USA > Connecticut > Litchfield County > Woodbury > History of ancient Woodbury, Connecticut : from the first Indian dead in 1659 to 1872, Vol. II > Part 7
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Before we do that, however, let us examine another considera- tion. It is recorded, that the church enjoyed great peace and prosperity under the administration of the Rev. Mr. Blakeman, the first minister. Now what manner of man was Mr. Blakeman ? We find this account of him in the Manual of the old First Strat- ford church, printed in 1869 :
" The Rev. Adam Blakeman was born in Staffordshire, England, A. D. 1599, and was matriculated at Christ's College, Oxford, May 28th, 1617. He was a preacher for some years in Leicester- shire and Derbyshire, and in 1638 came to New England. He was one of the original company of settlers in Stratford in 1639- 40, and was minister of the church until his death, Sept. 7th 1665. Just previous to his death, the 20th of April of that year, the Rev. Israel Chauncy became, by vote of the town, his assistant. Mr. Blakeman held a prominent position among the colonial min-
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isters. Cotton Mather says (Magnalia, book 3d. chap. 7) that many of his people came with him to this country, and that Hook- er once remarked, "If I might have my choice, I would live and die under Mr. Blakeman's minstry."
This is a satisfactory account of an old Puritan minister, truly. He appears in the history of the Colony only four years later than Hooker himself, and though he was thirteen years his junior, yet he was his coeval in establishing the church of God in this wil- derness land, and so well approved himself, as a minister of the Most High, in sustaining the good old Puritan doctrines, that Hooker, in his love, admiration and enthusiasm, proclaims that he fain would, could he have his own choice, live and die under his ministrations. Blakeman led his flock, for a quarter of a century, in the paths of peace and the ways of pleasantness. Even before his death, the questions concerning baptism and church member- ship began to disturb the other churches. There is not a particle of evidence, that there was a word of dissension in his church during his life. Was he a Half-way Covenanter ? If so, then were Hooker and Stone. The former died, July 7, 1647, before these discussions arose to any considerable entent. He, therefore, had been converted to no new theory, and Stone was firm as a rock against all innovations. May we not then say, in the full assurance of its truth, that the Half way Covenant theory had not a "Name to live,"-nay, had not become a disturbing cause, of discussion during all his holy life, so far as the church at Stratford was con- cerned. At the date of his death the discussion on these subjects had waxed warm in the colony, but such was his influence with his flock, it had found no disturbing entrance into his church. There is a moral certainty that not a solitary Half-way Covenant admission to the church or baptism on that theory, occurred during his ministry.
But the good man was dead; his place was to be filled, and young Mr. Chauncey "just turned of" twenty-one years of age, having been born in 1644, was the candidate. New views were abroad in the land, the state of religion was low and weak, and imbued with the spirit of liberty, which led our fathers to found their homes in the wild woods, they exercised the freedom of choice among the conflicting theories. The older communicants stood by the "ancient landmarks " so long maintained by their sainted Blakeman. The younger communicants and non-connu- nicants sought-out what seemed to them to be " a more excellent
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way." Mr. Chauncy had been called to "assist Mr. Blakeman," and naturally sustained his views. He, therefore, represented the conservatives. But, as we have seen, he was settled by the con- current votes of both parties, after the dissentients had been able to engraft the Half-way Covenant theory into the conditions of his settlement. Who was it that insisted on this plank in the plat- form ? Was it the old communicants, who in April, 1666, before the adoption of this platform and the settlement of Mr. Chauncey, when addressed on this subject by those who afterwards became Mr. Walker's adherents, replied in their "Church Answer to the Men," (p. 118,) " We answer in the words of Paul in another case, wee have no such custome, nor the Churches of Christ with whom we hold communion ?" Or was it rather those who afterwards formed the new church, and practiced the Half-way Covenant plan, but did not follow in the least the Presbyterian mode of church government? There can be but one answer to these ques- tions. If the dispute was what the "Stratford View " affirms-a dispute in relation to Presbyterian and Congregational modes of church government and discipline, it is the most inconceivable thing in the world, that neither of the churches, after they were well apart, and had full liberty to do as they chose, practiced any thing but pure Congregationalism. If the "Woodbury View " is accounted the correct one, the subsequent history of the two churches is consistent. The Woodbury church practiced on the Half-way Covenant system for ninety years, ending at the ordina- tion of Mr. Benedict, (p. 302,) in 1760. The theory that the " call " of 1666 was a compromise, receives further confirmation from the fact, that two members of the church, viz: Thomas Fayre- child and Thomas Uffoote, and two of the minority, (church mem- bers,) Ensign Joseph Judson and Henry Wakelyn, were appointed by the town a committee to carry the "Town Propositions " to Mr. Chauncy.
