USA > Connecticut > Windham County > History of Windham County, Connecticut. Volume I, 1600-1760 > Part 52
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
VIII.
TROUBLES IN MORTLAKE PARISH. SECESSION FROM THE CHURCH. DEALINGS WITH OFFENDERS. SEPARATE CHURCH IN SOUTH KILLINGLY.
THE church in Mortlake Parish, known as the second church of Pomfret, shared largely in the religious awakening, adding to its membership one hundred and six, in 1741-2. This church was more inclined to Independency and less rigid in discipline than most of its cotemporaries, and probably would have escaped defection and divi- sion but for its close affiliation with Canterbury. Among its members were Josiah, an elder brother of John and Ebenezer Cleveland, Con- stance, sister of Elisha and Solomon Paine, and other Canterbury residents, all in full sympathy with the Revival and eager to exercise the privilege of laboring and exhorting. John Cleveland, in his diary, May, 1742, reports several religious conferences in Mr. Avery's society, " some filled ; one coming out full of joy," and "also a jangle between Mr. Avery and the brethren." These jangles were increased by the
445
TROUBLES IN MORTLAKE PARISH, ETC.
law soon after promulgated for regulating abuses and suppressing this disorderly exhorting. After lecture, July 2, the church thus voted :-
" That the pastor should have liberty to get any other minister or preacher to preach in his parish or pulpit as he thought best, and as he has been wont to do, and his doing it should be esteemed the design of the church, unless any difficulty should be likely to arise by the preaching of any particular gentle- man, and then the matter should be proposed to the church. Liberty to take effect in one year. [N. B. Vote occasioned by Colony law prohibiting any one's preaching in another minister's parish without consent. ] "
The zealons Revivalists in Mr. Avery's parish were none the less inclined to hold their peace for this restriction, but continued to hold meetings and exhort both in public and private. The "jangle " soon resulted in open outbreak and rupture. On lecture-day, September 10, several brothers and sisters of the church went so far " beyond their line as to break the peace and quiet of the church " by publicly ex- horting the congregation after service. Samuel Wilson actually had the temerity "to speak for some considerable time to the people on the common before the meeting-house door, attempting "to teach them the wretched estate they were in, an that their help was in God, and exhorting them to come to him." Ezekiel Spalding also, " spoke very loud for a little space by way of exhorting the people," and Constance Paine " was heard to speak in a very loud, earnest and resolute manner." Great clamor and confusion followed. Some denounced the speakers, some encouraged them. Disputing and jangling were heard on every side, even within the sacred walls of the meeting-house. Tidings of the outbreak were speedily carried to Mr. Avery. Moses could say on a somewhat similar occasion, " Would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them "- but the spirit of this reply was quite unknown at the period now in question. Mr. Avery, wise and excellent man that he was, could brook no unlawful intrusions upon his own province, and accordingly he went out and rebuked the offenders, and as the ecclesiastic head of the parish commanded them to forbear their irregular and improper exhort- ing, but met with public opposition and defamation while attempting to exert his official authority. One angry partizan even charged him with lying, and another declared, "That by his own words he showed that he did not know the Spirit of God."
This affair aroused great excitement both in church and society. On the following Sabbath, before administering the Sacrament, Mr. Avery publicly debarred these five offenders from the Lord's table till the matter could be looked into, whereapon Josiah, Ebenezer and Lydia Cleveland and Ezekiel Bacon withdrew from the meeting-house "in the face of the church." A church meeting was promptly called to consider these various offences. The two brethren, who had been led by their sympathy with the exhorters to such unseemly defamation of
446
HISTORY OF WINDHAM COUNTY.
their good pastor, were very willing to acknowledge that their conduct had been indecent and unchristian, and publicly confess the same before the congregation. The exhorters themselves-Wilson, Spalding and Constance Paine-were treated with great consideration and forbear ance, and ample time and opportunity given them to procure testimony and defend themselves. After carefully weighing all the evidence pre- sented and discussing the question in all its bearings, it was decided, October 18 :-
" That the church looked upon what the aforesaid Wilson, Spalding and Constance Paine did, on Sept. 10, as public exhorting.
