USA > Connecticut > Windham County > History of Windham County, Connecticut. Volume I, 1600-1760 > Part 50
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53 | Part 54 | Part 55 | Part 56 | Part 57 | Part 58 | Part 59 | Part 60 | Part 61 | Part 62 | Part 63 | Part 64 | Part 65 | Part 66 | Part 67
427
REVIVAL IN PLAINFIELD, ETC.
with its arbitrary assessments and penalties, was pronounced an iniquitous assumption of the power given by Christ to his church, and no consideration of personal benefit could induce them to submit to its restrictions. The rejected church members, still holding fast the church records and calling themselves the true church, were thus left without legal existence or privilege, without house or liberty of wor- ship, or power to settle a minister, but still subject to all the laws of the society in which they were included.
The Cleveland brothers, who had given such offence to the Faculty of Yale College, by their attendance and sympathy with the Canter- bury church, now, like their mother church, received sentence of deposition. Their personal interests, their strong desire to fit themselves thoroughly for the work of the ministry urged them to remain in College, but after much reflection and discussion they found it impossible to make the required confession. Under these circumstances, President Clap, who believed that to educate persons whose principles and prac- tices were directly subversive of the visible church of Christ would be contrary to the original design of the College, that it would be a con- tradiction of the civil government to support a college to educate students to trample upon its own laws, and that it made no difference whether the laws of God and the civil government were broken, in or out of New Haven, with or without the concurrence of parents-felt constrained to pass the final sentence. The young men were once more summoned to the Hall, and for attending separate worship upon the Sabbath and refusing to make confession therefor, formally expelled from College, and commanded to depart the Hall and College limits, no more to return. "Likewise, the scholars were forbidden receiving them to their rooms, or conversing with them, lest they be infected thereby."
VI.
REVIVAL IN PLAINFIELD. RECOVERY OF MERCY WHEELER. DISTURBANCES IN ASHFORD. REVIVAL IN CANADA PARISH. SEPARATE CHURCH OF MANSFIELD.
L ITTLE is known of the early Revival movement in Plainfield. It was visited by Mr. Wheelock on his tour to Providence in 1741. The young college graduates, laboring in Canterbury and vicinity in the spring of 1742, also " preached in Plainfield," and it is believed that a large number professed conversion and united with the church. A remarkable recovery from sickness in answer to prayer had probably much influence in developing and strengthening the religious
428
HISTORY OF WINDHAM COUNTY.
interest in this town. The subject of this cure was Mercy, daughter of Isaac Wheeler, one of the oldest and most respected citizens of Plainfield. As a child she was remarkable for health and agility, till in her twentieth year she was stricken with a burning ague, followed by nervous fever, and fell into such weakness as was almost beyond example. Unable to move head, hand, or foot, the power of speech and sight gone, flesh almost wholly consumed, taking often but one spoonful of thin liquid food a day, heart not perceived to beat-she lay through the summer, panting as if dying, every day expected to be her last. No care or cost was spared. Physicians far and near, at great expense, were consulted, and by the use of the cold bath and some other remedies, she was in some degree revived, but lay for several years speechless and helpless, unable to take bread or meat, and with but little manifestation of vital action. Her mind during this period remained clear and unimpaired, and was greatly wrought upon by spiritual impressions. Religious services were held by her bed-side, conducted by Mr. Coit and neighboring pastors, and several sermons preached in her hearing, "which were all sanctified to her for her saving good." Her thoughts ran much on liberty of speech, with great desire to declare what had been wrought in her, particularly to the young friends with whom she had formerly associated, and on the public annual Fast-day, after earnest prayer for some special manifesta- tion of light and love, the power of speech was very suddenly and surprisingly restored to her, so that for the first time in six years she spake out audibly, exclaiming, " What has God done for me, now !" This power continued some forty-eight hours, during which time she was able to dictate to Deacon Stearns " An Address to Young People, or Warning to them from one among them, that may be called a Warning from the Dead "-a plain, simple exhortation to repentance and Christian living, remarkable only for humility and fervency. After two years' silence, " her mouth was again opened in praise of God, when, with surprising force and freedom, she related her religious experience." From this time there was a gradual improvement in her physical condition, sight and speech were partially restored, and she was able to sit up in bed and feed herself, but seemed to have entirely lost the use of the lower part of her body ; her ankle-bones had become "loose and separate, so that a string was needful to keep her feet in proper position," nor could she raise her feet or take a single step. All remedies that were tried proved ineffectual, and physicians gave no hope of recovery from this helpless condition.
