USA > Connecticut > Windham County > History of Windham County, Connecticut. Volume I, 1600-1760 > Part 51
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was wrought by the Spirit of God ; that the knowledge of tongues and liberal sciences was not absolutely necessary, and, though doubtless convenient and profitable if rightly used, if brought in to supply the want of the Spirit of God, would prove a snare to those that use them and all that follow them.'
The above articles of faith having been duly prepared and considered, the separating brethren met in Mansfield, October 9, 1745, and having given a verbal account of their experiences to mutual satisfaction, signed the covenant and declared themselves a distinct and separate church of Christ, without any reference to the churches with which they were previously connected. It does not appear that any ordained minister assisted in this transaction. Brother Thomas Marsh of Canada Parish was elected for their teaching elder. January 6, 1746, was appointed for his ordination to that office, but on the day previous he was arrested for preaching the Gospel without lawful license or authority, and carried off to Windham jail. A great con- course of people gathered on the appointed day, not knowing what had befallen the prospective pastor, and "a suitable" and doubtless most in- flammatory sermon was preached by Mr. Elisha Paine. The associated ministers of Windham County, dismayed at the failure of their admonitory letter and the actual formation of a separate church within their limits, felt it their duty to publicly testify against the projected profanation of the ceremony of ordination, and at the close of the service appeared in a body before the excited multitude-"fourteen learned ministers," attempting, according to Backus, "to scatter that flock after their shepherd was smitten." Their reception was most tumultuous. Their arguments and remonstrances were drowned "in unchristian and opprobrious revilings," and unable to gain a quiet hearing, they were forced to retreat after reading a protest against these proceedings in the name of the lawful ecclesiastic authority of Windham County. The Mansfield church proceeded to elect John Hovey, also it is believed from Canada Parish, teaching elder, and early in February succeeded in effecting his ordination. The service was performed according to their own principles by brethren of the church assisted by Thomas Denison, himself recently ordained by Rev. Ebenezer Moulton of Brimfield, and tracing back in ministerial succes- sion "to three of the most noted Congregational ministers in Boston." Matthew Smith and Thomas Denison were then ordained ruling elders. John Austin and Shubael Dimick, deacons. Deacon Marsh meanwhile was " closely locked up " in Windham jail, while the notorious Dr. Hallowell, then confined there on a criminal charge, was allowed to visit the sick in various parts of the town. So great was the number of ecclesiastic offenders at this date, that a new story was added to the
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jail and even then many were sent to Hartford. Deacon Marsh was released from imprisonment in June, and ordained soon after colleague pastor of Mansfield Separate church.
VII.
CANTERBURY SEPARATE CHURCH. RENEWAL OF COVENANT.
PETITION TO ASSEMBLY. CALL TO PASTORS. ORDINATION OF SOLOMON PAINE.
THE first act of that body, still calling itself The Church of Canter_ bury, but known to others as The Separate Church of Canterbury, "after several of its visible members had rent themselves away and by the aid of Association and Consociation formed themselves into a body under Saybrook Regulations"-was to renew its covenant with solemn fasting, confession of sins and prayer. The position which it occupied was one of great prominence and importance, as the first church in the Colony which had formally avowed New Light princi- ples and renounced fellowship with the established churches. Its bold and persistent advocacy of the rights of the church and the liberties of Christians had awakened the admiration and sympathy of thousands of ardent Revivalists, and the day of its deposition from church estate was celebrated as one of spiritual emancipation and exaltation. Many of these sympathizers had gathered in Canterbury "on that blessed, sweet and glorious day," to witness " the first visible flock of Christ, taking up Christ's sweet cross to follow the Lamb," and choosing "the glorious, exalted Redeemer to be its only Head." Holding this posi- tion, it behooved the Canterbury Separates to see that their church covenant was purified from all tincture of error, and clearly set forth their peculiar views and principles. A meeting for this purpose was held, January 6, 1745, when, in order to guard against those things that lead to darkness and corruption, "the covenant was writ more 'plain and particular," and the following expositions and declarations added :-
"1. We look upon Cambridge Platform as most agreeable to the Word of God of any human composition, and agree to hold it except Chap. x., para- graph x. ; also, paragraph xi., respecting magistrate's duty-it not appearing clear to this church, that the civil power under Gospel dispensation be entrusted with the support of the Gospel (but the Church) and have power to discipline and custodize all who will not contribute to the support of the Gospel, by Holy Scriptures. Gifts may be received of, but not forced from, its enemies. Also, Chapter lxxi., not held by this church; yet we hold that Christians are bound by the laws of the place they inhabit which are of a civil nature, although made by wicked men, as much as if made by Christians- but in things of a religious nature, that respect the conscience, Christ has
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given us sufficient laws and rules to regulate and govern his church, and never did accept that fear and service that were taught by precept and command- ments of men but rejected it, under the law of Moses as well as under the Gospel.
