USA > Connecticut > Windham County > History of Windham County, Connecticut. Volume I, 1600-1760 > Part 49
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to prepare it. A report of the proceedings of this meeting, signed by twelve of the ministers, was published in a newspaper of the day.
Yale College was also deeply interested in the Canterbury church division. Two of its students were members of that rebellious church and implicated in the rebellion. Ebenezer Cleveland was admitted to College at the Commencement in 1744, and with his brother John spent the vacation following in Canterbury. The disturbances were then very great. The society had determined to go on and settle a minister in opposition to the wishes and protest of two-thirds of the "church. The church had withdrawn from worship in the meeting- house, and was holding most violent and insurrectionary meetings in private houses, conducted by Solomon Paine and other lay members. Their brother and leader, Elisha Paine, was torn from them and thrust into prison. The greatest excitement and bitterness prevailed through- out the community. It was impossible that the young collegiates should remain passive or neutral in these stirring scenes. Their dearest earthly friends and most honored spiritual counsellors were foremost in opposing the ordination of Mr. Cogswell, contending, as they earnestly believed, for the most sacred rights and privileges of the church, and, carried away by their sympathies and the prevailing excitement, they attended with their parents and friends the irregular Sabbath services. Their attendance was reported to that stern disciplinarian, President Clap, and on their return to College in November, they were summoned before him on charge of attending unlawful or Separate meetings, which was forbidden by a law of the College. The young men admitted that during the vacation " they had heard Solomon Paine exercise his gifts, where the major part of the Canterbury church, of which they were members, met for divine worship, but did not apprehend it to be properly a Separatist meeting, since they met there by a vote to enjoy their privileges."
"'A few more than a half,' replied the Rector, 'makes no difference, since they separated upon ye same bottom (as others) of judging and censuring ministers.'
JOHN CLEVELAND : 'Whether Separates or not, we thought we had full liberty when we were from College, or out of New Haven, to go to what meeting we pleased, and it would be no transgression of College law.'
TUTOR WHITTLESY : 'How could you think so, when the Rector had been so much against it ? '
JOHN C. : ' We made inquiries as to whether there was any College law for- bidding it, and were told that Rev. Eb. Williams of Pomfret, one of the Trustees, said that such a law had been prepared but not passed.'
RECTOR : ' The laws of God and of the College are one.'
JOHN C. : ' I do not hold that meeting to have been separate, but in case it was, am entirely ignorant of any College law forbidding my attendance upon it.'
TUTOR W. : 'You knew it was contrary to ye Rector's mind.'
RECTOR : 'Well, but how came you to hear the Paines preach ? They hold errors. Did not you know it?'
JOHN C. : 'No. We saw none.'
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RECTOR : ' He holds that an unconverted person ought not to pray ;' also, ' That any believer is as much united to Christ as He is to God.'
EBENEZER C. : 'What does our Saviour mean when he prays "That they may be one in Us ? "'
RECTOR : ' What do you mean by it ?'
TUTOR : 'Neither he nor Paine knows.'"
John was about to reply, but was dismissed by the President, " but soon to be called again, as it was a weighty matter." Instead thereof, he heard that very night, that a bill of suspension had been already issued. Not expecting such summary treatment, he hastened to Tutor Whittelsy to beg for delay, supposing it possible that satisfaction might be made and the difficulty settled without publishing it, but received no favor from the obdurate Tutor, who declared that the offence was "public in its own nature, and ought to be made public here before it should be made up, and that ignorance of the law trans- gressed was no plea." The "bill " was read in the Hall next day before the Faculty and students, by which "John and Ebenezer Cleve- land, having violated the laws of God, the Colony, and the College, by going to a Separate meeting," were " suspended from all their rights and privileges in College till satisfaction be made," and should none be made they might expect expulsion. The satisfaction demanded was a public confession in the Hall, " that they had violated the laws of God, of the Colony and of the College." This confession the young men could not in conscience make. They had not supposed that the College law referred to was binding upon them in vacation; they did not believe the meetings in Canterbury were Separate in the sense of the Colony law, and still less could they see any Divine law that they had broken. To be debarred from College privileges and threatened with expulsion on such a charge was a very serious and heavy trial, and was thus set forth in a petition :-
" To the Rev'd and Hon'd Rector and Tutors of Yale College in New Haven. Rev'd and Hon'd :-
It hath been a very great concern and trouble to me, that my conduct in the late vacancy has been such as not to maintain interest in your favor, and still retain the great privileges 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 henceforward wholly secluded from the same.
