Some of the epitaphs are in the form of admonition to the living to reform their ways that they may die in peace - the Rev. Joseph Bellamy's stone.

Beneath the roots of tangled weeds,
Afar in country graveyards lie,
The men whose unrecorded deeds,
Have stamped this nation's destiny

Names first and second divisions of Cornwall
Nathan Lyon, Joseph Frost, Stephen Burr, Andrus Truby, Jonathan Squires, Gideon Allen, J. Sherwood, Stephen Boroughs, James Smedley, John Dibble,
James Dennie,* Wm. Gaylord, Eeuben Dibble, Samuel Roberts, Nathaniel Spaulding, Tim. Pierce, Samuel Bryant, Ebenezer Seely, * Spelled in different records Dennil, Dennis, Donnil.
RELIGION AND EDUCATION. 1 1
Benajah Douglass, Jacob Patclien, Samuel Hall, Elizur Seely, Peter Eastman, Benjamin Osborn, • Thomas Harris, Isaac Bissel, Joseph Kilborn, Samuel Smedly, Samuel Kilborn, Ephraim Smedly, Timothy Collins, Joseph Waller,
Joseph Allen, Ebenezer Whitlesey, Daniel Allen, Samuel Butler, Ehphalet Seely, Thomas Ballard.
1739

Cream Hill Mill stream together with the sequestered land was given to Mr. Mathew Millard with liberty of damming and draining the pond and stream flowing out of it, he to build and maintain a good Corn Mill upon said stream by the
1st of August, 1741, also a good saw-mill by the same time.

DRESS ONE HUNDRED YEARS AGO.
The men and women of one hundred years ago might, to those of the present age, well appear strange, for their style of dress was very different from ours. Gentlemen wore the cocked hat, leather breeches, long-skirted coat, a doulilet with large metal buttons, broad round-toed shoes with massive buckles, in winter leggins and in summer the leg bare from the knee down. On .Sundays the hair was crimped and powdered. A scarlet colored coat was not unfrequent, especially
among the young men. The ladies were distinguished by long waisted dresses, hoopskirts, high-heeled shoes, the hair crimped and powdered, when in full
dress wearing a rich pink damask silk with a profusion of rich lace and other ornaments. The manners of that day were as distinctly marked as the dress.
The usual way of riding was on horseback; the gentlemen on the saddle, the lady on a pillion behind him. Wagons and carry-alls were unknown. Hospitality was held in high estimation by them, and a good degree of that same choice quality in character still holds a place among their descendants, and may it never be less.
Their habits of living were plain and simple, but few luxuries were theirs. They were a temperate, industrious, bold, and hardy people. We may well be proud of such an ancestry, and should be careful not to disgrace them by our degeneracy.

