USA > Connecticut > Litchfield County > Woodbury > History of ancient Woodbury, Connecticut : from the first Indian dead in 1659 to 1872, Vol. II > Part 8
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In view of all that precedes, it may be well to recur to the views expressed on page 115, and see whether there be any ma- terial error contained in them. It is objected in the "Stratford View," that the communication which is there recorded, and which is the earliest paper passing between the parties that has been preserved, is in reply to a former one from the church proper, which seems to have been lost. But, however this may be, it does · not alter the point in discussion; for this communication, which
1 2 Trumbull Conn. Col. Record, 84.
$ 2 Trumbull's Conn. Col. Record, 109.
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preceded the settlement of Mr. Channcy, most clearly sets forth the matter in dispute, i. e., the conditions or terms of church mem- bership and baptism. Language could hardly make it clearer. They claim that God " of his free and abundant grace hath taken us and our seed into covenant with himself and with his church and people, and hath given us an interest in himself to bee our God, and taken us to bee his own, giving ns his own discipline and ordinances for our spirituall and eternall good, and owning ns, hath given us equall right with yourselves in all his ordinances, his providence also having settled us together in this plantation, that we might jointly together worshipp him in all his ordinan- ces," declaring their " earnest desire to enjoy communion in all of God's ordinances," and further " desiring also that wee and our posterity may be owned as immediate members of the Church of Christ by you. At the same time they qualify this statement of their claims and desires, by saying " Wee desire that if any man be converted according to God's rules, and doe not hold forth re- pentance, then no such person so remaining may bee admitted to . the communion till he hold forth repentance." And again in their commuication of the next month, p. 116, they say, "we have for- merly made known our minds unto you in writing, as concerning onr desire' of communion in all God's holy ordinances with you ; holding forth unto you by way of preference, our right unto them, from the free Grace of God among us, and externally sealing the privileeges of ye Covenant unto us."
These petitioners want something that the church will not grant thern. What is it? Is it that the church shall change its form of government from the Congregational to the Presbyterian ? Is there a word to countenance this idea ? No! the very cry of their hearts is, give us church membership and baptism, for ourselves and our children. Give us communion in all of God's holy ordi- nances. It is our right. We desire church admission. You re- fnse it. We are willing you should examine us " in respect of our fayth and knowledge." We admit that the minister should " take particular knowledge of all those yt are to have communion in the whole worship of God" But we have " wholly and onely en- gaged ourselves to be the Lord's". We have been baptized. Therefore, we pray you, admit us as members of the church on probation, with no right as yet to come to the table of the Lord, subject to the watch, care and discipline of the church,
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and grant baptism to our children. Any other interpretation of these two letters would do violence to the language employed.
What is the answer of the church, which they style "Church answer to the Men," p. 117, to such earnest and respectful re- quests ? It follows :-
" Neighbours ; whereas we received two writings, the sum of both which was, to hold forth your earnest desire as to communion in all the ordinances of Christ with us. These are to give you to understand that our apprehension concerning the order of disci- pline is the same that we have formerly manifested it to bee, both by our practice, and answer to your proposalls. And whereas you apprehend you have equal right with ourselves in all the ordi- nances of Christ in this place. These may certifie you at present that we are of a different apprehension from you in that matter. And whereas you desire that your posterity may : etc. : Wee would put you in mind that as yet the matter is in controversie among the learned and godly."
Thus stood the matter in dispute between the church and the dissentients on the 16th of April, 1666. Six weeks later, on the Ist of June, of the same year, the town in parish meeting assem- bled passed the vote giving Mr. Chauncy the " call " of that date, p. 119, to which allusion has so often been made in these pages. This " call" embraced, fully and clearly, all the principles of the " Half-way Covenant." Only six weeks before, the church had informed the dissentients explicitly, that they had not an equal right in the ordinances of Christ with them, that the right of bap- tism for "posterity " was a matter "in controversie among the learned and godly," and generally, " wee have no such custome, nor the churches of Christ with whom we hold communion." Now every thing is reversed. What has caused this change in opinion ? Have the scales fallen from the eyes of the Church, and have its members become converted to the lately inadmissible theories, with a suddenness equalled only by the case of St. Paul ? Or, is the " Woodbury View " right, after all, in saying that the dissentient members of the church, united to the non-communicant freemen, constituted a majority in town meeting? If it is the church that has changed, why is it that the " difference " still con- tinues, insomuch that in December of the same year, within six months of such harmonious action, they have agreed to separate and divide the ministerial lands between Mr. Chauncy and some minister whom the dissentients should settle over themselves ?
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Why is it, on that theory, that the church, in the face of the " call " to Mr. Chauncy repudiates the Half-way Covenant system till 1680, while the Second church practices it from the moment of its organization, in 1670.