Hon'd Fathers, suffer me to lie at your feet, and entreat 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 dis- posed 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 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, there- fore, do beg and entreat that my ignorance may be suffered to apologize. For in respect to that fact, which to riper heads may appear to be a real
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transgression, I can assure you, Venerable 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, JOHN CLEVELAND.
New Haven, Nov. 26, 1744."
The Rector and Tutor regarded this plea as good for nothing, because it cast no censure on the Separatist meetings or on the per- son, who possessing neither an aca lemic degree, nor a ministerial license, yet presumed to conduct them. Many sharp debates were held between these officials and the offenders, the latter maintaining their position with no little spirit and ingenuity, but as they still declined to make the required confession, a formal admonition was next adminis- tered. Having stated the fact that John and Ebenezer Cleveland had attended upon a private, Separate meeting in a private house, for divine worship, in Canterbury, carried on principally by one Solomon Paine, a lay exhorter, and also the facts stated by them in justification -- the Rector and Tutors considered :-
1. That by the unanimous judgment of the Association in the County of Windham, Mr. Cogswell was sufficiently qualified to be a minister of the Gospel.
2. That if there were any reasons why the said Separatists should not choose Mr. Cogswell as their minister, or if inexpedient to ordain him when so great a number were against him, it would be no justification of their setting up a separation in the mean time.
3. That neither the major part of the members in full communion, nor any other person in any parish or society, have any right or warrant to appoint any house or place of worship on the Sabbath, distinct and separate from, and in opposition to the meeting-house, the public place appointed by the General Assenbly and the Parish, but on the contrary, all such places and separate meetings are prohibited by the ancient law of this Government.
4. The principal reasons assigned for this separation manifestly import that spirit of uncharitable censuring and rash judging of men's hearts and spiritual state, which has so much of late prevailed in the country, and which is plainly prohibited in the word of God.
5. That nothing is more plainly enjoined in the Gospel, than charity, peace and unity among Christians, and scarce anything more frequently forbidden tlian divisions, schisms and separations, and therefore nothing can justify a division or separation, but some plain and express direction in the word of God-and they saw no direction or warrant therein to set up a separation upon the reasons thins assigned.
6. But if it could be supposed that they had a warrant to separate from the meeting-house, Preacher and Congregation where they belonged, and attend upon some lawful minister in another place-yet this could not justify them in attending upon the ministry or preaching of a lay Exhorter, who has no right, license or authority to preach, and particularly of one who is a common pro- moter of separation and disturber of the Christian peace, not only in Canter- bury. but also in Windham, Mansfield and other places.
7. That this practice of setting up lay Exhorters is without any Scripture warrant, and is subversive of the standing order of a Learned Gospel ministry, and naturally tends to introduce spiritual pride, enthusiasm, and all manner of disorders into the Christian Church.
Whereupon it was considered and adjudged by Rector and Tutors, " that the said John and Ebenezer Cleveland, in withdrawing and separating from the public worship of God, and attending upon the preaching of a lay exhiorter as aforesaid, have acted contrary to the rules of the Gospel, the laws of the Colony, and of the College, and that the said Clevelands shall be publicly
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admonished for their faults aforesaid, and if they shall continue to justify themselves, and refuse to make acknowledgment. they shall be expelled."
