USA > Connecticut > Windham County > History of Windham County, Connecticut. Volume I, 1600-1760 > Part 48
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1. For the church and society to agree together in keeping a day of fasting and prayer, to implore pardon for past offences, and ye direction and blessing of the Great Shepherd of ye sheep that they may obtain a faithful pastor; and that they call in such assistance as ye church and society think fit.
2. That ye church and society do lovingly agree to call upon probation for ye settlement in ye ministry among them, either Mr. Lee or Mr. Cogswell, both of Lebanon, or Mr. Conant of Bridgewater, and in ye interim . desire neigliboring ministers to supply ye pulpit . It seems to us not expedient for this church in their present broken state and divided sentiments to be forward to exercise church discipline, especially in censuring offenders, except in case of special necessity, and that with good advice to direct and strengthen you in it under the conduct of some neighboring minister as mode- rator of ye meeting. With respect to the admission of members (not excluding any that have been already admitted), we advise the church for the future to call in the help of some neighboring pastor.
And finally, brethren, we commend you to God, wishing that grace, mercy and peace may be multiplied unto you through our Lord Jesus Christ."
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CALL OF MR. COGSWELL AS CANDIDATE, ETC.
IV.
CALL OF MR. JAMES COGSWELL AS CANDIDATE. DISAFFECTION. PROTEST. WITHDRAWAL OF MAJORITY. IMPRISONMENT OF ELISHA PAINE. CALL OF SOCIETY. OPPOSITION OF CHURCH.
THE conciliatory efforts of the good ministers and messengers were not without effect. Their reproofs were received with meekness ; their counsels-if unpalatable-followed. The belligerents laid down their arms and enjoyed a brief armistice. The church was summoned to meet at the meeting-house, December 28, " To consider its conduct towards the protesting brethren and their conduct towards the church, in order to heal the breach, that the enjoined fast might not be with, nor for, strife and debate-each one considering how he can expect to be heard while there is any envying one against another." After suita- ble self-reflection and, possibly, interchanges of confession and forgive- ness, the church consented to hear on probation the candidate selected by the society-Mr. James Cogswell of Lebanon-who had been recommended both by Consociation and Council. Mr. Cogswell promptly obeyed the call, and church and society, Revivalists and Anti- revivalists once more assembled together in the well-filled meeting- house to attend his public ministrations. The young gentleman thus called to heal the breach and harmonize the discordant elements then working in Canterbury, was in many respects admirably fitted for the difficult and delicate office. From childhood, he had been noted for love of study and conviction of the truth of Christian doctrine, and after graduation from Yale in 1742, had devoted him- self with much earnestness and diligence to preparation for the Gospel ministry. He was a good logician and a graceful speaker, moderate in his own opinions and tolerant of those of others, mild in temper and affable in manner, dignified in the pulpit and conciliatory in private. All parties were pleased with the address and amiability of the young candidate, and listened to him for a brief period with apparent satisfaction. But no man or minister, however wise, or elo- quent, or godly, could long preach acceptably to tivo organized parties holding religious views that were diametrically opposite. The points of difference between these parties were too vital and radical to admit of accommodation. In the violent fermentation of thought and feeling following the great religious movement, great changes had been evolved. Beliefs, traditions and practices which for many years had prevailed in the churches, when scrutinized by the new spiritual light
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HISTORY OF WINDHAM COUNTY.
were pronounced unscriptural and dangerous. Not only had uncon- verted men been admitted to certain Christian privileges while without the church, but many had been received into the membership of the church without satisfactory evidence of regeneration. A thorough purification and sifting of the church was demanded by the Revival party-the cutting off of dead, doubtful and half-way members- and for living members, a fuller Christian liberty. The ecclesiastic domination exercised by the Government of Connecticut was now strenuously denounced by Elisha Paine and the more advanced Revival leaders. They believed the whole system of parish administration a usurpation of power wholly opposed to Scripture, and that each indi- vidual local church should call, settle and support its minister, and manage all its spiritual and secular concerns. With such pronounced opinions and progressive leaders, it was impossible that the Revival party in Canterbury should long be satisfied with their very conservative young candidate. As the novelty wore away, it became more and more apparent that his preaching failed to manifest or enforce that deep spiritual experience which they deemed so essential. That keen dis- cerner, Elisha Paine, pronounced his sermons, with all their polish and eloquence, " nothing but trifling," and declared that he "would rather be burnt at the stake than hear such preaching." When, in addition to this unfavorable judgment, it was found that Mr. Cogswell supported the Saybrook Platform, did not insist upon the relation of experience, and allowed the Half-way Covenant, their short-lived prepossession vanished. After a few months' trial, the Revival party again aban- doned the meeting house and the stated Sabbath worship, and held separate meetings in private houses under the leadership of itinerants and exhorters.
