USA > Connecticut > Windham County > History of Windham County, Connecticut, Volume II, 1760-1880 > Part 13
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Woodstock's north society was formally incorporated by Act of Assembly in 1761. Though inferior in extent and numbers to the pre- vious societies it had the advantage of compactness and unity. Its chief supporters were numerous families of Child and May, long resi- dent in this northeast section of the town. The long and arduous con- fliet by which they had gained their independence had strengthened
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the ties of blood, and their appreciation of distinct religious privileges, and led them to engage with much harmony and spirit in establishing stated worship. Families in neighboring parishes were eager to join with them in this effort. A petition from Theophilus and Samuel Chandler, Moses and William Marcy, and Edward Bugbee, residents of Thompson Parish, represented :--
" That the extent and quantity of the land in said society of North Wood- stock is but small for a parish and its list only £4709; that they were five and even six miles from the meeting-house in Thompson, and separated by the Quinebaug which for the greater part of the year was not passable unless by bridges, which necessitated a longer journey; that they were much nearer the centre of North Woodstock, and should be much better accommodated, to be made a part thereof; while the remaining part of Thompson would have numbers, estate and extent quite sufficient."
Henry and Peter Child of New Roxbury also begged for annexation to the north society on the plea that the west society contained half the land in the whole town, and that in the north was small compared with the other. Both requests were granted, and the several petition- ers formally annexed to the north society. With these additions it now embraced some fifty five families, and was able to provide a place of worship and support its minister in a creditable manner. A meet- ing-house was soon erected on the site of the present church edifice in East Woodstock. Land for this purpose was probably given by mem- bers of the Child family, but the absence of records makes it impossi- ble to gain authentic details. It is traditionally asserted that some opposed this site as not in the centre of the society, and that when one party gathered to raise the frame another appeared to push it down, but this too is doubtful. Land adjoining the meeting house was pur- chased of Elisha Child by Rev. Abel Stiles in 1763, and on this pleas. ant spot the much-tried minister found an agreeable retreat from the storms by which he had been so long beset. He reports to his nephew, Dr. Ezra Stiles, that their " domestic circumstances are comfortable. The long uproar has ceased since the disruption of the society. I am in peace with my people." His experience had left him a very un- favorable opinion of ecclesiastic councils and judgments. Dr. Stiles, requesting him to collect results of councils in Windham County for the last fifty years to be compiled " in a brief history of New England councils," his unele replies :-
" Why Woodstock alone would furnish and suggest matter for a volume equal to Father Cowper's Anatomy !. . . . As to the results in Woodstock since I have been here, they appear to me as contrary as the good and bad figs in Jeremiah's vision ; some very good, others very bad; nor do I think it in the power of mortals to prevent erroneous and injurious results. In a word, were I half so sure that a history of New England councils would prevent future mischief, as I am of having been repeatedly injured by past results, I would cheerfully send you all the results I am able to collect."
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Dr. Stiles was himself a frequent visitant at the North Woodstock parsonage, attending meetings of association and consciation, preaching for the different ministers and noting with keen eye whatever came within his cognizance. His minutes give no hint of any unpleasantness or lack of harmony in the new society. The church was somewhat annoyed by the difficulty of obtaining recognition as the First Church of Woodstock, a dignity tenaciously claimed by the standing church on Woodstock Hill. It consented nevertheless to consider the concilia- tory overtures made by that body, and after first distinctly voting Dec. 16, 1766, " That this church has full right to consider themselves the first church of Woodstock," it agreed " To overlook and forgive all that has been offensive to us in the South Church." So far as can be ascer- tained both churches were correct in their assumption. Neither one or other had organized anew or made such change as to forfeit its standing under the original covenant. Both had sprung from the same root and as north and south branches now represented the original Woodstock church. Loss or absence of records makes it impossible to trace the course of the North Church for many years.
