by the New Haven Congregational Association in Milford, Connecticut; an appointment he had been apparently seeking for some time. He preached before congregations at West Granville, Massachusetts, and Roxbury, Connecticut and West Rupert, Vermont, before he arrived in small township of Sherman, Connecticut in the fall of 1796, following a brief period of declining health.8 Though they (the church in Sherman) were in “a low and divided state, [and] containing only twenty members,” Gelston was gladly installed as minister to the Sherman Congregational church for “100 (GBP) and a few cords of firewood” per annum on April 26, 1797. Interestingly, Sherman’s historical society records show that the vote to call Gelston occurred in the early part of January that same year. More interesting still is that amongst the eighteen individuals who registered to vote in this ecclesiastical proceeding of the “New Fairfield North Society,” the final name to appear on the record is none other than Jonathan Edwards, D.D. The society’s decision to call Gelston into “gospel ministry” was nearly unanimous.9 Two months following the decision to install him as minister—something formalized the following month—Gelston composed two letters to “The people of the North Society, in New Fairfield.” In the first, Gelston clarifies some of the details of the people’s expectations upon him. The following is a portion of the letter from March 14, 1797:
Gentlemen,
In all the transactions of a public nature, especially where the interest of religion is concerned, a clear and determinate understanding of each other is doubtless esteemed highly important. On this ground, I would beg leave to request some explanation of one article in the Call, with which you have honored me. The article, to which I refer, is the fifth. On this, one inquiry which arises is; whether in the case of death, the whole of the proposed settlement, or if death take place with a period less than three years from the time of settlement, the whole of what shall be received or may justly have been expected, previous to death, will not be considered as free from the terms of refunding? Another [inquiry], whether in the case of separation, the terms of refunding will not be relinquished, if you Minister, by a council mutually chosen, should be adjudged free from being the blameable cause of the separation?
In the second letter to the “North Society,” signalling the council’s agreeableness with his previous inquiries, Gelston addresses them no longer as “Gentlemen,” but as ‘Brethren’ and salutes them with “Sentiments of Affection,” rather than “Sentiments of Esteem.” He writes,
Brethren,
You have thought proper to honor me with a Call, to settle among you in the work of the gospel ministry. It is an expression of friendship, and in its nature and consequences, highly important and interesting. In this view, it has been my endeavor, I trust, to take it into serious consideration; to seek counsel from the God of wisdom, and receive advice from men, in whose opinion and matured experience I have reason to place confidence. After man serious reflection on the subject, I feel ready to declare what, in my present view of things, appears t be duty. As duty ought to be the governing influence of our conduct, the appearance of it, from circumstances and prospects of usefulness, will be received, as are expressions of my feelings. Of your friendly Call, under present prospect, I profess a willingness with cordiality to accept. To my acceptance, I would add a sincere wish that you and myself may, in future, be governed by benevolence, that we may act, in all our proceedings with reference to our proposed union, from a real attachment to the general good; that we may walk worthy of the vocation wherewith we are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep with unity of the Christ in the bond of peace.
With sentiments of affection,
Subscribes yours,
To serve in the gospel,
Maltby Gelston
New Fairfield. March 20, 1797.
Once elected, Gelston remained at the Sherman Congregation church, according to Harrison, as their “faithful and judicious servant” for the next forty-five years (and even beyond that as minister emeritus), until his death in 1856.
During Gelston’s tenure, 249 persons were added to the church and by all accounts he served as a devoted (and despite his portrait’s rather morose appearance) and cheerful minister. As a testimony to his devotion, Gelston left a cache of elegantly hand-written sermon manuscripts (nearly one thousand total),10 various personal correspondence letters, and the following poem that he composed for the church at some (presumably later) point during his ministry.
Crucifixion
The Son of man they did betray
He was condemned and led away
Think O my soul on that dread day
Look on Mount Calvary.
Behold him lamblike led along
Surrounded by a wicked throng
Accused by each lying tongue
And thus the lamb of God they hung
Upon the shameful tree.
T’was thus the glorious sufferer stood
With hand, and feet nailed to the wood
From every would astream of blood
Came flowing down amain.
His bitter groans all nature shook
And at his voice the rocks were broke.
The sleeping saints their graves forsook
While spiteful Jews around him mock
And laughed at his pain.
Now hung between the earth and skies
Behold in agony he dies
O sinners hear his mournful cries
Come see his torturing pain.
The morning sun with drop of light
Blushed and refused to view the sight
The azure clothed in robes of night
All nature mourned and stood afright
When Christ the Lord was slain.
Hark man and angels hear the Son
He cries for help but O there’s none
He treads the wine press all alone
His garments stained with blood.
In lamentations hear him cry
Eloi lama sabachthani.
Though death may close his languid eyes
He soon will mount the upper skies
The conquering Son of God!
The Jews and Romans in a land
With