That public speaking, warning, and exhorting of lay persons is unwarranta- ble and ought to be discountenanced-but inasmuch as the church has not before declared its mind in this matter, and the persons that have done this that we look upon as unwarrantable might not intend to disturb the church, and also, since they seem to think they did .their duty in it-it is adjudged, ' That we ought to be tender with them, and that it may be most for the interest of religion as circumstances are, to pass it over for this time without requiring satisfaction, and with desiring that they would forbear this practice for time to come, as they would not disturb the peace and quiet of the church, nor expose themselves nor the church to further trouble, begging that God would lead them and us into the way of truth and peace.'"
Those church members who had publicly and voluntarily withdrawn from the Lord's table, September 12, were then called upon to give reason for their conduct. Josiah Cleveland declared, "That the per- sons who were ordered to withdraw by the pastor were unjustly dealt by, and that he ought not to sit down at the Sacrament with those that would do such things." Ebenezer Cleveland offered, " That some were ordered by Mr. Avery to withdraw for exhorting, and if true Christians as he thought they were must not partake, he thought it was not his duty to partake." Lydia Cleveland gave as her excuse, " Because Mr. Avery applied a text of Scripture to persons it did not belong to, and called persons disorderly for exhorting and breaking up his peace and . debarred them from the Sacrament, when she thought the power of God was with them." Ezekiel Bacon averred, "That his mind was so ruffled and discomposed by what was acting in the church, that he could not properly partake of the Communion."
The church considered these excuses, and was of opinion that Bacon's required pity and favorable conduct, and voted, "To pass over his offence," advising him " To trust to God to compose his mind." The reasons of the three Clevelands were voted insufficient, and they were judged, " To have broken their covenant and ought to be made sensible of their fault and publicly confess it, and till then to be debarred from Gospel privileges."
The tenderness of the church in forbearing to exact a public con- fession from the exhorting brethren was entirely thrown away upon their sympathizers so long as they were restricted in liberty of speech
447
TROUBLES IN MORTLAKE PARISH, ETC.
and exhortation, and in a few days they issued the subjoined spirited manifesto :-
" POMFRET, Nov. 5, 1742.
These are to inform you that your way of discipline and opinion declared in your last judgment against some of the subscribers, doth so fully evidence to us that you are of the number that have the form of godliness and deny the power thereof, that we can in conscience hold communion no longer with you, and do therefore declare that we do dissent and withdraw from you, praying that the Lord would be our guide and direct us in such a weighty affair; also, humbly entreating the Lord for you all, that the Lord of his infinite free sovereign grace would open your eyes and lead both you and us into all truth.
Rebecca Freeman. Richard Adams.
Ezekiel Spalding.
Ebenezer Cleveland.
Josiah Cleveland. Lydia Cleveland.
Martha Spalding,
Samuel Wilson.
Elias Sheavalier.
Eunice Adams.
Betty Wilson.
Mary Sheavalier.
John Fasset.
Abigail Woodward.
Joseph Adams.
Josiah Fasset.
Hannah Jewell.
Elizabeth Adams.
Benjamin Fasset.
Joseph Cady.
Joshua Paine.
Elizabeth Fasset.
Zacharialı Whitney.
Constance Paine."
The subsequent conduct of these dissenting members was in accord- ance with the spirit of this declaration. Attempts to bring them back into church fellowship were wholly ineffectual. At a church meeting, December 14, Richard Adams, Wilson and Fasset declared in behalf of themselves and their associates, "That they required the church to acknowledge their fault, and allow them liberty, even in the most public manner, to speak and exhort except during public worship." Proposals to lay the matter before a mutual council were scornfully rejected. Efforts were made to convince them of their error and schism, but no formal action taken for some months. In August, 1743, Mr. Avery, by vote of the church, besought the Association "to advise what method to take with our separating brethren," and received the customary prescription for all ecclesiastic disorders-" To call ye Consociation." The church decided to accept the advice, cite their separating brethren to appear before the council, and lay it before that body whether they had not been guilty of the sins of "Rash and uncharitable judging of the church ; Breach of covenant with it, and making a schism in it." Captain Holland, Captain Cleveland, Lieutenant Bacon and Samuel Cleveland were chosen committee to provide for the council. In response to their summons, ten ministers with their delegates met at the house of Mr. Avery, October 10. The Separates were invited to appear before them, but, it clearly appearing to them that they had gone in the path of their duty, and not seeing wherein the constitution of the Consociation was granted by the Word of God, could not in conscience comply. The council then proceeded to solve the following queries :-
"I. When may a church be said to have the form and deny the power of godliness? Answer. When they practically deny the genuine and necessary fruits of grace.
