USA > Connecticut > Windham County > History of Windham County, Connecticut. Volume I, 1600-1760 > Part 58
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" 1. That the old or Great Cedar Swamp, so called, and two other pieces of land-one near Deacon Corbin's and one by Amos Broughton's-be sold to the best advantage for said proprietors proceeds of the sale to be improved, from time to time, for the support of the gospel, provided said gospel be carried on according to the Congregational and Presbyterian Scheem. N. B. It means, to be improved in this place-saving so much as the charges that may arise for the surveys and sales of land and prosecuting trespassers.
2. Capt. Jabez Lyon, Capt. John May and Mr. Nath. Childs be the committee for prosecuting trespassers in the cedar swamp and commons.
3. That the committee do search out, measure and estimate the two remain- ing pieces of land as soon as convenient. Oath taken before ye worshipful Thomas Chandler."
Search and proposed sale were probably unsuccessful, as no action was reported by the committee.
Woodstock suffered severely in the prevailing epidemics of 1754-5. Mr. Stiles writes very touchingly of his two children-Sophia, " who
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took the way of spirits uncumbered with flesh," and Abel, " who slipped away from the land of the dying to the land of the living." Captain William Chandler also. died in 1754. Thongh living within the bounds of Thompson Parish, his business and social relations were all with Woodstock, and he was mourned by her as one of her most valued citizens. His widow, Jemima Bradbury-a descendant of Governors Dudley and Winthrop, and other distinguished Massachu - setts families-survived him many years. She was a woman of supe- rior natural abilities and unusual accomplishments, excelling not only in understanding of the doctrines of religion, but "in history, natural philosophy, and geography," and exerting great influence in the com- munity. Her oldest son, Thomas Bradbury Chandler, became a convert to Episcopacy while in college, and after teaching school in Woodstock and studying at intervals with Dr. Johnson, went to England in 1751, where he was admitted into holy orders, and after his return, officiated as Church missionary in Elizabethtown, New Jersey. A service held by him in Woodstock in 1752, is said to have been attended by large numbers. His brothers, Wil- liam and Lemuel, both died in 1756. Theophilus, appointed sur- veyor of Windham County in 1754, and Winthrop, distinguished . for his skill in portrait-painting, remained in Woodstock. Their sister, Jemima, married Samuel Mcclellan of Worcester in 1757. Thomas Chandler, fifth son of Colonel John, was very active in civil and military affairs till his removal to Walpole, New Hampshire. The youngest son, Samuel, still remained on the original Chandler homestead.
The seventy-four persons who took the oath of allegiance to Con- necticut, were mostly descendants from the first settlers of Woodstock. Thomas Fox, Ephraim Manning, Ebenezer Philips, Richard Flynn and Thomas Ormsbee were later immigrants. Abraham Skinner of Malden, and his son William, had also removed to Woodstock. Samuel Mcclellan removed to Sonth Woodstock after his marriage, and entered into the mercantile business. David, son of Deacon David and grand-son of John Holmes, was now practicing as physician in the south part of the town. Dr. Parker Morse also enjoyed an extensive medical practice.
West Woodstock Society, after some years effort, completed its meeting-house. In 1747, glass was procured for glazing, and it was occupied in the following winter. Mr. Samuel Child was chosen to look over the boys and young people and keep them in order on the Sabbath days. Committees were chosen to seek suitable burying- places-one in the north, and one in the south part of the society. Ebenezer Corbin was appointed to make coffins, and Ebenezer Lyon to
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dig graves. In 1749, it was voted, "To build a pulpit and body seats as soon as convenient. Instructions, as follows :-
1. Turn the pillows. 2. Build the two fore-seats like those in the first parish, but not to have banisters on the women's side. 3. The width of the aisles left to discretion of committee. 4. To build pulpit and deacon's seat decent and strong. 5. To have as many pews below as in the first parish."