The congregation and a minority of the church, on the other hand, were greatly pleased with the ministerial qualifications and conversation of Mr. Cogswell, and soon voted to employ him three months on probation, after applying for liberty to the Windham Association. A protest was at once entered by Elisha Paine and some twenty brethren, "against applying to ye Association for a minister to supply ye pulpit in this society, they being a body or power not owned by ye Congrega- tional church of Christ, nor warranted by ye word of God." The following paper, sent a few days later, more fully set forth their views :-
" The church of Christ in Canterbury first society, to the inhabitants of said society, who are not in full communion with the church :-
Whereas, we have waited long without a spiritual under-shepherd, in expectation of having ye society and ye church unite in ye same person, but hitherto all attempts having proved abortive, and ye man whom ye society have now voted to improve three months on probation, in order for a minister for themselves and a pastor for the church, we are of opinion, from what
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CALL OF MR. COGSWELL AS CANDIDATE, ETC.
acquaintance or knowledge we have had of him and his way of preaching, that he hath not those essential qualifications that ought to be in a minister of Jesus Christ; Do therefore declare to said society that we cannot join with you in improving of him in order for settlement here, but look upon it not only a privilege that Christ hath given to the church but an indispensable duty to choose one after God's own heart, one that will be able to comfort ye wounded with the same comfort wherewith he himself is comforted, and not a blind guide, for then will the blind be led by them into the eternal ditch of God's wrath, and their blood will be required at ye church's hands, since this care of choosing and trying of teachers is committed unto ye church. Rev. xxii : 20; Ezk. iii: 18; Acts xx : 26, 27, 31; Matt. vii : 15; Josh. xxv : 16. 17; Rev. xvi : 17, 18.
April 5, 1744."
The society paying no heed to this communication, a meeting was warned " to consider whether God in his providence did not call for fasting and prayer in this church since there was such differ- ent apprehensions of things not only between church and society, but between ye church and many of its members, and so apparent that church and society cannot agree on the same sort of preachers and preaching . that the Lord would pour out of his Holy Spirit upon church and people, that we may all be of one faith, spirit and mind in the Lord." The third of May was accordingly selected as a day of special prayer for direction and guidance in the choice of a man after God's own heart, every way qualified according to the rules of the Gospel. Not only the church, but all the members of the society were entreated to attend this service, which was appointed in the meeting-house. Free liberty was given for all persons, either male or female, in full communion or otherwise, to join in this fast, provided they came for peace and not for strife and debate. Members in full communion were required to be present, that the whole of the day might be kept in humiliation and fasting unto the Lord and not to themselves, so there might be yet a blessing both for church and society, and they directed to a man that both could agree upon. The day was kept according to appointment, and after the services were concluded, the church voted, "To apply successively to Messrs. Conant of Bridgwater, Wadsworth of Milton, Samuel Buell and Nathan Strong to preach here on probation, in order to be our pastor." Solo- mon Paine, Captain Johnson and Deacon Backus were appointed to wait on these gentlemen.
