USA > Connecticut > Windham County > History of Windham County, Connecticut. Volume I, 1600-1760 > Part 46
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The great religious declension was followed by a greater uprising. The religious movement initiated by the preaching of Edwards and Whitefield, swept through the land, awakening multitudes to new spiritual life. As Windham had shared in the declension, she now participated in the revival. Whether the work was first begun through the preaching of neighboring revivalists-Wheelock of Lebanon, Pomeroy of Hebron and Parsons of Lyme-or whether it broke out spontaneously and almost simultaneously in the several towns, cannot now be determined. At a very early period in the awakening, a deep religious interest pervaded these churches and communities.
395
GENERAL CONDITION OF THE CHURCHES, ETC.
Professing Christians were aroused and quickened, and great numbers without the church hopefully converted. This religious concern "did in many parishes run swiftly through most of the families, and there was scarce a sermon preached but was blessed for some time to promote this work." In 1741, and several subsequent years, every church in the County received large accessions to its membership. The ministers were at first greatly cheered and encouraged by this new interest in religion, and labored earnestly to promote it, till alarmed by certain extraordinary developments. Itinerant preachers ran from town to town, exciting their hearers into a state of frenzied enthusiasm. The spirit that seized many conimunities seemed more like intoxication than inspiration. Religious meetings, hitherto conducted with such sobriety and decorum, were now diversified with groans, shrieks, shouts and other violent demonstrations. Faintings and convulsions during these services were common. Some lay prostrate for hours as if struck with death and others declared themselves torn and possessed with devils. " So terrible and affecting were the outcries at some of these meetings that the noise thereof was heard for more than a mile, seeming more like the infernal regions than the place of worshipping the God of Heaven." The rulers in Church and State were horror-struck by these fanatical out-breaks and attempted to suppress them by legal enact- ments. The Toleration Act was repealed and made void, and liberty of speech restricted to the settled pastors of parishes. These severe measures only arrayed the friends and subjects of the Revival against the Church establishment and Government of Connecticut, and increased the tumults and disorders. Parties were formed in every community, waging deadly war against each other. The anti- Revivalists declared that a work accompanied by such excesses and unseemly manifestations must be of the devil; the Revivalists or New Lights, as they were called, denounced the Established Church as Anti-Christ and Babylon. Churches, neighborhoods and families were divided. In Windham County, the contest for various causes was unusually bitter and protracted. Its early peace and harmony were succeeded by strife, confusion and anarchy. Its churches, previously so harmonious, were split in factions or wholly rent asunder, and its inhabitants, so long one in speech and sentiment, were scattered and divided like those at the Tower of Babel. The progress and result of this great movement can be best seen by following the particular churches through this crisis.
396
HISTORY OF WINDHAM COUNTY.
II.
WHEELOCK'S TOUR. REVIVAL IN CANTERBURY. LEGISLATIVE ACT. DISTURBANCES. IMPRISONMENT OF ELISHA PAINE.
THE first distinct glimpse of the revival within Windham County limits is given by the Rev. Eleazer Wheelock of Lebanon-one of its most zealous and successful promoters-in his account of a tour through this section to Providence and Boston. He reached Plainfield, October 20, 1741, arose before day next morning, and with the Rev. Mr. Coit and other friends rode on to Voluntown, where Mr. Dorrance courteously received and entertained them. A great work was already in progress in this town and many had been hopefully converted. Young Mr. Gideon Mills was then preaching. A public religious service was held at ten A. M. Mr. Mills preached weil ; Mr. Wheelock followed him. Mr. Wheelock reports " a great work in this town, but more of the footsteps of Satan than in any place I have yet been in ; the zeal of some too furious ; they tell of many visions, revelations and many strong impressions upon the imagination. . . Satan is using many artful wiles to put a stop to the work of God in this place." At a conference meeting at night, Mr. Wheelock warned his hearers against these devices of Satan and heard the accounts of a number of new converts.