448
HISTORY OF WINDHAM COUNTY.
II. Whether this church, in their conduct towards their separating breth- ren, is such as we judge to deserve that character? Answer. No.
III. Whether the separating brethren have charged this church with denying the form of godliness, &c. ? Yes.
IV. Whether pastor and church are censurable in conduct towards aggrieved brethren? No.
V. Whether separating brethren are censurable for separation? Yes.
VI. Upon whatterms pastor and church ought to receive separating breth- ren, and what concession is it their duty to make? Aggrieved brethren ought to acknowledge their fault. Pastor and brethren ought not to have proceeded with separating brethren without first taking advice-and upon their making this concession to separate brethren, and they making suitable acknowledge- inents, viz. : 'That we have been guilty of unwarrantable separation, rash judging and censuring; desire to be deeply humbled before God for our sin, and ask forgiveness of God and his people'-they ought to walk together in future in love and charity."
The church voted, October 19, to accept the result, and formally conceded, " That we ought to have taken advice before proceeding with separating brethren "-but the consciences of the refractory members would not allow them to pay the least heed to reproof or con- cession. After several attempts to bring them to better temper, the church prepared a suitable admonition, " warning each to repent of their sins, which were plain violations of the holy laws of God; very odious and offensive in his sight-all division and separation being for- bidden in the Word of God, as also a judging and censorious spirit." On being cited to appear in the meeting-house, April 22, 1744, and receive this admonition, three of the brethren sent "a very reflecting letter, Letting you know, that in our judgment, that no church which denies the power of godliness has any right to discipline the children of God." Richard, Joseph, and Elizabeth Adams, Josiah Cleveland, and Ezekiel and Martha Spalding obeyed the summons, but when called upon by the pastor "to stand forth and receive the admonition," persistently kept their seats. Henry Smith and Joseph Holland read it to those who refused to attend, and after all their pains and labor one repentant Separate owned himself wrong, and was brought back into the fold of the church.
The separating brethren now sought advice from a council of New Light ministers, convened June 20, 1744, at the house of Benjamin Fasset-the Rev. Messrs. Owen, Jewett, Pomeroy, Bliss and many others-which the church in turn refused to recognize " as a council agreeable to the Word of God." In spite of this judgment, "they presumed to hear the case and give advice," and also "to fault " those who had called them for certain improprieties of expression, whereupon another council was summoned in August, but whether its "result " was any more satisfactory is not manifest.
After giving the separating brethren a full year to digest their admonition, May 17, 1745, they were summoned for farther discipline. Upon being asked to give their reasons for their continued absence
449
TROUBLES IN MORTLAKE PARISH, ETC.
from the stated religious worship and ordinances, Ezekiel Spalding replied, "Because the run of Mr. Avery's preaching hath a tendency to set the souls short of Christ, and is delivered in a cold, lifeless way, and not attended with power. 2. Brethren with you hold to Saybrook Platform, which I cannot subject unto, as it takes the power from the brethren and church. 3. The two letters sent out in the name of the Association come forth contrary to the rule of God's Word." His wife, Martha, " knew no bounds to a particular church of Christ but an explicit covenant, and knew not any that submits her to the second church of Pomfret, and looked not on herself as under its discipline." Samuel Wilson's excuse was their " not allowing lay preaching and not making conversion a form of communion." Mary Spalding's " soul never had any communion with them, and she was not fed by Mr. Avery's preaching." One sister had separated, "Because Mr. Avery said some might be children of God and not know it, and also cast out her dear brethren that she expected to reign with in glory ; " another, " Because Mr. Avery appeared to her a wolf in sheep's clothing and a false teacher, and looked more to the fleece than the flock ; " a brother, " Because the pastor bid men hold their peace when they were crying ' Hosanna to the Son of David.'" The church decided these reasons insufficient, and publicly administered a second and more severe admonition :-
"1. For obstinacy and impenitency in ye sins of unwarrantable separation.
2. For casting contempt upon the authority of the church, some by refus- ing to hear the first admonition, and others by keeping their seats and refusing orderly to attend to it.