The society was far too well satisfied with Mr. Cogswell to join in any effort for procuring another candidate. All thought or expectation of "finding a man that both could agree upon " had now vanished. Farther attempts to effect reconciliation or compromise were abandoned and hostilities re-opened with increased vigor and bitterness. Again was the meeting house locked upon the revivalists, and exclusively appropriated by Mr. Cogswell and his adherents, while their oppo- nents, " like sheep scattered about upon the mountains, were compelled
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HISTORY OF WINDHAM COUNTY.
to spend the precious day of the Lord under a general and lifeless preaching, or by worshiping elsewhere expose themselves to suffer the penalty of the Law." These penalties were now rigorously enforced. Benajah Douglas was arrested during this summer for unlawful ex- horting or breaking the peace upon the Sabbath, and refusing to give bonds, was imprisoned in Windham jail. The greatest confusion and excitement prevailed. An attempt to levy a rate to pay for Mr. Cogs- well's preaching added fresh fuel to the flame. A church-meeting was held, July 27, " to consider, what was proper to be done that we may meet with one accord in one place on ye Lord's day to worship, according to ye word of God and ye practice of ye church ; also, whether the voice of God in his providence did not call for fasting and prayer ; also, our duty with respect to settling the gospel ministry and ordinances ; also, our duty with respect to our paying for such preaching as we cannot in conscience spend the Lord's day to hear."
A fast was accordingly held, August 7, when after prayerful delibera- tion, the church formally withdrew from the society for the following reasons :-
" 1. The society had called a minister not liked by the church.
2. By words and practice the society had shown itself opposed to the church in points of discipline.
3. The society had refused the use of the meeting-house to the church.
4. Many of the society were wont to speak reproachfully and blasphemously of what the church considered the work of ye Holy Spirit,-which things they looked upon as a loud call to them to come out from among them ;- and therefore did appoint the house of Samuel Wadsworth to be a place to meet in by themselves to serve the Lord in spirit and in truth."
In accordance with this vote, the majority of the church met thence- forward statedly for religious worship at the house appointed, where, as no minister could yet be procured, services were conducted by Solomon Paine or some other lay member. The society, meanwhile, was con- sidering how to proceed to call Mr. Cogswell to settlement in the face of this strong opposition and protest. The Reverends Ebenezer Williams, Hezekiah and Benjamin Lord and Samuel Mosely were sum- moned by them as an advisory council. The opponents of Mr. Cogswell were urged to lay their objections before this body, but as it had been called by the society without concurrence of the church, they refused to comply, but sent a paper to it, enclosing their former protest and reiterating their conviction, " that he hath not the essential qualifi- cations which ought to be in a minister of Jesus Christ." As this assertion was unaccompanied by any evidence, the Council considered it " no bar to Mr. Cogswell's settlement, and as he had been examined and approbated by the Windham Association and recommended to Canterbury both by Consociation and these opposers' own Council, and there was danger that should this man be foregone in whom the society
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CALL OF MR. COGSWELL AS CANDIDATE, ETC.
and a part of the church were united, the difficulties and divisions might be greatly increased,"-it accordingly advised the said Mr. Cogswell and the society, " to proceed unto his settlement with all con- venient speed, except the aggrieved brethren be barred in the way of their proceeding."
The concurrence of their former friend and sympathizer, Mr. Mosely, in this judgment was keenly felt by the Revivalists, and a " smart letter of reproof" was addressed to him by Elisha Paine, accusing him of " wronging the truth in calling that an aggrieved part which was the church," whereupon the writer was arrested, September 22, 1744, and brought before Nathaniel Huntington for trial, on charge of publicly preaching and exhorting on matters of religious doctrine and practice, at the house of Benjamin Cleveland in Scotland Parish. " The prisoner at the Bar, brought before the Court for preaching the Gospel of Jesus and exhorting a number of people-offered as plea, That the Court hath not jurisdiction of this case ; for that the facts complained of are warranted by the Law of God and the King, and therefore not triable by any Court or law, inferior thereto." The Court judged the plea insufficient, and ordered the prisoner to give bonds of one hundred pounds for his peaceable and good behavior, which Mr. Paine refusing to do, he was committed to prison. His imprisonment on the sole presentinent of "preaching the Gospel of Jesus Christ," increased the number of his followers and greatly hightened the popular clamor and excitement. Crowds of people flocked around him at Windham jail, and so great was the desire to hear him, that by giving security to the keeper, he was allowed to preach in the jail-yard. Some zealous friends were so imprudent as to use the county boards and timber in making galleries and flooring for " convenient preaching at persons." Major Thomas Dyer and other supporters of the Govern- ment were greatly incensed at this, and threatened to report Sheriff Huntington to the Assembly. A subscription signed by twenty-seven persons was also sent to the Sheriff, desiring him " to shut the prison doors and keep ye people out." So great was the elamor that Mr. Huntington himself appealed to the Assembly, declaring that he had acted to his best judgment by the prisoners, and could not but think that the method used was most likely to bring those back that seem disposed for breaking off, and preserving us from greater breaches ; that neither Paine nor Douglas had any hand in adding to the scaffold- ing nor had they made use of it; that he had confined Benajah Douglas in a elose prison, but did not think Paine's writ sufficient to hold him, and as for the latter's holding forth against our just rules, he had not heard him so preach or exhort, nor observed such a thing in his private conversation, and thought the allegations were straining
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HISTORY OF WINDHAM COUNTY.