The pew-spots were "voted to Joseph Marcy, Samuel Bugbee, Ebenezer Lyon, John Child, John Perin, Joshua Chandler, Abraham Perin, Joseph Chaffee, Jonathan Bugbee, John Marcy, Benjamin Marcy, Samuel Child, Edward Johnson, Joseph Hayward, Ed. Ains- worth and Benjamin Corbin-all to finish the walls and case the windows; these and their heirs to hold the pews, and not to sit in the body seats without liberty from the parish. Pews to be finished by first of June come-twelve-month, like those in old parish." "Pine stuff" was afterwards allowed for gallery seats, and liberty granted to Jonathan Morris, Samuel Child, Jun., Shubael Child and Henry and Stephen Bowen, to build front gallery pews at their own charge.
After the transferrence of the town to Connecticut, attempts were made to procure farther assistance, and a memorial presented to the General Assembly by Thomas Chandler, showing "That a second society had been set off, settled a good minister and built a meeting- house, but had not yet finished it, charge being great; that two or three thousand acres of land belonged to non-residents, and were bene- fited by the meeting-house, and prayed for a tax on such land," which was not granted. An Act of Assembly, in 1753, established the socie- ties according to previous lines, and in the following year the name of New Roxbury was given to the second society. In December, 1754, a pound was ordered in New Roxbury, to be built " in the most frugal manner, at the charge of the town, provided New Roxbury inhabitants agree where to set it."
Schools in this society received much attention. Bunggee Brook was declared to be the dividing line between east and west districts. In 1750, it was voted to have three schools, one at Deacon Child's, one at Isaac Morris' and one at Jesse Carpenter's-and a hundred pounds granted for schooling. It was next voted to divide the society into three districts-north, south and west ; the old school-house to be sold and proceeds divided : each district to build its own house and get its part of Mr. Williams' wood. Three men were chosen committee in each district. The southeast district was so populous that, in 1753, it was sub-divided by a line running straight from east to west, each division to build its own school house.
The first society of Woodstock was chiefly occupied during this period by a very serious ministerial quarrel, resulting like the previous secular uneasiness in secession and separation. Dissatisfaction with
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Mr. Stiles was the primal cause of this rupture. The early suspicion of his Saybrook Platform proclivities was hightened by transferrence to Connecticut, and inclusion within the limits of Windham County Association., The Woodstock church was greatly opposed to the Church Establishment of this Colony, and had formally manifested its determination to abide by the Cambridge Platform on which it was founded. Notwithstanding Mr. Stiles' assurance "of his innocent intentions" in joining Windham County Association, he had proccded to act with that body as a member, and endeavored to bring his church under its jurisdiction. Little is known of the early stages of the diffi- culty, but by 1752 it had become so serious that a council was held, in which nine specific points of difference were presented, and with great care and pains, satisfactorily adjusted. A mutual agreement was adopted, amnesty declared, and all discords and differences apparently buried. Yet, notwithstanding this amicable settlement, in less than a year the controversy was re-opened by an overt act of Mr. Stiles. Himself a strict disciplinarian, favoring a strong church government, he had been greatly annoyed from his first connection with the Woodstock church by its lack of an explicit covenant and rules of discipline. Mr. Dwight had kept possession of the original records of the church, and the paper signed by Mr. Throop was simply a promise without speci- fications, " That the church should be managed or carried on after the form in which it was gathered." Attempts to introduce a more definite form and rules had been hitherto unsuccessful, but now Mr. Stiles, taking advantage of the unusual quiet and harmony, procured in some way "a copy of the original church covenant, and having added to it a postscript, adopting the substance of Cambridge Platform," without previous warning or discussion, he presented it to the church, March, 1753, and called upon the brethren to receive it and subscribe to it. How Mr. Stiles procured this " copy" of a document, which more than a quarter of a century before had been carried out of Woodstock, and must have been consumed with Mr. Dwight's other papers in the " dissolution of his house by fire," and why it was necessary to add to it "a postscript embodying the substance of Cambridge Platform," when it was simply an acknowledgment of that very Platform-were points which he did not attempt to elucidate, and which greatly per- plexed the greater part of the church members. To them it seemed very unlike their original constitution and very similar to the obnoxious Saybrook. A majority of those present " would by no means consent " to sign this paper, whereupon Mr. Stiles, without giving time to con- sider and discuss so important a matter, or calling for a general vote of the church, proceeded to sign it with a small number of the brethren, and declared its adoption as the covenant of the church.