3. For a censorious and uncharitable letter."
Josiah Cleveland, Whitney and Fasset were present at the reading of this admonition, others refused to attend or to hear it read by the appointed committee. Two or three confessed their errors, and were received again into the church. Richard Adams died during this year, " without giving any satisfaction." After waiting more than another year for the return of the delinquents, the church reluctantly proceeded to consider the question of excommunication. A day of fasting and prayer was observed-the Reverend Messrs. Ebenezer Williams, Cabot, Cogswell, Devotion and Mosely participating in the services and with the church approving the sentence of excision now proposed. Ezekiel Spalding and Joseph Adams "appeared and pleaded, 'That they ought not to be cut off from the church.'" Fourteen of the most obstinate refusing to retract or ask for mercy, were publicly excommunicated, December 14, 1746. Eleven others, after further trial persisting in sepa- ration, were formally admonished, April 13, 1748, but none appeared in church to hear the admonition, and when it was carried to their houses,
57
450
HISTORY OF WINDHAM COUNTY.
some refused to touch it and some "threw it into the fire." Most of these Separates united with the church at Canterbury. Ebenezer Cleve- land and some of the more prominent seceders were finally taken back into church fellowship. The Separates in Mortlake Parish were treated with unusual delicacy and forbearance, and as they failed to effect any new church organization within its limits, their defection left no permanent breach, and scarcely impaired the strength and prosperity of the church.
The church in Killingly, though destitute of a pastor and agitated by a most desperate meeting-house controversy, received about sixty to · its membership during the Great Revival. Great and irreconcilable religious differences were however developed during this period, the inhabitants of its southern section adopting decided Separate principles. These southern residents had long been allowed to have a minister in their own neighborhood, and after their incorporation into the new south society, which differed greatly from them in views of church government and doctrine, they preferred to organize as a distinct church. The original covenant is not preserved, nor the date of its adoption and names of its first signers. Among the early members were John Grover, John Eaton, Daniel Lawrence, Levi Preston, John Wilson, Wyman Hutchins, William and Stephen Spalding and many others. "At a Congregational Church meeting, December, 1746, Stephen Spalding was chosen clerk." In February following, the same was chosen deacon. April 27, 1747, "John Eaton was also chosen deacon, and Samuel Wadsworth our pastor, by a vote." Mr. Wads- worth accepting, "June 3, 1747, was set apart for fasting and prayer, on purpose to ordain our pastor and deacons." No Separate minister within the county received so "regular " and satisfactory an ordination. Some of the most respected Separate ministers were present. The sermon was preached by Rev. Matthew Smith of Stonington ; Rev. Joseph Snow of Providence gave the charge; Ebenezer Cleveland of Canterbury the right hand. Isaac Backus the church historian, and Oliver Prentice of Stonington assisted in the laying on of hands. So prolonged were the exercises that there was no time for the appointed ordination of the deacons, which was deferred for a week, " when, after prayer to God, brothers Spalding and Eaton were ordained into their lots."
Very little is known of the early days of this South Killingly church, but they probably were not unprosperous. Unlike every other Sepa- rate church in Windham County, it met no open opposition. These distant residents had long been practically a distinct branch, and were
451
PLAINFIELD SEPARATE CHURCH, ETC.
allowed to withdraw and develop as they chose without remonstrance or excommunication, but as members of the south society they were still obliged to pay rates for the support of the church on Break-neck. Their pastor was brother of Rev. John Wadsworth, and had resided for a few years in Canterbury, where his house had served the Separates in lieu of their lost meeting-house. He is described by one of his friends in Killingly " as a man of an excellent gift in prayer, very fervent and very gifted in exhortation ; his preaching as small, yet apt in many expressions ; his conduct extraordinarily religious, and his conversation very heavenly and good." Several of the remaining Indians in South Killingly, once so disorderly and troublesome, were converted during the Revival, and were led to reform their lives and unite with this church.
IX
PLAINFIELD SEPARATE CHURCH. ORDINATIONS OF THOMAS STEVENS AND DAVID ROWLAND. CONTENTIONS IN PLAINFIELD. SEPARATION IN VOLUNTOWN.
THE Separate church in Plainfield, according to the usual practice of its order, called one of its own members to the ministry. The following letter missive, inviting Canterbury church to assist at his ordination, is believed to be its sole surviving official document :-
" Dearly Beloved : This Christ's church having given our brother, Thomas Stevens, Jun., a call to the office of a minister in this Christ's church, and he having excepted or obeyed the call, and having younanimously apointed Thurs- day, the 11th of Sept. inst., if God will, in solom fasting and prayer, to ordain our brother Stevens to said office : Theas are therefor to desire you to joyn with us in this solemnity on said day, by sending as many of your brethren as you think fit to be present with and assist us as the Lord shall direct us. Dearly Beloved, pray for us, that we may be strong in the faith, giving glory to God, abounding in love and patience, &c. The grace of our Lord Jesus Christ be with you. Amen.
