The Rev. Hezekiah Gold was a native of Stratford, a descendant
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HISTORY OF CORNWALL.
from a family highly honorable, being a grandson of the Hon. Lieut. Governor Nathan Gold, and a son of the Rev. Hezekiah Gold of Stratford. His father, who was an evangelical pastor of the First Congregational church of Stratford, advocated the cause of the revival of religion first referred to, and was a friend to Mr. Whitefield and to his associates. His son, who became the minister of this town, was educated at Yale College, where he graduated 1751. He possessed a superior mind, having talents comprehen- sive and penetrating, by which he easily obtained a thorough knowledge of human nature, and of course able to acquire much influence with whom he associated. Until unhappy dissensions took place in the latter part of his ministry, Mr. Gold's influence among the people and families of his charge was almost unbounded. In every concern, private and public, civil, military, and domestic, the advice and opinion of Mr. Gold was esteemed as highly important. During the former and greater part of his ministerial labors a very large assembly gathered at the house of God on the Sabbath, which stood nearly opposite to the house of George Holloway, Esq.,-the house now owned by lthamar Baldwin.
No dissenting society existed; and the people on the borders of Kent, Warren, and in the northwest corner of the society of Milton, all came to the meeting-house of Mr. Gold. These inhabi- tants of our lofty hills and deep valleys came regularly to the worship of the God of their fathers, both in the winter and summer, and on roads far worse than they are now; and when there were no warm stoves to cheer them when they arrived half frozen at the house of worship. They were ready to endure hardships to attend public worship, which their descendants of this day would regard intolerable. Not a few came from six miles distance. From well founded tradition it is certain, that at that time the people of Cornwall were more disposed to honor the sanctuary of God by their constant attendance there, than most other country towns. It is true, that regular attendance on exter- nal ordinances of religion does not prove the extent of vital piety -but can people be the lovers of God, when they express no public honor to his Sabbath, and to religious institutions ? From the time of Mr. Gold's settlement till his death, a period of thirty- five years, religious revivals in our country were far less frequent than in almost any other course of time of the same space since our pilgrim fathers came hither.
The last French war, previous to the American revolution, till
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ECCLESIASTICAL HISTORY.
the reduction of Quebec and of Canada, in 1759, was a season of great military excitement throughout all the British colonies. War and Christianity cannot coincide. The spirit of religious revivals witnessed in former years was now little known, while the effects of the disorder and enthusiasm of that day were sensibly felt. Soon after Britain had reduced Canada, our colonies were crowded on by the mother country, by striving to take away our chartered rights. Hence commenced the contest with Britain, termi- nating in the independence of our nation. During this period of great public disturbance, religion was unusually disregarded, as a natural result. In the ministry of Mr. Gold, revivals of religion were very little known in Cornwall, or in the country at large.
Mr. Gold was a sound divine, being evangelical in his views of divine truth. The antiscriptural and very preposterous practice of allowing persons who did not profess to be sincere believers in Christ to have their children baptized had been very prevalent in the churches. By the influence of Mr. Gold this practice was done away in his church.
In the book of church records, in the handwriting of Mr. Gold, we find a list of baptisms, apparently accurate and complete, con- tinued thirty-two years, from 1755 to 1787. There are the records of several acts of the church, but those of church meetings and transactions are not many. The list of marriages and of deaths is quite imperfect; and there is no copy in this record book of the creed and covenant of the church; nor is there anything of the kind now extant. It is evident that in the most prosperous part of his ministry Mr. Gold's church was large .*
In a few years after his ordination, and till the close of the rev- olutionary war, there were many of Mr. Gold's parishioners and church communicants who removed to various places out of Connecti- cut. This emigration was for several successive years such that the population of Cornwall decreased considerably.
It is requisite to bring to view the unpleasant scenes witnessed
* I copy from an old record a list of male members of Mr. Gold's church in April 3, 1783. (The total calls for another name. ) T. S. G.