A deposition taken in 1671, concerning events transacted in 1667, would go to show, by inference at least, that the dissenti- ents did not obtain the church privileges they desired, and so they refused to pay Mr. Channcy, according to the terms of the same agreement, thus seeming to balance a breach of the contract on one side by a breach of it on the other. It will be remembered they were, by their "call" of 1666, according to their ability, to contribute for the "comfortable subsistence " of Mr. Chauney. The paper is as follows :-
" At a town meeting a little after the General Courte in May, in the year 1667, when Mr. Hawley did present a petition to the said General Courte respecting the Towns meeting for the laying out of the lands for the ministers : Joseph Judson did say, in one town meeting at that time, when Mr. Hawley did present the petition .- Mr. Hawley did make a complaint agaynst the Towne for not pay- ing Mr. Chauncey, and he had done the towne great wrong in soe doing. Mr. Hawley was absent when Joseph Judson spake these words; but he being in- formed of what he had spoeke agaynst him, when he came in -- Joseph Judson replyed unto Mr. Hawly in these words, -did not Mr. Gold say to you, that the Towne had not payed Mr. Chauncey, and you answered yes ; then this was ask- ed Joseph Judson, is yes a complaint, and he answered, if I make account, it is.
Joseph Judson further added, at the same time, when Mr. Hawley presented the petition to the Generall Courte above said Towns agreement had bine set- tled, had it not bine for Mr. Hawley ; for the Secretary had drawn up a wright- ing for that purpose; and he had it to shew and, sayth he, one of the bench said to Mr. Hawley, will you be willing that the land shall be layd out to them for their minister, as you would have the other part to you, but Joseph Judson closed up-with this he answered nothing, but was silent; then the writing was crost and the matter was layd aside. Mr. Hawley answered ensign Judson, that is false which you say : then Lieut. Curtice asked Joseph Judson yf there was any more than one writing drawn up at that Courte by the Secretary, for the settling of the Town's agreement, and Joseph Judson answered not that I know of: then Lieut. made this return to him, it cannot be what you have sayd now, for I was present in the Courts, with many others that are here, when one wrighting was drawn for that purpose, and there was noe petition presented there at that time, and we know that one of the bench sayd, the naked truth is, yf you grant them any thinge, you must grant them a Presbyterian minister ; then dep- uty Gouvn' we must, forbeare, for we have sent for the Elders to consider about that thinge, and the matter was layd aside upon this account. John Brinsmead, Sen., and John Peat, Jun., have attested upon oath to this testimony.
Before me, WM. CURTICE, Decemr. 12, 1671.
This is a true coppie, according to the original. WM. HILL, Clerke."
I State Archives, Ecclesiastical, 1 vol. 37.
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HISTORY OF ANCIENT WOODBURY.
From the foregoing it would seem that high words passed be- tween the parties, and some of the Court were becoming wearied with the dispute, and deemed it impossible to heal the differences without granting them the right to have a minister of their own choice. Accordingly, the vote passed at the October session 1667, approving of the town vote to divide the ministerial lands, orders the freemen to contribute to Mr. Chauncy's support, " till there be another minister at Stratford there cohabiting."
The dissentients obtained the services of Rev. Zechariah Walk- er, early in 1668, and though dissensions and disputes still con- tinned, doctrinal differences were never again discussed, though there were frequent allusions in their papers to the subject matter of their former disputes. The papers passing between the par- ties after this date, referred principally to union meetings, and the way in which they should enjoy their joint property, the meet- ing-house. They had scarcely got a firm foot-hold in the wilder- ness, and completed their house before these dissensions begun and it would be an enormous burden, in their then impoverished state, to build a new house of worship. Hence the earnestness with which the Second church insisted on a joint use, or a use in common, of their church edifice. Their first proposition to Mr. Chauncy's party, therefore, was, that Mr. Walker should preach one part of each Sabbath in the meeting-house, and Mr. Chauncy the other part, thus joining the two congregations.
The first church, in its reply to this proposition, (p. 122) speaks of their " different persuasions as to order in the house of God,', and affirms "that though our differences be not about " funda- mentalls and essentialls of faith and Christian religion, yet it reacheth to the fundamentalls of order in church administrations, which are styled, Ezek. xliv, 5, " The comings in and goings forth of the sanctuary ; " and, "we doe account ourselves bound by covenant to that order and dispensation of the worship of God that hath hitherto been peaceably practiced in this church and other churches of Christ holding communion with us;" that is, as we say, the "ancient way " practised under Blakeman, and such churches as those presided over by Hooker and Stone, when no half-way theory disturbed the Christian serenity of God's peo- ple. They further say, " as to Mr. Walker, he is one whom we desire to honour and esteem in the Lord ; yet wee cannot see how two, though godly, can walke together (especially two ministers) except they be agreed." They therefore decide " to retain and
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maintain those dispensations which we have so dearly bought, and so long enjoyed without interruption." .