But the "Stratford View " insists that the Half-way Covenant plan was practiced by the First church in Stratford from the ear- liest date to which its present records extends, and that, clearly, Mr. Chauncy was settled by the town vote of June 1, 1666, on the Half-way Covenant plan. The latter branch of this statement is undoubtedly true. The vote of 1666 is a most perfect statement of the Half-way plan, and it is also true that Mr. Chauncy accept- ed his settlement on that vote. And right here, we apprehend, is the key to the whole difficulty. The town, voting parish-wise,
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including in its vote all its freemen, carried the " Half-way condi- tion." But the "ordinances of baptism and communion " could only be obtained through the church, i. e. the communicants, min- ister, ruling elder and deacons. They held "St. Peter's key " to these ordinances, for which the minority of the church had so earnestly striven. And in this same vote of 1666 (p. 119) they had established a condition as to the fitness of candidates for admis- sion to the privilege of the Half-way Covenant, i. e. they must not be " scandalous in life." Under this exception, any candidate, whether for the half-way, or for the full covenant, could be arbi- trarily kept out, by the church officers, without a technical breach of the conditions of Mr. Chauncy's settlement. And it is believed that this power, reserved under the "call," was exercised, and that freemen who desired to own their covenant, in full or partial communion, were rejected, and thus the flames of discord were fanned anew, and dissension intensified till the final separation.
On an examination of the church records at Stratford, we are not able to discover a single half-way admission, or baptism under that plan, for the first ten years after the formation of the Wood- bury church. The practice, by this time, had become general elsewhere, and, having lost nearly half their original number on this question, and, probably, being threatened with more loss, the church succumbed, and we find the following as the first record on the whole controversy, so far as the first church is concerned, viz :-
"June 4th, 80." (1680.) " At a chh. meeting.
" The whole consented that baptism be extended to the Infants of those qualifyed according to y ' 5 ' prop. of Synod 62."
Immediately following this vote is quite a list of names admit- ted under its provisions at various dates, mingled with such en- tries as follows, viz: "Jonathan Lum covenanted and was bap- tized." "John Bostwick and his wife renewed their covenant and y' children were baptized, June 16, '89." Sometimes the en- try is "renewed their baptismal covenant." On the margin under this vote, against a list of several names, are the words :- " These renewed Coy t."
The "Stratford View " is correct in stating, that there is abund- ant evidence of practice under the Half-way plan, after the above vote, but we do not find a particle of evidence of the practice of this plan at any earlier date. Between the years of 1723 and 1736, the names of about 150 persons were entered as having
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owned the covenant, and having had their children baptized. In 1784, under Rev. Mr. Stebbins' adminstration, a quarter of a century after the Woodbury church had given up the practice, it seemed to have gained a new lease of power, and such admissions con- tinned at least as late as 1811. Mr. Stebbins styled these, admis- sions to "Special Privileges." The first entry preserved in Mr. Chauncy's hand writing on the Stratford church records is-" Mem- bers added to the church of Christ in Stratford since 1675."
Under this heading are admissions both before and after the date of 1680, and so, we suppose, this was the list in which were placed those who were received to the full communion. Though the First church records of Stratford are strangely meagre and imperfect, when we consider that they were kept by Mr. Chauncy, a finished scholar, who had the honor of being elected " Rector " or "President " of Yale College, yet if any intelligible inference at all can be drawn from them, they must mean what we here claim.
" What now, it will naturally be asked on reviewing the con- troversy we have descibed," says the eloquent Scaeva," "what made these people of the olden time so warm, and withal so bit- ter ?" Prudent, good, forbearing persons, that we suppose them to have been-not apt to " let their angry passions rise "-why in this matter so quarrelsome and so acrimonious ?