Joshua Pierce, Caleb Jones, Woodruff Emmons, Amos Jones, Edward May, James Beirce, Joseph Pangman, Jacob Brownson, John Pierce, John Wright, Jacob Brownson, Jr., Nath'l Swift, Zechariah H. Jones, Seth Pierce, Nehemiah Beardsley, Ralph Grimes, Timothy Brownson, Dea. J. Kellogg, Ketchel Bell, Lem'! Jennings, Dar. Everest, Ebenezer Symonds, Thom. Tanner, John Bene- dict, Austin Bierce, John Jones, Josiah Stephens, Seymour Morse, Elias Birdsey, Joel Wood, Amos Camp. Mr. Gold, the pastor, makes 33.
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HISTORY OF CORNWALL.
in the town in the latter part of Mr. Gold's life, and which pro- duced the division of the society and church into two distinct religious communities. It is painful to exhibit the long conflict which subsisted between the majority of the town on one part, and the major part of the church and the pastor on the other. Impar. tiality demands that the truth be exhibited.
Were the writer to assert that one of the contending parties was wholly right, and the other entirely wrong, no person possessed of common understanding would credit the declaration. After more than twenty years of external prosperity, having possessed a very uncommon influence ainong his people, the days of darkness came, and Mr. Gold met with no small trials. Few, however, would bear them with more fortitude. While one of the parties claimed that equity was on its side, and the other defended itself on the strength of the law of the State, they both viewed themselves much injured by their respective antagonists.
What first excited dissatisfaction toward the pastor, who had been so much respected for his abilities and hospitality, it is diffi cult to ascertain. Many maintained that the origin of the contro- versy was that Mr. Gold used his influence in favoring a friend and relative in his military promotion, to the prejudice of a very respectable gentleman of the town who had a prior claim from his merit or seniority as an officer in the French war in Canada. How far the opposers of Mr. Gold would concede this to be a fact, is unknown. But Mr. Gold ever denied the charge alleged against him. He became more wealthy than most of his ministe- rial brethren, and his capacity was greater than most of them to acquire property without any dishonorable means. Though re- markable for hospitality, he was a superior economist. His salary was in value greater than the support of any minister of Cornwall since his day. The nominal salary of Mr. Gold was £65 and ten cords of fire wood; being at least as much as 218 dollars in silver in real value, in addition to fuel. He had a noble farm.
Such independency gave him advantages to maintain his ground. Several things were alleged to the injury of his character ; that, notwithstanding his great hospitality, acknowledged by all, he was covetous; that he was exceedingly subtle in his designs. It was doubtless true that Mr. Gold possessed uncommon sagacity. It was not easy to ensnare him. His opposers, too, were no inferior men; they had a large share of discernment, as their management proved in their opposition. These things commenced about the
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time of the beginning of the American Revolution. Embarrass- ment of business, the confusion of the public mind, and the priva- tions resulting from the condition of the country, made it more difficult to pay a minister's salary.
All ministers, settled as pastors, according to the laws of the State, were exempted from all taxes. Mr. Gold was an ardent friend to the revolutionary movements of the country. And he offered to deduct from his annual salary so much as his property would demand and the exigencies of the times required. How far this proposal was accepted is not now known. After a long season of increasing dissatisfaction, the town voted, July 26, 1779, to call a council for the purpose to obtain a dismission of the pastor.
It is not recorded how large a majority of the town voted for such a council; but it was a fact that a majority of Cornwall were dissatisfied with the minister.
In about six weeks after, the church met to act upon the vote of the ecclesiastical society. Dr. Bellamy, of Bethlehem, presided as the moderator of the meeting. According to the record of that meeting the result was that the church voted by a large majority not to concur with the town in calling such a council.
It was the advice of Dr. Bellamy to the church, not to concur with the vote of the town. His influence with the churches of this country was great, and his ministerial brethren regarded him with much deference. Mr. Gold ever enjoyed the confidence of Dr. Bellamy, and therefore felt strong.
Afterwards, a council of nine ministers was convened in Corn- wall, to advise the people in regard to their unhappy situation; Dr. Bellamy was present. Mr. Gold was not dismissed. One of the most distinguished citizens of the town, who had become unfriendly to the ministry of Mr. Gold, wrote and published a statement of what he regarded as "the extraordinary conduct of nine ministers in a meeting in Cornwall." Mr. Gold replied by the press. This Cornwall controversy became, therefore, a subject of public notoriety. Its influence on the religious feelings of the people of this town, and on their domestic enjoyments and moral character, was pernicious. Jealousies and calumnies and unchris- tian temper were the natural result.
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