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This " strange and unprecedented act" of Mr. Stiles opened a breach that was never healed. His opponents rallied in great force against this doubtful covenant, and resolutely refused to acknowledge it. Mr. Stiles, with great spirit, declined to make explanation or concession. Political and sectional feuds added bitterness to the controversy. Those gentlemen who had protested against secession from Massa- chusetts Government now took up arms for the original church cove- nant, while Connecticut sympathizers defended Mr. Stiles and his amendment, and soon " all peace, unity and good agreement were wholly destroyed and gone from among the people of the society and members of the church." The aggrieved brethren withdrew from Mr. Stiles' preaching and held meetings by themselves, and as the ministers hired by them were opposed to Saybrook Platform, they were stigma- tized by the Stiles party as "Separates." Councils were called, whose earnest endeavors to accommodate matters were frustrated, it is said, " mainly by the conduct and influence of the pastor," who openly declared, "That he would never pull off his coat and then ask leave whether he should put it on again." To his nephew, Ezra Stiles, afterward president of Yale College, he writes : "The spring of the controversy appears to be this-certain of my lord brethren, extremely fearful of being priest-ridden, are attempting to be themselves priest riders, but have already found it difficult to bridle, saddle and ride the priest according to their humor. Indeed, they seem as angry with ye Priest as Balaam with his ass, and for no better reason. I endeavor to rebuke the meanest of my riders, but Solomon tells us of a certain creature that hateth reproof." Mr. Stiles was very eager to institute a course of discipline with these refractory members, and in 1754 sub- mitted to the Windham Association, " Whether the aggrieved members of the First Church in Woodstock, who had for some time absented themselves from the worship and communion of that church, are speedily to be censured for such withdrawal ? "The Association, probably conscious that this withdrawal was not without cause, promptly replied in the negative, and upon the reiteration of this request, positively enjoined, "That the church wait a while longer upon them and proceed not to censure without a council." After three years of strife and contention, the breach continually widening, the aggrieved brethren, seeing no possibility of reunion, felt it their duty to assert their rights and privileges, and obtain recognition as the First Church of Woodstock. A venerable council of churches carefully considered the circumstances, and having unsuccessfully attempted a coalition between the contending parties, advised to this course. March 18, 1756, the council inet in the meeting-house, and
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after sermon and prayers adapted to the occasion, twenty-three breth- ren and twenty-one sisters signed the following covenant :-
" Whereas, we have divers years labored under pressing grievance respect- ing the conduct of our pastor and a number of brethren adhering to him- inore especially in going off from the covenant signed by Mr. Throop, and indeavoring to impose in 1753 another and unsafe covenant which we can by no means consent unto, and notwithstanding all our petitions to the pastor and church, the means we have used with them, and the advice that has been given them in several results of councils, we have had no relief-and having had the advice and direction of a council of churches, we do now, under the conduct of Divine Providence, humbly sought by solemn fasting and prayer, reassume in church state on the ancient basis of the church whereof we stand members, and with all affection invite other members of said church to join with us in asserting our ancient, rightful powers and privileges.
Jonathan Payson. David Bishop.
Samuel Chandler.
Jolin Chaffee.
Thomas Ormsbee. Ebenezer Chaffee.
Moses Barrett.
William Skinner.
Joseph Abbott.
Samuel Mashcraft.
Nathaniel Sanger.
Daniel Mashcraft.
Isaac Johnson.
Benjaniin Bugbee.
Samuel Howlet, Jr.
Joseph Griggs.
Nathaniel Sanger, Jr.
John Morse. Jonathan Hammond. Jolını Bishop.
Josiah Brewer. John Whiting.
James Frizzell."