2. Whereas our covenant obliges us to oppose sin and error in ourselves and others, we do understand it to mean not only such things as worldly, moral men condemn, but all such as the Word of God do, viz. : foolish talking and jesting, vain company, spending time idly at the taverns, evil whispering, carnal and unnecessary discourse about worldly things, especially on the Sab- bath, unnecessary forsaking the assembling of ourselves in private convenient conferences and also on Sabbath days, and all other sins forbidden by the Word of God, both of omission and commission. And although it be not expressed in the aforesaid covenant that we actually dissented from Saybrook Regulation, yet we ever understood ourselves to have done it, and here declare with our whole hearts that we do dissent from the discipline set up and expressed therein-it appearing to us to be contrary to the authority of Christ set up in his Word, which we look upon as complete and none can pretend to amend or add to it without casting open contempt on Christ and his Holy Spirit. The said Saybrook Platform takes the power from the brethren of the church, and puts an absolute and decisive power in the Consociation contrary to Christ, and also have created an Association not warranted by Christ in his Word. These things the church looks upon to be anti-Christian, unscriptural and leading to a papal usurpation over the consciences of God's children. Also, there being no half-members in Christ, this church covenants to admit none to own the covenant that will not come to full communion, it being inconsistent with the covenant, nor will we admit any to baptism but true believers and their seed."
It was agreed, that all those whom the church should declare by their vote, that they are in charity with and who now renewed the covenant, should sign this instrument with their own hands, " which was done." Fifty-seven subscribed their names upon this occasion, and many others a few months later, representing some of the oldest and most respecta- ble families in Canterbury, viz .: Paine, Backus, Cleveland, Adams, Johnson, Fitch, Bacon, Hyde, Bradford, Brown, Parish and Carver. Whatever the character of the Separate element in other places, in Canterbury it was respectable and influential, and under favoring cir- cumstances might have become a permanent power in the community. But their refusal to organize as a distinct religious society had left them at the mercy of their opponents, and from the outset of their inde- pendent existence the Canterbury Separates were compelled to battle with civil authority. Early in February, a rate was levied upon them for ordination expenses and the salary of Mr. Cogswell. The church appointed Solomon Paine to represent their interests before the General Assembly. Members of the society not in full communion with any church joined " with the first and Congregational church of Christ in Canterbury," in appointing Solomon Paine agent, to present the prayer to the Assembly, " that they might be released from paying anything towards the support of Mr. James Cogswell." Thus em- powered, Mr. Paine laid before the Assembly in May a detailed report of the whole Canterbury controversy; insisted that the church he represented was the " only true church in that society, inasmuch as the
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other part was the minor when they separated from the major, and although the major had no right to hold the minor contrary to their conscience and judgment, yet the minor's withdrawing destroys not the major. That Christ's word gave no rule to make one church out of another true church by virtue of their contrary princi- ples, so if they were, the other party could not be the true church ;" and in most earnest and forcible terms besought, " That they might be released from paying towards the support and settlement of Mr. Cogs- well and the expense of his ordination ; also, from paying towards repairing the meeting-house by force taken from the church. He also prayed the Honorable Assembly, as their fathers under God in all civil concerns from whom justice should ever flow, that they would bid the Canterbury society pay over to the church their proportion of the worth of the meeting-house, or order its possession delivered up to them, and grant liberty to the memorialists to improve their own estates for the settling and maintaining the Gospel ministry among themselves."