" Well, in the first place, such, as upon them, is the usual effect of all religious dispute. The Odium Theologicum has grown into a proverb! Religion lies so nearest the hearts of men that they find it more difficult for this reason, we suppose, to endure diffe- rences of sentiment upon theological, than upon other subjects, and anger and pride of opinion, with the best of us, are, after all, the hardest passion-horses of our nature to bit and rein in. In the next place, a new, and in some important respects a different generation, as compared with the First Period of the colony, had sprung up. Formerly, there had been great harmony in the church. Though strictly Calvinistic in doctrine, and rigid in its exaction of duties and in its discipline, it had no sectaries. Its clergy walked in the most endeared friendship, like Moses and Aaron, with the Legislature. Its influence was rarely questioned, and almost unbounded. Now, many of the old ministers were dead, as was, particularly, Mr. Hooker. Quite a number had re- turned to England. The children of the First Period had become
1 Stuart's Hartford in the Olden Time, p. 227.
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adults. The stamp of grand-father, and grand-mother was upon most of their parents who survived. New emigrants had arrived, less striet in their views than those who preceded them. A new spirit was abroad-one in some material features more liberal, less submissive, more inquisitive, more progressive, but at the same time, under some aspects, less seriptural, perhaps, and less pure. It would of course seek, as it did, increased freedom in the ad_ ministration of religion. Fewer, comparatively, were church communicants than formerly. Such, if of sober lives and conver- sation, would naturally strive, for themselves and for the sake of their children, to relax the rigid claims of the church. Many there were also who begun " notoriously to forget the errand into the wilderness "-many whom " the enchantments of this world" led "Sensibly to neglect the primitive designs and interests of reli- gion as propounded by their fathers." All such would naturally look with indifference upon any struggle for the preservation of old ecclesiastical opinions and usages, or labor earnestly after emancipation from their restraints. Others there were also, many, as compared with former times, who were decided sinners- who neither sought the influences, nor cared for the duties of piety, but who, on the other hand, disrelished its ordinances, and even despised its demands. All such would of course like a quar- rel which tended to relax the strictness and weaken the force of Christian organization-would help it on-would relish the spec- tacle of religious parties pitted in the field of strife,
" To prove their doctrines orthodox By Apostolic blows and knocks"-
would rejoice even to see each casting upon the other frowns,
" As when some black clouds With Heaven's artillery frought, come rattling on, Over the Caspian."
" Under all the circumstances now described, it is not strange that the controversy upon which we have dwelt, assumed in Hart- ford the phase it did. Reasoning doubtless from these circum- stances, but in their nascent state-when, like little clouds, they were 'no bigger than a man's hand'-Mr. Stone, singularly enough, at the very beginning of the Second Period in our histo- ry, in a time of profound calm, foretold the controversy and its violence. He foretold it deliberately, and in a sermon preached in 1650. The churches, he said, will ' come to be broken by schism,
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and sudden censures, and angry removes.'-ere they are aware, he added, there will be in them 'prayers against prayers, hearts against hearts, tears against tears, tongues against tongues, fasts against fasts, and horrible prejudices and underminings.'-How quick, alas, did his own church become the stage of all these tra- gedies?"
A graphic picture, truly, of those melancholy times, but hap- pily not experienced to the full in the church at Stratford. De- pletion was a sovereign remedy.
So much in explanation and support of the " Woodbury View." We will now take a rapid review of all the record evidence in the case, introducing all original documents throwing light upon the controversy, that were not introduced into the first volume, and see if our view is sustained by it. The whole colony, and, indeed, all New England, was convulsed with these troubles. The General Court, even, could not avoid taking cognizance of the controversy, though it dealt prudently with the questions which were raised, and made earnest endeavors for a peaceful solution of them. Accordingly, we find the following act :---
OCTOBER Session, 1666.
"This Court doth conclude to consider of some way or meanes to bring those Ecclesiasticall matters that are in difference in the Severall Plantations, to an issue, by stating some suteable accommodation and expedient thereonto, and doe therefore order that a Synod be called to consider and debate those matters, and that y e Questions pr seuted to ye Elders and Ministers that are called to this Synod shalbe publiquely disputed to an issue. And this Court doth confer power to this Synod, being met and constituted, to order and methodize the dis- putation soe as may most conduce, in their apprehension, to atteine a regular issue of their debates.
" This Court orders that all ye Preaching Elders and Ministers that are or shalbe settled in this Colony at y e time of ye meeting of the Synod, shalbe sent to attend as members of ye Synod. This Court orders that Mr. Michel, Mr. Browne, Mr. Sherman, and Mr. Glouer, shalbe desired, as from this Court, to 1 assist as members of this Synod.