The church and society of West Woodstock pursued their way peacefully and prosperously under the guidance of Mr. Williams, till their tranquillity was disturbed by the development of a new religions interest. It had been a time of great spiritual dearth and declension ; church members had become cold and formal ; social religions meet- ings were unknown ; the young people were much absorbed in frolic and merry-making. A chance sermon preached by an earnest Baptist minister, Rev. Noah Alden, while passing through the town in December, 1763, was a means of fixing conviction of sin in the conscience of the chief leader in fun and levity-Biel Ledoyt-and after ardnous con- flict, his soul was brought into gospel liberty. "A world lying in wickedness and the necessity of men being made new creatures fell with such weight upon his mind," that he felt constrained to speak to them about it, and that with such earnestness and power, that those young companions who came to laugh him out of these new notions, "stood like men amazed" and were themselves convicted and con- verted. A meeting was appointed in a school-house, and though it was a dark lowery night people flocked to it from all parts of the parish till the house was full. Ledoyt and two of his young friends carried on the meeting, and so impressive were their exhortations that about forty young persons were "struck under conviction." The meetings were continued. Convictions increased greatly. Parents were surprised to see their giddy children distressed for their souls. All frolicking came to a stop. The Bible and other good books were much in use. The groves rang with the bitter outcries of the dis-
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tressed youth. Professing Christians were led to lament their previous coldness and backsliding, and join with these young disciples in labors for the conversion of others. So powerful was the work that none dared at first to say a word against it, but after a time opposition was manifested. Some older church members looked with suspicion upon a religious movement begun and carried on outside the church, and feared it would result in excesses and irregularities. They cau- tioned the converts about spending so much time in meetings and staying out so late at night, and advised them to refrain from exhort- ing, but finding their advice unheeded, "fell to crying Error and Delusion." The flaming zeal of the young disciples was only hightened by this opposition. The regular meetings of the church and the ordinary services of the Sabbath conducted by Mr. Williams, seemed to them cold and lifeless. Disparaging remarks were made upon both sides and ere long a bitter antagonism was developed between the friends and enemies of the revival. The church, alarmed at the condition of affairs, proclaimed a fast and called in the neigh- boring ministers, who saw in this great religious awakening a new out- burst of the spirit of Separatism, and "fell to reading about false
spirits and Satan transforming himself into an angel of light .. intimating, that the work was from Satan, and such ministers as were instruments of it, the servants of Satan," and " plainly warning them against the first instruments of their awakening, as being the deceicers which should come in at the last times." This injudicions action and uncharitable surmising, "grieved the hearts of the tender lambs," and plainly taught them that edification, the great end of Christian society, was not to be enjoyed in the church of their fathers. Other Baptist ministers had probably followed Mr. Alden. A remnant of the old Six Principle Baptists still existed, and now a large proportion of the young converts turned in sympathy to the Baptists and em- braced their peculiar principles. Unable to walk in harmony with the standing church, they felt compelled to separate from it, and in the autumn of 1764 agreed to meet together as a society, improving the gifts which God had given them. At the first favorable opportunity several were baptized by immersion and in February, 1766, fifteen of these baptized converts embodied in church estate, and soon others were added. Their meetings, conducted by several gifted brethren, were well sustained and attended, so that it was apparent to all that God's work went on amongst them. One of the most earnest and active of these brethren was Biel Ledoyt, who felt called of God publicly to preach his word, which he did in a manner so satisfactory to the church, that May 26, 1768, he was ordained as its pastor. The growth and prosperity of this Baptist church awakened much jeal-
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onsy and opposition. As the only church of this order then within Windham County limits its position was prominent, and a bitter and persecuting spirit was manifested by its opposers. Attempts were made to waylay and assault its pastor, and rates for the support of Mr. Williams were extorted from its members. Embittered by the loss of so many of their congregation, the established society of West Woodstock denied the validity of the Baptist church and society organization. Jan. 29, 1770, Daniel Perrin, Samuel Harding and Samuel Chase were appointed by this society, " to examine the records of those people among us that call themselves Baptists ; also, to hear the pleas of those persons in regard to their principles and the reason of their conduct towards us, and consider how far they are freed from paying rates." These gentlemen reported, that we have been to Mr. Elnathan Walker's, whom our Separate neighbors call their clerk, to look into their records to see what regulations they were under and could find no record at all, neither at Mr. Walker's, nor with him they call their elder, that the good and wholesome laws of this Colony know anything of. In view of this report the society voted, "That the Ana-baptist people in this society are not freed from paying minister's rates amongst us; and to leave the affair with the society committee." The committee thus empowered attempted to levy the rates but met such determined opposition and argument from the indignant Baptists, who were at this time greatly encouraged and strengthened by the frequent visits and counsels of Deacon Bolles of Ashford, that they were fain to relinquish the futile effort, and after a year of wrangling the society again voted :-
" To take the advice of Hon. Jonathan Trumbull in the affair between the society and those people among us calling themselves Baptists and Ana- baptists, and his advice should determine the matter how said society should proceed with and towards said Baptists, and for his Honor to take the rules of law for his guide in his advice to the society."