Another space was given to the young men for consideration and reflection, and so many arguments adduced to convince them of their errors as to bring them "to such a doubt and stand in their own minds, that it seemed probable they would have made some acknowl- edgment if they had not been prevented by evil advice." Their collision with the College authorities was very widely published, and excited great sympathy. Even friends of the College and church establishment thought the Government unreasonably severe in exacting this public confession, involving as it did the censure of their nearest family connections, while the leaders of the Revival party were earnest in commending their course and encouraging them in resistance. Most urgent letters were sent them by their mother and other friends in Canterbury, entreating them to be true to their own convictions and principles, and not to deny their church and wrong God and their own consciences by making a false confession.
Meanwhile, the troubles at home were rapidly culminating. Mr. Cogswell having accepted the terms offered by the society, it was need- ful to secure the co-operation of the church before his ordination could be effected. The majority refusing to act in that affair, the minority must assume the power. A church meeting was held, November 27, 1744, in the meeting-house, attended by all parties. Deacon Backus acted as moderator. After prayer, Colonel Dyer arose and declared, " That he looked upon the constitution of this church to be according to the established regulation of this Government, and if the brethren would act according thereto, and if those might be excluded from acting who were admitted since, we were destitute of a pastor, we should be free to act together." As was expected, the majority of the church members present declined to accede to either proposition. Colonel Dyer then desired all the brethren who looked upon them- selves to be under Saybrook Regulations, " to move to the east side of the meeting.house, whereupon they did to the number of sixteen," and there organized a distinct meeting, choosing Deacon Deliverance Brown moderator and scribe. They then voted to adjourn to the house of Captain Fitch, and there, by a unanimous vote, " chose Mr. James Cogswell for their pastor." Captain Gideon Cobb and Edward Raynsford were appointed, "to lay ye circumstances of this church before ye Association, and take their advice," and Stephen Frost and Deliverance Brown, "to go to Captain Johnson and inquire after ye book of records, and desire him to deliver it."
The Association advising "to proceed to ordination," now that the " call" had been properly given and accepted-the society, on December
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5, proceeded to make arrangements, appointing a committee to send for ministers and messengers, whereupon the majority of the church sent this final protest :-
" These are to let you know that the way you proceed in with Mr. James Cogswell in order to settle him as your minister, contrary to the minds and votes of the church of Christ in this society, is contrary to the word and authority of Christ, and is not warranted by the law of this Colony. We do therefore declare to you in love and in faithfulness to the cause of Christ, that we look upon it to be our duty not to contribute anything towards his support or settlement, and that those sixteen brethren that withdrew from ye church, ye 27th day of November last, and chose Captain Brown scribe, and chose Mr. James Cogswell their minister, are not the church in this society by the law of God or man. We do, therefore, in the name and behalf of all those persons that have set their names to a paper, dated Oct. 29, 1744 . warn you against such unscriptural, illegal and unprecedented proceedings, and shall contribute nothing willingly. Neither.can we be compelled by any law of God or man already made, to do anything as above said. So we subscribe for our- selves and in behalf of our friends above expressed, heartily desiring you may have your eyes opened to see your mistake before it be too late.
TIMOTHY BACKUS, Deacon. ELISHA PAINE. JOSIAH CLEVELAND. WILLIAM BRADFORD."