things beyond their reality, Mr. Paine bore his imprisonment with his usual patience and serenity, "enjoying much spiritual comfort and com- munion, rejoicing that even there he was permitted to preach the Word, willing to tarry in that pleasant place just as long as his Father should see cause to use him there, assured that if he went from prison to Paradise, it would be as sweet as if he went from a throne, but with a strong persuasion of his speedy release." This persuasion was verified, October 19, the authorities finding it useless to retain him. Benajah Douglas, on giving bonds to Justice Dyer, " that he would carry good behavior towards all his Majesty's subjects, especially in Canterbury meeting-house on Sabbath day," was also released.
In compliance with the advice of their council, the society in Can- terbury proceeded in September to give Mr. Cogswell a formal call to become their pastor, whereupon the church sent the following commu- nication :-
" CANTERBURY, Sept. 16, 1744.
To the inhabitants of the first society in said town, now convened in order to settle Mr. Cogswell.
Dear Friends : We, the subscribers, inhabitants of said society, do hereby humbly show you, that whereas the church of Christ in this place hath always esteemed itself to be a Congregational church according to Cambridge Plat- form, as may appear by their renewal of their covenant upon the record, and this church hath heretofore showed you, by a writing delivered to your clerk, that this is a power and privilege given by Christ to his church to choose their own officers, pastors, &c., and desired you to join with them in seeking after a minister and pastor for this church and people.
But you being so far from that, that you have by your committee called the Consociation, and declared that you are not of the Congregational but of the Constitution made at Saybrook as established in this Government, and said Consociation being of the same mind with you and you having ever since in your proceedings, put things relating to this affair to vote by way of conformity to said result, whereby the major part of this church and more of the inhabitants of this society who are members in full communion with other churches, are laid under a necessity to act contrary to them and our own con- sciences or not to act at all with you in this great and solemn affair; and again, secondly : This church having at their first settling and all that have since joined them, sole:nnly engaged by the assistance of the Holy Spirit to promote the worship of God in the power and spiritualness of it, and now, upon the acquaintance they have with Mr. Cogswell's preaching, &c., are of opinion that he hath not the essential qualifications that are necessary for that end, and therefore cannot in conscience vote for him and Mr. Cogs- well acting with you in conformity to the Consociation in contradistinction from, and in opposition to, the power and privilege of this church, we cannot in conscience act with you in settling of him in the ministry here, but do declare that if you take the advantage of the Law to settle him over us and take our estates to maintain him, you will lord it not only over the estates but the con- sciences of God's heritage, and we do hereby enter our protest against any votes being passed in this meeting in order to settle him over us and the rest of this church.
Joseph Jones. Tryall Baker. Thomas Bradford. Obadiah Johnson. John Carter.
Joseph Wadsworth. Abraham Paine. Noah Gilbert. Benjamin Green. Joseph Bacon. David Carver. Elisha Paine. Josiah Cleveland.
William Fitch. Elisha Cleveland.
Jonathan Hide. Samuel Parish.
Josiah Hide.
Solomon Paine. Timothy Backus. Caleb Hide.
Simeon Woodward.
Joseph Adams.
William Bradford."
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PROCEEDINGS OF WINDHAM ASSOCIATION, ETC.