During these many wearisome nights and years of weakness and suffering, Mercy experienced great quietness of soul and submission to the Divine will, but the decay of vital godliness and prevalence of error
429
REVIVAL IN PLAINFIELD, ETC.
and iniquity weighed heavily upon her, and with the deepest joy and thankfulness she welcomed the Great Awakening. Religious fasts and lectures were attended in her sick-room, in which she joyfully partici- pated. Her inability to aid much in this great work gave her, how- ever, an unusually painful sense of her infirmities, and especially so when anticipating a religious service to be held by Mr. Lord of Preston. But while greatly exercised with pain in her disordered joints and weakness in her vital parts, "the Lord appeared to her in his Word, setting home several passages of Scripture with such power to her soul-especially John ii: 40-'Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God'-that she could not help thinking that God would, some way or other, glorify himself in her further remarkable deliverance." Such wonderful works were wrought in all parts of the land, that it seemed nothing more difficult for God to heal her. "Meditating on the healing of the impo- tent man who had lain so long, her soul was mnuch let out in seeking to the Lord Jesus to heal her, and though her pains were very great and many temptations and discouragements suggested to her mind, she staggered not, but entered the day of the meeting strong in faith, believing that she should see the glory of God, but keeping all her thoughts and expectations to herself."
A large number of persons gathered at Mr. Wheeler's on the appointed afternoon, May 25, 1743. Mr. Lord began the service with prayer, " but to her raised thoughts he was not so earnest for her healing as he used to be, but the sermon, though trying and keeping her much employed in self-examination, tended to strengthen her." After he had given some description of the humble heart, he proceeded to examine those which are thus humbled, saying: "The Lord will revive the hearts of the humble, and if you are truly humble, God will revive you. Yes, if for his glory, he will revive and bring you out of a furnace." Mercy then "fell a-trembling, but without diffidence or terror, for it was given her to believe that the Lord would revive, and help, and bring her out : her mind in a raised frame, but more and more confirmed in it, that the Lord would show his glory by helping her." After the close of the service, the ministers present said a few words to her, but she was too spent and overcome for ordinary conversation, but could not help talking about her healing and that she saw Christ was willing. to heal her. Mr. Lord replied, " That she should have the will of God concerning her "-but by this time she was so overpowered with the sense of God that she could hardly speak, and seemed like an atom drowned in the sea, so swallowed up was she with the thought, and sense of God, and every- way surrounded with his power. She only observed to Mr. Lord,
430
HISTORY OF WINDHAM COUNTY.
" That it seemed to her, God was with her of a truth." He replied, " If so, then you are well-and I will leave you for the present," which he thought best because she was so spent. No sooner was he gone than it turned in her mind-" the lecture is ended and the service all over and I am not healed. What is become of my faith now ? Won't it be with me as it used to be ?" Whereupon a cloud of great darkness came over her, in which she was led to see what a poor unworthy crea- ture she was, with a disposition to be what God would have her. Then the words came to her with new power, "If thou wilt believe thou shalt see the glory of God now," by which the darkness was carried off, and under the influence of this word Now-she seemed to be wholly taken out of herself into the hands of God, and enabled to believe that he could and would heal her. At that instant she felt a thrill, a strange irresistible motion and shaking, which began first with her hands and quickly spread over her whole frame; a weight, a racking, a working in every joint, as if she were with hands drawn and compressed together. And as this trembling passed off, her pains went with it; strength came to her vitals and thence diffused itself all over her animal frame into her hips, knees and 'ankles; she felt strong and well as if she had no disease upon her. With this sensation of new strength and freedom, she felt that she was rising up, that she must arise, and to the utter amazement of the assembled people, who had known nothing of what was passing within her-the bed-ridden woman, who for sixteen years had not stood upon her feet, rose up and walked with evident vigor and sprightliness across the room, crying out, " Bless the Lord Jesus, who has healed me !" For a moment, all thought she was out of her senses. Mr. Lord, taking hold of her, " led her back to the bed, yea, even thrust her down upon it, observing that she was in a frenzy." But she, feeling yet more strong and free and assured of her recovery, could not be confined there, but quickly rose up again and " with the high praises of God in her mouth ; her soul filled with such admiration and love as was inexpressible," walked . several times to and fro across the room with strength and steadiness- so that all the people were constrained to think and say, "Verily, this is the power of God ! And they wondered and praised the same." "And it was about six in the afternoon that this thing was done, at which they all marvelled, and having united in prayer and in praise on this remarka- ble occasion, they were dismissed to their several homes with wonder- ing and rejoicing at what their eyes had seen and their ears heard."