An emphatic " No," from both Houses was the only answer to this presumptuous petition. Congregationalists repudiating Saybrook Platform were exempted by law from the benefit of Acts of Tolera- tion, and the Canterbury Separates were left to bear their double bur- dens, and even pay the expenses of that ordaining Council which had robbed them of their birthright. The assessments allowed them by law were rigorously enforced by the society's committee. The Separates were taxed for Mr. Cogswell's settlement, ordination and maintenance, and for repairing the meeting-house seized and held by their opponents. Refusing to pay these rates, their cattle, goods and household furniture were forcibly taken, and in default of these their bodies were cast into prison. The kindly effort of Consociation " to settle Canterbury " had only resulted in a final division of the church, and greatly increased rancor and bitterness between the contending parties.
Their many trials and difficulties did not deter the Canterbury Separates from renewed attempts to call and settle a minister. No factious minority now could oppose them in seeking "a man after God's own heart," and their own fancy. Their first choice was their beloved and honored father, Elisha Paine, but he delayed answer, " that if it was God's will they should have a learned man, there might be opportunity." For a time, "every thing seemed to look as if it were appointed they should have no other pastor," and then again it was less clear " whether it was God's will that he should take ye care of a particular church." The leadings of Providence seemed to point to a wider field. The spirit of Separation was spreading like wild-fire through the land. Thousands of New Lights were coming out from
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the established churches and attempting, like those of Canterbury and Mansfield, to organize as distinct churches. These masses of ignorant Separates, unaccustomed to church or self-government, filled with irregular and undisciplined religious enthusiasm, wild, visionary and fanatical, needed some one to advise and guide them. "And where," asks Backus, " could such a leader be found ?" Could any man think of looking to the barren shores of Cape Cod for his birth, to the obscure village of Canterbury for his education, or to a bench of lawyers for his integrity and faithfulness ? Of all things this seemed most unlikely. Yet such was the event." Elisha Paine was the Moses to lead the resolute Separates from their "Egyptian bond age." His boldness, energy and ability, superior education, hatred of civil and ecclesiastic oppression, and, above all, his fervent and devoted piety, fitted him for this leadership. Hundreds of let- ters came to him from all parts of the land-Connecticut, Massa- chusetts, even from distant New Hampshire and New Jersey-be- seeching his assistance. "After solemn prayer to the Head of the church, and waiting and observing his providence," he felt constrained to accept the call, and the church voted it their opinion, " That they ought not to insist upon his settling over them in the work of the ministry."
Their next application was to their dear brother, John Cleveland, then pursuing his studies at Branford, "to labor in the work of the Gospel ministry on probation, in order to be pastor of this church "- but he, for some unassigned cause, declined to comply. Lastly, they applied to their beloved brother, Solomon Paine, already improved in . the church as an exhorter, "sound in the faith and of sober life and conversation, apt to teach, and by the grace of God in some considera- ble degree qualified therefor, . . . capable of opening, expounding and applying God's Word, so as, by the assistance of God's Spirit, it is profitable to the hearers." Mr. Paine would promptly have obeyed the call to minister to a church so dear to him, had he not been involved in a serious inward conflict, very characteristic of the period. In searching the Scriptures for a particular command for every particular duty of a pastor, he could find no plain command, nor yet a plain pre- cedent for the baptizing of infants, and thereupon fell into great per- plexity and darkness, not daring to accept the call and go forward to organize the church, nor to state the reason of his hesitation, lest it should scatter doubt among his brethren. Believing, however, that the Lord would give him light before he said yea or nay finally, he begged time for consideration and proceeded to investigate the ques- tion, having a constant spirit of prayer and a disposition to receive light, turn out which side it would. He saw clearly by Scripture light
.
