USA > Connecticut > Hartford County > Wethersfield > History of Saint Mark's Church, New Britain, Conn., and of its predecessor Christ Church, Wethersfield and Berlin : from the first Church of England service in America to nineteen hundred and seven > Part 12
USA > Connecticut > Hartford County > Berlin > History of Saint Mark's Church, New Britain, Conn., and of its predecessor Christ Church, Wethersfield and Berlin : from the first Church of England service in America to nineteen hundred and seven > Part 12
USA > Connecticut > Hartford County > New Britain > History of Saint Mark's Church, New Britain, Conn., and of its predecessor Christ Church, Wethersfield and Berlin : from the first Church of England service in America to nineteen hundred and seven > Part 12
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53 | Part 54 | Part 55 | Part 56 | Part 57
143
IN WETHERSFIELD AND BERLIN.
soberly, righteously and godly in this present world. Christ came not to call the righteous, but sinners to repentance. And whoever will give himself the liberty to take a general, a rational and impartial view of the Gospel Dispensations, must neces- sarily find that it is a most admirably wise and benevolent con- trivance to render mankind agreeable to God, and happy in themselves, purifying them from vice and immorality, by increasing their knowledge of the nature and fitness of things, and of his divine will, and inspiring them with a pleasing hope and calm resignation, by revealing to them the hidden mysteries of futurity. It is that excellent instrument, which alone can excite in us a conformity to God, and make us partakers of the divine nature in the present world, and eternal life and glory hereafter. How noble and divine are all the laws and prospects of our adorable Saviour? And what powerful motives and almost irresistible inducements to obey them, are contained in the promises and threats of the Gospel. What can restrain mankind from vice and iniquity, if they will not be awed by that worm which never dies, and that fire which is never quenched? And what can excite them to a discharge of their Duty, if the positive assurance of a crown and kingdom, an exceeding and eternal weight of Glory will not allure them? In a word, since the Doctrine of God our Saviour has no other view but to make men virtuous and holy, and consequently forever happy, how is it possible, unless through ignorance of its principles and natural tendency, that they can miss the end of this creation, and thus involve themselves in remediless ruin. It being, I say, the great design of Christianity to make men virtuous and happy, the only method to honor the ever blessed gospel and its divine Author, is, by a compliance with its rules and precepts, to endeavor to promote a design, which was worthy of a God to propose, and of his Son to publish and prosecute. And when, therefore, this heavenly Doctrine has its due and natural effect upon our minds, when we are trans- formed into the temper and genius of the Gospel, and are obedient to the Laws of Christianity, we may then be said to honor the Son as he honoreth the Father, our lives are thus made a credit to our professions, and we an honour to that holy name whereby we are called. And although the chris-
I44
THE CHURCH
tian institution is in itself most engaging and beautiful, still its excellence can only appear in its full lustre, when it shines forth in the well timed practice of its true professors. When virtue is drawn to the life in the christian portrait, we thus behold and feel its blessed effects. Hence says our blessed Lord to his Disciples : Let your light so shine before men, that they may see your good work, and glorify your Father which is in heaven. (i. e.) Let those virtuous and noble principles which I have taught you not only be duly impressed upon your minds, but display their energy and happifying tendency through all your conduct. And if your lives are conformed to my Doctrine, if you are devout and humble, industrious and temperate, just and beneficent, if these virtues abound in you, it must necessarily tend to induce others to acknowledge the excellency of that religion, which is solely designed for the pro- motion of true piety and happiness. This must be an honour and glory to Christ the author of this noble institution. And for this reason St. Paul styles those eminent Christians whom he sent with Titus, the glory of Christ. But on the other hand, they who make professions of Christianity, and yet do not con- form to its laws, who name the name of Christ, and do not depart from iniquity, and who, instead of imitating those pure examples of the blessed Jesus, in whom they profess to believe and confide, are cruel and unjust, passionate and lascivious, covetous and intemperate, not only fail of the happiness intended them, but disgrace religion. When professed Chris- tians are destitute of those divine Graces and virtues, which alone mark the true followers of the blessed Emanuel, as though they had never heard of Christ or His Doctrines, or were the enthusiastic adherents of the pagan Deities, a blood thirsty Mars, a thievish Mercury, a wanton Venus, or an adulterous Jupiter, they are so far from being ornaments, that they are truly no less than blots and blemishes, a reproach and dishonour to this holy profession. Instead of alluring others to embrace Christianity, they had the triumph of Infidelity. And thus we may survive in general, our ability either to adorn, or dishonor the Doctrines of God our Saviour. But since there are some virtues which more especially reflect honour upon the christian religion, when they are practiced by its true professors, it may
145
IN WETHERSFIELD AND BERLIN.