The cure so suddenly effected was permanent. The diseased ankle- bones, before so parted that one "could lay the ball of his thumb between them," were now closed and firm-" an evidence of sight as well as sense." The poor feet that had so long " turned every way "
431
REVIVAL IN PLAINFIELD, ETC.
with no power to control them, could now " be used to admiration." From the happy hour of her deliverance, Mercy Wheeler " walked, praising God." The following day, she walked to her brother's house. On Sunday, she rode on horseback three miles to the house of God and thenceforward was able to attend public worship and engage in all the ordinary affairs of life. This remarkable manifestation of Christian faith and Divine power deeply impressed the community. Deception or self-illusion in this case was out of the question. Hun- dreds of persons had seen Mercy in her weak and crippled condition, and now testified to the suddenness and thoroughness of her cure. The wonderful story spread through all the surrounding towns and was blessed to the awakening and strengthening of many. Special religious services were held in Plainfield. Mr. Hezekiah Lord of Preston " preached a public lecture," June 1, taking for his theme the healing of the lame man, recorded Acts iii : 6-10. A public thanksgiving service was held in Plainfield meeting-house, June 14, attended by a great concourse of people, when the Rev. Benjamin Lord of Norwich preached from Matt. xv : 28. The sermon was intended "to open the right method of seeking mercy from the Lord," and thus refers to Mercy Wheeler in the closing sentence :-
" Let us with the subject of a late marvellous deliverance before our eyes- a pleasing spectacle to angels and men, because a signal monument of the mercy and power of God, our Heavenly Father-let all this great number and all people that hear of this remarkable cure, wonder and glorify the Lord of Israel our Saviour."
This discourse was shortly published by Mr. Lord, together with a detailed report of all the circumstances of the case and affidavits from those who had known Mercy before and after the cure, and excited much attention and interest. So rapid was its sale that a second edition was soon issued. The story of Mercy Wheeler was even carried across the water, and Christian friends in England accepted it with much satisfaction. The notoriety thus gained and the attention lavished upon her had no effect upon the simple and humble-minded Mercy, who quietly devoted herself to the usual routine of domestic duties-" a living example of meekness, patience, love, faith, fortitude and unshaken constancy in religion, and a great blessing to all those about her."
The revival in Plainfield, as in Canterbury, was followed by church division ; but little can be learned of the progress or extent of the secession movement. A minority in the church became uneasy at the practice of admitting members without an account of faith and repent- ance, and baptizing children when the parents were not church members. Mr. Coit was old and cautious, unwilling to make altera- tions or concessions. The uneasy church members, after taking some
432
HISTORY OF WINDHAM COUNTY.
pains for that end, were unable to effect any alteration or reform and at length withdrew from the standing church and organized as a church according to Cambridge Platform. Thomas Stevens, father and son, James Marsh and Joseph Spalding were active in this movement, which was accomplished in 1746. A very pleasing feature of the revival in Plainfield was its effect upon the remaining Aborigines. These docile and tractable Quinebaugs were greatly impressed by the vivid presentation of religious truths, and according to a cotemporary, there was wrought among them " the most evident reformation that hath appeared amongst any people whatever in these latter times, for they are not only filled with knowledge of ye way of salvation, and express the same to admiration, but are so reformed in their ways of living as to abstain from drinking to excess, which it was utterly impossible to bring them to any other way, and have their religious meetings and sacrament administered to them by ministers of their own nation."