October 22, meetings were held throughout the day on the Provi- dence road, " by Mr. John Smith's barn." Mr. Wheelock "preached twice with enlargement" to very great assemblies. "Many cried out ; many stood trembling; the whole assembly very solemn and much affection ; four or five converted." Next morning, at seven, he left Voluntown, " accompanied by a great number of wounded and com- forted." These impressible Voluntown people were loth to part with the faithful messenger, and a great company of them followed on to Scituate and Providence, joining in the hymns and prayers and listen- to the fervid exhortations. The isolated position of this people, their religious restrictions and suspicion of latent "Presbyterianism " in. their own minister, made them peculiarly open to exciting influences, and those Satanic devices so deplored by Mr. Wheelock, but even there many lives had been reformed and a large number added to the church.
The church in Canterbury, reduced by its long meeting-house contro- versy and the defection of its minister to a very low spiritual state, was one of the first awakened by the Revival. No stated minister had been procured, and Mr. Buel-a noted Revivalist-is said to have
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WHEELOCK'S TOUR, REVIVAL IN CANTERBURY, ETC.
labored there with other " supplies" and candidates. Foremost among those revived and strengthened by the new religious interest were Elisha and Solomon Paine, converted twenty years before in the revival at Windham. They were now in middle life, active and influential in church and town. Elisha was a man of unusual breadth and force of character, a successful practitioner in law, and universally conceded " to have the best sense of any one in those parts." Of a speculative and inquiring mind and remarkably liberal and catholic spirit, he early "had the curiosity to hear all the different worships in New England and inquired into their principles and observed their behavior both in and out of their worship," but had seen so little of the power of godliness in any of them that he had feared " that the true religion was not in the land," but now that deeper convictions seized him, he saw that "let who would be of the true religion, his was of no value." The great religious impulse simultaneously moving so many hearts appeared to him a genuine manifestation of the Spirit of God, and after a sharp spiritual conflict he yielded himself to its influence, and with deeper experience and stronger faith, consecrated himself anew to the Christian life and service. His brother Solomon, his inferior in ability and sound judgment, was equally earnest in piety. Many leading members of the Canterbury church were aroused to new interest. Obadiah Johnson, father and son, with their families, Deacon Timothy Backus, Josiah Cleveland and many others, were active in promoting the work. Many of the children and youth of these families were converted and brought into the church. A note from the school- master-Mr. Bartlett-to Solomon Paine upon one occasion, begs him to come to the school-house " before the sun an hour high, for it seems that the Spirit of God is in some small degree at work with some of the children. Lydia Johnson seems to be under conviction, so that some parts of the day she cannot follow her writing; others seem to be moved upon, which appears by their weeping. I desire you to come as soon as you can your heart lifting up to God for a shaking among the dry bones."
Among these youthful converts were the children of Josiah Cleve- land. Mrs. Cleveland was sister of the Paines, and, like them, deeply interested in the Revival. Her son John united with the Canterbury church in 1740, and entered Yale College in 1741. During the following winter, he hears "heavenly news from Canterbury." A work of grace had gone through his father's family ; his brother Ebenezer and sisters are converted ; his father's house has become a little Bethel. A journal kept by the young collegiate in the spring vacation of 1742, gives a glimpse of the condition of affairs at this date. At first young Cleveland, who reports himself in a cold and
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HISTORY OF WINDHAM COUNTY.
backward state, is "something distressed to see the great joy of his mother, brothers and sisters." He never saw such a meeting ; fears he is losing his convictions. Mr. Mills was then supplying the pulpit : meetings were held every afternoon and evening in different parts of the town. The school-master-Sir Lewis-and other college graduates were active in labors and exhortations. In the absence of a stated minister, the brethren of the church had assumed more liberty than was usual at that period, and were accustomed to pray and exhort at these meetings.
" April 5. John Cleveland attends a meeting at Captain Brown's. Full attendance. 6. Rides with his father to his brother Josiah's, in Mr. Avery's society. A meeting in the eve, many filled. 7. Fast-day. Mr. Avery preached. 8. Brother Josiah relates his experience. 9. A meeting at Grand-mother Paine's. Christians useful. 12. Went down into town. This night, Mills preached ; had some inquirers. We had some of us a very live meeting. Tarried at Uncle Solomon Paine's. 13. Talked with Uncle Solomon about religion. He related his experience. This afternoon Mills preached. His words seemed to have a very great effect upon the audience. I was distrest, but others more so. There was a great stir indeed. 14. This morning, Mr.