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THE ADELPHIC INSTITUTE. Mr. Ambrose Rogers, a native of Cornwall, and a graduate of Union College, opened a family boarding school, with the above title, at North Cornwall in 1847, and continued there until 1860, when he removed his school to New Milford, where he taught till Sept., 1876, a total of thirty-nine years. His house was always full. No dissenting society existed; and the people on the borders of Kent, Warren, and in the northwest corner of the society of Milton, all came to the meetinghouse of Mr. Gold. These inhabitants of our lofty hills and deep valleys came regularly to the worship of the God of their fathers, both in the winter and summer, and on roads far worse than they are now; and when there were no warm stoves to cheer them when they arrived half frozen at the house of worship. They were ready to endure hardships to attend public worship, which their descendants of this day would regard intolerable. Not a few came from six miles distance. From well founded tradition it is certain, that at that time the people of Cornwall were more disposed to honor the sanctuary of God by their constant attendance there, than most other country towns. It is true, that regular attendance on external ordinances of religion does not prove the extent of vital piety—but can people be the lovers of God, when they express no public honor to his Sabbath, and to religious institutions ? From the time of Mr. Gold's settlement till his death, a period of thirty-five years, religious revivals in our country were far less frequent than in almost any other course of time of the same space since our pilgrim fathers came hither. The last French war, previous to the American Revolution, till ECCLESIASTICAL HISTORY. 53 the reduction of Quebec and of Canada, in 1759, was a season of great military excitement throughout all the British colonies. War and Christianity cannot coincide. The spirit of religious revivals witnessed in former years was now little known, while the effects of the disorder and enthusiasm of that day were sensiljly felt. Soon after Britain had reduced Canada, our colonies were crowded on by the mother country, by striving to take away our chartered rights. Hence commenced the contest with Britain, terminating in the independence of our nation. During this period of great public disturbance, religion was unusually disregarded, as a natural result. In the ministry of Mr. Gold, revivals of religion were very little known in Cornwall, or in the country at large. Mr. Gold was a sound divine, being evangelical in his views of divine truth. The antiscriptural and very preposterous practice of allowing persons who did not profess to be sincere believers in Christ to have their children baptized had been very prevalent in the churches. By the influence of Mr. Gold this practice was done away in his church. In the book of church records, in the handwriting of Mr. Gold, we find a list of baptisms, apparently accurate and complete, continued thirty-two years, from 1755 to 1787. There are the records of several acts of the church, but those of church meetings and transactions are not many. The list of marriages and of deaths is quite imperfect; and there is no copy in this record book of the creed and covenant of the church; nor is there anything of the kind now extant. It is evident that in the most prosperous part of his ministry Mr. Gold's church was large.* In a few years after his ordination, and till the close of the revolutionary war, there were many of Mr. Gold's parishioners and church communicants who removed to various places out of Connecticut. This emigration was for several successive years such that the population of Cornwall decreased considerably. It is requisite to bring to view the unpleasant scenes witnessed * I copy from an old record a list of male members of Mr. Gold's church in April 3, 1783. (The totiil calls for another name.) T. S, G. Joshua Pierce, Caleb Jones, Woodruff Emmons, Amos Jones, Edward May, James Beirce, Joseph Pangman, Jacob Brownson, John Pierce, John Wright, Jacob Brownson, Jr., Nath'l Swift, Zeehariah H. Jones, Seth Pierce, Nehemiah Beardsley, Ralph Grimes, Timothy Brownson, Dea. J. Kellogg, Ketchel Bell, Lem'l Jennings, Dar. Everest, Ebenezer Symonds, Thom. Tanner, John Benedict, Austin Bierce, John Jones, Josiah Stephens, Seymour Morse, in the town in the latter part of Mr. Gold's life, and which produced the division of the society and church into two distinct religious communities. It is painful to exhibit the long conflict which subsisted between the majority of the town on one part, and the major part of the church and the pastor on the other. Impartiality demands that the truth be exhibited. Were the writer to assert that one of the contending parties was wholly right, and the other entirely wrong, no person possessed of common understanding would credit the declaration. After more than twenty years of external prosperity, having possessed a very uncommon influence among his people, the days of darkness came, and Mr, Gold met with no small trials. Few, however, would bear them with more fortitude. While one of the parties claimed that equity was on its side, and the other defended itself on the strength of the law of the State, they both viewed themselves much injured by their respective antagonists. What first excited dissatisfaction toward the pastor, who had been so much respected for his abilities and hospitality, it is difficult to ascertain. Many maintained that the origin of the controversy was that Mr. Gold used his influence in favoring a friend and relative in his military promotion, to the prejudice of a very respectable gentleman of the town who had a prior claim from his merit or seniority as an officer in the French war in Canada. How far the opposers of Mr. Gold would concede this to be a fact is unknown. But Mr. Gold ever denied the charge alleged against him. He became more wealthy than most of his ministerial brethren, and his capacity was greater than most of them to acquire property without any dishonorable means. Though remarkable for hospitality, he was a superior economist. His salary was in value greater than the support of any minister of Cornwall since his day. The nominal salary of Mr. Gold was £65 and ten cords of fire wood; being at least as much as 218 dollars in silver in real value, in addition to fuel. He had a noble farm. Such independency gave him advantages to maintain his ground. Several things were alleged to the injury of his character; that, notwithstanding his great hospitality, acknowledged by all, he was covetous; that he was exceedingly subtle in his designs. It was doubtless true that Mr. Gold possessed uncommon sagacity. It was not easy to ensnare him. His opposers, too, were no inferior men; they had a large share of discernment, as their management proved in their opposition. These things commenced about the ECCLESIASTICAL HISTORY. 55 time of the beginning of the American Revolution. Embarrassment of business, the confusion of the pubic mind, and the privations resulting from the condition of the country, made it more difficult to pay a minister's salary. All ministers, settled as pastors, according to the laws of the State, were exempted from all taxes. Mr. Gold was an ardent friend to the revolutionary movements of the country. And he offered to deduct from his annual salary so much as his property would demand and the exigencies of the times required. How far this proposal was accepted is not now known. After a long season of increasing dissatisfaction, the town voted, July 26, 1779, to call a council for the purpose to obtain a dismission of the pastor. It is not recorded how large a majority of the town voted for such a council; but it was a fact that a majority of Cornwall were dissatisfied with the minister. In about six weeks after, the church met to act upon the vote of the ecclesiastical society. Dr. Bellamy, of Bethlehem, presided as the moderator of the meeting. According to the record of that meeting the result was that the church voted by a large majority not to concur with the town in calling such a council. It was the advice of Dr. Bellamy to the church, not to concur with the vote of the town. His influence with the churches of this country was great, and his ministerial brethren regarded him with much deference. Mr. Gold ever enjoyed the confidence of Dr. Bellamy, and therefore felt strong. Afterwards, a council of nine ministers was convened in Cornwall, to advise the people in regard to their unhappy situation; Dr. Bellamy was present. Mr. Gold was not dismissed. One of the most distinguished citizens of the town, who had become unfriendly to the ministry of Mr. Gold, wrote and published a statement of what he regarded as "the extraordinary conduct of nine ministers in a meeting in Cornwall." Mr. Gold replied by the press. This Cornwall controversy became, therefore, a subject of public notoriety. Its influence on the religious feelings of the people of this town, and on their domestic enjoyments and moral character, was perniciouis. Jealousies and calumnies and unchristian temper were the natural result. A majority of the town were unwilling to support their religious instructor, believing that they and their children could receive no religious benefit from his ministry; and the church, on the other hand, determined not to separate from their pastor ; and in this determination they were supported by the ministers and sister churches of the vicinity. Had the pastor been in a regular manner impeached for immoralities, there would have been, no doubt, a very different state of things—but it was not so. Unchristian conduct was indeed charged on Mr. Gold by his accusers, but was not proved before the council. A minister of both Sharon and of Kent had been deposed for immorality. Had the Cornwall minister been accused of conduct injurious to his reputation as a Christian minister, so as to destroy his public character, there would have been no just reasons in his refusing to be dismissed. Apprehending that they could obtain no redress by councils and from the sister churches, and feeling themselves exceedingly aggrieved, while, as they thought, equity was on their side, and the law of the state supported the pastor and the majority of the church, the major part of the town was exasperated greatly. There were, in this majority, very many of wortliy Christian character, *as well as quite respectable in community at large. They were resolved that Mr. Gold should not have his salary, and that by a public town vote, so that Mr. Gold was obliged to commence a suit at law. A compromise, however, was effected. This majority claimed the right of holding the house of worship, and with force attempted to shut out Mr. Gold from the pulpit on a Thanksgiving Day. Those who did this were prosecuted by the state's attorney, and by a court of law fined to a considerable sum. Having no other legal remedy to redress their wrongs, which they regarded as great, the majority of the town, in the year 1780, twenty-five years after Mr., Gold's ordination, formally, and as the law of the State allowed, separated from the society to which they had been united, and styled themselves, "Strict Congregationalists." Those of them who had belonged to the church of Mr. Gold, formed themselves a new church with the name that the new society had assumed. The articles of faith by them adopted were entirely evangelical and conformable to the Calvinistic creed of Connecticut Congregationalists. By this act they were entirely separated from all connection with the Saybrook platform of church discipline and of consociations. The old church connected with Mr. Gold regarded this separation as censurable conduct ; but they did not undertake to deal ECCLESIASTICAL HISTORY. 57 with their separating brethren in way of discipline. That there was real piety in both of these churches, is unquestionable, and that an unchristian spirit, manifested in various ways, was chargeable on them both, is also evident. Which of them was the most aggressive to each other and the most guilty, is not to be decided by us, but is left to an impartial judge. Peace to the memory of those imperfect men. Paul and Barnabas separated from each other, having had " a sharp contention,"—but they are now united in the most glorious and happy union. As a large proportion of these dissenters resided in the northern section of the town, this society has been denominated the north society. In the course of a few months, the north society engaged the Rev. Mr. Bird to be their preacher, and who for a few years had been the pastor of a church in New Haven. He was a very respectable minister, of piety and fair talents. How long he continued their preacher is now unknown. Afterward the Rev. John Cornwall was their stated minister, officiating as a pastor for several years, though he was not installed as such. He had not a liberal education, but possessed a vigorous mind ; not much cultivated in general knowledge, but was well versed in the Holy Scriptures, and was sound in the faith and of. devoted piety. He was of eccentric manners in the pulpit, and in his mode of exhibiting and illustrating divine truth, which singularity was not pleasing to a refined audience ; yet from his simplicity, fervency of feeling, and love to the cause of religion, he would command the attention of an audience much more than many well educated men. The ministry of Mr. Cornwall was blessed to the religious benefit of several of his hearers, notwithstanding the unhappy controversy between the two contending parties. He resided in the house now occupied by Carrington Todd, and in which he generally preached. In 1785, the north society, by subscription, erected a house for public worship; it was nearly on the site of the present school-house, on the north of the mansion built by George Wheaton, Esq. It was small and never completely finished, and was taken down in 1826, when the present commodious congregational church was built. Although these societies were separated, and Mr. Gold and Mr. Cornwall officiated to .their respective people, party spirit still remained, to the detriment of vital piety, and of the enjoyment of friendship and social intercourse. Each of the societies felt the evil of separation. Frequently the thought and desire of reunion was intimated, until it was at length attempted, but without success. It was requisite that both the ministers should be dismissed. Mr. Cornwall did resign his charge; and Mr. Gold offered to relinquish his salary and pastoral charge, so soon as the two societies and churches should unite in settling a sound, learned, and suitable minister. Before Mr. Cornwall left the town, all past disagreement that had subsisted between him and Mr. Gold was most happily settled on Christian principles, as they cordially forgave each other. In the autumnal session of the Connecticut Legislature, 1787, both Mr. Gold and Mr. Cornwall were the representatives of this town, and in the ensuing spring Mr. Cornwall was again elected and sent to the Assembly. The confidence of the opposers of Mr. Gold was again so reposed in him that they respectfully invited him to preach in the new house of worship of the dissenters. As about that time, the people seriously, and with many then sincerely, contemplated the reunion of the two societies, the Rev. Medad Rogers, a very respectable minister well adapted to harmonize the town, was engaged to preach for a year. Mr. Cornwall, after he left this town, was for a number of years a zealous and faithful preacher of evangelical truth to a church and society of Congregationalists in Amenia, in New York State, bordering on Connecticut, in Dutchess County. He died there in a good old age, May 12, 1812. The efforts to unite the two societies proved abortive; Mr. Rogers, with all his prudence and wisdom, could not prevent jealousies and suspicions, and therefore left the place. He went to New Fairfield, where for several years he was a very worthy pastor. One cause preventing the proposed union in Cornwall was in respect to the payment of Mr. Rogers' preaching; one party charged the other with the neglect of paying its due proportion, which the accused entirely denied. All the first agents and principal actors of the Cornwall controversy have for several years gone to the grave. Peace be to their memory. They had their imperfections—and their virtues too. Several of them, of both parties, were undoubtedly persons of real piety, notwithstanding their contentions on earth. Several families of the southwestern part of the town were annexed to the religious society of Kent, by the act of the Legislature; the boundary of the Cornwall Society on the south was about half a mile below Gen. Swift's, taking a mile or more of this ECCLESIASTICAL HISTORY. 59 towns into the parish of Kent. A few families were in the same manner added to the ecclesiastical society of Warren, and many more were united to the society of Milton, including the Great Hill and the College Farms. This curtailment of territory on the south of the town lessened the south society of Cornwall and enlarged the north ; the new dissenters and unlocated society, which formed the majority of the inhabitants of Cornwall, readily assented to these alterations, while the people that adhered to the old pastor were not a little dissatisfied, and complained much of the doings of their northern townsmen. Thus the two parties were not easily harmonized. In the spring of 1790 the house of God built in the days of Mr. Palmer was taken down, and rebuilt with considerable enlargement, having a little steeple added to it, and was situated in the east part of Cornwall valley. It had no bell until 1825, when the steeple was rebuilt. The south society had a committee appointed by the General Assembly to place the spot of the church of the south society. But the north people took no part in the matter, determining not to move any further south to favor any union of the societies. Mr. Gold relinquished his salary and his pastoral charge in an agreement with his church and people, but was not formally dismissed. He died on the 29th of May, 1790. The Rev. Mr., Smith of Sharon, with whom he had ever been intimate as a ministerial brother, preached his funeral sermon. The following is inscribed on Mr. Gold's monument in the cemetery: " In whom a sound knowledge of the Scripture, extensive charity to the poor, unshaken fortitude in adversity, were united with uncommon discerning of the human heart, and shone conspicuously thro, an active and useful life." During the thirty-five years of Mr. Gold's ministry, religion decayed in the country, through the baleful influence of political and military conflicts. The effects of the great revival of a few years before were not gone indeed, but the spirit of fervent piety was dying away. The French war, at the commencement of Mr. Gold's ministry, that closed in 1759, was soon succeeded by the quarrel between Britain and her American colonies that prepared the way for the revolutionary contest, produced a perpetual tumult in the country at large, while this town was involved in its own controversy respecting the minister. Religion, when externally persecuted with, violence, lives and flourishes, if the church is pure and sound in doctrine, and retains in her bosom ardent love; but when those who should be " the light of the world " are contentious and feuds and animosities prevail, woe be to Zion. Still in this dark period Cornwall church had some worthy- Christian characters whose examples deserved imitation. The Rev. Mr. Gold's talents would have made him conspicuous in any situation. As a preacher he was not popular in speaking, though capable of writing good discourses. He had such sagacity, firmness of purpose, and fortitude, that had' he been a warrior he would have been no inferior military officer. When Deacon John Harris and his associate. Deacon Phineas Waller, the first deacons here, died, is not known. The latter was one of those who became dissenters from Mr. Gold. Deacon Benjamin Sedgwick and Deacon Samuel Abbott were elected, officiated, and deceased during Mr. Gold's ministry. They sustained a worthy reputation. It is not known when they were elected. Not a church in the State was more favored with a worthy and judicious deacon than Cornwall was in Thomas Porter, Esq., who was elected deacon October 8, 1V67, and continued in office till 1779, when he removed to Tinmouth, Vt. In June 24, 1773, Elijah Steele was chosen deacon. In a short time he became a Quaker in sentiment. Whether the church did anything in attempting to reclaim him, or in disciplining him, we now know not. Upon this defection of Deacon Steele, Judah Kellogg, Esq., was, in 1776, June 20th, elected deacon. It appears that after the removal of Deacon Porter no one was elected to this office during Mr. Gold's life, and Judah Kellogg, Esq., was the sole deacon of this church for a course of years. Before Mr. Gold's decease, the Rev. Hercules Weston of Middlebury, Mass., who was an alumnus of Dartmouth College, came here as a licensed preacher. He was patronized by Mr. Gold ; and in 1792, June 20, was ordained pastor of Cornwall South Church, after having repeatedly preached to this society in two or three years preceding. He was installed by the north consociation of this county : formerly the churches of the county were united in one association and consociation ; but now the body had been divided. The Rev. Mr. Smith of Sharon, preached the ordination sermon from Acts xxviii, 15. " Whom when Paul saw, he thanked God and took courage." The charge to the pastor elect was given by the Rev. Mr. Mills of Torrington, and the right ECCLESIASTICAL HISTORY. ' 61 hand of fellowship was presented by the Rev. Mr. Starr of Warren. The prospect of this people was not very promising at this time: the church was reduced more than one-half within ten years, by death, removals, and by the desertion of not a few. In 1782 there were in Mr. Gold's church, thirty-three male members, and a larger number than this of female professors. Now, no more than thirty members composing the church, and of which sixteen were male members, and fourteen females; a very singular fact, as in • almost all Congregational and Presbyterian churches, female members are most numerous. The sisters in the church, though they do not vote, are no inconsiderable part of the spiritual strength of a Christian community. Their prayers, private and domestic influence is immensely important: therefore, when females in a church are few, its prospects cannot but be gloomy and portentous. Mr. Weston commenced his pastoral duty in very inauspicious circumstances. His health was very infirm when he first came to Cornwall. The society was forming itself anew, and had continual altercations with their dissenting brethren at the north. Mr. Weston was an ardent partisan for his people's cause. One of the most respectable citizens, Judah Kellogg, Esq., who was the only deacon of the church, considered the infirm health of Mr. Weston to be such that he ought not to be settled. After the ordination. Deacon Kellogg left the communion table, for which he was disciplined and excommunicated as an offender for a very high crime, and without the discrimination which the apostle Paul required in his directions. Mr. Weston's health was such that, many times, and for weeks in succession, he was entirely unable to perform any pastoral duties. And during his eleven years' ministry the sacrament was not administered in more than three or four instances. Cases of discipline relating to persons who had not united with the dissenting society, and had been members of the South church, and had deserted it, occasioned trouble. At this time the feelings of the two parties in Cornwall were to each other exceedingly unpleasant. And thus were the religious circumstances of Mr. Weston's church and people, until 1799, a period of uncommon interest in the county of Hartford and that of Litchfield for the revival of piety. In 1798 a very uncommon religious excitement, and greater than had been known in Connecticut for many years, took place in the town of Mansfield, "Windham county. Soon after a revival was witnessed at Hartford, which spread through the county and in that of Litchfield, and of Berkshire, Mass. No religious revivals had been known since those of half a century before of so great extent as were seen now in the northwestern part of the State. Many towns were deeply interested in the subject of salvation. Now, for the first time, was Cornwall visited with a revival that excited public notice. Both the north and south societies were to some considerable degree blessed with the influences of the Holy Spirit. There were between twenty and thirty hopefully the subjects of regenerating grace in the society of Mr. "Weston; several of whom were eventually united to his church, and became consistent professors. About the same number were added to the church of the other society. Never before had Cornwall witnessed a similar event. This interesting time was at the close of the last century and the first years of the present one. These religious excitements were remarkably free from those disorders and that wild enthusiasm which so much disfigured the revivals of fifty and sixty years before. Many thousands in Western Connecticut made a good confession before the world, and Hved answerably to their Christian views. Most of them have fallen asleep, but a few of them still remain, proving the sincerity of their profession. The influences of the Divine Spirit were at the same time enjoyed in several other places in Connecticut and Massachusetts, accompanied with the most happy results. Also in Kentucky, about the same time and a little after, a religious excitement was widely spread, which was much more remarkable for bodily operations, produced by the impressions on the mind, than were witnessed in New England. Many were entirely deprived of the use of their limbs, or were convulsed with spasms; they were instantly cast down and sunk into a trance. In repeated instances persons were very strangely and involuntarily agitated in their limbs. But in New England such cases were very rarely known. This is an unquestionable fact, that those who had been most acquainted with the sacred writings, and had the best means of knowing divine truths, were far the least subjected to such singular phenomena. But to return from this digression. The society and church of Mr. Weston received from this revival an impulse of religious activity unknown before; at the same time the pastor's health decayed, and when the people needed the increased labors ECCLESIASTICAL HISTORY. 63 of a pastor's duty, Mr. Weston was very incapable of doing what he wished to perform and the circumstances of the people required. The venerable Mr. Mills of Torringford, with his associates in the work of God, Messrs. Gillett of Torrington, Starr of Warren, Hallock of Canton, and the excellent Mr. Hooker of Goshen, and other zealous ministers, were ready so far as they could to aid Mr. Weston in his infirmities, to promote the religious welfare of South Cornwall. After continuing eleven years and one-half in his pastoral office, Mr. Weston was dismissed an account of his increasing ill health. Both pulmonary and nervous diseases afflicted him. He was a good economist. His wife, who was Miss Abigail Mills, of Kent, an excellent lady of good health, proved a helper in all respects, and having no children to provide for, he acquired a comfortable share of property, and retired to Kent, where he died, November, 1811, being supported in death by the promises of the Gospel. Had he been blessed with a firm constitution of body, he would have been an active and, no doubt, energetic minister. His mind was naturally vigorous. He was distinguished for a keenness of wit and a talent of sarcasm, so that those who knew him were not very ready to attack him with the shafts of satire, well knowing that they would be losers in such a conflict. In the course of his ministry, the subject of the standing of baptized children was seriously discussed by the church, and an opinion was stated in a written document, in Mr. Weston's handwriting, in which the church concurred with the pastor. This paper is still extant, expressing the belief that baptized children are to be regarded as in a covenant relation to God, but not to be allowed to be communicants at the Lord's Supper, or to offer their children in baptism, without faith and repentance. Some time previous to Mr. Weston's dismission, several candidates preached to the people. In March, 1803, the writer of these historical sketches came here to preach as a candidate for settlement, while he anticipated a residence not longer than four or six weeks. " But it is not in man to direct his steps." His first preaching, on the 15th of March, was from the text, "Love worketh no ill to his neighbor, therefore love is the fulfilling of the law." Within ten weeks, he was invited by an unanimous vote of both the church and society to be their pastor. The salary offered was $420 only. Having been sought for, some time before he came to Cornwall, to preach as a candidate at Sunderland, on Connecticut River, Massachusetts, and receiving another and special request from that town, he went thither in June, and in six weeks was invited to settle there, with a salary equal to that offered at Cornwall. After hesitating for many weeks, he accepted the invitation of Cornwall. South Cornwall had, with much effort, raised a fund for the support of a minister, the interest of which amounted toward $300. The people here were unanimous in their call, while those of Sunderland were not so perfectly united. Four church members objected — doubting whether the candidate possessed vital piety, as they found, after examining him, that his experience at his regeneration did not agree with theirs. He engaged to stay at Sunderland, provided those four dissenters would not oppose. They did not consent so to do, therefore he returned to Cornwall, and, on the '20th of November, 1803, was ordained. He was previously examined by the association held in Torrington, before which body he preached, and he was approved to be allowed to accept the Cornwall call. This rule is an excellent one, and prevents improper candidates from intruding themselves into the consociation of the churches. At that period, the north consociation of Litchfield County had the following pastors, viz. : the Rev. Messrs. Bordwell of Kent, Starr of Warren, Smith of Sharon (the father of Gov. Smith), Parker of Ellsworth, Crossman of Salisbury, Morgan of North Canaan, Hooker of Goshen, Gillett of Torrington, Bobbins of Norfolk, Mills of Torringford, Lee of Colebrook, Hallock of Canton, Miller of Burlington, and Jerome of New Hartford. Rarely has there been a more worthy association of pastors than those who have been now enumerated. They were closely united in Christian and ministerial friendship, and of one accord in their views of divine truth. Every one of them had been more or less blessed with religious revivals; one of them, indeed, who preached sound doctrine, and had witnessed a revival among his people, was, in 18 17, deposed from the ministry^, after he had left his flock, for dishonesty. Every one of them is in the grave, and the writer of this statement is the only surviving associate of that body with which he had the honor of being once connected. At the ordination of the writer, the Rev. Bezaleel Pinneo of Milford, the brother-in-law of the pastor-elect, preached from 2d of Timothy, ii, 15: "Study to shew yourself approved of God, a workman that needeth not to be ashamed, rightly dividing the word of truth." It was an excellent discourse. Rev. Mr. Rob ECCLESIASTICAL HISTORY. 65 bins, of Norfolk, who was moderator of the consociation, offered the consecrating prayer, the candidate, according to his own request, received consecration on his bended knees, on a platform stage prepared before the pulpit. Rev. Mr. Starr, of Warren, gave the charge to the pastor, and Rev. Mr. Hooker, of Goshen, presented him the right hand of fellowship. It had not then become customary to give a charge to the church and people. The whole number of the church then, including several that had removed from the town and were not dismissed, was fifty-five—twenty-one males and thirty-four females. The confession of faith of this church was essentially defective, as the divinity of Christ, His atonement for sin by vicarious suffering, and other important principles of the Christian faith, were omitted. Therefore the pastor, in a few months, proposed to the church the articles of faith and the church covenant, the same that are now in use, and are published in the church manual prepared by the Rev. Mr. Urmston, in 1838. In May 4th, 1804, the church unanimously adopted it. Both Mr. Gold and Mr. Weston were sound in their doctrinal opinions; it was, therefore, a matter of surprise that such a lax creed was in use for so long a period. It is now requisite to advert to the North Church and society. While the South Church had a creed exceedingly lax and such as Unitarians would readily admit, the other church at the north had adopted a creed very explicit and sound, declaring in language very copious, without the least reserve or ambiguity, all the tenets of that Saybrook platform, the church government of which they had formally rejected. Thus, while the old church strenuously maintained the discipline and consociational polity of the Saybrook platform, and at the same time did not insert in her creed the doctrinal sentiments of that platform, the dissenting church received cordially those doctrines, but had rejected that which was less important, to wit, the church discipline and consociational principles. Bach party in Cornwall was willing and even desirous to form a union. But the removal of the old meeting-house to Cornwall Valley, a mile beyond its former site, proved an insuperable obstacle to such a compromise. This obstacle became afterwards still more insuperable by the ecclesiastical fund of the south society, as the validity and existence of it depended upon the continuance of the meetinghouse being in Cornwall Valley. The north society had no incorporation, and no local bounds. 9 For about five years, in the period of Mr. Weston's ministry, the Rev. Mr. Israel Holley, who had been a minister in the Society of Salmon Brook in Granby, Hartford county, was their stated preacher and oflBciated as pastor, though not installed. He was a pious man and of sound theology. His ministry was blessed, for the spirit of revival that had been spreading in the county, and had reached South Cornwall, was soon enjoyed in the north part of the town. This revival was not an event that could be ordinarily expected, when there were such discordant feelings between professed friends of Christ here. Still it was so. The two ministers of the town had scarcely any intercourse with each other. They did not associate at all in religious meetings, and yet both of them were the sincere friends of Christ and of His cause ! The claims of conscience, and a religion that is established by civil government, cannot well coalesce anywhere, but above all, not in a free government like ours. The people that had separated from the society of Mr. Gold some years before, believing that they and their families could not be edified by the instruction of the pastor, formed the majority of the legal voters of Cornwall. But the statutes of Connecticut bound them to the decision of the minority, by means of the union between church and the ecclesiastical society. At this time Mr. Gold was disconnected from his people by his resignation of oiEce as pastor, and also by death. Those dissenters, respectable in character and for number, being in their religious opinion united with the churches and societies of the vicinity, were very desirous to have christian intercourse and fellowship with the adjacent churches. But the south church and society opposed them, unless they would come down to Cornwall Valley to worship there, which the northern people regarded as a mile beyond the center of the town. They were regarded by the south as schismatics and disorganizers, and the neighboring ministers and churches countenanced the conduct of the south church by refusing to associate with them as a regular body of Christians. Therefore the north church and people applied to the Morristown Presbytery (a body of churches and pastors that had from some reasons separated from the Presbyterian Church of the United States), to be united with them as a regular church. They were so far received as such that for eighteen months they had their patronage and were in a sort of connection with that presbytery. ECCLESIASTICAL HISTORY. 67 The Rev. Mr. Somers, afterwards the pastor of a church in Spencertown, in Columbia County, N. Y., preached to them for some time. They applied to the legislature for incorporation with local bounds, but unsuccessfully, as the society bounds they petitioned for took in several families that had uniformly belonged to the south society. A few months after the ordination of the writer at South Cornwall, the people of the north made another attempt to become an incorporated society, and to obtain an equal part of the property that belonged to the Ecclesiastical Society of Cornwall which was appropriated in a right of the town for that purpose at the surveying of the -township. This property was not granted, as it was designed for the first society, and these petitioners were dissenters from it. But an act of the legislature in 1804, at the October session held in New Haven, gave them an incorporation, but without any local boundaries: allowing any one to join the society, if done within a specified time prescribed in the act. More than a year before this incorporation, at a meeting of the north association of this county, held at the Rev. Mr. Starr's of Warren, a delegation from the north church met them, requesting that the pastors of the vicinity would visit the north society and church and open a friendly and christian intercourse with them, and thereby acknowledge their christian character. They having been connected with the Morristown Presbytery, the association appointed a committee of their body to unite with a committee of that Presbytery, to investigate into the state of North Cornwall Church. This proposal was much opposed by Mr. Weston, who was present; and no doubt the opposition was agreeable to some of the leading persons of the south church, but not to all of them. Those who with Mr. Weston opposed such compromising measures, thought that all the northern people ought to come down to the meeting-house in Cornwall Valley, and quitting their old prejudices, unite and form one large church and society. The joint committees of this association and of the Morristown Presbytery met at North Cornwall in the summer of 1803, and recommended such a course, or rather did such things, as tended to a reconciliation of the two contending parties. Having been incorporated as an ecclesiastical society, as has been already stated. Rev. Josiah Hawes, a native of the adjacent town of Warren, was invited to preach to the north society, and he commenced preaching in the latter part of 1803, and continued his labors in the succeeding winter. He had studied and graduated at WilKams College, and -was a pupil of Dr. Backus of Somers, of this State. Having been invited by the church and people with much unanimity to the pastoral office, he was ordained on the 14th of March, 1805. The ordaining council consisted of the pastors and delegates of the North Consociation, although the church of North Cornwall was not yet consociated. The church and pastor of South Cornwall were invited to the council. Some of the worthy members of this church were not very ready to acknowledge the North Church as a sister church,—they had not sufficiently forgotten former troubles. But the venerable General Heman Swift was then retaining his ample powers of mind, and he wished to see the peace of Cornwall. The pastor, too, earnestly desired the same, and, in opposition to the feelings of his friends, his church, by a majority, voted to comply with the request of North Cornwall, and appointed Gen'l Swift delegate. Previous to the ordination of Mr. Hawes the South Cornwall minister determined, so far as he could do it, to break down the separating walls between the two churches, and therefore exchanged labors in the pulpit with Mr. Hawes. The Rev. Mr. Stowe, the pastor of Mr. Hawes, preached the ordination sermon. The venerable and reverend Mr. Cornwall, the former spiritual guide of the people of North Cornwall, was appointed by the council (he being one of the body) to give the charge to the pastor elect. This he did with great propriety and solemnity. He presented to Mr. Hawes the holy Bible, and, putting it into his hands, charged him to regulate his own conduct and all his ministry according to the orders of this sacred directory. The right hand of fellowship was allotted to the writer of this account. With great pleasure was the right hand of his presented to that most worthy and very amiable ministerial brother. This event was interesting, highly so, to the religious prosperity of this town. During the ministry of Mr. Hawes, which was more than eight years, his ministerial connection with the pastor of South Cornwall was unusually cordial; and when their respective flocks were not on the most friendly terms, the two pastors never indulged a suspicion of the friendship of each other. There was, indeed, much more harmonious feeling between the two churches and societies than had been before known. In more instances than one the two churches, with their pastors, met for prayer and Christian ECCLESIASTICAL HISTORY. 69 conference. These meetings were delightful. The North societyhad never been accustomed to pay taxes for the support of the ministry, as the South society had been, and which had now an ecclesiastical fund of nearly three hundred dollars a year; and the people of Mr. Hawes, who were less in number than the South parish, and supported their minister by subscription and donations, found it somewhat hard to raise the salary of about three hundred and thirty-three dollars for Mr. Hawes. Therefore they were desirous that the South society should consent and propose to give up some families that belonged to them to be united with the North. For this purpose the North Church requested that the sister church should, in a meeting with them, favor such a concession, and that some important members of the South society, living in the north part of the town, should be allowed and recommended by the South Church to join the North society. This was, indeed, a dehcate matter to handle. Fearing that such a meeting of the two churches for such a purpose would tend to lessen friendly feelings which had been enjoyed already, the influential members of the South Church, with the pastor's advice, opposed such a meeting, and it did not take place. This was in the summer of 1810. This rejection produced unpleasant feelings among many of the North society toward the pastor of the South Church, charging him with too much influence on the minds of his people and church. In the summer of 1811, proposals were made by the North society, in a meeting for a union of the town in one society, and for the accomplishment of which the two ministers would be necessarily dismissed. The South society met on this subject, and about or nearly one half of the voters approved, in general terms, this project. But as it excited much agitation, and was strongly opposed by some of the most important members of the church and society of the South, the plan was soon given over by those who at first had strongly advocated* it. Some time before this, in the spring of 1809, Mr. Hawes proposed to be dismissed on account of his inadequate support, and the consociation was convened. It should be stated that soon after the connection of Mr. Hawes with his church it was formally united to the North Consociation of the county. At that consociational meeting in North Cornwall, in the spring of 1809, it was not thought proper to dismiss Mr. Hawes, as his people did not wish it, and they made a compromise with him. He did not leave his charge till he was dismissed by a special meeting of consociation, convened at Ellsworth for a case of an appeal from Ellsworth Church. Mr. Hawes and his church and society, being united, then requested the separation, and it took place. The eight years of Mr. Hawes' ministry at North Cornwall was a very great blessing, as will be shown in the following pages, and in the statement of the condition of the South society, to which we are now to advert. There were several cases of discipline, demanding the immediate attention of the church of South Cornwall, on the commencement of the pastor's duty. The adoption of a sound and sufficiently explicit creed has been brought to view already. Such was the ill health of Mr. Weston that it had been impossible for him to attend to pastoral visits among the families of his flock. This being known, the new pastor was under the necessity of paying special attention to service, and immediately entered upon it. He soon saw the benefit of communicating religious instruction in the family and at the fireside; where a friendly familiarity inspires confidence and friendship. But little did he at first apprehend that, maintaining the advantages resulting from it, required a continuance of such a practice, and at the expense of the time essential to faithful study for the all-important services of the pulpit. Little did he think that to prepare "well beaten oil " for the light of the sanctuary demanded much time. He, indeed, at first intended to be more of a studious minister than many times he was. Cases of discipline were attended to, and with apparent success, as the delinquents gave satisfaction to the church. Early in 1806 the church appointed a committee to visit with the pastor the families of the society, and especially members of the church, and to converse on religion, and urge on baptized children their duty. This plan had been recommended by the Association to the churches a few months before. In a few instances this course was prosecuted, but not so effectually as the importance of it demanded; still it was not unsuccessful. In the course of the summer of 1806 a revival of religion, almost imperceptible, commenced. Here and there in different and various sections of South Cornwall there were cases of rehgious impressions. The excitement was still and solemn ; it gradually increased more and more for several months. Youth, the middle aged, and many younger heads of families now felt the infinite importance of salvation. Some had very deep convictions of the truths that ECCLESIASTICAL HISTORY. 71 had been urged before in tlie pulpit. The entire depravity of mankind, the spirituality and strictness of the law of God, the necessity of renewal of heart and affections by the Holy Spirit, the inability of sinners to come to Christ on account of their alienation from God, and the endless destruction of the finally impenitent sinner, were the doctrines which had been plainly exhibited. Nor was the doctrine of divine sovereignty in the predestination of the elect at all disguised. At this time, when religion was the absorbing subject of attention, these doctrines were deeply reflected upon, and had very great influence. For it is not to be forgotten that in connection with the preaching of those truths, the moral agency of sinners and their accountability to God, were strenuously maintained. In all the religious conferences, and meetings on the Sabbath, there was solemnity, and nothing like outcries, but not a few tears. Cases of great opposition to certain truths were manifest, when conscience felt the truth, which the heart perfectly abhorred, which opposition terminated in a peaceful and joyous submission. Some saw that the heart was so opposed to the spirituaUty of the Divine law, that it was apprehended by them that the Holy Spirit had nothing to do with the production of such a conviction of the truth, but that they were given up to their native wickedness. They could not believe that God's Holy Spirit could have any connection with such hearts as theirs. Some that lived within a few rods of the house of worship, and had scarcely ever attended it, were alarmed at their situation—were enlightened, and became decidedly pious members of the church that they formerly detested. In short, this was a most interesting event to South Cornwall. Before, the youth had been quite lawless; had their midnight balls, and violated the rules of propriety with very little restraint. But now there was a surprising change among the youth. Most of the influential of them turned their course entirely, and were sober-minded and truly pious. For twenty years, until about the time the pastor of those youth was dismissed, in 182'7, there was scarcely an instance of a midnight dance or party of the youth known in South Cornwall. Then, when their pastor was to be dismissed, parties were again renewed, to the alarm of their more sober parents, who, for their own credit and for the reputation of the society, determined to break up such disorder. More than seventy, most of them youth and younger heads of families, were the subjects of religious hope at that period, and about that number united with the church in a few months. Al though this revival commenced in South Cornwall, the North society soon shared in this effusion of God's regenerating and sanctifying spirit. The same solemn scenes of religious anxiety for the salvation of the soul were witnessed among the people of Mr. Hawes. The same doctrinal preaching was heard from both of the pulpits, and the confessions of faith of the two churches were essentially the same ; and the operations of the divine Spirit, in awakening, convincing, and converting sinners, were similar in both parts of the town. A considerable number of heads of families of North Cornwall, and of the most respectable class, became publicly the disciples of the Lord Jesus. In this season of revival much ministei'ial labor was demanded; religious meetings and evening conferences were multiplied far more than in a former period. Neighboring pastors and other ministers were not unfrequently here, rendering their benevolent aid, in both of the societies. The venerable fathers of the consociation, the Eev. Messrs. Mills, Starr, Gillett, and that eminently pious servant of Christ, Jeremiah Hallock, were here in Cornwall, to bear their witness to the great truths of the gospel. None were here oftener in this precious season, than Messrs. Gillett and Hallock. Opposition to this work of God was veiy little known. It ought not to be forgotten that previous to the commencement of the solemn scenes in South Cornwall, there had been, within a year or two, religious camp-meetings of the Methodists in adjacent towns. Although those meetings were accompanied with irregularities and confusion, yet, no doubt there were in those meetings real conversions to God. And those scenes, in all probability, had their influence in leading some persons who had been entirely thoughtless of their souls, to think seriously on their situation. Religious conversation was more common in Cornwall. The youth were unusually sober-minded throughout the town. At that time the religious youth in South Cornwall maintained, at stated times, meetings of their own for prayer and familiar conversation on religious subjects. The plan of uniting the two societies in the summer of 1811, already mentioned, was fraught with danger to the peace of the South church. The fund of the South society was so managed as to give great dissatisfaction to many; it was indeed conducted in a manner that could not bear a legal trial at law. A fund for a ECCLESIASTICAL HISTORY. 73 society is oLvioixsly intended (unless otherwise specified in its constitution) to be an equal benefit to eacli individual. Therefore, if the fund is not sufiicient to pay the annual support of the minister, the deficiency must be made good by subscriptions, or by a tax laid on all equally. But some individuals had given for the fund more than their property would have required had there been no fund. Such were resolved not to pay more by a tax over and above their fund subscription. But this was not legal proceeding, and it produced a continual dissatisfaction in South Cornwall. By the proposed union of the two societies, the entire abolition of this fund was intended. But the goodness of Divine Providence interposed by a very great and most interesting revival of religion in the South church and society not long after the project of union, and which commenced in the beginning of October, 1811. This solemn excitement silenced all present agitations of union and of the fund. The youth had maintained their stated religious meetings, and the church also had not neglected to attend their meetings in a somewhat regular manner. But in the summer of 1811, both the meetings of the youth and of the church had become less regarded. The zeal of christians among us in the midst of the agitations of union of societies and of the fund, was dying away apace. Thomas Euggles Gold, a most excellent character, and Victorianus Clark, Esq., afterwards a deacon of the church, made efforts to revive the spirit of zeal in the youth's religious meetings. God manifestly smiled on these efforts. The youth were the first fruits of this revival of 1811 and 1812. Very many of them, and many children, turned to the Saviour. Gradually, and with solemn silence, this interesting state of mind concerning the unseen realities of a future world, increased from October to the succeeding spring. The charge of the Rev. Mr. Hawes, in North Cornwall, shared not a little in these things. One after another of the youth, and several children of the age of twelve and somewhat older, were solicitous to find their Saviour. The Center School of South Cornwall, taught by a young man who had been one of the first to hope in God, was in a very singular situation. Often in the intermission of the school hours, the children would resort to their pastor's house, a few rods distant, to receive his instructions, and to unite in his prayers for them. Deeply interesting were these interviews. To behold a group of children, forsaking their accustomed pastimes, and from the number of six or ten to double 10 of that sum, asking with the utmost simplicity, and with tearful eyes, " What shall we do to be saved," would affect the stern heart of any stoical and proud pharisee that opposed the effusions of the Holy Spirit. Many in that season were most solemnly impressed with the belief of the reality of vital religion, who never gave evidence that they knew it experimentally. Yet a very considerable number of both societies eventually united themselves with the visible church, whose deportment as christians honored their holy profession. A large accession there was to the church of South Cornwall, not only of youth, but of those of respectable standing in middle life. The two pastors beheld with great delight, a happy change in the religious state of their respective charges. On a very pleasant Sabbath morning in May, 1812, the minister of the South society had the great satisfaction of beholding from his pulpit about forty seated in the galleries of the house of God, most of them youthful singers, who with two or three exceptions were young converts, and had united with the church, or expected to do it soon. Few pastors had more reason to rejoice than he, in seeing so large a number of the youth of his flock apparently walking in the truth, conducting soberly and amiably as young christians, and honoring the great Saviour by a public profession of faith in Him. One extraordinary case of conversion in a man of more than eighty-one years of age is demanding peculiar notice. Samuel Abbott, eldest son of the ancient Deacon Abbott, was at his commencement of active hfe amply furnished with patrimonial property, which he entirely lost, by a peculiar providence, not long after he began to take care of himself and family. His loss made him almost a misanthropist. He for a long course of years was scarcely ever seen in the house of worship, though within half a mile of his residence. He indulged strong prejudices against professed christians, and felt and expressed bitter feelings to the minister of South Cornwall. In the summer of 1811 he was sick, and apparently near death. He was often visited by his minister in his sickness, and was solemnly and yet tenderly urged to repentance, being told that he was a ruined sinner. But the agonizing sufferer felt himself insulted, and indignantly turned a deaf ear. When requested by his wife, who was a professor of religion, to ask Mr. S. to pray for him, he sullenly assented to the request, turning on his side, intending to hear nothing. He comECCLESIASTICAL HISTORY. 75 plained of the minister as wishing to torment him in his distress, and even declared that he believed that the Almighty loved to torment him in his distresses. He indeed seemed like a wild bull tossing in a net which he could not break. Contrary to all expectations, he recovered to his former activity. The revival came, he knew nothing of it, as he was quite a deaf man, and none wished to speak to him of a subject that would provoke his wrathful feelings. Thus this aged man appeared to be given up to reprobation and final impenitence; and as such was he regarded by him who gives this narative, and so he wrote of him in his private writings of that time. When the cold season had commenced, and the anxiety of many youths concerning their salvation was increasing, this old man became unhappy, and silent, sullen, and unpleasant in temper; often he retired to the woods, continuing there alone. When his wife, noticing his singular conduct, inquired of him what affected him, his answers were ci-oss and evasive. She, suspicious that he was under serious impressions about his soul, asked him whether it was not so, he indignantly denied it. Kepeatedly it was so when the wife thus inquired of him. His pride and the force of truth and conscience made him miserable. For many days, in which he would hide himself in the woods among the rocks, and seated on the stumps would he bemoan his woeful situation. At length his agony of soul was too much to be concealed, and soon his state of mind was entirely altered. It was reported to his minister that Samuel Abbott was under deep conviction, and was even converted. This astonishing report soon brought the minister to his little, cold habitation, who in his way thither, took with him a judicious christian brother of the church, to ascertain what was truth relating to this marvelous story. On meeting him in his house, he seized the hand of his minister with much emotion, while tears rolled down on his wrinkled cheeks, and said to him : "I have hated to see your face, but O, how glad I am now to see you ! " sobs and cr3dng checked further speaking. He then stated that he had been some time before made to think that he had become a very old man, and must soon die;—that he was an old and great sinner against God, who had borne with him in his sins with astonisliing patience, and these impressions filled him with great horror. He said, that as long as possible he had endeavored to conceal his distress of mind, there fore he went often into the woods alone to think on his wretched condition. He felt so guilty that he did not dare to offer one petition to God for mercy. At length, a few days since, he, when in the woods, was so entirely overwhelmed with distress, that he thought his heart would break. Then he was compelled to cry out for the mercy of God. Soon he was led to reflect on the longsuffering goodness and patience of God toward him, and to other sinners. It seemed to him most wonderful. Also, at the same time, he saw God in every object around him, and as he expressed himself : " God was in all the rocks and trees." Having stated these facts, he added that he loved to think of God, but if he looked on himself, he was distressed. As yet, the old man did not seem to have any peace in believing in the pardon of his sins through Christ. But from instructions, accompanied with the influence of God's good Spirit, he very soon enjoyed great peace and even joy,—as Christ, no doubt, was formed in him the hope of glory. Now he greatly loved christians, and was much endeared in his feelings to his pastor, whom, a few months before, he so much hated. After a trial of the continuance of his faith, which was accompanied with a corresponding deportment, he was, from his earnest request, received into the visible church. He was, indeed, a wonder to all who had before known old Mr. Samuel Abbott. During the remainder of life, there was nothing in his conduct that could justify any doubts of the sincerity of his faith and professions. His mental powers had been decaying for some time, when he died in peace in July, 1816. The deacons of the north church were, Beriah Hotchkiss, Hezekiah Clark, and David Clark, two brothers, Jesse Hyatt, Ehakim Mallory, Titus Hart, Noah Rogers, 2d, Nathan Hart, and James Wadsworth. The two last mentioned are at present officiating. Invidious comparisons among characters of worth are to be wisely avoided. But without reflecting at all on the worthiness of the deacons of North Cornwall, all of whom have been not a little respected by their christian friends. Deacon Hyatt and Deacon Titus Hart deserve more than ordinary notice. The former was eminently amiable and meek, and few christians have lived and died with fewer enemies than Deacon Hyatt. Until the latter part of his life, he did not believe that infants should be baptized ; but before his death he was convinced of that duty; yet he was never a close communionist, but with the utmost ECCLESIASTICAL HISTORY. "77 cordiality was ever glad to receive everyone that loved the essential doctrines of the cross. He removed to Georgetown, Chenango County, N. Y. There his light shone with mild and amiable lustre, until in good time he was summoned to the church triumphant. Deacon Titus Hart was truly a good man, an Israelite indeed, and ever firm and steadfast in duty; possessing the qualifications which Paul required of the office of deacon. For thirty-six years from the election of Judah Kellogg, Esq., until 1812, no deacon was chosen by the South Church. Capt. Seth Pierce and Col. Benjamin Gold acted in some sort as deacons; they waited on the church at the communion table, but did not formally accept the office of deacons. The church was three times larger than it was six years before, and these three deacons were chosen July 9, 1812 : Josiah Hopkins, Sen., Benjamin Gold, and Abel Carter. Deacon Hopkins possessed a sound judgment, but he was slow in speech, having no eloquence, and his education had been no more than ordinary. He could not plead a cause before an earthly court to any advantage ; but his eloquence in the court of Heaven, with which he maintained an invincible intercourse by prayer, was mighty. Very few disciples of Christ imitated their Master more than Deacon Hopkins. His pastor ever regarded his secret prayers in the closet, and in the retirement of the woods, one of the most important means of bringing down the rich effusions of the Divine Spirit, with which South Cornwall was favored. In 1819 he resigned his office, and Deacon Jedidiah Calhoun, in December, was elected. In Nov. 1824, Deacon Hopkins peacefully exchanged earth for heaven. Deacon Gold, after a long, active, and useful life, having been much employed in public business, died. May, 1847, with great calmness and peace, relying on his Saviour. The people of South Cornwall, and of the north society, also, were generally interested in the promotion of an institution called "The Moral Society," which had excited not a little attention in New England. Between 1812 and 1816, many meetings were held in this State, and in various places, also very extensively throughout the country, to promote this cause. Probably it promoted morality and good order. But previous to this voluntary organization, the temperance cause had secured a large share of notice, and soon superseded "The Moral Society." The authority of this town, at its annual meeting on the first Monday of June, 1814, was respectfully solicited by the minister of South Cornwall to favor the moral society; and all the gentlemen of that meeting signed their names to the moral society. For a time, this society flourished. The standing in which baptized children are to be regarded in their relation to the church in which their parents are members, had been seriously attended to by the church here in the ministry of Mr. Weston. His successor often brought to view this highly important subject in the pulpit. It weighed very heavily on his mind. The greal neglect of poedobaptist churches to their baptized children, seemed to him an aggravated sin, and their amazing inconsistencies of conduct, as one great cause of many sincere christians renouncing infant baptism. The subject having been once and again pressed on the church, a meeting, in March 6th, 1814, was held, in which thirty-four brethren gave their assent and signatures to a system of discipline of baptized children. This is on the records of the church ; and in a future period, this church, (which no doubt will, with her sister churches, become obedient to God's institutions and laws, much more than any now are,) will duly regard the important duty the church owes to her baptized children. All members present at that meeting gave their consent; a few brethren were absent; and some felt uninterested in the subject, but no one opposed it. Such had been the harmony of the church on every subject, excepting in regard to the ecclesiastical fund, that the pastor indulged considerable hope of seeing baptized children more faithfully trained up "in the way that they should go," and "in the nurture and admonition of the Lord." The subject was brought, not long after, to the consociation to be considered. They generally approved of a system somewhat similar, and suggested it to the consideration of the churches. But nothing was effected. Not long after this act of the churches of South Cornwall, the plan of union of the two churches and societies engrossed all the attention of the people of the town for many months in the year 1815, and directly after, in 1816, the Foreign Mission School was instituted in Cornwall Valley. These things tended directly to turn off the mind from the duties devolving on believing parents and the church in respect to their baptized children. ECCLESIASTICAL HISTORY. 79 The North church and society demands now our attention. The church of Mr. Hawes and his society were favored with a good share of the revival of religion enjoyed in 1806 and 1807, and also in 1811 and 1812, that commenced in South Cornwall. There was a harmonious feeling between Mr. Hawes and his flock. But the people felt a considerable burden in supporting him. Without any unpleasant feelings toward each other, in July, 1813, at an extra meeting of the consociation at Ellsworth, which was convened to hear an appeal of an excommunicated member from the Ellsworth church, Mr. Hawes and his people were amicably disunited. In the ensuing winter, efforts were made by some of the neighboring ministers to induce the people of the north society to recall Mr. Hawes, but without any success. He was, in a year, settled at North Lyme, in this State, where, for more than eight years, he was beloved by his flock. He eventually removed to the the State of New York. His people hired preaching; two ver}- respectable candidates were employed for a season in the two years after Mr. Hawes' dismission, viz.: Eev. Francis L. Robbins, settled at Enfield, and Rev. Mr. Hawley, who settled at Hinsdale, Mass. In the year 1815, serious efforts were made to unite the societies and churches, it being intended that the minister of the South society should take the charge of them both, they forming one society and church. The north parish and the church were apparently unanimous, and a large proportion of the south concurred; but three very respectable members of the South church, Capt. Seth Pierce, Col. Benjamin Gold, and Samuel Hopkins, Esq., opposed through fear of the removal of the meeting house, and the consequent loss of the ecclesiastical fund. For a short season, there was a very fair prospect of success. Had the minister of the South society been active in pi'omoting this design, and had he not thrown some obstacles in the way, probably a compromise of the two parties would have been effected. No one was more urgent than Gen. Sedgwick, who was a member of the South church, and a sincere friend of the pastor; he was desirous to hasten on the union by an immediate application to the State legislature, to pass an act of uniting the two ecclesiastical societies into one. Had this been done without any specific arrangement, as for who should be the minister, the pastor of the South church would have been without a society, and the society without a minister. But this obstacle having been stated in a letter sent to the members of the joint 80 HISTORY OF CORNWALL, committee of the two societies, broke up the project. A large proportion of the North church and society were, it is believed, no way insincere in their professed desire that the minister of the South society should be the pastor. Some living in the south of the town were willing to have the fund destroyed, and to run the risk of losing the meeting house in Cornwall Valley. Cornwall is not favorably located for one society. Not only its length from north to south is about double its breadth, but, also, the mountains and valleys are so located that a convenient center cannot be found to accommodate, the inhabitants in assembling in one place for public worship. Experience has clearly proved that it is highly expedient for this town to have two distinct societies, and nearly two thousand people demand two ministers. When this plan of union was agitated, Mr. Grove Brownell, of Vermont, a graduate at Burlington College, Vermont, who afterward was the minister of Woodbury, (north society,) Conn., and more recently of Sharon, was employed as a preacher in North Cornwall. He continued there for some months in the winter of 1816, and his ministry was much blessed with a special revival of religion. Quite a considerable number were eventually united to the north church. A revival also was then enjoyed in the south society, but it was somewhat subsequent to that of the north. A considerable addition was made at that time to the south church. From this period all serious thoughts of union of the societies was given up. The revival of rehgion in North Cornwall, through the instrumentahty of the Rev. Mr. Brownell, was not only highly auspicious in promoting piety, but also, it animated the hopes of the friends of the ecclesiastical society, and excited their efforts to support and elevate it. Occasionally their pulpit was supplied, but until June, 1819, no pastor was obtained. At that time, the Rev. Walter Smith, a native of Kent, who graduated at Yale college, 1816, and had studied theology under the guidance of the Rev. Dr. Perrine, of New York, was installed by the consociation as pastor; the society had engaged his support for five years at a salary of $500. At his ordination, the Rev. Asa Blair, of Kent, the pastor of Mr. Smith, preached the ordination sermon, and the minister of South Cornwall was appointed to give the right hand of fellowship, as he was fourteen years before at the installment of Mr. Hawes. During a few years previous, after the plan of union of 1815, ECCLESIASTICAL HISTORY. 81 the two churches and societies had not been so perfectly harmonious toward each other, as they had been before. A military union, occasioned by a new arrangement of the militia companies, produced unpleasant consequences; and as it ought not to have been, soured the feelings of several professed christians of the respective churches. This, though very unpleasant, was only temporary. The two ministers were not at all drawn aside from each other in their cordiality as brothers in the ministry. Mr. Smith's ministry in North Cornwall was not limited, as it was first proposed, to • five years, but he continued in his office until 1838. For the nineteen years of his pastoral duties, Mr. Smith was an able and useful minister, being a respectable scholar no less than a faithful pastor. He was the means, under God, of enlarging his church not a little; as he received, during his ministry, a hundred members or more. Repeatedly his ministry was blessed with hopeful conversions. Not improbably he would have continued longer with his people, had he not been deranged in mind, produced by ill health. He was constitutionally, and in a measure hereditarily, prone to mental derangement; and he was four times placed in the Hartford retreat for the insane, and by medical aid was restored. In the summer of 1838 he was dismissed. In the spring of 1840 he removed to Vernon, in Ohio, and while occasionally he preached, he became an instructor, and eventually a merchant with his eldest son. Previous to his dismission the enterprise of North Cornwall erected a very commodious and handsome house for divine worship, now standing toward a mile north of the former house that was demolished. The south church and society now demand attention. After the project of the union of the two societies was in 1815 given up, the people of the south were much involved in debt, by the neglect and inattention of those who had the charge of their financial concerns. By this means many of the people were dissatisfied. There was such an unpleasant set of feelings as threatened almost the dissolution of the ecclesiastical society. There were many that had greatly desired a union with the other society; and they earnestly wished the ecclesiastical fund to be destroyed. Therefore there were jarring opinions and feelings among those who were members of the church. Hence religion did not prosper. Notwithstanding the considerable revival enjoyed in the winter of 1816, when the same blessing was granted, and to a greater 11 82 HISTORY OF CORNWALL. extent, to North Cornwall, spirituality in religion was now much diminished in this church. The prospect was indeed gloomy. About that time, the pastor, with the concurrence of the church, instituted meetings to be held once in two weeks in different parts of the society, to consist of members of the church and of baptized children. The places of the meetings were so allotted as to accommodate in their rotation all the various church members and their famihes. One great object was to lead baptized children to consider their pecuhar relation to God to whom they had been dedicated, also to impress on beheving parents their solemn obhgations to train up their dedicated children in "the nurture and admonition of the Lord." This plan was prosecuted for a considerable time; and several of those meetings were deeply interesting. Such should have been the conduct of this church long before; and every pedo- Baptist church, to be consistent with their views of infant baptism, ought ever to regard their dedicated children in a very different manner from what any church has ever done. Let this subject be treated as God, and the conscience of a well-informed believer in Christ, and in infant baptism dictate, and infinite and most glorious consequences would unquestionably follow. God would then turn the hearts of parents to their children, and children to their parents, in a way that has never yet been seen. In the blessed and approaching period, when all shall know the Lord, something like such meetings will be regarded universally by all the churches of the Lord Jesus. Then the -baptism of infants will be viewed as something infinitely more important than a mere ceremony, and to give a name to a child, and which, according to the solemn working of almost all christian churches holding to infant baptism, very significantly is called cliristening. Such a term is very appropriate when baptism is regarded as the same as that regeneration which is requisite to reach heaven. In the autumn of 1816, an event interesting to the people and church of South Cornwall, excited their feehngs and greatly absorbed their attention. The foreign mission school was by the American Board of Foreign Missions located in Cornwall Valley. This place was chosen because of its retirement, the salubrity of air, and the moral character of the people, and especially of the youth; many of them, more than almost in any other society, were professors of rehgion. The youth of the society were then unusually sober and promising, and many of them were, more than in most other places, informed in books, and bad a respectECCLESIASTICAL HISTORY. 83 alile library of their own, most of wMch books were chosen by their pastor. Few of this village were at first pleased with the proposal of this establishment among them. The committee appointed by the American Board of Foreign Missions came to propose to the people this seminary when the minister was abroad, and they received very little encouragement from the inhabitants of the village. But on the return of the minister, and on his giving information of the design, and of its high importance, the people of the vicinity altered their opinion concerning it, and several were very liberal in their donations to it. Henry Obookiah, with Thomas Hoppoe, his coiintryman, who a few years before came from Hawaii, were instructed in New England, and were patronized by the ministers and religious people of Litchfield County, especially those of the north consociation of the congregational chu^rches. A few other Sandwich Islanders, with some other pagan youth, were collected at the school of James Morris, Esq., of Litchfield, South Farms, in 1816. But the decision of the American Board of Foreign Missions, from the report of their committee, at their meeting at Dr. Dwights', at New Haven, in October of that year, placed the institution at Cornwall Valley. Rev. Mr. Harvey, of Goshen, who was the most active in promoting this design, was appointed the principal of the school. But the great unwillingness of the people of Mr. Harvey to lose their pastor decided the consociation not to allow his dismission. The Rev. Herman Daggett, who then was engaged for a year as teacher of a respectable academy at New Canaan, in Conn., and had been both a pastor on Long Island, and a distinguished instructor of youth, was by Rev. Mr. Beecher, then at Litchfield, recommended and immediately appointed to take the charge of the infant institution of Cornwall Valley. But the instruction of it was committed to Rev. Edwin Dwiglit, who came with the foreign youth to this place from South Farms in May, 1817. The school flourished under his care. The death of Obookiah, in February 18, 1818, and the narrative of him, written by Mr. Dwight, excited very uncommon interest in the minds of all friends to the foreign missionary cause throughout our country. This school had a celebrity beyond all expectation. The vale of Cornwall became known in almost all the world by this singular, interesting, and highly prosperous seminary. 84 HISTORY OF CORNWALL. In May, 1818, Mr. Daggett came here, and with very uncommon prudence, piety, and wisdom from above, guided and instructed for six years between eighty and one hundred youth of various foreign and pagan nations. There were here more languages spoken than are specified in the account of the various tongues at the day of pentecost at Jerusalem, which we read in the 2d of Acts. The blessings of God's spirit were very unusually sent down once and again on this school. Many of Mr. Daggett's scholars were baptized and received in the church of South Cornwall. And most of these conducted consistently with their holy profession. It was regarded as an honor, and no small benefit to our church, that a man of Mr. Daggett's intelhgence, wisdom, and uncommon piety, was received as a member. His opinion and judgment were highly estimated, and indeed in one instance, in a case of very difficult and unhappy controversy and discipline, it was believed by the pastor, too much confidence was placed in that wise and goDd man's guidance, which led the church to an error of judgment. Still the example and advice of this good man was a great blessing, and had his practical illustration of vital piety been much more regarded and imitated, the ehurch of South Cornwall would have been immensely more benefited. This school was almost continually more or less visited by the divine Spirit,—at times it resembled a green oasis amidst a sandy desert.* In 1822 and until 1824-5, the Foreign Mission school in Cornwall Valley was highly prosperous, and was of great celebrity among all friends to the cause of protestant missions. In the winter of 1823-4 the marriage between John Ridge, a Cherokee youth, who had been a piipil of Mr. Daggett, and had gone home, and had now returned to Cornwall, and Sarah Northup, a daughter of Mr. John Northup, steward of the mission school, produced much agitation in South Cornwall; an agitation which * We omit an account occupying eight closely written pages, of a difficulty between two church members, names not given, in which one sued the other in the courts, resulting in the excommunication of one of them from the church. Fourteen meetings of the church and one council of ministers were held on the case. Mr. Stone closes his account of the affair thus : " But the church has never enjoyed as nmch internal peace, united with so much spiritual vigor since that period as before." ECCLESIASTICAL HISTORY. 85 would not have been, had all the people been more wise, and if both the friends of the connection and the opposers of it had possessed more discretion. Many things are lawful which are far from being expedient. Had such who wished this connection to take place, known more of human nature, and the prejudices of society in which they lived they would not have involved themselves and others in such evils as actually took place. This event greatly embarrassed the mission school, and led to great evil in the church and society. Especially, the repetition of a similar connection between Ellas Boudinot, a most promising and pious Cherokee youth who had been a pupil of Mr. Daggett, with Harriet "W". Gold, a young lady of no small excellence, and of one of the most respectable families in the county of Litchfield had a fatal influence in the community of South Cornwall. Enemies to the missionary cause, and who had ever disliked the Cornwall school, exulted in these things as they well presumed that they would exceedingly injure the school. The impartial and well-informed friends of this missionary institution, who were personally acquainted with the operations of these concerns, being eye-witnesses, were much grieved, and involved in great embarassments. The interests of the church in South Cornwall were hurt extremely, as unpleasant feehngs were cherished toward the respectable family connected with this last Indian marriage, it being believed that there was not that sincerity maintained, which ought to have been, in so long concealing from public view the intended design. A large proportion of the young females of the vicinity of the F. M. School, were worthy members of the church, and most favorably disposed to the missionary institution. Their fair characters were grossly calumniated by enemies to the seminary. All our youth were excited to a spirit of indignation and tempted to some acts of impropriety. But none suffered so much as the pastor of the church. He loved the mission school ai^dently, and saw the prospect of its dissolution. He loved Boudinot and had been much loved by him ; the young lady was a most sincere friend of her pastor. Had he been in the Cherokee nation as a missionary, he would most cor dially have married these young christian friends, whom he loved as his spiritual children. But for him to have married, in Cornwall, Boudinot to Harriet, would no doubt have exposed him to immediate personal insult and abuse, and his dismission would 86 HISTOEY OF CORNWALL. have been the direct consequence. He endeavored to harmonize and conciliate the feelings of the contending parties so far as possible —^but to do it was impossible. He, like many others, who have striven to reconcile combatants, received the blows of both, and his dismission, a few years after, was in no small degree the effect of this Indian marriage connection. Ill health, which he had experienced for four years and a half, from November, 1822, and from which he had been gradiially recovering, was the professed reason why about one-half of the society requested his dismission, which took place May 1, 1827. Other motives beside these ostensible reasons, operated on theminds of the younger class. A more popular preacher and one of more eloquence was desired. He would not contend with the flock with whom he had been connected for toward a quarter of a century, as pastor. It was a peaceful separation, although to him it was extremely painful. After the severity of his feelings subsided, he ever rejoiced that he conducted as he did. Nothing tends more to injure the cause of religion than for a pastor to quarrel with his flock. The thought of a quarrel of this sort was more painful than a dismission. The sickness referred to, was a severe fever, continuing many weeks; life was almost extinct, and death thought most probably to be the result. For seventy days strength was too much prostrated to allow walking. He had two watchers every night for nearly three months ; during which period the kindness of his people was exceedingly great ; especially the foreign youth of the mission school manifested the most peculiar affection to the sick minister and to his family. On his recovering in the spring of 1823, the Rev. Mr. Strong, who had been pastor of North Woodbury, was hired by the society for four weeks. Afterward the pastor, being still an invalid, hired preaching at his own expense to the amount of between thirty and forty dollars. In the winter of 1827-8, the dismissed minister was so well as to go to East Hampton, the east parish of Chatham, on Connecticut river, where he was, on the first of May, 1828, installed pastor. There he continued three years and eight months. His family could not leave Cornwall, chiefly on account of the ill health of his wife. During his ministry at East Hampton, there was, in the winter of 1828-9, a very uncommon religious excitement among his people, and no doubt many were truly converted. The Methodists took an active part in this revival, with ECCLESIASTICAL HISTOKY. 87 whom the East Hampton pastor had, for the most part, a friendly correspondence, often meeting together. It is important to refer back to the summer of 1826. At that time there were many indications of a religious revival in South Cornwall. There were a few hopeful conversions; but the influential members of the church did not (a very few exceptions only) take any interest in the prospect of a rQvival. At that time the dismission of the pastor was no doubt secretly intended, and when he knew nothing of it ! I ! I On July 25, 1827, the Rev. William Andrews, who had been the pastor of Danbury, and previously of Windham, was installed pastor of South Cornwall. After the dismission of Mr. Smith in 1838, the north church and society were destitute of a pastor until January, 1841. In the summer of 1838, and in the succeeding autumn and winter, the Rev. Mr. Tracy preached to them, and his ministerial labors were accompanied with happy success. He was unusually plain and pungent both in public and private in urging sinners to repentance; and so much so, as to give oifence to many. Whether he was in all cases entirely wise and prudent is doubtful ; still his endeavors to excite and promote a religious revival were not in vain. Many were the subjects of hopeful conversion, and many of them were young heads of families, and of respectable, influential characters. In the spring of 1839, fifty were united with the church, most of that number at one time. This church and society were now rising fast in respectability and in the order and peace of the gospel, manifesting most evidently that the union of the two congregational churches of Cornwall was not a desirable event. After Mr. Tracy had left them, who had no intention of being settled as the pastor of this people, no candidate was employed with view of his settlement, until the summer of 1840, when the Rev. Mr. Joshua L. Maynard, a native of New London county, who was educated at New York City, and studied theology there, preached as a candidate. With great unanimity he was settled as their pastor. His ordination was January, 1841. Rev. Mr. Andrews of Kent preached on the occasion. Mr. Maynard's ministry was blessed uncommonly; and in the winter of 1846 and 1847 a great religious excitement was, for several months, witnessed among the people of his charge. The scene was deeply solemn; no irregularities or any indications of enthusiastic feelings were displayed, as had been so unhappily manifested 88 HISTORY OF CORNWALL. in the course of the twenty years past, in many parts of our country, where new measures and artificial management had produced among thousands a prejudice against genuine revivals of religion. At North Cornwall all was still and impressive; and, what was yet more extraordinary, there was no similar revivals in any adjacent society. In the society of South Cornwall repeated weekly meetings of the church were held with the pastor, Eev. Mr. Day; and a small degree of interest was felt in regard to the spiritual condition of the people; and a few were the hopeful subjects of religion. But nothing more appeared to be the result of the prayer meetings. A more solemn and impressive scene of a religious revival was never witnessed by the writer of this narrative, during his observations of fifty years; nor, indeed, did he ever hear of a revival much more interesting or more happy in its results. At the communion of North Cornwall, on the first Sabbath of May, about 100 were received into the church. Several of them were respectable and influential heads of families. This society is not large, and therefore, according to the population, not any ecclesiastical society of Congregationalists in any place have enjoyed a religious revival greater than North Cornwall. Tlius the historical sketch of that church and society is brought to a close. North Cornwall's Congregational church is now in a very prosperous condition, as much so as any in our own country, excepting that, as in most of her sister churches, zeal and love are now apparently declining. The installation of Rev. Mr. Andrews, the immediate successor of the writer, was July 25, 1827. Rev. Mr. Punderson, of Huntington, a special friend of Mr. Andrews, preached on the occasion. There was but a small congregation assembled. In the call of Mr. Andrews by the church and society there was unanimity The dismissed minister exerted his influence for Mr. Andrews' settlement. Rev. William Andrews was born at Ellington, in this State, and graduated at Middlebury, Vermont. Having studied theology with Dr. Burton, of Tlietford, Vt., he was settled as pastor of the Congregational Church of Windham, of this State. Having been dismissed at his own request, he was installed pastor of the First Church of Danbury. He continued there, until a very unhappy controversy took place, occasioned by a very perplexing case of church discipline (when the majority of the church sustained Mr. Andrews in his proceedings, while a majority of the society was adverse to him), he was then dismissed. ECCLESIASTICAL HISTORY. 89 Mr. Andrews was a sound divine, an uncommonly good sermonizer, possessing a good logical mind, and was a superior scholar. His ministry at Danbury was, until a controversy commenced, more than usually happy and successful. He continued here in his ministry for ten years and nearly six months, till, on the first day of January, 1838, he died peacefully, relying on Christ; having been for considerable time very infirm, and for several weeks incapable of performing any ministerial services. Previous to the dismission of his predecessor the society was, in consequence of the confusion of the Indian marriages, and the infirm health of the pastor, although he was gradually recovering it, sinking down into a declension. On the settlement of Mr. Andrews, efforts were made to build up society secularly, and to maintain respectability as a parish, manifestly appeared to have been no small object in their efforts. When vital piety is the chief object of a church, and genuine revivals are enjoyed, temporal prosperity is the invariable result. Considerable pains were taken to advance the interests of the Sabbath-schools. Mr. Andrews was a sermonizer of superior order. His style was exceedingly neat and perspicuous, and the truths of divine revelation and sound Calvinistic doctrines were plainly and faithfully exhibited. His speaking was good, without any oratorical display. It was evident that his manner was regarded not a little. His ministry was accompanied with success. A special revival was enjoyed in the winter of 1829 and 1830, and during his ten years' ministry sixty-three, by profession, were received into the church. His health was, during the latter half of his ministerial labors, quite infirm. The society, as such, was becoming weaker, and the old house of public worship was less frequented, while the youth in the gallery were light and irregular in their deportment. Religion sensibly decayed. At the decease of Mr. Andrews the prospect was dark. His funeral was very respectfully attended by several ministers and by a full congregation. The Rev. Grant Powers, of Goshen, preached on the occasion a sermon that was soon issued from the press. The Rev. Wm. W. Andrews, who was ordained pastor of Kent, May, 1834, the oldest son of Mr. Andrews, was exceedingly popular as a preacher, and of a most amiable character. He was a superior scholar, and was highly esteemed by all the people of South Cornwall, being everywhere popular. It had been reported 12 90 HISTORY OP CORNWALL. that his father gave as his dying request that this son might be his successor at South Cornwall. The influential members of both church and society deemed it highly important for the building up of the society that this young minister should be removed from Kent to this place. Nothing could have been more pleasant to the family of that lovely and most intelligent young man, especially to his widowed mother, than for him to come and take the place of his father. But Kent regarded itself no way inferior in respectability to South Cornwall. That people were strongly attached to their minister, and therefore were highly indignant at our people in calling away their pastor by an offer of an increase of one hundred dollars to his salary. This was disingenuous conduct. But great allowance should be made for the friends of Mr. Andrews and his family in their peculiar circumstances of temptation. The writer was an ardent friend of this young minister, and had he not been settled a pastor, Mr. Andrews would have been chosen to be the pastor here in preference to another candidate, excepting that Mr. Andrews was much attached to the singular views of the celebrated Irving of Holland, who maintained the doctrine of the near approach of Christ's second advent, in opposition to the spiritual millennium which is so clearly foretold in the prophetical writings. These views of Mr. Andrews were regarded by the writer of this statement as quite injurious to those efforts which the church is under obligations to make to evangelize the world. Hence, with all the partiality of friendship, and a high esteem for Mr. Andrews, as a man of uncommon amiability, and of excellent mental endowments and acquisitions he could not desire him to be pastor of this church. At a meeting of the church he remonstrated against an invitation of Mr. Andrews—and was thereby an object of no small reproach for a season. Mr. Andi-ews did not accept the call. His conduct was altogether honorable, as he did not encourage his friends here that he would accept such an invitation. The Rev. Nathaniel M. Urmston, a native of Chillicothe, Ohio, who had studied theology at Princeton, N. J., and had been pastor for two or three years at Newtown, Conn., was installed here June 28, 1838. He continued in his office only twenty-two months. There was opposition to his settlement at first; it was not large in number, but the character of the opposers was respectable. These persons had been the most ardent advocates for inviting Mr. AnECCLESIASTICAL HISTORY. 91 drews, of Kent. This opposition did not decrease. Mr, Urmston was truly a worthy man, of good mind, sound and thorough in his views of divine truth, had good health, was able to perform all the laborious services of a pastor with ease, and possessed a strong voice and was easily heard by such as were afflicted with deafness. His voice, however, was not pleasant, but rather displeasing to such as were fastidious as to what they heard. Mr. Urmston was quite independent in his judgment and opinions; and did not possess that ease and familiarity in his conversation that distinguished his predecessor, Mr. Andrews. Also he took a deep interest in the district schools, of which he was chosen the first school visitor. He, in his determination of maintaining strict order in the conduct of the school boys, was in a measure imprudent, by which he lost some influence. His wife was an infirm person, and therefore he did not visit his people so much as he otherwise probably would have done. No prospect appeared that his influence would be increased for doing good; and as the opposition to him was evidently increased his best friends intimated to him the propriety of calling a consociation to decide whether a dismission was not advisable. Mr. Urmston, being a man of good sense, took no umbrage at the suggestion, as he knew his friends were sincere in their friendship, and therefore the majority of his church at his request called the consociation which met the first of April, 1840. That body did not advise his dismission. But the first of May, at the installation of Kev. Mr. Brownell at Sharon, Mr. Urmston having obtained the consent of the church urged and obtained a regular dismission ; and a very good recommendation was given him by the consociation. In the course of the winter of 1838 and 1839 there was a manifest revival of religion in the society, at the time when Eev. Mr. Tracy was laboring successfully in North Cornwall. Several were anxious for their salvation, and a few were hopefully converted. About sixteen were received into the church during his ministry of twenty-two months. He was active in his ministerial duty, not only on the Sabbath but in attending religious meetings in the week. His bodily health was firm, and he had no occasion to call in the aid of his ministerial brethren. There was indeed a very favorable prospect of an extensive revival in South Cornwall. But Mr. Urmston soon felt discouragements on account of the apparent indifference of influential members of the church. And certainly he had some ground for such an apprehension. 92 HISTORY OF CORNWALL. It is truly melancholy to witness the private and partial feelings of Christ's disciples operating against His cause. Had there not been opposition to Mr. Urmston's settlement, there is just reason to believe that he would have had more effectual aid from his church. Mr. Urmston was afterward installed pastor of a Presbyterian Church. In the summer of 1840 the Rev. John Williams Salter, a native of Mansfield, in this State, who had been a pastor at Kingston, Mass., near old Plymouth, was employed as a preacher and candidate for settlement, and continued here until April, 1841. His preaching was acceptable, and his manners and disposition were, though somewhat eccentric, very agreeable. Had he been disposed to have continued still longer, and until the new church (which he was influential in building) had been erected, most probably he would have been chosen pastor by a large proportion of the society. Energetic efforts were made, especially by the inhabitants of Cornwall Valley, to build this church edifice. The southern sections of the society, beyond Colt's-foot mountain and on the Housatonic river, were at first quite favorable, or at least apparently, to this design. When the people of the vicinity of the meeting-house were found quite active and liberal in their intentions of building, the people of the northern sections appeared to draw back, pleading that they intended to build a house for worship to their accommodation in their vicinity. This excited a set of very unpleasant feelings which are not yet forgotten—especially as they have not to the present day done anything to erect such a building. It should be not forgotten, that after the dismission of Rev. Mr. Urmston all previous unpleasant feelings among the people during Mr. Salter's preaching were apparently gone. His influence was unusually happy in promoting harmony. The temper of the friends of Mr. Urmston in their concessions to his dismission tended not a little to this peace. The situation of the people of the southern section of the society, being quite remote from Cornwall Valley, which is situated on the northern border of the parish, naturally produced among those who were thus separated by Colt's-foot mountain from the village of the church edifice, unpleasant feelings. This sectional party spirit was promoted at the erection of the new house of worship. This new building, begun in the summer of 1841, was finished in the winter of 1842, and in February was dedicated, a ECCLESIASTICAL HISTORY. 93 very large assembly being convened, an excellent sermon was preached by the Kev. Adam Reid, of Salisbury. Various candidates were called to preach after Mr. Salter, without suflBcient union to obtain a pastor until February 28, 1844, when the Rev. Hiram Day was ordained. It is doubted whether, within half a century, there has been in our churches an instance of a pastor being installed against so great an opposition as in the case of Mr. Day. About one-third of the legal voters of the society and nearly one-fourth of the church appeared in their formal protest before the consociation against his ordination. All but two or three of the ministers in this council, voted at first that although they approved of the character and qualifications of the candidate, still they ought not to disregard so large an opposition* A majority of the delegates of the churches voted to ordain him ; and at length a majority of the presbyters concurred. Previous to this, an unhappy party spirit existed. The Rev. Mr. Blodgett (afterward the pastor of Greenwich, in Mass.) was the object of the choice of almost all, but there was some opposition; and as he had declared that he should not receive any call that was not unanimous, no formal invitation was extended to him. He was an excellent man, a fine classical scholar, a distinguished Hebrewist, and a sound and well-read divine. Many were very urgent to settle him as their pastor. In the winter and spring of 1843, the Rev. John Sessions, who had been Presbyterian pastor of a church in the town of Norwich, Chenango County, N. Y., was invited to settle. He was a very superior man in intellect, and a thorough theologian. He was a student at the theological seminary of Princeton, and an excellent sermonizer. All the church, except the youngest deacon, were, at the first vote, united in calling him, and the society was nearly as much desirous to settle him. But through the opposition of one of the officers of the church, and hesitancy as to the support offered, he gave a negative answer, to the great regret and (it is believed by the writer) to the very great injury of the society. After this, he offered to come back, but a large minority opposed him. This produced a most unhappy schism, and renewed the sad sectional divisions already referred to. This undoubtedly had influence in dividing the society, about onethird being against and two-thirds for the settlement of Mr. Day. This opposition did not decrease. At the annual meeting of con^ 94 HISTOKY OF CORNWALL. sociation, in September, 1848, Mr. Day was dismissed; when it is evident that he determined, if possible, to retain his ground, in spite of so large an opposition. Let a minister be possessed of all ministerial qualifications, he is not an object of the choice of the writer, who is willing to continue in his ministry against such opposition, excepting where he is opposed on account of his holding to essential truths of the Gospel. In such case, it may be proper for such a pastor to stand firm against heresy. But this was not the situation of Mr. Day. Never has the writer, who has been toward half a century a minister of the Gospel, seen so much evil in any ecclesiastical society, by party spirit, as was promoted by the determined purpose of Mr. Day to stand his ground. Still, Mr. Day was a man of piety. He was supported by the party spirit of his advocates. Rev. Warren Andrews, the principal of Alger Institute, supplied the pulpit till the spring of 1849, when his younger brother, Rev. Ebenezer Andrews, was engaged to preach for a year. .Extract from the Centennial Sermon o/ Rev. Samuel J. White, D.D., taking up the history of the First Congregational Church as left by Mr. Stone: Two years after the dismission of Rev. Mr. Day, the Rev. Ralph Smith was installed pastor, September, 1851. He is regarded by the people of his charge as a refined and cultivated scholar and able preacher. The church records contain no account of his labors. He was dismissed May 3, 1855. As near as I can learn, thirty-three united with the church during his pastorate. What proportion by profession of faith, I cannot learn. From September, 1855, to September, 1857, Rev. Ira Pettibone was " acting pastor " of the church. The church records are silent in respect to his labors. I learn, from the hst of members, that twelve united with the church during his ministry; how many by letter, and how many by profession of faith, I cannot learn. Rev. Stephen Fenn was installed pastor May, 1859, and dismissed December, 1867. During his pastorate of eight years and six months, fifty-eight united with the church. The church records do not contain much in respect to his ministry. I have ah-eady stated the substance of all that I can gather. His labors were very acceptable to the people, and were very much blessed. He loved his people ardently, and was tenderly loved by them. Rev. Elias B. Sanford was ordained and installed pastor of this ECCLESIASTICAL HISTOEY. 95 church July 7, 1869. The installation sermon was preached by- Rev. Mr. Backus, of Thomaston. There is a copy of Mr. Sanford's letter of acceptance on the church book, and the action of the church preparatory to his installation. At a meeting of the church, September 7, 1871, they voted to unite with Mr. Sanford in dissolving the pastoral relation. During his pastorate of two years and three months, ten were added to the church. Rev. N. A. Prince was installed pastor of this church, June 28, 1872. There is no record in the church book of any action of the church in respect to the dismission of Mr. Prince. I learn from the society book that he was dismissed May 12, 1874. Six united with the church during his pastorate. He was regarded by his people as a preacher of much ability. He labored under peculiar embarrassments and discouragements, which those who know the facts can appreciate. This brings us down to June 1, 1875, at which time the writer, Rev. Samuel J. White, became "Acting Pastor." At this writing, July 3, 1877, he has been connected with this people two years and one month. So far as he knows, there is great harmony in him among his people. He has received many tokens of their good will and affection, and they are assured of his pastoral love and care. Last winter, the Second church, with their pastor, Rev. C. N. Fitch, united with us in observing the week of prayer. As a fruit of our quickened and improved spiritual state, twenty-one have already united, by profession of faith, with the church, and more are expected to unite in due time. During the writer's ministry with the church, twenty-three have united by profession, and two by letter. This church has had ten settled pastors, whose united pastorates cover one hundred and thirty-six years; and allowing twelve years for intervals between the pastorates, the length of each is about twelve years and six months. Since the formation of the church nineteen deacons have been ordained, viz. : Deacons of First Congregational Church since its Formation. John Harris, - - - Date of appointment unknown. Phiuehas Waller, . - - " " " Benjamin Sedgwick, - - - " " " Samuel Abbott, . - - " " Tliomas Porter, - - - Chosen Oct. 8th, 17G5. Elijah Steel, - - - » June 34th, 1773. 