The revival in Ashford was accompanied by much controversy and confusion. The church was previously divided in sentiment, some sharing the moderate views of their pastor ; others rigidly Calvinistic, terrified at the least appearance of heterodoxy. It does not appear that either party was in sympathy with the revival, or that the church received any unusual accession during this period. Solomon Paine and other itinerants extended their labors to this field, and inany of their hearers embraced Separate or New Light principles. These Separates were divided upon the question of baptism, and thus four opposing factions existed in Ashford. The Baptists increased so rapidly -in numbers that, in the summer of 1743, they were organized as a distinct church-the first Baptist church formed in Windham County. Thomas Denison, a member of Mr. Jewett's church in New London, a recent convert to Baptist principles " much carried away by the stir," was called to become its pastor. Accepting this call, he was ordained in November, " by the laying on of hands of Elder Moulton of Brimfield," who had been himself ordained by Elder John Callendar of Newport, and other noted Baptist fathers. The church thus organized had but a brief existence. Mr. Denison was a man of weak, unstable character and soon declared himself mistaken, renounced his Baptist principles, and relapsed into Pedo-baptism and a rambling itineracy, and his church, deserted and disheartened, quickly fell to pieces.
The proceedings of these Baptists and Separates were very offensive to the rigid church party of Ashford, and attempts were made to
433
DISTURBANCES IN ASHFORD.
obstruct and prevent their meetings. The preaching of Solomon Paine was especially obnoxious. February 15, 1745, information was brought to Justice Tiffany, that Paine was actually preaching in a private house to a considerable number of men and women-" standing with a Bible in his hand, . . . in order to break the peace that was likely to be attained by the church." Tiffany searched his law- book, and finding clearly, " that it was an unlawful meeting for Paine to come to Ashford to preach and exhort," thereupon granted a warrant. Armed with this instrument, Constable Bemis repaired to the house specified, and taking hold of Paine, told him that he had no right to preach, and that he must go before the Justice to answer for his preaching, contrary to law. Paine, with his usual vehemence, replied, " That the law made for restraining such preaching and exhorting was made by the Devil in the lowest pit of Hell, and that he would be burnt to ashes before he would obey the Devil or any of his crew." Bemis then called upon several persons by name to assist him, who at first refused, but when told they must obey the constable or suffer the penalty, "gently took Paine from the stage whereon he was preaching, and carried him out of the door and set him down." Paine still refusing to go, " they took him in a very gentle way and set him on a horse and led him to Justice Tiffany's," where he was properly rebuked and appa- rently dismissed. In return for this forbearance, constable, grand- juror and all who had assisted them, were themselves indicted for being guilty of a riot, in " that with riotous intent and with force and arms they did assault the person of said Solomon Paine, and pulled him onto the floor and carried him half a mile distant, to his great hurt and abuse and the disturbance of others." The plaintiffs, upon trial before the County Court, were declared not guilty, but adjudged to pay costs of prosecution. A humble petition to the General Assembly, set forth the trials and indignities these officials had suffered in attempting to execute the wholesome laws of the Colony, " and the vile and insuffera- ble reproach cast upon the worthy Legislators and civil rulers of the Colony by one Solomon Paine, when apprehended by a constable for presuming to preach and exhort an assembly of people at a private house in the name of Jesus Christ, contrary to the laws of Jesus Christ, expressions which they deemed Treason against the Government, not to be connived at by any of his Majesty's legal subjects." This affecting representation of their sufferings and loyalty procured the remission of the "bill of costs " assigned them.
No attempt was apparently made to organize a Separate church in Ashford, the dissenting brethren uniting with churches in neighboring towns. The Baptists, after some years of weakness and struggles, were incorporated into the church of Brimfield. A majority in this church
55
434
HISTORY OF WINDHAM COUNTY.
was opposed to what were called Revival principles, but after a long controversy, the minority " told their experiences to each other's satisfaction, signed new articles and a covenant, April 2, 1747, and would not allow any others to commune with them without coming in at this door "-especially covenanting :-
" That we will keep the door of God's church open always to believers in Christ, and as God shall assist us, we will always keep the doors shut against unbelievers and profligate persons."