In spite of protest, injunction and threat, in the name of church or society, the minority, now calling itself the church of Canterbury, pro- ceeded with the ordination of their candidate. They believed the need of a settled minister in town to be imperative, and that by no other means could peace and harmony be restored. In compliance with their summons, the Windham County Consociation met December 26, 1744, as an ordaining council. Fourteen ministers, with a messenger from each church, were present. The occasion was felt to be one of great and unusual interest, involving the discussion of several important questions, not fully understood. The relation of the local churches to the Ecclesiastic Establishment of the Colony, and the reciprocal rela- tions and rights of churches and societies, majorities and minorities, were to be considered and determined. The simple question whether Mr. James Cogswell was a fit person for the position was of very little moment. The real point at issue was, Is the majority opposing him the Church of Canterbury ? Colonel Dyer, Deacon Deliverance Brown and Mr. Edward Raynsford, committee of that part of the church who adhered to Saybrook Regulation, appeared before the Council, declaring, . " That they who looked upon themselves the standing church in Canterbury in concurrence with the society, had called Mr. James Cogswell to the work of the ministry in this society," and entreated them to set him apart to this work and office by ordina- tion. Elisha and Solomon Paine and Obadiah Johnson, as representa- tives of the majority of the church, next appeared, declaring " that they never did, nor do they yet choose Mr. James Cogswell for their
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pastor," and protested against his ordination on the following grounds :-
1. That this church had never by vote adopted Saybrook Platform, but at first " simply covenanted with God and one another, to use all their powers to maintain religion in the power and spirituality thereof, by which they always considered themselves Congregational, though not strictly upon the regula- tions of any human composure ;" that when their second pastor, Mr. Jenison, was called, they made him sign with them an explicit act, that they were under Congregational and not Saybrook discipline; that they would only consent to Mr. Wadsworth's settlement upon his declaration, "That he considered the Cambridge platform most agreeable to the institutions of Christ of any human composure ;" that in Jan., 1743, after fourteen months' deliberation, it was declared by a unanimous vote in full church meeting. " That the platform of church discipline agreed upon by ye synod at Cambridge, 1648 was most agreeable to ye former and designed practice of this church ;" that no separation had been made in their acts since that vote till November 27, 1744, " when sixteen members withdrew from the rest and voted Mr. James Cogswell their pastor; that those sixteen brethren who actually voted with the church in accepting Cambridge Platform and now acted separately from them, were necessarily separators and guilty of schism and of casting contempt on Christ's institutions and authority in the church," and that thus their pretended call to Mr. Cogswell to become pastor of the Canterbury church and society was wholly illegal and unvalid.
2. That the church had declared by vote and made known to the society, their minds respecting Mr. Cogswell's personal qualifications for the ministry and declined to receive him as their pastor, that they deemed it not only their privilege but their indispensable duty to select for a minister a man after God's own heart, and that as Mr. Cogswell "did not appear to them to preach the Gospel in the life, truth and power of the Spirit of God, they therefore forbid all persons and churches to ordain him over this church as their pastor."
These allegations were supported by the testimony of various church members and the church records. In opposition to them it was shown, that though the church had never formally adopted Saybrook Platform, "it had acted in conformity to it from time to time ;" that Mr. Estabrook, their first pastor, was a member of the Windham County Association ; that the church had at various times applied to the Association and had sent delegates to meetings of Consociation, and that neither the agreement with Mr. Jenison, nor the declaration from Mr. Wadsworth, had been inscribed in the church records.
The Council, after fully considering the charges and replies, and the ancient practice and usage of the church, was clearly of opinion, " That the church of Canterbury had by their usage and practice here- tofore, (whatever their private sentiments were), declared themselves a church under Saybrook Platform That according to the law of the Colony and the usages of the churches, all the churches of Con- necticut Government were supposed and understood to be under Saybrook Regulation until they manifested their sober dissent from it, which it apprehended must needs be done or appear by their vote, or covenant and agreement, made as such a body and in such church capacity, which was not done by this church till January 27, 1743 ;"
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that those who on that day voted themselves Congregational according to Cambridge Platform, are to be esteemed by that explicit act to have denominated themselves another church, and separated themselves from those who adhered to Saybrook Regulation ; that this vote could bind none but themselves and those who adhered to it, and that, therefore, those who on November 27, 1744, called Mr. James Cogswell for their pastor as the church remaining and abiding by Saybrook Regulation, were declared to be and should thenceforward be esteemed-The Church of Canterbury.