96 HISTORY OF CORNWALL, Judah Kellogg, - - - Chosen June 20th, 1776. Josiah Hopkins, Benjamin Gold, Abel C. Carter, Jedidiah Calhoun, Victorianus Clark, Henry Swift, Silas P. Judson, Marcus D. F. Smith, - Robert T. Miner, George H. Swift, Silas C. Beers, Harlan Ives. July 9th, 1813. u u u Dec. —, 1819. March 4th, 1831. July 21st, 1839. u (( u Jan. 5th, 1855. Jan. 6th, 1867. U U (( Dec. 13th, 1868. Of these deacons, Phinelias Waller and Elijah Steel, at the time of division, went with the Second Church. It is said that Deacon Steel became a Quaker in sentiment, and his successor was chosen four years before the division, and that Deacon Waller was not acting. So far as I have been able to learn, these nineteen deacons were all true men. They may sometimes have erred in judgment, but by divine grace they honored their profession and office. Of course some of them were more marked in their intellectual strength, moral power, and Christian activity, than others. Among the first elected was Benjamin Sedgwick, patriarch of a large and distinguished family, some of which have ranked high in civil and military life. If time would permit, we might speak of Deacon Judah Kellogg, a gentleman of liberal education—a graduate of Yale College— a man whose counsel was sought when questions of civil law were involved; of Thomas Porter, Josiah Hopkins, Benjamin Gold, Victorianus Clark, Henry Swift, Silas P. Judson (for many years clerk of the church), Jedidiah Calhoun, always prompt and liberal, and kept "loose ends " well tied up. These having witnessed a good profession, died in faith and hope. In passing, we would not fail to pay our tribute of respect to the late John C. Calhoun, the warm friend and benefactor of this town and church. He was the founder of the Cornwall Library, and bequeathed to it $2,000, the interest of which is to be annually expended in the purchase of books. He also bequeathed $2,000 to our cemetery, the interest to be annually expended in improving and ornamenting the grounds. These noble bequests can but perpetuate his influence and embalm his memory in the affections of the citizens of this town. I have been giving a short history of the Spiritual temple of God ; I will now briefly speak of the house or houses made by hands. ECCLESIASTICAL HISTORY. 97 The first resolution passed by the people of Cornwall—in town meeting assembled A. D. 1740—was to get a minister; and the second was like unto it, viz., to build a "Meetinghouse." In due time the minister was obtained, and the house was commenced— I will not say built—I think it never was built. In 1745 the town passed a resolution accepting the house of the builders, so far as the work had progressed, and ordered that it be set apart to God for purposes of worship. The house was only covered with shingles and clapboards, and in it the people worshiped, summer and winter, without fire, except what burned upon God's altar. The church was located in Cornwall Center, a mile distant from this village. In 1790 this church was taken down, enlarged, and put up again in this village, near where the liberty-pole now stands. In 1840 or 1841, the " old house " was torn down, and the present one built. While upon this subject I would call your attention to this pulpit, from which I am now addressing you. A few days since Esquire Kellogg said to me that he had in his garret a relic which might be of some interest on this Centennial year. He brought it out from its hiding place, brushed the cobwebs and dust from it, and it proved to be the veritable primitive pulpit of the town of Cornwall. When the old church was being torn down. Esquire Kellogg requested that he might have the pulpit as his share of the spoils. We owe him a vote of thanks for his thoughtful care of what is primitive. The Pope places his rehcs on exhibition, why not we ours ? This pulpit has not a seam or joint in it. It is carved solid from a primitive pine tree that grew upon these primitive hills. Rev. Solomon Palmer was the first to read the word of God and preach the gospel of Christ from this pulpit ; and after the lapse of one hundred and thirty-one years, I have the honor to be the last who has read this same word of God and preached the same gospel from this pulpit. And what a history that of which this relic is witness, lying between the dates 1745 and 1876 ! In 1874 our beautiful chapel was built upon the grounds upon which the old mission house of the American Board once stood. One century ago we became a free and independent nation. It is wonderful to contemplate the progress made during this time. In what is useful and facilitates the labor of man, there has been 13 98 HISTORY OF CORNWALL. more progress than in many centuries before. Light is shining brightly in some places, and beginning to dawn in others; and progress, slow and sure, is a clear omen that in the end the whole earth shall be radiant with the light of science, art, literature, free institutions, and the knowledge of God. We joke about seeing the next Centennial. It is no joke. It is no joke that none of us will be present when the next Centennial Sermon is preached from this desk; that we shall all be on that shore of life where years and centuries are like the seconds and minutes on our clock-dials; where " a thousand years is as one day." Time ! thy greatest measurements are but the tickings of eternity's watch. On Sunday, July 15, 1866, when there was no one to supply the pulpit. Deacon E. R. Pratt read to the congregation the substance of the following discourse on the history of the Second Ecclesiastical Church and Society in Cornwall. He subsequently extended it to a later date, and furnished it for publication in this work: History of North Cornwall Church and Society. 1 think I may safely infer that there are none present here to-day who have arrived at mature years, who do not often find themselves communing with the past and hstening to the voices that come out of it. The hours thus employed may be sad or joyous, but whatever their character, if they are properly viewed and improved they will be a source from which we may get strength and power for present work and duty, and our pathway in the future may thereby be made more distinct, bright, and hopeful, for " There is a history in all men's lives, Picturing the nature of the times gone by. The which—observed—a man may prophesy, With a nearer aim, the chance or form of things That are yet to be." From the standpoint which we occupy to-day I will speak to you of the past history of our church and society. My words may be dull, and my thoughts feeble, but as I have examined the subject, 1 have felt that it was full of eloquence. There are memories, and associations, and events Knked with it, that, if properly presented, would be inspiration to our hearts. It is about one hundred and fifty years since the rays of civilizaECCLESIASTICAL HISTORY. 99 tion first dawned over these hills, and began to lighten up these valleys. At first this new order of things unfolded itself but slowly, but gradually the better days were ushered in. In 1731 the Governor and Company of the Colony of Connecticut, in council assembled at Hartford, ordered that the western county lands lying on the east side of the Housatonic River be laid out into townships. In that survey the boundaries of Cornwall were established. The town is said to be five miles and seventy-two rods wide on the south end, four and one-half miles wide on the north end, nine miles in length, and to contain 23,654 acres of land. Tradition says that when this original survey was nearly completed the surveyor came to the top of the hill a short distance north of where the residence of Hon. T. S. Gold now stands. As he stood looking at what presented itself from that point, he said, "This is the cream of the town;" and from that day that part of the town has borne the name of " Cream Hill." The town was divided into fifty-three rights, one of which was to be given to the first orthodox gospel minister that should be settled in the town; one was to be for the use of the ministry; and one for the benefit of schools. The fifty remaining rights were sold at auction at the court-house in Fairfield on the first Tuesday in February, 1738, at 1 o'clock p. m. They were not to be sold for less than fifty pounds for each right. Each purchaser was obligated to build, or have built, upon the land he might purchase, within three years, a house not less than eighteen feet square, with not less than seven-foot posts, and to fence in not less than six acres of the same. A failure on these points forfeited his title to the property. The sale was made, and averaged £110 for each right, which was at the rate of 821 cents an acre. In 1740 there was quite a settlement in the town, and in May of that year a town organization was formed, and measures adopted to settle a minister and build a meeting-house. The first minister was Rev. Solomon Palmer, who was ordained and settled in August, 1741. He lived at what is now known as the Oliver Burnham place. He continued here until March, 1754, when from the pulpit, on the Sabbath, he announced himself an Episcopalian in sentiment, and asked for a dismission, which was granted. The next pastor was Rev. Hezekiah Gold. He came from Stratford, was educated at Yale College, and 100 HISTORY OF CORNWALL. settled here in 1756. He lived at the place now owned and occupied by Benjamin P. Johnson. At his installation Dr. David Bellamy of Bethlehem preached the sermon from Jeremiah iii, 15. Rev. John Graham of Southbury gave the charge to the pastor, and Rev. Daniel Brinsmade of Washington, the right-hand of fellowship. He appears to have been a man of good abiHty and an acceptable preacher, and to have exerted quite an influence in the town, not only in its religious but also in its civil affairs. He once or twice represented the town in the General Assembly of the State. He continued to preach until about 1786, when he retired from active ministerial labor, and died here in 1790, at fifty-nine years of age. He had five sons, all of whom became prominent and influential men. Two of them only remained in this town, one, Hezekiah, settled on Cream Hill, the other, Benjamin, in South Cornwall, and we are aU witnesses of, and can testify to, the good his descendants have done and are doing in this town. During the first forty years of our town history, there was but one church and society in the town of the Congregational order. Their meeting-house stood very near the present residence of Jas. D. Ford. To that point, from all parts of the town, for about forty years, the tribes went up to worship God. But it was not thus to continue. Then, as now, there were "many men of many minds." Saybrook platforms, church covenants. Congregational theories and customs, ecclesiastical connections, and divers other matters, were exciting topics of discussion. Discussion led to action; action brought forth a division; and in 1780 the Second Ecclesiastical church and society of Cornwall came into being. Soon after the separation the First Society moved their meetinghouse to near where it now stands. This society hired the Rev. John Cornwafl, not to supply their pulpit, for they hadn't any, but to officiate as their pastor and teacher in things pertaining to the kingdom of heaven. They had no stated place of worship, and the meetings were held around at the houses of the members, being more often than elsewhere at the house of Mr. Cornwall, which was where Mr. Carrington Todd now resides. Mr. Cornwall came from Branford, in this State, as did quite a number of the early settlers of this town. He was a poor boy, and ECCLESIASTICAL HISTORY. 101 was bred to the trade of a shoemaker. In his family Bible there was this record in his handwriting: "Lived without God in the world until twenty years old." This would indicate that his conversion occurred at this date. After Mr. Cornwall became a Christian he seems to have been possessed with the feeling of the great apostle when he exclaimed, " Wo is me if I preach not the gospel" He was a young man of much native ability, and he apj)lied himself as diligently as his circumstances and means would permit to a preparation for the gospel ministry. While engaged in his daily labors as a shoemaker he would have his book lying open before him, and thus his studies and his work went on together, and by a diligent use of his time he acquired means for, and obtained his education. In due time he was licensed to preach, and this church, in the early morning of its existence, while recognizing Christ as the Great Shepherd, chose Mr. Cornwall as the under shepherd of the flock. It is reported of him that he was an earnest preacher, a warm-hearted Christian, a good man. In 1787, five years after its organization, the society having obtained the needful authority from the General Assembly, made arrangements for, and proceeded to build a meeting-house. It stood where the school-house near Mr. John R. Harrison's now stands, and there, for many years, our fathers gathered to worship the Most High God. It was for a number of years but little more than the shell of a building, with some kind of a rough floor, and rough, uncomfortable seats. There was no lath or plaster, and it was often the case that while the worship was going on below the birds held high carnival and built their nests among the rafters overhead. The only railing aroimd the gallery was some strips of timber standing upright, nailed on to the front, across the tops of which were nailed strips of boards. On one occasion, while the services were going on, a boy by the name of Job Simmons leaned his head down against this railing and soon feel asleep. When he had got fairly under way in a good sound nap, his head slipped from its support and pitching forward, he landed on the floor below. It was not as fatal as in the case of the young man who fell out of the window on one occasion when Paul was preaching. Job soon gathered himself up, order was restored, and the services went on as usual. Mr. Cornwall remained here until about 1792, when he removed to and was settled as pastor over a church in Stamford, New York, where he remained until his death, which occurred in 1812. Noah 102 HISTORY OF CORNWALL. Eogers the 4th married a daughter of his, and thus hi^ (Mr. Cornwall's) blood runs in the veins of quite a number who are living in this society. In those early days ecclesiastical matters were managed to a large extent by the town when in town meeting assembled. Thus in one instance we find the town voting, that we will unite to call and settle a serious, pious, godly, orthodox, and learned minister in the town, according to the rules of the gospel. In another instance they voted a tax of four pence on the pound upon all polls and ratable estate of the inhabitants of the town of Cornwall, to be collected forthwith, to be paid to Rev. Hezekiah Gold, Rev. John Cornwall, and to the missionary of the Church of England who hath preached to the inhabitants of this town the past year who are professors of the Church of England, and each individual person in the town may pay his proportionate part of said tax to the minister whose worship he attends—he or she giving the collector directions to which minister or candidate who officiates in the town, his or her proportion of said tax shall be paid. Noah Rogers 3d, was collector at this time. About the year 1795 the Rev. Israel Holley was employed by the society, and he preached here for five or six years. He was an old man of nearly seventy years when he came here. Whence he came or whither he went I don't know. That he was a priest of the Most High God we have good reason to believe, for under his ministry occurred, so far as is now known, the first one in that series of revivals with which this church has been so signally favored. The questions here naturally arise. Who were the colaborers with Mr. Holley in that revival ? Who were the men and who the women that in those early days held up the pastor's hands while the work of the Lord went on ? Who luere they who offered the effectual, fervent prayer that called down the blessing ? Who were they that thus helped to lay the foundations of this church, sure and steadfast, on the unfailing promises of a covenant-keeping God ? There are no original records that give their names that can now be found. Our church manual gives the names of eleven males and two females who were members of the church at the time of its organization in 1780. They were James Douglass, who lived on Cream Hill, Phineas "Waller and wife, who lived where Judson Adams now lives or near there, Noah Bull, Andrew Young, David and Hezekiah Clark, of Clark Hill, Elijah Steele, Beriah Hotchkin and wife, who resided where Mr. Jacob Scovill now ECCLESIASTICAL HISTORY. 103 lives, Noali Rogers the 3d, Ethan Allen, and Jesse Hyatt, who lived in the house next south of that of Noah Rogers. In 1784 five more were added to the church, viz., Mrs. Silas Dibble, Mrs. James Travis, Mrs. Samuel Scovill, Mrs. Uriel Lee, Joseph Wadsworth, and Mrs. Henry Fillmore, who was grandmother of ex-President Millard Fillmore. In 1789 and 1790 there were further additions of Mrs. Asa Emmons, Joseph Hotchkiss and wife, Mrs. Silas Clark, Mrs. Solomon Emmons, and Abigail Rogers (afterwards Mrs. Asahel Bradley of Stockbridge, Mass.). Thirty names, fourteen males and sixteen females, thus appear as having been members of the church from its organization in 1780 up to the time of the first general revival in 1795. If there were any others, we know of no source from which their names can now be recovered. The "LamFs Book of Life " will alone reveal them. How many of the thirty whose names we have, were left to help on that work of ninety-five we do not know, as removals and deaths had considerably lessened their number. But this much is evident, there were enough, so that meeting in the name of Christ, they could claim and secure the fulfillment of Christ's most precious jjromises. Those few disciples, whether more or less, were surely with one accord in one place, and that the place of prayer. They felt the need of a divine blessing—for that they prayed—and it came. Sinners were converted, additions were made to the church, and among the number then brought into this fold of Christ were Nathan Hart, James Wadsworth, Ichabod Howe, Thomas Hyatt, Thaddeus Cole, and others. Men who, clothing themselves in the armor of God, fought valiantly the good fight of faith, and on many a well-contested field, with the Great Adversary, were enabled, by the grace of God assisting them, to bear the banners of this church on to victory. Of all the number who composed the church at the beginning of this century none remain; all have passed the dark river, and, as we trust, they to-day worship in a "building of God, a house not made with hands, eternal in the heavens." Rev. Mr. Holley remained here until about the year 1801. About twenty persons united with the church during his ministry. The deacons of the church from 1780—when it was organized—to 1800, were Beriah Hotchkin and Phineas Waller. Mr. Hotchkin lived near where Mr. Jacob Scovill now resides. He was a man of much intellectual abihty. About the year 1798 he removed to 104 HISTORY OF CORNWALL. Black River country, and was afterwards licensed to preach. He had a son who was also in the ministry. Mr. Waller filled the office of deacon with credit to himself and to the edification of the church. He also removed into the western country about the year 1800. From the time Mr. Holley left in 1801 until 1805, we do not know who supplied the pulpit. We expect the people then, as now, were somewhat afflicted with deacons' meetings. Hezekiah Clark and Jesse Hyatt were deacons at this time, having been chosen in 1800. Mr. Clark was quite gifted in ideas which he was able to communicate intelligently to others. Mx-. Hyatt was a strong, substantial man, upon whom the church could lean with trust and confidence. In addition to the deacons, Eliakim Mallory and Noah Rogers the 3d were relied upon to a considerable extent to sustain the meetings, although there were some of the younger members who were getting on the harness and aided in rehgious work and labor to some extent. In 1805 the church and society called the Rev. Josiah Hawes, of Warren, Conn., who was then a young man, to be their pastor. He accepted the invita, tion, and was installed March 14, 1805, on a salary of three hundred dollars. Rev. Mr. Starr of Warren preached the ordination sermon ; Rev. Mr. Cornwall gave the charge to the pastor-elect, and Rev. Timothy Stone of the First Society gave the right-hand of fellowship. Mr. Hawes occupied a house now owned by Theodore Ives, which stands a few rods north of the Burnham house. The first written records of our church history that now exist commence immediately after Mr. Hawes came here. We conclude he stirred the people up to good works in that line, for just then we find, that by a vote of the church, a committee was appointed, consisting of Noah Rogers, Sr., Nathan Hart, David Clark, and Eliakim Mallory, who, in connection with the pastor, were to examine the church records and select such as they thought proper, and have them recorded in a book to be kept for that purpose. (The records up to this time seem to have been written on loose papers and kept in a file.) And what was the result of this examination ? Simply this : the committee reported that " they had attended to the duties of their appointment, and that thoy did not deem it expedient to introduce into the book any transactions of a date previous to the settlement of Mr. Hawes." They had the records on file, a few hours' writing would have put every important transaction that had occurred in the history ECCLESIASTICAL HISTOBY. 105 of the cliurch up to that date into a permanent form, but they did not do it, and after a few years they were lost past recovery. We expect that committee had not searched through the musty records of a past age to ascertain what those who had gone before them had said or done, to the extent that some of us who are here to-day have done; if they had, they would never have passed a vote hke that. Mr. Hawes, during his ministry, kept a fair record of the transactions of the church, but from the time he left, except at brief intervals, they are very imperfect, and not at all what they should have been. In matters of this kind we are too apt to think only of the present, and the future is left to take care of itself. Mr. Hawes recorded the names of those who were members of the church at the time of his settlement in 1805. They are as follows : Noah Rogers, Sen. (3), Mrs. Samuel Scovill, Jr., Eliakim Mallory and wife, Wife of Capt. Williams, Hezekiah Clark, Clarissa Irene Rogers, David Clark, Wife of Joseph Ford, Jesse Hyatt and wife, Wife of Pliilo Hawes, Nathan Hart and wife, Mrs. Silas Clark, Thaddeus Cowles and wife, Abigail Hart, widow of John Hart, Titus Hart, Wife of Asa Emmons, Ichabod Howe, Ira Gleason, Silas Meacham, Wife of Joseph Hotchkin. Mrs. Samuel Scovill, Sen., The whole number, so far as we can discover, who had belonged to the church from its organization to this date (1805) was fortyeight persons. Twenty five (twelve males and thirteen females) only remained when Mr. Hawes was settled. In the winter of 1806-7, there was another revival of religion, which was very general throughout the society, and the result of it was an addition of fifty-two members to the church. Among them were James Wadsworth and wife (Mr. Wadsworth was a subject of the revival in 1795, but did not unite with the church until this time), Joel Millard and wife, Elias Hart and wife, Capt. Hezekiah Gold and wife, Eliakim Mallory, Jr., and wife, James D. Ford, James Bunce, and others. For more than twenty years this church, comparatively weak in numbers and in financial strength, but strong in faith, had struggled with difficulties, beset with dangers without and fears within, until at length a blessing came which filled their hearts with a new joy and caused them to sing aloud of the goodness and mercy of God. 14 106 HISTORY OF CORNWALL. •From twenty-five they were at once increased to seventy-five in number, and a new life and power was infused into the whole body. Rev. Mr. Hawes was dismissed July 6, 1813, having been here eight years and four months. All who remember Mr. Hawes speak of him as a devotedly pious and an earnest Christian man. About this time—we think in 1812—there was some special degree of rehgious interest in the parish, and eight persons joined the church. Among the names are Luther Emmons, Mrs. Oliver Burnham, Miss Rhoda Burnham, Mrs. Jasper Pratt, Miss Hannah Pratt, and others. After Mr. Hawes left, a son of Rev. Mr. Robbins, of Norfolk, supplied the pulpit for a number of months. He is remembered as a young man of talent, eloquent, and a popular preacher. Afterwards came the Rev. Grove L. Brownell, fresh from his theologic studies, who supplied the pulpit for a year more or less. That was in 1817-18; and under his ministry there was another pheasant and interesting revival of religion, and twenty-two were added to the church. Among these we find the names of Joseph Scoville, John P. Wadsworth, John and Eber Cotter, Amanda Johnson, and others. Of those who then joined the church, we think John P. Wadsworth and Amanda Johnson (now Mrs. Milo Dickinson) are the only survivors. In 1819 the church and society gave a call to the Rev. Walter Smith, of Kent, Conn., which he accepted, and he was ordained and installed on the second day of June, of that year, on a salary of five hundred dollars. Rev. Mr. Blair, of Kent, preached the sermon, from Daniel xii, 3: " And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." Rev. Cyrus Yale, of New Hartford, gave the right hand of fellowship; Rev. Ralph Emerson, of Norfolk, the charge to the people; and the Rev. D. S. Perry, of Sharon, the charge to the pastor. Mr. Smith's sermon on the Sabbath morning next after his installation was from Acts x, 29: "Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me ? " In the afternoon the text was Acts X, 33: "Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore we are all here ECCLESIASTICAL HISTORY. 107 present before God to hear all things that are commanded thee of God." Eev. Mr. Smith was a sound and substantial preacher of the gospel. The state of his health was such that he could not endure much excitement, or with safety to himself sustain and carry on a continued series of meetings. But notwithstanding this, the church and society were during his ministry repeatedly blessed with the outpouring of the Holy Spirit. In one instance, and we think in two, there were quite extensive revivals when Mr. Smith, on account of ill health, was absent nearly if not quite the whole time of their continuance. In one of these, those efficient laborers, John C. Hart and Augustus T. Norton, rendered valuable aid. In 1821 five persons joined the church, among whom were Benjamin Sedgwick, Mrs. William Pendleton, and others. Benjamin Sedgwick—what a power he was in this church ! Large and well developed in his physical proportions, these seemed to represent the largeness of his faith and of his trust in God. He was seldom absent from his seat in church on the Sabbath Day. His prayers always seemed to come from a warm and sympathizing heart, and in his intense earnestness he often appeared to be taking this whole congregation in the strong arms of his devotion, and thus he bore them up before the mercy seat, while he pleaded for heaven's richest blessings to rest upon them. In 1822-3 there were further tokens of God's favor in the midst of this people, and sixteen were added to the church. Among them were Darius Miner, WilHam Clark, Erastus Gaylord, Mrs. William Clark, Mrs. Samuel W. Gold, Mrs. Micajah Barnum, and others. In 1824 there was an addition of twenty, and in this list we find John C. Hart, Chalker Pratt and wife, Isaac S. Wadsworth, Mrs. Ithamer Baldwin, Catharine Clark (now Mrs. Noah Rogers), etc. In 1826-7 there was held in most of the churches in this section a series of what were called delegate meetings. At an appointed place and time, two or three delegates from each of the surrounding churches came together, with the society in the midst of which the meeting was held, and special efforts were made for the extension of the Redeemer's kingdom. Some of these were meetings of great power, and were attended with great success. One of these meetings was held here with beneficial results. At this 108 HISTORY OF CORNWALL. meeting Rev. Messrs. Yale of New Hartford, and Halleck of Canton, Conn,, were present. I remember a meeting which they attended in this house on a Sabbath evening. A large congregation was present, and the influences of the Holy Spirit pervaded the place. After the preliminary exercises were gone through with, Rev. Mr. Yale arose and announced his text, viz., " that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughters of my people." The value of an immortal soul, the agencies that were at work to effect its ruin, and the anxiety of Christian men and women in regard to it, and the sacrifices they were willing to make as coworkers with Christ to save it, were the themes of the discourse, which was given with all that thrilling earnestness which might be expected from a master ivorkman who felt the importance of the subject he was handling. Under the inspiration of that hour souls were drawn up towards a higher and purer life. In 1830-31 protracted or four days' meetings were in vogue. They were held in many of the churches through all this region, and in many cases great spiritual blessings came with and followed them. The one held here was attended with a good degree of success. During its continuance, inquiry meetings were held between the forenoon and afternoon services in a house where Mr. Harvey Baldwin now resides. That house and its surroundings were very different from what we now see at the same place, the difference being very decidedly in favor of the present. As the result of these meetings, and of the revival in connection with them, there were twenty-nine added to the church. Among them were Henry F. Wadsworth, H. Milton Hart, A. B. Pratt, Harvey Wheadon, Esther and Sylvia Ann Hart, Harriet Clark, Harriet Miner, Julia and Caroline Hitchcock, and others. From 1832 to 1837 we find the following additions to the church, viz. : Noah Baldwin, Eliza Rogers, Mrs. Noah Rogers, 4th, Mrs. T. L. Hart, Mrs. Fowler Bradford, Ambrose S. Rogers, Mrs. Anson Rogers, Olive and Emily Sedgwick, Laura Wheadon, Mrs. H. M. Hart, etc. In 1838 the state of Rev. Mr. Smith's health was such that he was led to ask for a dismission, which was granted April 3d of that year. We doubt if he would have remained here as long as he did, but for the fact that his wife was one of the most efficient ECCLESIASTICAL HISTORY. 109 of women, being very much beloved by all the people, and fully equal to all the duties of a minister's wife. We I'emember her especially as an efficient worker in the Sunday- school. She had been a resident in the city of New York, and was there interested in Sunday-school work. Coming as the bride of the newly-chosen pastor, with gifted mind and ready heart and hands, she here took up the work she there laid down. She found ready co-workers, but she seems to have been the moving spirit in the organization of a Sunday-school in 1820, with Deacon Nathan Hart for superintendent. In our imagination and recollection many of us to-day see her as she was wont, on Sabbath noon, to take her seat in yonder corner pew, where she was surrounded by a large company of the elderly ladies of this church, to whom she earnestly and intelligently expounded the Scriptures. All loved and respected her, and she was worthy of it. During Mr, Smith's ministry, in 1824 and 1825, a considerable majority of the society had come to think that the meeting-house was not situated where it accommodated the greater number, and that, as the house was old and uncomfortable, a new one should be built, and its location changed. The subject was discussed — talked about. Talk and discussion resulted in action. Locations were canvassed, roads were measured, and there was much excitement upon the subject. At length the Judge of the County Court was called upon, as the law provided, to settle the contest, and the stake was placed where this house was built and now stands. The first stick of timber for the new church, a white-oak, fifty feet long, was drawn on to the ground by Ambrose S. Rogers, then ten years old, with four heavy yoke of oxen, that belonged to his father. T. L. Hart says he scored a stick of that kind one hot June day that went into the building, and he thinks the harder part of the job was his. All the people had a mind for the work! The old house, coarse, uncouth, and uncomfortable, but hallowed by many years of sacred worship—by many a sacred song—by many a sermon, and many a prayer—by many a holy sacred memory; yes, hallowed by many a communication from God the Father—God the Son—and God the Holy Ghost, was taken down, and this new house was built; and many a beam from that helped to erect and sustain this, the new temple, which was dedicated to the|worship of Almighty God in 1826. About the beginning of this century, there was a boy living in 110 HISTORY OF CORNWALL. New Marlborough, Mass., by the name of S. J. Tracy. He was a wild and somewhat reckless youth, caring very little for religion, or its duties and obligations. He went out one Sabbath day with a company of young persons for a pleasure sail on a pond near where he lived. While they were thus enjoying themselves a sudden and severe gust of wind struck them, the boat was capsized, and those in it were thrown into the water. Two or three were drowned, and we think two were saved. Young Tracy was one of the rescued ones. He was deeply affected by the event. He was led to feel that the command. " Remember the Sabbath day to keep it holy," could not, with impunity, be violated. He made haste to seek pardon of an offended God, whose law he had broken. He became a Christian, and studied for and became a minister of the Gospel of Christ. In the orderings of Providence it so happened that, soon after Rev. Mr. Smith left, this same Mr. Tracy was invited here to preach. We expect that, from the day the foundations of this house were laid until the present, there has never been preached, from this pulpit, in one day, two sermons which so aroused and stirred up the people as did those preached by Mr. Tracy on that Sabbath. They were eloquent, searching, and sharp as a two-edged sword. The society was stirred from its center to its circumference. After a brief time Mr. Tracy was hired to supply the pulpit. Meetings were multiplied, religious interest increased. On an appointed day members of the church, in committees of two, visited all the families in the several school districts. At evening all gathered in this house, the presence of the Infinite seemed to fill the place, and it became as the gate of heaven to many souls. For thirty weeks the work went on with power, forty-nine were added to the church, fifteen of them being heads of families, and twenty-six children were baptized. Among those who then joined the church were Col. Anson Rogers, Jehial Nettleton, William and Tthamer Baldwin, J. P. Brewster, N. R. Hart, H. L. Rogers, D. M. Rogers, F. Bradford, N. Hart, Jr., D. Miner, Jr., and others. Much fallow ground in this moral vineyard was then broken up which has continued to bear fruit to this day. In 1840, Rev. Joshua L. Maynard was introduced here by Rev. A. B. Pratt, they having been students together in the Theological Seminary in New York. Mr. Maynard proved to be an acceptable ECCLESIASTICAL HISTORY. Ill preacher, a call was given liim, and he was installed as pastor of this people January 14, 1841, on a salary of five hundred dollars. He was a man of ardent piety, consistent in his daily walk and conversation, and his sermons were filled with the spirit of the gospel of Christ. In Banyan's " Pilgrim's Progress " we have this description of a faithful minister: " In the house of Interpreter, Christian saw a picture of a very grave person hung against the wall, and this was the fashion of it: "It had eyes lifted up to heaven, the best of books was in his hand, the law of truth was written on his lips, the world was behind his back; he stood as if he pleaded with men, and a crown of gold did hang o'er his head." We think this as applicable to Mr. Maynard as to any of the ministers who have been settled here. He plead earnestly with men that they be reconciled to God, and his pleadings were not in vain. There were frequent seasons of more than usual religious interest, and in 1846 there was a more extensive work of grace than this society had previously enjoyed. Its first development became manifest in a series of prayer meetings held at the residence of Deacon Wadsworth. The work spread rapidly. Inquiry meetings were multiplied. They were thronged. The pastor's hands seemed more than full with his abundant labors. The deacons asked him if he would not have ministerial help from abroad. He said "No! If the church members will do the praying, I will do the preaching," and thus they worked on. On the first Sabbath in May, sixty-four persons united with the church. Five had united at the previous communion in March, five more came in during the summer, making seventy-four in all, thirty-six males and thirty-eight females, who joined the church as the result of that deeply interesting winter's work. Among these were George Wheaton, Julius Hart, D. L. Rogers, John W. Beers, Ralph I. Scovill, Samuel ScoviU, 2d, etc. In 1851, there was another season of general religious interest, and forty united with us on profession of their faith, and seven by letter. The whole number admitted to the church during the eleven years of Mr. Maynard's ministry was one hundred and sixty-three persons. In the spring of 1852 he had a call to East Douglass, Mass., which he accepted, and was dismissed from here. Mr. Maynard 112 HISTORY OF CORNWALL, was an earnest, devoted pastor, and he served us faithfully and well. From 1852 to 1855 ministerial candidates came in quick succession. We remember Mr. Russell, with his eloquence; Mr. Bradley, and his sermon to "the little foxes that spoil the vines," many of which are still running around here ; Mr. Bartlett, with his strong logical presentation of divine truth; Mr. Peck, Mr. Aikman, etc. In 1855 a call was given to the Rev. Wm. B. Clarke, of New Haven, and he was installed May 4th of that year on a salary of seven hundred dollars. The next winter there was another revival, as the result of which thirty persons united with the church. During that winter extra meetings were held at Deacon Wadsworth's, Deacon E. D. Pratt's, Harvey Baldwin's, Wm. Stoddard's, and Deacon Gibbs's. Most of these were solemn, impressive meetings. Those at Deacon Gibbs's will be remembered by those who attended them as being peculiarly so. There were other seasons during Mr. Clarke's ministry when there was more than usual religious interest, but nothing of a very marked character. In 1859, Mr. Clarke wished to go to Europe and the Holy Land. He asked for a dismission, which was granted May 18th of that year. Mr. Clarke was a man of refined taste—of great purity of character— kind and generous in his disposition—an earnest Christian, and. of much ability in his pulpit ministrations. He left with us two memorials which will long perpetuate his name here. One is our Church Maniial, of which he is the author; the Ooher, the elms in front of the meeting-house, which he planted with his own hands. As future generations shall read the one, or recline under the shade of the other, they will revere his memory. Very soon after Mr. Clarke left, Rev. Chas. Wetherby of New Haven, Vermont, was introduced here, and preached for us two or three Sabbaths. On the 2d of July, 1859, the church and society gave him a call to settle. He accepted the same, and was installed on the 28th of September of that year, on a salary of eight hundred dollars. His style of preaching was attractive and interesting, and our congregation increased in numbers under his ministry. There was very soon an increase of religious interest, and in the ECCLESIASTICAL HISTORY. 113 winter of 1859-60 there was another revival throughout tlie parish, and in the spring, forty-one were added to the church. In the winter of 1861-2, there was another revival, as the result of which about twenty united with the church. At this time a very large proportion of the congregation were naembers of the church. One of the subjects of this revival (John B. Sedgwick), in his examination for admission into the church, said he was told, about the time that he came over to North Cornwall to live, that they would have him into the church before he had been there a year, and his reply at the time was, " I guess not." But the prediction was about to prove true, and he thanked God that it was so. In 1864 and 1865, there was another season of special rehgious interest, out of which came eighteen persons who united with the church. One great benefit of this revival was the renewed spiritual life that it infused into many members of the church. They seemed to attain to a higher elevation in their christian life and experience, and to become more efficient workers in their Master's vineyard. Mr. Wetherby received a call from the church and society at West Winsted, and was dismissed from here June 3, 1866. Mr. Wetherby was a man of warm affections and many generous impulses. Being an extensive reader, he gathered up many things new and old, and so wove them into the web of his thought as to instruct and edify his people. His great strength lay in his pulpit labors, which were often eloquent and forcible. Being sustained by an energetic, working church, his labors here were crowned with abundant success. In 1860, the premises now occupied as a parsonage, with the lecture room in connection with the same, were bought of A. S. Rogers, and appropriated to the uses for which they were purchased. On the 7th of March, 1867, Rev. Jesse Brush of Vernon, Conn., came, and he was invited to become our pastor. Accepting the call, he removed here with his family, and was installed on the 20th of June of that year, on a salary of eleven hundred dollars and use of parsonage. An effort was made to have the installation services on this occasion conducted entirely by those who had been our former pastors. It however failed in part in that respect. Rev. Chas. Wetherby preached the sermon, and the charge to the pastor was by Rev. Wm. B. Clarke, then at Litchfield, Conn. Commencing with the week of prayer, in January of 1867, there was an increase of rehgious interest, which continued along through the 15 114 HISTORY OF CORNWALL. winter. There were some conversions, but the fallow ground did not get broken up, and there were no very marked results. In March the condition of things was such that it was thought best to invite the Evangelist, Rev. J. D. Potter, to come and aid in the work. He came in April, and a continued series of meetings were held. The attendance was large, and there were very soon marked indications of the Divine Presence. Cases of conviction and conversion were multiplied, and a goodly number rejoiced in a new-born hope in Christ. The closing meeting of the series was very impressive. The house was full of people, and when at its close they all rose and sang the familiar hymn, " Shall we gather at the rivei-, Where bright augel feet have trod," it seemed as though none could willingly leave the place unreconciled to God. As the result of that revival forty-two persons united with the church. The additions during Mr. Brush's ministry were seven by letter and fifty by profession. In June, 1873, Mr. Brush received a call from the church and society at Berlin, Conn., and he was dismissed from here on the 23d of that month. Mr. Brush wrote a good sermon. He was pleasant and genial in society, attentive to all parish work, and all honored and respected him. His wife was gifted with many qualifications for her position, and was an efficient co-worker in all duties pertaining to the ministry that came within her scope. In December following Mr. Brush's departure, Rev. Chas. N. Fitch, of Geneva, Ohio, and from the Theological Seminary at New Haven, came to preach for us. The people were pleased with him, and with his wife also, who was a daughter of Hon. James Monroe, a prominent member of Congress from Ohio. Mr. Fitch continued to supply the pulpit, and on the 14th of February, 1874, a call was given him to settle, which he accepted, and his installation was on the 12th of the next May. His salary was to be $1,000 and use of parsonage, with a summer vacation of four Sabbaths. Dr. Eld ridge of Norfolk preached the installation sermon ; right-hand of fellowship by Rev. Mr. Bonney of Falls Village; charge to pastor by Rev. Wm. E. Bassett of Warren; charge to the people by Rev. J. B. Bonar of New Milford. Mr. Fitch proved to be an active, earnest worker, with an eye to all parts of the parish, and a good degree of executive force, in the exercise of which he succeeded to a good degree in bringing ECCLESIASTICAL HISTORY. 115 the latent force, in the members of the church, into a harmonious working channel, for the upbuilding of the Redeemer's Kingdom in our midst. His work has not been in vain. In the winter of 1875-6 there was an increased religious interest in the church, especially during and after the week of prayer on the first of January. The indications were siich that it was thought best to invite the Litchfield Northwest Conference to hold a meeting here. The appointment for it was made to be held in West Cornwall on the 26th of January. Most of the churches were represented, and there was a large attendance of the people in this vicinity. It was one of the memorable days in the history of our church. From the commencement of the meeting in the morning to its close late in the evening, there were increasing indications of the presence of the Holy Spirit. A sermon by the Rev. J. B. Bonar, in the evening, made a deep impression on many minds, and at the close of the services a deep solemnity rested upon the entire assembly. A winter of active religious and revival work followed this meeting, and fifty persons united with the church as the fruits thereof. Since Mr. Fitch commenced his ministry, sixtynine persons have thus joined us. As an educator and trainer of young converts into the work and experience of a christian life, Mr. Fitch has excelled. For a long time there has been a pressing need for a better place for holding meetings in West Cornwall than they have had- Several of our pastors, previous to Mr. Fitch, have urged its importance, and repeated efforts have been made to obtain one, but without success. Soon after he came here, Mr. Fitch began to agitate the subject, but there was but little prospect of reaching the desired result. As a last resort he, with Deacon T. S. Gold, went to New York, and called upon C. P. Huntmgton, Esq., Vice- President of the Union Pacific Railroad, whose wife was a daughter of the late Wm. Stoddard of this place. The proposed building of a chapel as aforesaid was talked over with Mr. and Mrs. Huntington, and they were requested to aid the effort. They responded favorably, and said if we would Iniild the chapel, costing not less than twenty-five hundred dollars, they would pay the last one thousand of it, provided that cleared off all the indebtedness incurred in its erection. Under the inspiration of this generous offer, the people here took hold of the work, the required amount was raised, the material has been purchased, contracts made, and the foundations are now (July, 1877) being laid, and we trust it will 116 HISTORY OP CORNWALL. be completed in time so that the dedicatoiy services can form a part of these records. The names of C. P. Huntington and wife will ever be held in grateful remembrance by this people for their liberal aid in the erection of the chapel. The Deacons. Beriah Hotchkin and Phineas Waller were the first chosen deacons of this church, and they held the office until 1800. Then Hezekiah Clark and Jesse Hyatt were chosen. They resigned in 1807, and Eliakim Mallory and David Clark succeeded them. Mr. Clark died in 1811, and Titus Hart was chosen. Nathan Hart and Noah Rogers, 4th, were chosen in 1816. Mr. Rogers resigned in 1836, on account of ill health, and James Wadsworth was elected. Messrs. Hart and Wadsworth resigned in 1854, and E. D. and R. R. Pratt were then chosen to fill the places thus vacated. These deacons, on Sunday, Nov. 1, 1868, eighteen years after their appointment, resigned back to the church the positions it hiid so generously given them. The church seemed unwilling to release them, and an arrangement was made by which they were to continue in the office three years, or until January 1, 1872. When that time arrived, by vote of the church, a limitation was put to the official term of the diaconal office, and T. S. Gold and E. M. Rogers were elected deacons for five years. Deacon Rogers died in the winter of 1876, and E. D. Pratt was again elected deacon, his term of office to expire on the first of January, 1881. Deacon Gold's term of office having expired on the 29th of January, 1877, he was again elected for five years, from January 1, 1877. I woiild like to speak a word in regard to those who have conducted our service of song in the sanctuary, but I will not detain you on this point, further than to recall the faithful, sacrificing service in this department of our deceased brother, H. M. Hart. Neither summer's heat nor wintej''s cold deterred him from the performance of his work and duty in this line, and when he was taken away we realiziid more than ever before how great a blessing he had been to us. SUNDAY-SCHOOLS. Paul at Athens had his spirit stirred within him when he saw the whole city given to idolatry. ECCLESIASTICAL HISTORY. 117 So, in 1781, in Gloucester, England, a warm-hearted christian man had his spirit stirred when he saw the multitudes of children violating God's holy day, and going on in ignorance of the great command to remember and keep it holy. The great question with him was, wliat can he done ? The result was the gathering of the children in on the Sabbath day to study the word of God. Thus a Sabbath-school was formed, and Robert Raikes became one of the world's benefactors. How great a fire that Httle spark has kindled I The little handful of corn has become like unto the cedar of Lebanon, that today scatters its fragrance over all the civilized world. Sundayschools were transplanted to this country about 1806, and we first find them in and around Boston. The first organization of one in our church was in 1820. Mrs. Smith, the young bride of the pastor, had been connected with a Sunday-school in New York, and soon after coming here she stirred the people up to good works in that direction. A school was formed, with Deacon Nathan Hart for Superintendent. Only those between five and fifteen years of age were invited in as scholars, and of these there were about fifty. , In 1829 there existed in this State an organization known as the State Sunday-school Union. To that this school was an auxiliary, and about that time new rules and regulations were adopted. Scholars of all ages were invited to come in, and the school in creased to an average attendance of about eighty. Deacon Hart continued as superintendent nearly twenty years. He was succeeded by Chalker Pratt, and the others who followed in that office were Eber Cotter, H. M. Hart, T. L. Hart, A. S. Rogers, E. D. Pratt, A. B. Pratt, R. R. Pratt, T. S. Gold, Stephen Poster, N. R. Hart, N. Hart, Jr., E. B. Hart, and E. M. Rogers. In the oft-recurring revivals with which this church has been blessed, the Sunday-school has largely shared. In 1858, Samuel Scovill, 2d, then in his theological studies at New Haven, while at home in one of his vacations, was impressed with the necessity that something be done to bring about a better observance of the Sabl3ath in West Cornwall. He went to work and secured the organization of a Sundayschool in that part of the parish. From its commencement it has been an active and prosperous institution in connection with this church, and beneficial to the section where it is located. At tiie time of its organization Wm. C. Rogers was chosen super. 118 HISTORY OF CORNWALL. intendent. After two or three years Mr. Rogers removed from the town. R. R. Pratt succeeded him, and from that time on has had charge of that school. The admissions to this church have been as follows: From its orgunization in 1780 to 1805, when Mr. Hawes was settled, the number was, ------ 48 During eight years of Mr. Hawcs's ministry, - - - 62 From 1813, when Mr. Hawes left, to 1819, when Mr. Smitli came, 26 Under Mr. Smith's pastorate, of nineteen years, - - - 113 Under Mr. Tracy in 1839, and other intervals, - - - 59 Mr. Maynard, eleven years, - - - - - - 162 Mr. Clarke, four years, ..-..- 34 Mr. Wetherby, seven years, ... - - 70 Mr. Brush, six years, --...- 61 Mr. Fitch, three and one-half years, .... 69 "Whole number, . - . _ - 704 Our present membership is 181. Were it best, I could describe the footprints I have seen, as I have followed up the lines of family histories. Some of them would remind us that "We may make our lives sublime,'* while others show that evil words and deeds are "A blot on human character which justice must wipe out ;" and all verify the truthfulness of those words uttered by the Lord God amid the thunders and lightnings of Sinai, wherein he declared that the iniquities of the fathers should be visited upon the children unto the third and fourth generations of those that hated him, while mercy should be shown unto thousands of those that loved him and kept his commandments. Influence—Who shall measure its height or its depth, its length or its breadth ? " The smallest bark on life's tempestnous ocean Will leave a track l)ehind for evermore; The lightest wave of influence, set in motion, Extends and widens to the eternal shore; We should be watchful, then, who go before A myriad yet to l)e ; and we should take Our bearing canifully, where breakers roar. And fearfuf tempests gather ; one mistake May wreck unnumbered barks that follow in our wake." I have thus brought before you some of the more prominent points of our past history. ECCLESIASTICAL HISTORY. 119 What are its lessons ? 1. "The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his nghteousness unto children's children. 2. If pastor and people properly use the means God has placed within their reach for the cultivation of his moral vineyard, a divine blessing will surely attend and follow their efforts. 3. The religion of the bible made practical in life, exalts, ennobles, and dignifies human character. Therefore, in the language of another, I inquire in all earnestness, " Who would not be a Christian ? And yet we see men shrinking from the term As though it brought a charge against them. But it is the loftiest name tlie language knows, And all the names in all the languages Have none sublimer. It breatlies of heaven and of an Innnortal life with God. We have seen it take the old man, With evening shadows resting thick upon him ; Oppressed with years, and wrinkled o'er with cares. And to his view disclose a vision Whicli has made the old man's heart to sing with gladness. We have seen it take those in all the vigor Of life's noontide hours, And make them co-workers with Christ, For a world's salvation. We have seen it take the youth In the bright morning of their existence, And train them up in wisdom's ways. And make them meet For an inheritance beyond the skies. We have seen it take the child And kiss away its tears ; Press it to its bosom. And send it on its way rejoicing. We have seen it take the outcasts, Whose names were odious m the streets, And bring them back to virtue and to God." And hence it is that "godliness is profitable unto all things having the promise of the life that now is and of that which is to come." 120 HISTORY OF CORNWALL. MEMORIAL SERMON, OR THE HISTORY OF THE SECOND CONGREGATIONAL CHURCH OF CORNWALL, AT NORTH CORNWALL, CONN., JULY 9, 1876. By Rev. Charles N. Fitch, Pastor. Job viii, 8—" For inquire I pray thee of the former age, and prepare thyself to the search of their fathers." Rev. iii, 1, 2—" I know thy works. . . . I have not found thy works perfect." The sources of information for this historical discourse are: 1. Town Records from 1740 to 1800. 2. Societies' Records—1st and 2d. 3. Church Records—1st and 2d. 4. Historical Sketches, by Rev. Timothy Stone, of the Ecclesiastical History of Cornwall. 5. Records of L. N. Consociation, and L. S. previous to 1790. 6. Association Records, L. N. 7. Contributions to Eccl. Hist, of Conn. 8. Genesis of New England Churches—Dr. Bacon. 9. History of North Cornwall Church, by Deacon R. R. Pratt. 10. Rev. B. C. Megie, D. D., Pleasant Grove, New Jersey. The history of the Second Congregational Church of Cornwall properly begins with the settlement of the town of Cornwall in 1738-40. In that early day every citizen was considered to be a member of the ecclesiastical society of the town in which he resided. He was taxed to support worship; and the law recognized no churches but Congregational churches. Up to 1784 every citizen could be compelled by law to aid in supporting the Congregational church of his town. So it came about, that the church planted in Cornwall was the Congregational church of Christ. The town was incorporated at the May session of the Legislature, 1740. Some families had moved in two winters before, and had braved the rigors of the hard winters among the hills; bixt the incorporation was not secured until the spring of 1740. On the first day of July following—thirty-six years before the signing of the Declaration of Independence—the fathers met to take the requisite steps towards a permanent legal settlement. This was the first town meeting; and how was its business opened ? Undoubtedly hy prayer, as was in that day the universal custom. AU business pertaining to the worship of God was transacted in town-meeting, and so naturally God was invoked to bless their meeting and their business. The first item of business, according to the records, shows what high value the fathers set upon religious privileges. It was " Voted, that the whole charge of Mr. Harrison's preaching among us, together with the charge of bringing him ECCLESIASTICAL HISTORY. 121 here, and boarding him, we will pay out of the first tax to be assessed." The next vote of the meeting was of the same tenor, to wit: "Voted, that we will send Mr. Millard to agree with a minister, and bring him to preach among us." There was one other action of this ancient and honorable body which deserves notice. Before dispersing to their own rude and, in many cases, unfinished homes, they remembered the promise of the Lord: "My tabernacle shall be with them; yea, and I will be their God, and they shall be my people." They voted, therefore, " ' That we think it necessary and convenient to build a meetinghouse:' which vote was unanimous to a man." Thus early we discover, in their high regard for the worship of God and the services of the christian religion, a marked relationship with those earlier fathers who, " as soon as the Mayflower liad brought them into a safe harbor, fell upon their knees and blessed the God of heaven, who had brought them over the vast and furious ocean, and delivered them from all the perils and miseries thereof, again to set their feet upon the firm and stable earth, — their proper element."* The population of Cornwall in 1740 was twenty-five families. Among these are the names of Jewell, Spaulding, Barrett, Squires, Allen, Griffin, Fuller, and Roberts. These early settlers maintained public worship from the first, even though occasionally without a settled pastor. For the first forty years the only church in Cornwall was the Consociated Congregational Church, which jvas laid at first as the corner-stone upon which the town was built. Forty years from the time the first corner-stone was laid, the fathers laid another, and called it "The Strict Congregational Church of Cornwall." But although the second stone was laid beside the first, the ceremony lacked the fine feature of harmony. The second church was formed in the early autumn of 1780, by secession from the first. "The Separates," as they were called by their opponents, at first numbered only nine souls, but theirs were unusually large souls, as the sequel will show. The names of the Separates were: Andrew Young, James Douglass, Phineas Waller, Marsh Douglass, Elijah Steele, David Clark, Samuel Butler, Hezekiah Clark. Noah Bull, * Bacon's Genesis of The N. E. Churches, p. 310. 16 122 HISTORY OF CORNWALL. Of this list, two—viz., Phineas Waller and Elijah Steele—^had been deacons in the First Church, but were not holding that position at the time of the separation. It does not appear why Deacon Waller was succeeded, but Deacon Steele became a Quaker in sentiment, and his successor had been chosen four years before he, with his brethren, withdrew. Samuel Butler and Marsh Douglass never united with the new church. By reference to the Manual we find that within two years six others were added to this little company, viz.: Beriah Hotchkin, Jesse Hyatt, Noah Rogers, 3d, Mrs. B. Hotchkin, Ethan Allen, Mrs. P. Waller. This ma.de a, grand total in 1782 of thirteen members. If this seems to us a small nucleus for a church, we should be reminded that back of this little handful was a majority of the voters of the township of Cornwall to give it courage and strength. In fact the cause of the secession was the dissatisfaction of the ecclesiastical society of the town with the pastor, Rev. Hezekiah Gold. Mr. Gold, be it known at the outset, had ministered to the First Church twenty years before the separation, and continued its pastor for six years thereafter. And I am unable to find any suflBcient evidence that would lead one to question his purity and integrity of Christian character, or his soundness in Christian faith. On the contrary, Mr. Gold had enjoyed an unusual influence among his own people, as is sufficiently proven by the fact that when the crisis came, and the major part of the town refused to support the pastor, and demanded of the church that they should dismiss him, they refused to comply, but stood by him instead. Then there was presently a great gulf opened, on the one side of which stood the pastor and the majority of his church; behind them were all the consociated churches of this county, together with their ministers forming the Consociation, and led by the celebrated Dr. Bellamy. On the other side stood only a single rank of "rebels," with that "baker's dozen " of resolute and honest church members in the center, flanked by a majority of the citizens who were outside the pale of the church. To comprehend the situation of the "Separates," you must bear in mind the condition of religious toleration in Connecticut at that time. It will be necessary to go back with me to Old Saybrook, where, in 1708, the Saybrook Platform was adopted. The adoption of that platform fastened the peculiar system of discipline upon the Connecticut churches known by the name of Consociational; ECtLESIAgriCAL HISTORY. 123 for the- platform, when it was adopted by the council at Saybrook, was ratified by the Legislature, and declared binding upon all the churches which voluntarily accepted it. After 1708, then, there was an "established" church in Connecticut. " If Congregationalists became disaffected with either their pastor or brethren, and wished to worship by themselves, they were still obliged to pay their taxes for the support of the church from which they had seceded" (Ecc. Hist, of Conn., p. 119). This class was called "Separates," although they preferred the name of "Strict Congregationalists." The Separates of different churches had different local causes for separating, but the principle underlying the action of every separate church was the same. They fretted against the bars of Consociational authority, and believed in the superiority of the individual church in all matters of discipline. They objected to the system of discipline laid down in the Saybrook platform, and to having that system crowded down their throats by the civil authority. The last court of appeal was not, in their view, the Consociation, but the church itself. In this they were what their name signified, "Strict Congregationalists," and so, in a certain sense, reformers. " They abhorred the civil enactments which authorized and regulated our associations and consociations, which enactments liave long since become obsolete, and have left these institutions to rest, as they should, on the voluntary principle." (Eccl. Hist, of Conn., p. 281.) So far this church was, at its establishment, a separate church. But one other feature, which characterized the separate churches, I cannot learn that this church ever introduced, viz., that each church should ordain its own pastor. But with the principles of religious liberty advocated by the Separates, this church was in full and cordial sympathy. Let it be here recorded, and ever remembered, that that little band of " hig souls " contended for a principle in their act of separation from the mother church just as truly, if not as heroically, as the same generation of noble men had done, but four years before, in their separation from the mother country ! What was that principle ? It was the principle of " no taxation without representation.^^ The "tea-chests " that they threw overboard were the planks of the Say1)rook platform, which held them in bonds to support a 124 HISTORY OF CORNWALL. minister whom they did not wish to support, but whom the majority of the church decided to stand by, and whom both the consociation and legislature decided they must support; and so by law they were obHged to comply with the decision of consociation. They rebelled against this decision, and maintained the right to withdraw and support the minister of their choice. It was not until four years later, or 1784, that tlie law was enacted permitting persons to choose their own church. There had been, up to this time, no alternative recognized by law to the true Congregationalist in sentiment. If he chose to attend and support a " Strict Congregational " church, he was not relieved of his tax in support of the church of the " standing order." The only exceptions were in favor of Episcopalians, Baptists, and Quakers. These had been, as early as 1729, exempted from the support of Congregational churches. This act of exemption is said to have made many Baptists and Episcopalians. We see then the situation 'of the citizens of the town during the period of which we speak. A majority of the town voted, July 26, 1779, to call a council to dismiss the pastor. Rev. Hezekiah Gold; but unless the church would concur in calling the council, the town could be compelled to continue his support. This was virtually taxation without a voice or a vote, and the same spirit that led them four years before to declare war in behalf of civil liberty, inspires now the step they take for religious liberty. This may serve to explain, in part, why, in their difficulty witli their pastor, they were opposed, and Mr. Gold was supported, by the body of the clergy and the neighboring churclies. They declared themselves "Strict Congregationalists," and in sympathy with the Separates, who were exciting great hostility among the churches of the "Standing order," but who numbered at one time over thirty churches in the State. To this class of Separates, however, Connecticut owes more than to any other single influence, for the repeal of the law restricting religious toleration. They aided in cultivating public opinion, which secured the privilege to every man of w.orshiping God "according to the dictates of his own conscience." This was one of the last Separate churches formed in the State, but the difficulty between these two churches being submitted to the legislature, in 1784, was one of the causes in securing the repeal of the law above referred to. KCCLKSIASTICAL HISTORY. 125 The names of the committee who presented the case to the legislature have a peculiar historic interest. They are Major John Sedgwick, Dr. Timothy Rogers, and Andrew Young. This was then a " Separate " church, and notwithstanding the occasional displays of unchristian temper during the controversy, it is a cause of great satisfaction to know that the fathers who founded it were impelled to the step by their loyalty to christian conviction, and their truly Puritan regard for religious liberty. • In behalf of the First church, and of the town in general, it should be said, also, that they never compelled the Separates to pay taxes to support the "standing order," owing partly, perhaps, to the fact that the " Separates " were in the majority; but mainly to the spirit of toleration, which was at work here, and which was preparing the town to pass a vote, 1782, two years subsequent to the separation, but two years before the repeal of the law by the State Legislature, permitting each person taxed to say to which church he preferred to have his tax applied, whether to the First or Second Congregational, or to the support of a missionary of the Church of England, who had been preaching in the town for a few months. So much by way of setting the actors on this ecclesiastical stage, one hundred years ago, in the midst of the ecclesiastical history of that early day. In no other way should we be able to comprehend their acts, and do justice to their motives. I pass now to speak of the mysterious local causes of this separation. A vote was passed at a town meeting held July 26, 1779, calling a council to dismiss the pastor of the First church. So much is clear. It is in evidence, also, that the church met six weeks later to consider this question forced upon it by the town, but decided not to join in calling a council.* It is understood that * Question 1st. Doth this church advise the Rev. Mr. Gold to concur in the vote passed by this town, July 26, 1779, to call a council to dismiss him from the work of the ministry among them ? Voted, We do not choose so to do. Question 2d. Is it the duty of a christian people to make a minister's salary good as well as the wages of day laborers ; the minister deducting towards the extraordinary expense of the present war, a (juota equal to the estate which he possesseth ? Voted, It is their duty ! Test, JOSEPH BELLAMY, ModW. Cornwall, Sept. 6, 1779. 126 HISTORY OF CORNWALL. Dr. Bellamy gave his advice against the council. The association was asked also for its advice, and gave it against the council. The result was, the council was not called; the pastor was not dismissed. The next action of the town relating to the matter in hand) dates April 10, 1780, when three votes were passed, as follows: 1. "Are the inhabitants of this town willing any longer to be governed by and subjected to the Ecclesiastical Constitution of this State, as set forth in the Saybrook Platform, and established and approved by General Assembly of this State, or with the same with the exceptions or alterations made and agreed to by the Consociation of Litchfield County ? Voted in the Negative ! " Vote 2d (declares them to be Strict Congregationalists both in doctrine and in discipline ; but as no exception had ever been taken to Congregational doctrine, the emphasis was, of course, upon the discipline of tlie Platform.) Vote Sd. " That the Rev. Hezekiah Gold be desired not to perform divine service any more in this town." One month later the vote styling themselves Strict Congregationalists was rescinded, only to be re-passed June 19th, with renewed vigor, as though the vote of May 4th represented only a minority, and the town had rallied again in June, and re-asserted its authority. The vote as last passed, remained without change for at least twenty years. Besides the above action, Mr. Gold was again desired not to preach in the meeting-house. A committee, with Capt. Edward Rogers as chairman, was appointed "to procure a preacher for the following Sabbath, according to the Congregational mode of worship." And another committee, consisting of Elijah Steele, Ithamar Saunders, and Noah Rogers, were constituted with the rather unlimited powers of "taking care of the meeting-house;" which I take to mean, that if Mr. Gold should attempt to preach in the meeting-house, this committee were to take care of the minister. Tradition says that Saunders was the member who " took care " oi the minister, keeping him out of the pulpit by taking up his position on the pulpit stairs, and preventing Mr. Gold'^ entering to deliver the sermon on Thanksgiving day. For this unlawful proceeding Saunders was fined to a considerable amount. The record shows that the above votes were ratified June 30th, and that January 22, 17H1, the town voted that Mr. Gold should not receive his salary for the previous year. A lawsuit followed ECCLESIASTICAL HISTORY. 127 which ended in a compromise. The separation took place some time during the year 1780, at least before the middle of October.* The causes which led up to this unfortunate rupture between the men of the town on the one side and the pastor and church on the other, are not very clearly defined in any of the records which I have been able to find. According to Mr. Stone—whose sketches are the most thorough and satisfactory, impartial, discriminating, and candid—in fact, the only consecutive history of Cornwall yet written: " Embarrassment of lousiness, the confusion of the public mind, and the privations resulting from the condition of the country, made it more difficuU^ to pay a minister's salary. " All ministers settled as pastors, according to the law of the State, were excmjited from all taxes. Mr. Gold was an ardent friend to the revolutionary movements of the country, and he ofFei'ed to deduct from his annual salary so much as his ])roperty would demand, and the exigencies of the times required. How tar this proposal was accepted is not now known." (For particulars, see Stone's Sketches, p. 31, seq.) The real nub of trouble was the minister's salary. It became difficult, owing to the war, to raise the stipulated salary. Mr. Gold, in what he regarded the spirit of patriotic sympathy, no doubt, submitted his property to taxation. Even this concession did not satisfy the people. Instances in which pastors had voluntarily resigned an entire year's salary in order to make the burdens of the people lighter, were not uncommon ; one had occurred so near', as in the parish of Kent, where Nathaniel Taylor was the minister. The people felt that one who was so well able to release them from a part of their pecuniary obligations as was their pastor—as he was reputed wealthy—was not evincing sufficient consideration for their distressed situation, in holding them to the strict letter of their engagement. But Mr. Gold felt that as he had submitted to taxation, ''and such a reduction from his salary as the exigencies of the times required," it was unreasonable to require yet further reductions. Before the actual separation, feeling ran high, and unchristian conduct is chargeable to both parties. Mr. Gold not feeling inclined to withdraw his claims, and the disaffected citizens feeling that the claims were unjust, and yet that, owing to Mr. Gold's wealth and personal influence, an appeal to Council was not likely to result favorably to them, at length withdrew, and began to hold services separately, during the summer of 1780. * See Records of First Church in Mr. Gold's handwriting : also Records of Consociation for June 5, 1781. 128 HISTORY OF CORNWALL. For some time after the separation, the new church had neither permanent pulpit nor priest. It met, however, for pubHc worship, regularly, in such of the houses of the Separates as were central and suitable. While John Cornwall was the stated preacher, the services were more commonly held at his own residence, on the site more recently known as "the Carrington Todd residence." The first minister which the new church had was not Mr. Cornwall, as is usually stated, but Rev. Samuel Bird, who had been pastor of a New Haven church—now the North Church. This " Bird " was not " in hand " of the infant church but a few months. After him came the Rev. John Cornwall, a recent " graduate " from a shoe-shop in Branford. In Mr. Cornwall's family Bible is this sentence, written on the fly-leaf: "Lived without God until I was 20 years of age."* He was converted to Christ at that age. J ohn Cornwall was a strong, eccentric preacher, devoted to his calling; with powerful convictions, and fearless in expressing them; having little of the learning of "the Schools," but with such a fund of general knowledge, and an acknowledged ability, as gave him great respect among his people. He was twice sent to the legislature. At one session of legislature, Mr. Cornwall and Mr. Hezekiah Gold were the representatives from Cornwall. Mr. Cornwall was never installed over the church, but it was while he was preaching to them that the first house of worship was erected, 1785.-j- In this connection, I will speak of the locations of the various houses of worship which these two societies have had. The old First meeting-house in the town was built on the site of Jas. D. Ford's homestead. In 1785, the second meeting-house was begun by the " Separates," on the site of the present schoolhouse at Cornwall Center. In 1790, the first house was pulled down, enlarged,''and rebuilt in the vicinity of the present church at Cornwall. In 1826, the Second society built this house in which we are at * See Deacon Pratt's History. t Respecting the date of the erection of this first house, it may bo well to say that Mr. Stone gives it 1785, and an indirect reference is made to such a house in one of the old papers on tile, dated February, 1786, which shows it to have been standing then and partially finished. Mr. Stone says it was never com. pleted, so wc conclude that it was begun, at least, in 1785. The date in the manual of 1858 is therefore too late (1787) by two years. ECCI^ESIASTICAL HISTORY. 129 present assembled at North Cornwall. (See Nathan Hart's sketch of erection of North Cornwall meeting-house.) Mr. Cornwall removed, in 1792, to Amenia, N. Y., where he ministered to a Congregational church until his death, which occurred May 12, 1812. Before Mr. Cornwall ceased his labors with the Second church, christian fellowship had been so far revived as that Mi-. Gold was invited to preach in its new house of worship. And after Mr. Cornwall's departure, efforts to re-unite the two churches were begun, which, though never resulting in anything satisfactory, were continued at intervals for thirty years. One would judge from the records that every proper expedient had been employed to bring about this desirable end. It is unnecessary to go into the history of those fruitless efforts at reunion which fill the pages of our society's records. Besides the latent feeling founded upon the history of the separation, there were geographical objections to the reunion. No site sufficiently central to accommodate all the citizens could be settled upon. It is diflicult to avoid the impression that, while men had by their variances caused the separation, a "divinity " shaped their " ends " to prevent a reunion. Mr. Cornwall was ordained by the " Morris County Presbytery " of New Jersey, which was organized in 1780, "by secession from pure Presbyterianism." It was "based mainly on the principle of the independency of the local church, yet assuming that the power of ordination was vested in the Presbytery."* As it is known that Mr. Cornwall was accustomed to attend the sessions of this Presbytery, and that he also took with him one or more members of this church, it is probable that it was, for a year or two, connected with this " Presbyterio-Congregational Presbytery." The earliest records of the Second society which have been preserved, date from the year 1793, when Wm. Kellogg was chosen clerk, and since which time the records have been, in the main, well kept. Mr. Kellogg's entries are thorough and business-like. He was clerk eight years, then was succeeded by Noah Rogers, Jr., or "Noah 4th," who served eighteen years, until 1819. It is barely possible that the records of this society, from 1780 to 1793, are yet in existence, but though I have made diligent search, they are not to be found. *Rev. B. C. Megie, D.D. 17 130 HISTORY OF CORNWALL. In this connection it should be said that the church records begin with the settlement of the first pastor, Rev. Josiah Hawes,* called December 18, 1804, and ordained March 14, 1805. By a vote passed by the church in 1807, it was decided not to copy into the new book "transactions of a more ancient date than those pertaining to the settlement " of Mr. Hawes. Whether the fathers thought best not to transmit to their children the particulars of the early difficulties, or whether they thought they might be sufficiently secure in their place "on file," it is to be deplored that they failed to leave in more enduring form their written testimony upon their actions and motives of action during those " times that tried men's souls." In the early spring of 1794, the Rev. Israel Holley came to preach to the "North Church," as it was called. Mr. Holley was ordained over the church in Suffield, Conn., June, 1763. He was pastor of the church in Granby nine years, and was, it is said, seventy years of age when he came to Cornwall. The society voted, June 11, 1794, to hire Mr. Holley "to take charge, in this society, as a Gospel minister, and teacher of piety and morality, for the term of five years." The society had previously offered to join with the church in setthng Mr. Holley, but as he did not wish to be settled, he was accordingly hired for a limited term. Mr. Holley's salary was " £60 lawful money, onethird part of which was to be paid in necessaries of living, and fifteen cords of firewood of good quality, delivered at his dwelling." In the last decade of the last century, and near its close, a revival of religion, beginning in Hartford, and extending over Litchfield County, reached this church in the latter part of Mr. Holley's ministry. How much its advent was due to Mr. Holley's labors, it is not easy to say. It was one of Connecticut's "revival periods," and this church, with many of its sister churches, received a blessing. Dr. Griffin says: "From 1792, I saw a continued succession of heavenly sprinklings, until I could stand at my door in New Hartford, and number fifty or sixty congregations laid down in one field of divine wonders." This church was one of those "divine wonders" of that " field " which the good Doctor saw, as it received twelve additions in September, 1800, as the result of that revival. * The initial " B.," which was sometimes inserted in this name, did not belong to it. ECCLESIASTICAL mSTORY. 131 It was also the first in a long series of revivals with which this church has been blest.* It may be regarded as a happy prophecy of the better days to come, both for the cause of Christ in this town, and for the peace and prosperity of the local churches. Up to 1804, the Second society had had no legal establishment. It was incorporated at the October session of the legislature, and called a " poU-point, " i.e., any person could join the society by lodging his certificate of his intention, within a specified time, with the town clerk. The society thus formed was taxed to support its own form of worship according to the number of polls and the amount of "ratable property." The tax in 1805 was thi'ee cents and five mills on the dollar. The minister's salary was raised in this manner until the settlement of Walter Smith, with the single exception of the year 1814, when a subscription was circulated to procure preaching for the summer and fall. The tax of the poor was abated by subscription. I subjoin a list of the members of the society at its incorporation, October, 1804.f The church now began to cast about for a suitable man to settle with them in the full relation of pastor to the flock. They thought they had found the right man in Rev. Alvin Somers, of Sharon. But notwithstanding their very cordial call, they were not successful in retaining Mr. Somers. They succeeded better with Mr. *The total number of additions to the church through the aid of twelve revivals, is four hundred and seventy-four, or an average of nearly forty to each revival. This includes the year 1876. tNoah Rogers, Abraham Hotchkin, Eliakim Mallory, Sam'l Scovel, Solomon Hart, Silas Clark, David Clark, Timothy Scovel, Titus Hart, Thadeus Cole, Jesse Hyatt, Nathan Millard, Stephen Scovel, Elias Hart, Bradley Catlin. Oliver Burnham, Joseph Scovel, Joel Harrison, Jason Coles, Daniel Harrison, William Kellogg, Jasper Pratt, Ichabod Howe, Elisha Carrier, Benjamin Carrier, Luther Harrison, Oliver Ford, Henry Baldwin, Lemuel Jennings, Phineas Hart, Saml. Doming, Jacob Scovel, Oliver Hotchkin, Abner Hotchkin, David Jewel, Levi Miles, Richard Wickwire, 2d, William Johnson, Saml. Scovel, Jr., Israel Dibble, Justi.s Sceley, Asa Emmons, Asaph Emmons, John JefFers, Joseph North, John Kellogg, Theodore Norton, Seth Wadhanis, Jr., Sturges Williams, Minor Pratt, Noah Rogers, Jr., Charles T. Jackson, Timothy Johnson, James Wadsworth, Jr., Joel Millard, Saml. Rexford, Elias White, Andrew Cotter, Eliakim Mallory, Jr., Ezra Mallory, Nathan Hart, Saml. A. Cole, Silas Meashum, John Dean, Theodore Colton, Joseph Ford, Zephaniah Hull, Jonathan Scovel, Edmund Harrison, Henry Balilwin, Jr., Erastus Beirce, Lumau Seeley, Frederick Tanner, John Dobson, I^evi Scovel, Stephen Scovel, 2d, Jerijah Dean, Gildmore Hurlburt, Jo.siah Hawley, Joel Trowbridge, Mathew Morey, Noah Dibble. 132 HISTORY OF CORNWALL. Hawes. Josiah Hawes, the first pastor of this church, was a native of Warren, Conn. He graduated at Williams College in the year 1800; studied theology with Dr. Chas. Backus, of Somers, so celebrated in his day for his " School of the Prophets," in which many of the clergymen of Connecticut were prepared for the ministry. Mr. Hawes was licensed by Litchfield North Association Sept. 28, 1802. This was his first parish. He was settled by ordination March 14, 1805, the ordaining council being the Litchfield North Consociation, from which this church had withdrawn a quarter of a century before. The explanation of this condescension on the part of the Consociation is found in the fact that the church and society had rescinded the odious vote by which they had styled themselves " Strict Congregationalists." Having worn for twenty- two years the name, and having seen the changes wrought in the Consociation which they had desired, and having no desire to maintain a name which did not at that time signify any living issue, the society voted, Sept. 23, 1802, "to reconsider and make null the vote" referred to. The church was received back into Consociation Sept. 27, 1809. Mr. Hawes' salary at settlement was three hundred and thirtyfour dollars and eighteen cords of firewood. The services of Mr. Hawes' ordination have a peculiar interest from the fact that the First Church was invited to the council, and was represented by its pastor, Rev. Timothy Stone, and the venerable Gen. Heman Swift. This ordination marks a new era in the history of these churches. The pastor of the parent church gave to the pastor-elect of the seceding church the "right hand of fellowship." During the eight years of Mr. Hawes' ministry here, there was no cessation of the friendly christian intercourse thus delightfully begun between these brethren and participated in to a good degree by their people. On several occasions the pastors with their flocks met together for christian conference and intercourse. The other parts to Mr. Hawes' ordination were a sermon by Rev. Mr. Starr of Warren; and the charge to the pastor by the venerable John Cornwall. It had not then become the custom to charge the people. The ministry of Mr. Hawes proved a very prosperous one for the church, and must have done much to satisfy the conscientious "Separates" that their enterprise was approved of God. ECCLESIASTICAL HISTORY. 133 At his ordination the church numbered twenty-five members, to wit, eleven males and fourteen females. When he was dismissed he had received sixty-two members, of whom forty-six entered at one communion, the fruit of the revival of 1807. Mr. Stone bears cheerful and hearty testimony to the work and worth of his cotemporary and co-la])orer in this vineyard of the Lord. He is also spoken of in our church manual as " an earnest and faithful pastor, a man of prayer and effort." He seems to have had, to an unusual degree, the confidence and love of his people. They found it difficult, nevertheless, to raise the stipulated salary. In 1809 Mr. Hawes, being persuaded tli"&t his salary was not sufficient to meet his expenses, asked for a dismissal. But as the society raised by subscription the sum of four hundred dollars to enable him to purchase in part the place on which he lived, Mr. Hawes was relieved for the time being and remained. It is worthy of note that at this time the society took care to speak of their " great reluctance at being called to part with our beloved teacher in the gospel rules of our Lord." Again, however, in June, 1813, the pastor informs the society of renewed embarrassment on account of the insufficient salary, and asks to be dismissed. The resignation was received with regret, and the pastor was dismissed by Consociation at Ellsworth, July 6, 1813, with the " full approbation " of his brethren in the ministry "as a prudent, faithful, and holy minister of Christ," and cordially commended to the confidence of the churches. Mr. Hawes was settled eighteen months later over the church in Lyme, where for more than twenty years he resided, "beloved by his flock." From Lyme he removed to Sidney Plains, N. Y., in 1835. From thence, in 1840, he went to Scienceville, N. Y., supplying the Congregational Church until 1847, when he removed to Unadilla, Ctsego Co., N. Y., and supplied the First Presbyterian Church until his death, June 26, 1851. Mr. Hawes died at the advanced age of seventy-three, and is buried at Sidney Plains, N. Y. During the interim between the dismissal of Mr. Hawes and the choice of his successor, the question of union again came up, and never was the effort so nearly successful as at this time. The North Society proposed to unite under Mr. Stone, then pastor of the First Church. This proposition all of the First Church were ready to accept, save three, viz., C^apt. Seth Pierce, 134 HISTORY OF CORNWALL. Col. Benj. Gold, and Samuel Hopkins, Esq. Their opposition is said to have been called out by the fear that the plan would ultimately result in the removal of the meeting-house from the valley. Furthermore, it is clear that the plan was discouraged by Mr. Stone, who himself records the anxiety he felt lest " the pastor of the First Church should have been without a society and the society without a minister." This failure of effort occurred in 1815. We find the names of only two ministers who preached for the church during the first two years after Mr. Hawes' dismissal. The first, Francis L. Robbins, a young minister licensed by Litchfield North, and afterwards settled at Enfield, where, after a pastorate of thirty-four years, during which he had witnessed four powerful revivals, his death occurred in the progress of a revival. Mr. Robbins was liked, but was not a candidate. The second name mentioned is that of a Mr. Hawley, from Hinsdale, N. Y. But the only man who left his mark upon the church during this interval was Grove L. Brownell. He was raised up for the ministry in the neighboring church in North Canaan; graduated at Burlington College, Vt. ; preached for a time at Woodbury, Conn. ; and was for eight years pastor at Sharon. The labors of Mr. Brownell, under the lead of the Holy Spirit, resulted in a revival which brought from twenty to twenty-five members into the church, and stimulated the entire community to renewed efforts for the permanent success of the gospel in Cornwall. This revival was in the winter of 1815-16. For three years thereafter the church depended upon occasional supplies, concerning whom nothing has been loft on record. About the beginning of the year 1819 the church seems to have had a fresh infusion of life or effusion of the Holy Spirit. Tins effusion may have been the result in part of a renewed devotion to prayer; and in part, of a report of the "Committee on Ways and Means "—a special committee,—who reported a plan of voluntary subscription for the support of preaching, saying that a paper was then in circulation, which was meeting with such good success that they would advise the society to proceed at once to call and settle a minister on a salary of five hundred dollars. Until" the settlement of Mr. Smith, members of the society had been taxed for the support of preaching. There is no evidence previous to this time of money having been raised for this purpose ECCLESIASTICAL HISTORY. 135 by subscription, with the single exception of 1814, unless we consider that the gift of four hundred dollars to Mr. Hawes ought also to be excepted. The tax system was the prevailing system until 1819. And just here permit me a word as to the custom of the early churches of Connecticut with respect to raising the salary of the minister. It was raised, as you all know, by a tax, up to 1784; and the taxes thus raised went to support Congregational churches only, and such only as were consociated. In 1784, four years after this church was established, the law requiring citizens to be taxed for support of churches of the "established order" was repealed in the legislature, as before stated. This left all free to worship with whatever denomination they preferred. This was a step toward religious liberty, and but a stej), for still all were taxed for the support of the church of their choice. Every one was at liberty to choose behveen churches^ but no one was allowed to choose "no church." Persons could withdraw from one society by lodging with the clerk a certificate to the effect that they were to join another; but they were not permitted to ".sign off to nothing." In 1818, however, when the new State constitution was adopted, this compulsory law was repealed, and every man was left free to support any church or no church, just as he might choose. This was regarded by many excellent men as a dangerous expedient. It seems strange that men should have been found as late as 1818 who looked with forebodings to the future of the church of Christ, if christians should be left free to not serve God, as well as to serve Him according to the dictates of their own consciences. Yet Dr. Lyman Beecher has left a sermon against the plan and idea of voluntary support of the gospel. But I am happy to be able to chronicle the superior faith of the fathers of this church, who in 1819 reported that, in their humble opinion, the voluntary plan was the best plan. The committee thus reporting were, Oliver Burnham, Benjamin Sedgwick, George Wheaton, Joseph North, Hezekiah Gold, Joel Catlin, Nathan Hart, Seth Dibble, William Clark. Their report was accepted, and from that time until the year after the erection of this house of worship the minister's salary was raised by "the subscription plan." In 1827 the custom of renting the pews arose, and this has been continued up to the present time.. 136 HISTORY OF CORNWALL. Rev. Walter Smith, the next pastor of this church, was born in Kent, in the year 1793; graduated at Yale in 1816; pursued the study of theology two years with Dr. Matthew Perrine, of New York city. Returning to Kent, he was hcensed by Litchfield North Association, Sept. 30, 1818. Then came an invitation to him to preach at the North Church in Cornwall. He accepted, and was asked in the following March to settle as pastor. He consented, and was ordained June 2, 1819, at the age of twenty-six. The salary was five hundred dollars. Mr. Stone gave the young pastor the "right hand" at his ordination, as he had done to his predecessor; and as before, so now, this public act was a real index of the private fraternal feeling which ever existed between these neighboring pastors. Mr. Smith's ministry spanned nineteen years. His labors were blessed with frequent conversions. Twenty members were added to the church in 1824, in 1831 twenty-eight, and in 19 years, 113. Mr. Smith was, in his pulpit ministrations, scholarly and effective, and in private life an amiable and estimable man. Toward the close of his ministry the state of his health precluded his doing much pastoral labor, but the state of feeling between pastor and people never ceased to be that of mutual christian kindness and confidence. Upon the records of Consociation he stands commended as follows: "The Consociation feel it their privilege to record the assurance of their unabated confidence in Mr. Smith as an able, faitliful, and devoted minister of Jesus Christ." The church accepted Mr. Smith's resignation April 3, 1838, solely on the ground of failing health and consequent disability to perform the duties of his ofilce. They voted at the same time — although he had not been able to supply the pulpit since January —to continue his salary until June 1st. He removed in the spring of 1840 to Mt. Vernon, Ohio, where he resided until his death, which occurred at the age of seventyseven. "We cannot do better than to quote the language of his estimable widow, still living: "His ministry is adjusted on the other side;" adding only, that Mr. Smith is spoken of only with affectionate regard by those that are still on this side. It will be, I am confident, no digression from the legitimate scope of this history, if I introduce just here a brief testimonial to the worth of the wife of Walter Smith. She is remembered with marked expressions of admiration, by many present, for her pruECCLESIASTICAL HISTORY. 137 dence, piety, and ability to honor the position of pastor's wife. To Mrs. Smith is attributed the leading part in establishing the Sunday-school in Cornwall. Her bible class was always the prominent class in the school. She formed the " Ladies' Sewing Circle," an important department of the church work. She has survived her husband, and now, in the evening of her Ufe, reverts to her Cornwall home and friends with affectionate and hallowed memories.* A sister of Mr. Smith, Mrs. Noah Baldwin, is at present the oldest resident member of this church, a woman of devout piety and true worth. I shall speak, in this connection, of the revival of 1830-31, which, though not conducted by Mr. Smith, took place during his ministry. He was absent, to regain his health. Among the methods by which it was promoted, the " four-days' meetings " are spoken of as most effective. Delegates from neighboring churches, with now and then a pastor, visited their sister churches, " to provoke unto love and to good works." Messrs. John C. Hart and Augustus Norton, young men fresh from the theological school, labored also with much acceptance during this revival. The church received twenty-eight members, mostly the fruit of the revival. The following persons, now living, and in full connection with the church, joined previous to this revival, to wit: Mrs. Sabra Baldwin (Noah), Mrs. Ithamar Baldwin, Mrs. Jacob Scoville, Mr. Titus L. Hart, Mrs. ThLrza Wheeler (Samuel). At Mr. Smith's dismissal, there ensued an interval of nearly three years in which the church was without a settled pastor; but it was by no means an eventless interval. By reference to the Manual, it appears that fifty-four members were added to the church during that interval, of whom forty-four were at our communion in March, 1839. This is good work for interval-work, surely ! What is the explanation of this important addition while the church is without an under-shepherd ? Evangelistic labor by Rev. S. J. Tracy ! Mr. Tracy was introduced to the church in the early summer of 1838, soon after Mr. Smith's ministry closed. He preached one Sabbath, and was then absent from Cornwall until fall, when his protracted labors were begun, and continued until the following May. One of Mr. Tracy's first methods was through parish visitation, * Mrs. Smith's death occurred near the close of the year 1876. 18 138 HISTORY OF CORNWALL. with which this parish has been familiar, and from which it has reaped rich fruit. Before the committees salUed out upon their work, they met early in the morning at the school-house near the church, for a season of prayer and christian conference. In the evening they convened at the church to report to a public meeting the important features of the day's work. Mr. Tracy's manner of presenting gospel truth had the merits of clearnesss, force, and pungency, and usually awakened conviction in the minds of the masses. While he drew upon himself much criticism by his disregard of conventionalities, and sometimes gave offense by his unwise personal appeals, he found the way to many hearts that remained closed to other men's approaches. It would have been more acceptable to a large class of respectable people, if Mr. Tracy had had more of that gospel grace of "gentleness " by which the great apostle to the Gentiles was marked, and which distinguished " the Beloved disciple " from the Baptist. Elisha from Elijah, or even which makes Christianity to differ from Judaism; and yet, as we honor the bold, dauntless man of God, "the Prophet of the Mountains," for faithfully fulfilling his peculiar mission in his own chosen way, so now should we commend to a charitable memory the evangelist who manifested such devout loyalty to the person and " works " of " Him who " had doubtless " sent " him. When the candidates, converted through Mr. Tracy's instrumentality were received into the church, he was asked to admit and baptize them, which he did. Mr. Tracy is still living. He resides in Bast Springfield, Otsego Coimty, New York. In November, 1840, the church heard as candidate, Joshua L. Maynard, a graduate of Union Seminary, New York City, and a Ucentiate of the Association of New London County, his native county. His call, with "great unanimity," was voted November 23d; he was ordained January 14, 1841, and settled with a salary of $500. Mr. Maynard "was a man," says Deacon Pratt in his history, " of ardent piety, consistent in his daily walk and conversation, and his sermons were filled with the spirit of the gospel of Christ." He, like both his predecessors, was a young man. During all the first years of Mr. Maynard's ministry there were seasons of religious interest; but it was not until 1846 that there occurred a general revival. This revival began in a series of prayer-meetings held at the residence of Deacon Wadsworth. The ECCLESIASTICAL HISTORY. 139 pastor was supported by a strong corps of earnest workers, and soon the good work spread through the parish. In illustration of the judgment of the pastor, this incident : When the interest was at its height, the deacons asked Mr. Maynard if he would not like some evangelical aid from aWoad. "No!" he replied, "if the church will do the praying, I will do the preaching, and we will keep quietly along with the work God has given us to do ! " Rev. Mr. Stone speaks of this revival as truly remarkable for the depth and earnestness of feeling manifested, combined with a quiet but impressive solemnity scarcely ever witnessed by him. " But at North Cornwall all was still and impressive, and what was yet more extraordinary, there was no similar revival in any adjoining society."* Respecting Mr. Maynard's ministry, his successor, Mr. Clarke, bears cheerful testimony that "It was attended signally by the ministrations of God's spirit, and the church was very greatly enlarged and strengthened under it." This would indicate what, from my own observation, I believe to be the truth, that Mr. Maynard was not a man who merely planted and labored for others to enter into his labors, but thanks to the great Head of the Church, he was able to see some of the fruit of his labors before he went hence. The largest company ever received into this church at any one time, it was Mr. Maynard's happiness to receive, in May, 1846, numbering sixty-five. During that same year the total admissions were seventy-six. Another revival in 1851 brought in forty-seven members. It was Mr. Maynard's privilege to see this church increased during his ministry of eleven years, by one hundred and sixty-two members, of whom thirty-nine were by letter, and one hundred and twenty-three on profession. In 1852 a call was extended to Mr. Maynard from the Congregational church in East Douglass, Mass. The call was accepted; he was dismissed May 25, 1852, with the assurance of " the undiminished confidence and affection " of his people. His death occurred in the spring of 1873, at Williston, Vt. From 1852 to May, 1855, the church was again listening to "candidates." But the only name to which reference is made, that I can ascertain, is to a Mr. Bradley of Lee, Mass. The church gave him a call, but it being not entirely unanimous, he did not accept. In March, 1855, a unanimous call was extended to the Rev. * Parson Stone's Sketches. 140 HISTORY OF CORNWALL. "William B. Clarke, of New Haven. It was favorably received, and he was ordained May 4th. Mr. Clarke was graduated at Yale, class of '49, and licensed by New Haven East, in 1852. As had been the case with each of his three predecessors, this was Mr. Clarke's first settlement. He remained with the churcli but four years, on a salary of seven hundred dollars. Mr. Clarke was, in private character, marked by purity, refinement, and the union of true courage and Pauline "gentleness." In manners he was a thorough gentleman ; in pulpit ministrations he was appropriate, scholarly, and edifying, while in the special field of bibUcal training of the young he was thorough and inspiring. The Church Manual was revised and printed under his supervision, and is thorough and systematic. While some corrections are needed in the historical part, the roll has been carefully prepared. I notice, at the close of this address, several errors in the manual, which please see. In the winter of 1855-6 another gracious revival was enjoyed, and thirty-one names were addded to the roll, all but three on profession of faith. Similar to the revival of 1 846, this liegan with a series of neighborhood prayer-meetings. Mr. Clarke asked for his dismission in 1859, in order to enable him to carry out a cherished plan of European travel. It was left by the church for Consociation to decide, while no formal opposition was made to the proposition. Mr. Clarke was unmarried at the time of his dismissal. He was dismissed May 18, 1859, spent two years in Europe, and on his return was called to the pastorate of the church in Yale College. After three years' service at Yale, he went to the charge of the Congregational church, Litchfield, where he spent three years as acting pastor. Mr. Clarke married the daughter of Dr. Arms, of Norwich Town. Mr. Clarke was succeeded in September following by Rev. Charles Wetherby, a graduate of Middlebury College. He was ordained September 29, 1859. President Labaree of the college preached the sermon. Mr. Wetherby's salary was .$800. Mr. Wetherby had a popular pulpit-power which " drew," an enthusiastic, fearless spirit, which interested an audience. He had quick sympathies, ardent impulses, a generous nature. He made original interpretations: struck out new lines of thought vigorously. He had striking analogies, made remarks calculated to be rememECCLESIASTICAL HISTORY. 