We subscribe, your brethren in the faith and fellowship of the Gospel :-
JAMES MARSHI. EDWARD EAMES. JOSEPH WARREN.
Liquise you are desired to meat at the house of Joseph Spalding's in Plainfield."
Elders Thomas Denison, Thomas Marsh and Solomon Paine-the latter himself ordained the day preceding-assisted in this ordination service. December 5, Elisha and Solomon Paine and Samuel Wads- worth assisted in the ordination of certain brethren of the church to the office of deacon. Of the number of the church thus organized and supplied with officers, no record is preserved, but it was evidently very flourishing. The peculiar circumstances of the town had developed
452
HISTORY OF WINDHAM COUNTY.
a strong Separate element. Mr. Coit was now aged and infirm, unable to cope with this new and powerful influence, or even to carry on the ordinary religious services unaided, and the town was compelled to pay for the support of an inefficient minister and provide a suitable assistant. This double burden caused much grumbling and disaffection towards the church establishment. Some of the assistants procured were New Lights, and strengthened the growing proclivity in their favor. A majority of the standing church were opposed to the New Light doc- trines, and had steadily refused to accede to any of the demands of the minority, but after the separation they found it very difficult to main- tain their footing without an active working pastor. The pastor of the Separate church, Thomas Stevens, though a young man of less than common education, was earnest and fervent, " filled with the spirit, a clear and powerful preacher." Large numbers were attracted to hear him, and soon it became evident that more than a majority of the inhabit- ants of the town were in sympathy with the Separates. The payment of the rate for Mr. Coit was refused by this majority. December 16, 1746, the town voted, "To seek out some suitable person to assist in the work of the ministry." Deacon Crery, Joel Shepard and James Brad- ford were appointed a committee to apply themselves to such suitable person. The Rev. Mr. Newell, who had previously preached as an assistant, was first selected but not secured, town and church probably failing to agree in their views of suitability. Mr. David Rowland of Fairfield was the next candidate, a young man of marked ability, energy and decision, who was graduated from Yale in 1743. Like his cotemporary in Canterbury, James Cogswell, Mr. Rowland was at first acceptable to all parties, so that, July 13, 1747, the town voted to give him a call, and appointed a committee to confer with him con- cerning his principles, in which conference Mr. Rowland, who was exceedingly earnest and outspoken, showed such attachment to Say- brook Platform and opposition to the peculiar Separate principles, " that the town in general concluded to proceed no farther but to make application to some other candidate." The standing church on the other hand, was greatly pleased with the boldness and soundness of the candidate, and resolved to settle him for their pastor in spite of the opposition of the town. Thus these two opposing towns, Plainfield and Canterbury, were involved in ministerial controversies precisely opposite in character-a majority of the town.on one side the Quine- baug and a majority of the church on the other, rejecting the selected candidate.
The controversy in Plainfield, as in Canterbury, was attended with much bitterness and ill-feeling. The roughness with which the aged and disabled pastor was thrown aside and his salary withheld from him
453
PLAINFIELD SEPARATE CHURCH, ETC.
by the Separate party, could not but excite very strong resentment in his personal friends and adherents-while a legal action brought by Mr. Coit for the recovery of his dues, and the prospect of having to pay large sums for the support of a minister who was no longer able to serve in official capacity, increased the violence and opposition of the Separates. With a young and vigorous leader heading each faction, the strife waxed hotter and fiercer. The Separates not only controlled all the secular affairs of the town but claimed a monopoly of all its spiritual vitality. Great pains were taken by them to gain Mercy Wheeler to their interests. A letter was written to her by Solomon Paine urging her to leave a dead and corrupt church and join in the great work of reformation. Stevens, with the rashness of judgment and speech characteristic of his party, even declared to her, "That he knew she had no communion with God, nor would have any more, because if she had she would leave her father's house, for they were in the broad road to destruction, if she knew her parents were in Christ she had a duty to do to them, but if not, none." Neither entreaties nor threats sufficed to move the quiet, steadfast Mercy, who remained faithful to the church of her fathers and her aged minister, in spite of " all the attempts to draw her off from the faith and order of the Gospel, a humble, modest, steadfast, lively Christian, exhibiting ever brighter evidence of the grace of God."
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.