Baker preached at Uncle Johnson's. Some seemed to be alive and some dead. After sermon, a company of us went to Newent to hear Mr. Meachem [of Coventry ] and Sir Judd. Something of a stir, and some very bold opposers. 15. Rode with Mr. Meachem and Uncle Elisha Paine to the West Farms. Meachem preached. Considerable stir. 18. Mills preached. Brother Ebe- nezer taken into the church. 19. Attends the Lower End meeting. Sir Lewis did well, and they were all filled. 21. A meeting at Uncle Elisha Paine's. 22. My father relates his experience. 23. Mills preached. Walk with Mr. Brad- ford among the hills to pray. Heard of a bird's crowing before a man's door at Saybrook., 24. Hear of the death of Mr. Samuel Adams. 25. Mills preached. Sir Judd is to preach at Plainfield. 26. Spend the forenoon in the mill-house in prayer and reading the Scriptures. In the afternoon, Mills gave a funeral discourse on Samuel Adams. The children of God were very live at the funeral. A spirit of exhortation was poured down upon them. Two per- sons were struck into conviction. 27. Exceeding full of the spirit; people had a brave meeting. 28. Went to hear Mr. Mills. 29. Spent the forenoon at Obadiah Johnson's and in traveling, talking with various people. 30. Mr. Wadsworth preached. A company went out to Henry Cleveland's, and had a considerable meeting. A great revival there. May 1. Went with Sir Lewis and others to Mr. Avery's. 2. Mr. Avery preached. Widow Spalding came out, full of joy. 3. Went to the trooping, and staid a few minutes. 4. Went to Preston, where Mr. Mosely [of Canada Parish] preached. Considerable stir. Some distressed and some rejoicing. 6. Mr. Mosely preached exceed- ing well, from Luke xxii : 48. Revival among Christians, and a stir among sinners. 7. Mr. Mosely preached from Hebrews ; ' Wherefore as the Holy Ghost saith, Harden not your hearts.' Then, Mr. Mills preached from Malachi ii : 7. 9. Sabbath. Mr. Mills preached all day, considerably well. This day, old Chuffery was struck into convictions while Solomon Paine was exhorting him. 10. Went to Woodstock to visit class-mates. Had a great contest at night with Joseph Morse and one Childs concerning the worship of God. 11. Went to see.John Morse ; called at Joshua Chandler's where they sang a hymn."
Great religious interest and activity are indicated by this report with a tendency to enthusiasm and extravagance, but no flagrant excesses nor opposition and division in the church are yet manifest. Religion was evidently the dominant theme and the church warmly engaged in Christian labor. Quite probably there was even then a moderate party not in sympathy with the revival, but the only discernible symptom
399
WHEELOCK'S TOUR, REVIVAL IN CANTERBURY, ETC.
of any lack of harmony at this period was their inability to unite in choice of a minister. As the church had never formally accepted Saybrook Platform, and some of its members were extremely opposed to it, they were anxious to ascertain and settle their status with regard to government. Deacons Backus and Brown, with Colonel John Dyer, Elisha Paine and Obadiah Johnson were accordingly appointed a com- mittee, "to search into the former constitution of the church and make return," and were now engaged in this investigation.
The legislative enactments of May, 1742, wholly changed the aspect of affairs. The Government of Connecticut, alarmed by the growing disorders, had convened, at its own expense, in Guilford, the preceding autumn, a General Consociation of churches, " for the accommodation of difficulties, settling peace, love and charity, and promoting the interests of vital religion." That body attributed the increasing excesses and disorders mainly to the intrusion of unauthorized itinerants and ex- horters, and declared, "That for a minister to enter another minister's parish, and preach or administer the seals of the covenant, without the consent of, or in opposition to, the settled minister of the parish, is disorderly." To prevent such intrusions and the intermeddling of any Association with affairs, which by the Saybrook Platform belonged properly to another, the General Assembly, at its following session, passed "An Act for regulating abuses and correcting disorders in ecclesiastical affairs." This act provided :-
I. That if any ordained minister or person licensed to preach should preach or exhort in any parish not immediately under his charge, without express invitation from the minister or lawful authority of such parish, he should forfeit the benefit of the Colonial law made for the support of the gospel ministry.
II. That a member of any particular Association of ministers who should undertake to examine or license any candidate for the ministry within the province of any other Association, should also lose the benefit of the law for his support.