Ebenezer Paine, Daniel Perrin, Samnel Harding, Samuel Child, and Nathaniel Marcy were instructed to draw up some suitable instrument to lay before Governor Trumbull, and Deacon Corbin, to present the affair to him. The honored governor duly considered the matter and replied with that candor and fairness which gave such weight to his counsels :-
"Inhabitants of New Roxbury, Woodstock. Gentlemen: I received by hand of Deacon Ebenezer Corbin, a request from your committee, showing, that there has been and still is a number of people in your society who pro- fess themselves to be Ana-baptists, and did some time in the month of Feb., 1766, form themselves into a church state, and under the conduet and direc- tion of three churches of the same denomination, have settled a teacher or elder among them, do steadily attend the worship of God and his ordinances among themselves according to their way and manner, and say they have taken all those steps and measures the law requires, aud are under the patron-
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age and toleration of the laws of this Colony; that some of your society suppose that they have not; that those Baptists have been every year put into the tax bill made for the support of your minister, except the last year they were left out by the committee that they have paid no such tax nor any distraint made therefor; that by reason of different sentiments in religious affairs and different minds in the society respecting those who differ from them with regard to taxing them, a great difficulty has arisen; and there- fore asking my opinion and advice in the following particulars :-
1. How is a Baptist to be known in law, whereby he is to be exempted from paying taxes to the support of the established worship or ministry in this Colony ?
2. Whether the Baptist churches in general in this Colony, are otherwise known in law than those in your society, and if so, in what manner?
3. In order that a Baptist may be known in law by his certificate, by whom it must be signed and to whom directed ?
That, at your late society meeting it was voted to take my advice in the affair, to determine how the society should proceed with and towards the Baptist people among you.
Whereupon, it is my opinion, that a Baptist is known in law so as to be excused from paying any tax levied for the support of the established minis- try in the society where he dwells, when he dissents from the same, attends the worship of God in such way as is practiced by the Baptists and joins him- self to them, whereby he becomes one of their society; that the Baptist churches in this Colony are no otherwise known in law than that church of Baptists in your society is, that those people having formed themselves into a Baptist church and society, they, and the particular persons who hereafter do attend their meeting for the worship of God and join with them in this profession, are excused from paying any part in your society tax for the sup- port of your minister. The certificate mentioned in the law is to be pro- duced from such Baptist church, signed by the elder or other known proper officer, and directed to your society committee or clerk. The law doth not oblige those people to make application to the General Assembly or County Court to be qualified for such exemption, which was formerly the case and is probably the occasion of your present difference in sentiments.
That you may be of one mind, live in unity and peace under the Divine pro- tection and blessing, is the sincere desire of your most obedient humble servant, JONATHAN TRUMBULL.
Lebanon, March 21, 1771."
The standing society accepted this decision as final, and directed its committee to examine reports of Baptist people, and see who are ex- empt. About forty persons were then released from ratepaying. Recognized as a lawful body, the Woodstock Baptist Church increased in numbers and influence, united with the Warren Baptist Association, and gained a respectable standing among its sister churches. The West Woodstock Congregational Society, extending over a large and opening territory, gradually recovered its losses. Like its sister churches in town it was now greatly exercised by the question of sing- ing. Four " queristers " were chosen in 1776, and it was voted, " That the singers should sit in the front gallery in any seat (except the fore seat in front) according to their age and common usage in sitting; that the several queristers should be seated, and sit in the fore seat in the front gallery, men's side." But the new arrangement did not work well, and after a few months trial it was again voted, " To come into some cordial agreement that each one may enjoy his right and property, so
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that we may all celebrate the praises of God together, both heart and voice, in every part of the meeting-house."