141 bered: drew out to church some who had long neglected public worship. He had a versatile and ready mind, great social powers, quick wit. He had his friends, and loved them on the principle, doubtless, — " The friends thou hast and their adoption tried, Grapple them to thy soul with hoops of steel." His traits and merits were positive, his tastes pronounced, his convictions prompt, his views humanitarian, and closely bordering on what is known in the vicinity of Boston as " broad." Like all positive characters, Mr. Wetherby laid himself open to much criticism, but on the whole his ministry was acceptable and useful. A sermon dehvered by him at the funeral of Captain Allen was published. The winter of 1860 witnessed another revival, the first interest being awakened at the annual meeting of the church in January. Forty-one members were added to the church during that year. Twenty-one joined in 1865. The whole number of additions during the six years and eight months of his ministry, is seventy. On the 25th of March, 1866, the pastor presented his resignation by letter, which is on record. He was earnestly solicited to witlidraw it, but could not think it his duty to do so, and was cojisequently dismissed June 13, 1866. After leaving Cornwall, Mr. W. was pastor of the Second Congregational Church in Winsted, and thence went to one of the Congregational churches of Nashua, N. H. Interval No. 5 in the history of this church was of one year's duration. Rev. Jesse Brush was called from Vernon, and accepted; was installed June 20, 1867, upon a salary of eleven hundred dollars and the use of the parsonage. Mr. Brush was an acceptable preacher, a man of character and cultivation, and a thorough pastor. During the winter of 1868, commencing with the Week of Prayer, a revival of religious feeling was manifested; meetings were increased, well attended, and fruitful; but not to that degree which was desired. The work of bringing those interested to the point of consecration was committed, under the Spirit, to the evangelist, John D. Potter. Respecting Mr. Potter's work here, there is not entire unanimity of view. That those who were awakened through his efforts and added to the church have "run 142 HISTORY OF CORNWALL. well," and "faithfully endured," with a few exceptions, I can testify. The great majority of those who were received in July of 1868, numbering forty-two, are with us still, and following the Master. The number added to the church during Mr. Brush's ministry of six years is sixty-one. Mr. Brush was dismissed to accept of a call to Berhn, June, 1873. (See Church Records.) The present pastor, Chas. N. Fitch, is a graduate of Yale Theological Seminary, class of "73; licensed by N. H. West Consociation, April 30, 1872; ordained by Litchfield North Consociation, May 12, 1874; settled on a salary of $1,000 per annum, and the use of the parsonage. 1. To recapitulate: This church has had and parted with six pastors, whose average period of pastorate has been nine years and one month. It is a proper cause for pride that you " have never turned away a minister." It has, the rather, been your privilege to become a training-school for taking ministers fresh from the seminary and preparing them for " wider fields of usefulness." If you cannot boast of having had the lifelong ministries of each successive servant of Christ in the gospel, nor can point out in your burial-place on yonder hillside the grave of a single minister * whose service ended among you, you can nevertheless rejoice that you were able to retain the affectionate regard and warm commendation of every pastor released. You are entitled to no slight satisfaction from the thought that your sacrifice has in several instances been richly rewarded by the increased usefulness which has come to them in their new fields; and it is not unnatural for you to believe that some have been disappointed in their endeavors to find either wider fields or happier ones by making a change. 2. The church has been pastorless fifteen years since 1805. For forty years, since its establishment, or during forty-one per cent, of its life, it has had to depend for pulpit instructions upon either stated supplies, or evangelists, or " deacons' meetings." 3. The many revival eras to which you can look back with deep gratitude to the Great Head of the Church, are perhaps the chief features of your religious history. Being "addicted" to revivals has, however, one drawback if it becomes the master-habit of a church, that is, it will be likely to * The first wife of J. L. Mayuard is the only minister's wife buried in the churchyard. ECCLESIASTICAL HISTORY. 143 overlook the need of training in christian work and developing in lyractical righteousness, those confessedly immature " plants of righteousness " whose growth has been started by hot-house methods- There have been since 1805 twelve distinct revival eras, from which an average of fortg persons to each revival have been added to the church.* The distinguished capacities for work and noble christian characters developed in the few of each past generation, upon whom the church burdens have rested, may well lead us to reflect what a symmetrical and uniformly strong church-life might have been developed had the work been judiciously distributed: "to every man his work." 4. The total admissions to the church from 1780 to 1877 is seveti hundred and four 7nemhers, as follows: The first nucleus, 13 Before Mr. Hawes' settlement, - - - - 35 During Mr. Hawes' pastorate, . - - - 62 During Mr. Smith's pastorate, - - - - 113 During Mr. Maynard's pastorate, - - - 162 During Mr. Clarke's pastorate, - - - - 34 During Mr. Wetherby's pastorate, - - - 70 During Mr. Brush's pastorate, - - - - 61 During first three years of Mr. Pitch's pastorate, 69 During the various intervals, - - - 85 Grand total, - - - - -704 The hving membership of the church, January 1st, 1876, is one hundred and eighty-one. 5. The practical benevolence of the church can be only approximately estimated, as we have access to the figures for only the past thirty years: From 1847 to 1876, inclusive, the church collections amounted to $6,330.44 A yearly average of - - - - $211.00 The Ladies' Benevolent Society has raised in twentytwo years .------•- 1,303.33 A yearly average of ... - $59.24 Total, $7,633.77 * la twelve revivals there were added 474 members. 144 HISTORY OF CORNWALL. As it is known that the Ladies' Society lias been in existence nearly fifty years, if we allow only one-half of this yearly average for the twenty-eight preceding years, we will still have a total of over ttuo thousand dollars to be accredited to the benevolence of the faithful women of the church. If a like estimate of the benevolence of the chui'ch previous to 1847 be made, on the low average of seventy-five dollars per year, we shall find that the amount of twelve titoasand dollars would not be too large an estimate in money of the benevolent contributions of this church in its entire history. 6. Thus far we have limited our review to the narrow home-field which we can almost compass in a bird's-eye view from the steeple of the old church. But manifestly such a limitation is unfair, as one notable feature of christian work in a country church in New England is her far richer gift of consecrated sons and daughters to the attractive cities of the east and west and to the missionary fields of all the world. For while this august sacrifice yields ultimately vast harvests of good in both the home church and the churches that receive these our precious gifts, still this perpetual draft upon the young corps of the old Home Guard leaves it in crippled condition as compared with growing churches. The country church thus becomes to America what the "Cohen Caph El" was to Egypt—a "royal seminary, from whence they drafted novices to supply their colleges and temples." In the fist of "ministers raised up," you may see the mission the church has had and is still fulfilling in this the noblest work of the ages. If now you add to this list the names of those noble women whom she has given as " helps " to the ministers, " meet " to be their partners in the work of winning souls; those teachers who have had leading positions in the great work of moulding the minds and characters of the youth of the land ; those christian lawyers and physicians who owe a good part of their religious impressions to their spiritual fathers and mothers in this church ; besides the long list of worthy laymen who have illustrated the nobility of patriotism in times of war, and the fidelity of christian faith in times of peace; you may have some slight conception of the good that has been done in the fields of the world, through what may be termed the missionary work of this ancient church. If I may give expression, in a few words, to the lessons to be learned from this "inquiry into the former age," and this "search ECCLESIASTICAL HISTORY. 145 of the record of the fathers," I will remind you that as christians we should estimate the church hy means of spiritual standards. As stewards of an heavenly Master, our supreme desire should be to do our work so as to merit His approval. When Lord Beaconsfield was asked in what style his official residence should be furnished and decorated, he replied, pointing to the portrait of Sir Robert Walpole, "Furnish it for that portrait." So would I point you to day to the Great Head of the Church, whose image not merely, but whose presence is with us and whose eye is ever upon us, and ask you to keep always in mind His standard, both in judging of the work that has been done and in planning the work yet to be done. "I know," says the Master, "thy works," and He rejoices more in them, be assured, than men are able to, for He knows amid what trials and sacrifices the noble history of the past has been wrought out. "God is not unrighteous," says the apostle, "to forget your works and labors of love that ye have shewed toward His name." But think not too much upon the past. Think reverently, think charitably, think sensibly, but let your thoughts of the past be brief ! Look back just long enough to take your bearings, and then push right onward. " Be watchful and strengthen the things that remain, for I have not found thy works perfect." This is the spiritual standard;—perfect trust, perfect consecration, perfect work: and you are a long way from reaching that standard. Although this church has not been the residence of ancient Lydian kings, she has an honored roll of "the just made perfect." "What are we doing to-day to add to that roll ? While you cannot boast of Cornwall as having been the birthplace of any rich Croesus, your homes have long been abodes of comfort and signs of abundance. Are the gifts and sacrifices as abundant as the Master would like ? Does your benevolence yet bear the proper ratio to your abundance ? Apply the spiritual standard. Christ does not ask for your gold to gild some splendid heathen god's statue, but to bear to living, sinning, suffering neighbors both sides the sea, the good news of freedom and peace. And He asks for your sons and daughters: that you train them, some for the work of the church at home, some for the august sacrifice upon far off, unknown altars, and all for His service, so loyally, that when 19 146 HISTORY OF CORNWALL. the word comes to any one, " The Master is come and calletli for thee," he shall promptly respond, " Here am I, send me ! " Therefore, brethren, let us one and all "be watchful and strengthen the things that remain," for we know not but that they may be ready to die even while we are rejoicing. But this we know, that He saith (whose praise we covet more than the praises of all men), "I have not found thy works perfect." Addenda. In its deacons this church has been no less favored with earnest and godly men than in its pastors. The Separates at first had for deacons Beriah Hotchkin and Phineas Waller, who served eighteen years. Respecting either of these deacons, all that is known of them now is that Deacon Waller was the first deacon of the First Church ; that he came from New Milford; that his residence was on the north side of Waller Hill, where Judson Adams now lives; and that they served until 1800. Their successors were Jesse Hyatt and Hezekiah Clark. Both these brethren were serving at the time of Mr. Hawes' ordination. A short time previous to 1807, Deacon Clark died, and Deacon Hyatt removed to Georgetown, New York. Mr. Stone, pastor of the First Church, has recorded his estimate of Deacon Hyatt in these very commendatory words: "He was eminently amiable and meek; few christians have lived and died having fewer enemies than had Deacon Hyatt. He was never a close communionist [sectarian is intended, I presume— c. n. f.], but was ever glad to receive every one that loved the essential doctrines of the cross." David Clark was chosen, April 10, 180*7, to succeed his deceased brother as deacon, and Eliakim Mallory was chosen Deacon Hyatt's successor. Deacon Clark served but four years, when he died, and was succeeded by Titus Hart in 1811. That the church should make choice of two deacons from the same family in the same generation is clear proof of the worth and piety of Hezekiah and David Clark. Eliakim Mallory honored the office of deacon eight years, and, for his faith and devotion to the Church, " obtained a good report." He was a man of more than average abihty. He was a frequent delegate to Consociation in that day when the choice of delegate was quite an honor. He was the delegate, with the pastor, when this church was admitted to that body in 1809. He frequently served on committees of conferences between the two churches, when the question of union was so much discussed. Deacon Mallory ECCLESIASTICAL HISTORY. 147 was prominent also in the business of the society. A man of noble spirit, unexceptional character, and decided dignity of manner, his death, occurring near the close of 1815, left a large vacancy in both society and church. At Deacon Hart's election, a day of fasting and prayer was observed, according to prevalent custom. It is said of Deacon Hart, by Mr. Stone, that he was "an Israelite indeed, ever pious and steadfast in duty, possessing the qualifications which Paul required of a deacon." At his death, in 1830, he had held the office nearly twenty years. Titus Hart and Jesse Hyatt are the only deacons from this parish who received notice in Stone's History of Cornwall* Nathan Hart was chosen deacon in 1816, and retired in 1854. His term of office is the longest of any of the deacons, embracing three distinct periods in the history of the church, to wit: the ministry of Walter Smith, the evangelical labors of S. J. Tracy, and the entire ministry of Joshua Maynard,—a period of thirtynine years. He was chosen while his father, Dea. Titus Hart, was living, but because he was too old and infirm to perform the office of a deacon, and too much beloved to be asked to resign. Deacon Nathan Hart had high regard for purity and consistency of christian character, "was very jealous for the Lord of hosts," and was very faithful in labors to secure righteousness of life in all who professed and called themselves christians. He was also a peacemaker. I notice in the C/hurch Records for March 20, 1822, that Deacons Noah Rogers and Nathan Hart, and Ichabod Howe, were appointed a Standing Committee "to settle difficulties between brethren." Before his death Deacon Hart joined with Deacon Wadsworth in gifts to the church, of which I shall speak presently. At his death, in 1861, he had been a member of the church sixtyone years, for nearly two-thirds of which time he had been deacon; and he was for many years superintendent of the Sunday-school. Of his many excellent qualities none were more marked than his defotional spirit, which had for a substantial basis good sense and integrity. Deacon Hart was "faithful over a few things," and has doubtless entered into the joy of his Lord. Noah Rogers was chosen deacon in 1816. In a church which has had four men by that name connected with it this would not, at least, be speaking very definitely. But the Noah chosen deacon joined the church about 1814, and is known to this community as * Parson Stone's History was not brought down to the present day. 148 HISTORY OF CORNWALL. "Deacon Noah." His place in the genealogical tree is, I believe, Noah 4th. Eespecting the worth and work of Deacon Noah Eogers, I cannot do better than to cite the testimony of the late George "Wheaton, Esq., for many years associated with him in social and business relations of hfe. His words will be all the more weighty, because coming from one not at that time a professing christian. " The ardent desire of Deacon Rogers was ever for the prosperity and upbuilding of the North Congregational Church. Through his influence, and the material aid which he furnished, it received much of that material and spiritual aggressive power which has brought to it its present degree of prosperity. He was ever kind and liberal to the poor, and gave freely of his abundance. He lived a christian life, and died the death of the righteous." From the records of both church and society it is clear that Deacon Rogers served this church with a fidelity which it would be hard to match, and impossible to excel, in the long list of her worthy sons. His qualities were of the quiet kind, substantial and worthy. His fitness answered to Paul's test, in that he was "grave," "not double-tongued," "ruled his children and his own house well," "ministered in the office of a deacon well," and "purchased for himself a good degree," both as respects grace of character and favor among men. Deacon Rogers retired in 1836, three years before his death, having served twenty years. His successor was James Wadsworth, who was about as near a "blameless " man, doubtless, as men become. He exemplified his faith by " walking in the hght," and seems to have deserved Paul's requirement to be put as his epitaph: for " he held the mystery of the faith in a pure conscience." A few months before the retirement of the two venerable deacons, Hart and Wadsworth, they each made a valuable gift to the church—Deacon Hart giving this Bible, and Deacon Wadsworth that service, which is at present used at the Communion table. The church acknowledged the gifts in the following resolution: Besohed, That these tokens of their regard for us, crowning, as they do, many years of active, efficient, and successful labor in this church, entitle the givers to our highest respect and consideration, and in all coming years they shall be held in grateful remembrance, as bright examples of Christianity, as taught by our Lord and Saviour Jesus Christ." R. R. and E. D. Pratt were chosen in September, 1854, to be their successors. Deacon Wadsworth lived, after his resignation, Tin til April, 1867. ECCLESIASTICAL HISTORY. 149 In 1872 both active deacons tendered their resignation, from a conviction that the good of the church required that the deacon's term of office be hmited, with the privilege of reelection if it seemed best. They were accordingly succeeded by T. S. Gold and Egbert M. Kogers, in 1872, who were chosen for the term of five years. As both retired deacons are still present with us, I shall pass by their service at this time without encomium, speaking only a few words respecting Deacon E. M. Rogers, deceased in February last. My own estimate of Deacon Rogers's character is incorporated in the resolutions adopted by this church in April last: Whereas, In the providence of God, it has pleased Him to remove, by deatli, brother E. M. Rogers, who has " walked with this church faithfully in all the ordinances of the Gosj^el " for thirty years, the last four years of which time he filled the otfice of deacon ; therefore, Resolved, That it gives us jileasure to express and record the affection in which Deacon Rogers was held by his brethren in Christ, for the devotion which he manifested to the cause of the Master, making himself a servant to all, that he might "gain the more;" and becoming a cheerful " burden-bearer," in obedience to the law of Christ ; and furthermore, that we believe that his faith and good works were a " light upon a hill " to lead men " to glorify our Father which is in heaven." Ministers Raised Up. John C. Hart, oldest son of Deacon Nathan Hart, a graduate of Yale, class of '31, was pastor in Springfield, N. J. ; thence to church in Western Reserve College, Hudson, Ohio; thence to Congregational Church, Ravenna, Ohio. Death in 1870 from paralysis, at Ravenna. Almon B. Pratt, born North Cornwall 1812, son of a farmer, and worked with his father until nineteen years of age, then began to study with the ministry in view. Entered Yale College, but failing in health, withdrew. Studied theology at Union Seminary, New York City; licensed by Litchfield North Association July 20, 1841 ; ordained June 12, 1850, by Litchfield North Association, at "Wolcottville. Conn.; acting pastor of a church in Genesee, Genesee County, Michigan, several years ; treasurer of college at Berea, Ky. thence removed to Camp Creek, Neb., as acting pastor, in which capacity he died December 28, 1875. Henry G. Pendleton graduated at Amherst, August, 1836; licensed at Dayton, Ohio, November, 1838, by Presbytery; graduated at Lane Seminary, Cincinnati, Ohio, 1839; ordained January, 1840, by Peoria Presbytery at Granville, 111.; remained at Granville four years; Lacon one year; Henry, Marshall county, twenty150 HISTORY OF CORNWALL. five years. He organized a Congregational Church in Chenoa, 111., in summer of 1867, and was acting pastor until 1872. At present he is acting pastor of Congregational church at Gridley and Chenoa; some of the time Mr. Pendleton has suppKed two churches "yoked." He has been very successful in gathering churches and building meeting-houses. The hand of the Lord has evidently been with him. P. 0. address, Chenoa, Livingston Co., III. H. F. Wadsworth, son of Dea. James Wadsworth, graduated at Union College, July, 1836; was hcensed by Litchfield South Association, July, 1838; was ordained as an Evangelist, in the Tabernacle in the city of New York in 1842, by Manhattan Association. In the same month was settled as pastor over the Presbyterian church at Newfoundland, Morris County, N. J. He resigned this charge November, 1858, for the Presbyterian church at Unionville, Orange County, N. Y., where he was installed pastor the following May, and where he continues to labor in the gospel. John A. R. Rogers, son of Jno. C. Rogers, graduated at Oberlin College 1851; from the theological department 1855. Holds the chair of the Greek Professorship in Berea College, Ky. Samuel Scoville, son of Jacob Scoville, is a graduate of Yale College, of the class of '57. After spending one year in theological study at Andover Seminary, he took an extended European tour. Returned to his theological studies at Union Seminary, New York City, graduating 1861. He was settled as pastor over the First Congregational Church in Norwich, N. Y., in 1862. John Hart, son of H. Milton Hart, graduated at Yale, class of '67; taught in public schools of New Haven several years; graduated at Union Theological Seminary 1876.* List of Ministers^ Wives who ivere Daughters of the Church. Eliza W. Rogers, daughter of Dea. Noah, married Rev. A. T. Norton. Amanda Rogers, her sister, married Rev. A. B. Pratt. Amelia Rogers, daughter of John C, married Rev. Mr. Davis. Sarah A. Nettleton, daughter of Dea. Elijah, of Baptist Church, married Rev. Mr. Jencks, Baptist. Clarissa Clark, daughter of Wm., married Rev. A. Munson. Mary Burnham, daughter of Oliver, married Rev. A. Judson, Philadelphia. Emily Burnham, her sister, married Rev. J. C. Hart. * Mr. Hart was ordained and installed over Cong. Church in Bristol, N. II., in the fall of 1877. ECCLESIASTICAL HISTORY. 151 List of prominent Laymen not previously mentioned in the Sermon. Ichabod Howe will be remembered as a man of Pauline gentleness, and Christlike spirit of self-sacrifice for his brothers' good. To a life of rectitude and consecration he added a very fitting closing chapter, by giving himself almost wholly to visitation of the parish and prayerful lay-labors for the conversion of men to his dear Lord. He died in 1857. A man of more marked ability, of strict integrity, of unimpeachable veracity, and of wide-spread influence was Benjamin Sedgwick, Esq. In private life and places of public trust he was an honorable man and a christian gentleman. William Clark of Clark Hill, was a self-depreciating but valuable citizen, who took up his christian crosses late in life, but bore them with fidelity to the close. Chalker Pratt you remember as a strong, resolute, self-reliant man, ever devising liberal things for the cause of his Master, and energetic in carrying them through. Born on Cream Hill, he moved to West Cornwall, at the time of the building of the railroad ; was identified with the interests of the place; was an able and zealous laborer in his Master's vineyard, as well as an earnest and honorable citizen. Noah Baldwin was for fifty-five years connected with the choir, and by his faithfulness to his post, his love of music, and his regularity, did what he could for the service of Christ; keeping his place even after old age had made his service as an effort. Reuben Hitchcock was a regular and conscientious attendant upon public services, and a supporter of the prayer meetings. There are many that will remember the commander of the regiment of militia, Col. Anson Rogers. In stature tall, athletic; in nature cordial, genial, sympathetic ; in character benevolent to a fault; his liberality was proverbial, and proceeded not from the love of display, but a natural susceptibility to the appeals of the needy, and from an instinctive desire to do a good and generous action. Col. Rogers was also a christian soldier. As he was at the head of his regiment on public parade, so his name stands first on the list of those recruited for the Master in 1839, by Mr. Tracy. And he was behind none of his fellow citizens in interest in the prosperity and perpetuity of the kingdom of Christ no less than in his public spirit. Of his prominence in town matters, and the acceptable administration of his public trusts, poHtically, honorable 152 HISTORY OF CORNWALL. mention should be made here, and the record in detail will be found elsewhere. Daniel Leete Rogers, Noah Rogers, and John C. Rogers are worthy descendants of an honored sire, who hand down the precious legacy untarnished and undiminished of solid christian character. They have stood manfully " holding the fort " for Christ, here where their father helped to plant it. They were men to he relied upon for sound judgment and with abundant means, and while exact and punctual in their business transactions, they were generous to the poor, liberal toward the church, and invariably found on the right side of questions of general interest in church or state. The devotion of these men and their children to christian principles and christian liberty, when considered in connection with their boast that they were " descendants of the John Rogers of Smithfield fame," furnishes a new illustration of the faithfulness of God in "showing mercy unto the thousandth generation of them that love me and keep my commandments." (jreo. Wheaton, Esq., was a lawyer of prominence in "West Cornwall, who declared at last that he was " not ashamed of the gospel of Christ." Entering the church during Mr. Maynard's ministry, he ever afterward interested himself in the material interests of church and society. Dr. Samuel W. Gold, whose residence was on Cream Hill, until his removal to West Cornwall, near the close of his life was a man of wise counsel, great energy, and remarkable public spirit. He offered to donate $1,000 toward building a chapel for the use of the citizens of West Cornwall, but did not live to see the project begun. Mr. Gold gave liberally of his abundance for the support of the gospel, and had a deep interest in the welfare of his town and country. He had in mind the publication of the history of Cornwall, which he did not live to carry out, but which is likely to be completed by his son, Theodore S. Gold. H. Milton Hart was a man who was to the minister as Asaph to David, in the service of song in the sanctuary. He filled besides, with ability and christian fidelity, every position of trust in church and society to which he was appointed; was a man beloved for his graces of character, and esteemed for his cultivation of mind, by a wide circle of friends. His interest in the musical training of the young was a prominent characteristic. Stephen Foster was one of the promising men of the church of ECCLESIASTICAL HISTORY. 153 the last generation, and one whose death occurring in the veryprime of life was deeply deplored. He was already ''proving his lance" in his defense of the right, and showing his zeal in the service of his Master, when cut down by death. He was calculated by his enthusiasm, executive and financial ability, no less than by his eminent social traits, to be of great usefulness in this community. His work may have been finished, in the ^timation of God, but from the human standpoint, it hardly seemed more than just begun.* A Semi-Centennial Celebration of the erection of the church at North Cornwall was held July 19, 1876. The morning exercises consisted of singing by the choir; reading the scriptures and prayer by the pastor, Rev. C. N. Fitch; an historical address, "Ye Olden Time," by Gen. Chas. F. Sedgwick, of Sharon ; music, by the band ; sketch of the erection of the church edifice by Nathan Hart; an address by Rev. Samuel Scoville of Norwich, N. Y. ; a poem by Dwight M. Pratt, of Cornwall, and singing an anniversary hymn written by Mrs. C E. Baldwin. The afternoon exercises in the grove were refreshments, exhibition of relics, reminiscences of the olden time, in short, regular and volunteer sentiments and addresses, interspersed with vocal and instrumental music. The affair was a success, affording both instruction and entertainment. HISTORICAL ADDRESS OF GEN. CHARLES F. SEDGWICK AT NORTH CORNWALL, JULY 19, 1876. Several weeks since I was requested to write up some sketches of incidents and events illustrating the history of this ecclesiastical society. Without thinking much on the extent of my knowledge of such incidents, I consented to do so, but I soon found that any certain degree of reliable accuracy in many things pertaining to the history of the parish were not within the reach of my investigations. There are many things which rest in dim and unreliable tradition, which can only be illustrated by a thorough and careful examination of the records of the State, of the town, and of the * In these biographical sketches I have limited myself to the deceased, not thinking it wise to attempt an estimate of the work of any one while he is still with us, or, at least, yet living. 20 154 HISTORY OF CORNWALL. parisTi. And such examination I have had no opportunity to make. I shall give you as good a statement of facts relating to the history of the society as the materials at my command will furnish, not holding myself responsible for the uncertainties of tradition, or the barrenness of documentary proofs. To illustrate more fully the history of the parish, it will be necessary to consider briefly the early ecclesiastical history of the town previous to 1738. This northwestern corner of Connecticut had been surveyed and laid out into townships and sold to proprietors. This territory embraced the townships of Salisbury, Sharon, Kent, Cornwall, Canaan, and Goshen, and the settlement of each of those townships commenced about that time—Kent then included Warren, and Canaan included North Canaan, but with these exceptions the integrity of the territory of each township has not been disturbed. The acts of the legislature incorporating each township, vested both municipal and ecclesiastical power in the inhabitants, and made it as much their duty to provide for the establishment of the one polity as of the other. It was as much their duty to provide for the early settlement of the gospel ministry of the order and faith then recognized as the standing order in the colony, as it was to provide for the support of the poor or the maintenance of highways. And to help the towns thus organized to carry out the purposes of the legislature in providing for the establishment of gospel ordinances, grants of land were made; one right to the first minister, and one right in perpetuity to the town for the support of the ministry for ever. Some of the towns have since been subdivided into located parishes, but with the exception of a small portion in the southwest part of the town, which many years since was annexed to the ecclesiastical organization of Kent, and a larger portion on the Great Hill, which now forms a part of the Society of Milton, Cornwall remained one parish until the incorporation of this society in 1804. Cornwall was not backward in fulfilling the purpose of the Assembly in regard to the settlement of a minister. The Rev. Solomon Palmer was the successful candidate for* the place, and he was settled over the town as its religious teacher in August, 1741. He was a native of Branford, in New Haven County, and graduated at Yale College in 1729. Previous to his settlement in Cornwall he had been settled over a Congregational parish on Long Island. He continued in the ministry here about thirteen years. I know of nothing to distinguish his ministry from that of other ECCLESIASTICAL HISTORY. 155 clergymen of that day in this region. Religious interests were not neglected. A spacious meeting house was erected, which stood on the high ground nearly opposite the residence of the late Ithamar Baldwin, with a broad and extensive green, opening to the south, before it. Mr. Palmer's residence was on the spot afterwards owned and occupied by the late Judge Burnham, and there several of his children were born. My friend, Mr. Solon B. Johnson, in a sketch which he gave me several years ago of the Johnson family in Cornwall, in speaking incidentally of Mr. Palmer's family, with which the Johnson family was connected, informed me that Mr. Palmer's only son was a sot—I could have added to the stock of Mr. Johnson's information on the subject, by the statement, that when I went to reside in Sharon, fifty-nine years ago, that son of Mr. Palmer's was an inmate of the poor-house there, where he continued during his life, and that his remains, after his death, were buried at the expense of that town. I never knew how he became chargeable to Sharon, but the fact as to his residence and dependence there is as I have stated it. I never heard but that the ministry of Mr. Palmer was entirely acceptable to the people of his charge. His subsequent career would intimate that he was not deficient in intellectual ability, and old people who, in my early yeai's, spoke of him, never intimated any defect of moral qualifications. In March, 1754, to the great surprise of his people, he announced from the pulpit that he had become an Episcopalian in sentiment. His ministry in Cornwall ceased from that time, but after going to England and receiving Episcopal ordination there, he returned to this country and entered upon clerical duties in congregations of that faith. He ministered successively at Great Barrington, New Haven, and Litchfield, at which last mentioned place he died in 1771, at the age of sixty-two years. I never heard that any of his people here followed him into the Episcopal church, or that his' defection in any degree impaired the stability of the ecclesiastical organization here. He sold his place here, which came to liim from the gift of the colony by virtue of his being the first minister, in 1757, to Noah Bull of Parmington, and thus compelled the town to assume additional burdens in the support of the gospel ministry thereafter. The next minister of Cornwall was the Rev. Hezekiah Gold. His father, of the same naitie, was the minister of Stratford, and his grandfather was the Hon. Nathan Gold, for many years 156 HISTORY OF CORNWALL. chief-justice of the supreme court, and lieutenant-governor of the colony. Mr. Gold was in comfortable pecuniary circumstances when he came here, having received an ample patrimony from his father or grandfather, and he purchased the farm which was afterwards owned by Mr. Darius Miner, which was near the meeting house, and which was eVery way convenient for a parsonage. There he lived, and there he died, after a ministry of about thirty-five years. I believe that the first twenty years of his ministry were acceptable to the town, but the exciting times of the opening scenes of the Revolution, and the opinion which some of the people entertained, probably unjustly, that their minister was not quite as fervent in his patriotisin as in his purpose to increase his worldly estate, produced complaint—not very loud at first, but which finally ripened into an open opposition, which in the end included a majority of the legal voters of the town. Through the whole conflict a decided majority of the church stood by the pastor, and the influence of his clerical brethren in neighboring towns sustained him. The laws of the colony, too, strongly favored the stability of the clerical relations in the town, and appeals to the courts, which in this case were made, furnished no aid to the discontented portion of the people. At length the town, claiming that it, and not the church, owned the meeting-house, voted to exclude Mr. Gold from it in the performance of Sabbath services, and in his absence it became the duty of the deacons to conduct the ceremonies of public worship. When the trial came to test the right of the contending parties to the meeting-house for Sabbath worship, a scene occurred which would now be deemed a disgrace to the civilization of the times, reminding one of the times spoken of by the old English humorist, Hudibras: When civil dudgeon first grew high, And men fell out, they knew not why ; When hard words, jealousies, and fears Set men together by the ears ; When pulpit dean-ecclesiastic Was beat with j^s^ instead of a stick. I heard a statement of it given to my father, probably more than seventy years ago, by an aged widow lady. It may be interesting to my friend, Deacon Russell R. Pratt, if I state that she was Mrs. Brown, a sister of Mrs. Jasper Pratt,- who was his grandmother. The deacon who intended to conduct the proceedings was Elijah Steele, one of the opposers of Mr. Gold. From the statement of ECCLESIASTICAL HISTORY. 157 Mrs. Brown, it would appear that Mr. Gold had taken his seat in the pulpit to conduct the exercises of worship in the usual manner, and that Deacon Steele, in his seat below, by whom Mrs. Brown was sitting, was preparing his book to give out the opening psalm. Said she, " Just as Steele was about beginning to read the psalm, I laid my fan right down on to Steele's book, and thus gave Mr. Gold an opportunity to start first in the race." The common-sense of sober-minded people must have revolted at such unhallowed proceedings, and the result was, that the dissenters of the congregation, in 1780, formed themselves into a separate society, which they called a society of Strict Congregationalists, and the dissenting members of the church formed themselves into a separate church, to act with the society in cases where their joint action might be necessary. I can find no law of the State which then Justified these proceedings, but in 1791 an act was passed which seemed to recognize the legal status of such voluntary religious associations and churches, and which provided that all such churches and congregations which shall, or shall have, formed themselves, and maintain public worship, were vested with power to levy taxes on the members. By virtue of this law, the Strict Congregationalists of Cornwall laid taxes on their members, and thus, for several years, supported preaching in their meetings ; but the church thus formed had no connection or association with any other ecclesiastical body. It will be seen in the sequel, that this society was abandoned and dissolved when that now subsisting here was organized, and that the church, then independent, finally fell into sympathy with the Christian churches of like faith, and co-operated with them in religious duty and action. The meetings of the Strict Congregationalists were held at the house of their minister, the Rev. Mr. Cornwall, the house lately owned and occupied by the late Mr. Carrington Todd; but in 1788 the meeting-house, which stood on the ground now occupied by the Center school-house, was built by subscription. Some of the subscribers for its building were living when the present place of public worship was established in the society, and some of them claimed that they were still owners of the building. The old society maintained their ownership of the old meetinghouse, and 1 suppose held their meetings there until 1790, when it was taken down, and a new and fashionable house of worship was erected on the plain. Mr. Gold continued his relation as pastor of the church till his death, but he gave up his claim for salary, and remitted pastoral labor some three or four years before his decease, 158 HISTORY OP CORNWALL. wMcli occurred in 1790, at the age of sixty-two years. It would seem tliat in 1787 the asperities of the conflicting parties were somewhat abated, for in the fall session of the legislature of that year, both ministers, Mr. Gold and Mr. Cornwall, were elected representatives from the town, and Mr. Cornwall was a member at the next session. Mr. Gold was undoubtedly a man of uncommon shrewdness and vigor of action, as is shown by his being able to baffle all the efforts of his opposers to remove him from his pastorate of Cornwall. I remember reading his epitaph many years ago, in which there is the expressive statement of one element in his character: that he was a very accurate judge of the human heart. Mr. Gold was succeeded in his ministry by the Eev. Hercules Weston. He remained the minister of the old parish from 1792 to 1803. I never saw him, but well remember that he was noted for his keen specimens of polished wit, which were often related in social gatherings. He had a parishioner, Rufus Paine, senior, whose wit, though of a coarser kind, was equally pungent and effective, and they sometimes had passages of intellectual sharpness with each other. As this is a purely secular meeting, it may not be improper that I should give a specimen. They were the joint owners of a slaughtered animal, and in dividing to each owner his share, they had no difficulty until they came to the division of the head. Each asked the other to propose a method of division. After due deliberation Mr. Weston said, " It is an old saying that each part strengthens ^V5part. I preach; you give me the tongue and you may have the remainder." Said Paine in reply, " According to your rule, that each part strengthens its part, I think you need the whole head. Take it all." The Strict Congregationalists maintained their standing under their original self-constituted organization for nearly twenty-five years. In one sense they were isolated from the neighboring parishes, being, as I believe, the only society organized on that platform on this side of the Connecticut River. They received no sympathy from neighboring parishes, and were merely tolerated, not encouraged, by the laws of the State. The South Society had the advantage in this respect, that every new-comer into the town was, by law, a member of that society, as the legal society, whose limits embraced the whole town, and could not be relieved from his connection there without going through with the legal ceremonies which the law provided for such cases. Their ministers, Mr. Cornwall, and after him Mr. llolley, though on personal friendly terms ECCLESIASTICAL HISTORY. 159 with the neighboring ministers of the standing order, were excluded from all ecclesiastical relations to them, and were shutout from all their official gatherings. Still the parish maintained itself with a considerable degree of vigor down to 1804. I have been shown a taxlist laid on the last of 1795, and signed by Daniel Harrison, Oliver Burnham, and David Clark, committee, to which is annexed a tax warrant in due form, signed by Judah Kellogg, Esq., justice of the peace, and directed to Hezekiah Gold, collector. There were about one hundred tax-payers assessed on the list at different sums, none very heavily, and nearly every name is mentioned as paid or abated. It embraced nearly all the persons liable to pay taxes in the east part of the town, where the Johnsons were thickly planted, all on Clark Hill, and some, Mathew Patterson, for instance, who lived far within the limits of the South Society. It was a seemingly tedious process to collect it, for seven years after the tax was laid I find the following entry on the tax-book in the handwriting of Judge Burnham : On the 7th day of September, 1803, on view of the foregoing bill, we are of opinion that all that is now due on this bill, after the orders are severally brought in for that is chargeable, ought to be abated, and therefore do abate the same. ELIAKIM MALLORY, } ^ TITUS hart; \ Committee. The difficulty of conducting efficiently the affairs of the parish, owing to their ecclesiastical exclusion and the advantages which the law gave the other society, in the acquisition of new members, instigated a movement in 1804 for the legal establishment of a new society with definite boundaries, and for the granting to it all the privileges enjoyed by other societies in the State, the old organization as Strict Congregationalists to be for ever abandoned. A petition to this effect was presented to the October session of the Assembly for that year, and a desperate struggle with the old society was a natural result of such proceedings. The exciting incidents which accompanied them are just within the reach of my recollection. The word locate and location 1 remember to have been in very common use, and it was a considerable time after all the proceedings before the Assembly were brought to a close, before the use of these words, as bearing on the condition of the society, was given up. The petition for the location of a new parish probably contained a prayer for aid in some other way if that relief of location could not be afforded, and under that clause of the petition the Assembly passed a resolution in the words following, which I copy verbatim from the records of the State: 160 HISTORY OF CORNWALL. " Resolve incorporating the Second Ecclesiastical Society in Cornwall^ passed ' OctoUr, 1804. "Upon the petition of Noah Rogers, and others, Resolved by this Assembly, that such of the petitioners and others, inhabitants of town of Cornwall, residing within the limits of the First Ecclesiastical Society in Cornwall, as shall, on or before the first day of December enrol themselves as hereinafter directed, shall be and constitute an ecclesiastical society by the name of the Second Ecclesiastical Society in Cornwall ; and Noah Rogers J% of said town is hereby appointed to enrol the names of all such persons as shall by said day elect to be enrolled as aforesaid ; and after such enrollment the inhabitants so enrolled may proceed to form themselves, and choose officers in the same manner as is by law provided for societies in such cases, and the persons who shall not be enrolled as aforesaid by the time aforesaid, shall be and remain members of the First Ecclesiastical Society in said Cornwall." Thus it may be seen that the petition for a located society was negatived, but permission was given to form what is called in law a iwll-parish to act in sympathy with other parishes of the same faith. Although there was a great disappomtment in the result of the application to the Assembly, it was deemed expedient to accept it, and the society was duly formed under the Act of the Assembly, and the Article I have just read is the charter of your society. I do not know who, or how many, were members under the first enrolttient, nor was it important, as, after a society was formed, the law made ample provision for the accession of new members. Thus while the society had been in existence since 1780, it was not until this time that it came under the privileges and Kmitations of statute law, for such cases made and provided. The society being thus organized, the way was prepared for the church, which was formed under an old Strict Congregational organization, to connect itself with the new society, according to the forms and usages of Congregational churches in Connecticut. It had existed for nearly a quarter of a century in a kind of ecclesiastical isolation, holding no religious communion with the established churches in the neighborhood. Tired of this seclusion, it for a short time connected itself with a distant organization of the Presbyterian church, and the late Deacon Nathan Hart informed me that he once went as delegate from the church here to a meeting of the Presbytery to which it belonged, which was that of Morristown, New Jersey. It was a most unnatural and inconvenient union, and Providence kindly opened a way for its speedy dissolution. After the new society was placed in successful operation here, the North Consociation of Litchfield County, without waiting for ECCLESIASTICAL HISTORY. 161 any action of this church, extended to it a kind and fraternal invitation to unite itself in Christian relations to that body, and tlie union was at once consummated, and I doubt not that all parties concerned felt relieved from a most untoward perplexity. The society and church were thus placed in a good condition to prosecute religious enterprises, and well have they performed that duty. The old meeting-house by the turnpike was the place of worship for the new society for about twenty years. It was an old brown building, open from the ground floor to the ridge, with rafters, beams, braces, and roof-boards in plain view, but it sheltered many sincere and pious worshipers. Long seats extended from the aisle in the center to the walls, but nearer the pulpit the seats faced towards the center. The males were all seated on the right of the pulpit and the females on the left, and this arrangement was continued while I remained in Cornwall; but I was told there was some change in it before the old house was abandoned, Mr. Hawes and Mr. Smith were both ordained there. I attended the ordination of Mr. Smith, and the late Mr. James Wadsworth informed me, many years after, of a circumstance which I had forgotten, and which I still very dimly remember, that the beautiful hymn composed by Helen Maria Williams, commencing " Whilst thee I seek, protecting power," was sung at my suggestion, as a part of the ordination services, from manuscript copies in the hands of the performers, the hymn not having then been introduced into any of the books of psalmody in common use. Before the settlement of Mr. Hawes, those in the hollow who were in the habit of attending congregational meetings went to Goshen for the service of public worship, where the Rev. Mr. Heaton was then pastor. The first outlet for travel in carriages from that locality was furnished by the construction of the Litchfield and Canaan turnpike road, and that circumstance turned the worshipers in that section towards Goshen. But after the settlement of Mr. Hawes, we attended meeting here. From my recollection of that gentleman I should say he was a very good preacher, and would be so esteemed at the present day. Mr. Hawes lived first in the house called the Tailor Brown house, on the corner south of the meeting-house, but his more permanent residence was in the liouse north of Judge Burnham's, said to have been 21 162 HISTOKY OF CORNWALL. once owned by the grandfather of President Fillmore. He was in the habit of riding on horseback to meeting with his good lady on the same animal behind him, a method of travel not only not uncommon, but very common among all classes in those days. Mr. Hawes was a very faithful pastor, and had the confidence and respect of all classes in the parish. I never heard him spoken of from that day to this, but with the utmost respect and deference. He was compelled to leave because he could not live on the salary which the society was able to pay; but he went with the good wishes and respect of the whole community. After leaving this field of labor he was very soon settled over a parish in Lyme, in this State. The first deacon whom I can remember in active duty here was Deacon Hyatt. I never knew the Deacon Clark who lived on Clark Hill. I remember once attending deacons' meeting, where Deacon Hyatt conducted the proceedings. I was then quite young, and only remember that the sermons were so short that two of them were read in the morning service, the singing of a psalm intervening the reading of the sermons. The next succeeding deacons whom I can remember were Deacons Mallory and Titus Hart. During the time intervening between the dismission of Mr. Hawes and the settlement of Mr. Smith, it often occurred that there were long intermissions of clerical services in the parish, and during such intermissions the meetings were conducted by the deacons, assisted sometimes by Mr. Daniel Harrison and Mr. Timothy Johnson. There was no apparent diminution in the attendance at such seasons, as the presiding Deacon Mallory had a method of conducting the proceedings which made them very satisfactory to the congregation. His prayer was very free, appropriate, and fervent, and he sometimes added an exhortation of his own, which showed the depth of his christian sympathy, and the fervor of his christian zeal. It might have been expected that, as preaching was constantly had in the other parish, many of this congregation, for that reason, would have attended meeting there, but there was a kind of home feeling in those christian gatherings in that old tabernacle of the Lord, which made it very amiable to the worshipers there, and very few deserted the meetings. Mr. Nathan Hart, afterwards Deacon Hart, well known to this day, usually read the sermon, and I was sometimes called upon to perform that service myself. The first chorister whom I remember to have seen officiating in ECCLESIASTICAL HISTORY. 163 leading the singing in the meeting-house, was Thomas Hyatt, a son of the deacon of that name whom I have mentioned. He was succeeded in that office by Joel Millard, who lived at the foot of Cream Hill, and who, with a clear strong voice, led the choir for several years. He was succeeded by Bradley Mallory, who himself sometimes taught a singing-school in the parish, and he was in charge of the choral services when I left Cornwall. In the absence of the regular chorister Mr. Nathan Hart usually officiated. The decayed condition of the old meeting-house, and the fact that it was on the very ouiskirt of the parish, prompted a movement, soon after the settlement of Mr. Smith, to erect a new house of worship. The strength of the parish lay in portions north and west of the old house, but the neighborhood in which it was located, and some others, were strongly opposed to the change of site. The requisite number of two-thirds of the voters at a society meeting could not be obtained to effect the object, although a majority favored the place which was afterward selected. The law provided that in such cases the judges of the county court should be called upon to designate the place for the erection of the building. Those judges, at that time, were Augustus Pettibone of Norfolk, chief judge, and Martin Strong of Salisbury and John Welsh of Milton, associate judges. After a due hearing of all the parties concerned, these gentlemen stuck the stake, as the proceeding was called in those days, at the place now occupied by this house of worship (I will not say church, as applied to the building), and here that house was erected in 1826, fifty years ago. In the interval between the taking down of the old house and the finishing of the new one, public worship was celebrated in an old tenantless house, standing a few rods south of this building, which has a history both in relation to its former occupants and of scenes of suffering by the family dwelling there during the prevalence of the small-pox early in this century, which I have no time to relate. A few members of the society, living near the old house, felt that they had been deeply wronged by the change, and some threatened secession, but time and reflection smoothed over the difficulty, and with most, I presume, it has long since been forgotten. In the height of the conflict an action at law was brought to the superior court in favor of one or more of the original subscribers to the building of the old house, against some persons who had assisted in taking it down and appropriating the materials to 164 HISTORY OF CORNWALL. the new structure, and the case was tried vide post, on a plea of abatement to the suit, for the reason that all the parties in interest had not been joined in bringing it before Chief-Justice Hosmer of the Supreme Court of the State. It was elaborately argued by- Mr. Wheaton for the plaintiff, and I think by Mr. Bacon of Litchfield, for the defendants. Mr. Wheaton's strong argument was, that, although as a general principle, all the parties in interest should be joined in the suit, yet here was a case of absolute refusal to join, and a refusal which utterly deprived the plaintiffs of a remedy for the wrongs they had suffered, which was a state of things which this bar would not tolerate. The chief-justice was evidently impressed with the force of ffhe argument, and took the case home with him for a full consideration of its merits. His opinion, communicated to Mr. Wheaton in writing, was in substance that the rule that all parties must join in an action for an injury to their joint property was imperative, and that the suit must abate. In reply to the argument so forcibly urged by Mr. Wheaton, he said, that a court of chancery, on proof that a good cause of action existed, could compel the recusant members, under a penalty, to join in the action. I have understood that some adjustment of the matter was effected. At any rate, there was no more litigation in reference to it. The meeting-house here was fashioned after one in Sharon, which was built two years before. They were on a model somewhat prevalent in those days, with the desk between doors at the entrance of the audience-room, with the seats rising on an inclined plane in front of the pulpit, with the organ-loft behind the officiating clergyman. Many years after, this society changed the interior structure of the house to its present form, and we in Sharon very soon followed your example, and I believe the members of both parishes feel that the change has been a decided improvement. I deem it not out of place here to say, that from my earliest recollection there has existed within the hmits of this parish a very estimable body of christians of the Methodist Episcopal denomination, who, in the periods of the early history of that body, prosecuted religious duties here with great zeal and faithfulness. The Rev. Henry Christie, who was one of the first preachers on the circuit which then embraced Cornwall, afterwards settled here as a local preacher. He was a pure-minded christian man, and faithful according to his ability. He preached in the Hollow, once in two weeks, for many years, and thus furnished an opportunity for ECCLESIASTICAL HISTORY. 165 worship for such persons as were unable to attend other meetings. There was not much point or method to his sermons, but they teemed with earnest exhortations. His prayer was very earnest and fervent, and, on the whole, his labors in the Hollow are worthy of a grateful remembrance. One gentleman of that denomination, Mr. Ozias Hurlburt, who resided in the Hollow, was a remarkable instance of successful seK-culture; who, in that way, had schooled himself to the attainment of much knowledge and many useful acquirements. But theology was his great study, and in that department he could maintain his own views of the Divine government of man with great ability. I remember to have heard him say that he had read President Edwards's Treatise on the Will, and I should think from what he said that he found no difficulty in delivering his own mind from the stern conclusions of the great theologian. He was very superstitious on some subjects, believing in the significance of celestial omens, as that the appearance of a comet, which he called a "blazing star," was a sure sign of impending war. But with all these vagaries, which themselves gave a zest to his conversation, he was one of the most interesting men in social interviews with whom I held intercourse in my early years. I have now presented a very imperfect history of this parish down to a period within the memory of others who are much better able to give the sequel than I can be. It remains only to speak of some individuals who were active in the measures already spoken of, for the organization of the society, and for giving stability to its parochial existence. But before doing this, I wish to say that I know of no rural community—and I do not confine the statement to members of one denomination, but taking the territory as a whole—I know of no rural community which, in the evidence of the industry of its inhabitants, and in the external proof of thrift, taste, intellectual culture, and social enjoyment, can bear any comparison with this. In fact, the whole parish has been rebuilt. Within my recollection, there were but three white houses in the whole society. Captain Wadsworth, his son-in-law Captain Gold, on Cream Hill, and Lot Hart, at the locality then called Hart's Bridge, now West Cornwall, had given their houses a coat of white paint, and a few of the more aristocratic families, as the Rogerses, Johnsons, and perhaps some others, had painted their houses red ; but, with these exceptions, nearly every tenement in the parish was a brown, weather-beaten building; some of them 166 HISTORY OF CORNWALL, mere cottages, with few, if any, outward adornments of shade trees and shrubbery, and, in many cases, the door-yard fence was a huge massive stone wall. These tenements sheltered an honest, industrious, painstaking, pious people, who in humble life, and in comparatively straitened circumstances, were laying foundations on which their children and grandchildren could build beautiful habitations, and provide all the appliances of intelligent social and individual enjoyment. Citizens of North Cornwall! you can scarcely comprehend and estimate the value of your inheritance in the stern virtues of your ancestors. I have been furnished with a list of the male members of the church, at its formation as an independent church, in 1780-82. They numbered ten. The only members whom I knew were, Elijah Steele and Noah Rogers. Mr. Steele was a deacon of the old church of Cornwall, and was one of those who came out in opposition to Mr. Gold, the pastor. He was originally from West Hartford, and in this town lived in the east part of the parish next north of the Johnsons. He was of some prominence in the affairs of the town, and in 1768 was a member of the Legislature. He joined the seceders who formed the independent church, as did his colleague. Deacon Waller, but I do not know that he was a deacon in that church. He was called Deacon Steele during his life. He returned to West Hartford during the latter years of the last century, but in 1805-6 he came back to Cornwall, a full-fledged Quaker, in drab drapery and broad-brim. He lived in the Hollow till 1810, when, on the death of his wife, with his second wife, who was a sister of my grandmother, he went to Albany, and there spent the remainder of his life with his son, Eliphalet Steele. I knew him only after he joined the Friends. He was a mild, intelligent, amiable old gentleman, and his wife, whom our family affectionately called Aunt Sarah, was one of the most sweettempered, lovable old ladies I ever knew. Her remains repose in the cemetery in the Hollow. I well remember Noah Rogers, senr., the other member of the church at its original formation, of which I have spoken. He was said to be a descendant in the sixth generation from the martyr of Smithfield, and I beheve that the tradition of such descent is tolerably well authenticated. I remember him as a very old man, who was constant in his attendance at meeting, portly in his physical dimensions, and regarded as a patriarch of the parish. He was ECCLESIASTICAL HI8T0KY. 167 probably the most wealthy man in the society, and Ms benefactions, and those of his descendants here, have done much to give strength and stability to the concerns of the parish. The most prominent man in the affairs of the town and society for many years, was Oliver Burnham, Esq. His early life was eventful. He was born in the parish of Kensington, in Berlin, where his grandfather was an eminent clergyman, and at the age of fifteen enlisted as a soldier in the army of the Revolution. He was in all the battles near New York, and on Long Island, during the operations of the British army, which resulted in the capture of that city, in 1776. He told me that he stood within five feet of the lamented Colonel Knowlton when he was shot dead, at the battle of Harlem Plains. He was one of the forlorn hope who defended Fort Washington, the last foothold of the Americans on York Island, to the last extremity, and was one of the 2,000 prisoners who there surrendered to the British. He was confined, with comrades, in a loathsome prison called the Sugar House, and there suffered from the infection of the small-pox, from which his recovery was very protracted. He told me that he believed that the British officers connived at his escape on account of his extreme youth. At any rate, he was allowed to depart quietly from the city, and when he presented himself to his captain, within the American lines, it was with much difficulty that he could persuade that officer that he was the identical young Burnham who belonged to his company, so great a change had the small-pox made in his personal appearance. He came to Cornwall about 1790, and gradually acquired an extensive and commanding influence in the town and society. He was a member of the legislature at more than thirty sessions. He also was for a time a judge of the county court, and for some forty years a magistrate of the town. It was sometimes said of him that he used his opportunities to acquire and retain popularity with great cunning and sagacity, Init it can be truly said of him that his influence was always exercised in promoting peace, quiet, and good order in the community. His influence was so persuasive that he was able to do much in healing contentions in families and neighborhoods. I have often said, since his decease, while contentions and Ktigations were rife among those who were his own neighbors, that I wished Judge Burnham could come back for a few weeks in the plenitude of his influence to put an effectual quiet upon the storm. He never united with the church, but it was said that in difficult matters before it he 168 HISTORY OF CORNWALL. was often consulted, and his good counsels in such matters were duly heeded. Towards the close of his protracted life he conformed to the Episcopal church, received confirmation at the hands of its Bishop, and was buried in its rites. I have already spoken of Deacon Eliakim Mallory in regard to his method of conducting public worship. It is due to his memory to say further, that as a citizen of the town and a member of the community, he was universally respected and beloved. There was a cordiality in his greetings, and a geniality in his social intercourse which would attract one at once to his person. In all his familiarity with his friends, he never deviated from the line of high christian integrity, and at the la'st he died in the calmness of christian confidence and in the serenity of christian hope. Of his colleague, Deacon Titus Hart, I had not much personal knowledge. I never heard him speak except in public prayer, and there was a solemnity, and I may say a propriety, in his language and manner which betokened a devotion and faith deep-seated in the heart of the suppliant. He was much respected as a citizen, but did not mingle as much in the community as did his colleague. Deacon Mallory. Another gentleman of many peculiarities of character, and of some prominence in the parish, was Daniel Harrison, who lived in the Hollow. The most prominent element in his character was his unyielding adherence to a purpose once formed, and his disposition to assume prominence and authority in all his intercourse with men. He spake as an oracle on matters to which his attention was invited, and arguments tending to persuade him to change Ms opinion were wasted in the air. He had some difficulty with the School District in the Hollow, claiming that a just debt was due him, which the district declined to pay. He said he would never attend meeting in the house until that debt was paid. At one time his minister, Mr. Hawes, appointed to preach an afternoon lecture there, and the neighbors interested themselves much in the question whether Uncle Daniel, as we called him, would attend, but he was not there, and I heard him say, speaking of the circumstance, that he would not have attended if Gabriel had appointed to preach there. It is due to his memory to say that the district afterwards acknowledged the justice of his claim, and paid it in full. From that time he attended the meetings in the schoolhouse, and in the absence of a minister, usually conducted tliera. Notwithstanding his peculiarities in the respects just mentioned. ECCLESIASTICAL HISTORY. 169 he was a man of expanded and, sometimes, of daring benevolence. If a neighbor, through sickness or other untoward providence, fell behind in the gathering of his crops, or in any other discouragement of his affairs, he was among the first and most willing with his personal labor and with his team to bring up the affairs of his unfortunate neighbor to a good condition. When a mortal sickness raged through the town in 1812, and many of our citizens were keeping themselves in seclusion for fear of contagion, he was abroad ministering to the sick, and enshrouding and burying the dead. And when, in 1802, Ebenezer Jackson was attacked with the small-pox, of which he died, in the old house which stood just south of here, and his neighbors fled from him and abandoned him to his fate, Daniel Harrison, ashamed that he should be left to die in solitude, with no other protection than a recent vaccination for the kine-pox, braved the terrors of the pestilence, and ministered to the wants of the dying man. We can pardon many obliquities of character in such a man. He was faithful in christian duties, giving exhortations and offering prayers in conference meetings, and visiting and praying with the sick in his neighborhood, and usually, in the absence of Deacon Hart, assisted Deacon Mallory in conducting the exercises of public worship. The last struggle which he had with an adverse public sentiment was when the place of worship was changed by the building of a new meetinghouse. Although it brought the meetinghouse much nearer to him, yet, as a matter of policy, he was decidedly opposed to the change, and that opinion, thus formed, he never yielded. His argument in society meetings was, that skillful ecclesiastical strategy required that the fort, as he called it, should be kept on the frontier, and that the removal of it into the interior would invite invasion from without. He persisted in his opposition, and, I believe, never entered the new meeting-house. I believe that at one time action on the part of the church was contemplated on account of his neglect of public worship and ordinances, but his brethren, pardoning much from his great age and his peculiarities of character, never proceeded against him, and he was suffered to die in peace., I had intended to speak of others who were active in building up the society and maintaining its permanence and integrity, but I find that to do so will encroach upon the time allotted for the other exercises of this occasion. I can recall the names of many of whom I should like to speak, but they will live in the traditions of 22 170 HISTORY OF CORNWALL. the parish and in the personal knowledge of many yet surviving, and they will not be forgotten, though I am compelled to pass them by. I cannot close without tendering to those now composing that ecclesiastical organization my sincere congratulations on its present condition of stability and prosperity, and during the progress of human affairs towards the final consummation of all things, may this parish continue to meet the obligations of the times as they arise, and fullfil its destiny as one of the instruments of God in building up his kingdom and accomplishing his work. SKETCH OF CHURCH ERECTION AT NORTH CORNWALL. BY NATHAN HART. Mr. President and Friends : My paper shall have one merit—that of brevity. And if in this sketch I misstate facts or give a different version to tradition than some of you have heard, it will be because the tradition is not remembered by the " elders " all alike, and I have endeavored to give the most probable. The great question for this struggling church, after the separation— few in numbers, straitened in means, but strong in faith — to consider was, a house wherein to worship God. The house was built on the ground now occupied by the schoolhouse near the Methodist church at the Center. This was a plain, barn-like structure, in which many present remember to have worshiped. In February, 1824, a new move was made to build a meetinghouse, and a committee appointed to report a plan, but instead of a plan, they reported the movement premature. The report was accepted. But at the same meeting a vote was passed to build a new meeting-house on the public road, near where the old one stands, and a committee appointed to go one step further than any former committee had been directed to go, viz., to fix on a site. This fixing the site of the new house was the rock on which they split, and was the beginning of difficulties that resulted in the withdrawal of twenty-one names from the roll of the society, and a formidable array of names they were, too. This committee stuck the stake about where the house of the late Ithamar Baldwin now stands. This vote was subsequently reconsidered, and a new committee fixed the site a little east of, and nearer the road, where the house of Mr. John R. Harrison stands. An effort was now ECCLESIASTICAL HISTORY. 171 made to unite the two societies, and the matter of building rested a few months, only to be agitated again on the failure of the effort at union, and a new plan for fixing the site (I use the words of the record) was adopted. The standing committee of the society was directed to invite a disinterested committee, consisting of Daniel Bacon, Morris Woodruff, and Moses Lyman, to fix on a site for the new meeting-house, as soon as the sum of $2,500, was subscribed. They were directed to provide quarters, and pay their expenses, But right here a new issue must be decided. It was a bold offer of Capt. Noah Rogers, of the ground and a certain sum of money, the amount is not known, "provided the house was built on the corner where it now stands." This offer was rejected at a special meeting held the 22d day of February, 1825. The vote was thirty-five yeas, twenty-eight nays, seven neutral; not being a two-thirds vote, it was declared not a vote. And about this time those favoring building got their grit up, and we find them, on the 14th of March, voting to call on the judge of the county court to fix the site for the new meeting-house, and this place was selected. It is not recorded when the court examined the matter, but it must have been between this and the 11th day of the following April, for on that day Mr. Julius Hart, Benj. Catlin, Uriah Tanner, Chalker Pratt, "Wm. Stoddard, Daniel Wickwire, and Benjamin Sedgwick were appointed a committee to sohcit subscriptions to build a meeting-house on the ground fixed by the county court, and subsequently Darius Miner and John C. Rogers were added to the committee. This must have been a trying time to this band of heroes, for from April 9th to the 11th fifteen men withdrew from the society, which number was increased to twenty-one in a few weeks. But they went forward in the strength of a firm purpose, and in the face of every difficulty, and subscribed the necessary $2,500. And the record of names and amount subscribed by each is preserved. It would seem as if these earnest men were deserving of a respite from their perplexities, with the money pledged and the stake legally stuck, but not so. But with astonishing forbearance we find them meeting again in deference to the opposition, and consenting to remove the site to a place opposite Oliver Burnham's house, provided a sum was subscribed, within one week, to exceed the sum subscribed to build on the site fixed by the county court. At the expiration of that time the subscription lacked $800 of the necessary amount. And now the dove has found a resting-place for her tired wing, 172 mSTOEY OF CORNWALL. and as we look over the weary way the little flock has come, we admire the christian patience and forbearance exercised, and we admire and love them more and more as it culminates in the closing lines of the last vote, in these words: "We do deeply regret any circumstance that militates against the union and harmony of the society, and do most cordially, affectionately, and sincerely invite all persons, heretofore belonging to it, to unite with us in the enjoyment of the privileges on the site established by the court." On the 9th of November, 1825, Benjamin Cathn and Chalker Pratt entered into a contract with Hiram Vaill to build. How much was paid besides the old meeting-house is not stated, but it is supposed that the $2,534 subscribed was the amount. But no doubt much material was given outside of the subscription and contract, for they had a mind to work. In fact, I am told the timber for the frame was all given, and the contract included everything else. Noah Rogers, Benjamin Catlin, and Chalker Pratt were the building committee. The work once commenced, there was great enthusiasm in prosecuting it. It is to be regretted that there is no record of dates or facts in relation to the progress of the work. But I am told that many of the society met, and with much trepidation proceeded to break ground for the foundation, and that Anson Rogers removed the first shovelful of dirt. But a time of much greater trepidation attended the taking down of the old meeting-house. With a full knowledge of the bitter opposition on the part of some, and the inconvenience warm friends and family connections would be subjected to, it was like shutting the door to all prospects for a union with the old society for generations to come, if not for ever. And it is no wonder they hesitated, as it is said they did, and one Asa Emmons did bring a suit which cost the society $100 to compromise. One account has it, that the society met by private understanding early in the morning, fearing an injunction would be served on them, restraining them from taking the house down, and that before night it was down and the largest part removed to this place.* Living authorities do not agree upon the day of the month whereon the raising of the frame occurred. The best authenticated * A recent letter from one of the opposers says, " How large those matters seemed then ; how small now ! " T. S. G. ECCLESIASTICAL HISTORY. 173 account fixes the date the 2'7th, 2Sth, and 29th of June, A. D. 1826. Others have it that it occurred a few days earlier, and extended to nearly or quite a week, with an interval of one day on which some of those engaged on the work went to Goshen, where was ameeting of Masons, St. John's Day occurring on the 24th of June, which was Saturday. Hence it appears that the work of getting the timber together commenced before the 24th, and that the 27th, 28th, and 29th the work of raising the frame was accompHshed. It is to be regretted that there is no account left of the laying of the corner-stone, and that no living person has been found who remembers the ceremonies connected with it, or the articles deposited within or under it.* A lesson to the present generation, and the one just coming on the stage of action, to be more careful and particular in preserving in detail matters of interest connected with all public as well as private matters. The dedication is recorded in these words: "The meeting-house in the 2d ecclesiastical society in Cornwall was dedicated to Almighty God on the 11th day of January, A. D. 1827.—C. Pratt, *S'. (7." Rev. Walter Smith preached the sermon, and was assisted in the services by the Rev. Timothy Stone. Mr. Smith had just recovered from his ill health, and the sermon is said to have been exceedingly appropriate, and worthy the occasion, and it was remarked by people from other parishes, " that if sending ministers to Hartford would enable them to preach like that, it would be a good plan to send more of them." It was a proud, glad day to the little band when the offering to Almighty God was made, free from debt. It was in architecture and finish far in advance of any of the surrounding houses of worship, and in their eyes it was a thing of beauty, and no doubt will be a joy for ever to many new-born souls that have first learned to offer true worship within its sacred walls. The slips in the house have been rearranged, and repairs made from time to time since. I don't find when stoves were introduced, but remember well how some of the ladies suffered severely * Two verses only remain of a poem written for the occasion by Mr. Vaill, the builder : Here stands the great and noble frame, The Christians Temple be its name, Erected by the christians of this land, And here judiciously let it stand. Next, to the minister I would say : " May you go on that heavenly way, And teach the people of this place To seek for true and saving grace." 174 HISTOEY OF CORNWALL. with the headache, who were greatly chagrined afterwards on learning that there had been no fire in them. The bell was purchased in 1844, and gave out its clear, musical call to worship for a Sunday or two, when one morning the bellringer, on pulling the rope, could get no sound from its hollow throat, which was accounted for some days after, when the tongue was found in a mowing-field some distance from the church, and it is said "that Wm. Clark remarked that they could not hide it so but what he could find it." Ambrose S. Rogers had the honor of drawing the first stick of timber. It was white oak, and was cut from the woods near where the tables are set. It forms one of the corner-posts. A pillar that grew upon my father's land was white wood, as straight as a candle, and I have often seen the stump from which it was cut. There is a silver half-dollar on each side the star on the apex of the spire, Noah Rogers and William Clark each giving one for that purpose. The workmen employed were boarded for ,$1.00 per week, and most of them were good feeders, and were amply supplied.* If I had ability to garnish the facts with fitting words, and adequate to express the self-sacrificing labors of those heroic men, some of you would think I was talking for effect. Those were days that tried men's souls, and the virtues displayed were akin to those of IV 7 6, and to us they speak in thunder tones, "Keep those things which are committed to you, and hand them down to future generations intact and untarnished." ANNIVERSARY HYMN. BY MRS. C. E. BALDWIN. Air, ^'America." On this glad day of days, Father, help us to praise Thy name alone. Nobler than sacrifice Our thankful prayers shall rise Like incense thro' the skies, E'en to Thy throne. * Every forest was laid under contribution. No choice stick was exempt. I have seen the stump (white oak), still undecayed, in my east woods, which furnished the north sill. The original pulpit, very elaborate, and gallery front were of butternut, stained, resembling mahogany, as was much of the rest of the wood work. T. S. G. ECCLESIASTICAL HISTORY. 175 Man formed with patient toil, Thou fiU'dst with beaten oil This lamp of grace, Then bright its flame did shine With radiance all divine, A glory caught from Thine, Illumed the place. By Thy creative power. Thy fostering sun and shower This palm-tree grew. And olive, box, and pine, And richly-fruited vine Feared not destroying rime, Nor woodman knew. O lamp of life ! still burn, O palm-tree ! heavenward turn. Nor ever cease. O olive-tree ! endure ; Sign of God's presence sure, Christ's legacy most pure. Emblem of peace. Father of lights, above. From Thy great heart of love. Our own inspire. May all, Thy goodness sing. Till heaven's wide arch shall ring ; Let all their tributes bring. And swell the choir. OTHER RELIGIOUS DENOMINATIONS. Methodists.—Although the Congregational order was the one established here in the early settlement of the town, the Methodists were early introduced by the preaching of the Rev. Messrs. Garretson and Wigdon in 1770. A Mr. Bloodgood preached here in 1788, and about the same date the Rev. Henry Christie. The first Methodist meeting-house was built in May, 1808. It was the building now owned and occupied by Jacob Sandmeyer as a residence (1870), on the old turnpike easterly of William Baldwin's. The land was the gift of Capt. Edward Rogers. The new Methodist church at the Center was erected in the year 1839; also, a few years later, a church 'was built at Cornwall Bridge. Gurdon Rexford, brother of Samuel Rexford, was a Methodist minister, and settled on Cream Hill. The Rev. Gurdon Rexford Dayton, a Methodist minister, a native of Goshen, preached in Cornwall for two years, about 1821-22. He resided in East street, opposite the Birdsey place. His peculiar amiableness and pleasant manners endeared him to 176 HISTOET OF COENWALL. all who had the pleasure of his acquaintance. He was also interesting as a preacher. The funeral sermon of old Mr. James Wadsworth was delivered by him at the house of the deceased on Cream Hill, in which he used the very appropriate quotation: " The chamber where the good man meets his fate, Is privileged above the common walks of life." Those who remember the exemplary piety of Mr. James Wadsworth, his fervent prayers and kind, persuasive exhortations, will fully appreciate the applicability of these lines on such an occasion. The Rev. Gad Smith, a young Methodist minister who used to preach in Cornwall some fifty or sixty years since, is deemed worthy of particular notice. A native of Sharon, he obtained a classical education at the academy of the Rev. Daniel Parker, in Ellsworth. He was a good scholar and a most exemplary christian. As a preacher, he was solemn, earnest, and effective. He was not long permitted to preach the gospel, but he fell an early victim to consumption. His grave is in the burial-ground on the Sharon road, a little distance beyond the late residence of Mr. Silas Gray. His earnest piety and the fragrance of his many virtues embalm his memory and hallow the spot of his sepulture. Many other pious and worthy ministers of the gospel have preached their one and two years in Cornwall since the first introduction of Methodism into the town. Baptists.—In the summer of 1800 Samuel Wadsworth, son of Mr. Joseph Wadsworth, then living on Cream Hill, and a grandson of Mr. James Douglass, was baptized by a Baptist mmister in the Cream Hill lake. This ceremony from its novelty at the time attracted a large attendance of people. There may have been Baptists here at an earlier day, but no accessible records furnish data of their existence in this town previous to the above date. Among the early Baptist preachers in Cornwall were the Rev. Messrs. Bates, Fuller, and Talmadge. Elder Fuller, the father of Mrs. Deacon Nettleton, had not a permanent residence in this town, but often preached at the house of Captain Samuel Wadsworth on Cream Hill. He was peculiarly solemn and earnest in presenting his subject to his hearers, sometimes exciting to tears even the children, who would listen to him in breathless silence. His residence was in Kent, where some of his descendants yet remain. Lieutenant Nettleton, who perished in New Orleans during the late rebellion, was a grandson of Elder Fuller. He was a worthy CORNWALL HOLLOW. 177 descendant of his sainted grandsire. Colonel Charles D. Blinn is also a descendant of this noble ancestry. Elder Talmadge was a very worthy man, and lived on the farm now belonging to Mr. Franklin Reed. The first Baptist church was erected about sixty years ago, and is now occupied as a dwelling by Mr. Elias Scoville. The Baptist church in Cornwall Hollow was built about thirty years since, and soon after another on Great Hill. , Roman Catholic.—A small Roman Catholic church was erected at West Cornwall about 1850. These, with the two Congregational churches, and chapel now building at West Cornwall, in all eight in number, for a population of less than two thousand, afford ample accommodations for religious worship. CORNWALL HOLLOW. All Historical Address delivered at the Baptist Church in Cornwall Hollow, Oct. 19, 1865. BY GEN. CHARLES F. SEDGWICK OF SHARON. In looking over the inhabitants now dwelling in this locality, which, from the earliest settlement of the town, has been called Cornwall Hollow, I find but few persons who can date their birth back to within the eighteenth century. This fact indicates a great change in the persons resident here within the period of my recollection. My memory in regard to some facts runs back to the last year of the last century, and from that time to this, I have endeavored to keep tolerably well posted in regard to the families and persons of my old neighbors. One fact in regard to the families in this Hollow is noticeable, and that is, the permanence of family names. The Harrisons, Hurlburts, Bradfords, Wilcoxes, Merwins, Fords, and Sedgwicks, descendants of old families, still remain here, or in the near neighborhood, and if the Pendletons could be included in this list, they would still occupy nearly all the territory of the Hollow proper. I have a very pleasant remembrance of the old inhabitants of this Hollow, and it is not confined to the limits of Cornwall merely, but embraces those portions of Goshen, Norfolk, and Canaan which are adjacent. The old gatherings for social enjoyment and religious worship come up fresh to my recollection, and 23 178 HISTOEY OF CORNWALL. although the retrospect calls up some memories of friends and some memories of incidents that "mind me of departed joys, departed never to return," yet it calls up pleasant memories of pleasant scenes enacted, and of pleasant friendships formed and enjoyed here during the early years of my life, and I now attempt to execute a purpose I have long entertained, of gathering up such facts and incidents, embraced in the early history of this portion of Cornwall, as are within my knowledge, and laying them before the present dwellers in this, to me, most interesting locality. These facts and incidents, not important, it is true, in the great history of the times in which they occurred, but perhaps in some degree interesting to those whose parents or grandparents were active in accomplishing them, are fast passing into the hazy obscurities of antiquity, and will soon be beyond the memory of living men. So far as they are matters of record, they may endure; but so far as they depend upon tradition, they are fleeting and fugitive. I love to dwell upon these scenes of early childhood and of ripening manhood. I love to call up the names and persons of the aged men and women upon whose lips I have hung in early life, as they have told the story of their experiences in the early days of the history of this Hollow. This spot, secluded as it is, has not been barren of incidents or of names which have marked it as an important locality in Cornwall, and I deeply regiet that I did not take more pains, while the facts were accessible, to preserve and perpetuate the memory of many persons and incidents which are now gone into forgetfulness. Such as are within my knowledge I now proceed to lay before you. This northwestern portion of Connecticut was settled at a much later period than any other part of the colony. It was nearly a century after the valley of the Connecticut River had been occupied by the English pilgrims or their descendants, and long after that portion of the colony adjacent to the sea had been brought under civilized cultivation, that public attention was turned to the Western lands, as they were called. A controversy had arisen between the colony and the towns of Hartford and Windsor as to the title to these lands embracing all the northwestern part of Litchfield County, and this controversy existed for several years, and it was not till about the year 1730 that this matter was adjusted between these towns and the colony by a division of the lands. The most valuable portions of them were surveyed and laid out into townships in 1732, but the towns of Norfolk, Colebrook, and Barkhamsted were unoccupied for nearly thirty years later. CORNWALL HOLLOW. 179 The first inhabitants of this town came in 1738 and 1739, and settled in the central and western portions of the town, taking up their home lots, as they were called, building houses, and otherwise establishing a municipal organization. This portion of the town, the Hollow, seems not to have attracted the attention of the original proprietors of the town, as none of them established their home lots here. Up to about 1743 all the lands in this localitywere common and undivided, owned by the original proprietors of the town, and subject to a division among them as regulated by the laws of the colony according to the amount of their interest in them. On the twenty-sixth day of April of that year (1743), Thomas Orton of Farmington purchased of James Smedley of Fairfield, one right in the common land in Cornwall, including all the lands which had been laid out on it, except fifty acres on Cream Hill, where Peter Mallory Hved. Orton laid out most of the land on his right in the Hollow, and he also added to his domains by purchase from adjoining proprietors, some of whom were in Goshen, so that he finally owned a large share of the land embraced in the Sedgwick and Hurlburt farms, being more than one thousand acres of land. This Thomas Orton was the first white inhabitant of Cornwall Hollow. His house stood on the high bank south of the brook on which Mr. Merwin's saw-mill stands, about sixty rods west of the old Litchfield turnpike. The site was pointed out to me by my father more than sixty years ago, but all traces of it are now obliterated. Orton remained in the Hollow but two or three years, when he removed to Tyringham, Massachusetts, and was a very respectable inhabitant of that town for many years. Before leaving, he sold the greater part of his real estate here to Benjamin Sedgwick of West Hartfoi'd, who was the purchaser of the greater portion of it, and the residue to Dr. Jonathan Hurlburt of that part of Farmington which is now the town of Southington, and these gentlemen entered upon their possessions in 1748. The first public highway by which access was had to the Hollow, was one leading from Canaan to Goshen. It passed over a slight depression, in the sandy hills south of the Wilcox farm, along the base of a wooded hill, north of the place where the forge formerly stood, thence up a steep hill called—I know not why — Hautboy Hill, to the residence of Mr. Benjamin Sedgwick, now the site of Philo C. Ledgwick's house, thence up the hill by Dr. Hurlburt's residence to the west side of Goshen. Traces of this old highway, through its whole length to Goshen line, were very distinct, within 180 HISTORY OF CORNWALL. my recollection. At the top of the hill, above Hurlburt's, it met another highway leading from Goshen East street, by the late Mr. Merwin's, and thus communication was opened with both parts of Goshen, east and west. Nearly all of Goshen, as it then existed, was on those two streets, there being then but a very few people at the Center. This was the main thoroughfare through the Hollow for nearly twenty years. The settlement of the inhabitants, afterwards, on the east and west sides of the Hollow compelled the abandonment of this road and the opening of others near where they now run. The west road by the school-house and up the Hollow Hill, as it was called, to the west side of Goshen, was the main avenue of travel until the building of the Litchfield and Canaan turnpike, in 1799. On the old highway first mentioned, Mr. Sedgwick and Dr. Hurlburt erected their habitations, the former at the place now owned by his great-grandson, Philo C. Sedgwick, Esq., and the latter at the place now owned by his great-grandson, Mr. Marcus Hurlburt. As those gentlemen, with their families, were the only inhabitants of the Hollow for nearly six years, I shall give as minute sketches of them as the material at my command will allow. The first pilgrim of the name of Sedgwick was Major Robert Sedgwick, who settled in Charlestown, Mass. in 1637. He was a leading, active member of the colony for nearly twenty years. "When Cromwell came into power in England, he invited Major Sedgwick back, and placed him in command of a body of troops who were to operate against the French possessions in Nova Scotia. He returned to England, and was immediately sent out with the army which was to reduce the island of Jamaica, under General Venables, and in a short time he succeeded Venables in the chief command, with the rank of major-general. He died of sickness in Jamaica, in May, 1656, leaving three sons, Samuel, Robert, and "William. The last-named settled in Hartford, where he married Elizabeth, the daughter of the Rev. Samuel Stone, colleague of the celebrated Thomas Hooker, the first minister of Hartford. This marriage was most unfortunate, and the relation was dissolved m a few years by a decree of the Court of Assistants. The only fruit of it was a son, Samuel Sedgwick, who was born after the desertion of his father, whom he never saw, and from this son of "William, born under such circumstances, have descended all the Sedgwicks whom I ever knew. He inherited some estate from his mother, and on arriving at maturity he became the owner of a CORNWALL HOLLOW. 181 valuable farm in West Hartford, which is situated about one mile south of the church in that town. There he raised a family of ten children, and died in 1739. His youngest child was Benjamin Sedgwick, who w^s born in 1716, married Anna Thompson of Wallingford, and for awhile was a merchant in West Hartford. Thomas Orton, whom we have mentioned, married a sister of Mr. Sedgwick, and, in 1748, sold to him his lands here, as we have before stated. Mr. Sedgwick, having erected his house, entered vigorously upon the clearing up of his farm, which contained some six or seven hundred acres of land in Cornwall, Goshen, Canaan, and Norfolk. He erected a saw-mill on the stream which passes through the farm, at the place where the forge once stood, at the foot of Hautboy Hill, and encountered the labors, trials, and privations incident to the early opening of new countries to civilized occupation. The forests in this region were well tenanted by bears, deer, wolves, turkeys, and other animals which tempt the skill and adventures of early settlers, but I do not know that he ever entered, to any great extent, into these sports. One adventure, which was related to me by Samuel Wilcox, is undoubtedly authentic, as Wilcox knew him well. He was at work in his saw-mill, and heard, for several hours, the barking of his dog in the woods north of him, and when he had completed his work, at sundown, he took his axe, as his only weapon, and sought the place where the dog was sounding the alarm, and found that he had driven a large bear into his den. This den, which was shown to me by Mr. Wilcox, is about forty rods north of my late father's residence, and is still in good preservation, although somewhat reduced in capacity by the removal of a part of the stones which formed one side of it, when the house built for my late uncle Benjamin was erected, in 1809. When Mr. Sedgwick came to the aid of the dog, the bear rushed from the covert upon him, threw him down, and he would soon have fallen an easy prey to the violence of the enraged animal, but the dog, faithful to his master, seized him with a fearful grip behind, which caused the bear to turn upon the dog, and Mr. Sedgwick took the opportunity to bury his axe-blade in the back-bone of the bear. Mr. Sedgwick died at the early age of 42, He was a man of christian character and profession, and was chosen deacon of the church in Cornwall some time before his death, and he is called Deacon Sedgwick in the traditions of the Hollow. His death was very sudden, on the 7th of February, 1787, from apoplexy. It occurred in the night. His wife, awakened by his 182 HISTORY OF CORNWALL. groans, found him in a dying condition, and before the attendance of Dr. Hurlburt could be procured, he had ceased to breathe. His epitaph is concise, and very expressive of the manner of his death: " In an instant he is called Eternity to view ; No time to regulate his house, Or bid his friends adieu." Of his family 1 shall speak in the sequel. Of Dr. Hurlburt my record must be brief, as I have only some scraps of information concerning him. The name of the family is ancient in our State, and, a century ago, prevailed extensively in Middletown, Berhn, and Farmington. Dr. Hurlburt came from a locality called Panthorn, which is within the present town of Southington, then a part of Farmington, and emigrated to the Hollow with Deacon Sedgwick in 1748, having purchased a part of Thomas Orton's farm. His son, Ozias, insisted that his father, the doctor, was very badly overreached in the bargain. Whether Doctor Hurlburt engaged, to any great extent, in medical practice, I am not informed, but the fact that he was sent for when Deacon Sedgwick was in his extremity, indicates that some reliance was placed upon his medical knowledge. I have seen some entries made by him in an old account book, now in possession of his grandson, Frederick Hurlburt, describing the constituents of several kinds of medicine, which indicate that he had a considerable knowledge of chemistry for those times. He died in 1779, at the age of 79. He had three sons, Ozias, Jacob, and Hart, the last of whom died, when a young man, of consumption. The tradition was, in my early years, that he had a supernatural premonition of his approaching fate, and that an audible voice came to him from the old grave-yard, that his days on earth were numbered. He was always spoken of as a most amiable and lovely young man. Those two families, Sedgwick and Hurlburt, were the only families residing in the Hollow for more than six years. Their nearest neighbor in this town was the Rev. Solomon Palmer, the first minister of Cornwall, who lived where Earl Johnson lately lived. The road was opened to the town street from the Hollow at the first coming of Orton, except that part of it which crossed the mountain range west of the Hollow. It was nearly in the same place which it now occupies. The grade over the hill has been greatly improved within the last thirty-five years. Samuel Oviatt, from Milford, had located himself in Goshen, on the hill above CORNWALL HOLLOW. 183 Edwin Merwin's, where the large stone chimney is still standing, and even after Fowler Merwin, also from Milford, while yet a single man, commenced clearing up the farm which he occupied till his death; but it was not till 1754 that any further permanent settlement was made in the Hollow. These naturally commenced on the west side, that being nearer the center of the town and more inviting, from the general appearance of the country. The road from Goslien west side was extended through to Canaan in 1760 on the lay which it now occupies, and that over Haixtboy Hill was naturally abandoned. There was no road on the east side of the Hollow for many years from Canaan to Goshen, and after it was built on that side there was a strong rivalry for the travel between the two; but it greatly preponderated in favor of the west side till the building of the turnpike, when it turned the other way. There is a misty tradition that a man of the name of Abbott lived somewhere in the Hollow at a period perhaps somewhat earlier than 1754, but I have not been able to locate his residence, or to determine when he left the place. The earliest permanent settler in the Hollow, after Sedgwick and Hurlburt, was Solomon Johnson, whose father, Amos Johnson, the patriarch of all the old Johnson family in Cornwall, came from Branford at the earliest settlement of tlie town. Amos Johnson was a large land-holder, his possessions here including all the old Bradford farm, and he gave off about fifty acres to his son Solomon, who built his house where Mr. Lyman Fox now lives. He built a saw-mill near the school-house, in company with my maternal grandfather, Jesse Buel, and the remains of this saw-mill, and of the dam, were remaining within my recollection. Johnson remained in the Hollow about twenty years, and left in an extraordinary manner. He had become involved in a lawsuit with Jonah Case, who lived at Goshen west side, and told his family that he must go and see his lawyer, who was John Canfield, of Sharon. He left under that pretence, and was never seen or heard of by them afterwards. I will now speak of persons and incidents which are within my more accurate traditional or personal knowledge, and in giving sketches of the old residents, it is natural to begin with the families of the first settlers, Sedgwick and Hurlburt. Deacon Sedgwick died in the very maturity of his powers, at the age of 42, leaving six children, three sons, John, my grandfather, Theodore, and Benjamin, and three daughters, one of whom married the Rev. Hezekiah Gold, the second minister of 184 HISTORY OF CORNWALL. Cornwall, and who died at the age of twenty-eight, leaving four sons, Thomas, Thomas Ruggles, who were eminent lawyers, Benjamin, the father of Col. Stephen J. Gold, and Hezekiah, the father of Dr. Gold. Hezekiah was in his very early infancy when his mother died. Another daughter of Deacon Sedgwick married the Rev. Job Swift, and became the mother of a very numerous and respectable family in Vermont. The other daughter married Jacob Parsons, Esq., of Richmond, Massachusetts, who removed to Broome county, N. Y., while it was yet new, and to a great extent uninhabited. The second son of Deacon Sedgwick was Theodore, who was educated at Yale College, where he graduated in 1765. I have heard my grandfather say, that the burden of his education was very heavy upon the family, but he lived to obtain an eminence of fame and honor, which satisfied them for all their struggles and made them happy in the reflection that they had borne them. He was a member of Congress under the old confederation, senator and representative from Massachusetts under the present Constitution, and for one term was Speaker of the House of Representatives. He was a tried and trusted friend of Washington, who relied much on his aid and counsel in setting the machinery of government in motion under the new order of things. He retired from Congress in 1803, and soon after was appointed a Judge of the Supreme Court of Massachusetts, which office he held till his death in February, 1813. He left four sons, all of whom were respectable lawyers, and three daughters, the youngest of whom, Catharine, still survives.* The third son of Deacon Sedgwick was Benjamin, who first settled in Goshen, and who built the old house still standing near the west side cemetery, and there married a Miss Tuttle. He removed in a few years to North Canaan and became a merchant, and built the house which is yet standing, and was lately occupied by his son-in-law, James Fenn, Jr., about one mile east of the four corners. He died at the early age of thirty-six, leaving one son and four daughters, and a handsome estate to his heirs. The oldest son of Deacon Sedgwick, the late General John Sedgwick, spent his life upon the old farm which was his father's, and reflecting, I marvel at what he accomplished. He was of the age of fourteen years when his father died, and all he inherited * Miss Catharine Sedgwick resided at Stockbridge, Mass., and was an authoress