III. That if any minister should presume to preach in any parish not under his immediate care, without lawful permission, the minister on whom he had intruded should.give information in writing to the clerk of the parish where such offending minister belonged, and no officer should sign a warrant for the collecting any minister's rate without first receiving a certificate from the clerk of the parish that no such information had been received.
IV. That any person whatsoever, not a settled and ordained minister, who should go into any parish and, without express invitation from the minister or constituted authorities, publicly preach and exhort, upon complaint being made, should be bound to his peaceable and good behavior until the next County Court in the sum of one hundred pounds; the Court, if they saw meet, further binding the persons offending at their pleasure.
V. That any foreigner or stranger, not an inhabitant of the colony, ordained, licensed or otherwise, who should presume to preach, teach or publicly exhort in any town or society within Connecticut Colony, without lawful permission from the minister or major part of the church, should " be sent (as a vagrant person), by warrant from any one assistant or justice of the peace, from constable to constable, out of the bounds of this Colony."
This arbitrary Act excited great debate and opposition, and only aggravated the evils it sought to restrain. Friends of the Revival,
400
HISTORY OF WINDHAM COUNTY.
awakened Christians and new converts, rejoicing in the liberty where- with Christ had made them free, found themselves restricted in their dearest privileges. Those precious Evangelists and exhorters who had so refreshed and comforted their souls, were to a great degree excluded from their pulpits. Free religious conferences like those previously enjoyed in Canterbury were no longer possible. Fervent laymen had no right to speak in such meetings without permission from constituted authority. Informal interchanges between Christians of adjoining parishes were now unlawful. The brethren in Canterbury, who had enjoyed such unusual liberty, wholly refused to submit to this yoke of bondage. They listened to itinerants, held their accustomed meetings, and continued to pray and exhort without regard to the new enactment. Colonel Dyer, with a few followers, supported the Government, and protested against these unlawful meetings, but his remonstrance was unavailing. Their right to speak and pray when they chose was loudly maintained by the rebellious Revivalists. Their meetings became more turbulent and disorderly. Fierce denunciations of the Government and the new law were mingled with their exhortations. The ministers who submitted to this law were denounced and repudiated. The friends of the Government banded themselves more strongly together, and attempted to suppress these meetings by the civil power with which they were invested. Those religious gatherings, in which a few months previous all had united with such apparent love and harmony, were now lawless and disorderly conventicles, liable at any moment to be interrupted and dispersed by the warrant of the constable. The Revival party was thus thrown into open collision with the Govern- ment of the Colony, and strife and division were rapidly fomented. Ministers recommended or procured by one party were rejected by the other, and the prospect of renewed settlement in gospel order and ordinances became very doubtful. So notorious were the disturbances in church and town, that reports of them found their way into the newspapers. "A gentleman of veracity " thus writes to the Boston Gazette :--
" Dec. 16, 1742. Canterbury is in worse confusion than ever. Their minis- ter has left them, and they grow more noisy and boisterous so that they can get no minister to preach to them yet. Colonel Dyer exerted his authority among them on the Lord's Day, endeavoring to still them when many were exhorting and making a great hubbub, and ordered the constable to do his office, but they replied, 'Get thee behind me, Satan!' and the noise and tumult increased to such a degree, for above an hour, that the exhorter could not begin his exercise. Lawyer Paine has set up for a preacher .
. and makes it his business to go from house to house and town to town to gain proselytes to this new religion. Consequences are much feared."
ยท Elisha Paine had, indeed, as above-reported, now taken the field as a public exhorter. In the preceding summer he had received, as he believed, a divine call to preach the Gospel, and after much prayer and
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WHEELOCK'S TOUR, REVIVAL IN CANTERBURY, ETC.