The absolute supremacy of the form of church discipline established by the Government of Connecticut, was affirmed in this remarkable decision. Every church in the Commonwealth was assumed to be subject to Saybrook Platform except by formal dissent at the time of its organization, and no subsequent vote or protest by any number of its members, could change its status. The Canterbury Church, by declaring itself " Congregational according to Cambridge Platform," had forfeited its ecclesiastical standing and legal privileges. As the vote was unanimous and not a member for a time adhered to Saybrook Regulation, the original church, according to this decision, was virtually abrogated, but after a lapse of twenty-two months was restored by a touch of this magic Platformn. Sixteen brethren, who had once voted for Cambridge Platform, now manifested their determination to adhere to Saybrook, and were pronounced by the Council, the Church of Canter- bury and vested with all its rights and privileges.
This decision involved the settlement of all other points at issue. No need to debate the reciprocal rights of church and society, when the body hitherto acting as church had no legal right in the premises. Objections to the proposed pastor had no weight whatever, when raised by opponents outside the church and having no voice in the proceed. ings. The gifts and qualifications of Mr. Cogswell were deemed abundantly satisfactory, yet, lest there should be any legal flaw in their proceedings, the Council resolved to ordain him as minister only " to the society and Christian people who had called him and should willingly put themselves under his ministerial care, and not pretend to force or impose him upon the Congregational or dissenting brethren of the place, who had a right to judge or choose for themselves as to a minister, but had no right to asperse or reproach any man." By its advice the society held a meeting and formally voted, " That those in this society who are differently minded from us and can't conscien- tiously join in ye settlement of Mr. James Cogswell as our minister may have free liberty to enjoy their own opinions, and we are willing they should be released and discharged from paying anything to ye support of Mr. Cogswell, or living under his ministry any longer than
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until they have parish privileges granted to them and are settled in church by themselves according to the order of ye Gospel, or are otherwise lawfully released."
Having thus satisfactorily solved the several knotty problems in- trusted to it, and provided for the future well-being of "the dissent- ing brethren," the Council proceeded-December 28-to ordain Mr. Cogswell as pastor. The Rev. Eleazer Wheelock offered prayer; Mr. Solomon Williams preached ; Mr. Dorrance offered the ordaining prayer ; Mr. Ebenezer Williams gave the charge to the pastor; Mr. Marston Cabot, the right hand of fellowship. The long church controversy had resulted in the complete triumph of the anti-Revivalists. The minority was recognized as the stated church within Canterbury society, to whom pertained the minister and the meeting-house and all the legal provisions for the support of religious institutions. This result was approved by the highest civil and ecclesiastic authorities of Connecti- cut, and the decision of the Council accepted as a just and legal exposition of the power of its religious Constitution. That a majority had been set aside was of no consequence. It was a question of status and not of numbers. As President Clap had said-" a few more than half made no difference." The defeated majority, as might be expected, wholly refused to accept this interpretation. They main- tained the positive side of the question ; that no church could be law- fully under Saybrook Platform without a formal acceptance of it by vote, or covenant, and that the inclusion of their ministers in Windham Association and their own unguarded recognition of Consociation, had no significance or force in the absence of such vote or affirmation. They insisted that the sixteen brethren who had adopted the Saybrook Regula- tions were seceders and separates, that they alone still " maintained religion in the power and spirituality thereof" according to their covenant, and thus alone represented the true and original church of Canterbury, and spurned the proposition to re-organize as a distinct church that thus they might be released from paying for the support of Mr. Cogswell. To claim society privileges was equally repugnant. Whether these could be procured was extremely doubtful. By the law of 1743, those called Presbyterians or Congregationalists were expressly exempted from the indulgence shown to other Dissenters. Knowing this fact, the Council which had deprived them of church standing, kindly offered to aid them in applying to the Assembly for distinct society privileges, but their services were not called into requisition. The church majority in Canterbury, after so stoutly battling for the rights of the church, could not be recreant to their principles. Their early dislike of the ecclesiastic system of Connecti- cut was aggravated into extreme hostility. The whole parish system,
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