not be amiss perhaps, to consider what they are, and what is their nature and tendency. And both reason and revelation will teach us that the first and greatest Duty enjoined us, is Love, a charitable and benevolent temper of mind towards our brethren of the human Race. This is the highest excellence of Chris- tianity, and its principal distinguishing characteristic. It is essential to and tends directly to promote our own good and the good of others. It tends to the peace and happiness of society and individuals here and to fit and prepare mankind for the mutual enjoyment of bliss and glory in the world to come. Hereby the end and design of Christ's coming is answered, and the Doctrines of his blessed Gospel derive their greatest orna- ment. Christianity teaches us, to suppress all undue resentment and forgive all injuries, not to be overcome with evil, but to subdue whatever has the appearance of it, by a cheerful display of kind offices. And hereby shall ye know (says Christ) that ye are my Disciples, if ye have Love one to another. When therefore we sincerely regard and seek the welfare of our brethren in general. When we strive to become useful mem- bers of community, and endeavor to contribute according to our best abilities for the general benefit and happiness of man- kind, we become truly ornamental of our holy religion, and a universal benevolence, and diffusive goodness displayed in a Christian, must necessarily be the highest recommendation of Christianity to others. But what can be more absurd and inconsistent than to gratify a sordid selfishness or an envious, malicious sneer while we pretend to embrace the most liberal, charitable, and benevolent system which even the Deity himself could produce. Again, a merciful and compassionate disposition, when called forth to the relief of the needy and necessitous, is also a very striking comment upon christian morality. For, blessed are the merciful, saith our Saviour, who was himself a mirror of mercy. And St. James also informs us that pure Religion, and undefiled, is to visit the fatherless and widows in their affliction. When therefore we relieve the necessitous, comfort the disconsolate, instruct the ignorant, and earnestly strive to reclaim the vicious, we not only derive inexpressible pleasure from our endeavours thus to imitate our supreme benefactor, whose tender mercies are over
-
146
THE CHURCH
all his works, but thereby do honour to his sacred name and institution. Further, the Doctrine of God our Saviour is adorned by us, when our intercourse and commerce with each other, is fair, just and equal. It is reported that one of the Roman Emperors (although a heathen) held our blessed Saviour in high estimation for this single law of Justice, what- soever ye would that men should do to you, do ye the same to them. And truly 'tis a most valuable precept, for, indeed, if this golden rule were strictly observed by the professors of Christianity, it would doubtless have a most powerful tendency to recommend and enforce it to the unbelieving world, and if this fundamental principle of all Law and Justice could once become the guide and governor of the moral conduct of all men, we should find the state of society greatly altered. Peace and good order in public communities, love and social agree- ment in private families, on which the improvement and happi- ness of society and of individuals entirely depend, would then lead to the highest enjoyments we are capable of in this life, and to the final salvation of all mankind. If in our common concerns and intercourse with each other, we were as unwilling to over-reach or defraud our neighbors as to suffer it ourselves, as unwilling to injure the interest or character of others, as to lose our own, what happiness might we be instrumental of, and what honour should we reflect upon our holy religion and its adorable author ? But when professed Christians are governed by a principle of avarice and contracted selfishness, and to com- pass their views, become dishonest and regardless of their solemn engagements, promises and covenants, when they will not hesitate to strip a neighbor of his all, and leave him to drag out a life of want and wretchedness, they not only render them- selves unfit for that new heaven and new earth, into which they vainly expect to be finally admitted, but are a standing shame and disgrace to those pure Doctrines of our dear Redeemer, which so strongly inculcate the strictest justice, and most impar- tial Equity. I have not time to enumerate that variety of vir- tues, which, when reduced to practice, become particularly orna- mental to the doctrines of Christianity. But to comprise them in a single observation. We may do honour to the Doctrine of God our Saviour, by pursuing whatsoever things are true,
147
IN WETHERSFIELD AND BERLIN.