self-examination applied to some of the neighboring ministers for approbation, and was told that he could not receive a regular license to preach without subscribing to the Saybrook Platform as the Ecclesi- astic Constitution of Connecticut. Mr. Paine had always opposed this Platform, as claiming powers unwarranted by Scripture, and recent developments had strengthened his dislike and opposition. Further reflection satisfied him that his own internal call was a far more valid commission than a license conferred by an unscriptural Association, and he commenced preaching from house to house, and then from town to town, without the sanction of any ecclesiastic authority. Crossing the Colony bounds into Woodstock, February 19, 1743, he attempted to hold a meeting at the house of Mr. John Morse. Hearing of the intru- sion, Constable Wright was sent to arrest him. He was allowed to sing the 23d Psalm, and then carried before Colonel Chandler, who had issued the warrant, expecting him to give bonds and be speedily released. It not being clear to him to give such bond, he was sent to Worcester, where John Chandler, Jun. also offered to take bond, according to the warrant. Paine desired until morning to consider the proposal, but after he had laid his head upon his pillow "had such a sense of the contempt that was cast upon the truths of God's Word by the warrant " that he could not give bond, and so was committed " unto the dirtiest prison " he ever saw. He begged a broom, and swept a place to walk in, and experienced the sweetest contentment in and resignation to the will of God. Colonel Ward and many others offered to be his bail,'" but conscience forbade a compliance."
Mr. Paine remained in prison till after his trial in May, during which time he was visited by many ministers and learned men, striving to convince him of his errors, but he " had rather tears given him to weep for them than faith to pray for them." Many rose up against him, and " even the abjects said all manner of evil of him," yet he was greatly sustained and comforted. Meetings held by him, though threatened by authority, were not broken up, and many were hopefully converted, so that his bonds fell out rather to the furtherance of the Gospel. Great sympathy was felt for him in Canterbury and adjoining towns. Hearing "that he was in danger of being wronged by an unjust presentment " of his previous character and standing, the follow- ing testimony in his behalf was sent by well known ministers :-
" From the knowledge we then had of him, we were of the opinion that he was qualified and that it was his duty to preach the Gospel. And we think it our duty to give our testimony for him, that he is, so far as we know or have ever heard, of a regular Christian life and conversation ; and we esteem him sound in the faith, and of good understanding in the doctrines of the Gospel of Christ.
ELEAZER WHEELOCK, Lebanon. BENJAMIN POMEROY, Hebron. JOSEPH MEACHAM, Coventry. SAMUEL MOSELY, Canada Parish."
Lebanon, March 10, 1743.
51
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HISTORY OF WINDHAM COUNTY.
This document was accompanied by a note from Mr. Mosely, with words of cheer and encouragement. His brother Solomon and other Christian friends visited and aided him, and at his trial in Worcester, May 13, he was discharged as having been imprisoned without law.
III.
RECOGNITION OF CAMBRIDGE PLATFORM. ATTEMPTS TO CHOOSE A MINISTER. REJECTION OF MR. ADAMS. REBUKE OF PRO- TESTERS. MEETINGS OF CONSOCIATION AND COUNCIL.
THE religious controversy in Canterbury was now assuming a more definite character. A church-meeting was held, January 27, 1743, to receive the report of the committee of investigation. This meeting was legally warned and fully attended. Deacon Backus was chosen standing moderator ; Deacon Brown, standing clerk. Deacons Backus and Brown, Colonel Dyer, and Messrs. Johnson and Paine, who had carefully examined the records, acts and votes of the church, then presented this unanimous report :-
" That ye platform of church discipline, agreed upon by ye Synod, at Cam- bridge, 1648, consisting of learned persons from the four Colonies, is most agreeable to the former and designed practice of this church (except their having ruling elders or distinct officers), and most agreeable to the Scriptures."
This report was accepted by a unanimous vote of the church. No one pretended at this meeting that the Saybrook. Platform had ever been accepted by the church, or was designed to govern it in future. Even Colonel Dyer-the leading opposer to the Revival party- admitted that Cambridge Platform was most agreeable to its " former and designed practice." The point of difference between the parties was the power allowed by that Platform. Several persons had brought letters of recommendation to the Canterbury church, and were anxious to be admitted to its membership. The Revival party claimed that in accordance with the ancient usage of Massachusetts churches they could receive such persons into the church by vote of a majority of the members, in the absence of a pastor. It was therefore put to vote :-
" That it is regular for this church to admit persons into this church that are in full communion with other churches and come regularly to this."
Colonel Dyer and Edward Raynsford protested earnestly against this vote as illegal and revolutionary, but it was carried by a clear majority. The right thus claimed was speedily exercised.
" April 7, 1743. At a meeting of the first church of Christ in said town, Dea. Backus being moderator, Obadiah Johnson was chosen clerk. Benajah
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