Elder Moulton, the pastor, signed these articles, and was probably active in promoting this " new departure." The majority complained of the proceedings as unreasonable, but acted nothing as a body against them. The Ashford Baptists united with this reformed church, and continued for many years steadfast in its fellowship.
The churches of Windham were much affected by the Revival, receiving large accessions in its earlier stages, and suffering much from subsequent secession. Mr. Mosely of Canada Parish was very active in promoting the work, laboring with great earnestness at home and abroad, and receiving no less than one hundred and twenty-five persons into full communion with his church. At this time he was opposed to the authority of Consociation, and declared to the brethren that their church was not under Saybrook Platform, and that God had led' them to that vote in which they had taken the Scriptures for their only rule. He was in full sympathy with Wheelock and Pomeroy, and joined with them in testifying to the doctrinal soundess of Elisha Paine. The excesses and disorders of the extreme Revivalists, and some insubordi- nation among his own church members soon afterwards, greatly alarmed him, and being a person of very strong and positive convictions, he became one of their most active and prominent opposers-according to Backus-" overpowered by the enemy so as to turn and act against Paine in the great cause of Reformation." The secession in this church, as was usually the case, was much less than where the pastor at first opposed the Revival, the new converts being fostered and encouraged by the church and adding much to its strength and vitality. Its excel- lent deacon, Thomas Marsh, who for more than twenty years had served the Lord's table, John Hovey and some other prominent mem- bers were, however, unable to remain in fellowship with the church, and united with the Separate church of Mansfield.
This Mansfield Church movement was initiated by some of the most prominent Revivalists of Windham, Mansfield and vicinity, who felt constrained to come out and separate themselves formally from the several established churches with which they were connected, and
435
SEPARATE CHURCH OF MANSFIELD.
form a new organization according to their own peculiar principles. No formal enunciation of doctrine and practice had yet been made by them. The Canterbury church, though now a distinct body, still retained its original covenant. The Mansfield church covenant was therefore very carefully framed by the Separate leaders, and may be considered as their deliberate official declaration of faith and practice. It contained twenty-two articles, the last of which, relating to the church, included fourteen specifications. In all the great fundamental doctrines of religion they agreed mainly with other orthodox, evan- gelical churches, but insisted upon a more direct and personal applica- tion of them. The churches of the land had become corrupted by the admission of unregenerate members. Christ demanded a pure church. To secure this end, none were to be allowed to enter this church but such as were certainly known to be regenerate ; such as could confi- dently say, " We believe we are of that number who were elected of God to eternal life, and that Christ did live on earth, die and rise again for us in particular, . . which God hath made us to believe by sending, according to his promise, the Holy Ghost into our souls, who hath made particular application of the above articles." They declared, "That all doubting in a believer is sinful ; " "That true believers, by virtue of their union to Christ in faith, have communion with God, and by the same faith are in Christ united to one another,". and that thus "saints could certainly know one another and know who are Christ's true ministers by their own inward feelings, or a communion between them in the inward actings of their own souls." They also declared, " That whoever presumes to administer or partake of the seals of the covenant of grace without saving faith, are guilty of sacrilege and are in danger of sealing their own damnation;" "That true believers and they only, have a right to give up their children to God in baptism ;" " That at all times the doors of the church should be care- fully kept against such as cannot give a satisfying evidence of the work of God upon their souls, whereby they are united to Christ." For true believers, known and consecrated, and visibly united together, they claimed the power " to choose and ordain such officers as Christ has appointed in his church, such as bishops, elders and deacons ; and by the same power to depose such officers as evidently appear to walk con trary to the Gospel or fall into any heresy "-though believing, that in such cases it was convenient to take advice of neighboring churches of the same constitution. They also believed, "that all the gifts and graces that were bestowed upon any of the members, should be improved for the good of the whole in gospel freedom; that every brother qualified by God for the same, had a right to preach according to the measure of faitli ; that the essential qualification for preaching
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.