honest, just, pure, lovely and of good report, and by strictly adhering to whatever we have either learned, or received from the Oracles of God. Lastly, since we are, or ought to be, sensible how we may adorn, and do honour to that divine insti- tution, which is the sure foundation of our present and future happiness, let us be persuaded to engage earnestly in this excel- lent work. Let us strive to bring our tempers and conduct to a suitable conformity to the laws of Christ. Let us press forward toward perfection, and hunger and thirst after uni- versal Righteousness. This is the obligation which lies upon each of us, in consequence of our title to the name of Christians. We name the name of Christ, and are baptized into his Religion ; and I presume that all you who make profession of Christianity would be highly affronted at the charge of Hypocrisy, or Infi- delity. But, my Brethren, what can the bare empty name of Christians avail us, when our baptismal covenant is broken? Or how, indeed, can we, with propriety be styled Christians, unless we become followers of Christ? Unless we receive Him for our supreme teacher and director, who has himself both taught and exemplified the highest perfection of virtue and morality? Therefore to become truly Christian is to have a just faith, and a practice corresponding, to believe that all those, who seek for and obtain a knowlege of the truth, and live in obedience to the precepts of the Gospel, shall be eternally happy, and that they who wilfully remain in ignorance and persist in a course of impiety, and are finally impenitent, shall be forever excluded from the enjoyment of bliss and glory in the world to come. But how absurd must it be to pretend to the world that we believe this Doctrine, when our daily conduct plainly contra- dicts it? For did we as verily believe that God will punish all those, who are guilty of disobedience to, and neglect of his Laws, with eternal Death, as we do that the civil Magistrate will, the detested murderer with a temporal Death, we could not surely indulge ourselves in sinful practices. And if our belief in the promises and threats of the Gospel, is not sufficient to influence our conduct, why do we pretend to Christianity ? Since it must be considered truly absurd to make profession of a religion which we do not believe in. The excellency of Christianity, in preference to any other religious system, does
148
THE CHURCH
not consist in making us more witty or ingenious, more subtle or expert in overreaching our neighbor than a Jew or Mahome- tan; but in furnishing us with juster notions of God and futurity, in tempering and adorning our minds with humane and virtuous motives, and thus rendering us worthy and useful members of society on earth, and qualifying us for the joys of heaven. And if it has not this effect upon us, how are we bettered by our profession? Or of what account is our ortho- dox faith? For as St. Paul observes, he is not a Jew who is one outwardly, so neither is he a Christian whose temper and conduct is not influenced by his belief in the Gospel. What a sad and fearful doom, then must await all those who thus trifle with their gracious Sovereign? Who make profession of Christianity, and yet persist in their iniquity? Who enter into covenant with the God of heaven, and immediately violate their plighted fidelity? As they wilfully reflect dishonor upon Christ and his holy institution, their guilt must be great, and their con- demnation proportionably severe. For of some it is said, Christ will cut them asunder, and appoint them their portion with Hypocrites. And of what greater Hypocrisy can we be guilty than to assume the Garb of Religion without being possessed of its graces and virtues? To wear the form of godliness, and yet deny the power of it? Surely it must be more tolerable for Sodom and Gomorrah in the day of judgement than for such of us. For to whom much is given, of them the more shall be required. But, my friends, may it be our wisdom seriously to impress our mind with a realizing sense of the important privi- leges which are conferred upon us, and remember that we must shortly enter upon a never ending state of existence wherein we must be inconceivable either happy or miserable, and that according to our conduct in the present life. And may God of his infinite mercy, so touch each of our hearts, as to turn them to the wisdom of the just, that as we have named the name of Christ, we may all depart from iniquity, and adorn the Doctrine of God our Saviour in all things, that when we meet before his seat of Judgement, we may give up our account with joy, and find a welcome into the pure mansions of endless bliss and glory. Through the merits of Jesus Christ our Lord, to whom with the Father and the Holy Spirit be ascribed, all honour, glory, might, majesty and dominion both now and forever, Amen.
149
IN WETHERSFIELD AND BERLIN.
Mr. Hart preached at Worthington again in April, 1796.
By this time a few additons were made to the number of local Churchmen by accessions from Wallingford, Bloomfield and other places. The first step towards organization of which we have any record was found among the papers of the late Samuel F. Talmadge of Berlin, a grandson of Doctor Daniel Steele. It was brought to public notice through the Rev. Henry N. Wayne of St. Mark's Church, and published in the " Morning Dispatch " of New Britain, issue of March 22, 1897. It is the most important paper in the history of the Church and we regret to say that the original appears to be lost beyond all hopes of recovery. The copy of it would probably have been lost for- ever had not Mrs. Shepard thoughtfully preserved a clipping from the "Dispatch." The "Dispatch " was a short lived paper and no file of it is known to be in existence.
The following copy of this document was taken from the said clipping :-
"Barlin, Sept. 4, 1797.