-----------------

THE ADELPHIC INSTITUTE.
Mr. Ambrose Rogers, a native of Cornwall, and a graduate of Union College, opened a family boarding school, with the above title, at North Cornwall in 1847, and continued there until 1860, when he removed his school to New Milford, where he taught till Sept., 1876, a total of thirty-nine years. His house was always
full.

No dissenting society existed ; and the people on the borders of Kent, Warren, and in the northwest corner of the society of Milton, all came to the meetingdiouse of Mr. Gold. These inhabitants of our lofty hills and deep valleys came regularly to the worship of the God of their fathers, both in the winter and summer, and on roads far worse than they are now; and when there were no warm stoves to cheer them when they arrived half frozen at the house of worship. They were ready to
endure hardships to attend public worship, which their descendants of this day would I'egard intolerable. Not a few came froin six miles distance. From well founded tradition it is certain, that at that time the people of Cornwall were more disposed to honor the sanctuary of God by their constant attendance there, than most other country towns. It is true, that regular attendance on external ordinances of religion does not prove the extent of vital piety—but can people be the lovers of God, when they express no public honor to his Sabbath, and to religious institutions ? From the time of Mr. Gold's settlement till his death, a period of thirtyfive years, religious revivals in our country were far less frequent than in almost any other course of time of the same space since our pilgrim fathers came hither. The last French war, previous to the American revolution, till CCLESIASTICAL HISTORY. 53
the reduction of Quebec and of Canada, in 1759, was a season of great military excitement throughout all the British colonies. War and Christianity cannot coincide. The spirit of religious revivals witnessed in former years was now little known, while the effects of the disorder and enthusiasm of that day were sensiljly
felt. Soon after Bz-itain had reduced Canada, our colonies were crowded on by the mother country, by striving to take away our chartered rights. Hence commenced the contest with liritain, term inating in tlie independence of our nation. During this period of great public disturbance, religion was unusually disregarded, as a natural result. In the ministry of Mr. Gold, revivals of religion were very little known in Cornwall, or in the country at large. Mr. Gold was a sound divine, being evangelical in his views of divine truth. The antisci'iptural and very preposterous practice of allowing persons who did not profess to be sincere believers in
Christ to have their children baptized had been very prevalent in the churches. By the influence of Mr. Gold this practice was done away in his church. In the book of church records, in the handwriting of Mr. Gold,
we find a list of baptisms, apparently accurate and complete, continued
thirty-two years, from 1755 to 1787. There are the records
of several acts of the church, but those of church meetings and
transactions are not many. The list of marriages and of deaths is
quite imperfect; and there is no copy in this record book of the
creed and covenant of the church ; nor is there anything of the
kind now extant. It is evident that in the most pros})erous part of
his ministry Mr. Gold's church was large.* In a few years after his ordination, and till tlie close of the revolutionary war, there were many of Mr. Gold's parisliioners and church communicants who removed to various places out of Connecticut.
This emigration was for several successive years such that the population of Cornwall decreased considerably. It is requisite to bring to view the unpleasant scenes witnessed * I copy from an old record a list of male members of Mr. Gold's church in April 3, 1783. (The totiil calls for another name.) T. S, G.
Joshua Pierce, Caleb Jones, Woodruff Emmons, Amos Jones, Edward May,
James Beirce, Joseph Pangman, Jacob Brownson, John Pierce, John Wright,
Jacob Brownson, Jr., Nath'l Swift, Zeehariah H. Jones, Seth Pierce, Nehemiah
Beardsley, Ralph Grimes, Timothy Brownson, Dea. J. Kellogg, Ketchel Bell,
Lem'l Jennings, Dar. Everest, Ebenezer Symonds, Thom. Tanner, John Benedict, Austin Bierce, John Jones, Josiah Stephens, Seymour Morse, in the town in the latter part of Mr. Gold's life, and which produced the division of the society and church into two distinct religious communities. It is painful to exhibit the long conflict which subsisted between the majority of the town on one part, and the major part of the church and the pastor on the other. Impartiality demands that the truth be exhibited. Were the writer to assert that one of the contending parties was wholly right, and the other entirely wrong, no person possessed
of common understanding would credit the declaration. After more than twenty years of external prosperity, having possessed a very uncommon influence among his people, the days of darkness came, and Mr, Gold met with no small trials. Few, however, would bear them with more fortitude. While one of the parties claimed
that equity was on its side, and the other defended itself on the
strength of the law of the State, they both viewed themselves
much injured by their respective antagonists.
What first excited dissatisfaction toward the pastor, who had
been so much respected for his abilities and hospitality, it is diffi
cult to ascertain. Many maintained that the origin of the controversy
was that Mr. Gold used his influence in favoring a friend
and relative in his military promotion, to the prejudice of a very
respectable gentleman of the town who had a prior claim from his
merit or seniority as an officer in the French war in Canada.
How far the opposers of Mr. Gold would concede this to be a
fact, is unknown. But Mr. Gold ever denied the charge alleged
against him. He became more wealthy than most of his ministerial
brethren, and his capacity was greater than most of them to
acquire property without any dishonorable means. Though remarkable
for hospitality, he was a superior economist. His salary
was in value greater than the support of any minister of Cornwall
since his day. The nominal salary of Mr. Gold was £65 and ten
cords of fire wood; being at least as much as 218 dollars in silver
in real value, in addition to fuel. He had a noble farm.
Such independency gave him advantages to maintain his ground.
Several things were alleged to the injury of his character ; that,
notwithstanding his great hospitality, acknowledged by all, he was
covetous; that he was exceedingly subtle in his designs. It was
doubtless true that Mr. Gold possessed uncommon sagacity. It
was not easy to ensnare him. His opposers, too, were no inferior
men ; they had a large share of discernment, as their management
proved in their opposition. These things commenced about the
ECCLESIASTICAL HISTORY. 55
time of the beginning of the American Revolution. Embarrassment
of business, the confusion of the pubhc mind, and the privations
resulting from the condition of the country, made it more
difficult to pay a minister's salary.
All ministers, settled as pastors, according to the laws of the
State, were exempted from all taxes. Mr. Gold was an ardent
friend to the revolutionary movements of the country. And he
offered to deduct from his annual salary so much as his property
would demand and the exigencies of the times required. How
far this proposal was accepted is not now known. After a long
season of increasing dissatisfaction, the town voted, July 26, 1779,
to call a council for the purpose to obtain a dismission of the
pastor.
It is not recorded how large a majority of the town voted for
such a council; but it was a fact that a majority of Cornwall were
dissatisfied with the minister.
In about six weeks after, the church met to act upon the vote of
the ecclesiastical society. Dr. Bellamy, of Bethlehem, presided as
the moderator of the meeting. According to the record of that
meeting the result was that the church voted by a large mafority
not to concur with the town in calHng such a council.
It was the advice of Dr. Bellamy to the church, not to concur
with the vote of the town. His influence with the churches of
this country was great, and his ministerial brethren regarded him
with much deference. Mr. Gold ever enjoyed the confidence of
Dr. Bellamy, and therefore felt strong.
Afterwards, a council of nine ministers was convened in Cornwall,
to advise the people in regard to their unhappy situation
;
Dr. Bellamy was present. Mr. Gold was not dismissed. One of
the most distinguished citizens of the town, who had become
unfriendly to the ministry of Mr. Gold, wrote and published a
statement of what he regarded as "the extraordinary conduct of
nine ministers in a meeting in Cornwall." Mr. Gold replied by the
press. This Cornwall controversy became, therefore, a subject of
public notoriety. Its influence on the religious feelings of the
people of this town, and on their domestic enjoyments and moral
character, was pernicioxis. Jealousies and calumnies and unchristian
temper were the natural result.
A majority of the town were unwilling to support their religious
instructor, believing that they and their children could receive no
religious benefit from his ministry; and the church, on the other liand, determined not to separate from their pastor ; and in this
determination they were supported by the ministers and sister
churches of the vicinity.
Had the pastor been in a regular manner impeached for immoralities,
there would have been, no doubt, a very different state of
things—but it was not so. Unchristian conduct was indeed
charged on Mr. Gold by his accusers, but was not proved before
the council. A minister of both Sharon and of Kent had been
deposed for immorality.
Had the Cornwall minister been accused of conduct injurious to
his reputation as a christian minister, so as to destroy his public
character, there would have been no just reasons in his refusing to
be dismissed.
Apprehending that they could obtain no redress by councils and
from the sister churches, and feeling themselves exceedingly
aggrieved, while, as they thought, equity was on their side, and the
law of the state supported the pastor and the majority of the
church, the major part of the town was exasperated greatly.
There were, in this majority, very many of wortliy christian character,
*as well as quite respectable in community at large.
They were resolved that Mr. Gold should not have his salary,
and that by a public town vote, so that Mr. Gold was obliged to
commence a suit at law. A compromise, however, was effected.
This majority claimed the right of holding the house of worship,
and with force attempted to shut out Mr. Gold from the pulpit on
a Thanksgiving day. Those who did this were prosecuted by the
state's attorney, and by a court of law fined to a considerable sum.
Having no other legal remedy to redress their wrongs, which they
regarded as great, the majority of the town, in the year 1780,
twenty-five years after Mr, Gold's ordination, formally, and as the
law of the State allowed, separated from the society to which they
had been united, and styled themselves, "Strict Congrcgationalists."
Those of them who had belonged to the church of Mr.
Gold, formed themselves a new church with the name that the
new society had assumed. The articles of faith by them adopted
were entirely evangelical and conformable to the Calvinistic creed
of Connecticut Congregationalists. By this act they were entirely
separated from all connection with the Saybrook platform of
church discipline and of consociations.
The old church connected with Mr. Gold regarded this separation
as censurable conduct ; but they did not undertake to deal
ECCLESIASTICAL HISTORY. 57
with their separating brethren in way of discipline. That there
was real piety in both of these churches, is unquestionable, and
that an unchristian spirit, manifested in various ways, was chargeable
on them both, is also evident. Which of them was the most
aggressive to each other and the most guilty, is not to be decided
by us, but is left to an impartial judge. Peace to the memory of
those imperfect men. Paul and Barnabas separated from each
other, having had " a sharp contention,"—but they are now united
in the most glorious and happy union.
As a large proportion of these dissenters resided in the northern
section of the town, this society has been denominated the north
society.
In the course of a few months, the north society engaged the
Rev. Mr. Bird to be their preacher, and who for a few years had
been the pastor of a church in New Haven. He was a very
respectable minister, of piety and fair talents. How long he continued
their preacher is now unknown. Afterward the Rev. John
Cornwall was their stated minister, officiating as a pastor for several
years, though he was not installed as such. He had not a
liberal education, but possessed a vigorous mind ; not much cultivated
in general knowledge, but was well versed in the holy
scriptures, and was sound in the faith and of. devoted piety. He
was of eccentric manners in the pulpit, and in his mode of exhibiting
and illustrating divine truth, which singularity was not pleasing
to a refined audience ; yet from his simplicity, fervency of feeling,
and love to the cause of religion, he would command the attention
of an audience much more than many well educated men.
The ministry of Mr. Cornwall was blessed to the religious benefit
of several of his hearers, notwithstanding the unhappy controversey
between the two contending parties. He resided in the
house now occupied by Carrington Todd, and in which he generally
preached. In 1785, the north society, by subscription,
erected a house for public worship; it was nearly on the site of the
present school-house, on the north of the mansion built Ijy George
Wheaton, Esq. It was small and never completely finished, and
was taken down in 1826, when the present commodious congregational
church was built. Although these societies were separated,
and Mr. Gold and Mr. Cornwall officiated to .their respective
people, party spirit still remained, to the detriment of vital piety,
and of the enjoyment of friendship and social intercourse. Each
of the societies felt the evil of separation. Frequently the thought and desire of reunion was intimated, until it was at
length attempted, but without success. It was requisite that both
the ministers should be dismissed. Mr. Cornwall did resign his
charge; and Mr. Gold offered to relinquish his salary and pastoral
charge, so soon as the two societies and churches should unite in
settling a sound, learned, and suitable minister.
Before Mr. Cornwall left the town, all past disagreement that
had subsisted between him and Mr. Gold was most happily settled
on Christian principles, as they cordially forgave each other. In
the autumnal session of the Connecticut Legislature, 1787, both
Mr. Gold and Mr. Cornwall were the representatives of this town,
and in the ensuing spring Mr. Cornwall was again elected and sent
to the Assembly. The confidence of the opposers of Mr. Gold was
again so reposed in him that they respectfully invited him to
preach in the new house of worship of the dissenters. As about
that time, the people seriously, and with many then sincerely, contemplated
the reunion of the two societies, the Rev. Medad Rogers,
a very respectable minister well adapted to harmonize the town,
was engaged to preach for a year. Mr. Cornwall, after he left this
town, was for a number of years a zealous and faithful preacher
of evangelical truth to a church and society of Congregationalists
in Amenia, in New York State, bordering on Connecticut, in
Dutchess County. He died there in a good old age, May 12, 1812.
The efforts to unite the two societies proved abortive; Mr.
Rogers, with all his prudence and wisdom, could not prevent jealousies
and suspicions, and therefore left the place. He went to
New Fairfield, where for several years he was a very worthy
pastor.
One cause preventing the proposed union in Cornwall was in
respect to the payment of Mr. Rogers' preaching; one party
charged the other with the neglect of paying its due proportion,
which the accused entirely denied.
All the first agents and principal actors of the Cornwall controversy
have for several years gone to the grave. Peace be to
their memory. They had their imperfections—and their virtues
too. Several of them, of both parties, were undoubtedly persons
of real piety, notwithstanding their contentions on earth.
Several families of the southwestern part of the town were
annexed to the religious society of Kent, by the act of the Legislature;
the boundary of the Cornwall Society on the south was
about half a mile below Gen. Swift's, taking a mile or more of this
ECCLESIASTICAL HISTORY. 59
town into the parish of Kent. A few famihes were in the same
manner added to the ecclesiastical society of Warren, and manymore
were united to the society of Milton, including the Great
Hill and the College Farms. This curtailment of territory on the
south of the town lessened the south society of Cornwall and
enlarged the north ; the new dissenters and unlocated society, which
formed the majority of the inhabitants of Cornwall, readily
assented to these alterations, while the people that adhered to the
old pastor were not a little dissatisfied, and complained much of
the doings of their northern townsmen. Thus the two parties were
not easily harmonized.
In the spring of 1790 the house of God built in the days of Mr.
Palmer was taken down, and rebuilt with considerable enlargement,
having a little steeple added to it, and was situated in the
east part of Cornwall valley. It had no bell until 1825, when the
steeple was rebuilt.
The south society had a committee appointed by the General
Assembly to place the spot of the church of the south society.
But the north people took no part in the matter, determining not
to move any further south to favor any union of the societies.
Mr. Gold relinquished his salary and his pastoral charge in an
agreement with his church and people, but was not formally dismissed.
He died on the 29th of May, 1790.
The Rev. Mr, Smith of Sharon, with whom he had ever been
intimate as a ministerial brother, preached his funeral sermon.
The following is inscribed on Mr. Gold's monument in the cemetery:
" In whom a sound knowledge of the Scripture, extensive charity to
the poor, unshaken fortitude in adversity, were united with uncommon
discerning of the human heart, and shone conspicuously thro, an active
and useful life."
During the thirty-five years of Mr. Gold's ministry, religion decayed
in the country, through the baleful influence of political and
military conflicts. The effects of the great revival of a few years
before were not gone indeed, but the spirit of fervent piety was
dying away. The French war, at the commencement of Mr.
Gold's ministry, that closed in 1759, was soon succeeded by the
quarrel between Britain and her American colonies that prepared
the way for the revolutionary contest, produced a perpetual tumult
in the country at large, while this town was involved in its own
controversy respecting the minister. Religion, when externally persecuted with, violence, lives and flourishes, if the church is pure
and sound in doctrine, and retains in her bosom ardent love; but
when those who should be " the light of the world " are contentious
and feuds and animosities prevail, woe be to Zion.
Still in this dark period Cornwall church had some worthy-
Christian characters whose examples deserved imitation. The
Kev. Mr. Gold's talents would have made him conspicuous in any
situation. As a preacher he was not popular in speaking, though
capable of writing good discourses. He had such sagacity, firmness
of purpose, and fortitude, that had' he been a warrior he
would have been no inferior military oflBcer.
When Deacon John Harris and his associate. Deacon Phineas
Waller, the first deacons here, died, is not known. The latter was
one of those who became dissenters from Mr. Gold. Deacon Benjamin
Sedgwick and Deacon Samuel Abbott were elected, oflBciated,
and deceased during Mr. Gold's ministry. They sustained a
worthy reputation. It is not known when they were elected. Not
a church in the State was more favored with a worthy and judicious
deacon than Cornwall was in Thomas Porter, Esq., who was
elected deacon October 8, 1V67, and continued in office till 1779,
when he removed to Tinmouth, Vt. In June 24, 1773, Elijah
Steele was chosen deacon. In a short time he became a Quaker in
sentiment. Whether the church did anything in attempting to
reclaim him, or in disciplining him, we now know not. Upon this
defection of Deacon Steele, Judah Kellogg, Esq., was, in 1776,
June 20th, elected deacon. It appears that after the removal of
Deacon Porter no one was elected to this office during Mr. Gold's
life, and Judah Kellogg, Esq., was the sole deacon of this church
for a course of years.
Before Mr. Gold's decease, the Rev. Hercules Weston of Middlebury,
Mass., who was an alumnus of Dartmouth College, came
here as a licensed preacher. He was patronized by Mr. Gold ; and
in 1792, June 20, was ordained pastor of Cornwall South Church,
after having repeatedly preached to this society in two or three
years preceding. He was installed by the north consociation of
this county : formerly the churches of the county were united in
one association and consociation ; but now the body had been
divided. The Rev. Mr. Smith of Sharon, preached the ordination
sermon from Acts xxviii, 15. " Whom when Paul saw, he
thanked God and took courage." The charge to the pastor elect
was given by the Rev. Mr. Mills of Torrington, and the right
ECCLESIASTICAL HISTORY. ' 61
hand of fellowship was presented by the Eev. Mr. Starr of
Warren.
The prospect of this people was not very promising at this time:
the church was reduced more than one-half within ten years, by
death, removals, and by the desertion of not a few. In 1782 there
were in Mr. Gold's church, thirty-three male members, and a
larger number than this of female professors. Now, no more than
thirty members composing the church, and of which sixteen were
male members, and fourteen females; a very singular fact, as in •
almost all Congregational and Presbyterian churches, female members
are most numerous.
The sisters in the church, though they do not vote, are no inconsiderable
part of the spiritual strength of a christian community.
Their prayers, private and domestic influence is immensely
important: therefore, when females in a church are few, its prospects
cannot but be gloomy and portentous.
Mr. Weston commenced his pastoral duty in very inauspicious
circumstances. His health was very infirm when he first came to
Cornwall.
The society was forming itself anew, and had continual altercations
with their dissenting brethren at the north. Mr. Weston
was an ardent partizan for his people's cause. One of the most
respectable citizens, Judah Kellogg, Esq., who was the only deacon
of the church, considered the infirm health of Mr. Weston to be
such that he ought not to be settled. After the ordination. Deacon
Kellogg left the communion table, for which he was disciplined
and excommunicated as an offender for a very high crime, and
without the discrimination which the apostle Paul required in his
directions.
Mr. Weston's health was such that, many times, and for weeks
in succession, he was entirely unable to perform any pastoral duties.
And during his eleven years' ministry the sacrament was not
administered in more than three or four instances. Cases of discipline
relating to persons who had not united with the dissenting
society, and had been members of the South church, and had
deserted it, occasioned trouble. At this time the feelings of the
two parties in Cornwall were to each other exceedingly unpleasant.
And thus were the religious circumstances of Mr. Weston's church
and people, until 1799, a period of uncommon interest in the
county of Hartford and that of Litchfield for the revival of piety.
In 1798 a very uncommon religious excitement, and greater than had been known in Connecticut for many years, took place in the
town of Mansfield, "Windham county. Soon after a revival was
witnessed at Hartford, which spread through the county and in
that of Litchfield, and of Berkshire, Mass. No religious revivals
had been known since those of half a century before of so great
extent as were seen now in the northwestern part of the State.
Many towns were deeply interested in the subject of salvation.
Now, for the first time, was Cornwall visited with a revival that
excited public notice. Both the north and south societies were to
some considerable degree blessed with the influences of the Holy
Spirit. There were between twenty and thirty hopefully the subjects
of regenerating grace in the society of Mr. "Weston; several
of whom were eventually united to his church, and became consistent
professors. About the same number were added to the
church of the other society. Never before had Cornwall witnessed
a similar event. This interesting time was at the close of the last
century and the first years of the present one. These religious
excitements were remarkably free from those disorders and that
wild enthusiasm which so much disfigured the revivals of fifty and
sixty years before. Many thousands in Western Connecticut made
a good confession before the world, and Hved answerably to
their christian views. Most of them have fallen asleep, but a few
of them still remain, proving the sincerity of their profession.
The influences of the Divine Spirit were at the same time enjoyed
in several other places in Connecticut and Massachusetts,
accompanied with the most happy results. Also in Kentucky,
about the same time and a little after, a rehgious excitement was
widely spread, which was much more remarkable for bodily
operations, produced by the impressions on the mind, than were
witnessed in New England. Many were entirely deprived of the
use of their limbs, or were convulsed with spasms; they were
instantly cast down and sunk into a trance. In repeated instances
persons were very strangely and involuntarily agitated in their
limbs. But in New England such cases were very rarely known.
This is an unquestionable fact, that those who had been most
acquainted with the sacred writings, and had the best means of
knowing divine truths, were far the least subjected to such singular
phenomena. But to return from this digression. The society and
church of Mr. Weston received from this revival an impulse of
rehgious activity unknown before; at the same time the pastor's
health decayed, and when the people needed the increased labors
ECCLESIASTICAL HISTORY. 63
of a pastor's duty, Mr. Weston was very incapable of doing what
he wished to perform and the circumstances of the people required.
The venerable Mr. Mills of Torringford, with his associates in the
work of God, Messrs. Gillett of Torrington, Starr of Warren,
Hallock of Canton, and the excellent Mr. Hooker of Goshen, and
other zealous ministers, were ready so far as they could to aid Mr.
Weston in his infirmities, to promote the religious welfare of
South Cornwall.
After continuing eleven years and one-half in his pastoral ofBce,
Mr. Weston was dismissed an account of his increasing ill health.
Both pulmonary and nervous diseases afflicted him. He was a
good economist. His wife, who was Miss Abigail Mills, of Kent,
an excellent lady of good health, proved a helper in all respects,
and having no children to provide for, he acquired a comfortable
share of property, and retired to Kent, where he died, November,
1811, being supported in death by the promises of the Gospel.
Had he been blessed with a firm constitution of body, he would
have been an active and, no doubt, energetic minister. His mind
was naturally vigorous. He was distinguished for a keenness of
wit and a talent of sarcasm, so that those who knew him were not
very ready to attack him with the shafts of satire, well knowing
that they would be losers in such a conflict. In the course of his
ministry, the subject of the standing of baptized children was
seriously discussed by the church, and an opinion was stated in a
written document, in Mr. Weston's handwriting, in which the
church concurred with the pastor. This paper is still extant,
expressing the belief that baptized children are to be regarded as
in a covenant relation to God, but not to be allowed to be communicants
at the Lord's Supper, or to offer their children in baptism,
without faith and repentance.
Some time previous to Mr. Weston's dismission, several candidates
preached to the people.
In March, 1803, the writer of these historical sketches came
here to preach as a candidate for settlement, while he anticipated
a residence not longer than four or six weeks. " But it is not in
man to direct his steps." His first preaching, on the 15th of
March, was from the text, "Love worketh no ill to his neighbor,
therefore love is the fulfilUng of the law." Within ten weeks, he
was invited by an unanimous vote of both the church and society
to be their pastor. The salary offered was $420 only. Having
been sought for, some time before he came to Cornwall, to preach as a candidate at Sunderland, on Connecticut river, Massachusetts,
and receiving another and special request from that town, he went
thither in June, and in six weeks was invited to settle there, with
a salary equal to that offered at Cornwall. After hesitating for
many weeks, he accepted the invitation of Cornwall. South Cornwall
had, with much effort, raised a fund for the support of a
minister, the interest of which amounted toward $300. The
people here were unanimous in their call, while those of Sunderland
were not so perfectly united. Four church members objected
—
doubting whether the candidate possessed vital piety, as they
found, after examining him, that his experience at his regeneration
did not agree with theirs. He engaged to stay at Sunderland,
provided those four dissenters would not oppose. They did not
consent so to do, therefore he returned to Cornwall, and, on the
'20th of November, 1803, was ordained. He was previously examined
by the association held in Torrington, before which body he
preached, and he was approved to be allowed to accept the Cornwall
call. This rule is an excellent one, and prevents improper
candidates from intruding themselves into the consociation of the
churches. At that period, the north consociation of Litchfield
County had the following pastors, viz. : the Rev. Messrs. Bordwell
of Kent, Starr of Warren, Smith of Sharon (the father of Gov.
Smith), Parker of Ellsworth, Crossman of Salisbury, Morgan of
North Canaan, Hooker of Goshen, Gillett of Torrington, Bobbins
of Norfolk, Mills of Torringford, Lee of Colebrook, Hallock of
Canton, Miller of Burlington, and Jerome of New Hartford.
Rarely has there been a more worthy association of pastors than
those who have been now enumerated. They were closely united
in christian and ministerial friendship, and of one accord in their
views of divine truth. Every one of them had been more or less
blessed with religious revivals; one of them, indeed, who preached
sound doctrine, and had witnessed a revival among his people,
was, in 18 17, deposed from the ministrj^, after he had left his
flock, for dishonesty. Every one of them is in the grave, and
the writer of this statement is the only surviving associate of that
body with which he had the honor of being once connected.
At the ordination of the writer, the Rev. Bezaleel Pinneo of
Milford, the brother-in-law of the pastor-elect, preached from
2d of Timothy, ii, 15: "Study to shew yourself approved of God,
a workman that needeth not to be ashamed, rightly dividing the
word of truth." It was an excellent discourse. Rev. Mr. RobECCLESIASTICAL
HISTORY. 65
bins, of Norfolk, who was moderator of the consociation, offered
the consecrating prayer, the candidate, according to his own
request, received consecration on his bended knees, on a platform
stage prepared before the pulpit. Rev. Mr. Starr, of Warren, gave
the charge to the pastor, and Rev. Mr. Hooker, of Goshen, presented
him the right hand of fellowship. It had not then become
customary to give a charge to the church and people. The whole
number of the church then, including several that had removed
from the town and were not dismissed, was fifty-five—twenty-one
males and thirty-four females. The confession of faith of this
church was essentially defective, as the divinity of Christ, His
atonement for sin by vicarious suffering, and other important
principles of the Christian faith, were omitted. Therefore the
pastor, in a few months, proposed to the church the articles of
faith and the church covenant, the same that are now in use, and
are published in the church manual prepared by the Rev. Mr.
Urmston, in 1838. In May 4th, 1804, the church unanimously
adopted it. Both Mr. Gold and Mr. Weston were sound in their
doctrinal opinions; it was, therefore, a matter of surprise that such
a lax creed was in use for so long a period.
It is now requisite to advert to the North Church and society.
While the South Church had a creed exceedingly lax and such as
Unitarians would readily admit, the other church at the north
had adopted a creed very explicit and sound, declaring in language
very copious, without the least reserve or ambiguity, all the tenets
of that Saybrook platform, the church government of which they
had formally rejected.
Thus, while the old church strenuously maintained the discipline
and consociational polity of the Saybrook platform, and at the
same time did not insert in her creed the doctrinal sentiments of
that platform, the dissenting church received cordially those
doctrines, but had rejected that which was less important, to wit,
the church discipline and consociational principles. Bach party
in Cornwall was willing and even desirous to form a union. But
the removal of the old meeting-house to Cornwall Valley, a mile
beyond its former site, proved an insuperable obstacle to such a
compromise. This obstacle became afterwards still more insuperable
by the ecclesiastical fund of the south society, as the validity
and existence of it depended upon the continuance of the meetinghouse
being in Cornwall Valley.
The north society had no incorporation, and no local bounds.
9 For about five years, in the period of Mr. Weston's ministry, the
Rev. Mr. Israel Holley, who had been a minister in the Society of
Salmon Brook in Granby, Hartford county, was their stated
preacher and oflBciated as pastor, though not installed. He was a
pious man and of sound theology. His ministry was blessed, for
the spirit of revival that had been spreading in the county, and
had reached South Cornwall, was soon enjoyed in the north part
of the town. This revival was not an event that could be ordinarily
expected, when there were such discordant feelings between
professed friends of Christ here. Still it was so. The two
ministers of the town had scarcely any intercourse with each
other. They did not associate at all in religious meetings, and yet
both of them were the sincere friends of Christ and of His cause !
The claims of conscience, and a religion that is established by
civil government, cannot well coalesce anywhere, but above all, not
in a free government like ours. The people that had separated
from the society of Mr. Gold some years before, believing that they
and their families could not be edified by the instruction of the
pastor, formed the majority of the legal voters of Cornwall. But
the statutes of Connecticut bound them to the decision of the
minority, by means of the union between church and the ecclesiastical
society.
At this time Mr. Gold was disconnected from his people by his
resignation of oiEce as pastor, and also by death.
Those dissenters, respectable in character and for number, being
in their religious opinion united with the churches and societies of
the vicinity, were very desirous to have christian intercourse and
fellowship with the adjacent churches. But the south church and
society opposed them, unless they would come down to Cornwall
Valley to worship there, which the northern people regarded as a
mile beyond the center of the town. They were regarded by the
south as schismatics and disorganizers, and the neighboring
ministers and churches countenanced the conduct of the south
church by refusing to associate with them as a regular body of
Christians.
Therefore the north church and people applied to the Morristown
Presbytery (a body of churches and pastors that had from
some reasons separated from the Presbyterian Church of the
United States), to be united with them as a regular church. They
were so far received as such that for eighteen months they had
their patronage and were in a sort of connection with that presbytery.
ECCLESIASTICAL HISTORY. 67
The Rev. Mr. Somers, afterwards the pastor of a church in
Spencertown, in Columbia County, N. Y., preached to them for
some time. They applied to the legislature for incorporation with
local bounds, but unsuccessfully, as the society bounds they
petitioned for took in several families that had uniformly belonged
to the south society.
A few months after the ordination of the writer at South Cornwall,
the people of the north made another attempt to become an
incorporated society, and to obtain an equal part of the property
that belonged to the Ecclesiastical Society of Cornwall which was
appropriated in a right of the town for that purpose at the surveying
of the -township. This property was not granted, as it was
designed for the first society, and these petitioners were dissenters
from it. But an act of the legislature in 1804, at the October
session held in New Haven, gave them an incorporation, but without
any local boundaries: allowing any one to join the society,
if done within a specified time prescribed in the act.
More than a year before this incorporation, at a meeting of the
north association of this county, held at the Rev. Mr. Starr's of
Warren, a delegation from the north church met them, requesting
that the pastors of the vicinity would visit the north society and
church and open a friendly and christian intercourse with them,
and thereby acknowledge their christian character. They having
been connected with the Morristown Presbytery, the association
appointed a committee of their body to unite with a committee of
that Presbytery, to investigate into the state of North Cornwall
Church. This proposal was much opposed by Mr. Weston, who
was present; and no doubt the opposition was agreeable to some
of the leading persons of the south church, but not to all of them.
Those who with Mr. Weston opposed such compromising measures,
thought that all the northern people ought to come down to the
meeting-house in Cornwall Valley, and quitting their old prejudices,
unite and form one large church and society. The joint committees
of this association and of the Morristown Presbytery met
at North Cornwall in the summer of 1803, and recommended such
a course, or rather did such things, as tended to a reconciliation
of the two contending parties.
Having been incorporated as an ecclesiastical society, as has been
already stated. Rev. Josiah Hawes, a native of the adjacent town
of Warren, was invited to preach to the north society, and he
commenced preaching in the latter part of 1803, and continued his labors in the succeeding winter. He had studied and graduated
at WilKams College, and -was a pupil of Dr. Backus of Somers, of
this State. Having been invited by the church and people with
much unanimity to the pastoral office, he was ordained on the 14th
of March, 1805.
The ordaining council consisted of the pastors and delegates of
the North Consociation, although the church of North Cornwall
was not yet consociated. The church and pastor of South Cornwall
were invited to the council. Some of the worthy members of
this church were not very ready to acknowledge the North Church
as a sister church,—they had not sufficiently forgotten former troubles.
But the venerable General Heman Swift was then retaining
his ample powers of mind, and he wished to see the peace of
Cornwall. The pastor, too, earnestly desired the same, and, in
opposition to the feelings of his friends, his church, by a majority,
voted to comply with the request of North Cornwall, and appointed
Gen'l Swift delegate. Previous to the ordination of Mr. Hawes
the South Cornwall minister determined, so far as he could do it,
to break down the separating walls between the two churches, and
therefore exchanged labors in the pulpit with Mr. Hawes. The
Rev. Mr. Stowe, the pastor of Mr. Hawes, preached the ordination
sermon. The venerable and reverend Mr. Cornwall, the former
spiritual guide of the people of North Cornwall, was appointed by
the council (he being one of the body) to give the charge to the
pastor elect. This he did with great propriety and solemnity. He
presented to Mr. Hawes the holy Bible, and, putting it into his
hands, charged him to regulate his own conduct and all his ministry
according to the orders of this sacred directory.
The right hand of fellowship was allotted to the writer of this
account. With great pleasure was the right hand of his presented
to that most worthy and very amiable ministerial brother. This
event was interesting, highly so, to the religious prosperity of this
town.
During the ministry of Mr. Hawes, which was more than eight
years, his ministerial connection with the pastor of South Cornwall
was unusually cordial; and when their respective flocks were
not on the most friendly terms, the two pastors never indulged a
suspicion of the friendship of each other. There was, indeed,
much more harmonious feeling between the two churches and
societies than had been before known. In more instances than one
the two churches, with their pastors, met for prayer and Christian
ECCLESIASTICAL HISTORY. 69
conference. These meetings were delightful. The North societyhad never been accustomed to pay taxes for the support of the ministry, as the South society had been, and which had now an ecclesiastical fund of nearly three hundred dollars a year; and the people of Mr. Hawes, who were less in number than the South
parish, and supported their minister by subscription and donations, found it somewhat hard to raise the salary of about three hundred
and thirty-three dollars for Mr. Hawes.
Therefore they were desirous that the South society should consent
and propose to give up some families that belonged to them
to be united with the North. For this purpose the North Church
requested that the sister church should, in a meeting with them,
favor such a concession, and that some important members of the
South society, living in the north part of the town, should be
allowed and recommended by the South Church to join the North
society. This was, indeed, a dehcate matter to handle. Fearing
that such a meeting of the two churches for such a purpose would
tend to lessen friendly feelings which had been enjoyed already, the
influential members of the South Church, with the pastor's advice,
opposed such a meeting, and it did not take place. This was in
the summer of 1810. This rejection produced unpleasant feelings
among many of the North society toward the pastor of the South
Church, charging him with too much influence on the minds of
his people and church. In the summer of 1811, proposals were
made by the North society, in a meeting for a union of the
town in one society, and for the accomplishment of which the two
ministers would be necessarily dismissed.
The South society met on this subject, and about or nearly one
half of the voters approved, in general terms, this project. But
as it excited much agitation, and was strongly opposed by some of
the most important members of the church and society of the
South, the plan was soon given over by those who at first had
strongly advocated* it. Some time before this, in the spring of
1809, Mr. Hawes proposed to be dismissed on account of his inadequate
support, and the consociation was convened. It should be
stated that soon after the connection of Mr. Hawes with his
church it was formally united to the North Consociation of the
county. At that consociational meeting in North Cornwall, in the
spring of 1809, it was not thought proper to dismiss Mr. Hawes,
as his people did not wish it, and they made a compromise with
him. He did not leave his charge till he was dismissed by a special meeting of consociation, convened at Ellsworth for a case
of an appeal from Ellsworth Church. Mr. Hawes and his church
and society, being united, then requested the separation, and it took
place.
The eight years of Mr. Hawes' ministry at North Cornwall was
a very great blessing, as will be shown in the following pages, and in
the statement of the condition of the South society, to which we
are now to advert.
There were several cases of discipline, demanding the immediate
attention of the church of South Cornwall, on the commencement
of the pastor's duty. The adoption of a sound and sufficiently
explicit creed has been brought to view already. Such was the ill
health of Mr. Weston that it had been impossible for him to
attend to pastoral visits among the families of his flock. This
being known, the new pastor was under the necessity of paying
special attention to service, and immediately entered upon it. He
soon saw the benefit of communicating religious instruction in the
family and at the fireside; where a friendly familiarity inspires
confidence and friendship. But little did he at first apprehend
that, maintaining the advantages resulting from it, required a continuance
of such a practice, and at the expense of the time essential
to faithful study for the all-important services of the pulpit.
Little did he think that to prepare "well beaten oil " for the light
of the sanctuary demanded much time. He, indeed, at first
intended to be more of a studious minister than many times he
was. Cases of discipline were attended to, and with apparent success,
as the delinquents gave satisfaction to the church.
Early in 1806 the church appointed a committee to visit with
the pastor the families of the society, and especially members of
the church, and to converse on religion, and urge on baptized
children their duty. This plan had been recommended by the
Association to the churches a few months before. In a few instances
this course was prosecuted, but not so effectually as the
importance of it demanded; still it was not unsuccessful. In the
course of the summer of 1806 a revival of religion, almost imperceptible,
commenced. Here and there in different and various
sections of South Cornwall there were cases of rehgious impressions.
The excitement was still and solemn ; it gradually increased
more and more for several months. Youth, the middle aged, and
many younger heads of families now felt the infinite importance
of salvation. Some had very deep convictions of the truths that
ECCLESIASTICAL HISTORY. 71
had been urged before in tlie pulpit. The entire depravity of mankind,
the spirituality and strictness of the law of God, the necessity
of renewal of heart and affections by the Holy Spirit, the inability
of sinners to come to Christ on account of their alienation
from God, and the endless destruction of the finally impenitent
sinner, were the doctrines which had been plainly exhibited. Nor
was the doctrine of divine sovereignty in the predestination of the
elect at all disguised. At this time, when religion was the absorbing
subject of attention, these doctrines were deeply reflected
upon, and had very great influence. For it is not to be forgotten
that in connection with the preaching of those truths, the moral
agency of sinners and their accountability to God, were strenuously
maintained. In all the religious conferences, and meetings
on the Sabbath, there was solemnity, and nothing like outcries,
but not a few tears. Cases of great opposition to certain truths
were manifest, when conscience felt the truth, which the heart perfectly
abhorred, which opposition terminated in a peaceful and
joyous submission. Some saw that the heart was so opposed to
the spirituaUty of the Divine law, that it was apprehended by them
that the Holy Spirit had nothing to do with the production of such
a conviction of the truth, but that they were given up to their
native wickedness. They could not believe that God's Holy Spirit
could have any connection with such hearts as theirs. Some that
lived within a few rods of the house of worship, and had scarcely
ever attended it, were alarmed at their situation—were enlightened,
and became decidedly pious members of the church that they
formerly detested. In short, this was a most interesting event to
South Cornwall. Before, the youth had been quite lawless; had
their midnight balls, and violated the rules of propriety with very
little restraint. But now there was a surprising change among
the youth. Most of the influential of them turned their course entirely,
and were sober-minded and truly pious. For twenty years,
until about the time the pastor of those youth was dismissed, in
182'7, there was scarcely an instance of a midnight dance or party
of the youth known in South Cornwall. Then, when their pastor
was to be dismissed, parties were again renewed, to the alarm of
their more sober parents, who, for their own credit and for the
reputation of the society, determined to break up such disorder.
More than seventy, most of them youth and younger heads of
families, were the subjects of religious hope at that period, and
about that number united with the church in a few months. Al though this revival commenced in South Cornwall, the North
society soon shared in this effusion of God's regenerating and
sanctifying spirit. The same solemn scenes of religious anxiety for
the salvation of the soul were witnessed among the people of Mr.
Hawes. The same doctrinal preaching was heard from both of
the pulpits, and the confessions of faith of the two churches were
essentially the same ; and the operations of the divine Spirit, in
awakening, convincing, and converting sinners, were similar in
both parts of the town. A considerable number of heads of families
of North Cornwall, and of the most respectable class, became
publicly the disciples of the Lord Jesus.
In this season of revival much ministei'ial labor was demanded;
religious meetings and evening conferences were multiplied far
more than in a former period. Neighboring pastors and other
ministers were not unfrequently here, rendering their benevolent
aid, in both of the societies. The venerable fathers of the
consociation, the Eev. Messrs. Mills, Starr, Gillett, and that eminently
pious servant of Christ, Jeremiah Hallock, were here in
Cornwall, to bear their witness to the great truths of the gospel.
None were here oftener in this precious season, than Messrs. Gillett
and Hallock. Opposition to this work of God was veiy little
known.
It ought not to be forgotten that previous to the commencement
of the solemn scenes in South Cornwall, there had been, within a
year or two, religious camp-meetings of the Methodists in adjacent
towns. Although those meetings were accompanied with irregularities
and confusion, yet, no doubt there were in those meetings
real conversions to God. And those scenes, in all probability, had
their influence in leading some persons who had been entirely
thoughtless of their souls, to think seriously on their situation.
Religious conversation was more common in Cornwall. The
youth were unusually sober-minded throughout the town. At that
time the religious youth in South Cornwall maintained, at stated
times, meetings of their own for prayer and familiar conversation
on religious subjects.
The plan of uniting the two societies in the summer of 1811,
already mentioned, was fraught with danger to the peace of the
South church. The fund of the South society was so managed as
to give great dissatisfaction to many; it was indeed conducted in a
manner that could not bear a legal trial at law. A fund for a
ECCLESIASTICAL HISTORY. 73
society is oLvioixsly intended (unless otherwise specified in its constitution)
to be an equal benefit to eacli individual. Therefore, if
the fund is not sufiicient to pay the annual support of the minister,
the deficiency must be made good by subscriptions, or by a tax
laid on all equally. But some individuals had given for the fund
more than their property would have required had there been no
fund. Such were resolved not to pay more by a tax over and
above their fund subscription. But this was not legal proceeding,
and it produced a continual dissatisfaction in South Cornwall.
By the proposed union of the two societies, the entire abolition of
this fund was intended. But the goodness of Divine Providence
interposed by a very great and most interesting revival of religion
in the South church and society not long after the project of union,
and which commenced in the beginning of October, 1811. This
solemn excitement silenced all present agitations of union and of
the fund.
The youth had maintained their stated religious meetings, and
the church also had not neglected to attend their meetings in a
somewhat regular manner. But in the summer of 1811, both the
meetings of the youth and of the church had become less regarded.
The zeal of christians among us in the midst of the agitations of
union of societies and of the fund, was dying away apace. Thomas
Euggles Gold, a most excellent character, and Victorianus Clark,
Esq., afterwards a deacon of the church, made efforts to revive
the spirit of zeal in the youth's religious meetings. God manifestly
smiled on these efforts. The youth were the first fruits of
this revival of 1811 and 1812. Very many of them, and many
children, turned to the Saviour. Gradually, and with solemn
silence, this interesting state of mind concerning the unseen
realities of a future world, increased from October to the succeeding
spring. The charge of the Rev. Mr. Hawes, in North Cornwall,
shared not a little in these things. One after another of the
youth, and several children of the age of twelve and somewhat
older, were solicitous to find their Saviour. The Center School of
South Cornwall, taught by a young man who had been one of the
first to hope in God, was in a very singular situation. Often in
the intermission of the school hours, the children would resort to
their pastor's house, a few rods distant, to receive his instructions,
and to unite in his prayers for them. Deeply interesting were
these interviews. To behold a group of children, forsaking their
accustomed pastimes, and from the number of six or ten to double
10 of that sum, asking with the utmost simplicity, and with tearful
eyes, " What shall we do to be saved," would affect the stern heart
of any stoical and proud pharisee that opposed the effusions of
the Holy Spirit. Many in that season were most solemnly impressed
with the belief of the reality of vital religion, who never
gave evidence that they knew it experimentally. Yet a very considerable
number of both societies eventually united themselves
with the visible church, whose deportment as christians honored
their holy profession. A large accession there was to the
church of South Cornwall, not only of youth, but of those of
respectable standing in middle life. The two pastors beheld with
great delight, a happy change in the religious state of their
respective charges.
On a very pleasant Sabbath morning in May, 1812, the minister
of the South society had the great satisfaction of beholding from
his pulpit about forty seated in the galleries of the house of God,
most of them youthful singers, who with two or three exceptions
were young converts, and had united with the church, or expected
to do it soon. Few pastors had more reason to rejoice than he, in
seeing so large a number of the youth of his flock apparently
walking in the truth, conducting soberly and amiably as young
christians, and honoring the great Saviour by a public profession of
faith in Him.
One extraordinary case of conversion in a man of more than
eighty-one years of age is demanding peculiar notice. Samuel
Abbott, eldest son of the ancient Deacon Abbott, was at his commencement
of active hfe amply furnished with patrimonial
property, which he entirely lost, by a peculiar providence, not
long after he began to take care of himself and family. His loss
made him almost a misanthropist. He for a long course of years
was scarcely ever seen in the house of worship, though within
half a mile of his residence. He indulged strong prejudices
against professed christians, and felt and expressed bitter feelings
to the minister of South Cornwall. In the summer of 1811 he
was sick, and apparently near death. He was often visited by his
minister in his sickness, and was solemnly and yet tenderly urged
to repentance, being told that he was a ruined sinner. But the
agonizing sufferer felt himself insulted, and indignantly turned a
deaf ear. When requested by his wife, who was a professor of
religion, to ask Mr. S. to pray for him, he sullenly assented to the
request, turning on his side, intending to hear nothing. He comECCLESIASTICAL
HISTORY. 75
plained of the minister as wishing to torment him in his distress,
and even declared that he believed that the Almighty loved to torment
him in his distresses. He indeed seemed like a wild bull
tossing in a net which he could not break. Contrary to all expectations,
he recovered to his former activity. The revival came, he
knew nothing of it, as he was quite a deaf man, and none wished
to speak to him of a subject that would provoke his wrathful
feelings. Thus this aged man appeared to be given up to reprobation
and final impenitence; and as such was he regarded by him
who gives this narative, and so he wrote of him in his private
writings of that time.
When the cold season had commenced, and the anxiety of
many youths concerning their salvation was increasing, this old
man became unhappy, and silent, sullen, and unpleasant in temper;
often he retired to the woods, continuing there alone. When his
wife, noticing his singular conduct, inquired of him what affected
him, his answers were ci-oss and evasive. She, suspicious that he
was under serious impressions about his soul, asked him whether
it was not so, he indignantly denied it. Kepeatedly it was so
when the wife thus inquired of him. His pride and the force of
truth and conscience made him miserable.
For many days, in which he would hide himself in the woods
among the rocks, and seated on the stumps would he bemoan his
woeful situation. At length his agony of soul was too much to
be concealed, and soon his state of mind was entirely altered.
It was reported to his minister that Samuel Abbott was under
deep conviction, and was even converted. This astonishing report
soon brought the minister to his little, cold habitation, who in his
way thither, took with him a judicious christian brother of the
church, to ascertain what was truth relating to this marvelous
story.
On meeting him in his house, he seized the hand of his minister
with much emotion, while tears rolled down on his wrinkled
cheeks, and said to him : "I have hated to see your face, but O,
how glad I am now to see you ! " sobs and cr3dng checked further
speaking. He then stated that he had been some time before
made to think that he had become a very old man, and must soon
die;—that he was an old and great sinner against God, who had
borne with him in his sins with astonisliing patience, and these
impressions filled him with great horror. He said, that as long as
possible he had endeavored to conceal his distress of mind, there fore he went often into the woods alone to think on his wretched
condition. He felt so guilty that he did not dare to offer one
petition to God for mercy. At length, a few days since, he, when
in the woods, was so entirely overwhelmed with distress, that he
thought his heart would break. Then he was compelled to cry
out for the mercy of God. Soon he was led to reflect on the longsuffering
goodness and patience of God toward him, and to other
sinners. It seemed to him most wonderful. Also, at the same
time, he saw God in every object around him, and as he expressed
himself : " God was in all the rocks and trees." Having stated
these facts, he added that he loved to think of God, but if he
looked on himself, he was distressed. As yet, the old man did
not seem to have any peace in believing in the pardon of his sins
through Christ. But from instructions, accompanied with the
influence of God's good Spirit, he very soon enjoyed great peace
and even joy,—as Christ, no doubt, was formed in him the hope
of glory. Now he greatly loved christians, and was much endeared
in his feelings to his pastor, whom, a few months before,
he so much hated.
After a trial of the continuance of his faith, which was accompanied
with a corresponding deportment, he was, from his earnest
request, received into the visible church. He was, indeed, a wonder
to all who had before known old Mr. Samuel Abbott.
During the remainder of life, there was nothing in his conduct
that could justify any doubts of the sincerity of his faith and professions.
His mental powers had been decaying for some time,
when he died in peace in July, 1816.
The deacons of the north church were, Beriah Hotchkiss, Hezekiah
Clark, and David Clark, two brothers, Jesse Hyatt, Ehakim
Mallory, Titus Hart, Noah Rogers, 2d, Nathan Hart, and James
Wadsworth. The two last mentioned are at present officiating.
Invidious comparisons among characters of worth are to be
wisely avoided. But without reflecting at all on the worthiness of
the deacons of North Cornwall, all of whom have been not a little
respected by their christian friends. Deacon Hyatt and Deacon
Titus Hart deserve more than ordinary notice.
The former was eminently amiable and meek, and few christians
have lived and died with fewer enemies than Deacon Hyatt.
Until the latter part of his life, he did not believe that infants
should be baptized ; but before his death he was convinced of that
duty; yet he was never a close communionist, but with the utmost
ECCLESIASTICAL HISTORY. "77
cordiality was ever glad to receive everyone that loved the essential
doctrines of the cross. He removed to Georgetown, Chenango
County, N. Y. There his light shone with mild and
amiable lustre, until in good time he was summoned to the church
triumphant.
Deacon Titus Hart was truly a good man, an Israelite indeed,
and ever firm and steadfast in duty; possessing the qualifications
which Paul required of the office of deacon.
For thirty-six years from the election of Judah Kellogg, Esq.,
until 1812, no deacon was chosen by the South Church. Capt.
Seth Pierce and Col. Benjamin Gold acted in some sort as deacons;
they waited on the church at the communion table, but did
not formally accept the office of deacons.
The church was three times larger than it was six years before,
and these three deacons were chosen July 9, 1812 : Josiah Hopkins,
Sen., Benjamin Gold, and Abel Carter. Deacon Hopkins
possessed a sound judgment, but he was slow in speech, having no
eloquence, and his education had been no more than ordinary.
He could not plead a cause before an earthly court to any advantage
; but his eloquence in the court of Heaven, with which he
maintained an invincible intercourse by prayer, was mighty. Very
few disciples of Christ imitated their Master more than Deacon
Hopkins. His pastor ever regarded his secret prayers in the
closet, and in the retirement of the woods, one of the most important
means of bringing down the rich effusions of the Divine
Spirit, with which South Cornwall was favored.
In 1819 he resigned his office, and Deacon Jedidiah Calhoun,
in December, was elected.
In Nov. 1824, Deacon Hopkins peacefully exchanged earth for
heaven.
Deacon Gold, after a long, active, and useful life, having been
much employed in public business, died. May, 1847, with great
calmness and peace, relying on his Saviour.
The people of South Cornwall, and of the north society, also,
were generally interested in the promotion of an institution called
"The Moral Society," which had excited not a little attention in
New England. Between 1812 and 1816, many meetings were
held in this State, and in various places, also very extensively
throughout the country, to promote this cause. Probably it promoted
morality and good order. But previous to this voluntary
organization, the temperance cause had secured a large share of notice, and soon superseded "The Moral Society." The authority
of this town, at its annual meeting on the first Monday of June,
1814, was respectfully solicited by the minister of South Cornwall
to favor the moral society; and all the gentlemen of that meeting
signed their names to the moral society. For a time, this society
flourished.
The standing in which baptized children are to be regarded in
their relation to the church in which their parents are members,
had been seriously attended to by the church here in the ministry
of Mr. Weston. His successor often brought to view this highly
important subject in the pulpit. It weighed very heavily on his
mind. The greal neglect of poedobaptist churches to their baptized
children, seemed to him an aggravated sin, and their amazing
inconsistencies of conduct, as one great cause of many sincere
christians renouncing infant baptism. The subject having been
once and again pressed on the church, a meeting, in March 6th,
1814, was held, in which thirty-four brethren gave their assent and
signatures to a system of discipline of baptized children. This is
on the records of the church ; and in a future period, this church,
(which no doubt will, with her sister churches, become obedient to
God's institutions and laws, much more than any now are,) will
duly regard the important duty the church owes to her baptized
children.
All members present at that meeting gave their consent; a few
brethren were absent; and some felt uninterested in the subject,
but no one opposed it. Such had been the harmony of the
church on every subject, excepting in regard to the ecclesiastical
fund, that the pastor indulged considerable hope of seeing baptized
children more faithfully trained up "in the way that they should
go," and "in the nurture and admonition of the Lord." The subject
was brought, not long after, to the consociation to be considered.
They generally approved of a system somewhat similar,
and suggested it to the consideration of the churches. But
nothing was effected.
Not long after this act of the churches of South Cornwall, the
plan of union of the two churches and societies engrossed all the
attention of the people of the town for many months in the year
1815, and directly after, in 1816, the Foreign Mission School was
instituted in Cornwall Valley. These things tended directly to
turn off the mind from the duties devolving on believing parents
and the church in respect to their baptized children.
ECCLESIASTICAL HISTORY. 79
The North church and society demands now our attention.
The church of Mr. Hawes and his society were favored with a
good share of the revival of religion enjoyed in 1806 and 1807,
and also in 1811 and 1812, that commenced in South Cornwall.
There was a harmonious feeling between Mr. Hawes and his flock.
But the people felt a considerable burden in supporting him.
Without any unpleasant feelings toward each other, in July, 1813,
at an extra meeting of the consociation at Ellsworth, which was
convened to hear an appeal of an excommunicated member from
the Ellsworth church, Mr. Hawes and his people were amicably
disunited. In the ensuing winter, efforts were made by some of
the neighboring ministers to induce the people of the north society
to recall Mr. Hawes, but without any success. He was, in a year,
settled at North Lyme, in this State, where, for more than eight
years, he was beloved by his flock. He eventually removed to the
the State of New York.
His people hired preaching; two ver}- respectable candidates
were employed for a season in the two years after Mr. Hawes'
dismission, viz.: Eev. Francis L. Robbins, settled at Enfield, and
Rev. Mr. Hawley, who settled at Hinsdale, Mass. In the year
1815, serious efforts were made to unite the societies and churches,
it being intended that the minister of the South society should
take the charge of them both, they forming one society and
church. The north parish and the church were apparently unanimous,
and a large proportion of the south concurred; but three
very respectable members of the South church, Capt. Seth Pierce,
Col. Benjamin Gold, and Samuel Hopkins, Esq., opposed through
fear of the removal of the meeting house, and the consequent loss
of the ecclesiastical fund. For a short season, there was a very
fair prospect of success. Had the minister of the South society
been active in pi'omoting this design, and had he not thrown some
obstacles in the way, probably a compromise of the two parties
would have been effected. No one was more urgent than Gen.
Sedgwick, who was a member of the South church, and a sincere
friend of the pastor; he was desirous to hasten on the union by an
immediate application to the State legislature, to pass an act of
uniting the two ecclesiastical societies into one. Had this been
done without any specific arrangement, as for who should be the
minister, the pastor of the South church would have been without
a society, and the society without a minister. But this obstacle
having been stated in a letter sent to the members of the joint
80 HISTORY OF CORNWALL,
committee of the two societies, broke up the project. A large
proportion of the North church and society were, it is believed, no
way insincere in their professed desire that the minister of the
South society should be the pastor. Some living in the south of
the town were willing to have the fund destroyed, and to run the
risk of losing the meeting house in Cornwall Valley. Cornwall is
not favorably located for one society. Not only its length from
north to south is about double its breadth, but, also, the mountains
and valleys are so located that a convenient center cannot be found
to accommodate, the inhabitants in assembling in one place for
public worship. Experience has clearly proved that it is highly
expedient for this town to have two distinct societies, and nearly
two thousand people demand two ministers.
When this plan of union was agitated, Mr. Grove Brownell, of
Vermont, a graduate at Burlington College, Vermont, who afterward
was the minister of Woodbury, (north society,) Conn., and more
recently of Sharon, was employed as a preacher in North Cornwall.
He continued there for some months in the winter of 1816,
and his ministry was much blessed with a special revival of religion.
Quite a considerable number were eventually united to the
north church.
A revival also was then enjoyed in the south society, but it was
somewhat subsequent to that of the north. A considerable addition
was made at that time to the south church. From this
period all serious thoughts of union of the societies was given up.
The revival of rehgion in North Cornwall, through the instrumentahty
of the Rev. Mr. Brownell, was not only highly auspicious
in promoting piety, but also, it animated the hopes of the
friends of the ecclesiastical society, and excited their efforts to
support and elevate it. Occasionally their pulpit was supplied,
but until June, 1819, no pastor was obtained. At that time, the
Rev. Walter Smith, a native of Kent, who graduated at Yale college,
1816, and had studied theology under the guidance of the
Rev. Dr. Perrine, of New York, was installed by the consociation
as pastor; the society had engaged his support for five years at a
salary of $500. At his ordination, the Rev. Asa Blair, of Kent,
the pastor of Mr. Smith, preached the ordination sermon, and the
minister of South Cornwall was appointed to give the right hand
of fellowship, as he was fourteen years before at the installment
of Mr. Hawes.
During a few years previous, after the plan of union of 1815,
ECCLESIASTICAL HISTORY. 81
the two churches and societies had not been so perfectly harmonious
toward each other, as they had been before. A military
union, occasioned by a new arrangement of the militia companies,
produced unpleasant consequences; and as it ought not to have
been, soured the feelings of several professed christians of the
respective churches. This, though very unpleasant, was only
temporary.
The two ministers were not at all drawn aside from each other
in their cordiality as brothers in the ministry. Mr. Smith's ministry
in North Cornwall was not limited, as it was first proposed, to •
five years, but he continued in his office until 1838. For the nineteen
years of his pastoral duties, Mr. Smith was an able and useful
minister, being a respectable scholar no less than a faithful pastor.
He was the means, under God, of enlarging his church not a little;
as he received, during his ministry, a hundred members or more.
Repeatedly his ministry was blessed with hopeful conversions.
Not improbably he would have continued longer with his people,
had he not been deranged in mind, produced by ill health. He
was constitutionally, and in a measure hereditarily, prone to mental
derangement; and he was four times placed in the Hartford
retreat for the insane, and by medical aid was restored. In the
summer of 1838 he was dismissed. In the spring of 1840 he
removed to Vernon, in Ohio, and while occasionally he preached,
he became an instructor, and eventually a merchant with his eldest
son. Previous to his dismission the enterprise of North Cornwall
erected a very commodious and handsome house for divine worship,
now standing toward a mile north of the former house that
was demolished.
The south church and society now demand attention.
After the project of the union of the two societies was in 1815
given up, the people of the south were much involved in debt, by
the neglect and inattention of those who had the charge of their
financial concerns. By this means many of the people were dissatisfied.
There was such an unpleasant set of feelings as threatened
almost the dissolution of the ecclesiastical society. There
were many that had greatly desired a union with the other society;
and they earnestly wished the ecclesiastical fund to be destroyed.
Therefore there were jarring opinions and feelings among those
who were members of the church. Hence religion did not prosper.
Notwithstanding the considerable revival enjoyed in the winter
of 1816, when the same blessing was granted, and to a greater
11
82 HISTORY OF CORNWALL.
extent, to North Cornwall, spirituality in religion was now much
diminished in this church. The prospect was indeed gloomy.
About that time, the pastor, with the concurrence of the church,
instituted meetings to be held once in two weeks in different parts
of the society, to consist of members of the church and of baptized
children. The places of the meetings were so allotted as to accommodate
in their rotation all the various church members and their
famihes. One great object was to lead baptized children to consider
their pecuhar relation to God to whom they had been dedicated, also
to impress on beheving parents their solemn obhgations to train up
their dedicated children in "the nurture and admonition of the
Lord." This plan was prosecuted for a considerable time; and
several of those meetings were deeply interesting. Such should
have been the conduct of this church long before; and every pedo-
Baptist church, to be consistent with their views of infant baptism,
ought ever to regard their dedicated children in a very different
manner from what any church has ever done. Let this
subject be treated as God, and the conscience of a well-informed
believer in Christ, and in infant baptism dictate, and infinite and
most glorious consequences would unquestionably follow. God
would then turn the hearts of parents to their children, and children
to their parents, in a way that has never yet been seen. In
the blessed and approaching period, when all shall know the Lord,
something like such meetings will be regarded universally by all
the churches of the Lord Jesus. Then the -baptism of infants
will be viewed as something infinitely more important than a mere
ceremony, and to give a name to a child, and which, according to
the solemn working of almost all christian churches holding to
infant baptism, very significantly is called cliristening. Such a
term is very appropriate when baptism is regarded as the same as
that regeneration which is requisite to reach heaven.
In the autumn of 1816, an event interesting to the people and
church of South Cornwall, excited their feehngs and greatly absorbed
their attention. The foreign mission school was by the
American Board of Foreign Missions located in Cornwall Valley.
This place was chosen because of its retirement, the salubrity of
air, and the moral character of the people, and especially of the
youth; many of them, more than almost in any other society, were
professors of rehgion. The youth of the society were then unusually
sober and promising, and many of them were, more
than in most other places, informed in books, and bad a respectECCLESIASTICAL
HISTORY. 83
alile library of their own, most of wMch books were chosen by
their pastor.
Few of this village were at first pleased with the proposal of
this establishment among them. The committee appointed by the
American Board of Foreign Missions came to propose to the people
this seminary when the minister was abroad, and they received
very little encouragement from the inhabitants of the village.
But on the return of the minister, and on his giving information
of the design, and of its high importance, the people of the
vicinity altered their opinion concerning it, and several were very
liberal in their donations to it.
Henry Obookiah, with Thomas Hoppoe, his coiintryman, who a
few years before came from Hawaii, were instructed in New England,
and were patronized by the ministers and religious people of
Litchfield County, especially those of the north consociation of
the congregational chu^rches. A few other Sandwich Islanders,
with some other pagan youth, were collected at the school of
James Morris, Esq., of Litchfield, South Farms, in 1816. But
the decision of the American Board of Foreign Missions, from
the report of their committee, at their meeting at Dr. Dwights',
at New Haven, in October of that year, placed the institution at
Cornwall Valley. Rev. Mr. Harvey, of Goshen, who was the
most active in promoting this design, was appointed the principal
of the school. But the great unwillingness of the people of Mr.
Harvey to lose their pastor decided the consociation not to allow
his dismission.
The Rev. Herman Daggett, who then was engaged for a year
as teacher of a respectable academy at New Canaan, in Conn., and
had been both a pastor on Long Island, and a distinguished instructor
of youth, was by Rev. Mr. Beecher, then at Litchfield,
recommended and immediately appointed to take the charge of
the infant institution of Cornwall Valley. But the instruction of
it was committed to Rev. Edwin Dwiglit, who came with the foreign
youth to this place from South Farms in May, 1817. The
school flourished under his care. The death of Obookiah, in February
18, 1818, and the narrative of him, written by Mr. Dwight,
excited very uncommon interest in the minds of all friends to the
foreign missionary cause throughout our country. This school
had a celebrity beyond all expectation. The vale of Cornwall
became known in almost all the world by this singular, interesting,
and highly prosperous seminary.
84 HISTORY OF CORNWALL.
In May, 1818, Mr. Daggett came here, and with very uncommon
prudence, piety, and wisdom from above, guided and instructed
for six years between eighty and one hundred youth of various
foreign and pagan nations. There were here more languages
spoken than are specified in the account of the various tongues at
the day of pentecost at Jerusalem, which we read in the 2d of
Acts.
The blessings of God's spirit were very unusually sent down
once and again on this school. Many of Mr. Daggett's scholars
were baptized and received in the church of South Cornwall.
And most of these conducted consistently with their holy profession.
It was regarded as an honor, and no small benefit to our church,
that a man of Mr. Daggett's intelhgence, wisdom, and uncommon
piety, was received as a member. His opinion and judgment were
highly estimated, and indeed in one instance, in a case of very
difficult and unhappy controversy and discipline, it was believed
by the pastor, too much confidence was placed in that wise and
goDd man's guidance, which led the church to an error of judgment.
Still the example and advice of this good man was a great
blessing, and had his practical illustration of vital piety been
much more regarded and imitated, the ehurch of South Cornwall
would have been immensely more benefited. This school was
almost continually more or less visited by the divine Spirit,—at
times it resembled a green oasis amidst a sandy desert.*
In 1822 and until 1824-5, the Foreign Mission school in Cornwall
Valley was highly prosperous, and was of great celebrity
among all friends to the cause of protestant missions. In the
winter of 1823-4 the marriage between John Ridge, a Cherokee
youth, who had been a piipil of Mr. Daggett, and had gone
home, and had now returned to Cornwall, and Sarah Northup, a
daughter of Mr. John Northup, steward of the mission school,
produced much agitation in South Cornwall; an agitation which
* We omit an account occupying eight closely written pages, of a difficulty
between two church members, names not given, in which one sued the other in
the courts, resulting in the excommunication of one of them from the church.
Fourteen meetings of the church and one council of ministers were held on the
case. Mr. Stone closes his account of the affair thus : " But the church has
never enjoyed as nmch internal peace, united with so much spiritual vigor since
that period as before."
ECCLESIASTICAL HISTORY. 85
would not have been, had all the people been more wise, and if
both the friends of the connection and the opposers of it had
possessed more discretion. Many things are lawful which are far
from being expedient. Had such who wished this connection to
take place, known more of human nature, and the prejudices of
society in which they lived they would not have involved themselves
and others in such evils as actually took place. This event
greatly embarrassed the mission school, and led to great evil in
the church and society. Especially, the repetition of a similar
connection between Ellas Boudinot, a most promising and pious
Cherokee youth who had been a pupil of Mr. Daggett, with Harriet
"W". Gold, a young lady of no small excellence, and of one of
the most respectable families in the county of Litchfield had a
fatal influence in the community of South Cornwall. Enemies to
the missionary cause, and who had ever disliked the Cornwall
school, exulted in these things as they well presumed that they
would exceedingly injure the school.
The impartial and well-informed friends of this missionary
institution, who were personally acquainted with the operations
of these concerns, being eye-witnesses, were much grieved, and
involved in great embarassments. The interests of the church
in South Cornwall were hurt extremely, as unpleasant feehngs
were cherished toward the respectable family connected with this
last Indian marriage, it being believed that there was not that
sincerity maintained, which ought to have been, in so long concealing
from public view the intended design.
A large proportion of the young females of the vicinity of the
F. M. School, were worthy members of the church, and most
favorably disposed to the missionary institution. Their fair characters
were grossly calumniated by enemies to the seminary. All
our youth were excited to a spirit of indignation and tempted to
some acts of impropriety.
But none suffered so much as the pastor of the church. He
loved the mission school ai^dently, and saw the prospect of its dissolution.
He loved Boudinot and had been much loved by him
;
the young lady was a most sincere friend of her pastor. Had he
been in the Cherokee nation as a missionary, he would most cor
dially have married these young christian friends, whom he loved
as his spiritual children. But for him to have married, in Cornwall,
Boudinot to Harriet, would no doubt have exposed him to
immediate personal insult and abuse, and his dismission would
86 HISTOEY OF CORNWALL.
have been the direct consequence. He endeavored to harmonize
and conciliate the feelings of the contending parties so far as possible
—^but to do it was impossible. He, like many others, who
have striven to reconcile combatants, received the blows of both,
and his dismission, a few years after, was in no small degree the
effect of this Indian marriage connection.
Ill health, which he had experienced for four years and a half,
from November, 1822, and from which he had been gradiially
recovering, was the professed reason why about one-half of the
society requested his dismission, which took place May 1, 1827.
Other motives beside these ostensible reasons, operated on theminds
of the younger class. A more popular preacher and one
of more eloquence was desired. He would not contend with the
flock with whom he had been connected for toward a quarter of a
century, as pastor. It was a peaceful separation, although to him
it was extremely painful. After the severity of his feelings subsided,
he ever rejoiced that he conducted as he did. Nothing
tends more to injure the cause of religion than for a pastor to
quarrel with his flock. The thought of a quarrel of this sort was
more painful than a dismission.
The sickness referred to, was a severe fever, continuing many
weeks; life was almost extinct, and death thought most probably
to be the result. For seventy days strength was too much prostrated
to allow walking. He had two watchers every night for
nearly three months ; during which period the kindness of his
people was exceedingly great ; especially the foreign youth of the
mission school manifested the most peculiar affection to the sick
minister and to his family. On his recovering in the spring of
1823, the Rev. Mr. Strong, who had been pastor of North Woodbury,
was hired by the society for four weeks. Afterward the
pastor, being still an invalid, hired preaching at his own expense
to the amount of between thirty and forty dollars.
In the winter of 1827-8, the dismissed minister was so well as
to go to East Hampton, the east parish of Chatham, on Connecticut
river, where he was, on the first of May, 1828, installed pastor.
There he continued three years and eight months. His
family could not leave Cornwall, chiefly on account of the ill
health of his wife. During his ministry at East Hampton, there
was, in the winter of 1828-9, a very uncommon religious excitement
among his people, and no doubt many were truly converted.
The Methodists took an active part in this revival, with
ECCLESIASTICAL HISTOKY. 87
whom the East Hampton pastor had, for the most part, a friendly
correspondence, often meeting together.
It is important to refer back to the summer of 1826. At that
time there were many indications of a religious revival in South
Cornwall. There were a few hopeful conversions; but the influential
members of the church did not (a very few exceptions
only) take any interest in the prospect of a rQvival. At that time
the dismission of the pastor was no doubt secretly intended, and
when he knew nothing of it ! I ! I
On July 25, 1827, the Rev. William Andrews, who had been
the pastor of Danbury, and previously of Windham, was installed
pastor of South Cornwall.
After the dismission of Mr. Smith in 1838, the north church
and society were destitute of a pastor until January, 1841. In the
summer of 1838, and in the succeeding autumn and winter, the
Rev. Mr. Tracy preached to them, and his ministerial labors were
accompanied with happy success. He was unusually plain and
pungent both in public and private in urging sinners to repentance;
and so much so, as to give oifence to many. Whether he
was in all cases entirely wise and prudent is doubtful ; still his
endeavors to excite and promote a religious revival were not in
vain. Many were the subjects of hopeful conversion, and many
of them were young heads of families, and of respectable, influential
characters. In the spring of 1839, fifty were united with
the church, most of that number at one time. This church and
society were now rising fast in respectability and in the order
and peace of the gospel, manifesting most evidently that the union
of the two congregational churches of Cornwall was not a desirable
event. After Mr. Tracy had left them, who had no intention
of being settled as the pastor of this people, no candidate was
employed with view of his settlement, until the summer of 1840,
when the Rev. Mr. Joshua L. Maynard, a native of New London
county, who was educated at New York City, and studied theology
there, preached as a candidate. With great unanimity he was
settled as their pastor. His ordination was January, 1841. Rev.
Mr. Andrews of Kent preached on the occasion.
Mr. Maynard's ministry was blessed uncommonly; and in the
winter of 1846 and 1847 a great religious excitement was, for several
months, witnessed among the people of his charge. The scene
was deeply solemn; no irregularities or any indications of enthusiastic
feelings were displayed, as had been so unhappily manifested
88 HISTORY OF CORNWALL.
in the course of the twenty years past, in many parts of our country,
where new measures and artificial management had produced
among thousands a prejudice against genuine revivals of religion.
At North Cornwall all was still and impressive; and, what was yet
more extraordinary, there was no similar revivals in any adjacent
society. In the society of South Cornwall repeated weekly meetings
of the church were held with the pastor, Eev. Mr. Day; and
a small degree of interest was felt in regard to the spiritual condition
of the people; and a few were the hopeful subjects of religion.
But nothing more appeared to be the result of the prayer meetings.
A more solemn and impressive scene of a religious revival was
never witnessed by the writer of this narrative, during his observations
of fifty years; nor, indeed, did he ever hear of a revival
much more interesting or more happy in its results. At the communion
of North Cornwall, on the first Sabbath of May, about 100
were received into the church. Several of them were respectable
and influential heads of families. This society is not large, and
therefore, according to the population, not any ecclesiastical society
of Congregationalists in any place have enjoyed a religious revival
greater than North Cornwall.
Tlius the historical sketch of that church and society is brought
to a close. North Cornwall's Congregational church is now in a
very prosperous condition, as much so as any in our own country,
excepting that, as in most of her sister churches, zeal and love are
now apparently declining. The installation of Rev. Mr. Andrews,
the immediate successor of the writer, was July 25, 1827. Rev.
Mr. Punderson, of Huntington, a special friend of Mr. Andrews,
preached on the occasion. There was but a small congregation
assembled. In the call of Mr. Andrews by the church and society
there was unanimity The dismissed minister exerted his influence
for Mr. Andrews' settlement. Rev. William Andrews was born at
Ellington, in this State, and graduated at Middlebury, Vermont.
Having studied theology with Dr. Burton, of Tlietford, Vt., he
was settled as pastor of the Congregational Church of Windham,
of this State. Having been dismissed at his own request, he was
installed pastor of the First Church of Danbury. He continued
there, until a very unhappy controversy took place, occasioned by
a very perplexing case of church discipline (when the majority
of the church sustained Mr. Andrews in his proceedings, while a
majority of the society was adverse to him), he was then dismissed.
ECCLESIASTICAL HISTORY. 89
Mr. Andrews was a sound divine, an uncommonly good sermonizer,
possessing a good logical mind, and was a superior scholar.
His ministry at Danbury was, until a controversy commenced,
more than usually happy and successful. He continued here in
his ministry for ten years and nearly six months, till, on the first
day of January, 1838, he died peacefully, relying on Christ; having
been for considerable time very infirm, and for several weeks
incapable of performing any ministerial services.
Previous to the dismission of his predecessor the society was, in
consequence of the confusion of the Indian marriages, and the
infirm health of the pastor, although he was gradually recovering
it, sinking down into a declension. On the settlement of Mr.
Andrews, efforts were made to build up society secularly, and to
maintain respectability as a parish, manifestly appeared to have
been no small object in their efforts. When vital piety is the chief
object of a church, and genuine revivals are enjoyed, temporal
prosperity is the invariable result. Considerable pains were taken
to advance the interests of the Sabbath-schools. Mr. Andrews
was a sermonizer of superior order. His style was exceedingly
neat and perspicuous, and the truths of divine revelation and
sound Calvinistic doctrines were plainly and faithfully exhibited.
His speaking was good, without any oratorical display. It was evident
that his manner was regarded not a little.
His ministry was accompanied with success. A special revival
was enjoyed in the winter of 1829 and 1830, and during his ten
years' ministry sixty-three, by profession, were received into the
church.
His health was, during the latter half of his ministerial labors,
quite infirm. The society, as such, was becoming weaker, and the
old house of public worship was less frequented, while the youth
in the gallery were light and irregular in their deportment.
Religion sensibly decayed. At the decease of Mr. Andrews the
prospect was dark. His funeral was very respectfully attended by
several ministers and by a full congregation. The Rev. Grant
Powers, of Goshen, preached on the occasion a sermon that was
soon issued from the press.
The Rev. Wm. W. Andrews, who was ordained pastor of Kent,
May, 1834, the oldest son of Mr. Andrews, was exceedingly popular
as a preacher, and of a most amiable character. He was a
superior scholar, and was highly esteemed by all the people of
South Cornwall, being everywhere popular. It had been reported
12
90 HISTORY OP CORNWALL.
that his father gave as his dying request that this son might be his
successor at South Cornwall.
The influential members of both church and society deemed it
highly important for the building up of the society that this young
minister should be removed from Kent to this place.
Nothing could have been more pleasant to the family of that
lovely and most intelligent young man, especially to his widowed
mother, than for him to come and take the place of his father.
But Kent regarded itself no way inferior in respectability to South
Cornwall. That people were strongly attached to their minister,
and therefore were highly indignant at our people in calling away
their pastor by an offer of an increase of one hundred dollars to
his salary. This was disingenuous conduct. But great allowance
should be made for the friends of Mr. Andrews and his family in
their peculiar circumstances of temptation. The writer was an
ardent friend of this young minister, and had he not been settled
a pastor, Mr. Andrews would have been chosen to be the pastor
here in preference to another candidate, excepting that Mr.
Andrews was much attached to the singular views of the celebrated
Irving of Holland, who maintained the doctrine of the near
approach of Christ's second advent, in opposition to the spiritual
millennium which is so clearly foretold in the prophetical
writings.
These views of Mr. Andrews were regarded by the writer of
this statement as quite injurious to those efforts which the church
is under obligations to make to evangelize the world. Hence, with
all the partiality of friendship, and a high esteem for Mr. Andrews,
as a man of uncommon amiability, and of excellent mental endowments
and acquisitions he could not desire him to be pastor of this
church. At a meeting of the church he remonstrated against an
invitation of Mr. Andrews—and was thereby an object of no small
reproach for a season. Mr. Andi-ews did not accept the call. His
conduct was altogether honorable, as he did not encourage his
friends here that he would accept such an invitation.
The Rev. Nathaniel M. Urmston, a native of Chillicothe, Ohio,
who had studied theology at Princeton, N. J., and had been pastor
for two or three years at Newtown, Conn., was installed here June
28, 1838. He continued in his office only twenty-two months.
There was opposition to his settlement at first; it was not large in
number, but the character of the opposers was respectable. These
persons had been the most ardent advocates for inviting Mr. AnECCLESIASTICAL
HISTORY. 91
drews, of Kent. This opposition did not decrease. Mr, Urmston
was truly a worthy man, of good mind, sound and thorough in his
views of divine truth, had good health, was able to perform all the
laborious services of a pastor with ease, and possessed a strong
voice and was easily heard by such as were afflicted with deafness.
His voice, however, was not pleasant, but rather displeasing to such
as were fastidious as to what they heard.
Mr. Urmston was quite independent in his judgment and
opinions; and did not possess that ease and familiarity in his conversation
that distinguished his predecessor, Mr. Andrews. Also he
took a deep interest in the district schools, of which he was chosen
the first school visitor. He, in his determination of maintaining
strict order in the conduct of the school boys, was in a measure
imprudent, by which he lost some influence. His wife was an
infirm person, and therefore he did not visit his people so much as
he otherwise probably would have done. No prospect appeared
that his influence would be increased for doing good; and as the
opposition to him was evidently increased his best friends intimated
to him the propriety of calling a consociation to decide whether
a dismission was not advisable. Mr. Urmston, being a man of
good sense, took no umbrage at the suggestion, as he knew his
friends were sincere in their friendship, and therefore the majority
of his church at his request called the consociation which met the
first of April, 1840. That body did not advise his dismission.
But the first of May, at the installation of Kev. Mr. Brownell at
Sharon, Mr. Urmston having obtained the consent of the church
urged and obtained a regular dismission ; and a very good recommendation
was given him by the consociation.
In the course of the winter of 1838 and 1839 there was a
manifest revival of religion in the society, at the time when
Eev. Mr. Tracy was laboring successfully in North Cornwall.
Several were anxious for their salvation, and a few were hopefully
converted. About sixteen were received into the church during
his ministry of twenty-two months. He was active in his ministerial
duty, not only on the Sabbath but in attending religious
meetings in the week. His bodily health was firm, and he had no
occasion to call in the aid of his ministerial brethren. There was
indeed a very favorable prospect of an extensive revival in South
Cornwall. But Mr. Urmston soon felt discouragements on account
of the apparent indifference of influential members of the church.
And certainly he had some ground for such an apprehension.
92 HISTORY OF CORNWALL.
It is truly melancholy to witness the private and partial feelings
of Christ's disciples operating against His cause. Had there not
been opposition to Mr. Urmston's settlement, there is just reason
to believe that he would have had more effectual aid from his
church. Mr. Urmston was afterward installed pastor of a Presbyterian
Church.
In the summer of 1840 the Rev. John Williams Salter, a native
of Mansfield, in this State, who had been a pastor at Kingston,
Mass., near old Plymouth, was employed as a preacher and candidate
for settlement, and continued here until April, 1841.
His preaching was acceptable, and his manners and disposition
were, though somewhat eccentric, very agreeable. Had he been
disposed to have continued still longer, and until the new church
(which he was influential in building) had been erected, most
probably he would have been chosen pastor by a large proportion
of the society.
Energetic efforts were made, especially by the inhabitants of Cornwall
Valley, to build this church edifice. The southern sections of
the society, beyond Colt's-foot mountain and on the Housatonic river,
were at first quite favorable, or at least apparently, to this design.
When the people of the vicinity of the meeting-house were found
quite active and liberal in their intentions of building, the people
of the northern sections appeared to draw back, pleading that
they intended to build a house for worship to their accommodation
in their vicinity. This excited a set of very unpleasant feelings
which are not yet forgotten—especially as they have not to
the present day done anything to erect such a building.
It should be not forgotten, that after the dismission of Rev. Mr.
Urmston all previous unpleasant feelings among the people during
Mr. Salter's preaching were apparently gone. His influence was
unusually happy in promoting harmony. The temper of the
friends of Mr. Urmston in their concessions to his dismission
tended not a little to this peace.
The situation of the people of the southern section of the
society, being quite remote from Cornwall Valley, which is situated
on the northern border of the parish, naturally produced among
those who were thus separated by Colt's-foot mountain from the
village of the church edifice, unpleasant feelings. This sectional
party spirit was promoted at the erection of the new house of
worship. This new building, begun in the summer of 1841, was
finished in the winter of 1842, and in February was dedicated, a
ECCLESIASTICAL HISTORY. 93
very large assembly being convened, an excellent sermon was
preached by the Kev. Adam Reid, of Salisbury. Various candidates
were called to preach after Mr. Salter, without suflBcient
union to obtain a pastor until February 28, 1844, when the Rev.
Hiram Day was ordained.
It is doubted whether, within half a century, there has been in
our churches an instance of a pastor being installed against so
great an opposition as in the case of Mr. Day. About one-third
of the legal voters of the society and nearly one-fourth of the
church appeared in their formal protest before the consociation
against his ordination. All but two or three of the ministers in
this council, voted at first that although they approved of the
character and qualifications of the candidate, still they ought not
to disregard so large an opposition* A majority of the delegates
of the churches voted to ordain him ; and at length a majority of
the presbyters concurred.
Previous to this, an unhappy party spirit existed. The Rev. Mr.
Blodgett (afterward the pastor of Greenwich, in Mass.) was the
object of the choice of almost all, but there was some opposition;
and as he had declared that he should not receive any call that
was not unanimous, no formal invitation was extended to him.
He was an excellent man, a fine classical scholar, a distinguished
Hebrewist, and a sound and well-read divine. Many were very
urgent to settle him as their pastor.
In the winter and spring of 1843, the Rev. John Sessions, who
had been Presbyterian pastor of a church in the town of Norwich,
Chenango County, N. Y., was invited to settle. He was a very
superior man in intellect, and a thorough theologian. He was a
student at the theological seminary of Princeton, and an excellent
sermonizer. All the church, except the youngest deacon, were,
at the first vote, united in calling him, and the society was nearly
as much desirous to settle him.
But through the opposition of one of the officers of the church,
and hesitancy as to the support offered, he gave a negative answer,
to the great regret and (it is believed by the writer) to the very
great injury of the society. After this, he offered to come back,
but a large minority opposed him. This produced a most unhappy
schism, and renewed the sad sectional divisions already referred to.
This undoubtedly had influence in dividing the society, about onethird
being against and two-thirds for the settlement of Mr. Day.
This opposition did not decrease. At the annual meeting of con^
94 HISTOKY OF CORNWALL.
sociation, in September, 1848, Mr. Day was dismissed; when it is
evident that he determined, if possible, to retain his ground, in
spite of so large an opposition. Let a minister be possessed of all
ministerial qualifications, he is not an object of the choice of the
writer, who is willing to continue in his ministry against such
opposition, excepting where he is opposed on account of his holding
to essential truths of the Gospel. In such case, it may be proper
for such a pastor to stand firm against heresy. But this was not
the situation of Mr. Day. Never has the writer, who has been
toward half a century a minister of the Gospel, seen so much evil
in any ecclesiastical society, by party spirit, as was promoted by
the determined purpose of Mr. Day to stand his ground. Still,
Mr. Day was a man of piety. He was supported by the party
spirit of his advocates. Rev. Warren Andrews, the principal of
Alger Institute, supplied the pulpit till the spring of 1849, when
his younger brother, Rev. Ebenezer Andrews, was engaged to
preach for a year.
.Extract from the Centennial Sermon o/ Rev. Samuel J. White, D.D.,
taking up the history of the First Congregational Church as left by
Mr. Stone:
Two years after the dismission of Rev. Mr. Day, the Rev. Ralph
Smith was installed pastor, September, 1851. He is regarded by
the people of his charge as a refined and cultivated scholar and
able preacher. The church records contain no account of his
labors. He was dismissed May 3, 1855. As near as I can learn,
thirty-three united with the church during his pastorate. What
proportion by profession of faith, I cannot learn.
From September, 1855, to September, 1857, Rev. Ira Pettibone
was " acting pastor " of the church. The church records are silent
in respect to his labors. I learn, from the hst of members, that
twelve united with the church during his ministry; how many by
letter, and how many by profession of faith, I cannot learn.
Rev. Stephen Fenn was installed pastor May, 1859, and dismissed
December, 1867. During his pastorate of eight years and
six months, fifty-eight united with the church. The church records
do not contain much in respect to his ministry. I have ah-eady
stated the substance of all that I can gather. His labors were very
acceptable to the people, and were very much blessed. He loved
his people ardently, and was tenderly loved by them.
Rev. Elias B. Sanford was ordained and installed pastor of this
ECCLESIASTICAL HISTOEY. 95
church July 7, 1869. The installation sermon was preached by-
Rev. Mr. Backus, of Thomaston. There is a copy of Mr. Sanford's
letter of acceptance on the church book, and the action of the
church preparatory to his installation. At a meeting of the
church, September 7, 1871, they voted to unite with Mr. Sanford
in dissolving the pastoral relation. During his pastorate of
two years and three months, ten were added to the church.
Rev. N. A. Prince was installed pastor of this church, June 28,
1872. There is no record in the church book of any action of the
church in respect to the dismission of Mr. Prince. I learn from
the society book that he was dismissed May 12, 1874. Six united
with the church during his pastorate. He was regarded by his
people as a preacher of much ability. He labored under peculiar
embarrassments and discouragements, which those who know the
facts can appreciate.
This brings us down to June 1, 1875, at which time the writer,
Rev. Samuel J. White, became "Acting Pastor."
At this writing, July 3, 1877, he has been connected with this
people two years and one month. So far as he knows, there is
great harmony in him among his people. He has received many
tokens of their good will and affection, and they are assured of his
pastoral love and care.
Last winter, the Second church, with their pastor, Rev. C. N.
Fitch, united with us in observing the week of prayer. As a fruit
of our quickened and improved spiritual state, twenty-one have
already united, by profession of faith, with the church, and more
are expected to unite in due time. During the writer's ministry