" This court orders that all these Ministers or ye maior part of them meeting, shal proceed as a Synod, Provided that ye maior part of ye Preaching Elders of ye Churches be present. The Synod is to meet at Hartford, vpon the 3d Wed- nesday in May. The Secretary is to send this order and ye Questions stated to each Minister in this Colony. Mr. Sam11 Willys and the Secry are to write to ye Elders in ye Bay to request them to attend what is here desired.
" This Court doth order that ye Questions stated by this Court shalbe those that shalbe considered and publiquely disputed in ye Synod next May.
" It is desired by this Court and solemnly commended to ye Churches and peo. ple in this Jurisdiction, to suspend all matters controversall, and ye practice of
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them not formerly receaved and practised in ye Churches here vntil an orderly decision be given by ye Synod in May next.
The Questions to be disputed ;
1. Whether federall holines or couent interest be not ye propper ground of Baptisme.
2. Whether Comunion of Chs , as such, be not warrantable by the Word of God.
3. Whether the adult seed of visible believers not cast out, be not true mem- bers and the subjects of Church watch.
4. Whether ministeriall officers are not as truly bound to baptize the visible disciple of Xt providentially settled amongst them, as officially to preach the word.
5. Whether sctled inhabitants in the Countrey, being members of other Churches, should have their children baptized amongst vs wthout themselves first ordrly joyneing in Churches here.
6. Whether membership in a perticular instituted Church be not essentially requisite Vndr the gospel to entitle to baptisme.
7. Whether adopted children and such as are bought with money are cove- nant seed.
8. Whether things new and weighty may be manadged in a Church without concurrence of officers and consent of the fraternity of the same Church ; And if things are of comon concernt, then how far the consent of neighbouring Church is to be sought for.
9. Whether it doth not belong to ye body of a Towne collectively, taken joyutly, to call him to be their minister whom the Church shall choose to be their officer.
10. Whether politicall and externall administration of Abraham's Covent be not obligatory to gospel Chs.
11. Vnto whom shal such persons repaire that are grieved at any Church pro- cess or censure, or whether they must acquiesce in the Churches sentence vnto wch they doe belonge.
12. Whether the laying on of hands in ordination of Elders belong to Pres- biters or Brethren
13. Whether the Church her invitation and election of an officer or preach- ing Elder necessitates the whole Congregation to sit down satisfied, as bound thereby to accept him as their Minister, though invited and settled without ye Townes consent.
14. What is the Gospell way to gather or setle Ch *.
15. From whom doe Ministers receave their comission to Baptise.
16. Whether a Synod have a decisive power.
17. Whether it be not justifiable by the Word of God that Civil Authority indulge Congregation11 and Presbiterian Churches, and their discipline in the Churches." 1
Here is a statement of the various questions in dispute in the colony Not all these questions arose in every church. Now, how many of them arose at Stratford, and which were they ?
1 2 Trumbull Conn. Col. Records, 53.
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We, who take the "Woodbury View," think it was the ques- tions of church communion and baptism, that disquieted our fathers, somewhat inseparably joined with questions 9 and 13, which inquire whether when a church invites and is satisfied with a minister the " whole congregation " of non-communicants are bound to accept him and " sit down satisfied " with him " they in- vited and settled wthout ye Townes consent." We think the church at Stratford had previously chosen Mr. Chauncy in church meeting as their minister, and when met parish-wise, the town raised this issue, by its vote of June 1, 1666, though the church would have been better satisfied with its choice under the old close corporation views, untrammeled by the conditions of that vote.
It is to be particularly noticed, that though the town, by its vote . of June 1, 1666, gave Mr. Chauncey a " call," and though it was so far a compromise that two of each party were appointed & committee to present the action of the town to Mr. Channey, and though he accepted said " call," the truce did not last long, but the parties, later in the year, were able to "agree to disagree," and each have its own minister without offense to any. Accord- ingly, at a town meeting held Dec. 18, 1666, (p. 120,) the same year of the settlement, be it remembered-they voted to appro- priate one half of the " sequestered land reserved for the use of the ministry," and divide it equally between Mr. Channcy and Mr. Bulkley, or whoever might be obtained by the dissentients.