These members being previously interrogated concerning their faith and morals, and no objection offered, the council approved the covenant and acknowledged its signers, " a church in regular form according to usual method." Thus recognized, the church proceeded to exercise its privileges. Samuel Chandler, Isaac Johnson, Benjamin Bugbee, John Morse and William Skinner, were chosen a committee, " to procure some meet person to labor among us in word and doctrine." Their first choice fell somewhat unfortunately upon Mr. Curtis of New London, a minister of well-known Separate proclivities. Public wor. ship was now carried on by them in a constant manner and the ordi- nances of the Gospel administered amongst them by sympathizing neighboring ministers. Their meetings were well attended, their num- bers increased and it was claimed that nearly half the society attended with them. Petitions were proffered asking for a release from paying Mr. Stiles' salary and also for society privileges, but received a prompt rejection.
This " amazing conduct " obliged Mr. Stiles to call a council, which declared " said incorporation to be null and void and too much like trifling with things sacred and momentous," and solemnly called upon the Separating brethren to repent and return to their duty, " but all to no purpose"-for " they continued their Separate meetings in private houses contrary to Gospel rule and the good laws of the Colony, sadly affecting the peace of the church and society." In this lamentable situation, Mr. Stiles and his adherents " knew not what better to do, than to direct their eyes under God to the Hon. Assembly of Connecticut," and after assuring it that he had never in one instance deprived the brethren of any privilege allowed them by the Cambridge Platform but
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had taken great care to preserve the original constitution of the Church, adjured it to interfere " so far as to appoint an Ecclesiastic Council of ministers and delegates to hear and determine the differences." Their opponents also appeared before this October session of the Assembly with a petition, presented by Isaac Johnson, William Skinner and David Holmes, and signed by seventy-one members of the society, in which they forcibly detailed their grievance with Mr. Stiles and resumption of church estate upon the basis of the first covenant, and as they were now so large a society as to be well able to maintain and support the Gospel in two places-their rates amounting to nearly thir- teen thousand pounds-prayed for a distinct, separate society.
This simple solution of a troublesome difficulty was rejected by the Assembly, "which, taking into consideration their melancholy, divided state, was of opinion that dividing them into two ecclesiastic societies will not tend to remove the difficulties, but will be prejudicial to both civil and religious interests," and recommended both parties "to agree in calling a council of elders and messengers that have not hitherto been applied to by either." The large number of councils already held in Woodstock, made it somewhat difficult to comply with the suggestion of the Assembly, but having surmounted that obstacle its convention was rendered useless by a technical point that could not be adjusted. Mr. Stiles, after securing his quota of fresh elders and messengers, invited his opponents as "Separating brethren," to appear before them. These brethren, now formally recognized as representatives of the original church of Woodstock, would not compromise their standing by accepting this opprobrious appellation, and after much quibbling and sparring, the council came to naught. In the following January, the old-covenant party agreed to unite in calling a council, "provided the same shall consist of Congregational churches, such as are settled upon and regulated by Cambridge Platform-which constitution and no other, we acknowledge ourselves to be under." Mr. Stiles in reply, showed :-
"I. That they called a council; invited the people and made proposals which were refused.
II. We have repeatedly offered to join with you in a Congregational Coun- cil and never proposed any other, and are still desirous to join with you in calling a council not hitherto applied to by either."
He further expressed "his unfeigned sorrow that the wounds were not healed; considered them visible Christian brethren; as Christians have an interest neither essentially separate. Our interest is to unite in the love and service of Christ and each other. Many things in the aspect of Providence at this time [the war, prevailing sickness, the death of his own children and brother ministers] unite, and as it were, lift up their voices and beseech us to sheath the sword and prevent the bitterness of mutual destruction. Under a solemn sense of these weighty and interesting truths, let us determine that nothing on either side shall be lacking to effectuate accommodation."
Had Mr. Stiles followed his own precepts, accommodation might,
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perhaps, have even then been effected, but this very document was marred by disingenuous quibbling. His opponents had refused to join in the prescribed council because he had persisted in calling them to it under a title which they could not acknowledge, and his councils of Saybrook Platform churches were not Congregational as they under- stood the term. The indignant brethren accused Mr. Stiles of a want of honesty in his statements, and wished him to define what he meant by Congregationalism. They meant, " Congregational churches settled upon Cambridge Platform or such as acknowledge said Platform for their rule without any special regard to any other rule of human institu- tion, though they do not come up to it in every article -- which consti- tution the Woodstock church agreed to in the first settlement till the late alteration made yourselves, which we think very unwarrantable and unjustifiably done . . and we desire you to understand that we shall not admit of any persons nor churches to sit as a council on this present controversy but those of our own constitution, and hope you will give over any future thought that we shall be brought to consent to do ourselves so much wrong as to comply with any other proposal."