with the church, twenty-three have united by profession, and two
by letter.
This church has had ten settled pastors, whose united pastorates
cover one hundred and thirty-six years; and allowing twelve years
for intervals between the pastorates, the length of each is about
twelve years and six months.
Since the formation of the church nineteen deacons have been
ordained, viz.
:
Deacons of First Congregational Church since its Formation.
John Harris, - - - Date of appointment unknown.
Phiuehas Waller, . - - " " "
Benjamin Sedgwick, - - - " " "
Samuel Abbott, . - - " "
Tliomas Porter, - - - Chosen Oct. 8th, 17G5.
Elijah Steel, - - - » June 34th, 1773.
96 HISTORY OF CORNWALL,
Judah Kellogg, - - - Chosen June 20th, 1776.
Josiah Hopkins,
Benjamin Gold,
Abel C. Carter,
Jedidiah Calhoun,
Victorianus Clark,
Henry Swift,
Silas P. Judson,
Marcus D. F. Smith, -
Robert T. Miner,
George H. Swift,
Silas C. Beers,
Harlan Ives.
July 9th, 1813.
u u u
Dec. —, 1819.
March 4th, 1831.
July 21st, 1839.
u (( u
Jan. 5th, 1855.
Jan. 6th, 1867.
U U ((
Dec. 13th, 1868.
Of these deacons, Phinelias Waller and Elijah Steel, at the time
of division, went with the Second Church. It is said that Deacon
Steel became a Quaker in sentiment, and his successor was chosen
four years before the division, and that Deacon Waller was not acting.
So far as I have been able to learn, these nineteen deacons
were all true men. They may sometimes have erred in judgment,
but by divine grace they honored their profession and office. Of
course some of them were more marked in their intellectual
strength, moral power, and Christian activity, than others.
Among the first elected was Benjamin Sedgwick, patriarch of
a large and distinguished family, some of which have ranked
high in civil and military life.
If time would permit, we might speak of Deacon Judah Kellogg,
a gentleman of liberal education—a graduate of Yale College—
a
man whose counsel was sought when questions of civil law were
involved; of Thomas Porter, Josiah Hopkins, Benjamin Gold,
Victorianus Clark, Henry Swift, Silas P. Judson (for many years
clerk of the church), Jedidiah Calhoun, always prompt and liberal,
and kept "loose ends " well tied up. These having witnessed
a good profession, died in faith and hope.
In passing, we would not fail to pay our tribute of respect to
the late John C. Calhoun, the warm friend and benefactor of this
town and church. He was the founder of the Cornwall Library,
and bequeathed to it $2,000, the interest of which is to be annually
expended in the purchase of books. He also bequeathed $2,000
to our cemetery, the interest to be annually expended in improving
and ornamenting the grounds. These noble bequests can but
perpetuate his influence and embalm his memory in the affections
of the citizens of this town.
I have been giving a short history of the Spiritual temple of God
;
I will now briefly speak of the house or houses made by hands.
ECCLESIASTICAL HISTORY. 97
The first resolution passed by the people of Cornwall—in town
meeting assembled A. D. 1740—was to get a minister; and the
second was like unto it, viz., to build a "Meetinghouse." In due
time the minister was obtained, and the house was commenced—
I
will not say built—I think it never was built.
In 1745 the town passed a resolution accepting the house of the
builders, so far as the work had progressed, and ordered that it be
set apart to God for purposes of worship.
The house was only covered with shingles and clapboards, and
in it the people worshiped, summer and winter, without fire, except
what burned upon God's altar. The church was located in Cornwall
Center, a mile distant from this village.
In 1790 this church was taken down, enlarged, and put up
again in this village, near where the liberty-pole now stands.
In 1840 or 1841, the " old house " was torn down, and the present
one built.
While upon this subject I would call your attention to this pulpit,
from which I am now addressing you. A few days since
Esquire Kellogg said to me that he had in his garret a relic which
might be of some interest on this Centennial year. He brought it
out from its hiding place, brushed the cobwebs and dust from it,
and it proved to be the veritable primitive pulpit of the town of
Cornwall.
When the old church was being torn down. Esquire Kellogg
requested that he might have the pulpit as his share of the spoils.
We owe him a vote of thanks for his thoughtful care of what is
primitive. The Pope places his rehcs on exhibition, why not we
ours ?
This pulpit has not a seam or joint in it. It is carved solid from
a primitive pine tree that grew upon these primitive hills.
Rev. Solomon Palmer was the first to read the word of God and
preach the gospel of Christ from this pulpit ; and after the lapse of
one hundred and thirty-one years, I have the honor to be the last
who has read this same word of God and preached the same gospel
from this pulpit. And what a history that of which this relic
is witness, lying between the dates 1745 and 1876 !
In 1874 our beautiful chapel was built upon the grounds upon
which the old mission house of the American Board once stood.
One century ago we became a free and independent nation. It
is wonderful to contemplate the progress made during this time.
In what is useful and facilitates the labor of man, there has been
13
98 HISTORY OF CORNWALL.
more progress than in many centuries before. Light is shining
brightly in some places, and beginning to dawn in others; and
progress, slow and sure, is a clear omen that in the end the whole
earth shall be radiant with the light of science, art, literature, free
institutions, and the knowledge of God.
We joke about seeing the next Centennial. It is no joke.
It is no joke that none of us will be present when the next
Centennial Sermon is preached from this desk; that we shall all
be on that shore of life where years and centuries are like the
seconds and minutes on our clock-dials; where " a thousand years
is as one day." Time ! thy greatest measurements are but the
tickings of eternity's watch.
On Sunday, July 15, 1866, when there was no one to supply the
pulpit. Deacon E. R. Pratt read to the congregation the substance
of the following discourse on the history of the Second Ecclesiastical
Church and Society in Cornwall. He subsequently extended
it to a later date, and furnished it for publication in this work:
History of North Cornwall Church and Society.
1 think I may safely infer that there are none present here to-day
who have arrived at mature years, who do not often find themselves
communing with the past and hstening to the voices that come out
of it.
The hours thus employed may be sad or joyous, but whatever
their character, if they are properly viewed and improved they will
be a source from which we may get strength and power for present
work and duty, and our pathway in the future may thereby be
made more distinct, bright, and hopeful, for
" There is a history in all men's lives,
Picturing the nature of the times gone by.
The which—observed—a man may prophesy,
With a nearer aim, the chance or form of things
That are yet to be."
From the standpoint which we occupy to-day I will speak to
you of the past history of our church and society. My words may
be dull, and my thoughts feeble, but as I have examined the subject,
1 have felt that it was full of eloquence. There are memories, and
associations, and events Knked with it, that, if properly presented,
would be inspiration to our hearts.
It is about one hundred and fifty years since the rays of civilizaECCLESIASTICAL
HISTORY. 99
tion first dawned over these hills, and began to lighten up these valleys.
At first this new order of things unfolded itself but slowly,
but gradually the better days were ushered in.
In 1731 the Governor and Company of the Colony of Connecticut,
in council assembled at Hartford, ordered that the western
county lands lying on the east side of the Housatonic River be laid
out into townships.
In that survey the boundaries of Cornwall were established.
The town is said to be five miles and seventy-two rods wide on the
south end, four and one-half miles wide on the north end, nine
miles in length, and to contain 23,654 acres of land.
Tradition says that when this original survey was nearly completed
the surveyor came to the top of the hill a short distance
north of where the residence of Hon. T. S. Gold now stands. As
he stood looking at what presented itself from that point, he said,
"This is the cream of the town;" and from that day that part of
the town has borne the name of " Cream Hill."
The town was divided into fifty-three rights, one of which was
to be given to the first orthodox gospel minister that should be
settled in the town; one was to be for the use of the ministry; and
one for the benefit of schools. The fifty remaining rights were
sold at auction at the court-house in Fairfield on the first Tuesday
in February, 1738, at 1 o'clock p. m. They were not to be sold for
less than fifty pounds for each right. Each purchaser was obligated
to build, or have built, upon the land he might purchase,
within three years, a house not less than eighteen feet square, with
not less than seven-foot posts, and to fence in not less than six
acres of the same. A failure on these points forfeited his title to
the property.
The sale was made, and averaged £110 for each right, which
was at the rate of 821 cents an acre. In 1740 there was quite a
settlement in the town, and in May of that year a town organization
was formed, and measures adopted to settle a minister and
build a meeting-house. The first minister was Rev. Solomon
Palmer, who was ordained and settled in August, 1741. He lived
at what is now known as the Oliver Burnham place.
He continued here until March, 1754, when from the pulpit, on
the Sabbath, he announced himself an Episcopalian in sentiment,
and asked for a dismission, which was granted. The next pastor
was Rev. Hezekiah Gold.
He came from Stratford, was educated at Yale College, and
100 HISTORY OF CORNWALL.
settled here in 1756. He lived at the place now owned and occupied
by Benjamin P. Johnson. At his installation Dr. David
Bellamy of Bethlehem preached the sermon from Jeremiah iii, 15.
Rev. John Graham of Southbury gave the charge to the pastor,
and Rev. Daniel Brinsmade of Washington, the right-hand of
fellowship.
He appears to have been a man of good abiHty and an acceptable
preacher, and to have exerted quite an influence in the town, not
only in its religious but also in its civil affairs.
He once or twice represented the town in the General Assembly
of the State. He continued to preach until about 1786, when he
retired from active ministerial labor, and died here in 1790, at
fifty-nine years of age.
He had five sons, all of whom became prominent and influential
men. Two of them only remained in this town, one, Hezekiah,
settled on Cream Hill, the other, Benjamin, in South Cornwall, and
we are aU witnesses of, and can testify to, the good his descendants
have done and are doing in this town.
During the first forty years of our town history, there was but
one church and society in the town of the Congregational order.
Their meeting-house stood very near the present residence of Jas.
D. Ford. To that point, from all parts of the town, for about forty
years, the tribes went up to worship God.
But it was not thus to continue. Then, as now, there were
"many men of many minds." Saybrook platforms, church covenants.
Congregational theories and customs, ecclesiastical connections,
and divers other matters, were exciting topics of discussion.
Discussion led to action; action brought forth a division; and in
1780 the Second Ecclesiastical church and society of Cornwall
came into being.
Soon after the separation the First Society moved their meetinghouse
to near where it now stands.
This society hired the Rev. John Cornwafl, not to supply their
pulpit, for they hadn't any, but to officiate as their pastor and
teacher in things pertaining to the kingdom of heaven. They had
no stated place of worship, and the meetings were held around at
the houses of the members, being more often than elsewhere at
the house of Mr. Cornwall, which was where Mr. Carrington Todd
now resides.
Mr. Cornwall came from Branford, in this State, as did quite a
number of the early settlers of this town. He was a poor boy, and
ECCLESIASTICAL HISTORY. 101
was bred to the trade of a shoemaker. In his family Bible there
was this record in his handwriting: "Lived without God in the
world until twenty years old." This would indicate that his conversion
occurred at this date.
After Mr. Cornwall became a Christian he seems to have been
possessed with the feeling of the great apostle when he exclaimed,
" Wo is me if I preach not the gospel" He was a young man of
much native ability, and he apj)lied himself as diligently as his
circumstances and means would permit to a preparation for the
gospel ministry. While engaged in his daily labors as a shoemaker
he would have his book lying open before him, and thus his
studies and his work went on together, and by a diligent use of his
time he acquired means for, and obtained his education. In due
time he was licensed to preach, and this church, in the early morning
of its existence, while recognizing Christ as the Great Shepherd,
chose Mr. Cornwall as the under shepherd of the flock. It is reported
of him that he was an earnest preacher, a warm-hearted
Christian, a good man. In 1787, five years after its organization,
the society having obtained the needful authority from the General
Assembly, made arrangements for, and proceeded to build a
meeting-house. It stood where the school-house near Mr. John R.
Harrison's now stands, and there, for many years, our fathers
gathered to worship the Most High God.
It was for a number of years but little more than the shell of a
building, with some kind of a rough floor, and rough, uncomfortable
seats. There was no lath or plaster, and it was often the
case that while the worship was going on below the birds held high
carnival and built their nests among the rafters overhead. The
only railing aroimd the gallery was some strips of timber standing
upright, nailed on to the front, across the tops of which were nailed
strips of boards. On one occasion, while the services were going
on, a boy by the name of Job Simmons leaned his head down
against this railing and soon feel asleep. When he had got fairly
under way in a good sound nap, his head slipped from its support
and pitching forward, he landed on the floor below. It was not as
fatal as in the case of the young man who fell out of the window
on one occasion when Paul was preaching. Job soon gathered
himself up, order was restored, and the services went on as usual.
Mr. Cornwall remained here until about 1792, when he removed
to and was settled as pastor over a church in Stamford, New York,
where he remained until his death, which occurred in 1812. Noah
102 HISTORY OF CORNWALL.
Eogers the 4th married a daughter of his, and thus hi^ (Mr.
Cornwall's) blood runs in the veins of quite a number who are
living in this society.
In those early days ecclesiastical matters were managed to a large
extent by the town when in town meeting assembled. Thus in
one instance we find the town voting, that we will unite to call and
settle a serious, pious, godly, orthodox, and learned minister in the
town, according to the rules of the gospel. In another instance
they voted a tax of four pence on the pound upon all polls and
ratable estate of the inhabitants of the town of Cornwall, to be
collected forthwith, to be paid to Rev. Hezekiah Gold, Rev. John
Cornwall, and to the missionary of the Church of England who
hath preached to the inhabitants of this town the past year who
are professors of the Church of England, and each individual
person in the town may pay his proportionate part of said tax to
the minister whose worship he attends—he or she giving the collector
directions to which minister or candidate who officiates in
the town, his or her proportion of said tax shall be paid. Noah
Rogers 3d, was collector at this time.
About the year 1795 the Rev. Israel Holley was employed by
the society, and he preached here for five or six years. He was an
old man of nearly seventy years when he came here. Whence
he came or whither he went I don't know. That he was a priest
of the Most High God we have good reason to believe, for under
his ministry occurred, so far as is now known, the first one in that
series of revivals with which this church has been so signally
favored. The questions here naturally arise. Who were the colaborers
with Mr. Holley in that revival ? Who were the men and
who the women that in those early days held up the pastor's hands
while the work of the Lord went on ? Who luere they who offered
the effectual, fervent prayer that called down the blessing ? Who
were they that thus helped to lay the foundations of this church,
sure and steadfast, on the unfailing promises of a covenant-keeping
God ? There are no original records that give their names that can
now be found. Our church manual gives the names of eleven
males and two females who were members of the church at the
time of its organization in 1780. They were James Douglass, who
lived on Cream Hill, Phineas "Waller and wife, who lived where
Judson Adams now lives or near there, Noah Bull, Andrew Young,
David and Hezekiah Clark, of Clark Hill, Elijah Steele, Beriah
Hotchkin and wife, who resided where Mr. Jacob Scovill now
ECCLESIASTICAL HISTORY. 103
lives, Noali Rogers the 3d, Ethan Allen, and Jesse Hyatt, who
lived in the house next south of that of Noah Rogers.
In 1784 five more were added to the church, viz., Mrs. Silas
Dibble, Mrs. James Travis, Mrs. Samuel Scovill, Mrs. Uriel Lee,
Joseph Wadsworth, and Mrs. Henry Fillmore, who was grandmother
of ex-President Millard Fillmore.
In 1789 and 1790 there were further additions of Mrs. Asa
Emmons, Joseph Hotchkiss and wife, Mrs. Silas Clark, Mrs.
Solomon Emmons, and Abigail Rogers (afterwards Mrs. Asahel
Bradley of Stockbridge, Mass.). Thirty names, fourteen males and
sixteen females, thus appear as having been members of the church
from its organization in 1780 up to the time of the first general
revival in 1795.
If there were any others, we know of no source from which
their names can now be recovered. The "LamFs Book of Life
"
will alone reveal them. How many of the thirty whose names we
have, were left to help on that work of ninety-five we do not know,
as removals and deaths had considerably lessened their number.
But this much is evident, there were enough, so that meeting in
the name of Christ, they could claim and secure the fulfillment of
Christ's most precious jjromises. Those few disciples, whether more
or less, were surely with one accord in one place, and that the
place of prayer. They felt the need of a divine blessing—for that
they prayed—and it came. Sinners were converted, additions
were made to the church, and among the number then brought
into this fold of Christ were Nathan Hart, James Wadsworth,
Ichabod Howe, Thomas Hyatt, Thaddeus Cole, and others. Men
who, clothing themselves in the armor of God, fought valiantly
the good fight of faith, and on many a well-contested field, with
the Great Adversary, were enabled, by the grace of God assisting
them, to bear the banners of this church on to victory. Of all the
number who composed the church at the beginning of this century
none remain; all have passed the dark river, and, as we trust, they
to-day worship in a "building of God, a house not made with
hands, eternal in the heavens." Rev. Mr. Holley remained here
until about the year 1801. About twenty persons united with the
church during his ministry.
The deacons of the church from 1780—when it was organized—to
1800, were Beriah Hotchkin and Phineas Waller. Mr. Hotchkin
lived near where Mr. Jacob Scovill now resides. He was a man
of much intellectual abihty. About the year 1798 he removed to
104 HISTORY OF CORNWALL.
Black River country, and was afterwards licensed to preach. He
had a son who was also in the ministry. Mr. Waller filled the
office of deacon with credit to himself and to the edification of
the church.
He also removed into the western country about the year 1800.
From the time Mr. Holley left in 1801 until 1805, we do not know
who supplied the pulpit. We expect the people then, as now, were
somewhat afflicted with deacons' meetings.
Hezekiah Clark and Jesse Hyatt were deacons at this time,
having been chosen in 1800. Mr. Clark was quite gifted in ideas
which he was able to communicate intelligently to others. Mx-.
Hyatt was a strong, substantial man, upon whom the church could
lean with trust and confidence. In addition to the deacons, Eliakim
Mallory and Noah Rogers the 3d were relied upon to a considerable
extent to sustain the meetings, although there were some of
the younger members who were getting on the harness and aided
in rehgious work and labor to some extent. In 1805 the church
and society called the Rev. Josiah Hawes, of Warren, Conn., who
was then a young man, to be their pastor. He accepted the invita,
tion, and was installed March 14, 1805, on a salary of three hundred
dollars. Rev. Mr. Starr of Warren preached the ordination sermon
;
Rev. Mr. Cornwall gave the charge to the pastor-elect, and Rev.
Timothy Stone of the First Society gave the right-hand of fellowship.
Mr. Hawes occupied a house now owned by Theodore Ives,
which stands a few rods north of the Burnham house.
The first written records of our church history that now exist
commence immediately after Mr. Hawes came here. We conclude
he stirred the people up to good works in that line, for just then
we find, that by a vote of the church, a committee was appointed,
consisting of Noah Rogers, Sr., Nathan Hart, David Clark, and
Eliakim Mallory, who, in connection with the pastor, were to
examine the church records and select such as they thought proper,
and have them recorded in a book to be kept for that purpose.
(The records up to this time seem to have been written on loose
papers and kept in a file.) And what was the result of this examination
? Simply this : the committee reported that " they had
attended to the duties of their appointment, and that thoy did not
deem it expedient to introduce into the book any transactions of a
date previous to the settlement of Mr. Hawes."
They had the records on file, a few hours' writing would have
put every important transaction that had occurred in the history
ECCLESIASTICAL HISTOBY. 105
of the cliurch up to that date into a permanent form, but they did
not do it, and after a few years they were lost past recovery. We
expect that committee had not searched through the musty records
of a past age to ascertain what those who had gone before them
had said or done, to the extent that some of us who are here to-day
have done; if they had, they would never have passed a vote hke
that.
Mr. Hawes, during his ministry, kept a fair record of the transactions
of the church, but from the time he left, except at brief
intervals, they are very imperfect, and not at all what they should
have been. In matters of this kind we are too apt to think only of
the present, and the future is left to take care of itself.
Mr. Hawes recorded the names of those who were members of
the church at the time of his settlement in 1805. They are as
follows
:
Noah Rogers, Sen. (3), Mrs. Samuel Scovill, Jr.,
Eliakim Mallory and wife, Wife of Capt. Williams,
Hezekiah Clark, Clarissa Irene Rogers,
David Clark, Wife of Joseph Ford,
Jesse Hyatt and wife, Wife of Pliilo Hawes,
Nathan Hart and wife, Mrs. Silas Clark,
Thaddeus Cowles and wife, Abigail Hart, widow of John Hart,
Titus Hart, Wife of Asa Emmons,
Ichabod Howe, Ira Gleason,
Silas Meacham, Wife of Joseph Hotchkin.
Mrs. Samuel Scovill, Sen.,
The whole number, so far as we can discover, who had belonged
to the church from its organization to this date (1805) was fortyeight
persons.
Twenty five (twelve males and thirteen females) only remained
when Mr. Hawes was settled. In the winter of 1806-7, there was
another revival of religion, which was very general throughout
the society, and the result of it was an addition of fifty-two members
to the church. Among them were James Wadsworth and
wife (Mr. Wadsworth was a subject of the revival in 1795, but
did not unite with the church until this time), Joel Millard and
wife, Elias Hart and wife, Capt. Hezekiah Gold and wife, Eliakim
Mallory, Jr., and wife, James D. Ford, James Bunce, and others.
For more than twenty years this church, comparatively weak in
numbers and in financial strength, but strong in faith, had struggled
with difficulties, beset with dangers without and fears within, until
at length a blessing came which filled their hearts with a new joy
and caused them to sing aloud of the goodness and mercy of God.
14
106 HISTORY OF CORNWALL.
•From twenty-five they were at once increased to seventy-five in
number, and a new life and power was infused into the whole
body.
Rev. Mr. Hawes was dismissed July 6, 1813, having been here
eight years and four months.
All who remember Mr. Hawes speak of him as a devotedly pious
and an earnest Christian man.
About this time—we think in 1812—there was some special
degree of rehgious interest in the parish, and eight persons joined
the church. Among the names are Luther Emmons, Mrs. Oliver
Burnham, Miss Rhoda Burnham, Mrs. Jasper Pratt, Miss Hannah
Pratt, and others.
After Mr. Hawes left, a son of Rev. Mr. Robbins, of Norfolk,
supplied the pulpit for a number of months. He is remembered
as a young man of talent, eloquent, and a popular preacher.
Afterwards came the Rev. Grove L. Brownell, fresh from his
theologic studies, who supplied the pulpit for a year more or less.
That was in 1817-18; and under his ministry there was another
pheasant and interesting revival of religion, and twenty-two were
added to the church. Among these we find the names of Joseph
Scoville, John P. Wadsworth, John and Eber Cotter, Amanda
Johnson, and others. Of those who then joined the church, we
think John P. Wadsworth and Amanda Johnson (now Mrs. Milo
Dickinson) are the only survivors.
In 1819 the church and society gave a call to the Rev. Walter
Smith, of Kent, Conn., which he accepted, and he was ordained
and installed on the second day of June, of that year, on a salary
of five hundred dollars. Rev. Mr. Blair, of Kent, preached the
sermon, from Daniel xii, 3: " And they that be wise shall shine as
the brightness of the firmament; and they that turn many to
righteousness as the stars for ever and ever."
Rev. Cyrus Yale, of New Hartford, gave the right hand of fellowship;
Rev. Ralph Emerson, of Norfolk, the charge to the people;
and the Rev. D. S. Perry, of Sharon, the charge to the pastor.
Mr. Smith's sermon on the Sabbath morning next after his installation
was from Acts x, 29: "Therefore came I unto you without
gainsaying, as soon as I was sent for: I ask therefore for what
intent ye have sent for me ? " In the afternoon the text was
Acts X, 33: "Immediately therefore I sent to thee; and thou hast
well done that thou art come. Now therefore we are all here
ECCLESIASTICAL HISTORY. 107
present before God to hear all things that are commanded thee of
God."
Eev. Mr. Smith was a sound and substantial preacher of the
gospel. The state of his health was such that he could not endure
much excitement, or with safety to himself sustain and carry on
a continued series of meetings. But notwithstanding this, the
church and society were during his ministry repeatedly blessed
with the outpouring of the Holy Spirit.
In one instance, and we think in two, there were quite extensive
revivals when Mr. Smith, on account of ill health, was absent nearly
if not quite the whole time of their continuance. In one of these,
those efficient laborers, John C. Hart and Augustus T. Norton,
rendered valuable aid.
In 1821 five persons joined the church, among whom were
Benjamin Sedgwick, Mrs. William Pendleton, and others. Benjamin
Sedgwick—what a power he was in this church ! Large and
well developed in his physical proportions, these seemed to represent
the largeness of his faith and of his trust in God. He was
seldom absent from his seat in church on the Sabbath Day. His
prayers always seemed to come from a warm and sympathizing
heart, and in his intense earnestness he often appeared to be taking
this whole congregation in the strong arms of his devotion, and
thus he bore them up before the mercy seat, while he pleaded for
heaven's richest blessings to rest upon them.
In 1822-3 there were further tokens of God's favor in the midst
of this people, and sixteen were added to the church. Among
them were Darius Miner, WilHam Clark, Erastus Gaylord, Mrs.
William Clark, Mrs. Samuel W. Gold, Mrs. Micajah Barnum, and
others.
In 1824 there was an addition of twenty, and in this list we find
John C. Hart, Chalker Pratt and wife, Isaac S. Wadsworth, Mrs.
Ithamer Baldwin, Catharine Clark (now Mrs. Noah Rogers), etc.
In 1826-7 there was held in most of the churches in this section
a series of what were called delegate meetings. At an appointed
place and time, two or three delegates from each of the surrounding
churches came together, with the society in the midst of which
the meeting was held, and special efforts were made for the
extension of the Redeemer's kingdom. Some of these were meetings
of great power, and were attended with great success. One
of these meetings was held here with beneficial results. At this
108 HISTORY OF CORNWALL.
meeting Rev. Messrs. Yale of New Hartford, and Halleck of
Canton, Conn,, were present.
I remember a meeting which they attended in this house on a
Sabbath evening. A large congregation was present, and the
influences of the Holy Spirit pervaded the place. After the preliminary
exercises were gone through with, Rev. Mr. Yale arose
and announced his text, viz., " that my head were waters, and
mine eyes a fountain of tears, that I might weep day and night
for the slain of the daughters of my people."
The value of an immortal soul, the agencies that were at work to
effect its ruin, and the anxiety of Christian men and women in
regard to it, and the sacrifices they were willing to make as coworkers
with Christ to save it, were the themes of the discourse,
which was given with all that thrilling earnestness which might be
expected from a master ivorkman who felt the importance of the
subject he was handling. Under the inspiration of that hour souls
were drawn up towards a higher and purer life.
In 1830-31 protracted or four days' meetings were in vogue.
They were held in many of the churches through all this region,
and in many cases great spiritual blessings came with and followed
them. The one held here was attended with a good degree of
success. During its continuance, inquiry meetings were held
between the forenoon and afternoon services in a house where Mr.
Harvey Baldwin now resides. That house and its surroundings
were very different from what we now see at the same place, the
difference being very decidedly in favor of the present. As the
result of these meetings, and of the revival in connection with
them, there were twenty-nine added to the church. Among them
were Henry F. Wadsworth, H. Milton Hart, A. B. Pratt, Harvey
Wheadon, Esther and Sylvia Ann Hart, Harriet Clark, Harriet
Miner, Julia and Caroline Hitchcock, and others.
From 1832 to 1837 we find the following additions to the church,
viz. : Noah Baldwin, Eliza Rogers, Mrs. Noah Rogers, 4th, Mrs.
T. L. Hart, Mrs. Fowler Bradford, Ambrose S. Rogers, Mrs.
Anson Rogers, Olive and Emily Sedgwick, Laura Wheadon, Mrs.
H. M. Hart, etc.
In 1838 the state of Rev. Mr. Smith's health was such that he
was led to ask for a dismission, which was granted April 3d of
that year. We doubt if he would have remained here as long as
he did, but for the fact that his wife was one of the most efficient
ECCLESIASTICAL HISTORY. 109
of women, being very much beloved by all the people, and fully
equal to all the duties of a minister's wife.
We I'emember her especially as an efficient worker in the Sunday-
school. She had been a resident in the city of New York,
and was there interested in Sunday-school work.
Coming as the bride of the newly-chosen pastor, with gifted mind
and ready heart and hands, she here took up the work she there
laid down. She found ready co-workers, but she seems to have
been the moving spirit in the organization of a Sunday-school in
1820, with Deacon Nathan Hart for superintendent.
In our imagination and recollection many of us to-day see her
as she was wont, on Sabbath noon, to take her seat in yonder corner
pew, where she was surrounded by a large company of the
elderly ladies of this church, to whom she earnestly and intelligently
expounded the Scriptures. All loved and respected her,
and she was worthy of it.
During Mr, Smith's ministry, in 1824 and 1825, a considerable
majority of the society had come to think that the meeting-house
was not situated where it accommodated the greater number, and
that, as the house was old and uncomfortable, a new one should be
built, and its location changed. The subject was discussed
—
talked about. Talk and discussion resulted in action. Locations
were canvassed, roads were measured, and there was much excitement
upon the subject. At length the Judge of the County Court
was called upon, as the law provided, to settle the contest, and the
stake was placed where this house was built and now stands.
The first stick of timber for the new church, a white-oak, fifty
feet long, was drawn on to the ground by Ambrose S. Rogers, then
ten years old, with four heavy yoke of oxen, that belonged to his
father. T. L. Hart says he scored a stick of that kind one hot
June day that went into the building, and he thinks the harder
part of the job was his. All the people had a mind for the work!
The old house, coarse, uncouth, and uncomfortable, but hallowed
by many years of sacred worship—by many a sacred song—by
many a sermon, and many a prayer—by many a holy sacred memory;
yes, hallowed by many a communication from God the
Father—God the Son—and God the Holy Ghost, was taken down,
and this new house was built; and many a beam from that helped
to erect and sustain this, the new temple, which was dedicated to
the|worship of Almighty God in 1826.
About the beginning of this century, there was a boy living in
110 HISTORY OF CORNWALL.
New Marlborough, Mass., by the name of S. J. Tracy. He was a
wild and somewhat reckless youth, caring very little for religion,
or its duties and obligations. He went out one Sabbath day with
a company of young persons for a pleasure sail on a pond near
where he lived. While they were thus enjoying themselves a
sudden and severe gust of wind struck them, the boat was capsized,
and those in it were thrown into the water. Two or three were
drowned, and we think two were saved. Young Tracy was one
of the rescued ones. He was deeply affected by the event. He
was led to feel that the command. " Remember the Sabbath day to
keep it holy," could not, with impunity, be violated. He made
haste to seek pardon of an offended God, whose law he had broken.
He became a Christian, and studied for and became a minister of
the Gospel of Christ.
In the orderings of Providence it so happened that, soon after
Rev. Mr. Smith left, this same Mr. Tracy was invited here to
preach. We expect that, from the day the foundations of this
house were laid until the present, there has never been preached,
from this pulpit, in one day, two sermons which so aroused and
stirred up the people as did those preached by Mr. Tracy on that
Sabbath. They were eloquent, searching, and sharp as a two-edged
sword.
The society was stirred from its center to its circumference.
After a brief time Mr. Tracy was hired to supply the pulpit.
Meetings were multiplied, religious interest increased. On an
appointed day members of the church, in committees of two, visited
all the families in the several school districts. At evening all
gathered in this house, the presence of the Infinite seemed to fill
the place, and it became as the gate of heaven to many souls.
For thirty weeks the work went on with power, forty-nine were
added to the church, fifteen of them being heads of families, and
twenty-six children were baptized. Among those who then joined
the church were Col. Anson Rogers, Jehial Nettleton, William and
Tthamer Baldwin, J. P. Brewster, N. R. Hart, H. L. Rogers, D. M.
Rogers, F. Bradford, N. Hart, Jr., D. Miner, Jr., and others.
Much fallow ground in this moral vineyard was then broken up
which has continued to bear fruit to this day.
In 1840, Rev. Joshua L. Maynard was introduced here by Rev.
A. B. Pratt, they having been students together in the Theological
Seminary in New York. Mr. Maynard proved to be an acceptable
ECCLESIASTICAL HISTORY. Ill
preacher, a call was given liim, and he was installed as pastor of
this people January 14, 1841, on a salary of five hundred dollars.
He was a man of ardent piety, consistent in his daily walk and
conversation, and his sermons were filled with the spirit of the
gospel of Christ. In Banyan's " Pilgrim's Progress " we have this
description of a faithful minister:
" In the house of Interpreter, Christian saw a picture of a very
grave person hung against the wall, and this was the fashion of it:
"It had eyes lifted up to heaven, the best of books was in his
hand, the law of truth was written on his lips, the world was
behind his back; he stood as if he pleaded with men, and a crown
of gold did hang o'er his head."
We think this as applicable to Mr. Maynard as to any of the
ministers who have been settled here. He plead earnestly with
men that they be reconciled to God, and his pleadings were not in
vain. There were frequent seasons of more than usual religious
interest, and in 1846 there was a more extensive work of grace
than this society had previously enjoyed. Its first development
became manifest in a series of prayer meetings held at the residence
of Deacon Wadsworth. The work spread rapidly. Inquiry
meetings were multiplied. They were thronged. The pastor's
hands seemed more than full with his abundant labors. The
deacons asked him if he would not have ministerial help from
abroad. He said "No! If the church members will do the praying,
I will do the preaching," and thus they worked on.
On the first Sabbath in May, sixty-four persons united with the
church. Five had united at the previous communion in March,
five more came in during the summer, making seventy-four in all,
thirty-six males and thirty-eight females, who joined the church as
the result of that deeply interesting winter's work.
Among these were George Wheaton, Julius Hart, D. L. Rogers,
John W. Beers, Ralph I. Scovill, Samuel ScoviU, 2d, etc. In
1851, there was another season of general religious interest, and
forty united with us on profession of their faith, and seven by
letter.
The whole number admitted to the church during the eleven
years of Mr. Maynard's ministry was one hundred and sixty-three
persons.
In the spring of 1852 he had a call to East Douglass, Mass.,
which he accepted, and was dismissed from here. Mr. Maynard
112 HISTORY OF CORNWALL,
was an earnest, devoted pastor, and he served us faithfully and
well.
From 1852 to 1855 ministerial candidates came in quick succession.
We remember Mr. Russell, with his eloquence; Mr. Bradley,
and his sermon to "the little foxes that spoil the vines," many of
which are still running around here ; Mr. Bartlett, with his strong
logical presentation of divine truth; Mr. Peck, Mr. Aikman, etc.
In 1855 a call was given to the Rev. Wm. B. Clarke, of New
Haven, and he was installed May 4th of that year on a salary of
seven hundred dollars. The next winter there was another revival,
as the result of which thirty persons united with the church.
During that winter extra meetings were held at Deacon Wadsworth's,
Deacon E. D. Pratt's, Harvey Baldwin's, Wm. Stoddard's,
and Deacon Gibbs's.
Most of these were solemn, impressive meetings. Those at Deacon
Gibbs's will be remembered by those who attended them as being
peculiarly so.
There were other seasons during Mr. Clarke's ministry when
there was more than usual religious interest, but nothing of a very
marked character.
In 1859, Mr. Clarke wished to go to Europe and the Holy Land.
He asked for a dismission, which was granted May 18th of that
year.
Mr. Clarke was a man of refined taste—of great purity of character—
kind and generous in his disposition—an earnest Christian,
and. of much ability in his pulpit ministrations.
He left with us two memorials which will long perpetuate his
name here. One is our Church Maniial, of which he is the author;
the Ooher, the elms in front of the meeting-house, which he planted
with his own hands.
As future generations shall read the one, or recline under the
shade of the other, they will revere his memory.
Very soon after Mr. Clarke left, Rev. Chas. Wetherby of New
Haven, Vermont, was introduced here, and preached for us two or
three Sabbaths. On the 2d of July, 1859, the church and society
gave him a call to settle.
He accepted the same, and was installed on the 28th of September
of that year, on a salary of eight hundred dollars. His style
of preaching was attractive and interesting, and our congregation
increased in numbers under his ministry.
There was very soon an increase of religious interest, and in the
ECCLESIASTICAL HISTORY. 113
winter of 1859-60 there was another revival throughout tlie
parish, and in the spring, forty-one were added to the church.
In the winter of 1861-2, there was another revival, as the
result of which about twenty united with the church. At this
time a very large proportion of the congregation were naembers of
the church. One of the subjects of this revival (John B. Sedgwick),
in his examination for admission into the church, said he
was told, about the time that he came over to North Cornwall to
live, that they would have him into the church before he had been
there a year, and his reply at the time was, " I guess not." But the
prediction was about to prove true, and he thanked God that it
was so.
In 1864 and 1865, there was another season of special rehgious
interest, out of which came eighteen persons who united with the
church. One great benefit of this revival was the renewed spiritual
life that it infused into many members of the church.
They seemed to attain to a higher elevation in their christian
life and experience, and to become more efficient workers in their
Master's vineyard. Mr. Wetherby received a call from the church
and society at West Winsted, and was dismissed from here June
3, 1866. Mr. Wetherby was a man of warm affections and many
generous impulses. Being an extensive reader, he gathered up
many things new and old, and so wove them into the web of his
thought as to instruct and edify his people. His great strength
lay in his pulpit labors, which were often eloquent and forcible.
Being sustained by an energetic, working church, his labors here
were crowned with abundant success.
In 1860, the premises now occupied as a parsonage, with the
lecture room in connection with the same, were bought of A. S.
Rogers, and appropriated to the uses for which they were purchased.
On the 7th of March, 1867, Rev. Jesse Brush of Vernon, Conn.,
came, and he was invited to become our pastor. Accepting the call,
he removed here with his family, and was installed on the 20th of
June of that year, on a salary of eleven hundred dollars and use
of parsonage. An effort was made to have the installation services
on this occasion conducted entirely by those who had been our
former pastors. It however failed in part in that respect. Rev.
Chas. Wetherby preached the sermon, and the charge to the pastor
was by Rev. Wm. B. Clarke, then at Litchfield, Conn. Commencing
with the week of prayer, in January of 1867, there was an
increase of rehgious interest, which continued along through the
15
114 HISTORY OF CORNWALL.
winter. There were some conversions, but the fallow ground did
not get broken up, and there were no very marked results. In
March the condition of things was such that it was thought best
to invite the Evangelist, Rev. J. D. Potter, to come and aid in the
work. He came in April, and a continued series of meetings were
held. The attendance was large, and there were very soon
marked indications of the Divine Presence. Cases of conviction
and conversion were multiplied, and a goodly number rejoiced in
a new-born hope in Christ. The closing meeting of the series
was very impressive. The house was full of people, and when at
its close they all rose and sang the familiar hymn,
" Shall we gather at the rivei-,
Where bright augel feet have trod,"
it seemed as though none could willingly leave the place unreconciled
to God. As the result of that revival forty-two persons
united with the church. The additions during Mr. Brush's ministry
were seven by letter and fifty by profession.
In June, 1873, Mr. Brush received a call from the church and
society at Berlin, Conn., and he was dismissed from here on the
23d of that month. Mr. Brush wrote a good sermon. He was
pleasant and genial in society, attentive to all parish work, and all
honored and respected him. His wife was gifted with many
qualifications for her position, and was an efficient co-worker in all
duties pertaining to the ministry that came within her scope.
In December following Mr. Brush's departure, Rev. Chas. N.
Fitch, of Geneva, Ohio, and from the Theological Seminary at
New Haven, came to preach for us. The people were pleased with
him, and with his wife also, who was a daughter of Hon. James
Monroe, a prominent member of Congress from Ohio. Mr. Fitch
continued to supply the pulpit, and on the 14th of February, 1874,
a call was given him to settle, which he accepted, and his installation
was on the 12th of the next May. His salary was to be
$1,000 and use of parsonage, with a summer vacation of four
Sabbaths. Dr. Eld ridge of Norfolk preached the installation
sermon ; right-hand of fellowship by Rev. Mr. Bonney of Falls
Village; charge to pastor by Rev. Wm. E. Bassett of Warren;
charge to the people by Rev. J. B. Bonar of New Milford.
Mr. Fitch proved to be an active, earnest worker, with an eye
to all parts of the parish, and a good degree of executive force, in
the exercise of which he succeeded to a good degree in bringing
ECCLESIASTICAL HISTORY. 115
the latent force, in the members of the church, into a harmonious
working channel, for the upbuilding of the Redeemer's Kingdom
in our midst. His work has not been in vain. In the winter
of 1875-6 there was an increased religious interest in the
church, especially during and after the week of prayer on the
first of January. The indications were siich that it was thought
best to invite the Litchfield Northwest Conference to hold a meeting
here. The appointment for it was made to be held in West
Cornwall on the 26th of January. Most of the churches were represented,
and there was a large attendance of the people in this
vicinity. It was one of the memorable days in the history of our
church. From the commencement of the meeting in the morning
to its close late in the evening, there were increasing indications of
the presence of the Holy Spirit. A sermon by the Rev. J. B.
Bonar, in the evening, made a deep impression on many minds,
and at the close of the services a deep solemnity rested upon the
entire assembly. A winter of active religious and revival work
followed this meeting, and fifty persons united with the church as
the fruits thereof. Since Mr. Fitch commenced his ministry, sixtynine
persons have thus joined us. As an educator and trainer of
young converts into the work and experience of a christian life,
Mr. Fitch has excelled.
For a long time there has been a pressing need for a better
place for holding meetings in West Cornwall than they have had-
Several of our pastors, previous to Mr. Fitch, have urged its importance,
and repeated efforts have been made to obtain one, but
without success. Soon after he came here, Mr. Fitch began to
agitate the subject, but there was but little prospect of reaching
the desired result. As a last resort he, with Deacon T. S. Gold,
went to New York, and called upon C. P. Huntmgton, Esq., Vice-
President of the Union Pacific Railroad, whose wife was a daughter
of the late Wm. Stoddard of this place. The proposed building
of a chapel as aforesaid was talked over with Mr. and Mrs. Huntington,
and they were requested to aid the effort. They responded
favorably, and said if we would Iniild the chapel, costing not
less than twenty-five hundred dollars, they would pay the last one
thousand of it, provided that cleared off all the indebtedness incurred
in its erection. Under the inspiration of this generous offer,
the people here took hold of the work, the required amount was
raised, the material has been purchased, contracts made, and the
foundations are now (July, 1877) being laid, and we trust it will
116 HISTORY OP CORNWALL.
be completed in time so that the dedicatoiy services can form a
part of these records. The names of C. P. Huntington and wife
will ever be held in grateful remembrance by this people for
their liberal aid in the erection of the chapel.
The Deacons.
Beriah Hotchkin and Phineas Waller were the first chosen
deacons of this church, and they held the office until 1800. Then
Hezekiah Clark and Jesse Hyatt were chosen. They resigned in
1807, and Eliakim Mallory and David Clark succeeded them.
Mr. Clark died in 1811, and Titus Hart was chosen. Nathan
Hart and Noah Rogers, 4th, were chosen in 1816. Mr. Rogers resigned
in 1836, on account of ill health, and James Wadsworth
was elected. Messrs. Hart and Wadsworth resigned in 1854, and
E. D. and R. R. Pratt were then chosen to fill the places thus
vacated.
These deacons, on Sunday, Nov. 1, 1868, eighteen years after
their appointment, resigned back to the church the positions it
hiid so generously given them. The church seemed unwilling to
release them, and an arrangement was made by which they were
to continue in the office three years, or until January 1, 1872.
When that time arrived, by vote of the church, a limitation was
put to the official term of the diaconal office, and T. S. Gold and
E. M. Rogers were elected deacons for five years.
Deacon Rogers died in the winter of 1876, and E. D. Pratt was
again elected deacon, his term of office to expire on the first of
January, 1881. Deacon Gold's term of office having expired on
the 29th of January, 1877, he was again elected for five years,
from January 1, 1877.
I woiild like to speak a word in regard to those who have conducted
our service of song in the sanctuary, but I will not detain
you on this point, further than to recall the faithful, sacrificing
service in this department of our deceased brother, H. M. Hart.
Neither summer's heat nor wintej''s cold deterred him from the
performance of his work and duty in this line, and when he was
taken away we realiziid more than ever before how great a blessing
he had been to us.
SUNDAY-SCHOOLS.
Paul at Athens had his spirit stirred within him when he saw
the whole city given to idolatry.
ECCLESIASTICAL HISTORY. 117
So, in 1781, in Gloucester, England, a warm-hearted christian
man had his spirit stirred when he saw the multitudes of children
violating God's holy day, and going on in ignorance of the great
command to remember and keep it holy.
The great question with him was, wliat can he done ? The result
was the gathering of the children in on the Sabbath day to study
the word of God. Thus a Sabbath-school was formed, and Robert
Raikes became one of the world's benefactors.
How great a fire that Httle spark has kindled I The little handful
of corn has become like unto the cedar of Lebanon, that today
scatters its fragrance over all the civilized world. Sundayschools
were transplanted to this country about 1806, and we first
find them in and around Boston.
The first organization of one in our church was in 1820.
Mrs. Smith, the young bride of the pastor, had been connected
with a Sunday-school in New York, and soon after coming here
she stirred the people up to good works in that direction. A
school was formed, with Deacon Nathan Hart for Superintendent.
Only those between five and fifteen years of age were invited in
as scholars, and of these there were about fifty. ,
In 1829 there existed in this State an organization known as
the State Sunday-school Union. To that this school was an auxiliary,
and about that time new rules and regulations were adopted.
Scholars of all ages were invited to come in, and the school in
creased to an average attendance of about eighty.
Deacon Hart continued as superintendent nearly twenty years.
He was succeeded by Chalker Pratt, and the others who followed
in that office were Eber Cotter, H. M. Hart, T. L. Hart, A. S.
Rogers, E. D. Pratt, A. B. Pratt, R. R. Pratt, T. S. Gold, Stephen
Poster, N. R. Hart, N. Hart, Jr., E. B. Hart, and E. M. Rogers.
In the oft-recurring revivals with which this church has been
blessed, the Sunday-school has largely shared.
In 1858, Samuel Scovill, 2d, then in his theological studies at
New Haven, while at home in one of his vacations, was impressed
with the necessity that something be done to bring about a better
observance of the Sabl3ath in West Cornwall.
He went to work and secured the organization of a Sundayschool
in that part of the parish. From its commencement it has
been an active and prosperous institution in connection with this
church, and beneficial to the section where it is located.
At tiie time of its organization Wm. C. Rogers was chosen super.
118 HISTORY OF CORNWALL.
intendent. After two or three years Mr. Rogers removed from
the town. R. R. Pratt succeeded him, and from that time on has
had charge of that school.
The admissions to this church have been as follows:
From its orgunization in 1780 to 1805, when Mr. Hawes was settled,
the number was, ------ 48
During eight years of Mr. Hawcs's ministry, - - - 62
From 1813, when Mr. Hawes left, to 1819, when Mr. Smitli came, 26
Under Mr. Smith's pastorate, of nineteen years, - - - 113
Under Mr. Tracy in 1839, and other intervals, - - - 59
Mr. Maynard, eleven years, - - - - - - 162
Mr. Clarke, four years, ..-..- 34
Mr. Wetherby, seven years, ... - - 70
Mr. Brush, six years, --...- 61
Mr. Fitch, three and one-half years, .... 69
"Whole number, . - . _ - 704
Our present membership is 181.
Were it best, I could describe the footprints I have seen, as I
have followed up the lines of family histories. Some of them
would remind us that
"We may make our lives sublime,'*
while others show that evil words and deeds are
"A blot on human character which justice must wipe out ;"
and all verify the truthfulness of those words uttered by the
Lord God amid the thunders and lightnings of Sinai, wherein
he declared that the iniquities of the fathers should be visited upon
the children unto the third and fourth generations of those that
hated him, while mercy should be shown unto thousands of those
that loved him and kept his commandments.
Influence—Who shall measure its height or its depth, its
length or its breadth ?
" The smallest bark on life's tempestnous ocean
Will leave a track l)ehind for evermore;
The lightest wave of influence, set in motion,
Extends and widens to the eternal shore;
We should be watchful, then, who go before
A myriad yet to l)e ; and we should take
Our bearing canifully, where breakers roar.
And fearfuf tempests gather ; one mistake
May wreck unnumbered barks that follow in our wake."
I have thus brought before you some of the more prominent
points of our past history.
ECCLESIASTICAL HISTORY. 119
What are its lessons ?
1. "The mercy of the Lord is from everlasting to everlasting
upon them that fear him, and his nghteousness unto children's
children.
2. If pastor and people properly use the means God has placed
within their reach for the cultivation of his moral vineyard, a
divine blessing will surely attend and follow their efforts.
3. The religion of the bible made practical in life, exalts, ennobles,
and dignifies human character.
Therefore, in the language of another, I inquire in all earnestness,
" Who would not be a Christian ?
And yet we see men shrinking from the term
As though it brought a charge against them.
But it is the loftiest name tlie language knows,
And all the names in all the languages
Have none sublimer.
It breatlies of heaven and of an
Innnortal life with God.
We have seen it take the old man,
With evening shadows resting thick upon him ;
Oppressed with years, and wrinkled o'er with cares.
And to his view disclose a vision
Whicli has made the old man's heart to sing with gladness.
We have seen it take those in all the vigor
Of life's noontide hours,
And make them co-workers with Christ,
For a world's salvation.
We have seen it take the youth
In the bright morning of their existence,
And train them up in wisdom's ways.
And make them meet
For an inheritance beyond the skies.
We have seen it take the child
And kiss away its tears ;
Press it to its bosom.
And send it on its way rejoicing.
We have seen it take the outcasts,
Whose names were odious m the streets,
And bring them back to virtue and to God."
And hence it is that "godliness is profitable unto all things
having the promise of the life that now is and of that which is to
come."
120 HISTORY OF CORNWALL.
MEMORIAL SERMON, OR THE HISTORY OF THE SECOND
CONGREGATIONAL CHURCH OF CORNWALL, AT
NORTH CORNWALL, CONN., JULY 9, 1876.
By Rev. Charles N. Fitch, Pastor.
Job viii, 8—" For inquire I pray thee of the former age, and prepare thyself to
the search of their fathers."
Rev. iii, 1, 2—" I know thy works. . . . I have not found thy works perfect."
The sources of information for this historical discourse are:
1. Town Records from 1740 to 1800.
2. Societies' Records—1st and 2d.
3. Church Records—1st and 2d.
4. Historical Sketches, by Rev. Timothy Stone, of the Ecclesiastical
History of Cornwall.
5. Records of L. N. Consociation, and L. S. previous to 1790.
6. Association Records, L. N.
7. Contributions to Eccl. Hist, of Conn.
8. Genesis of New England Churches—Dr. Bacon.
9. History of North Cornwall Church, by Deacon R. R. Pratt.
10. Rev. B. C. Megie, D. D., Pleasant Grove, New Jersey.
The history of the Second Congregational Church of Cornwall
properly begins with the settlement of the town of Cornwall in
1738-40. In that early day every citizen was considered to
be a member of the ecclesiastical society of the town in which he
resided. He was taxed to support worship; and the law recognized
no churches but Congregational churches. Up to 1784 every citizen
could be compelled by law to aid in supporting the Congregational
church of his town. So it came about, that the church
planted in Cornwall was the Congregational church of Christ.
The town was incorporated at the May session of the Legislature,
1740. Some families had moved in two winters before, and had
braved the rigors of the hard winters among the hills; bixt the
incorporation was not secured until the spring of 1740.
On the first day of July following—thirty-six years before the
signing of the Declaration of Independence—the fathers met to
take the requisite steps towards a permanent legal settlement.
This was the first town meeting; and how was its business opened ?
Undoubtedly hy prayer, as was in that day the universal custom.
AU business pertaining to the worship of God was transacted in
town-meeting, and so naturally God was invoked to bless their
meeting and their business. The first item of business, according
to the records, shows what high value the fathers set upon religious
privileges. It was " Voted, that the whole charge of Mr. Harrison's
preaching among us, together with the charge of bringing him
ECCLESIASTICAL HISTORY. 121
here, and boarding him, we will pay out of the first tax to be
assessed." The next vote of the meeting was of the same tenor,
to wit: "Voted, that we will send Mr. Millard to agree with a
minister, and bring him to preach among us."
There was one other action of this ancient and honorable body
which deserves notice. Before dispersing to their own rude and,
in many cases, unfinished homes, they remembered the promise of
the Lord: "My tabernacle shall be with them; yea, and I will be
their God, and they shall be my people." They voted, therefore,
" ' That we think it necessary and convenient to build a meetinghouse:'
which vote was unanimous to a man."
Thus early we discover, in their high regard for the worship of
God and the services of the christian religion, a marked relationship
with those earlier fathers who, " as soon as the Mayflower liad
brought them into a safe harbor, fell upon their knees and blessed
the God of heaven, who had brought them over the vast and
furious ocean, and delivered them from all the perils and miseries
thereof, again to set their feet upon the firm and stable earth,
—
their proper element."*
The population of Cornwall in 1740 was twenty-five families.
Among these are the names of Jewell, Spaulding, Barrett, Squires,
Allen, Griffin, Fuller, and Roberts. These early settlers maintained
public worship from the first, even though occasionally
without a settled pastor. For the first forty years the only church
in Cornwall was the Consociated Congregational Church, which
jvas laid at first as the corner-stone upon which the town was built.
Forty years from the time the first corner-stone was laid, the
fathers laid another, and called it "The Strict Congregational
Church of Cornwall." But although the second stone was laid
beside the first, the ceremony lacked the fine feature of harmony.
The second church was formed in the early autumn of 1780, by
secession from the first. "The Separates," as they were called by
their opponents, at first numbered only nine souls, but theirs were
unusually large souls, as the sequel will show. The names of the
Separates were:
Andrew Young, James Douglass,
Phineas Waller, Marsh Douglass,
Elijah Steele, David Clark,
Samuel Butler, Hezekiah Clark.
Noah Bull,
* Bacon's Genesis of The N. E. Churches, p. 310.
16
122 HISTORY OF CORNWALL.
Of this list, two—viz., Phineas Waller and Elijah Steele—^had
been deacons in the First Church, but were not holding that position
at the time of the separation. It does not appear why Deacon
Waller was succeeded, but Deacon Steele became a Quaker in sentiment,
and his successor had been chosen four years before he, with
his brethren, withdrew. Samuel Butler and Marsh Douglass
never united with the new church. By reference to the Manual
we find that within two years six others were added to this little
company, viz.:
Beriah Hotchkin, Jesse Hyatt,
Noah Rogers, 3d, Mrs. B. Hotchkin,
Ethan Allen, Mrs. P. Waller.
This ma.de a, grand total in 1782 of thirteen members. If this
seems to us a small nucleus for a church, we should be reminded
that back of this little handful was a majority of the voters of the
township of Cornwall to give it courage and strength. In fact the
cause of the secession was the dissatisfaction of the ecclesiastical
society of the town with the pastor, Rev. Hezekiah Gold.
Mr. Gold, be it known at the outset, had ministered to the First
Church twenty years before the separation, and continued its pastor
for six years thereafter. And I am unable to find any suflBcient
evidence that would lead one to question his purity and integrity
of Christian character, or his soundness in Christian faith. On
the contrary, Mr. Gold had enjoyed an unusual influence among
his own people, as is sufficiently proven by the fact that when the
crisis came, and the major part of the town refused to support the
pastor, and demanded of the church that they should dismiss him,
they refused to comply, but stood by him instead. Then there
was presently a great gulf opened, on the one side of which stood
the pastor and the majority of his church; behind them were all
the consociated churches of this county, together with their ministers
forming the Consociation, and led by the celebrated Dr.
Bellamy. On the other side stood only a single rank of "rebels,"
with that "baker's dozen " of resolute and honest church members
in the center, flanked by a majority of the citizens who were outside
the pale of the church.
To comprehend the situation of the "Separates," you must bear
in mind the condition of religious toleration in Connecticut at that
time. It will be necessary to go back with me to Old Saybrook,
where, in 1708, the Saybrook Platform was adopted. The adoption
of that platform fastened the peculiar system of discipline upon
the Connecticut churches known by the name of Consociational;
ECtLESIAgriCAL HISTORY. 123
for the- platform, when it was adopted by the council at Saybrook,
was ratified by the Legislature, and declared binding upon all the
churches which voluntarily accepted it.
After 1708, then, there was an "established" church in Connecticut.
" If Congregationalists became disaffected with either
their pastor or brethren, and wished to worship by themselves, they
were still obliged to pay their taxes for the support of the church
from which they had seceded" (Ecc. Hist, of Conn., p. 119).
This class was called "Separates," although they preferred the
name of "Strict Congregationalists."
The Separates of different churches had different local causes
for separating, but the principle underlying the action of every
separate church was the same. They fretted against the bars of
Consociational authority, and believed in the superiority of the
individual church in all matters of discipline. They objected to
the system of discipline laid down in the Saybrook platform, and
to having that system crowded down their throats by the civil
authority. The last court of appeal was not, in their view, the
Consociation, but the church itself. In this they were what their
name signified, "Strict Congregationalists," and so, in a certain
sense, reformers.
" They abhorred the civil enactments which authorized and regulated
our associations and consociations, which enactments liave long since
become obsolete, and have left these institutions to rest, as they should,
on the voluntary principle." (Eccl. Hist, of Conn., p. 281.)
So far this church was, at its establishment, a separate church.
But one other feature, which characterized the separate churches,
I cannot learn that this church ever introduced, viz., that each
church should ordain its own pastor.
But with the principles of religious liberty advocated by the
Separates, this church was in full and cordial sympathy. Let it be
here recorded, and ever remembered, that that little band of " hig
souls " contended for a principle in their act of separation from the
mother church just as truly, if not as heroically, as the same generation
of noble men had done, but four years before, in their
separation from the mother country !
What was that principle ? It was the principle of " no taxation
without representation.^^
The "tea-chests " that they threw overboard were the planks of
the Say1)rook platform, which held them in bonds to support a
124 HISTORY OF CORNWALL.
minister whom they did not wish to support, but whom the
majority of the church decided to stand by, and whom both the
consociation and legislature decided they must support; and so by
law they were obHged to comply with the decision of consociation.
They rebelled against this decision, and maintained the right to
withdraw and support the minister of their choice.
It was not until four years later, or 1784, that tlie law was
enacted permitting persons to choose their own church. There
had been, up to this time, no alternative recognized by law to the
true Congregationalist in sentiment. If he chose to attend and
support a " Strict Congregational " church, he was not relieved of
his tax in support of the church of the " standing order." The
only exceptions were in favor of Episcopalians, Baptists, and
Quakers. These had been, as early as 1729, exempted from the
support of Congregational churches. This act of exemption is
said to have made many Baptists and Episcopalians.
We see then the situation 'of the citizens of the town during the
period of which we speak. A majority of the town voted, July 26,
1779, to call a council to dismiss the pastor. Rev. Hezekiah Gold;
but unless the church would concur in calling the council, the town
could be compelled to continue his support. This was virtually
taxation without a voice or a vote, and the same spirit that led
them four years before to declare war in behalf of civil liberty,
inspires now the step they take for religious liberty.
This may serve to explain, in part, why, in their difficulty witli
their pastor, they were opposed, and Mr. Gold was supported, by
the body of the clergy and the neighboring churclies.
They declared themselves "Strict Congregationalists," and in
sympathy with the Separates, who were exciting great hostility
among the churches of the "Standing order," but who numbered
at one time over thirty churches in the State. To this class of
Separates, however, Connecticut owes more than to any other
single influence, for the repeal of the law restricting religious
toleration. They aided in cultivating public opinion, which
secured the privilege to every man of w.orshiping God "according
to the dictates of his own conscience."
This was one of the last Separate churches formed in the State,
but the difficulty between these two churches being submitted to
the legislature, in 1784, was one of the causes in securing the
repeal of the law above referred to.
KCCLKSIASTICAL HISTORY. 125
The names of the committee who presented the case to the
legislature have a peculiar historic interest. They are Major John
Sedgwick, Dr. Timothy Rogers, and Andrew Young.
This was then a " Separate " church, and notwithstanding the
occasional displays of unchristian temper during the controversy,
it is a cause of great satisfaction to know that the fathers who
founded it were impelled to the step by their loyalty to christian
conviction, and their truly Puritan regard for religious liberty.
• In behalf of the First church, and of the town in general, it
should be said, also, that they never compelled the Separates to
pay taxes to support the "standing order," owing partly, perhaps,
to the fact that the " Separates " were in the majority; but mainly
to the spirit of toleration, which was at work here, and which
was preparing the town to pass a vote, 1782, two years subsequent
to the separation, but two years before the repeal of the law by the
State Legislature, permitting each person taxed to say to which
church he preferred to have his tax applied, whether to the First
or Second Congregational, or to the support of a missionary of the
Church of England, who had been preaching in the town for a
few months.
So much by way of setting the actors on this ecclesiastical
stage, one hundred years ago, in the midst of the ecclesiastical
history of that early day. In no other way should we be able to
comprehend their acts, and do justice to their motives.
I pass now to speak of the mysterious local causes of this
separation.
A vote was passed at a town meeting held July 26, 1779, calling
a council to dismiss the pastor of the First church. So much
is clear. It is in evidence, also, that the church met six weeks
later to consider this question forced upon it by the town, but
decided not to join in calling a council.* It is understood that
* Question 1st. Doth this church advise the Rev. Mr. Gold to concur in the
vote passed by this town, July 26, 1779, to call a council to dismiss him from the
work of the ministry among them ?
Voted, We do not choose so to do.
Question 2d. Is it the duty of a christian people to make a minister's salary
good as well as the wages of day laborers ; the minister deducting towards the
extraordinary expense of the present war, a (juota equal to the estate which he
possesseth ?
Voted, It is their duty !
Test, JOSEPH BELLAMY, ModW.
Cornwall, Sept. 6, 1779.
126 HISTORY OF CORNWALL.
Dr. Bellamy gave his advice against the council. The association
was asked also for its advice, and gave it against the council.
The result was, the council was not called; the pastor was not
dismissed.
The next action of the town relating to the matter in hand)
dates April 10, 1780, when three votes were passed, as follows:
1. "Are the inhabitants of this town willing any longer to be governed
by and subjected to the Ecclesiastical Constitution of this State,
as set forth in the Saybrook Platform, and established and approved by
General Assembly of this State, or with the same with the exceptions
or alterations made and agreed to by the Consociation of Litchfield
County ? Voted in the Negative !
"
Vote 2d (declares them to be Strict Congregationalists both in doctrine
and in discipline ; but as no exception had ever been taken to Congregational
doctrine, the emphasis was, of course, upon the discipline of
tlie Platform.)
Vote Sd. " That the Rev. Hezekiah Gold be desired not to perform
divine service any more in this town."
One month later the vote styling themselves Strict Congregationalists
was rescinded, only to be re-passed June 19th, with
renewed vigor, as though the vote of May 4th represented only a
minority, and the town had rallied again in June, and re-asserted
its authority.
The vote as last passed, remained without change for at least
twenty years.
Besides the above action, Mr. Gold was again desired not to
preach in the meeting-house.
A committee, with Capt. Edward Rogers as chairman, was
appointed "to procure a preacher for the following Sabbath,
according to the Congregational mode of worship." And another
committee, consisting of Elijah Steele, Ithamar Saunders, and
Noah Rogers, were constituted with the rather unlimited powers
of "taking care of the meeting-house;" which I take to mean,
that if Mr. Gold should attempt to preach in the meeting-house,
this committee were to take care of the minister. Tradition says
that Saunders was the member who " took care " oi the minister,
keeping him out of the pulpit by taking up his position on the
pulpit stairs, and preventing Mr. Gold'^ entering to deliver the
sermon on Thanksgiving day. For this unlawful proceeding
Saunders was fined to a considerable amount.
The record shows that the above votes were ratified June 30th,
and that January 22, 17H1, the town voted that Mr. Gold should
not receive his salary for the previous year. A lawsuit followed
ECCLESIASTICAL HISTORY. 127
which ended in a compromise. The separation took place some
time during the year 1780, at least before the middle of October.*
The causes which led up to this unfortunate rupture between
the men of the town on the one side and the pastor and church
on the other, are not very clearly defined in any of the records
which I have been able to find. According to Mr. Stone—whose
sketches are the most thorough and satisfactory, impartial, discriminating,
and candid—in fact, the only consecutive history of
Cornwall yet written:
" Embarrassment of lousiness, the confusion of the public mind, and
the privations resulting from the condition of the country, made it more
difficuU^ to pay a minister's salary.
" All ministers settled as pastors, according to the law of the State,
were excmjited from all taxes. Mr. Gold was an ardent friend to the
revolutionary movements of the country, and he ofFei'ed to deduct from
his annual salary so much as his ])roperty would demand, and the
exigencies of the times required. How tar this proposal was accepted
is not now known." (For particulars, see Stone's Sketches, p. 31, seq.)
The real nub of trouble was the minister's salary. It became
difficult, owing to the war, to raise the stipulated salary. Mr. Gold,
in what he regarded the spirit of patriotic sympathy, no doubt,
submitted his property to taxation. Even this concession did not
satisfy the people. Instances in which pastors had voluntarily
resigned an entire year's salary in order to make the burdens of
the people lighter, were not uncommon ; one had occurred so near',
as in the parish of Kent, where Nathaniel Taylor was the minister.
The people felt that one who was so well able to release them
from a part of their pecuniary obligations as was their pastor—as
he was reputed wealthy—was not evincing sufficient consideration
for their distressed situation, in holding them to the strict letter
of their engagement. But Mr. Gold felt that as he had submitted
to taxation, ''and such a reduction from his salary as the exigencies
of the times required," it was unreasonable to require yet further
reductions.
Before the actual separation, feeling ran high, and unchristian
conduct is chargeable to both parties.
Mr. Gold not feeling inclined to withdraw his claims, and the
disaffected citizens feeling that the claims were unjust, and yet
that, owing to Mr. Gold's wealth and personal influence, an appeal
to Council was not likely to result favorably to them, at length
withdrew, and began to hold services separately, during the summer
of 1780.
* See Records of First Church in Mr. Gold's handwriting : also Records of
Consociation for June 5, 1781.
128 HISTORY OF CORNWALL.
For some time after the separation, the new church had neither
permanent pulpit nor priest. It met, however, for pubHc worship,
regularly, in such of the houses of the Separates as were central
and suitable.
While John Cornwall was the stated preacher, the services
were more commonly held at his own residence, on the site more
recently known as "the Carrington Todd residence."
The first minister which the new church had was not Mr. Cornwall,
as is usually stated, but Rev. Samuel Bird, who had been
pastor of a New Haven church—now the North Church. This
" Bird " was not " in hand " of the infant church but a few months.
After him came the Rev. John Cornwall, a recent " graduate "
from a shoe-shop in Branford. In Mr. Cornwall's family Bible is
this sentence, written on the fly-leaf: "Lived without God until I
was 20 years of age."* He was converted to Christ at that age.
J ohn Cornwall was a strong, eccentric preacher, devoted to his
calling; with powerful convictions, and fearless in expressing
them; having little of the learning of "the Schools," but with
such a fund of general knowledge, and an acknowledged ability,
as gave him great respect among his people.
He was twice sent to the legislature.
At one session of legislature, Mr. Cornwall and Mr. Hezekiah
Gold were the representatives from Cornwall.
Mr. Cornwall was never installed over the church, but it was
while he was preaching to them that the first house of worship
was erected, 1785.-j-
In this connection, I will speak of the locations of the various
houses of worship which these two societies have had.
The old First meeting-house in the town was built on the site of
Jas. D. Ford's homestead. In 1785, the second meeting-house
was begun by the " Separates," on the site of the present schoolhouse
at Cornwall Center.
In 1790, the first house was pulled down, enlarged,''and rebuilt
in the vicinity of the present church at Cornwall.
In 1826, the Second society built this house in which we are at
* See Deacon Pratt's History.
t Respecting the date of the erection of this first house, it may bo well to say
that Mr. Stone gives it 1785, and an indirect reference is made to such a house
in one of the old papers on tile, dated February, 1786, which shows it to have
been standing then and partially finished. Mr. Stone says it was never com.
pleted, so wc conclude that it was begun, at least, in 1785. The date in the
manual of 1858 is therefore too late (1787) by two years.
ECCI^ESIASTICAL HISTORY. 129
present assembled at North Cornwall. (See Nathan Hart's sketch
of erection of North Cornwall meeting-house.)
Mr. Cornwall removed, in 1792, to Amenia, N. Y., where he
ministered to a Congregational church until his death, which
occurred May 12, 1812.
Before Mr. Cornwall ceased his labors with the Second church,
christian fellowship had been so far revived as that Mi-. Gold was
invited to preach in its new house of worship.
And after Mr. Cornwall's departure, efforts to re-unite the two
churches were begun, which, though never resulting in anything
satisfactory, were continued at intervals for thirty years. One
would judge from the records that every proper expedient had
been employed to bring about this desirable end. It is unnecessary
to go into the history of those fruitless efforts at reunion
which fill the pages of our society's records. Besides the latent
feeling founded upon the history of the separation, there were
geographical objections to the reunion. No site sufficiently central
to accommodate all the citizens could be settled upon. It is diflicult
to avoid the impression that, while men had by their variances
caused the separation, a "divinity " shaped their " ends " to prevent a
reunion.
Mr. Cornwall was ordained by the " Morris County Presbytery "
of New Jersey, which was organized in 1780, "by secession from
pure Presbyterianism." It was "based mainly on the principle of
the independency of the local church, yet assuming that the power
of ordination was vested in the Presbytery."* As it is known that
Mr. Cornwall was accustomed to attend the sessions of this Presbytery,
and that he also took with him one or more members of
this church, it is probable that it was, for a year or two, connected
with this " Presbyterio-Congregational Presbytery."
The earliest records of the Second society which have been preserved,
date from the year 1793, when Wm. Kellogg was chosen
clerk, and since which time the records have been, in the main,
well kept. Mr. Kellogg's entries are thorough and business-like.
He was clerk eight years, then was succeeded by Noah Rogers, Jr.,
or "Noah 4th," who served eighteen years, until 1819. It is
barely possible that the records of this society, from 1780 to 1793,
are yet in existence, but though I have made diligent search, they
are not to be found.
*Rev. B. C. Megie, D.D.
17
130 HISTORY OF CORNWALL.
In this connection it should be said that the church records
begin with the settlement of the first pastor, Rev. Josiah Hawes,*
called December 18, 1804, and ordained March 14, 1805. By a
vote passed by the church in 1807, it was decided not to copy
into the new book "transactions of a more ancient date than those
pertaining to the settlement " of Mr. Hawes.
Whether the fathers thought best not to transmit to their children
the particulars of the early difficulties, or whether they thought
they might be sufficiently secure in their place "on file," it is to be
deplored that they failed to leave in more enduring form their
written testimony upon their actions and motives of action during
those " times that tried men's souls."
In the early spring of 1794, the Rev. Israel Holley came to
preach to the "North Church," as it was called. Mr. Holley was
ordained over the church in Suffield, Conn., June, 1763. He was
pastor of the church in Granby nine years, and was, it is said,
seventy years of age when he came to Cornwall.
The society voted, June 11, 1794, to hire Mr. Holley "to take
charge, in this society, as a Gospel minister, and teacher of piety
and morality, for the term of five years." The society had previously
offered to join with the church in setthng Mr. Holley, but
as he did not wish to be settled, he was accordingly hired for a
limited term. Mr. Holley's salary was " £60 lawful money, onethird
part of which was to be paid in necessaries of living, and
fifteen cords of firewood of good quality, delivered at his dwelling."
In the last decade of the last century, and near its close, a
revival of religion, beginning in Hartford, and extending over
Litchfield County, reached this church in the latter part of Mr.
Holley's ministry. How much its advent was due to Mr. Holley's
labors, it is not easy to say. It was one of Connecticut's "revival
periods," and this church, with many of its sister churches, received
a blessing.
Dr. Griffin says: "From 1792, I saw a continued succession of
heavenly sprinklings, until I could stand at my door in New Hartford,
and number fifty or sixty congregations laid down in one
field of divine wonders."
This church was one of those "divine wonders" of that " field
"
which the good Doctor saw, as it received twelve additions in
September, 1800, as the result of that revival.
* The initial " B.," which was sometimes inserted in this name, did not belong
to it.
ECCLESIASTICAL mSTORY. 131
It was also the first in a long series of revivals with which this
church has been blest.* It may be regarded as a happy prophecy
of the better days to come, both for the cause of Christ in this
town, and for the peace and prosperity of the local churches.
Up to 1804, the Second society had had no legal establishment.
It was incorporated at the October session of the legislature, and
called a " poU-point, " i.e., any person could join the society by
lodging his certificate of his intention, within a specified time,
with the town clerk. The society thus formed was taxed to
support its own form of worship according to the number of polls
and the amount of "ratable property." The tax in 1805 was
thi'ee cents and five mills on the dollar.
The minister's salary was raised in this manner until the settlement
of Walter Smith, with the single exception of the year 1814,
when a subscription was circulated to procure preaching for the
summer and fall. The tax of the poor was abated by subscription.
I subjoin a list of the members of the society at its incorporation,
October, 1804.f
The church now began to cast about for a suitable man to settle
with them in the full relation of pastor to the flock. They thought
they had found the right man in Rev. Alvin Somers, of Sharon.
But notwithstanding their very cordial call, they were not successful
in retaining Mr. Somers. They succeeded better with Mr.
*The total number of additions to the church through the aid of twelve
revivals, is four hundred and seventy-four, or an average of nearly forty to each
revival. This includes the year 1876.
tNoah Rogers, Abraham Hotchkin, Eliakim Mallory, Sam'l Scovel, Solomon
Hart, Silas Clark, David Clark, Timothy Scovel, Titus Hart, Thadeus
Cole, Jesse Hyatt, Nathan Millard, Stephen Scovel, Elias Hart, Bradley Catlin.
Oliver Burnham, Joseph Scovel, Joel Harrison, Jason Coles, Daniel Harrison,
William Kellogg, Jasper Pratt, Ichabod Howe, Elisha Carrier, Benjamin Carrier,
Luther Harrison, Oliver Ford, Henry Baldwin, Lemuel Jennings, Phineas Hart,
Saml. Doming, Jacob Scovel, Oliver Hotchkin, Abner Hotchkin, David Jewel,
Levi Miles, Richard Wickwire, 2d, William Johnson, Saml. Scovel, Jr., Israel
Dibble, Justi.s Sceley, Asa Emmons, Asaph Emmons, John JefFers, Joseph North,
John Kellogg, Theodore Norton, Seth Wadhanis, Jr., Sturges Williams, Minor
Pratt, Noah Rogers, Jr., Charles T. Jackson, Timothy Johnson, James Wadsworth,
Jr., Joel Millard, Saml. Rexford, Elias White, Andrew Cotter, Eliakim
Mallory, Jr., Ezra Mallory, Nathan Hart, Saml. A. Cole, Silas Meashum, John
Dean, Theodore Colton, Joseph Ford, Zephaniah Hull, Jonathan Scovel,
Edmund Harrison, Henry Balilwin, Jr., Erastus Beirce, Lumau Seeley, Frederick
Tanner, John Dobson, I^evi Scovel, Stephen Scovel, 2d, Jerijah Dean,
Gildmore Hurlburt, Jo.siah Hawley, Joel Trowbridge, Mathew Morey, Noah
Dibble.
132 HISTORY OF CORNWALL.
Hawes. Josiah Hawes, the first pastor of this church, was a
native of Warren, Conn. He graduated at Williams College in
the year 1800; studied theology with Dr. Chas. Backus, of Somers,
so celebrated in his day for his " School of the Prophets," in which
many of the clergymen of Connecticut were prepared for the
ministry. Mr. Hawes was licensed by Litchfield North Association
Sept. 28, 1802. This was his first parish. He was settled by
ordination March 14, 1805, the ordaining council being the Litchfield
North Consociation, from which this church had withdrawn
a quarter of a century before.
The explanation of this condescension on the part of the Consociation
is found in the fact that the church and society had
rescinded the odious vote by which they had styled themselves
" Strict Congregationalists." Having worn for twenty- two years
the name, and having seen the changes wrought in the Consociation
which they had desired, and having no desire to maintain a
name which did not at that time signify any living issue, the
society voted, Sept. 23, 1802, "to reconsider and make null the
vote" referred to. The church was received back into Consociation
Sept. 27, 1809.
Mr. Hawes' salary at settlement was three hundred and thirtyfour
dollars and eighteen cords of firewood.
The services of Mr. Hawes' ordination have a peculiar interest
from the fact that the First Church was invited to the council, and
was represented by its pastor, Rev. Timothy Stone, and the venerable
Gen. Heman Swift. This ordination marks a new era in the
history of these churches. The pastor of the parent church gave
to the pastor-elect of the seceding church the "right hand of
fellowship." During the eight years of Mr. Hawes' ministry here,
there was no cessation of the friendly christian intercourse thus
delightfully begun between these brethren and participated in to a
good degree by their people. On several occasions the pastors
with their flocks met together for christian conference and intercourse.
The other parts to Mr. Hawes' ordination were a sermon by
Rev. Mr. Starr of Warren; and the charge to the pastor by the
venerable John Cornwall. It had not then become the custom to
charge the people.
The ministry of Mr. Hawes proved a very prosperous one for
the church, and must have done much to satisfy the conscientious
"Separates" that their enterprise was approved of God.
ECCLESIASTICAL HISTORY. 133
At his ordination the church numbered twenty-five members, to
wit, eleven males and fourteen females. When he was dismissed
he had received sixty-two members, of whom forty-six entered at
one communion, the fruit of the revival of 1807.
Mr. Stone bears cheerful and hearty testimony to the work and
worth of his cotemporary and co-la])orer in this vineyard of the
Lord. He is also spoken of in our church manual as " an earnest
and faithful pastor, a man of prayer and effort."
He seems to have had, to an unusual degree, the confidence and
love of his people. They found it difficult, nevertheless, to raise
the stipulated salary. In 1809 Mr. Hawes, being persuaded tli"&t
his salary was not sufficient to meet his expenses, asked for a
dismissal.
But as the society raised by subscription the sum of four hundred
dollars to enable him to purchase in part the place on which
he lived, Mr. Hawes was relieved for the time being and remained.
It is worthy of note that at this time the society took care to speak
of their " great reluctance at being called to part with our beloved
teacher in the gospel rules of our Lord." Again, however, in
June, 1813, the pastor informs the society of renewed embarrassment
on account of the insufficient salary, and asks to be dismissed.
The resignation was received with regret, and the pastor was
dismissed by Consociation at Ellsworth, July 6, 1813, with the
" full approbation " of his brethren in the ministry "as a prudent,
faithful, and holy minister of Christ," and cordially commended
to the confidence of the churches. Mr. Hawes was settled eighteen
months later over the church in Lyme, where for more than twenty
years he resided, "beloved by his flock." From Lyme he removed
to Sidney Plains, N. Y., in 1835. From thence, in 1840, he went
to Scienceville, N. Y., supplying the Congregational Church until
1847, when he removed to Unadilla, Ctsego Co., N. Y., and supplied
the First Presbyterian Church until his death, June 26, 1851.
Mr. Hawes died at the advanced age of seventy-three, and is
buried at Sidney Plains, N. Y.
During the interim between the dismissal of Mr. Hawes and the
choice of his successor, the question of union again came up, and
never was the effort so nearly successful as at this time.
The North Society proposed to unite under Mr. Stone, then
pastor of the First Church. This proposition all of the First
Church were ready to accept, save three, viz., C^apt. Seth Pierce,
134 HISTORY OF CORNWALL.
Col. Benj. Gold, and Samuel Hopkins, Esq. Their opposition is
said to have been called out by the fear that the plan would ultimately
result in the removal of the meeting-house from the valley.
Furthermore, it is clear that the plan was discouraged by Mr. Stone,
who himself records the anxiety he felt lest " the pastor of the
First Church should have been without a society and the society
without a minister." This failure of effort occurred in 1815.
We find the names of only two ministers who preached for the
church during the first two years after Mr. Hawes' dismissal.
The first, Francis L. Robbins, a young minister licensed by
Litchfield North, and afterwards settled at Enfield, where, after a
pastorate of thirty-four years, during which he had witnessed four
powerful revivals, his death occurred in the progress of a revival.
Mr. Robbins was liked, but was not a candidate. The second
name mentioned is that of a Mr. Hawley, from Hinsdale, N. Y.
But the only man who left his mark upon the church during this
interval was Grove L. Brownell.
He was raised up for the ministry in the neighboring church in
North Canaan; graduated at Burlington College, Vt. ; preached
for a time at Woodbury, Conn. ; and was for eight years pastor at
Sharon.
The labors of Mr. Brownell, under the lead of the Holy Spirit,
resulted in a revival which brought from twenty to twenty-five
members into the church, and stimulated the entire community to
renewed efforts for the permanent success of the gospel in Cornwall.
This revival was in the winter of 1815-16. For three years
thereafter the church depended upon occasional supplies, concerning
whom nothing has been loft on record.
About the beginning of the year 1819 the church seems to have
had a fresh infusion of life or effusion of the Holy Spirit. Tins
effusion may have been the result in part of a renewed devotion
to prayer; and in part, of a report of the "Committee on Ways
and Means "—a special committee,—who reported a plan of voluntary
subscription for the support of preaching, saying that a paper
was then in circulation, which was meeting with such good success
that they would advise the society to proceed at once to call and
settle a minister on a salary of five hundred dollars.
Until" the settlement of Mr. Smith, members of the society had
been taxed for the support of preaching. There is no evidence
previous to this time of money having been raised for this purpose
ECCLESIASTICAL HISTORY. 135
by subscription, with the single exception of 1814, unless we consider
that the gift of four hundred dollars to Mr. Hawes ought
also to be excepted.
The tax system was the prevailing system until 1819.
And just here permit me a word as to the custom of the early
churches of Connecticut with respect to raising the salary of the
minister.
It was raised, as you all know, by a tax, up to 1784; and the
taxes thus raised went to support Congregational churches only,
and such only as were consociated.
In 1784, four years after this church was established, the law
requiring citizens to be taxed for support of churches of the
"established order" was repealed in the legislature, as before
stated. This left all free to worship with whatever denomination
they preferred. This was a step toward religious liberty, and but
a stej), for still all were taxed for the support of the church of
their choice. Every one was at liberty to choose behveen churches^
but no one was allowed to choose "no church." Persons could
withdraw from one society by lodging with the clerk a certificate
to the effect that they were to join another; but they were not
permitted to ".sign off to nothing."
In 1818, however, when the new State constitution was adopted,
this compulsory law was repealed, and every man was left free to
support any church or no church, just as he might choose. This
was regarded by many excellent men as a dangerous expedient.
It seems strange that men should have been found as late as 1818
who looked with forebodings to the future of the church of Christ,
if christians should be left free to not serve God, as well as to
serve Him according to the dictates of their own consciences.
Yet Dr. Lyman Beecher has left a sermon against the plan and
idea of voluntary support of the gospel. But I am happy to be
able to chronicle the superior faith of the fathers of this church,
who in 1819 reported that, in their humble opinion, the voluntary
plan was the best plan. The committee thus reporting were, Oliver
Burnham, Benjamin Sedgwick, George Wheaton, Joseph North,
Hezekiah Gold, Joel Catlin, Nathan Hart, Seth Dibble, William
Clark. Their report was accepted, and from that time until the
year after the erection of this house of worship the minister's
salary was raised by "the subscription plan."
In 1827 the custom of renting the pews arose, and this has
been continued up to the present time..
136 HISTORY OF CORNWALL.
Rev. Walter Smith, the next pastor of this church, was born in
Kent, in the year 1793; graduated at Yale in 1816; pursued the
study of theology two years with Dr. Matthew Perrine, of New
York city. Returning to Kent, he was hcensed by Litchfield
North Association, Sept. 30, 1818.
Then came an invitation to him to preach at the North Church
in Cornwall. He accepted, and was asked in the following March
to settle as pastor. He consented, and was ordained June 2, 1819,
at the age of twenty-six. The salary was five hundred dollars.
Mr. Stone gave the young pastor the "right hand" at his
ordination, as he had done to his predecessor; and as before, so
now, this public act was a real index of the private fraternal feeling
which ever existed between these neighboring pastors.
Mr. Smith's ministry spanned nineteen years. His labors were
blessed with frequent conversions. Twenty members were added
to the church in 1824, in 1831 twenty-eight, and in 19 years, 113.
Mr. Smith was, in his pulpit ministrations, scholarly and effective,
and in private life an amiable and estimable man. Toward
the close of his ministry the state of his health precluded his doing
much pastoral labor, but the state of feeling between pastor and
people never ceased to be that of mutual christian kindness and
confidence. Upon the records of Consociation he stands commended
as follows: "The Consociation feel it their privilege to
record the assurance of their unabated confidence in Mr. Smith as
an able, faitliful, and devoted minister of Jesus Christ."
The church accepted Mr. Smith's resignation April 3, 1838,
solely on the ground of failing health and consequent disability to
perform the duties of his ofilce. They voted at the same time
—
although he had not been able to supply the pulpit since January
—to continue his salary until June 1st.
He removed in the spring of 1840 to Mt. Vernon, Ohio, where
he resided until his death, which occurred at the age of seventyseven.
"We cannot do better than to quote the language of his estimable
widow, still living: "His ministry is adjusted on the other side;"
adding only, that Mr. Smith is spoken of only with affectionate
regard by those that are still on this side.
It will be, I am confident, no digression from the legitimate
scope of this history, if I introduce just here a brief testimonial to
the worth of the wife of Walter Smith. She is remembered with
marked expressions of admiration, by many present, for her pruECCLESIASTICAL
HISTORY. 137
dence, piety, and ability to honor the position of pastor's wife.
To Mrs. Smith is attributed the leading part in establishing the
Sunday-school in Cornwall. Her bible class was always the prominent
class in the school. She formed the " Ladies' Sewing Circle,"
an important department of the church work. She has survived
her husband, and now, in the evening of her Ufe, reverts to
her Cornwall home and friends with affectionate and hallowed
memories.*
A sister of Mr. Smith, Mrs. Noah Baldwin, is at present the
oldest resident member of this church, a woman of devout piety
and true worth.
I shall speak, in this connection, of the revival of 1830-31,
which, though not conducted by Mr. Smith, took place during
his ministry. He was absent, to regain his health. Among the
methods by which it was promoted, the " four-days' meetings
"
are spoken of as most effective. Delegates from neighboring
churches, with now and then a pastor, visited their sister churches,
" to provoke unto love and to good works." Messrs. John C. Hart
and Augustus Norton, young men fresh from the theological
school, labored also with much acceptance during this revival.
The church received twenty-eight members, mostly the fruit of
the revival. The following persons, now living, and in full connection
with the church, joined previous to this revival, to wit:
Mrs. Sabra Baldwin (Noah), Mrs. Ithamar Baldwin, Mrs. Jacob
Scoville, Mr. Titus L. Hart, Mrs. ThLrza Wheeler (Samuel).
At Mr. Smith's dismissal, there ensued an interval of nearly
three years in which the church was without a settled pastor; but
it was by no means an eventless interval.
By reference to the Manual, it appears that fifty-four members
were added to the church during that interval, of whom forty-four
were at our communion in March, 1839. This is good work for
interval-work, surely ! What is the explanation of this important
addition while the church is without an under-shepherd ? Evangelistic
labor by Rev. S. J. Tracy ! Mr. Tracy was introduced to
the church in the early summer of 1838, soon after Mr. Smith's
ministry closed. He preached one Sabbath, and was then absent
from Cornwall until fall, when his protracted labors were begun,
and continued until the following May.
One of Mr. Tracy's first methods was through parish visitation,
* Mrs. Smith's death occurred near the close of the year 1876.
18
138 HISTORY OF CORNWALL.
with which this parish has been familiar, and from which it has
reaped rich fruit. Before the committees salUed out upon their
work, they met early in the morning at the school-house near the
church, for a season of prayer and christian conference.
In the evening they convened at the church to report to a public
meeting the important features of the day's work.
Mr. Tracy's manner of presenting gospel truth had the merits
of clearnesss, force, and pungency, and usually awakened conviction
in the minds of the masses. While he drew upon himself
much criticism by his disregard of conventionalities, and sometimes
gave offense by his unwise personal appeals, he found the
way to many hearts that remained closed to other men's approaches.
It would have been more acceptable to a large class of respectable
people, if Mr. Tracy had had more of that gospel grace of "gentleness
" by which the great apostle to the Gentiles was marked, and
which distinguished " the Beloved disciple " from the Baptist. Elisha
from Elijah, or even which makes Christianity to differ from Judaism;
and yet, as we honor the bold, dauntless man of God, "the
Prophet of the Mountains," for faithfully fulfilling his peculiar
mission in his own chosen way, so now should we commend to a
charitable memory the evangelist who manifested such devout
loyalty to the person and " works " of " Him who " had doubtless
" sent " him.
When the candidates, converted through Mr. Tracy's instrumentality
were received into the church, he was asked to admit and
baptize them, which he did. Mr. Tracy is still living. He resides
in Bast Springfield, Otsego Coimty, New York.
In November, 1840, the church heard as candidate, Joshua L.
Maynard, a graduate of Union Seminary, New York City, and a
Ucentiate of the Association of New London County, his native
county. His call, with "great unanimity," was voted November
23d; he was ordained January 14, 1841, and settled with a salary
of $500.
Mr. Maynard "was a man," says Deacon Pratt in his history,
" of ardent piety, consistent in his daily walk and conversation,
and his sermons were filled with the spirit of the gospel of Christ."
He, like both his predecessors, was a young man.
During all the first years of Mr. Maynard's ministry there were
seasons of religious interest; but it was not until 1846 that there
occurred a general revival. This revival began in a series of
prayer-meetings held at the residence of Deacon Wadsworth. The
ECCLESIASTICAL HISTORY. 139
pastor was supported by a strong corps of earnest workers, and
soon the good work spread through the parish. In illustration of
the judgment of the pastor, this incident : When the interest was
at its height, the deacons asked Mr. Maynard if he would not like
some evangelical aid from aWoad. "No!" he replied, "if the
church will do the praying, I will do the preaching, and we will
keep quietly along with the work God has given us to do ! " Rev.
Mr. Stone speaks of this revival as truly remarkable for the depth
and earnestness of feeling manifested, combined with a quiet but
impressive solemnity scarcely ever witnessed by him.
" But at North Cornwall all was still and impressive, and what
was yet more extraordinary, there was no similar revival in
any adjoining society."* Respecting Mr. Maynard's ministry, his
successor, Mr. Clarke, bears cheerful testimony that "It was attended
signally by the ministrations of God's spirit, and the church
was very greatly enlarged and strengthened under it."
This would indicate what, from my own observation, I believe
to be the truth, that Mr. Maynard was not a man who merely
planted and labored for others to enter into his labors, but thanks
to the great Head of the Church, he was able to see some of the
fruit of his labors before he went hence.
The largest company ever received into this church at any one
time, it was Mr. Maynard's happiness to receive, in May, 1846,
numbering sixty-five. During that same year the total admissions
were seventy-six. Another revival in 1851 brought in forty-seven
members. It was Mr. Maynard's privilege to see this church increased
during his ministry of eleven years, by one hundred and
sixty-two members, of whom thirty-nine were by letter, and one
hundred and twenty-three on profession.
In 1852 a call was extended to Mr. Maynard from the Congregational
church in East Douglass, Mass. The call was accepted;
he was dismissed May 25, 1852, with the assurance of " the undiminished
confidence and affection " of his people. His death occurred
in the spring of 1873, at Williston, Vt.
From 1852 to May, 1855, the church was again listening to
"candidates." But the only name to which reference is made,
that I can ascertain, is to a Mr. Bradley of Lee, Mass. The church
gave him a call, but it being not entirely unanimous, he did not
accept.
In March, 1855, a unanimous call was extended to the Rev.
* Parson Stone's Sketches.
140 HISTORY OF CORNWALL.
"William B. Clarke, of New Haven. It was favorably received,
and he was ordained May 4th. Mr. Clarke was graduated at Yale,
class of '49, and licensed by New Haven East, in 1852. As had
been the case with each of his three predecessors, this was Mr.
Clarke's first settlement. He remained with the churcli but four
years, on a salary of seven hundred dollars.
Mr. Clarke was, in private character, marked by purity, refinement,
and the union of true courage and Pauline "gentleness."
In manners he was a thorough gentleman ; in pulpit ministrations
he was appropriate, scholarly, and edifying, while in the special
field of bibUcal training of the young he was thorough and
inspiring.
The Church Manual was revised and printed under his supervision,
and is thorough and systematic. While some corrections are
needed in the historical part, the roll has been carefully prepared.
I notice, at the close of this address, several errors in the manual,
which please see.
In the winter of 1855-6 another gracious revival was enjoyed,
and thirty-one names were addded to the roll, all but three on
profession of faith. Similar to the revival of 1 846, this liegan with
a series of neighborhood prayer-meetings.
Mr. Clarke asked for his dismission in 1859, in order to enable
him to carry out a cherished plan of European travel. It was left
by the church for Consociation to decide, while no formal opposition
was made to the proposition. Mr. Clarke was unmarried at
the time of his dismissal.
He was dismissed May 18, 1859, spent two years in Europe,
and on his return was called to the pastorate of the church in
Yale College. After three years' service at Yale, he went to the
charge of the Congregational church, Litchfield, where he spent
three years as acting pastor. Mr. Clarke married the daughter
of Dr. Arms, of Norwich Town.
Mr. Clarke was succeeded in September following by Rev.
Charles Wetherby, a graduate of Middlebury College. He was
ordained September 29, 1859. President Labaree of the college
preached the sermon. Mr. Wetherby's salary was .$800.
Mr. Wetherby had a popular pulpit-power which " drew," an enthusiastic,
fearless spirit, which interested an audience. He had
quick sympathies, ardent impulses, a generous nature. He made
original interpretations: struck out new lines of thought vigorously.