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that God did take Abraham's infant seed into visible covenant, that the blessing of Abraham had come upon Gentile believers, and that Christ's visible Kingdom consisted of them and their children, but could see no command to baptize them, and was almost ready to conclude that they were in an error to hold it in their church covenant and this was to break them in pieces. In response to his earnest prayer that God would open the truth to him from his Word, a text was impressed upon his mind, so preposterous, so improper, so utterly irrelevant that he almost feared it a suggestion of the Adversary. The unhappy Solomon was in the greatest distress and perplexity ; months were passing away ; the church was suffering greatly for want of a pastor; "the ark of God was shaking and yet he dared not touch it." Sometimes he feared his unbelief was the Achan that caused all the trouble; yet, notwith- standing all his straits and trembling, God gave him a spirit of great quietness and submission, and confidence that he would have light in good time, bat by what means it would come or on which side it would turn the scale he knew not, neither did he care. No other scriptural text was vouchsafed to him, but at length a remarkable dream revealed the symbolic character of that previously given. Light now began to dawn. He studied prayerfully the text that had seemed at first so preposterous, turned it over and over, and by a perversity of interpretation incomprehensible to the ordinary understanding, clearly deduced from it-that those who rejected that part of Abraham's faith by which his natural children were made heirs of the Promise, should not be used to build up the house of Abraham. Still the doubt remained, " Who hath required to wash their faces before their hearts are washed ? " Another vision was granted him. In sleep, a child was brought to him for baptism. He felt some hesitation, but as he looked upon its face, he saw that there alone the image of God made any visible appearance; there he saw a table in which one might read that an invisible, immortal mind or soul was united to the body ; there when the soul was under power- ful impressions of the image of God appeared an awe, and when under the impressions of the Devil appeared pride and malice, so that their faces are said to shine under the first, and the show of their connte- nances to witness against them under the last. Then he saw that the soul of that child, although then passive as to any good impressions or motives, was yet a subject capable of being washed in the blood of Christ by the Spirit, and as an adult sinner was passive in the internal washing, and an adult believer passive in the external seal -- so the infant was but passive. Thus meditating, he took the child in his arms and baptized it with as clear a light as ever he had performed any Christian duty, and awoke to find it a dream. He put it away as a
56
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dream, but he could not put away the truth of the ideas. He tried to hold his scruples, but they were gone. He tried to scruple the way of getting rid of them, but in vain. Clearly and plainly was it now manifest to him that God had made the children of believers partakers in the covenant and its seals. Faith had gotten the victory, and with joyful heart he now firmly believed "that the Lord would organize the Canterbury church and give them to see his glory, and have fellowship one with another and with himself in all his institutions as explained in their covenant." Now he was ready to dedicate him- self to God and the church in the pastoral work. A church meeting was called, July 7, 1746, in which Mr. Paine detailed at great length his late spiritual conflict, how he got into it, and by what light he was delivered from it, and signified his acceptance of their call. His explanation of the cause of his delay was perfectly satisfactory, and doubtless it was thought that only a second Solomon could have attained the interpretation of such dark sayings and mysteries. With joy and thankfulness the church welcomed his acceptation of the ministerial office. After suffering such trials, conflicts and persecution in attempting to procure a spiritual pastor, a man especially after their own heart had at length been granted to them.
Before the ordination of Solomon Paine, further church action was found requisite. It had been thought inexpedient to admit members on profession of faith while destitute of a pastor, and a large number was waiting for admission. Though the church covenant was "writ so plain and particular," some did not understand it because of its allusion to certain articles in the Cambridge Platform, and that every one might come to the knowledge of it without difficulty, it was thought expedient "that the sum of discipline be put into the covenant to be read in public to every one who joins and owns covenant with the church," as follows :-
"I. That supreme and lordly power over all the churches upon earth doth only belong to Christ, who is King of ye church and Head thereof. He hath the government upon his shoulders and hath all power given to him, both in Heaven and in Earth, which is exercised by him in calling the church out of the world into holy fellowship with himself, in instituting ordinances of wor- ship and appointing ministers and officers for the dispensing of them.