Wee the Subscribers Being Desirous of Erecting an Episco- pal Church in Some Convenant Place Whear all those who would Subscribe theair Names Should be Satisfyed in Setting of it. This is to try the mind of People to see how maney Sub- scribers theair will bee that is willing for to have a church and if theair is a Sufficant Number of Subscribers that are willing to Erect a Church. Then to warn a meeting of the Subscribers and to meet in some place most agreeable to all and to consult where it Shall be Set.
David Steel. Nathaniel Dickinson. Daniel Steel. Stephen Webster. John Watson. David Dickinson. Selah Beckley."
And so after these beginnings, it came to pass, that on the twenty-ninth day of October, in the year of our Lord one thousand, seven hundred and ninety-seven; and on the eleventh day of the Episcopate of Abraham, by Divine permission,
150
THE CHURCH
Bishop of Connecticut, a site had been selected and "the stake " driven, preparatory to building an Episcopal church for the people of this vicinity. Forty-three persons subscribed the sum of $1,230.00, of which $685.00 was to be paid in cash and the balance in labor.
Mrs. Frances Deming, the widow of Captain Selden Deming, now residing on Church street, Newington, has the old record book, of about three hundred pages, 8 X 131/2 inches, but only thirty-five pages have been used. It is a substantially bound leather-covered book, now in good condition and has leather strings for tying the lids of the cover together. On one cover is written at the top " Prot Eps Parish Book of Records." At the bottom, other side up, is written "Church Book." The subscription paper is recorded first ; and next we find the record of "a meeting of the inhabitants of the Episcopal Society in Wethersfield and Worthington, held at Mr. Elizur Deming's on Monday the 13th. of November, A.D. 1797." At this meet- ing they elected a clerk and a committee "to order the neces- sary business for said society, the year ensuing," and then adjourned to Dec. 7th of the same year, at which adjourned meeting they voted :
"That the Society go on to build the church where the stake is now set."
"That the house be fifty feet long, and forty feet wide."
"That a steeple be built with the house," and six men were appointed a building committee.
A treasurer and collector were elected Feb. 5, 1798, and April 19, 1798, it was voted " That there should be a spire built to the steeple."
The church was so nearly finished by Mar. 25, 1799, that a business meeting is recorded as " held at Christ Church." This is the first record of the name of the church, and most of the meetings after this date are recorded as " held at Christ Church, in Wethersfield and Worthington."
At this time there were only two completed Episcopal Church buildings in the present Hartford County. St. Andrew's church at Bloomfield, and the church at Southington. Hartford had been long in building their church, but it was not ready for consecration until 1801. Granby was also building a church but
THE ELIZUR DEMING HOUSE.
15I
IN WETHERSFIELD AND BERLIN.
it was not completed until 1800. As before stated, there had early been a church at Bristol and at Salmon Brook, Granby, but they were both gone before 1797. In point of organiza- tion, Christ Church of Worthington was the sixth Church in Hartford County.
The first mention of a minister is in the record of the meeting of April 19, 1798, when it was voted " That we hire Mr. Seth Hart to preach every fourth Sabbath the year ensuing." Three days later, the next Lord's day, April 22, the Rev. Seth Hart preached to them from Acts 26, 28. "Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian." Most of the business meetings were held at the house of Elizur Deming, and probably this service was held at that house and all of their services, until the church was completed. The Elizur Deming house is still standing, (1906.) It is about half a mile north of the old church site. On Nov. 26, 1798, they voted to hire Mr. Hart to preach half of the time the next year. He was then living at Wallingford, and had charge of the Churches at Wallingford and Meriden, which he retained until the last of December, 1800, when he removed to Hemp- stead, L. I. On June 20, 1799, having built the church and arranged for the cost thereof, they voted that any one desirous of joining them should not be taxed, " excepting what shall be laid for the support of the minister." On July 1, 1799, they voted " That this Society do approve and adopt the constitution of the Protestant Episcopal Church in Connecticut as formed by the Bishop, Clergy and Laity of said Church in convention holden in Trinity Church, in New Haven, June 6th. 1792, and proposed to be laid before the several parishes in the Diocese for their consideration and adoption." The Rev. Seth Hart presented this resolution of adoption to the Convocation of the Clergy, Nov. 20, 1799.
They were first represented in the Diocesan Convention on June 6, 1798 by John Goodrich, and for the last time in June, 1807, by John Goodrich 2nd., of Newington, (formerly John Goodrich, 3rd.) They elected delegates in the years 1808, 1809 and 1810, but their names do not appear in the Journal of Convention.