He had striking analogies, made remarks calculated to be rememECCLESIASTICAL
HISTORY. 141
bered: drew out to church some who had long neglected public
worship. He had a versatile and ready mind, great social powers,
quick wit. He had his friends, and loved them on the principle,
doubtless, —
" The friends thou hast and their adoption tried,
Grapple them to thy soul with hoops of steel."
His traits and merits were positive, his tastes pronounced, his convictions
prompt, his views humanitarian, and closely bordering
on what is known in the vicinity of Boston as " broad." Like all
positive characters, Mr. Wetherby laid himself open to much
criticism, but on the whole his ministry was acceptable and useful.
A sermon dehvered by him at the funeral of Captain Allen was
published.
The winter of 1860 witnessed another revival, the first interest
being awakened at the annual meeting of the church in January.
Forty-one members were added to the church during that year.
Twenty-one joined in 1865. The whole number of additions during
the six years and eight months of his ministry, is seventy.
On the 25th of March, 1866, the pastor presented his resignation
by letter, which is on record. He was earnestly solicited to witlidraw
it, but could not think it his duty to do so, and was cojisequently
dismissed June 13, 1866. After leaving Cornwall, Mr.
W. was pastor of the Second Congregational Church in Winsted,
and thence went to one of the Congregational churches of Nashua,
N. H.
Interval No. 5 in the history of this church was of one year's
duration.
Rev. Jesse Brush was called from Vernon, and accepted; was
installed June 20, 1867, upon a salary of eleven hundred dollars
and the use of the parsonage. Mr. Brush was an acceptable
preacher, a man of character and cultivation, and a thorough
pastor.
During the winter of 1868, commencing with the Week of
Prayer, a revival of religious feeling was manifested; meetings
were increased, well attended, and fruitful; but not to that degree
which was desired. The work of bringing those interested to the
point of consecration was committed, under the Spirit, to the
evangelist, John D. Potter. Respecting Mr. Potter's work here,
there is not entire unanimity of view. That those who were
awakened through his efforts and added to the church have "run
142 HISTORY OF CORNWALL.
well," and "faithfully endured," with a few exceptions, I can testify.
The great majority of those who were received in July of
1868, numbering forty-two, are with us still, and following the Master.
The number added to the church during Mr. Brush's ministry
of six years is sixty-one. Mr. Brush was dismissed to accept
of a call to Berhn, June, 1873. (See Church Records.)
The present pastor, Chas. N. Fitch, is a graduate of Yale Theological
Seminary, class of "73; licensed by N. H. West Consociation,
April 30, 1872; ordained by Litchfield North Consociation, May 12,
1874; settled on a salary of $1,000 per annum, and the use of the
parsonage.
1. To recapitulate: This church has had and parted with six
pastors, whose average period of pastorate has been nine years and
one month. It is a proper cause for pride that you " have never
turned away a minister." It has, the rather, been your privilege
to become a training-school for taking ministers fresh from the
seminary and preparing them for " wider fields of usefulness."
If you cannot boast of having had the lifelong ministries of
each successive servant of Christ in the gospel, nor can point out
in your burial-place on yonder hillside the grave of a single minister
* whose service ended among you, you can nevertheless rejoice
that you were able to retain the affectionate regard and warm
commendation of every pastor released. You are entitled to no
slight satisfaction from the thought that your sacrifice has in
several instances been richly rewarded by the increased usefulness
which has come to them in their new fields; and it is not unnatural
for you to believe that some have been disappointed in their
endeavors to find either wider fields or happier ones by making a
change.
2. The church has been pastorless fifteen years since 1805.
For forty years, since its establishment, or during forty-one per
cent, of its life, it has had to depend for pulpit instructions upon
either stated supplies, or evangelists, or " deacons' meetings."
3. The many revival eras to which you can look back with
deep gratitude to the Great Head of the Church, are perhaps the
chief features of your religious history.
Being "addicted" to revivals has, however, one drawback if it
becomes the master-habit of a church, that is, it will be likely to
* The first wife of J. L. Mayuard is the only minister's wife buried in the
churchyard.
ECCLESIASTICAL HISTORY. 143
overlook the need of training in christian work and developing in
lyractical righteousness, those confessedly immature " plants of righteousness
" whose growth has been started by hot-house methods-
There have been since 1805 twelve distinct revival eras, from
which an average of fortg persons to each revival have been added
to the church.*
The distinguished capacities for work and noble christian characters
developed in the few of each past generation, upon whom the
church burdens have rested, may well lead us to reflect what a
symmetrical and uniformly strong church-life might have been
developed had the work been judiciously distributed: "to every
man his work."
4. The total admissions to the church from 1780 to 1877 is
seveti hundred and four 7nemhers, as follows:
The first nucleus, 13
Before Mr. Hawes' settlement, - - - - 35
During Mr. Hawes' pastorate, . - - - 62
During Mr. Smith's pastorate, - - - - 113
During Mr. Maynard's pastorate, - - - 162
During Mr. Clarke's pastorate, - - - - 34
During Mr. Wetherby's pastorate, - - - 70
During Mr. Brush's pastorate, - - - - 61
During first three years of Mr. Pitch's pastorate, 69
During the various intervals, - - - 85
Grand total, - - - - -704
The hving membership of the church, January 1st, 1876, is
one hundred and eighty-one.
5. The practical benevolence of the church can be only approximately
estimated, as we have access to the figures for only the
past thirty years:
From 1847 to 1876, inclusive, the church collections
amounted to $6,330.44
A yearly average of - - - - $211.00
The Ladies' Benevolent Society has raised in twentytwo
years .------•- 1,303.33
A yearly average of ... - $59.24
Total, $7,633.77
* la twelve revivals there were added 474 members.
144 HISTORY OF CORNWALL.
As it is known that the Ladies' Society lias been in existence
nearly fifty years, if we allow only one-half of this yearly average
for the twenty-eight preceding years, we will still have a total of
over ttuo thousand dollars to be accredited to the benevolence of
the faithful women of the church.
If a like estimate of the benevolence of the chui'ch previous to
1847 be made, on the low average of seventy-five dollars per year,
we shall find that the amount of twelve titoasand dollars would not
be too large an estimate in money of the benevolent contributions
of this church in its entire history.
6. Thus far we have limited our review to the narrow home-field
which we can almost compass in a bird's-eye view from the steeple
of the old church. But manifestly such a limitation is unfair, as
one notable feature of christian work in a country church in New
England is her far richer gift of consecrated sons and daughters
to the attractive cities of the east and west and to the missionary
fields of all the world. For while this august sacrifice yields ultimately
vast harvests of good in both the home church and the
churches that receive these our precious gifts, still this perpetual
draft upon the young corps of the old Home Guard leaves it in
crippled condition as compared with growing churches.
The country church thus becomes to America what the
"Cohen Caph El" was to Egypt—a "royal seminary, from whence
they drafted novices to supply their colleges and temples."
In the fist of "ministers raised up," you may see the mission
the church has had and is still fulfilling in this the noblest work of
the ages.
If now you add to this list the names of those noble women
whom she has given as " helps " to the ministers, " meet " to be their
partners in the work of winning souls; those teachers who have
had leading positions in the great work of moulding the minds
and characters of the youth of the land ; those christian lawyers
and physicians who owe a good part of their religious impressions
to their spiritual fathers and mothers in this church ; besides the
long list of worthy laymen who have illustrated the nobility of
patriotism in times of war, and the fidelity of christian faith in
times of peace; you may have some slight conception of the good
that has been done in the fields of the world, through what may be
termed the missionary work of this ancient church.
If I may give expression, in a few words, to the lessons to be
learned from this "inquiry into the former age," and this "search
ECCLESIASTICAL HISTORY. 145
of the record of the fathers," I will remind you that as christians
we should estimate the church hy means of spiritual standards.
As stewards of an heavenly Master, our supreme desire should
be to do our work so as to merit His approval.
When Lord Beaconsfield was asked in what style his official
residence should be furnished and decorated, he replied, pointing
to the portrait of Sir Robert Walpole, "Furnish it for that
portrait."
So would I point you to day to the Great Head of the Church,
whose image not merely, but whose presence is with us and whose
eye is ever upon us, and ask you to keep always in mind His
standard, both in judging of the work that has been done and in
planning the work yet to be done.
"I know," says the Master, "thy works," and He rejoices more
in them, be assured, than men are able to, for He knows amid
what trials and sacrifices the noble history of the past has been
wrought out. "God is not unrighteous," says the apostle, "to
forget your works and labors of love that ye have shewed toward
His name."
But think not too much upon the past. Think reverently, think
charitably, think sensibly, but let your thoughts of the past be
brief ! Look back just long enough to take your bearings, and
then push right onward. " Be watchful and strengthen the things
that remain, for I have not found thy works perfect."
This is the spiritual standard;—perfect trust, perfect consecration,
perfect work: and you are a long way from reaching that standard.
Although this church has not been the residence of ancient Lydian
kings, she has an honored roll of "the just made perfect." "What
are we doing to-day to add to that roll ?
While you cannot boast of Cornwall as having been the birthplace
of any rich Croesus, your homes have long been abodes of
comfort and signs of abundance. Are the gifts and sacrifices as
abundant as the Master would like ? Does your benevolence yet
bear the proper ratio to your abundance ? Apply the spiritual
standard.
Christ does not ask for your gold to gild some splendid heathen
god's statue, but to bear to living, sinning, suffering neighbors both
sides the sea, the good news of freedom and peace. And He asks
for your sons and daughters: that you train them, some for the
work of the church at home, some for the august sacrifice upon far
off, unknown altars, and all for His service, so loyally, that when
19
146 HISTORY OF CORNWALL.
the word comes to any one, " The Master is come and calletli for
thee," he shall promptly respond, " Here am I, send me !
"
Therefore, brethren, let us one and all "be watchful and
strengthen the things that remain," for we know not but that they
may be ready to die even while we are rejoicing. But this we
know, that He saith (whose praise we covet more than the praises
of all men), "I have not found thy works perfect."
Addenda. In its deacons this church has been no less favored
with earnest and godly men than in its pastors.
The Separates at first had for deacons Beriah Hotchkin and
Phineas Waller, who served eighteen years. Respecting either of
these deacons, all that is known of them now is that Deacon Waller
was the first deacon of the First Church ; that he came from New
Milford; that his residence was on the north side of Waller Hill,
where Judson Adams now lives; and that they served until 1800.
Their successors were Jesse Hyatt and Hezekiah Clark. Both
these brethren were serving at the time of Mr. Hawes' ordination.
A short time previous to 1807, Deacon Clark died, and Deacon
Hyatt removed to Georgetown, New York.
Mr. Stone, pastor of the First Church, has recorded his estimate
of Deacon Hyatt in these very commendatory words: "He was
eminently amiable and meek; few christians have lived and died
having fewer enemies than had Deacon Hyatt. He was never a close
communionist [sectarian is intended, I presume— c. n. f.], but was
ever glad to receive every one that loved the essential doctrines of
the cross."
David Clark was chosen, April 10, 180*7, to succeed his deceased
brother as deacon, and Eliakim Mallory was chosen Deacon Hyatt's
successor. Deacon Clark served but four years, when he died, and
was succeeded by Titus Hart in 1811.
That the church should make choice of two deacons from the
same family in the same generation is clear proof of the worth
and piety of Hezekiah and David Clark.
Eliakim Mallory honored the office of deacon eight years, and,
for his faith and devotion to the Church, " obtained a good report."
He was a man of more than average abihty. He was a frequent
delegate to Consociation in that day when the choice of delegate
was quite an honor. He was the delegate, with the pastor, when
this church was admitted to that body in 1809. He frequently
served on committees of conferences between the two churches,
when the question of union was so much discussed. Deacon Mallory
ECCLESIASTICAL HISTORY. 147
was prominent also in the business of the society. A man of
noble spirit, unexceptional character, and decided dignity of manner,
his death, occurring near the close of 1815, left a large vacancy
in both society and church.
At Deacon Hart's election, a day of fasting and prayer was observed,
according to prevalent custom. It is said of Deacon Hart,
by Mr. Stone, that he was "an Israelite indeed, ever pious and steadfast
in duty, possessing the qualifications which Paul required of a
deacon." At his death, in 1830, he had held the office nearly
twenty years. Titus Hart and Jesse Hyatt are the only deacons
from this parish who received notice in Stone's History of Cornwall*
Nathan Hart was chosen deacon in 1816, and retired in 1854.
His term of office is the longest of any of the deacons, embracing
three distinct periods in the history of the church, to wit: the
ministry of Walter Smith, the evangelical labors of S. J. Tracy,
and the entire ministry of Joshua Maynard,—a period of thirtynine
years. He was chosen while his father, Dea. Titus Hart, was
living, but because he was too old and infirm to perform the office
of a deacon, and too much beloved to be asked to resign. Deacon
Nathan Hart had high regard for purity and consistency of christian
character, "was very jealous for the Lord of hosts," and was
very faithful in labors to secure righteousness of life in all who
professed and called themselves christians. He was also a peacemaker.
I notice in the C/hurch Records for March 20, 1822, that
Deacons Noah Rogers and Nathan Hart, and Ichabod Howe, were
appointed a Standing Committee "to settle difficulties between
brethren." Before his death Deacon Hart joined with Deacon
Wadsworth in gifts to the church, of which I shall speak presently.
At his death, in 1861, he had been a member of the church sixtyone
years, for nearly two-thirds of which time he had been deacon;
and he was for many years superintendent of the Sunday-school.
Of his many excellent qualities none were more marked than his
defotional spirit, which had for a substantial basis good sense and
integrity. Deacon Hart was "faithful over a few things," and
has doubtless entered into the joy of his Lord.
Noah Rogers was chosen deacon in 1816. In a church which
has had four men by that name connected with it this would not,
at least, be speaking very definitely. But the Noah chosen deacon
joined the church about 1814, and is known to this community as
* Parson Stone's History was not brought down to the present day.
148 HISTORY OF CORNWALL.
"Deacon Noah." His place in the genealogical tree is, I believe,
Noah 4th. Eespecting the worth and work of Deacon Noah
Eogers, I cannot do better than to cite the testimony of the late
George "Wheaton, Esq., for many years associated with him in
social and business relations of hfe. His words will be all the
more weighty, because coming from one not at that time a professing
christian. " The ardent desire of Deacon Rogers was ever for
the prosperity and upbuilding of the North Congregational Church.
Through his influence, and the material aid which he furnished,
it received much of that material and spiritual aggressive power
which has brought to it its present degree of prosperity. He was
ever kind and liberal to the poor, and gave freely of his abundance.
He lived a christian life, and died the death of the righteous."
From the records of both church and society it is clear that Deacon
Rogers served this church with a fidelity which it would be hard
to match, and impossible to excel, in the long list of her worthy
sons. His qualities were of the quiet kind, substantial and worthy.
His fitness answered to Paul's test, in that he was "grave," "not
double-tongued," "ruled his children and his own house well,"
"ministered in the office of a deacon well," and "purchased for
himself a good degree," both as respects grace of character and
favor among men. Deacon Rogers retired in 1836, three years
before his death, having served twenty years.
His successor was James Wadsworth, who was about as near a
"blameless " man, doubtless, as men become. He exemplified his
faith by " walking in the hght," and seems to have deserved Paul's
requirement to be put as his epitaph: for " he held the mystery of
the faith in a pure conscience."
A few months before the retirement of the two venerable deacons,
Hart and Wadsworth, they each made a valuable gift to the
church—Deacon Hart giving this Bible, and Deacon Wadsworth
that service, which is at present used at the Communion table.
The church acknowledged the gifts in the following resolution:
Besohed, That these tokens of their regard for us, crowning, as they
do, many years of active, efficient, and successful labor in this church,
entitle the givers to our highest respect and consideration, and in all
coming years they shall be held in grateful remembrance, as bright
examples of Christianity, as taught by our Lord and Saviour Jesus
Christ."
R. R. and E. D. Pratt were chosen in September, 1854, to be
their successors. Deacon Wadsworth lived, after his resignation,
Tin til April, 1867.
ECCLESIASTICAL HISTORY. 149
In 1872 both active deacons tendered their resignation, from a
conviction that the good of the church required that the deacon's
term of office be hmited, with the privilege of reelection if it
seemed best. They were accordingly succeeded by T. S. Gold and
Egbert M. Kogers, in 1872, who were chosen for the term of five
years.
As both retired deacons are still present with us, I shall pass by
their service at this time without encomium, speaking only a few
words respecting Deacon E. M. Rogers, deceased in February last.
My own estimate of Deacon Rogers's character is incorporated in
the resolutions adopted by this church in April last:
Whereas, In the providence of God, it has pleased Him to remove, by
deatli, brother E. M. Rogers, who has " walked with this church faithfully
in all the ordinances of the Gosj^el " for thirty years, the last four
years of which time he filled the otfice of deacon ; therefore,
Resolved, That it gives us jileasure to express and record the affection
in which Deacon Rogers was held by his brethren in Christ, for the devotion
which he manifested to the cause of the Master, making himself a
servant to all, that he might "gain the more;" and becoming a cheerful
" burden-bearer," in obedience to the law of Christ ; and furthermore,
that we believe that his faith and good works were a " light upon a
hill " to lead men " to glorify our Father which is in heaven."
Ministers Raised Up.
John C. Hart, oldest son of Deacon Nathan Hart, a graduate of
Yale, class of '31, was pastor in Springfield, N. J. ; thence to church
in Western Reserve College, Hudson, Ohio; thence to Congregational
Church, Ravenna, Ohio. Death in 1870 from paralysis, at
Ravenna.
Almon B. Pratt, born North Cornwall 1812, son of a farmer, and
worked with his father until nineteen years of age, then began to
study with the ministry in view. Entered Yale College, but failing
in health, withdrew. Studied theology at Union Seminary, New
York City; licensed by Litchfield North Association July 20, 1841
;
ordained June 12, 1850, by Litchfield North Association, at "Wolcottville.
Conn.; acting pastor of a church in Genesee, Genesee
County, Michigan, several years ; treasurer of college at Berea, Ky.
thence removed to Camp Creek, Neb., as acting pastor, in which
capacity he died December 28, 1875.
Henry G. Pendleton graduated at Amherst, August, 1836;
licensed at Dayton, Ohio, November, 1838, by Presbytery; graduated
at Lane Seminary, Cincinnati, Ohio, 1839; ordained January,
1840, by Peoria Presbytery at Granville, 111.; remained at Granville
four years; Lacon one year; Henry, Marshall county, twenty150
HISTORY OF CORNWALL.
five years. He organized a Congregational Church in Chenoa, 111.,
in summer of 1867, and was acting pastor until 1872. At present
he is acting pastor of Congregational church at Gridley and Chenoa;
some of the time Mr. Pendleton has suppKed two churches "yoked."
He has been very successful in gathering churches and building
meeting-houses. The hand of the Lord has evidently been with
him. P. 0. address, Chenoa, Livingston Co., III.
H. F. Wadsworth, son of Dea. James Wadsworth, graduated
at Union College, July, 1836; was hcensed by Litchfield South
Association, July, 1838; was ordained as an Evangelist, in the
Tabernacle in the city of New York in 1842, by Manhattan Association.
In the same month was settled as pastor over the Presbyterian
church at Newfoundland, Morris County, N. J. He
resigned this charge November, 1858, for the Presbyterian church
at Unionville, Orange County, N. Y., where he was installed pastor
the following May, and where he continues to labor in the gospel.
John A. R. Rogers, son of Jno. C. Rogers, graduated at Oberlin
College 1851; from the theological department 1855. Holds the
chair of the Greek Professorship in Berea College, Ky.
Samuel Scoville, son of Jacob Scoville, is a graduate of Yale
College, of the class of '57. After spending one year in theological
study at Andover Seminary, he took an extended European
tour. Returned to his theological studies at Union Seminary, New
York City, graduating 1861. He was settled as pastor over the
First Congregational Church in Norwich, N. Y., in 1862.
John Hart, son of H. Milton Hart, graduated at Yale, class of
'67; taught in public schools of New Haven several years;
graduated at Union Theological Seminary 1876.*
List of Ministers^ Wives who ivere Daughters of the Church.
Eliza W. Rogers, daughter of Dea. Noah, married Rev. A. T.
Norton.
Amanda Rogers, her sister, married Rev. A. B. Pratt.
Amelia Rogers, daughter of John C, married Rev. Mr. Davis.
Sarah A. Nettleton, daughter of Dea. Elijah, of Baptist Church,
married Rev. Mr. Jencks, Baptist.
Clarissa Clark, daughter of Wm., married Rev. A. Munson.
Mary Burnham, daughter of Oliver, married Rev. A. Judson,
Philadelphia.
Emily Burnham, her sister, married Rev. J. C. Hart.
* Mr. Hart was ordained and installed over Cong. Church in Bristol, N. II.,
in the fall of 1877.
ECCLESIASTICAL HISTORY. 151
List of prominent Laymen not previously mentioned in the Sermon.
Ichabod Howe will be remembered as a man of Pauline gentleness,
and Christlike spirit of self-sacrifice for his brothers' good.
To a life of rectitude and consecration he added a very fitting
closing chapter, by giving himself almost wholly to visitation of
the parish and prayerful lay-labors for the conversion of men to
his dear Lord. He died in 1857.
A man of more marked ability, of strict integrity, of unimpeachable
veracity, and of wide-spread influence was Benjamin
Sedgwick, Esq. In private life and places of public trust he was
an honorable man and a christian gentleman.
William Clark of Clark Hill, was a self-depreciating but valuable
citizen, who took up his christian crosses late in life, but bore
them with fidelity to the close.
Chalker Pratt you remember as a strong, resolute, self-reliant
man, ever devising liberal things for the cause of his Master, and
energetic in carrying them through. Born on Cream Hill, he
moved to West Cornwall, at the time of the building of the railroad
;
was identified with the interests of the place; was an able and
zealous laborer in his Master's vineyard, as well as an earnest and
honorable citizen.
Noah Baldwin was for fifty-five years connected with the choir,
and by his faithfulness to his post, his love of music, and his regularity,
did what he could for the service of Christ; keeping his
place even after old age had made his service as an effort.
Reuben Hitchcock was a regular and conscientious attendant
upon public services, and a supporter of the prayer meetings.
There are many that will remember the commander of the regiment
of militia, Col. Anson Rogers. In stature tall, athletic; in
nature cordial, genial, sympathetic ; in character benevolent to a
fault; his liberality was proverbial, and proceeded not from the
love of display, but a natural susceptibility to the appeals of the
needy, and from an instinctive desire to do a good and generous
action.
Col. Rogers was also a christian soldier. As he was at the head
of his regiment on public parade, so his name stands first on the
list of those recruited for the Master in 1839, by Mr. Tracy. And
he was behind none of his fellow citizens in interest in the prosperity
and perpetuity of the kingdom of Christ no less than in
his public spirit. Of his prominence in town matters, and the
acceptable administration of his public trusts, poHtically, honorable
152 HISTORY OF CORNWALL.
mention should be made here, and the record in detail will be found
elsewhere.
Daniel Leete Rogers, Noah Rogers, and John C. Rogers are
worthy descendants of an honored sire, who hand down the
precious legacy untarnished and undiminished of solid christian
character. They have stood manfully " holding the fort " for
Christ, here where their father helped to plant it.
They were men to he relied upon for sound judgment and with
abundant means, and while exact and punctual in their business
transactions, they were generous to the poor, liberal toward the
church, and invariably found on the right side of questions of
general interest in church or state.
The devotion of these men and their children to christian principles
and christian liberty, when considered in connection with
their boast that they were " descendants of the John Rogers of
Smithfield fame," furnishes a new illustration of the faithfulness
of God in "showing mercy unto the thousandth generation of
them that love me and keep my commandments."
(jreo. Wheaton, Esq., was a lawyer of prominence in "West Cornwall,
who declared at last that he was " not ashamed of the gospel
of Christ." Entering the church during Mr. Maynard's ministry,
he ever afterward interested himself in the material interests of
church and society.
Dr. Samuel W. Gold, whose residence was on Cream Hill, until
his removal to West Cornwall, near the close of his life was a man
of wise counsel, great energy, and remarkable public spirit.
He offered to donate $1,000 toward building a chapel for the
use of the citizens of West Cornwall, but did not live to see the
project begun. Mr. Gold gave liberally of his abundance for the
support of the gospel, and had a deep interest in the welfare of
his town and country. He had in mind the publication of the
history of Cornwall, which he did not live to carry out, but which
is likely to be completed by his son, Theodore S. Gold.
H. Milton Hart was a man who was to the minister as Asaph to
David, in the service of song in the sanctuary. He filled besides,
with ability and christian fidelity, every position of trust in church
and society to which he was appointed; was a man beloved for
his graces of character, and esteemed for his cultivation of mind,
by a wide circle of friends. His interest in the musical training
of the young was a prominent characteristic.
Stephen Foster was one of the promising men of the church of
ECCLESIASTICAL HISTORY. 153
the last generation, and one whose death occurring in the veryprime
of life was deeply deplored.
He was already ''proving his lance" in his defense of the right,
and showing his zeal in the service of his Master, when cut down
by death. He was calculated by his enthusiasm, executive and
financial ability, no less than by his eminent social traits, to be of
great usefulness in this community. His work may have been
finished, in the ^timation of God, but from the human standpoint,
it hardly seemed more than just begun.*
A Semi-Centennial
Celebration of the erection of the church at North Cornwall was held
July 19, 1876.
The morning exercises consisted of singing by the choir; reading
the scriptures and prayer by the pastor, Rev. C. N. Fitch; an historical
address, "Ye Olden Time," by Gen. Chas. F. Sedgwick, of
Sharon ; music, by the band ; sketch of the erection of the church
edifice by Nathan Hart; an address by Rev. Samuel Scoville of
Norwich, N. Y. ; a poem by Dwight M. Pratt, of Cornwall, and
singing an anniversary hymn written by Mrs. C E. Baldwin.
The afternoon exercises in the grove were refreshments, exhibition
of relics, reminiscences of the olden time, in short, regular
and volunteer sentiments and addresses, interspersed with vocal
and instrumental music. The affair was a success, affording both
instruction and entertainment.
HISTORICAL ADDRESS OF GEN. CHARLES F. SEDGWICK AT
NORTH CORNWALL, JULY 19, 1876.
Several weeks since I was requested to write up some sketches of
incidents and events illustrating the history of this ecclesiastical
society. Without thinking much on the extent of my knowledge of
such incidents, I consented to do so, but I soon found that any
certain degree of reliable accuracy in many things pertaining to
the history of the parish were not within the reach of my investigations.
There are many things which rest in dim and unreliable
tradition, which can only be illustrated by a thorough and careful
examination of the records of the State, of the town, and of the
* In these biographical sketches I have limited myself to the deceased, not
thinking it wise to attempt an estimate of the work of any one while he is still
with us, or, at least, yet living.
20
154 HISTORY OF CORNWALL.
parisTi. And such examination I have had no opportunity to
make. I shall give you as good a statement of facts relating to
the history of the society as the materials at my command will
furnish, not holding myself responsible for the uncertainties of
tradition, or the barrenness of documentary proofs. To illustrate
more fully the history of the parish, it will be necessary to consider
briefly the early ecclesiastical history of the town previous
to 1738. This northwestern corner of Connecticut had been
surveyed and laid out into townships and sold to proprietors.
This territory embraced the townships of Salisbury, Sharon, Kent,
Cornwall, Canaan, and Goshen, and the settlement of each of those
townships commenced about that time—Kent then included Warren,
and Canaan included North Canaan, but with these exceptions
the integrity of the territory of each township has not been disturbed.
The acts of the legislature incorporating each township,
vested both municipal and ecclesiastical power in the inhabitants,
and made it as much their duty to provide for the establishment
of the one polity as of the other. It was as much their duty to provide
for the early settlement of the gospel ministry of the order and
faith then recognized as the standing order in the colony, as it was to
provide for the support of the poor or the maintenance of highways.
And to help the towns thus organized to carry out the
purposes of the legislature in providing for the establishment of
gospel ordinances, grants of land were made; one right to the
first minister, and one right in perpetuity to the town for the
support of the ministry for ever.
Some of the towns have since been subdivided into located
parishes, but with the exception of a small portion in the southwest
part of the town, which many years since was annexed to the
ecclesiastical organization of Kent, and a larger portion on the
Great Hill, which now forms a part of the Society of Milton,
Cornwall remained one parish until the incorporation of this
society in 1804.
Cornwall was not backward in fulfilling the purpose of the
Assembly in regard to the settlement of a minister. The Rev.
Solomon Palmer was the successful candidate for* the place, and
he was settled over the town as its religious teacher in August,
1741. He was a native of Branford, in New Haven County, and
graduated at Yale College in 1729. Previous to his settlement in
Cornwall he had been settled over a Congregational parish on Long
Island. He continued in the ministry here about thirteen years.
I know of nothing to distinguish his ministry from that of other
ECCLESIASTICAL HISTORY. 155
clergymen of that day in this region. Religious interests were not
neglected. A spacious meeting house was erected, which stood on
the high ground nearly opposite the residence of the late Ithamar
Baldwin, with a broad and extensive green, opening to the south,
before it. Mr. Palmer's residence was on the spot afterwards
owned and occupied by the late Judge Burnham, and there several
of his children were born. My friend, Mr. Solon B. Johnson, in a
sketch which he gave me several years ago of the Johnson family
in Cornwall, in speaking incidentally of Mr. Palmer's family, with
which the Johnson family was connected, informed me that Mr.
Palmer's only son was a sot—I could have added to the stock of
Mr. Johnson's information on the subject, by the statement, that
when I went to reside in Sharon, fifty-nine years ago, that son of
Mr. Palmer's was an inmate of the poor-house there, where he continued
during his life, and that his remains, after his death, were
buried at the expense of that town. I never knew how he became
chargeable to Sharon, but the fact as to his residence and dependence
there is as I have stated it.
I never heard but that the ministry of Mr. Palmer was entirely
acceptable to the people of his charge. His subsequent career
would intimate that he was not deficient in intellectual ability, and
old people who, in my early yeai's, spoke of him, never intimated
any defect of moral qualifications. In March, 1754, to the great
surprise of his people, he announced from the pulpit that he had
become an Episcopalian in sentiment. His ministry in Cornwall
ceased from that time, but after going to England and receiving
Episcopal ordination there, he returned to this country and entered
upon clerical duties in congregations of that faith. He ministered
successively at Great Barrington, New Haven, and Litchfield,
at which last mentioned place he died in 1771, at the age of
sixty-two years. I never heard that any of his people here
followed him into the Episcopal church, or that his' defection in any
degree impaired the stability of the ecclesiastical organization here.
He sold his place here, which came to liim from the gift of the
colony by virtue of his being the first minister, in 1757, to Noah
Bull of Parmington, and thus compelled the town to assume
additional burdens in the support of the gospel ministry thereafter.
The next minister of Cornwall was the Rev. Hezekiah Gold.
His father, of the same naitie, was the minister of Stratford, and
his grandfather was the Hon. Nathan Gold, for many years
156 HISTORY OF CORNWALL.
chief-justice of the supreme court, and lieutenant-governor of
the colony.
Mr. Gold was in comfortable pecuniary circumstances when he
came here, having received an ample patrimony from his father or
grandfather, and he purchased the farm which was afterwards
owned by Mr. Darius Miner, which was near the meeting house,
and which was eVery way convenient for a parsonage. There he
lived, and there he died, after a ministry of about thirty-five years.
I believe that the first twenty years of his ministry were acceptable
to the town, but the exciting times of the opening scenes of the
Revolution, and the opinion which some of the people entertained,
probably unjustly, that their minister was not quite as fervent in his
patriotisin as in his purpose to increase his worldly estate, produced
complaint—not very loud at first, but which finally ripened into
an open opposition, which in the end included a majority of the
legal voters of the town. Through the whole conflict a decided
majority of the church stood by the pastor, and the influence
of his clerical brethren in neighboring towns sustained him.
The laws of the colony, too, strongly favored the stability of the
clerical relations in the town, and appeals to the courts, which in
this case were made, furnished no aid to the discontented portion
of the people. At length the town, claiming that it, and not the
church, owned the meeting-house, voted to exclude Mr. Gold from
it in the performance of Sabbath services, and in his absence it
became the duty of the deacons to conduct the ceremonies of public
worship. When the trial came to test the right of the contending
parties to the meeting-house for Sabbath worship, a scene occurred
which would now be deemed a disgrace to the civilization of the
times, reminding one of the times spoken of by the old English
humorist, Hudibras:
When civil dudgeon first grew high,
And men fell out, they knew not why ;
When hard words, jealousies, and fears
Set men together by the ears ;
When pulpit dean-ecclesiastic
Was beat with j^s^ instead of a stick.
I heard a statement of it given to my father, probably more than
seventy years ago, by an aged widow lady. It may be interesting
to my friend, Deacon Russell R. Pratt, if I state that she was Mrs.
Brown, a sister of Mrs. Jasper Pratt,- who was his grandmother.
The deacon who intended to conduct the proceedings was Elijah
Steele, one of the opposers of Mr. Gold. From the statement of
ECCLESIASTICAL HISTORY. 157
Mrs. Brown, it would appear that Mr. Gold had taken his seat in
the pulpit to conduct the exercises of worship in the usual manner,
and that Deacon Steele, in his seat below, by whom Mrs. Brown
was sitting, was preparing his book to give out the opening psalm.
Said she, " Just as Steele was about beginning to read the psalm, I
laid my fan right down on to Steele's book, and thus gave Mr.
Gold an opportunity to start first in the race." The common-sense
of sober-minded people must have revolted at such unhallowed
proceedings, and the result was, that the dissenters of the congregation,
in 1780, formed themselves into a separate society, which
they called a society of Strict Congregationalists, and the dissenting
members of the church formed themselves into a separate
church, to act with the society in cases where their joint action
might be necessary. I can find no law of the State which then
Justified these proceedings, but in 1791 an act was passed which
seemed to recognize the legal status of such voluntary religious
associations and churches, and which provided that all such
churches and congregations which shall, or shall have, formed
themselves, and maintain public worship, were vested with power
to levy taxes on the members. By virtue of this law, the Strict
Congregationalists of Cornwall laid taxes on their members, and
thus, for several years, supported preaching in their meetings ; but
the church thus formed had no connection or association with any
other ecclesiastical body. It will be seen in the sequel, that this
society was abandoned and dissolved when that now subsisting
here was organized, and that the church, then independent, finally
fell into sympathy with the Christian churches of like faith, and
co-operated with them in religious duty and action.
The meetings of the Strict Congregationalists were held at the
house of their minister, the Rev. Mr. Cornwall, the house lately
owned and occupied by the late Mr. Carrington Todd; but in 1788
the meeting-house, which stood on the ground now occupied by
the Center school-house, was built by subscription. Some of the
subscribers for its building were living when the present place of
public worship was established in the society, and some of them
claimed that they were still owners of the building.
The old society maintained their ownership of the old meetinghouse,
and 1 suppose held their meetings there until 1790, when it
was taken down, and a new and fashionable house of worship was
erected on the plain. Mr. Gold continued his relation as pastor of
the church till his death, but he gave up his claim for salary, and
remitted pastoral labor some three or four years before his decease,
158 HISTORY OP CORNWALL.
wMcli occurred in 1790, at the age of sixty-two years. It would
seem tliat in 1787 the asperities of the conflicting parties were
somewhat abated, for in the fall session of the legislature of that
year, both ministers, Mr. Gold and Mr. Cornwall, were elected representatives
from the town, and Mr. Cornwall was a member at the
next session. Mr. Gold was undoubtedly a man of uncommon
shrewdness and vigor of action, as is shown by his being able to
baffle all the efforts of his opposers to remove him from his pastorate
of Cornwall. I remember reading his epitaph many years
ago, in which there is the expressive statement of one element in
his character: that he was a very accurate judge of the human
heart.
Mr. Gold was succeeded in his ministry by the Eev. Hercules
Weston. He remained the minister of the old parish from 1792
to 1803. I never saw him, but well remember that he was noted
for his keen specimens of polished wit, which were often related
in social gatherings. He had a parishioner, Rufus Paine, senior,
whose wit, though of a coarser kind, was equally pungent and
effective, and they sometimes had passages of intellectual sharpness
with each other. As this is a purely secular meeting, it may
not be improper that I should give a specimen.
They were the joint owners of a slaughtered animal, and in
dividing to each owner his share, they had no difficulty until they
came to the division of the head. Each asked the other to propose
a method of division. After due deliberation Mr. Weston said,
" It is an old saying that each part strengthens ^V5part. I preach;
you give me the tongue and you may have the remainder." Said
Paine in reply, " According to your rule, that each part strengthens
its part, I think you need the whole head. Take it all."
The Strict Congregationalists maintained their standing under
their original self-constituted organization for nearly twenty-five
years. In one sense they were isolated from the neighboring parishes,
being, as I believe, the only society organized on that platform
on this side of the Connecticut River. They received no sympathy
from neighboring parishes, and were merely tolerated, not encouraged,
by the laws of the State. The South Society had the advantage
in this respect, that every new-comer into the town was, by
law, a member of that society, as the legal society, whose limits
embraced the whole town, and could not be relieved from his connection
there without going through with the legal ceremonies
which the law provided for such cases. Their ministers, Mr. Cornwall,
and after him Mr. llolley, though on personal friendly terms
ECCLESIASTICAL HISTORY. 159
with the neighboring ministers of the standing order, were excluded
from all ecclesiastical relations to them, and were shutout from all
their official gatherings. Still the parish maintained itself with a
considerable degree of vigor down to 1804. I have been shown a taxlist
laid on the last of 1795, and signed by Daniel Harrison, Oliver
Burnham, and David Clark, committee, to which is annexed a tax
warrant in due form, signed by Judah Kellogg, Esq., justice of the
peace, and directed to Hezekiah Gold, collector. There were about
one hundred tax-payers assessed on the list at different sums, none
very heavily, and nearly every name is mentioned as paid or abated.
It embraced nearly all the persons liable to pay taxes in the east part
of the town, where the Johnsons were thickly planted, all on Clark
Hill, and some, Mathew Patterson, for instance, who lived far
within the limits of the South Society. It was a seemingly tedious
process to collect it, for seven years after the tax was laid I find
the following entry on the tax-book in the handwriting of Judge
Burnham
:
On the 7th day of September, 1803, on view of the foregoing bill, we
are of opinion that all that is now due on this bill, after the orders are
severally brought in for that is chargeable, ought to be abated, and therefore
do abate the same.
ELIAKIM MALLORY, } ^
TITUS hart; \
Committee.
The difficulty of conducting efficiently the affairs of the parish,
owing to their ecclesiastical exclusion and the advantages which
the law gave the other society, in the acquisition of new members,
instigated a movement in 1804 for the legal establishment of a new
society with definite boundaries, and for the granting to it all the
privileges enjoyed by other societies in the State, the old organization
as Strict Congregationalists to be for ever abandoned. A petition
to this effect was presented to the October session of the
Assembly for that year, and a desperate struggle with the old
society was a natural result of such proceedings. The exciting
incidents which accompanied them are just within the reach of my
recollection. The word locate and location 1 remember to have been
in very common use, and it was a considerable time after all the proceedings
before the Assembly were brought to a close, before the
use of these words, as bearing on the condition of the society, was
given up. The petition for the location of a new parish probably
contained a prayer for aid in some other way if that relief of
location could not be afforded, and under that clause of the petition
the Assembly passed a resolution in the words following,
which I copy verbatim from the records of the State:
160 HISTORY OF CORNWALL.
" Resolve incorporating the Second Ecclesiastical Society in Cornwall^ passed
'
OctoUr, 1804.
"Upon the petition of Noah Rogers, and others, Resolved by this
Assembly, that such of the petitioners and others, inhabitants of town
of Cornwall, residing within the limits of the First Ecclesiastical Society
in Cornwall, as shall, on or before the first day of December enrol themselves
as hereinafter directed, shall be and constitute an ecclesiastical
society by the name of the Second Ecclesiastical Society in Cornwall
;
and Noah Rogers J% of said town is hereby appointed to enrol the
names of all such persons as shall by said day elect to be enrolled as
aforesaid ; and after such enrollment the inhabitants so enrolled may
proceed to form themselves, and choose officers in the same manner as is
by law provided for societies in such cases, and the persons who shall not be
enrolled as aforesaid by the time aforesaid, shall be and remain members
of the First Ecclesiastical Society in said Cornwall."
Thus it may be seen that the petition for a located society was
negatived, but permission was given to form what is called in law
a iwll-parish to act in sympathy with other parishes of the same
faith. Although there was a great disappomtment in the result of
the application to the Assembly, it was deemed expedient to accept
it, and the society was duly formed under the Act of the Assembly,
and the Article I have just read is the charter of your society. I
do not know who, or how many, were members under the first
enrolttient, nor was it important, as, after a society was formed, the
law made ample provision for the accession of new members. Thus
while the society had been in existence since 1780, it was not until
this time that it came under the privileges and Kmitations of
statute law, for such cases made and provided.
The society being thus organized, the way was prepared for the
church, which was formed under an old Strict Congregational organization,
to connect itself with the new society, according to the forms
and usages of Congregational churches in Connecticut. It had
existed for nearly a quarter of a century in a kind of ecclesiastical
isolation, holding no religious communion with the established
churches in the neighborhood. Tired of this seclusion, it for a
short time connected itself with a distant organization of the
Presbyterian church, and the late Deacon Nathan Hart informed
me that he once went as delegate from the church here to a meeting
of the Presbytery to which it belonged, which was that of
Morristown, New Jersey. It was a most unnatural and inconvenient
union, and Providence kindly opened a way for its speedy
dissolution.
After the new society was placed in successful operation here,
the North Consociation of Litchfield County, without waiting for
ECCLESIASTICAL HISTORY. 161
any action of this church, extended to it a kind and fraternal invitation
to unite itself in Christian relations to that body, and tlie
union was at once consummated, and I doubt not that all parties
concerned felt relieved from a most untoward perplexity. The
society and church were thus placed in a good condition to prosecute
religious enterprises, and well have they performed that
duty.
The old meeting-house by the turnpike was the place of worship
for the new society for about twenty years. It was an old
brown building, open from the ground floor to the ridge, with
rafters, beams, braces, and roof-boards in plain view, but it sheltered
many sincere and pious worshipers. Long seats extended
from the aisle in the center to the walls, but nearer the pulpit the
seats faced towards the center. The males were all seated on the
right of the pulpit and the females on the left, and this arrangement
was continued while I remained in Cornwall; but I was told
there was some change in it before the old house was abandoned,
Mr. Hawes and Mr. Smith were both ordained there. I attended
the ordination of Mr. Smith, and the late Mr. James Wadsworth
informed me, many years after, of a circumstance which I had
forgotten, and which I still very dimly remember, that the beautiful
hymn composed by Helen Maria Williams, commencing
" Whilst thee I seek, protecting power,"
was sung at my suggestion, as a part of the ordination services,
from manuscript copies in the hands of the performers, the hymn
not having then been introduced into any of the books of psalmody
in common use.
Before the settlement of Mr. Hawes, those in the hollow who
were in the habit of attending congregational meetings went to
Goshen for the service of public worship, where the Rev. Mr.
Heaton was then pastor. The first outlet for travel in carriages
from that locality was furnished by the construction of the Litchfield
and Canaan turnpike road, and that circumstance turned the
worshipers in that section towards Goshen. But after the settlement
of Mr. Hawes, we attended meeting here. From my recollection
of that gentleman I should say he was a very good preacher,
and would be so esteemed at the present day. Mr. Hawes lived
first in the house called the Tailor Brown house, on the corner
south of the meeting-house, but his more permanent residence
was in the liouse north of Judge Burnham's, said to have been
21
162 HISTOKY OF CORNWALL.
once owned by the grandfather of President Fillmore. He was in
the habit of riding on horseback to meeting with his good lady
on the same animal behind him, a method of travel not only not
uncommon, but very common among all classes in those days.
Mr. Hawes was a very faithful pastor, and had the confidence
and respect of all classes in the parish. I never heard him spoken
of from that day to this, but with the utmost respect and deference.
He was compelled to leave because he could not live on
the salary which the society was able to pay; but he went with
the good wishes and respect of the whole community. After
leaving this field of labor he was very soon settled over a parish
in Lyme, in this State.
The first deacon whom I can remember in active duty here
was Deacon Hyatt. I never knew the Deacon Clark who lived
on Clark Hill. I remember once attending deacons' meeting,
where Deacon Hyatt conducted the proceedings. I was then quite
young, and only remember that the sermons were so short that
two of them were read in the morning service, the singing of a
psalm intervening the reading of the sermons.
The next succeeding deacons whom I can remember were Deacons
Mallory and Titus Hart. During the time intervening between
the dismission of Mr. Hawes and the settlement of Mr. Smith, it
often occurred that there were long intermissions of clerical services
in the parish, and during such intermissions the meetings
were conducted by the deacons, assisted sometimes by Mr. Daniel
Harrison and Mr. Timothy Johnson. There was no apparent diminution
in the attendance at such seasons, as the presiding Deacon
Mallory had a method of conducting the proceedings which made
them very satisfactory to the congregation. His prayer was very
free, appropriate, and fervent, and he sometimes added an exhortation
of his own, which showed the depth of his christian sympathy,
and the fervor of his christian zeal. It might have been
expected that, as preaching was constantly had in the other parish,
many of this congregation, for that reason, would have attended
meeting there, but there was a kind of home feeling in those
christian gatherings in that old tabernacle of the Lord, which
made it very amiable to the worshipers there, and very few deserted
the meetings. Mr. Nathan Hart, afterwards Deacon Hart,
well known to this day, usually read the sermon, and I was sometimes
called upon to perform that service myself.
The first chorister whom I remember to have seen officiating in
ECCLESIASTICAL HISTORY. 163
leading the singing in the meeting-house, was Thomas Hyatt, a
son of the deacon of that name whom I have mentioned. He was
succeeded in that office by Joel Millard, who lived at the foot of
Cream Hill, and who, with a clear strong voice, led the choir for
several years. He was succeeded by Bradley Mallory, who himself
sometimes taught a singing-school in the parish, and he was
in charge of the choral services when I left Cornwall. In the
absence of the regular chorister Mr. Nathan Hart usually officiated.
The decayed condition of the old meeting-house, and the fact
that it was on the very ouiskirt of the parish, prompted a movement,
soon after the settlement of Mr. Smith, to erect a new house
of worship. The strength of the parish lay in portions north and
west of the old house, but the neighborhood in which it was
located, and some others, were strongly opposed to the change of
site. The requisite number of two-thirds of the voters at a society
meeting could not be obtained to effect the object, although a
majority favored the place which was afterward selected. The
law provided that in such cases the judges of the county court
should be called upon to designate the place for the erection of
the building. Those judges, at that time, were Augustus Pettibone
of Norfolk, chief judge, and Martin Strong of Salisbury and
John Welsh of Milton, associate judges. After a due hearing of
all the parties concerned, these gentlemen stuck the stake, as the
proceeding was called in those days, at the place now occupied by
this house of worship (I will not say church, as applied to the
building), and here that house was erected in 1826, fifty years
ago. In the interval between the taking down of the old house
and the finishing of the new one, public worship was celebrated
in an old tenantless house, standing a few rods south of this building,
which has a history both in relation to its former occupants
and of scenes of suffering by the family dwelling there during
the prevalence of the small-pox early in this century, which I have
no time to relate.
A few members of the society, living near the old house, felt
that they had been deeply wronged by the change, and some
threatened secession, but time and reflection smoothed over the
difficulty, and with most, I presume, it has long since been forgotten.
In the height of the conflict an action at law was brought to
the superior court in favor of one or more of the original subscribers
to the building of the old house, against some persons who
had assisted in taking it down and appropriating the materials to
164 HISTORY OF CORNWALL.
the new structure, and the case was tried vide post, on a plea of
abatement to the suit, for the reason that all the parties in interest
had not been joined in bringing it before Chief-Justice Hosmer of
the Supreme Court of the State. It was elaborately argued by-
Mr. Wheaton for the plaintiff, and I think by Mr. Bacon of Litchfield,
for the defendants. Mr. Wheaton's strong argument was,
that, although as a general principle, all the parties in interest
should be joined in the suit, yet here was a case of absolute refusal
to join, and a refusal which utterly deprived the plaintiffs of a
remedy for the wrongs they had suffered, which was a state of
things which this bar would not tolerate. The chief-justice was
evidently impressed with the force of ffhe argument, and took the
case home with him for a full consideration of its merits. His
opinion, communicated to Mr. Wheaton in writing, was in substance
that the rule that all parties must join in an action for an
injury to their joint property was imperative, and that the suit
must abate. In reply to the argument so forcibly urged by Mr.
Wheaton, he said, that a court of chancery, on proof that a good
cause of action existed, could compel the recusant members, under
a penalty, to join in the action. I have understood that some
adjustment of the matter was effected. At any rate, there was no
more litigation in reference to it.
The meeting-house here was fashioned after one in Sharon, which
was built two years before. They were on a model somewhat
prevalent in those days, with the desk between doors at the entrance
of the audience-room, with the seats rising on an inclined plane in
front of the pulpit, with the organ-loft behind the officiating clergyman.
Many years after, this society changed the interior structure
of the house to its present form, and we in Sharon very soon followed
your example, and I believe the members of both parishes
feel that the change has been a decided improvement.
I deem it not out of place here to say, that from my earliest
recollection there has existed within the hmits of this parish a very
estimable body of christians of the Methodist Episcopal denomination,
who, in the periods of the early history of that body, prosecuted
religious duties here with great zeal and faithfulness. The
Rev. Henry Christie, who was one of the first preachers on the
circuit which then embraced Cornwall, afterwards settled here as a
local preacher. He was a pure-minded christian man, and faithful
according to his ability. He preached in the Hollow, once in
two weeks, for many years, and thus furnished an opportunity for
ECCLESIASTICAL HISTORY. 165
worship for such persons as were unable to attend other meetings.
There was not much point or method to his sermons, but they
teemed with earnest exhortations. His prayer was very earnest
and fervent, and, on the whole, his labors in the Hollow are worthy
of a grateful remembrance.
One gentleman of that denomination, Mr. Ozias Hurlburt, who
resided in the Hollow, was a remarkable instance of successful
seK-culture; who, in that way, had schooled himself to the attainment
of much knowledge and many useful acquirements. But
theology was his great study, and in that department he could
maintain his own views of the Divine government of man with
great ability. I remember to have heard him say that he had
read President Edwards's Treatise on the Will, and I should think
from what he said that he found no difficulty in delivering his own
mind from the stern conclusions of the great theologian. He was
very superstitious on some subjects, believing in the significance of
celestial omens, as that the appearance of a comet, which he called
a "blazing star," was a sure sign of impending war. But with all
these vagaries, which themselves gave a zest to his conversation, he
was one of the most interesting men in social interviews with whom
I held intercourse in my early years.
I have now presented a very imperfect history of this parish
down to a period within the memory of others who are much
better able to give the sequel than I can be. It remains only to
speak of some individuals who were active in the measures already
spoken of, for the organization of the society, and for giving stability
to its parochial existence. But before doing this, I wish to
say that I know of no rural community—and I do not confine the
statement to members of one denomination, but taking the territory
as a whole—I know of no rural community which, in the evidence
of the industry of its inhabitants, and in the external proof of
thrift, taste, intellectual culture, and social enjoyment, can bear
any comparison with this. In fact, the whole parish has been
rebuilt. Within my recollection, there were but three white
houses in the whole society. Captain Wadsworth, his son-in-law
Captain Gold, on Cream Hill, and Lot Hart, at the locality then
called Hart's Bridge, now West Cornwall, had given their houses
a coat of white paint, and a few of the more aristocratic families,
as the Rogerses, Johnsons, and perhaps some others, had painted
their houses red ; but, with these exceptions, nearly every tenement
in the parish was a brown, weather-beaten building; some of them
166 HISTORY OF CORNWALL,
mere cottages, with few, if any, outward adornments of shade trees
and shrubbery, and, in many cases, the door-yard fence was a huge
massive stone wall. These tenements sheltered an honest, industrious,
painstaking, pious people, who in humble life, and in comparatively
straitened circumstances, were laying foundations on
which their children and grandchildren could build beautiful habitations,
and provide all the appliances of intelligent social and
individual enjoyment.
Citizens of North Cornwall! you can scarcely comprehend and
estimate the value of your inheritance in the stern virtues of
your ancestors.
I have been furnished with a list of the male members of the
church, at its formation as an independent church, in 1780-82.
They numbered ten. The only members whom I knew were, Elijah
Steele and Noah Rogers. Mr. Steele was a deacon of the old
church of Cornwall, and was one of those who came out in opposition
to Mr. Gold, the pastor. He was originally from West Hartford,
and in this town lived in the east part of the parish next
north of the Johnsons. He was of some prominence in the affairs
of the town, and in 1768 was a member of the Legislature. He
joined the seceders who formed the independent church, as did his
colleague. Deacon Waller, but I do not know that he was a deacon
in that church. He was called Deacon Steele during his life. He
returned to West Hartford during the latter years of the last century,
but in 1805-6 he came back to Cornwall, a full-fledged
Quaker, in drab drapery and broad-brim. He lived in the Hollow
till 1810, when, on the death of his wife, with his second wife, who
was a sister of my grandmother, he went to Albany, and there
spent the remainder of his life with his son, Eliphalet Steele. I
knew him only after he joined the Friends. He was a mild, intelligent,
amiable old gentleman, and his wife, whom our family
affectionately called Aunt Sarah, was one of the most sweettempered,
lovable old ladies I ever knew. Her remains repose in
the cemetery in the Hollow.
I well remember Noah Rogers, senr., the other member of the
church at its original formation, of which I have spoken. He was
said to be a descendant in the sixth generation from the martyr of
Smithfield, and I beheve that the tradition of such descent is tolerably
well authenticated. I remember him as a very old man, who
was constant in his attendance at meeting, portly in his physical
dimensions, and regarded as a patriarch of the parish. He was
ECCLESIASTICAL HI8T0KY. 167
probably the most wealthy man in the society, and Ms benefactions,
and those of his descendants here, have done much to give strength
and stability to the concerns of the parish.
The most prominent man in the affairs of the town and society
for many years, was Oliver Burnham, Esq. His early life was
eventful. He was born in the parish of Kensington, in Berlin,
where his grandfather was an eminent clergyman, and at the age
of fifteen enlisted as a soldier in the army of the Revolution. He
was in all the battles near New York, and on Long Island, during
the operations of the British army, which resulted in the capture
of that city, in 1776. He told me that he stood within five feet of
the lamented Colonel Knowlton when he was shot dead, at the
battle of Harlem Plains. He was one of the forlorn hope who
defended Fort Washington, the last foothold of the Americans
on York Island, to the last extremity, and was one of the 2,000
prisoners who there surrendered to the British. He was confined,
with comrades, in a loathsome prison called the Sugar House, and
there suffered from the infection of the small-pox, from which his
recovery was very protracted. He told me that he believed that
the British officers connived at his escape on account of his extreme
youth. At any rate, he was allowed to depart quietly from
the city, and when he presented himself to his captain, within the
American lines, it was with much difficulty that he could persuade
that officer that he was the identical young Burnham who belonged
to his company, so great a change had the small-pox made in his
personal appearance. He came to Cornwall about 1790, and
gradually acquired an extensive and commanding influence in the
town and society. He was a member of the legislature at more
than thirty sessions. He also was for a time a judge of the
county court, and for some forty years a magistrate of the town.
It was sometimes said of him that he used his opportunities to
acquire and retain popularity with great cunning and sagacity, Init
it can be truly said of him that his influence was always exercised
in promoting peace, quiet, and good order in the community. His
influence was so persuasive that he was able to do much in healing
contentions in families and neighborhoods. I have often said,
since his decease, while contentions and Ktigations were rife among
those who were his own neighbors, that I wished Judge Burnham
could come back for a few weeks in the plenitude of his influence
to put an effectual quiet upon the storm. He never united with
the church, but it was said that in difficult matters before it he
168 HISTORY OF CORNWALL.
was often consulted, and his good counsels in such matters were
duly heeded. Towards the close of his protracted life he conformed
to the Episcopal church, received confirmation at the hands
of its Bishop, and was buried in its rites.
I have already spoken of Deacon Eliakim Mallory in regard to
his method of conducting public worship. It is due to his memory
to say further, that as a citizen of the town and a member of the
community, he was universally respected and beloved. There was
a cordiality in his greetings, and a geniality in his social intercourse
which would attract one at once to his person. In all his
familiarity with his friends, he never deviated from the line of
high christian integrity, and at the la'st he died in the calmness of
christian confidence and in the serenity of christian hope.
Of his colleague, Deacon Titus Hart, I had not much personal
knowledge. I never heard him speak except in public prayer, and
there was a solemnity, and I may say a propriety, in his language
and manner which betokened a devotion and faith deep-seated in
the heart of the suppliant. He was much respected as a citizen,
but did not mingle as much in the community as did his colleague.
Deacon Mallory.
Another gentleman of many peculiarities of character, and of
some prominence in the parish, was Daniel Harrison, who lived in
the Hollow. The most prominent element in his character was his
unyielding adherence to a purpose once formed, and his disposition
to assume prominence and authority in all his intercourse with
men. He spake as an oracle on matters to which his attention was
invited, and arguments tending to persuade him to change Ms
opinion were wasted in the air. He had some difficulty with the
School District in the Hollow, claiming that a just debt was due
him, which the district declined to pay. He said he would never
attend meeting in the house until that debt was paid. At one time
his minister, Mr. Hawes, appointed to preach an afternoon lecture
there, and the neighbors interested themselves much in the question
whether Uncle Daniel, as we called him, would attend, but he
was not there, and I heard him say, speaking of the circumstance,
that he would not have attended if Gabriel had appointed to
preach there. It is due to his memory to say that the district
afterwards acknowledged the justice of his claim, and paid it in
full. From that time he attended the meetings in the schoolhouse,
and in the absence of a minister, usually conducted tliera.
Notwithstanding his peculiarities in the respects just mentioned.
ECCLESIASTICAL HISTORY. 169
he was a man of expanded and, sometimes, of daring benevolence.
If a neighbor, through sickness or other untoward providence,
fell behind in the gathering of his crops, or in any other
discouragement of his affairs, he was among the first and most
willing with his personal labor and with his team to bring up the
affairs of his unfortunate neighbor to a good condition. When a
mortal sickness raged through the town in 1812, and many of our
citizens were keeping themselves in seclusion for fear of contagion,
he was abroad ministering to the sick, and enshrouding and burying
the dead. And when, in 1802, Ebenezer Jackson was attacked
with the small-pox, of which he died, in the old house which stood
just south of here, and his neighbors fled from him and abandoned
him to his fate, Daniel Harrison, ashamed that he should be left to
die in solitude, with no other protection than a recent vaccination for
the kine-pox, braved the terrors of the pestilence, and ministered
to the wants of the dying man. We can pardon many obliquities
of character in such a man. He was faithful in christian duties,
giving exhortations and offering prayers in conference meetings,
and visiting and praying with the sick in his neighborhood, and
usually, in the absence of Deacon Hart, assisted Deacon Mallory in
conducting the exercises of public worship. The last struggle
which he had with an adverse public sentiment was when the
place of worship was changed by the building of a new meetinghouse.
Although it brought the meetinghouse much nearer to
him, yet, as a matter of policy, he was decidedly opposed to the
change, and that opinion, thus formed, he never yielded. His
argument in society meetings was, that skillful ecclesiastical strategy
required that the fort, as he called it, should be kept on the frontier,
and that the removal of it into the interior would invite
invasion from without. He persisted in his opposition, and, I
believe, never entered the new meeting-house. I believe that at
one time action on the part of the church was contemplated on
account of his neglect of public worship and ordinances, but his
brethren, pardoning much from his great age and his peculiarities of
character, never proceeded against him, and he was suffered to die
in peace.,
I had intended to speak of others who were active in building
up the society and maintaining its permanence and integrity, but I
find that to do so will encroach upon the time allotted for the other
exercises of this occasion. I can recall the names of many of
whom I should like to speak, but they will live in the traditions of
22
170 HISTORY OF CORNWALL.
the parish and in the personal knowledge of many yet surviving,
and they will not be forgotten, though I am compelled to pass
them by.
I cannot close without tendering to those now composing that
ecclesiastical organization my sincere congratulations on its present
condition of stability and prosperity, and during the progress
of human affairs towards the final consummation of all things, may
this parish continue to meet the obligations of the times as they
arise, and fullfil its destiny as one of the instruments of God in
building up his kingdom and accomplishing his work.
SKETCH OF CHURCH ERECTION AT NORTH CORNWALL.
BY NATHAN HART.
Mr. President and Friends : My paper shall have one merit—that
of brevity. And if in this sketch I misstate facts or give a different
version to tradition than some of you have heard, it will be
because the tradition is not remembered by the " elders " all alike,
and I have endeavored to give the most probable.
The great question for this struggling church, after the separation—
few in numbers, straitened in means, but strong in faith
—
to consider was, a house wherein to worship God.
The house was built on the ground now occupied by the schoolhouse
near the Methodist church at the Center. This was a plain,
barn-like structure, in which many present remember to have
worshiped.
In February, 1824, a new move was made to build a meetinghouse,
and a committee appointed to report a plan, but instead of
a plan, they reported the movement premature. The report was
accepted. But at the same meeting a vote was passed to build a
new meeting-house on the public road, near where the old one
stands, and a committee appointed to go one step further than any
former committee had been directed to go, viz., to fix on a site.
This fixing the site of the new house was the rock on which they
split, and was the beginning of difficulties that resulted in the withdrawal
of twenty-one names from the roll of the society, and a
formidable array of names they were, too. This committee stuck
the stake about where the house of the late Ithamar Baldwin
now stands. This vote was subsequently reconsidered, and a new
committee fixed the site a little east of, and nearer the road, where
the house of Mr. John R. Harrison stands. An effort was now
ECCLESIASTICAL HISTORY. 171
made to unite the two societies, and the matter of building rested
a few months, only to be agitated again on the failure of the effort
at union, and a new plan for fixing the site (I use the words of the
record) was adopted. The standing committee of the society was
directed to invite a disinterested committee, consisting of Daniel
Bacon, Morris Woodruff, and Moses Lyman, to fix on a site for
the new meeting-house, as soon as the sum of $2,500, was subscribed.
They were directed to provide quarters, and pay their
expenses, But right here a new issue must be decided. It was a
bold offer of Capt. Noah Rogers, of the ground and a certain sum
of money, the amount is not known, "provided the house was
built on the corner where it now stands." This offer was rejected
at a special meeting held the 22d day of February, 1825. The
vote was thirty-five yeas, twenty-eight nays, seven neutral; not
being a two-thirds vote, it was declared not a vote. And about
this time those favoring building got their grit up, and we find
them, on the 14th of March, voting to call on the judge of the
county court to fix the site for the new meeting-house, and this
place was selected. It is not recorded when the court examined
the matter, but it must have been between this and the 11th day
of the following April, for on that day Mr. Julius Hart, Benj.
Catlin, Uriah Tanner, Chalker Pratt, "Wm. Stoddard, Daniel Wickwire,
and Benjamin Sedgwick were appointed a committee to
sohcit subscriptions to build a meeting-house on the ground fixed
by the county court, and subsequently Darius Miner and John C.
Rogers were added to the committee.
This must have been a trying time to this band of heroes, for
from April 9th to the 11th fifteen men withdrew from the society,
which number was increased to twenty-one in a few weeks. But
they went forward in the strength of a firm purpose, and in the
face of every difficulty, and subscribed the necessary $2,500. And
the record of names and amount subscribed by each is preserved.
It would seem as if these earnest men were deserving of a respite
from their perplexities, with the money pledged and the stake
legally stuck, but not so. But with astonishing forbearance we
find them meeting again in deference to the opposition, and consenting
to remove the site to a place opposite Oliver Burnham's
house, provided a sum was subscribed, within one week, to exceed
the sum subscribed to build on the site fixed by the county
court. At the expiration of that time the subscription lacked
$800 of the necessary amount.
And now the dove has found a resting-place for her tired wing,
172 mSTOEY OF CORNWALL.
and as we look over the weary way the little flock has come, we
admire the christian patience and forbearance exercised, and we
admire and love them more and more as it culminates in the
closing lines of the last vote, in these words: "We do deeply
regret any circumstance that militates against the union and harmony
of the society, and do most cordially, affectionately, and
sincerely invite all persons, heretofore belonging to it, to unite
with us in the enjoyment of the privileges on the site established
by the court."
On the 9th of November, 1825, Benjamin Cathn and Chalker
Pratt entered into a contract with Hiram Vaill to build. How
much was paid besides the old meeting-house is not stated, but it
is supposed that the $2,534 subscribed was the amount. But no
doubt much material was given outside of the subscription and
contract, for they had a mind to work. In fact, I am told the
timber for the frame was all given, and the contract included
everything else.
Noah Rogers, Benjamin Catlin, and Chalker Pratt were the
building committee.
The work once commenced, there was great enthusiasm in prosecuting
it. It is to be regretted that there is no record of dates
or facts in relation to the progress of the work. But I am told
that many of the society met, and with much trepidation proceeded
to break ground for the foundation, and that Anson Rogers
removed the first shovelful of dirt. But a time of much greater
trepidation attended the taking down of the old meeting-house.
With a full knowledge of the bitter opposition on the part of
some, and the inconvenience warm friends and family connections
would be subjected to, it was like shutting the door to all
prospects for a union with the old society for generations to come,
if not for ever. And it is no wonder they hesitated, as it is
said they did, and one Asa Emmons did bring a suit which cost
the society $100 to compromise. One account has it, that the
society met by private understanding early in the morning, fearing
an injunction would be served on them, restraining them from
taking the house down, and that before night it was down and the
largest part removed to this place.*
Living authorities do not agree upon the day of the month
whereon the raising of the frame occurred. The best authenticated
* A recent letter from one of the opposers says, " How large those matters
seemed then ; how small now !
"
T. S. G.
ECCLESIASTICAL HISTORY. 173
account fixes the date the 2'7th, 2Sth, and 29th of June, A. D.
1826. Others have it that it occurred a few days earlier, and extended
to nearly or quite a week, with an interval of one day on
which some of those engaged on the work went to Goshen, where
was ameeting of Masons, St. John's Day occurring on the 24th of
June, which was Saturday. Hence it appears that the work of
getting the timber together commenced before the 24th, and that
the 27th, 28th, and 29th the work of raising the frame was accompHshed.
It is to be regretted that there is no account left of
the laying of the corner-stone, and that no living person has been
found who remembers the ceremonies connected with it, or the
articles deposited within or under it.* A lesson to the present generation,
and the one just coming on the stage of action, to be
more careful and particular in preserving in detail matters of interest
connected with all public as well as private matters. The
dedication is recorded in these words: "The meeting-house in the
2d ecclesiastical society in Cornwall was dedicated to Almighty
God on the 11th day of January, A. D. 1827.—C. Pratt, *S'. (7."
Rev. Walter Smith preached the sermon, and was assisted in
the services by the Rev. Timothy Stone. Mr. Smith had just
recovered from his ill health, and the sermon is said to have been
exceedingly appropriate, and worthy the occasion, and it was remarked
by people from other parishes, " that if sending ministers
to Hartford would enable them to preach like that, it would be a
good plan to send more of them."
It was a proud, glad day to the little band when the offering to
Almighty God was made, free from debt. It was in architecture
and finish far in advance of any of the surrounding houses of
worship, and in their eyes it was a thing of beauty, and no doubt
will be a joy for ever to many new-born souls that have first learned
to offer true worship within its sacred walls.
The slips in the house have been rearranged, and repairs made
from time to time since. I don't find when stoves were introduced,
but remember well how some of the ladies suffered severely
* Two verses only remain of a poem written for the occasion by Mr. Vaill, the
builder
:
Here stands the great and noble frame,
The Christians Temple be its name,
Erected by the christians of this land,
And here judiciously let it stand.
Next, to the minister I would say
:
" May you go on that heavenly way,
And teach the people of this place
To seek for true and saving grace."
174 HISTOEY OF CORNWALL.
with the headache, who were greatly chagrined afterwards on
learning that there had been no fire in them.
The bell was purchased in 1844, and gave out its clear, musical
call to worship for a Sunday or two, when one morning the bellringer,
on pulling the rope, could get no sound from its hollow
throat, which was accounted for some days after, when the tongue
was found in a mowing-field some distance from the church, and it
is said "that Wm. Clark remarked that they could not hide it so
but what he could find it."
Ambrose S. Rogers had the honor of drawing the first stick of
timber. It was white oak, and was cut from the woods near
where the tables are set. It forms one of the corner-posts. A
pillar that grew upon my father's land was white wood, as straight
as a candle, and I have often seen the stump from which it was
cut. There is a silver half-dollar on each side the star on the apex
of the spire, Noah Rogers and William Clark each giving one
for that purpose. The workmen employed were boarded for ,$1.00
per week, and most of them were good feeders, and were amply
supplied.*
If I had ability to garnish the facts with fitting words, and adequate
to express the self-sacrificing labors of those heroic men,
some of you would think I was talking for effect. Those were
days that tried men's souls, and the virtues displayed were akin
to those of IV 7 6, and to us they speak in thunder tones, "Keep
those things which are committed to you, and hand them down to
future generations intact and untarnished."
ANNIVERSARY HYMN.
BY MRS. C. E. BALDWIN.
Air, ^'America."
On this glad day of days,
Father, help us to praise
Thy name alone.
Nobler than sacrifice
Our thankful prayers shall rise
Like incense thro' the skies,
E'en to Thy throne.
* Every forest was laid under contribution. No choice stick was exempt. I
have seen the stump (white oak), still undecayed, in my east woods, which furnished
the north sill. The original pulpit, very elaborate, and gallery front
were of butternut, stained, resembling mahogany, as was much of the rest of
the wood work. T. S. G.
ECCLESIASTICAL HISTORY. 175
Man formed with patient toil,
Thou fiU'dst with beaten oil
This lamp of grace,
Then bright its flame did shine
With radiance all divine,
A glory caught from Thine,
Illumed the place.
By Thy creative power.
Thy fostering sun and shower
This palm-tree grew.
And olive, box, and pine,
And richly-fruited vine
Feared not destroying rime,
Nor woodman knew.
O lamp of life ! still burn,
O palm-tree ! heavenward turn.
Nor ever cease.
O olive-tree ! endure ;
Sign of God's presence sure,
Christ's legacy most pure.
Emblem of peace.
Father of lights, above.
From Thy great heart of love.
Our own inspire.
May all, Thy goodness sing.
Till heaven's wide arch shall ring
;
Let all their tributes bring.
And swell the choir.
OTHER RELIGIOUS DENOMINATIONS.
Methodists.—Although the Congregational order was the one
established here in the early settlement of the town, the Methodists
were early introduced by the preaching of the Rev. Messrs. Garretson
and Wigdon in 1770. A Mr. Bloodgood preached here in
1788, and about the same date the Rev. Henry Christie. The first
Methodist meeting-house was built in May, 1808. It was the
building now owned and occupied by Jacob Sandmeyer as a residence
(1870), on the old turnpike easterly of William Baldwin's.
The land was the gift of Capt. Edward Rogers.
The new Methodist church at the Center was erected in the
year 1839; also, a few years later, a church 'was built at Cornwall
Bridge.
Gurdon Rexford, brother of Samuel Rexford, was a Methodist
minister, and settled on Cream Hill.
The Rev. Gurdon Rexford Dayton, a Methodist minister, a
native of Goshen, preached in Cornwall for two years, about
1821-22. He resided in East street, opposite the Birdsey place.
His peculiar amiableness and pleasant manners endeared him to
176 HISTOET OF COENWALL.
all who had the pleasure of his acquaintance. He was also interesting
as a preacher. The funeral sermon of old Mr. James
Wadsworth was delivered by him at the house of the deceased on
Cream Hill, in which he used the very appropriate quotation:
" The chamber where the good man meets his fate,
Is privileged above the common walks of life."
Those who remember the exemplary piety of Mr. James Wadsworth,
his fervent prayers and kind, persuasive exhortations, will
fully appreciate the applicability of these lines on such an occasion.
The Rev. Gad Smith, a young Methodist minister who used to
preach in Cornwall some fifty or sixty years since, is deemed
worthy of particular notice. A native of Sharon, he obtained a
classical education at the academy of the Rev. Daniel Parker, in
Ellsworth. He was a good scholar and a most exemplary christian.
As a preacher, he was solemn, earnest, and effective. He was not
long permitted to preach the gospel, but he fell an early victim to
consumption. His grave is in the burial-ground on the Sharon
road, a little distance beyond the late residence of Mr. Silas Gray.
His earnest piety and the fragrance of his many virtues embalm
his memory and hallow the spot of his sepulture.
Many other pious and worthy ministers of the gospel have
preached their one and two years in Cornwall since the first introduction
of Methodism into the town.
Baptists.—In the summer of 1800 Samuel Wadsworth, son of
Mr. Joseph Wadsworth, then living on Cream Hill, and a grandson
of Mr. James Douglass, was baptized by a Baptist mmister in the
Cream Hill lake. This ceremony from its novelty at the time
attracted a large attendance of people. There may have been
Baptists here at an earlier day, but no accessible records furnish
data of their existence in this town previous to the above date.
Among the early Baptist preachers in Cornwall were the Rev.
Messrs. Bates, Fuller, and Talmadge. Elder Fuller, the father of
Mrs. Deacon Nettleton, had not a permanent residence in this
town, but often preached at the house of Captain Samuel Wadsworth
on Cream Hill. He was peculiarly solemn and earnest in
presenting his subject to his hearers, sometimes exciting to tears
even the children, who would listen to him in breathless silence.
His residence was in Kent, where some of his descendants yet
remain.
Lieutenant Nettleton, who perished in New Orleans during the
late rebellion, was a grandson of Elder Fuller. He was a worthy
CORNWALL HOLLOW. 177
descendant of his sainted grandsire. Colonel Charles D. Blinn is
also a descendant of this noble ancestry.
Elder Talmadge was a very worthy man, and lived on the farm
now belonging to Mr. Franklin Reed.
The first Baptist church was erected about sixty years ago, and
is now occupied as a dwelling by Mr. Elias Scoville. The Baptist
church in Cornwall Hollow was built about thirty years since, and
soon after another on Great Hill. ,
Roman Catholic.—A small Roman Catholic church was erected
at West Cornwall about 1850.
These, with the two Congregational churches, and chapel now
building at West Cornwall, in all eight in number, for a population
of less than two thousand, afford ample accommodations for religious
worship.
CORNWALL HOLLOW.
All Historical Address delivered at the Baptist Church in Cornwall
Hollow, Oct. 19, 1865.
BY GEN. CHARLES F. SEDGWICK OF SHARON.
In looking over the inhabitants now dwelling in this locality,
which, from the earliest settlement of the town, has been called
Cornwall Hollow, I find but few persons who can date their birth
back to within the eighteenth century. This fact indicates a great
change in the persons resident here within the period of my recollection.
My memory in regard to some facts runs back to the last
year of the last century, and from that time to this, I have endeavored
to keep tolerably well posted in regard to the families and
persons of my old neighbors. One fact in regard to the families
in this Hollow is noticeable, and that is, the permanence of family
names. The Harrisons, Hurlburts, Bradfords, Wilcoxes, Merwins,
Fords, and Sedgwicks, descendants of old families, still remain
here, or in the near neighborhood, and if the Pendletons could be
included in this list, they would still occupy nearly all the territory
of the Hollow proper.
I have a very pleasant remembrance of the old inhabitants of
this Hollow, and it is not confined to the limits of Cornwall
merely, but embraces those portions of Goshen, Norfolk, and
Canaan which are adjacent. The old gatherings for social enjoyment
and religious worship come up fresh to my recollection, and
23
178 HISTOEY OF CORNWALL.
although the retrospect calls up some memories of friends and
some memories of incidents that "mind me of departed joys,
departed never to return," yet it calls up pleasant memories of
pleasant scenes enacted, and of pleasant friendships formed and
enjoyed here during the early years of my life, and I now attempt
to execute a purpose I have long entertained, of gathering up such
facts and incidents, embraced in the early history of this portion
of Cornwall, as are within my knowledge, and laying them before
the present dwellers in this, to me, most interesting locality.
These facts and incidents, not important, it is true, in the great
history of the times in which they occurred, but perhaps in some
degree interesting to those whose parents or grandparents were
active in accomplishing them, are fast passing into the hazy obscurities
of antiquity, and will soon be beyond the memory of living
men. So far as they are matters of record, they may endure; but
so far as they depend upon tradition, they are fleeting and fugitive.
I love to dwell upon these scenes of early childhood and of ripening
manhood. I love to call up the names and persons of the aged
men and women upon whose lips I have hung in early life, as they
have told the story of their experiences in the early days of the
history of this Hollow. This spot, secluded as it is, has not been
barren of incidents or of names which have marked it as an
important locality in Cornwall, and I deeply regiet that I did not
take more pains, while the facts were accessible, to preserve and
perpetuate the memory of many persons and incidents which are
now gone into forgetfulness. Such as are within my knowledge I
now proceed to lay before you.
This northwestern portion of Connecticut was settled at a much
later period than any other part of the colony. It was nearly a
century after the valley of the Connecticut River had been occupied
by the English pilgrims or their descendants, and long after
that portion of the colony adjacent to the sea had been brought
under civilized cultivation, that public attention was turned to the
Western lands, as they were called. A controversy had arisen
between the colony and the towns of Hartford and Windsor as to
the title to these lands embracing all the northwestern part of
Litchfield County, and this controversy existed for several years,
and it was not till about the year 1730 that this matter was
adjusted between these towns and the colony by a division of the
lands. The most valuable portions of them were surveyed and laid
out into townships in 1732, but the towns of Norfolk, Colebrook,
and Barkhamsted were unoccupied for nearly thirty years later.
CORNWALL HOLLOW. 179
The first inhabitants of this town came in 1738 and 1739, and settled
in the central and western portions of the town, taking up
their home lots, as they were called, building houses, and otherwise
establishing a municipal organization. This portion of the
town, the Hollow, seems not to have attracted the attention of the
original proprietors of the town, as none of them established their
home lots here. Up to about 1743 all the lands in this localitywere
common and undivided, owned by the original proprietors of
the town, and subject to a division among them as regulated by
the laws of the colony according to the amount of their interest in
them. On the twenty-sixth day of April of that year (1743),
Thomas Orton of Farmington purchased of James Smedley of
Fairfield, one right in the common land in Cornwall, including all
the lands which had been laid out on it, except fifty acres on
Cream Hill, where Peter Mallory Hved. Orton laid out most
of the land on his right in the Hollow, and he also added to his
domains by purchase from adjoining proprietors, some of whom
were in Goshen, so that he finally owned a large share of the land
embraced in the Sedgwick and Hurlburt farms, being more than
one thousand acres of land. This Thomas Orton was the first
white inhabitant of Cornwall Hollow. His house stood on the
high bank south of the brook on which Mr. Merwin's saw-mill
stands, about sixty rods west of the old Litchfield turnpike. The
site was pointed out to me by my father more than sixty years ago,
but all traces of it are now obliterated. Orton remained in the
Hollow but two or three years, when he removed to Tyringham,
Massachusetts, and was a very respectable inhabitant of that town
for many years. Before leaving, he sold the greater part of his
real estate here to Benjamin Sedgwick of West Hartfoi'd, who was
the purchaser of the greater portion of it, and the residue to Dr.
Jonathan Hurlburt of that part of Farmington which is now the
town of Southington, and these gentlemen entered upon their
possessions in 1748.
The first public highway by which access was had to the Hollow,
was one leading from Canaan to Goshen. It passed over a slight
depression, in the sandy hills south of the Wilcox farm, along the
base of a wooded hill, north of the place where the forge formerly
stood, thence up a steep hill called—I know not why
—
Hautboy
Hill, to the residence of Mr. Benjamin Sedgwick, now the site of
Philo C. Ledgwick's house, thence up the hill by Dr. Hurlburt's
residence to the west side of Goshen. Traces of this old highway,
through its whole length to Goshen line, were very distinct, within
180 HISTORY OF CORNWALL.
my recollection. At the top of the hill, above Hurlburt's, it met
another highway leading from Goshen East street, by the late Mr.
Merwin's, and thus communication was opened with both parts of
Goshen, east and west. Nearly all of Goshen, as it then existed,
was on those two streets, there being then but a very few people at
the Center. This was the main thoroughfare through the Hollow
for nearly twenty years. The settlement of the inhabitants, afterwards,
on the east and west sides of the Hollow compelled the
abandonment of this road and the opening of others near where
they now run. The west road by the school-house and up the
Hollow Hill, as it was called, to the west side of Goshen, was the
main avenue of travel until the building of the Litchfield and
Canaan turnpike, in 1799.
On the old highway first mentioned, Mr. Sedgwick and Dr.
Hurlburt erected their habitations, the former at the place now
owned by his great-grandson, Philo C. Sedgwick, Esq., and the
latter at the place now owned by his great-grandson, Mr. Marcus
Hurlburt. As those gentlemen, with their families, were the only
inhabitants of the Hollow for nearly six years, I shall give as
minute sketches of them as the material at my command will
allow.
The first pilgrim of the name of Sedgwick was Major Robert
Sedgwick, who settled in Charlestown, Mass. in 1637. He was a
leading, active member of the colony for nearly twenty years.
"When Cromwell came into power in England, he invited Major
Sedgwick back, and placed him in command of a body of troops
who were to operate against the French possessions in Nova Scotia.
He returned to England, and was immediately sent out with the
army which was to reduce the island of Jamaica, under General
Venables, and in a short time he succeeded Venables in the chief
command, with the rank of major-general. He died of sickness
in Jamaica, in May, 1656, leaving three sons, Samuel, Robert, and
"William. The last-named settled in Hartford, where he married
Elizabeth, the daughter of the Rev. Samuel Stone, colleague of the
celebrated Thomas Hooker, the first minister of Hartford. This
marriage was most unfortunate, and the relation was dissolved m
a few years by a decree of the Court of Assistants. The only
fruit of it was a son, Samuel Sedgwick, who was born after the desertion
of his father, whom he never saw, and from this son of
"William, born under such circumstances, have descended all the
Sedgwicks whom I ever knew. He inherited some estate from his
mother, and on arriving at maturity he became the owner of a
CORNWALL HOLLOW. 181
valuable farm in West Hartford, which is situated about one mile
south of the church in that town. There he raised a family
of ten children, and died in 1739. His youngest child was Benjamin
Sedgwick, who w^s born in 1716, married Anna Thompson of
Wallingford, and for awhile was a merchant in West Hartford.
Thomas Orton, whom we have mentioned, married a sister of Mr.
Sedgwick, and, in 1748, sold to him his lands here, as we have
before stated.
Mr. Sedgwick, having erected his house, entered vigorously upon
the clearing up of his farm, which contained some six or seven
hundred acres of land in Cornwall, Goshen, Canaan, and Norfolk.
He erected a saw-mill on the stream which passes through the
farm, at the place where the forge once stood, at the foot of Hautboy
Hill, and encountered the labors, trials, and privations incident
to the early opening of new countries to civilized occupation. The
forests in this region were well tenanted by bears, deer, wolves,
turkeys, and other animals which tempt the skill and adventures of
early settlers, but I do not know that he ever entered, to any great
extent, into these sports. One adventure, which was related to me
by Samuel Wilcox, is undoubtedly authentic, as Wilcox knew him
well. He was at work in his saw-mill, and heard, for several
hours, the barking of his dog in the woods north of him, and
when he had completed his work, at sundown, he took his axe, as
his only weapon, and sought the place where the dog was sounding
the alarm, and found that he had driven a large bear into his
den. This den, which was shown to me by Mr. Wilcox, is about
forty rods north of my late father's residence, and is still in good
preservation, although somewhat reduced in capacity by the
removal of a part of the stones which formed one side of it, when
the house built for my late uncle Benjamin was erected, in 1809.
When Mr. Sedgwick came to the aid of the dog, the bear rushed
from the covert upon him, threw him down, and he would soon
have fallen an easy prey to the violence of the enraged animal,
but the dog, faithful to his master, seized him with a fearful grip
behind, which caused the bear to turn upon the dog, and Mr. Sedgwick
took the opportunity to bury his axe-blade in the back-bone
of the bear. Mr. Sedgwick died at the early age of 42, He
was a man of christian character and profession, and was chosen
deacon of the church in Cornwall some time before his death, and
he is called Deacon Sedgwick in the traditions of the Hollow.
His death was very sudden, on the 7th of February, 1787, from
apoplexy. It occurred in the night. His wife, awakened by his
182 HISTORY OF CORNWALL.
groans, found him in a dying condition, and before the attendance
of Dr. Hurlburt could be procured, he had ceased to breathe.
His epitaph is concise, and very expressive of the manner of his
death:
" In an instant he is called
Eternity to view
;
No time to regulate his house,
Or bid his friends adieu."
Of his family 1 shall speak in the sequel.
Of Dr. Hurlburt my record must be brief, as I have only some
scraps of information concerning him. The name of the family is
ancient in our State, and, a century ago, prevailed extensively in
Middletown, Berhn, and Farmington. Dr. Hurlburt came from a
locality called Panthorn, which is within the present town of
Southington, then a part of Farmington, and emigrated to the
Hollow with Deacon Sedgwick in 1748, having purchased a part of
Thomas Orton's farm. His son, Ozias, insisted that his father, the
doctor, was very badly overreached in the bargain. Whether
Doctor Hurlburt engaged, to any great extent, in medical practice,
I am not informed, but the fact that he was sent for when Deacon
Sedgwick was in his extremity, indicates that some reliance was
placed upon his medical knowledge. I have seen some entries
made by him in an old account book, now in possession of his
grandson, Frederick Hurlburt, describing the constituents of several
kinds of medicine, which indicate that he had a considerable
knowledge of chemistry for those times. He died in 1779, at the
age of 79. He had three sons, Ozias, Jacob, and Hart, the last of
whom died, when a young man, of consumption. The tradition
was, in my early years, that he had a supernatural premonition of
his approaching fate, and that an audible voice came to him from
the old grave-yard, that his days on earth were numbered. He
was always spoken of as a most amiable and lovely young man.
Those two families, Sedgwick and Hurlburt, were the only families
residing in the Hollow for more than six years. Their nearest
neighbor in this town was the Rev. Solomon Palmer, the first minister
of Cornwall, who lived where Earl Johnson lately lived.
The road was opened to the town street from the Hollow at the
first coming of Orton, except that part of it which crossed the
mountain range west of the Hollow. It was nearly in the same
place which it now occupies. The grade over the hill has been
greatly improved within the last thirty-five years. Samuel Oviatt,
from Milford, had located himself in Goshen, on the hill above
CORNWALL HOLLOW. 183
Edwin Merwin's, where the large stone chimney is still standing,
and even after Fowler Merwin, also from Milford, while yet a single
man, commenced clearing up the farm which he occupied till
his death; but it was not till 1754 that any further permanent settlement
was made in the Hollow. These naturally commenced on
the west side, that being nearer the center of the town and more
inviting, from the general appearance of the country. The road
from Goslien west side was extended through to Canaan in 1760
on the lay which it now occupies, and that over Haixtboy Hill
was naturally abandoned. There was no road on the east side of
the Hollow for many years from Canaan to Goshen, and after it
was built on that side there was a strong rivalry for the travel
between the two; but it greatly preponderated in favor of the west
side till the building of the turnpike, when it turned the other way.
There is a misty tradition that a man of the name of Abbott
lived somewhere in the Hollow at a period perhaps somewhat
earlier than 1754, but I have not been able to locate his residence,
or to determine when he left the place.
The earliest permanent settler in the Hollow, after Sedgwick and
Hurlburt, was Solomon Johnson, whose father, Amos Johnson, the
patriarch of all the old Johnson family in Cornwall, came from
Branford at the earliest settlement of tlie town. Amos Johnson
was a large land-holder, his possessions here including all the old
Bradford farm, and he gave off about fifty acres to his son Solomon,
who built his house where Mr. Lyman Fox now lives. He
built a saw-mill near the school-house, in company with my maternal
grandfather, Jesse Buel, and the remains of this saw-mill, and
of the dam, were remaining within my recollection. Johnson
remained in the Hollow about twenty years, and left in an extraordinary
manner. He had become involved in a lawsuit with
Jonah Case, who lived at Goshen west side, and told his family
that he must go and see his lawyer, who was John Canfield, of
Sharon. He left under that pretence, and was never seen or heard
of by them afterwards.
I will now speak of persons and incidents which are within
my more accurate traditional or personal knowledge, and in giving
sketches of the old residents, it is natural to begin with the families
of the first settlers, Sedgwick and Hurlburt.
Deacon Sedgwick died in the very maturity of his powers, at
the age of 42, leaving six children, three sons, John, my grandfather,
Theodore, and Benjamin, and three daughters, one of
whom married the Rev. Hezekiah Gold, the second minister of
184 HISTORY OF CORNWALL.
Cornwall, and who died at the age of twenty-eight, leaving four
sons, Thomas, Thomas Ruggles, who were eminent lawyers, Benjamin,
the father of Col. Stephen J. Gold, and Hezekiah, the father
of Dr. Gold. Hezekiah was in his very early infancy when his
mother died. Another daughter of Deacon Sedgwick married the
Rev. Job Swift, and became the mother of a very numerous and
respectable family in Vermont. The other daughter married
Jacob Parsons, Esq., of Richmond, Massachusetts, who removed
to Broome county, N. Y., while it was yet new, and to a great
extent uninhabited.
The second son of Deacon Sedgwick was Theodore, who was
educated at Yale College, where he graduated in 1765. I have
heard my grandfather say, that the burden of his education was
very heavy upon the family, but he lived to obtain an eminence
of fame and honor, which satisfied them for all their struggles and
made them happy in the reflection that they had borne them. He
was a member of Congress under the old confederation, senator
and representative from Massachusetts under the present Constitution,
and for one term was Speaker of the House of Representatives.
He was a tried and trusted friend of Washington, who relied
much on his aid and counsel in setting the machinery of government
in motion under the new order of things. He retired from
Congress in 1803, and soon after was appointed a Judge of the
Supreme Court of Massachusetts, which office he held till his death
in February, 1813. He left four sons, all of whom were respectable
lawyers, and three daughters, the youngest of whom, Catharine,
still survives.*
The third son of Deacon Sedgwick was Benjamin, who first
settled in Goshen, and who built the old house still standing near
the west side cemetery, and there married a Miss Tuttle. He
removed in a few years to North Canaan and became a merchant,
and built the house which is yet standing, and was lately occupied
by his son-in-law, James Fenn, Jr., about one mile east of the four
corners. He died at the early age of thirty-six, leaving one son
and four daughters, and a handsome estate to his heirs.
The oldest son of Deacon Sedgwick, the late General John
Sedgwick, spent his life upon the old farm which was his father's,
and reflecting, I marvel at what he accomplished. He was of the
age of fourteen years when his father died, and all he inherited
* Miss Catharine Sedgwick resided at Stockbridge, Mass., and was an authoress