II. The power granted by Christ unto the body of ye church is a preroga- tive or privilege which ye church doth exercise :
1. In admitting their own members.
2. In choosing and ordaining their own officers.
3. In removing them from their office and also from their fellowship.
4. In supporting and maintaining the Gospel ministry, ordinances and ye poor of ye church, without using the civil sword or any coercive way to force men thereto."
It had been previously voted :-
" That it is the duty of every member of this church, when called upon, to give a reason of his hope and of his progression in holiness to said church,
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and every one refusing should be looked upon as open contemners of the Gospel commands."
August 4, 1746, it was further agreed :-
" That every visible member of this church, in order to enjoy all the privi- leges of regular church members, do come and solemnly declare that they do understandingly, in the presence of the great God and this church, own and renew their covenant with God and this church, and sign it."
These matters arranged, on September 10, 1746, Solomon Paine was ordained pastor of what the record calls, "the regular Congregational church of Canterbury." The services were performed by the officers of the Mansfield Separate Church. Matthew Smith, ruling-elder, preached the ordination sermon ; Thomas Denison gave the charge ; Thomas Marsh, the right hand of fellowship-" all done by the power and direction of Christ given to, and exercised by, this particular church," and the "whole affair attended with the demonstration of the Holy Spirit and with power." September 16, the church received a large accession to its membership, sixty-seven persons signing the per- fected covenant. The communion service was now divided with the " brethren who had rent away," but the original covenant and church records were persistently held by the so-called Separates. The ques- tion of "apinting meat asesurs " was considered and rejected. In place thereof, it was voted, "That there should be four contributions in a year for the support of the minister and the relief of the poor ; Also, that the ordinances of the Lord's Supper be administered once in two months." Its duty with reference to those who had gone out from them was very seriously considered by the church, and it was wisely decided by unanimous vote, January 29, 1747 :-
" That we do not find by ye Word and Spirit of God, that we, as a body, are by virtue of our former nominally and externally covenanting with those that are now gone out from us, obliged to deal with them as brethren and visible members of this church."
At the same meeting they discoursed "upon what seemed to be duty in order to furnish the church with deacons," and also a meeting. house to worship in. On the latter point, no action is reported. A meeting-house was built, after a time, "on the high land west of Canterbury Green," probably by private church members, without the aid of official authority. In February, "Thomas Boswell was chosen, in the unity of the Spirit, to be put into the office of deacon, and with a ready mind accepted the same and declared that he was called of God." At the same time, Obadiah Johnson accepted a renewed call to this office, " being filled with the Spirit of God." The church had fellowship with them both at this time, and also, March 25, when they were ordained "by solemn fasting and prayer and the laying on of hands in the demonstration of the Spirit and with power."
The Canterbury Separate church, when thus at length formally
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organized and furnished with requisite officers was a strong and united body, comprising about one hundred and twenty members, "known to be regenerate," professing a high degree of spirituality and consecra- tion. With some errors in doctrine and practice, and a tendency to fanaticism and extravagance, it was still a church of strong faith, ardent prayers and great spiritual vitality, and for a time increased in numbers and influence. Its pastor, if lacking in judgment, was honest and earnest. Many of its members lived devoted Christian lives, and died in the triumphs of faith. Seasons of special quickening and revival were enjoyed, when many were added to the church. At a communion service in 1748, when many " came together to break bread," after hearing in the morning a powerful and affecting discourse from their pastor, the afternoon was spent in hearing young converts " declaring their faith, which continued till in the night, and then the Lord's supper was administered and received in faith and love to the glorious, broken, bleeding Saviour, in a wonderful flame of love one to another flowing from the glorious, sweet and awful love of God to our souls ; sensibly flowing to us through and in his dear Son, who was broken for our sins." The first death recorded by Solomon Paine on the church records was that of "Hannah, wife of Henry Adams, March 20, 1748, after much strong consolation in believing, hoping and longing to be swallowed up in ye love of God."
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