Their annual tax was generally two cents on the dollar of the ratable estate of its members, besides special taxes at various
152
THE CHURCH
times. In October, 1800, a committee of three was appointed to treat with some people that have professed to be Church-men, and are not willing to pay taxes. In October, 1801, they voted to apply to the legislature for a lottery for the benefit of the Church. In April, 1806, they again desired a lottery " to finish the Church," and in April 1808, they voted for the third time to apply " for a lottery for the benefit of the parish." None of these petitions for a lottery appear to have been granted.
Oct. 5, 1801, it was voted " That Joseph Sage apply to New Britain parish for our arrearages of public moneys," and on April 15, 1805, that Jonathan Gilbert, Jr. " go to the committee of New Britain and get the public money that belongs to the Episcopalians in that society."
The money received by the State from the sale of lands in the Western Reserve, (Ohio,) was appropriated to the use of schools. Nearly every parish had a school society which was practically the same as the Congregational society. By special acts of the legislature the New Britain society had appropriated their " School Fund " to the support of the Gospel. There was a provision in the law that when the school fund was thus used, it should be for the benefit of all denominations in proportion to their persons and estates. In the year 1805, the grand list of New Britain was $22,735.23 and the sum paid the School Society was $92.04. The Congregational Church received these dividends from time to time, and thus each time, they legally owed to the parish of Christ Church about four mills on the dollar of the listed estates of some eight or ten Episcopalians who resided in the New Britain parish. The record does not show whether they ever got it or not.
The land upon which the church stood was leased April 5, 1798, by Elisha Dunham of Wethersfield, to John Goodrich and Unni Robins of Wethersfield, Jonathan Gilbert and David Dickinson of Berlin, and their associates, for an Episcopal church " for the full term for which the said John, Unni, Jona- than and David and their associates shall want to improve said land for the use and benefit of said Church, or any parcel or quantity of people for that use." In April, 1802, a committee was appointed "to view the ground Mr. John Goodrich 3rd proposed to give for a glebe and burying ground." This offer
Sacred
tothe Memory of Mr.JONATHAN GILBERT. He was one of the furft. Wardens of Chrift's. Church. And departed this life December 8th Anno Domini 1805. in the Gift, vear of his agc.
His Life was virtuous and useful His death was ferene calm and peaceful.
"TO THE MEMORY OF"
I53
IN WETHERSFIELD AND BERLIN.
was not accepted as appears by a warranty deed on the Wethers- field land records, dated Dec. 24, 1803 from Aezial Belden of Berlin, to Jonathan Gilbert of Berlin, John Goodrich and Elizur Deming of Wethersfield, "being a committee of the Episcopalian Society formed within the town of Wethersfield and Berlin aforesaid, and to the rest of the subscribers " their heirs and assigns forever, a certain piece of land " for a Church Yard or a place to bury the dead." All of the inscriptions in this old cemetery were copied by Mr. Edwin Stanley Welles of Newington, and are published in Tillotson's " Wethersfield In- scriptions," 1899, together with a brief notice of the old Church. One who was a vestry-man, and many who were com- municants of St. Mark's Parish, are buried in this cemetery, which in a large measure is a record of the old Church, and as to some facts its only record. One stone reads "Sacred to the memory of Mr. Jonathan Gilbert. He was one of the first wardens of Christ Church and departed this life December ye 8th. Anno Domini 1805, in the 6Ist. year of his age.
His life was virtuous and useful
His death was serene, calm and peaceful."
Near by is the stone of his son Jonathan Gilbert Jr., who was also a warden of this Church.
The last sermon in the Rev. Seth Hart's list for Worthington was delivered March 23, 1800. The Society voted April 14. 1800, "That the present committee shall agree with some minister to perform service half of the time the year ensuing,' thus showing that the Rev. Seth Hart probably ceased his labors here about that time. He was followed by Mr. James Kil- bourne, a New Britain boy, who was then only a lay reader. On Dec. 3, 1801 the society voted " That we give Mr. James Kilborn a letter of reccommendation to the Bishop of the Diocese," and at the same meeting they voted to hire Mr. Kilbourne to perform Divine Service one half of the time the year ensuing. Among the Kilbourne papers in Ohio, this recommendation was found. It is thought to be in the hand- writing of Jonathan Gilbert, is addressed "Right Reverend Abraham Jarvis, D.D. & Bishop of Connecticut, Residing at Cheshire ", and is endorsed "Recommended to the Bp. from Berlin."
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.