All parts of the town united in care for its public interests. "Noti- fications " for town meetings were set up in four places that all might receive due warning. Town meetings were still held in the meeting- house on Woodstock Hill. As the disturbances with England came on their meetings were conducted with increasing spirit and solemnity. The Reverends Stiles, Leonard and Williams now took the freeman's oath, and each in turn opened the April town meeting "with a re- ligious service of prayer and a sermon." At the annual meeting in 1760, Isaac Johnson was chosen moderator; Thomas Chandler, town clerk and treasurer ; Isaac Johnson, Thomas Chandler, Nathaniel John- son, Ebenezer Smith, Jun., Nathaniel Child, selectmen ; Moses Chand- ler, constable and collector of colony tax; Moses Child, collector of ex- cise ; Samuel Mcclellan, George Hodge, Elijah Lyon, Abner Harris, John Chamberlain, Amos Paine, Matthew Hammond, Jonathan, Henry and Ebenezer Child, Ebenezer Corbin, Jonathan Morris, Hezekiah Smith, Captain Joseph Hayward, Joshua Chandler, highway surveyors ; Silas Bowen, Hezekiah Smith, grand- jurors : Silas Bowen, Moses Child, Moses Chandler, Stephen May, Ebenezer Child, Jun., Samuel Child, Jun., listers ; Nathaniel and Abijah Child, Samuel Bowen, collectors of rates ; George Hodge, Josiah Hammond, Stephen Marcy, Asa Morris, Caleb May, Elisha Child, tithing-men ; Benjamin Bugbee, William Chapman, fence viewers ; Darius Ainsworth, Zebediah Marcy, Joseph Manning, Ezra May, Isaac Bowen, Nathan Child, haywards; Moses Child, receiver of stores; Jedidiah Morse, packer; Joseph Peake, guager ; Richard Flynn, Daniel Bugbee, branders. Town bounds demanded much attention. The report of a committee relating to the line between Woodstock and Union was accepted. Thomas Chandler was appointed agent to oppose Union's petition, and with John Pay- son, Jabez Lyon, Samuel Chandler, Edward Morris and John May-the fathers of the town-wait upon the committee sent by the General Court. Nathaniel Child and Joseph Peake were chosen to meet with Jacob Dresser and Jaazaniah Horsmor to renew the line between Woodstock and Killingly, and all the remaining bounds were peram- bulated and renewed. The renovation of the town pound excited some discussion. It was voted "to build a new pound in the centre of the town," but this was revoked, and in 1765 it was ordered, "To build one pound near the old pound in the first society of the same bigness as the first with stones, selectmen to have charge of the same." Again, the question was reconsidered, and it was finally decided that the new pound should be built with oak posts and chestnut rails, six rails high and four lengths of ten-feet rails square. Manasseh Horsmor also re-
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ceived the privilege of using his barn-yard for a publie pound. Swine were allowed the liberty of the highways and commons if sufficiently "yoked and ringed." A bounty of twelve shillings was offered in 1771 to any person who should kill a wildcat. Captain William Lyon, Samuel Chandler, Nathaniel Child, Captain Daniel Paine and Ebenezer Child, appointed at about this day to examine the financial status of the town, reported " That the town's money for a number of years had been prudently handled," and that its treasury was in good condition. It was now ordered that a workhouse should be provided to accommo- date the town's poor, and also that idle and dissolute persons might be put therein and employed. In 1773, highway distriets were set out, viz. : in the First society, five districts, under the care of Thomas Baker, Jonathan Allen, Jonathan Lyon, Jedidiah Bugbee, Matthew Bowen ; New Roxbury society, four districts, Daniel Paine, southeast overseer ; Benjamin Haywood or Howard, southwest; John Perrin, 2d, north- west; Samnel Narramore, northeast ; North society, Caleb May, south- east overseer ; Ephraim Carpenter, northeast : Eliakim May, north- west; Stephen Tucker, southwest. A communication relating to Colonel Putnam's petition for a public highway to New Haven leading through Windham County was favorably received by the town, and referred to the consideration of the selectmen. New roads were laid out from time to time in different parts of the town, connecting with or replacing the old range-ways originally laid out. Schools were managed by the religions societies. A proposition to sell the old cedar swamp and appropriate avails to the support of the gospel, " provided said gospel be carried on according to the Congregational or Presby- terial Scheem," failed of accomplishment. In 1765, it was voted to sell the same and apply the proceeds to schooling. Four years later sale of certain portions of proprietors' land was reported and accepted, and £115 allowed for schools. The remainder of the cedar swamp was left for private sale. Committees were still chosen to take care of the hearthstone lot and proseente trespassers.