Ebenezer Sherwood, son of John Sherwood, of Fairfield, a
Baptist minister, and one of the early proprietors, in 1770 settled
on the farm afterwards owned by Parson Stone, now (1877) the
estate of John C. Calhoun. He died in 1785. His daughter
married Joel Millard, son of Nathan Millard, and lived on Cream
Hill.

• Name: Rebecca Northrup 1 2 3 4
• Sex: F 5
• Birth: ABT 1787 in Brookfield, Fairfield Co., CT 6 3 7
• Change Date: 1 JUL 2005
  
  
  
  
  Father: Drake Northrup b: 1 DEC 1763 in Brookfield, Fairfield Co., CT
  Mother: Naomi Bishop b: ABT 1765 in New Haven, New Haven Co., CT
  
  Marriage 1 William Clark
  • Married: 16 OCT 1807 in Cornwall, Litchfield Co., CT
  Children
  1. David Clark
  2. William Leavitt Clark b: 4 FEB 1811 in Cornwall, Litchfield Co., CT
  3. CLARKE.
     James Clarke (i) of New Haven is the ancestor of the
     Cornwall family of that name; native of England and was one
     of the early settlers of New Haven.
     James Clarke (2), son of the above, of Stratford, m. about
     1662, Deborah, dau. of John Peacock.
     Children:
     James (1664).
     Sarah (1666).
     John (1668).
     Deborah (1672
     V
     Phebe (1675).
     Isaac (1677).
     Isaac (1679).
     Ephraim (1681).
     Nathan (?).
     Mary (1687).
     Ephraim Clark (3) of Stratford m. July 28, 1703, Hester,
     dau. of Daniel Belding. His wife, her sister, and their father
     had been carried captive to Canada by the Indians after the
     massacre at Deerfield (1696), their mother and brother and two
     younger sisters having been killed. The children of Ephraim
     Clark were
     :
     Abigail (1704).
     Deborah (1705)-
     Samuel (1707)-
     Hester (1709).
     Elizabeth (1711).
     Ephraim (1712).
     Ruth (1716).
     ' David (May 5, 1718)-
     Nathan (1720).
     David Clark (4) of Stratford m. May 12, 1741, Sarah Heacock
     of Norwalk, by whom he had Silas (March 12, 1742).
     Sarah, wife of David Clark, d. 1743, and he m. Oct., 1743, Abigail
     Peck of Milford, by whom he had:
     Children:
     Esther (1744).
     Sarah (1746).
     David (May 18, 1748).
     . Abigail (1750).
     Hezekiah (1752).
     Martha (1754).
     Hester (1759).
     The three sons above named removed to Cornwall.
  4. 440 HISTORY OF CORNWALL.
     David Clark (5) of Cornwall m. Elizabeth Nodine of
     Stratford, a lady of French descent.
     Children:
     Mary Frost (1775), m. Eben Jefifers of Cornwall.
     David (1777).
     Elizabeth (i779)- ^
     Nancy (1781), m. Cephas Ives of Goshen.
     Dorothv (1782).
     Tabithy (1784).
     Hannah (1786).
     . William (Sept. 23. 1788).
     Catherine (1791), m. Daniel Dayton of Kent.
     Anna (i793)-
     Charlotte (1795).
     David Clark d. May 17, 181 1. His wife Elizabeth d. April
     23, 1811.
     William Clark (6) of Cornwall m. Jan. i, 1808, Rebecca
     Northrup.
     Children:
     Catharine Rebecca ( 1809)
     .
     William Leavitt (Feb. 4, 1811).
     David (1812).
     Harriet E. (1814).
     Frederick Dwight (1816).
     Nancy (1818).
     Clarrissa Ann (1821).
     Hiram Northrup (1823).
     Samuel (1826).
     Mary (1828).
     Nelson Ives (1831).
     Rebecca, wife of William Clark, d. April 27, 1832, and he m.
     Jan. I, 1833, Patience Hollister, and had Sarah Frances (1834).
     William Clark d. 1852.

  ---------

  Descendants of Capt. Edward Rogers.
  Elizabeth . m. Rev. Henry Christie, removed to Philadelphia.
  Had six children,—Henry practised medicine in New Jersey;

  264 HISTORY OF CORNWALL.
  Asbury and John died young. Edward received a liberal education,
  and lived in Columbus, Ohio. Elizabeth m. Rev. Milton
  Buttolph. Margaret m. Mr. Wright of New York.
  Hannah m. Henry Sedgwick, son of Gen. John Sedgwick of
  Cornwall Hollow. They had four children,—Anna m. Mr. Barnes
  and removed to Ohio; Fallah m. Mr. Landon and settled in
  Canaan; L.ucretia m. Mr. Yale and settled in Canaan; John
  Edward, the youngest son, held important offices in this town and
  Litchfield, and now resides in Sandisfield, Mass.
  Cynthia m. Elias White; had four sons,—Comfort, a farmer in
  Canton; Edward R. and Edwin, farmers in Cornwall. They have
  both been members of the General Assembly, and are honorable
  members of society; a son of Edwin is at present a member of
  Wesleyan University. Elias is highly esteemed as ticket agent at
  Poughkeepsie, on the H. R. R. R.
  Lucretia rn. John Ward. He built the house on Cream Hill
  where Chester Wickwire now resides, but after a few years removed
  to Sheffield, Mass. They had twelve children, — Artemisia m. Horace
  Hollister of Sahsbury; Hannah m. a Mr. Cook, and Nancy a
  Mr. Lewis, both of Little Falls, N. Y.; Clarissa m. David Northrop
  of Sherman, Conn., removed to Middletown, where his son
  Ward Northrop is Judge of Probate; Sarah m. Dr. Turner of
  Tyringham, Mass., who practiced medicine in New York City;
  Elizabeth m. Dr. Bidwell of Tyringham; Cynthia m. Joseph Greenwood,
  a prominent lawyer in Brooklyn, N. Y. ; a talented daughter.
  Miss Libbie Greenwood, is devoted to social reform; John Rogers,
  the only son who lived to maturity, settled near Palls Village,
  in Salisbury, as a farmer, and is well known as a prominent man
  in the town, and in the Methodist Church, of which he is a
  member.
  Hon. Edward Royers, oldest son of Capt. Edward, was a graduate
  of Williams College, studied law at the celebrated Law School
  of Gould & Reeves of Litchfield; m. Sally Maria Gold, daughter
  of Hezekiah Gold;* settled in the practice of his profession in
  Madison, Mad. Co., N. Y. He was a member of the New York
  State Convention for framing the Constitution for that State.
  Was presiding Judge of the Court of Common Pleas, in Madison
  County, for many years. Judge Rogers represented the district in
  which he lived in the Congress of the United States. On his
  monument, in the cemetery of Madison, is this inscription
  :
  *For children, see Gold family.

  Daniel Leete Rogers and Harriet had nine children,—Henry L.,
  m. Nancy, dau. of Wm. Clark; Daniel M., m. Philena Knapp of
  Greenwich; Mary E., m. Theodore R. Ives; Dwight, m. Lucy, dau.
  of Dea. Edward Leete of Guilford; Hattie, m. Edward W., son
  of Dea. E. Leete of Guilford; Miner, Egbert M., and Abby died
  unmarried.
  Henry L. and Nancy had one son, William, who m. Julia Corbin,
  and they have two children.
  Daniel M. and Philena live in New Britain, and have had five
  children. Their second son, Daniel 0., m. Emma. dau. of David
  N. Camp of New Britain.
  Theodore Ives and Mary E. have had four children, three sons
  and one daughter; Frederic died in early manhood, a youth of
  much promise.

  Noah Rogers, third, b. in Branford, 1732, m. Rhoda, dau. of Dea.
  Daniel Leete, of Guilford, a descendant of Gov. Leete ; his children
  were Sarah, m. Oliver Burnham; Irene, m. Prentiss WiUiams
  of Stockbridge, Mass.; Rhoda, m. Andrew Cotter; Noah, Abigail,
  m. Asahel Bradley of Stockbridge, Mass. ; and Amanda, m. Theodore
  Ives.

• Note: FZG p. 329 came from St. Edmondsbury, or "Bury St. Edmonds", about 25 miles east of Cambridge, England in about 1645. Nathan was a landholder in Milford, CT, 1647, and in Fairfield 1649. Called "Captain" in 1670, afterwards "Major". One of 19 commissioners who - along with Gov. Winthrop - petitioned King Charles II for the Connecticut Charter, Apr 4th, 14th year of the Reign of Charles II. Served on the Committee of Defense against the Dutch in 1662 and in 1664 as C-in-C of Fairfield militia against Dutch invasion. Jurist of the General Court at Hartford, 1670. Made Major of Dragoons in the Indian Wars between 1673-1675. Rep. at 1st Colonial Congress at New York, 1690. Buried at the Old Burying Ground, Fairfield. Will made Mar 1, 1694. --Conn. Register of Soc. of Colonial Dames, 1922
  
  NOTE: According to Michael E. & Betsy Jones (genealogy14@juno.com) per NYGS, Vol. 54, 1923, p. 177 & Scott Gould Dickinson (scottd@eng.sun.com), Nathan was born Abt. 1645. This would have made him a 2-year-old landholder in Milford, 1647 and a 4-year-old landholder in Fairfield, 1649. Though aggresive real estate speculation IS a family trait, this is a bit much, even for a Gould! The Colonial Dames have a date of Abt 1605, which strikes me as somewhat more realistic (though not nearly as interesting from a conversational perspective). --BLG 10/2/1998
  
  Marriage 1 Martha {UNKNOWN}Married: 1657 Children
  1. {Female} GOLD Marriage 1 Josiah HARVEY b: in Fairfield, CT, US
  2. Deborah GOLD b: in Fairfield, CT, US Marriage 1 George CLARK b: in Milford, CT, US Married: in Milford, CT, US
  3. Abigail GOLD b: ABT 1665 Marriage 1 Jonathan SELLECK b: 11 JUL 1664 in Stamford, CT, US Married: 5 Jan 1684/85 4Children
     1. Gold SELLECK
  4. Martha GOLD Marriage 1 John SELLECK Married: 1690 in Howard College 3
     Marriage 2 John DAVENPORT Married: 16 APR 1695 2
  5. Sarah GOLD b: ABT 1660 in Fairfield, CT, US Marriage 1 John THOMPSON b: 1651Married: 25 APR 1684 in Fairfield, CT, US 3Children
     1. Jerusha THOMPSON b: 11 MAY 1685
     2. John THOMPSON b: 2 Feb 1686/87
     3. Sarah THOMPSON b: 4 OCT 1689
     4. David THOMPSON b: 3 MAY 1696
  6. Nathan GOLD b: ABT 1663 in Fairfield, CT, Death: 3 OCT 1723 in Fairfield, CT, 3 Note: Nathan Gold per LDS A/F 8KL7-HT & b. 8 Dec 1663, but this is the same DOB as Hannah's (whose DOB is well documented). Nathan was the son of Maj. Nathan Gold, a first settler of Fairfield in 1658. He was the only son of Nathan and Martha (Harvey) Gold. Died in his 60th year. Ensign, Fairfield Train Band, Apr. 1690.
     Deputy for Fairfield to CT Legislature, May 1692 - Oct 1694.
     Commissioner (Judge) for Fairfield, 1693 1694.
     Capt., Oct 1695. Assistant, Conn. Col, 1695 to 1708.
     Deputy [or Lieutenant] Governor, 1707/08 until death 1723.
     Judge, Fairfield Probate Court, Oct 1698 and May 1701 to 1723.
     Judge, Fairfield Co. Court, May 1701 to May 1708.
     Judge Court of Assistants at New Haven, 1703, & in New Haven and Fairfield Co.'s, 1704.
     Judge, Superior Court of CT, from May 1711.
     Chief Judge, Superior Court from May 1717 to 1723.
     Committee of War for Fairfield County, Oct. 1709.
  7. Marriage 1 Hannah TALCOTT b: 8 DEC 1663 in Hartford, Hartford, CTMarried: 8 Feb 1683/84 in Fairfield, CT, USChildren
     1. Abigail GOLD b: 14 Feb 1686/87 in Fairfield, CT, Marriage 1 Thomas HAWLEY b: 29 SEP 1689 in North Hampton, Hampshire Co., MA, Married: 1711 3Children
        1. Ezekiel HAWLEY b: 15 APR 1713
        2. Joseph HAWLEY b: 16 MAY 1714
        3. Abigail HAWLEY b: 1 Jan 1715/16
        4. Elijah HAWLEY b: 16 MAY 1718
        5. Dorothy HAWLEY b: 27 Feb 1719/20
        6. Thomas HAWLEY b: 20 Feb 1721/22
        7. Nathan HAWLEY b: 16 NOV 1723
        8. Lidia HAWLEY b: 29 JUL 1725
        9. Hannah HAWLEY b: 15 APR 1728
        10. Ebenezer HAWLEY b: 10 DEC 1729
     2. John GOLD b: 25 APR 1688 in Fairfield, CT, Marriage 1 Hannah SLAWSON
        Children
        1. Sarah GOLD
        2. John GOLD
        3. Nathan GOLD
        4. Elizabeth GOLD
        5. Talcott GOLD
        6. Mary GOLD
        7. Jemima GOLD
        8. Hannah GOLD b: 20 SEP 1716
     3. Nathan GOLD b: 6 APR 1690 in Fairfield, CT, Marriage 1 Spouse Unknown
        Children
        1. Catee GOLD
        2. Ann GOLD
        3. Nathan GOLD
        4. Martha GOLD
     4. Samuel GOLD b: 27 DEC 1692 in Fairfield, CT, Marriage 1 Esther BRADLEY b: 19 Mar 1695/96Married: 7 DEC 1716 4Children
        1. David GOLD b: 11 JUL 1717
        2. Esther GOLD b: 13 OCT 1719
        3. Abigail GOLD b: 27 APR 1724
        4. Abel GOLD b: 14 SEP 1727
        5. Abraham GOLD b: 12 OCT 1730 in Fairfield, CT, US
        6. Abraham GOLD b: 10 APR 1733 in Fairfield, Fairfield Co., CT, US
     5. Hezekiah GOLD b: 1694 in Fairfield, CT, US
     6. Sarah GOLD b: 1696 in Fairfield, CT, US
     7. Martha GOLD

     Marriage 2 Sarah BURR Married: AFT 1696 in Fairfield, CT, Children

  8. Onesimus GOLD b: ABT 1697 ID: I228050 Death: 6 MAR 1773 in Greenfield, CT, US 2 _FA2: 19 OCT 170 Note: Lived at Greenfield, CT. According to a "Gould Genealogy" presented to Robert W. McKitrick by his father, a Grand Daughter of Onesimus (Sarah GOULD), married 1st Cousin Jesse GOULD, son of Nathan GOULD & Abigail BURR. --BLG 10/2/1998
     Marriage 1 Eunice HUBBELL
     Children
     1. Rebecca GOLD
     2. Nathan GOLD b: in Greenfield, CT, US
     3. David GOLD
     4. Luther GOLD
     5. Eunice GOLD
     6. Stephen GOLD
     7. Sarah GOLD
     8. Aaron GOLD
  9. Sarah GOLD b: ABT 1699
  10. David GOLD b: ABT 1704
  11. Martha GOLD b: BEF Feb 1707/08 in Fairfield, Fairfield Co., CT, Marriage 1 Samuel SHERMAN b: 1 Feb 1704/05 in New Haven, New Haven Co., CT, Married: 4 APR 1728 in New Haven, New Haven Co., CT, US 3
  12. Joseph GOLD b: ABT 1711 Marriage 1 Abigail {UNKNOWN}

Children

1. Hannah GOLD
2. John GOLD

Already have connections to Talcott, Hawley, Bradley, Burr, Hubbell, Sherman and others

This is probably the line closest to Northrops and the connection to Cornwall/Kent/Washington is through Hezekiah

• ID: I228047
• Name: Hezekiah GOLD Sex: M 1
• Birth: 1694 in Fairfield, CT, US 2 Death: 22 APR 1761 3
• Note: Baptized 17 Feb 1694/5, Fairfield, CT. Graduated Harvard, 1719. Clergyman of Stratford. Died age 66.
  
  Father: Nathan GOLD b: ABT 1663 in Fairfield, CT, US
  Mother: Hannah TALCOTT b: 8 DEC 1663 in Hartford, Hartford, CT
  
  Marriage 1 Sarah {UNKNOWN}
  Marriage 2 Mary RUGGLES b: 8 OCT 1702 in Guilford, CT, Married: 23 MAY 1723 in Stratford, CT, US 4Children
  1. Molly GOLD b: 29 Feb 1723/24
  2. Catee GOLD b: 31 AUG 1725
  3. Jerusha GOLD b: 6 Mar 1726/27
  4. Sarah GOLD b: 8 MAY 1729
  5. Hezekiah GOLD b: 18 Jan 1730/31 Death: 30 MAY 1790 2Note: Yale College 1751. Installed in church at Cornwall, CT in August 1755. He was a very strict pastor and held evangelical views of divine truth. Very much disliked by many of his congregation and he divided the existing church into two, leading one of them. He was a very able business man and owned a large farm. He had two other wives in addition to Sarah Sedgwick.Burial: the Old Cemetery, Cornwall, Litchfield Co., Connecticut (GREAT GRANDFATHER OF FANNY APPLETON (MRS. HENRY WADSWORTH LONGFELLOW) AND BOSTON ARTS PATRON THOMAS GOLD APPLETON)
     
     Marriage 1 Sarah SEDGWICK b: 25 MAR 1739 Married: 23 NOV 1758 2Children
     1. Benjamin GOLD b: 21 OCT 1764 in Cornwall, CT,
     2. Birth: 21 OCT 1764 in Cornwall, CT, US 2
     3. Death: 1846 in Cornwall, CT, US 2
     4. Note: Benjamin was a farmer and country merchant as well as a deacon in the South Cornwall Church.
        
        Marriage 1 Eleanor JOHNSON b: ABT 1766 Married: 27 NOV 1784 in CT, US 2Children
        1. Sarah Ann GOLD b: 21 MAR 1786
        2. Thomas Ruggles GOLD b: 25 MAR 1787
        3. Sarah Ann GOLD b: 29 DEC 1788
        4. Eleanor Pierce GOLD b: 4 JUL 1790
        5. Benjamin Franklin GOLD b: 29 MAY 1792
        6. Mary Wakeman GOLD b: 8 MAR 1794 in CT, Death: 1883 Marriage 1 Daniel B. BRINSMADE b: 1782 Married: 1814
           Children
           1. William Bartlett BRINSMADE b: 10 MAY 1819 in , , Connecticut Death: 16 MAY 1880 in Washington, Litchfield, Connecticut
        7. Hezekiah GOLD b: 8 JUL 1796
        8. Abby GOLD b: 28 JAN 1798
        9. Flora GOLD b: 25 SEP 1799
        10. Stephen Johnson GOLD b: 3 AUG 1801
        11. Catherine Melissa GOLD b: 4 JUN 1803
        12. Harriette Ruggles GOLD b: 10 JUN 1805
        13. Hezekiah Sedgewick GOLD b: 6 JUN 1807
        14. Job Swift GOLD b: 27 NOV 1810
     5. Thomas GOLD b: 23 NOV 1759 in Pittsfield, MA, Death: 13 FEB 1827 in Pittsfield (Dalton), MA, US 2
        Marriage 1 Martha MARSH b: 5 NOV 1765 in Pittsfield (Dalton), MA, US Married: ABT 1785 in Pittsfield (Dalton), MA, or CORNWALL, CT 3Children
        1. Maria Theresa GOLD b: 7 NOV 1786 in Pittsfield, MA, US
        2. Thomas Augustus GOLD b: 18 MAY 1788 in Pittsfield, MA, US
        3. Elizabeth Sedgewick GOLD b: 6 MAY 1790 in Pittsfield, MA, US
        4. Sarah Williams GOLD b: 5 MAR 1793 in Pittsfield, MA, US
        5. Caroline Wolcott GOLD b: 18 JUL 1795 in Pittsfield, MA, US
        6. Frances Jeanette GOLD b: 19 AUG 1797 in Pittsfield, MA, US
        7. William Erskine GOLD b: 10 JUL 1799 in Pittsfield, MA, US
        8. Martha Washington GOLD b: 5 OCT 1801 in Pittsfield, MA, US
        9. Theodore Egbert GOLD b: 15 FEB 1805 in Pittsfield, MA, US
        10. Charles Ruggles GOLD b: 2 NOV 1808 in Pittsfield, MA, US
     6. Hezekiah GOLD b: 7 MAY 1761 Death: 6 APR 1766 2
        
        
     7. Thomas Ruggles GOLD b: 4 NOV 1764 Marriage 1 Sarah SILL Death: 25 OCT 1827 2
     8. Hezekiah GOLD b: AUG 1766 Death: 22 FEB 1847 3Note: Capt.
        Marriage 1 Rachel WADSWORTH
        Children
        1. Samuel Wadsworth GOLD
     
     Marriage 2 Elizabeth WAKEMAN b: 4 SEP 1745 Married: 11 OCT 1768Children
     1. Joseph Wakeman GOLD b: 4 SEP 1769
     2. Sarah GOLD b: 15 AUG 1771
     3. Mary GOLD b: 2 JUL 1775
     
     Marriage 3 Abigail (Mrs. Sherwood) STURGIS Married: 24 SEP 1778 in Greens Farms (Westport), CT, US 3 (Father: Peter STURGIS Marriage 1 Jeremiah SHERWOOD b: 23 Feb 1725/26 in Fairfield, CT, USA Married: 3 Feb 1746/47)
     
  6. Thomas GOLD b: 8 Jan 1732/33 ID: I228095 Note: Died in the Revolutionary Army. Marriage 1 Anna SMITH b: ABT 1740 in Redding, Fairfield, CT Married: 13 FEB 1755 2
     1. Anna GOLD b: 15 DEC 1734
     2. Rebecca GOLD b: SEP 1736
     3. Huldah GOLD b: 15 APR 1738
     4. Anna GOLD b: 14 MAY 1740
     5. Catherine GOLD b: 15 OCT 1742
     6. Abigail GOLD b: 4 NOV 1744
     7. Betsey GOLD b: 15 AUG 1747
  7. Anna GOLD b: 15 DEC 1734
  8. Rebecca GOLD b: SEP 1736 Marriage 1 Abraham TOMLINSON b: 1733 Married: 24 DEC 1754
  9. Huldah GOLD b: 15 APR 1738 Marriage 1 Samuel CURTISMarried: 20 DEC 1759
  10. Anna GOLD b: 14 MAY 1740 Marriage 1 Levi HUBBARD
  11. Catherine GOLD b: 15 OCT 1742 died early
  12. Abigail GOLD b: 4 NOV 1744 Marriage 1 Samuel UFFORDMarried: 28 NOV 1769 2
  13. Betsey GOLD b: 15 AUG 1747

Rev. Hezekiah GOLD (II) b.18 JAN 1730/1731 Cornwall, CT c.18 JAN 1731 Stratford, CT d.29 MAY 1791 1 2 educatedYale College
Deputy to General Court for Cornwall Oct 1787,
minister of Cornwall 1754-86

Father: Hezekiah GOLD b: 1694 in Fairfield,CT c: 17 FEB 1694/1695 Fairfield,,CT
Mother: Mary RUGGLES b: 18 OCT 1702 in Guilford,CT

m.1 Elizabeth WAKEMAN b: 4 SEP 1745 Westport,CT (d/o Father: Joseph Wakeman b: 1704 Mother: Abigail Allen b: 1705) m. 11 OCT 1768 2 d. Feb 11, 1778 Children

Joseph Wakeman GOLD b: 4 SEP 1769 in Fairfield County,CT Marriage 1 Rhoda Butler b: 1777

Elizabeth Gold Marriage 1 Joel Barber Hibbard

William Gold Hibbard b: 1826 in Cortland, New York, USA

Sarah GOLD b: 15 AUG 1771 in Fairfield County,CT d. Nov 1, 1776 ~age 5

Mary GOLD b: 2 JUL 1775 in Fairfield County,CT d. Nov 12, 1776 ~ age 1

m3 Marriage 3 Abigail STURGES c: 21 JUL 1728 in Fairfield,CT m. 24 SEP 1778 in Westport, CT

Rev Hezekiah GOLD I b.1694 in Fairfield,Fairfield County,CT c.17 FEB 1694/1695 Fairfield, CT d. 22 APR 1761 in Stratford, CT bur. Stratford, Connecticut 1
Will: 29 Jan 1761 Probate: 17 &/or 18 Jun 1761 CT

Hezekiah graduated from Harvard College in 1719 and became a clergyman. His gravestone shows that he died 22 April 1761 in his 67th year.
Hezekiah married (1) Widow Mary Ruggles of Guilford CT(b: either 1702 or 1703) m. 23 May 1723 in rec. Stratford, CT 1.

Children
Mary Gold b: 29 Feb 1724 in rec. Stratford, CT
Catee Gold b: 31 Aug 1725 in rec. Stratford, CT
Jerusha Gold b: 06 Mar 1726/27 in rec. Stratford, CT
Sarah Gold b: 08 May 1729 in rec. Stratford, CT
Hezekiah Gold b: 18 Jan 1731 in rec. Stratford, CT
Thomas Gold b: 08 Jan 1733 in rec. Stratford, CT Note: Died in the Revolutionary Army.
Anna (1) Gold b: Dec 1734 in rec. Stratford, CT
Rebecca Gold b: Sep 1736 in rec. Stratford, CT
Huldah Gold b: 15 Apr 1738 in rec. Stratford, CT
Anna (2) Gold b: 14 May 1740 in rec. Stratford, CT
Catherine Gold b: 15 Oct 1742 in rec. Stratford, CT
Abigail Gold b: 04 Nov 1744 in rec. Stratford, CT
Elizabeth Gold b: 15 Aug 1747 in rec. Stratford, CT

He married (2) Mary, widow of John Prynn m. aft 22 Apr 1761 , who died in Stratford, CT 23 November 1751. After Hezekiah's death, she returned to the West Indies, from whence she came.

BIOGRAPHY: By Kimball G. Everingham

Father: Nathan GOLD b: 8 DEC 1663 in Fairfield, ,CT
Mother: Hannah TALCOTT b: 8 DEC 1663 in Hartford, ,CT
m.1 Mary RUGGLES b: 18 OCT 1702 in Guilford, ,CT Married: 23 MAY 1723 3Children

Hezekiah GOLD b: 18 JAN 1730/1731 in Cornwall, CT c: 18 JAN 1731 in Stratford, CT

Thomas GOLD b: 2 OCT 1733 in Stratford,Fairfield County,CT
Note:
laray-harmom@attbi.com Date: 29 OCT 2002

Hezekiah GOLD (Hezekiah GOLD3, Nathan GOLD2, Nathan "Major" GOLD1) was born 18 Jan 1730/31, and died 30 MAY 1790.

Yale College 1751. Installed in church at Cornwall, CT in August 1755. He was a very strict pastor and held evangelical views of divine truth. Very much disliked by many of his congregation and he divided the existing church into two, leading one of them. He was a very able business man and owned a large farm. He had two other wives in addition to Sarah Sedgwick

He married Sarah SEDGWICK 23 NOV 1758. She was born 25 MAR 1739, and died 28 AUG 1766. He married Elizabeth WAKEMAN 11 OCT 1768, daughter of Joseph WAKEMAN. She was born 4 SEP 1745, and died 11 FEB 1778. He married Abigail (Mrs. Sherwood) STURGIS 24 SEP 1778 in Greens Farms (Westport), CT, US, daughter of Peter STURGIS. She died 3 SEP 1804.

perhaps another wife

Children of Hezekiah GOLD and Sarah SEDGWICK are:

2	i.	Benjamin GOLD was born 21 OCT 1764 in Cornwall, CT, US, and died 1846 in Cornwall, CT, US.m. Eleanor JOHNSON 27 NOV 1784 in CT, US. She was born ABT 1766
3	ii.	Thomas GOLD was born 23 NOV 1759 in Pittsfield, MA, US, and died 13 FEB 1827 in Pittsfield (Dalton), MA, US. Martha MARSH ABT 1785 in Pittsfield (Dalton), MA, US, daughter of Perez MARSH and Sarah WILLIAMS. She was born 5 NOV 1765
4	iii.	Hezekiah GOLD was born 7 MAY 1761, and died 6 APR 1766. m. Rachel WADSWORTH.
5	iv.	Thomas Ruggles GOLD was born 4 NOV 1764, and died 25 OCT 1827. He married Sarah SILL. She died 13 JUL 1852.
6	v.	Hezekiah GOLD was born AUG 1766, and died 22 FEB 1847.

Children of Hezekiah GOLD and Elizabeth WAKEMAN

	7	i.	Joseph Wakeman GOLD was born 4 SEP 1769.
	8	ii.	Sarah GOLD was born 15 AUG 1771, and died 1 NOV 1776.
	9	iii.	Mary GOLD was born 2 JUL 1775, and died 12 NOV 1776.

Children of Benjamin GOLD and Eleanor JOHNSON are:

2	i.	Sarah Ann GOLD was born 21 MAR 1786, and died 25 MAR 1786.
3	ii.	Thomas Ruggles GOLD was born 25 MAR 1787, and died 30 DEC 1829.
4	iii.	Sarah Ann GOLD was born 29 DEC 1788. She married Samuel HOPKINS 24 SEP 1804. He died 15 SEP 1834.
5	iv.	Eleanor Pierce GOLD was born 4 JUL 1790.
6	v.	Benjamin Franklin GOLD was born 29 MAY 1792, and died 5 DEC 1873. He married Maria PIERCE 19 JAN 1818. He married Elizabeth H. DOANE 24 MAR 1834.
7	vi.	Mary Wakeman GOLD was born 8 MAR 1794 in CT, US, and died 8 FEB 1883 in Washington, CT, US. Daniel Bourbon Farrand Wooster BRINSMADE b: 15 OCT 1782 in Washington, CT, US Married: 12 JAN 1814 in Washington, CT
8	vii.	Hezekiah GOLD was born 8 JUL 1796, and died SEP 1800.
9	viii.	Abby GOLD was born 28 JAN 1798. She married Cornelius B. EVEREST 9 OCT 1817. He died 1869.
10	ix.	Flora GOLD was born 25 SEP 1799. She married Herman L. VAILL 22 JAN 1823. He died 1871.
11	x.	Stephen Johnson GOLD was born 3 AUG 1801. He married Sarah F. CALHOUN 13 NOV 1826.
12	xi.	Catherine Melissa GOLD was born 4 JUN 1803.
13	xii.	Harriette Ruggles GOLD was born 10 JUN 1805, and died 15 AUG 1836 in New Echota, Cherokee Nation East, GA, US.
14	xiii.	Hezekiah Sedgewick GOLD was born 6 JUN 1807. He married Chloe A. PEET 6 SEP 1836.
15	xiv.	Job Swift GOLD was born 27 NOV 1810. He married Catherine B. SMITH 28 OCT 1835.

Children of Mary Wakeman GOLD and Daniel Bourbon Farrand Wooster BRINSMADE are:

i.	Frank BRINSMADE was born 11 APR 1815 in Washington, CT, US, and died 18 APR 1878 in Washington, CT, US. He married Silence LEAVITT. She was born 1820 in Washington, CT, US, and died 2 JUN 1848 in Washington, CT, US.
ii.	William Bartlett BRINSMADE was born 10 MAY 1819 in Washington, CT, US, and died 16 MAY 1880 in Litchfield, CT, US. He married Charlotte Blake CHAPIN. She was born 6 MAY 1824 in Chicopee, MA, US, and died 5 OCT 1900 in Springfield, MA, US.
iii.	Abigail Irene BRINSMADE was born 18 JUL 1820 in Washington, CT, US, and died 13 SEP 1909 in Washington, CT, US. She married Frederick William GUNN 16 APR 1848 in Washington, CT, US. He was born 4 OCT 1816 in Washington, CT, US, and died 16 AUG 1881 in Washington, CT, US. s/o Frederick Northrop Gunn (Phoebe Northrop <Phineas <Jeremiah < Joseph)
iv.	Mary Maria BRINSMADE was born 1827, and died 1887.