The society paying no heed to this protest, but continuing their negotiations with Mr. Cogswell, another method was attempted. Threatening as was the aspect of affairs, the Revival party, as the majority of the church, did not yet anticipate the loss of church stand- ing and privileges, but as they were willing that others should exercise that same liberty of choice they claimed for themselves, they now drew up a paper, agreeing, "That if those in the church and society who wished to settle Mr. Cogswell as their pastor and follow Saybrook Platform, would allow them their just proportion of the meeting-house they had helped build, and free them from all charge of Mr. Cogswell's settlement or support, they would oblige themselves to keep up and maintain the public worship of God according to the rules of the Gospel, and not look upon it as their duty to hinder the settlement of Mr. Cogswell, but otherwise should forbid his ordination by any council whatsoever." This proposition and threat shared the fate of the pre- vious protest-receiving, apparently, no consideration from the society. Another effort to stay proceedings was made in the name of the society. Forty-nine inhabitants of the first society in Canterbury, many of them in full communion with the church, signed a document, October 29, certifying, " That they were of the Congregational prin- ciples of church discipline according to Cambridge, and not according to Saybrook Platform, that it was their hearts' desire and prayer to God that they might have a faithful minister of the New Testament, not of the letter but of the spirit, settled as pastor of this church, and although some of them did vote for Mr. Cogswell before they knew his principles, yet since it had become manifest that he was of Say- brook Regulation, and did not preach the Word of God in the power and demonstration of the Spirit as the Word of God saith the true ministers and prophets do-they most earnestly protested against his settlement."
V.
PROCEEDINGS OF WINDHAM ASSOCIATION. COLLISION WITH YALE COLLEGE. CLEVELANDS ARRAIGNED AND CENSURED. CONSOCIATION AT CANTERBURY. COGSWELL ORDAINED. CHURCH DIVIDED.
THE position of affairs in Canterbury excited mnuch interest and alarm throughout the Colony. The number and respectability of the Revival party, the ability and influence of its leaders, their boldness in asserting church rights and denouncing the ecclesiastic system of Con- necticut, gave it unusual prominence and importance. The Windham
53
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HISTORY OF WINDHAM COUNTY.
Association of ministers was especially scandalized by this insubordina- tion and rebellion in one of their own churches, and the accompanying irregularities and disorders. Those ministers, like Mr. Mosely, who had favored and promoted the Revival, were alarmed by these un- looked for consequences, and the hostility manifested towards the church establishment and civil authority. The conduct of Elisha Paine, in presuming to preach and exhort within their own Association limits without proper ministerial ordination or permission from con . stituted authorities, was peculiarly offensive to this body, and in August, 1744, he was ordered to appear before it at Ashford, "to give us an opportunity to discourse with him and satisfy ourselves what measures we ought to take in respect of his conduct." Mr. Paine not appearing, and his imprisonment in September increasing the tumults and dis- orders, the condition of affairs was still more seriously considered at the November meeting in Scotland. A day was spent in “solemn fasting and prayer for advice and counsel in the present difficult season." The Association then seriously considered "the sad and deplorable state of the churches in several parts of the country by reason of the woful degeneracy and corruption of the experiences of Christians, and the delusions which prevail over many poor souls, to that degree as to bring them to neglect and in a great measure set aside the ordinance of preaching the Gospel, and forsake the public instituted worship of God and cast contempt upon it," and were fully satisfied, that "some of the chief apparent causes of the sins and distractions above referred to, have been the late unwarrantable attempts of Mr. Elisha Paine, Solomon Paine, Thomas Marsh and others, who have for some time past, and in divers parts of this County, gone about pretending publicly to preach the Gospel, &c., . having no better warrant than a persuasion of an inward call and motion of the IIoly Ghost, acting upon that prin- ciple that every Christian who has, (i. e., who is persuaded that he has) an inward call is sufficiently authorized for such an undertaking." The Association declared this principle wrong and unwarrantable, and that its practice would end in Quakerism, open infidelity and the destruction of all Christian religion. Evidence was alleged to show that these exhorters and their followers "had fallen into scandalous sins and miscarriages, and even Elisha Paine, who in other things was known to be a man of the most sense of any in these parts, who might probably have done much service for God if he had obeyed I. Cor. vii : 24, had been led to great errors, miserable weakness and strange perverting of the word of God." In view of these things, it was decided to issue " a letter of advice and warning to the people to be read before their respective congregations," and a committee appointed
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