Woodstock was now losing many of its citizens by emigration. Thomas, youngest son of Captain John Chandler, removed with his family of sons and daughters in 1761, and after a brief sojourn in Wal- pole, New Hampshire, decided to lay the foundations of a new settle- ment westward. Jabez Sergeant, Edward and Isaiah Johnson, Charles May, William Warner and others from Woodstock joined with him in building up the township of Chester, Vermont. John and Noah Pay- son, William Bartholomew. Seth Hodges. Benjamin Bugbee, John Chamberlain were among the many Woodstock emigrants who went out into the wilderness and aided in settling towns in New Hampshire, Vermont and New York. This outflow was perhaps made needful by 14
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the great natural increase of population-Rev. Abel Stiles baptizing in his society in twenty-five years no less than 367 boys and 415 girls- while at the same time it was favored with remarkable exemption from sickness and epidemic disease, so that in some 210 families the yearly average of death was only twelve persons. Many lived to great age and quietly dropped away.
An elaborately carved slate-stone in the graveyard at New Roxbury commemorated the decease of Joshua, third son of Honorable John Chandler, April 15, 1768 :-
" In his last days he in Hopes of another world Saying by and by Glory, Glory, Glory. Blessed are ye dead That die in the Lord."
Other honored and lamented citizens left still more enduring monu- ments. Deacon William Lyon bequeathed to the town for the instruc- tion and spiritual edification of its citizens his copy of Willard's Body of Divinity, a most elaborate and exhaustive theological compendium. The town signified its acceptance and appreciation of this gift by voting, "That it be annually removed from one parish in town to another, to be kept at the meeting-houses of the respective societies." Captain Benjamin Lyon's bequest of fifty pounds was restricted to the north society, to be applied towards procuring a library. The United Lyon Library, comprising some two hundred and fifty volumes, mostly divinity books, and including the remains of the ancient Union Library of Woodstock and Pomfret, resulted from this thoughtful and wise be- quest. About ninety proprietors had rights in this library.
Captain Samuel Chandler, last surviving son of Honorable John Chandler, occupied for many years the original Chandler homestead in South Woodstock. His son, Charles Church Chandler, was graduated from Harvard College in 1763, studied law, married Marian Griswold of Lyme, and entered upon the practice of his profession at the old homestead in his native village. He was a young man of marked ability and promise, and soon became very prominent in town and pub- lic affairs. This village of South Woodstock was now noted for public spirit and patriotism. Dr. David Holmes, its well-known physician, and Samuel Mcclellan, trader, were both very active in military and political affairs. The mercantile traffic carried on by the latter partici- pated in the revival of business enjoyed for a season, and large quanti- ties of English and West India goods were distributed throughout the town. No men in Woodstock were more respected and useful at this period than the deacons of the south church-William Skinner and Jedidiah Morse-who, with their popular pastor, are also reported as
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" the largest and finest looking men in the parish." Nor were the wives of these excellent men less respected and honored, but were rather regarded "as models of domestic virtues and Christian graces." The "excellent character and noble bearing " of Mrs. Temperance
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