Mr. Stiles saw by this reply, " That they were fully determined not to comply with the direction of the General Assembly." On the con- trary, declare the brethren, " We have always wished a council of Congregational churches, and desire you would meet us at the meeting- house, March 9, 1757." Mr. Stiles stated conditions such as the brethren "had always denied and could not comply with." The brethren insisted upon points which Mr. Stiles would in no measure agree to-especially with reference to overhauling the differences prior to the settlement of 1752. Failing in all attempts even to initiate negotiation, both parties again repaired to the Assembly and repre- sented their several hardships. The old-covenant adherents declared, that they only persisted in adhering to the above-said ancient covenant while the adverse party had actually gone off therefrom and assumed another form of discipline essentially different, "the same being obvious to every inquiring mind without much labor to come at the knowledge of it," and begged the Assembly "to consider the inconsistency of the thing in its own nature, and the violence that must be done to our con- sciences, in that we should be compelled to uniformity with a minister and his adherents who have so far departed from the ancient order, and be made to suffer for abiding in the same after so long an usage therein in conformity with the sister churches throughout the Province of which we were a part when first embodied in church estate, and ever since the changing government still conscientiously holding the same form of worship." Thus circumstanced, they had confidence in the Act allowing certain privileges to dissenting churches, and as the first
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society in Woodstock was sufficient in numbers and abilities to compose two societies, " prayed and entreated to be set off as a distinct society both in respect of civil and ecclesiastic order, liberty and privilege, or, if you disapprove that, into two societies locally divided, though this expedient might not remove all the troubles your petitioners are groaning under."
Mr. Stiles solemnly reiterated his denial of having in any manner departed from the original constitution of the church, and further testified :--
" That the separating brethren continued their Separate meetings in a private house, contrary to the laws of this Government and for a length of time have employed Mr. Curtis for their teacher, whose praise in time past has been at New London and New Haven, and no less now at Woodstock. More- over, they publicly boast their resolution of speedily building a meeting-house and have already provided materials, and carried considerable quantities of timber to the very place where a meeting-house is to be erected, and is not all this a demonstration of their utmost reluctance to any method of procedure not countenanced and warranted by the Assembly. And though they mention their submission to the jurisdiction of this Government, they almost compel us to say that it is well known some of their leaders and principal managers, since their forced submission to this Government, discovered a like disaffection to its civil constitution as to the original constitution of this church, and from what was openly spoken at Freemen's meeting here last month, we have good reason to conclude, 'it will be no part of their sorrow if next Thursday should discover a mournful demise of some who deservedly fill the principal seats of the Legislature.' An impartial council, to examine all matters of grievance that have fallen out since our settlement in 1752 would best subserve the interests of religion."
Quite likely, Mr. Stiles with all his tact and shrewdness, somewhat over-reached himself in these insinnations against the loyalty and orthodoxy of his opponents. The Government of Connecticut might be more disposed by them to conciliate a people so recently received under its jurisdiction, and of whose " suddenness and resolution of . temper " it had such abundant proof; nor could it scarcely be made to believe that a movement led by such men as Chandler, Holmes, Pay- son, Morse and Skinner, was nothing more than a mere Separate out- break. So serious seemed the difficulty, that it nominated a number of prominent ministers-the Reverend Messrs. Peter Reynolds of En- field, Ashbel Woodbridge of Glastenbury, Edward Eells of Middle- town, Elnathan Whitman of Hartford, James Lockwood of Weathers- field, Freegrace Leavett of Somers, and Ebenezer Gay of Suffield, to repair to Woodstock with messengers from their several churches, as a council to hear the contending parties. The council convened, Sep- tember 6, 1757, and came to this result :-
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