The general court at its Oct. Session, 1667, (p. 121,) approved of this agreement between the parties, conditioned that " all joynt- ly" should contribute to Mr. Chauncy's support, till the other party should obtain a minister. Early in 1668, the minority did obtain Mr. Walker. It is to be noticed in this connexion, that the General Assembly acted with entire impartiality between the parties, and treated both with equal consideration.
As soon as the minority secured their minister, the committee appointed by the General Court proceeded, June 8, 1668, to set out the portion of land belonging to Mr. Chauncey, under the vote of Dec. 18, 1666, and on the 2d day of November, the same year, set out a like portion of the ministerial lands to Mr. Walker. Both these ministers signed an agreement in identical words, to return the lands to the town, in case they gave up the work of the min-
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istry in the town. A copy of this agreement, taken from the Con- necticut Archives, Ecclesiastical, I., 27, follows :2
" April 29th 1668 :
Att a lawfull Townsmeeting it was voated and agreed yt ye land being layd out according to ye agreem' of y e Town uppon Mr. Chancey his subscribing to y' papa bearing Date herewth signify- ing his Acceptance of ye sd land according to ye intent of ye sd Act ye Committee shall surrend to ye sd Mr. Chancey full and free possession of re same according to je od Act. baring 15th De- cembr 1666 : And wras any other Minister is to have and enjoy land after ye same mann' as Mr. Chancey doth. It is by se Towne voated and agreed ye 29th April 1668 yt before bee possess hee shall subscribe to ye same as Mr. Chancey doth ye name onlye dif- fering.
April 29th 1668 :
Whereas ye Committee appointed both by yee Towne and Courte have layd out part of ye sequestred land both upland and meadow according to ye Act & agreemt of ve Town bearing date Decembr 18th 1666 : Mr. Israell Chancey taking possession of yt part granted to him in ye sd Act hee doth subscribing hereto de- clare his Acceptance of ye same according to ye intent of red Act. And wras there is in yt act something as Respecting laying down ye work of ye Ministry left da-k, ye sd Mr. Chancey doth hereby alsoe ingage yt in case hee lays down or makes a totall Ce -- ation of ye sd work in this place then ye land shall by him be returned to ye Town in like mann' as if hee removed ye 8th June, 1668.
ISRAELL CHANCEY.
Subscribed in ye presence of THO : FAYRECHILDE, WM. CURTISS, JOSEPH JUDSON RICHARD BUTTLER, S 1 JOSEPH HAWLEY, HENRY WAKELYN,
Exactly Coppied ye 26th Novemb, : 1668.
JOHN MINOR, Record ..
2 The agreement of Mr. Walker is dated (or subscribed) Nov. 2, 1668, and witnessed by John Hurd, Jeremiah Judson, Robt. Clark, John Minor.
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At the May Session of the General Court, held May, 1668, we find it enacted :-
" May 16th. This Court, in order to the promoateing and es- tablishing of peace in the churches and plantations, doe desire reverend Mr. James Fitch, Mr. Gershom Bulkley, Mr. Joseph El- liott and Mr. Samn Wakeman to meet at Saybrook, if Mr. Fitch can come there, if not, then at Norwich, vpon the eighth or ninth of June next-to consider of some expedient for our peace, by searching out the rule and thereby cleareing up how farre the churches and people may walke together within themselves and one with another in the fellowship and order of the Gospel, not- withstanding some various apprehensions amonge them in matters of discipline respecting membership and baptisme, &c."1
We think a careful examination of all the documents in relation to the Stratford controversy will show, that its ever recurring theme was of matters "respecting membership and baptisme." This difficulty was fully stated and often referred to, while no other grievance, or object of paramount desire, was ever distinctly set forth. A vote passed at the May.session, 1669, seems to throw light upon this view of the subject.
" This Court, having seriously considered the great divisions amongst us about Church Government, for the honor of God, wellfare of the Churches and pre- servation of the publique peace so greatly hazarded, doe declare that whereas the Congregational Churches in these partes for the generall of their profession and practice have hitherto been approved, we can doe no less than still approve and countenance the same to be wthout disturbance vntill better light in an orderly way doth appeare ; but yet forasmuch as sundry persons of worth for prudence and piety amongst us are otherwise perswaded (whose welfare and peaceable sattis faction we desire to accommodate) this Court doth declare that all such persons being allso approved according to lawe as orthodox, and sound in the fundamen- talls of Christian religion, may have allowance of their persuasion and profes- sion in church ways or assemblies, wthout disturbance." ?
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