It was the church administrations that they could not consent to change-something connected with the interior workings of the church. They were asked simply to unite services with a minister whom they honored and esteemed, but their theories of membership and baptism were such, that they could not consent to give such slight countenance to the minority view, as would be involved in the innocent act of uniting " in preaching and prayer," as advised by the General Court. It was impossible, it would seem, for the older communicants to unite in adorations and sup- plications to Deity, when in an adjoining pew sat an unconverted man, who had solemnly owned his covenant, and promised to strive to become "perfect in the law," and by that means had be- come entitled to every church privilege except, that he could not come to the communion, nor hold church office. It may seem to us, at this day, as illiberal to slam the gates of heaven in the face of those who professed to be seekers after divine light and divine truth-and force them to seek church room in the wilderness, while their own hands had helped to build a commodious church, large enough to contain an assembly of all the inhabitants.
In their next communication, dated Dec. 7, 1668, (p. 123,) the church urges, as a reason against joint services, that though Mr. Walker is "hired, accommodated and settled, and in all respects equally privileged with Mr. Chauncey, and preaching part of his worke for which hired," yet "wee rather tremble to thinke that we should deviate from any rule of Xt and our ancient pattens, and undervalue our ancient Lawes and Law-makers, then as some tremble to thinke what will be the end of separation." Besides, they say, "rule forbids us, which gives a church porer to choose her own feeders. Mr. Walker was never chosen by us to be our feeder;" and " how each minister can vindicate his own persua. sion, and differend Administrations be carryed on together, and no disturbance, cach to other, but peace be preserved, we see not."
Different administrations is here referred to, which are, we think, their " federal holiness" and half-way covenant plans.
In reply to this, Mr. Walker's party speaks of " former differ- ences," (p. 124,) and of the provision, by the agreement, for each party to enjoy withont disturbance the "ordinances of God ac- cording to s' different persuasions," avowing their inability to understand how " meeting or sitting together in ye same house, or
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1
seat," or "conjunction in affection " could in any way interfere with their " different persuasions " in relation to " ye ordinances of God." They close by giving notice that they shall occupy the house one part of the next Sabbath, and hear their own minister, giving Mr. Chauncy's party the choice of the part of the day they would prefer for their own service. The consequence of this no- tice was, that Mr. Walker was allowed two hours for his services, between the two services of Mr. Chauncy.
In their statement of claims to the General Court in May, 1669, Mr. Walker's party says, (p. 128,) " wee have, at least, an equall interest in ye publick meeting-house, with our present opposites, and desire no other improvement of it than what religion and law alloweth us." This would hint toward the relative strength of the two parties, while a petition to the same session from the " church of Christ at Stratford, with many of the inhabitants," (p. 128,) shows a list of forty-five names. At this session, the Court gave Mr. Walker liberty to occupy the meeting-house three hours each Sabbath, in the middle of the day, between Mr. Chaun- cy's two services, till the October session, and advised both par- ties to choose, " some indifferent person of piety and learning to compose their differences." Their " differences" at this time, so far as the record shows, was confined exclusively to the way and manner in which they should "enjoy the use of their meeting- house." At least, this was the understanding of Mr. Walker's party. It will be seen by the next paper in order, of which a copy follows, that the First church endeavored to raise other issues, and to deny the only questions that had hitherto been dis- cussed. They allege that the " differences " are " matter of civil concernment," when, during all their disputes, the burden of dis- cussion had been about enjoying the ordinances of God, and not one recorded word appears in regard to civil differences on either side before :-
" June 13, '69.
. " Neibours :
" We are so far from slighting Godly advice from Godly magistrates, that we honour both, and are as ready as yourselves to attend it, according as we con- ceive the full latitude and compasse of it reacheth. Therefore, for the advice itselfe, we would consider it: First from the reason of it, and that is differences . Secondly, from the end of it, and that is to settle a peace amongst us, and, Thirdly, it is serious advice, and that appears as from the end, so from ye qualifi- cation of ye persons to be chose for this end, viz : indifferent, godly, and learned, and then the work for these so qualified is, to compose our differences and to set-
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tle a peace or agreement. Our worke, therefore, we conceive is to to state all our differences, so as the end may be attained, and that we conceive is your worke in the first place to doe (if you please). But first we will tell you what is not our difference nor worke for advice, viz: a full improvement of our minister and ad- ministrations ; all our priviledges, and libertyes, formerly settled and now con. firmed, are no matter for us to take advice in, and we presume you so believe ; therefore we would be as careful to attend the Courts act, as their advice, and therefore not slight eyther.
If it be said what are our differences ? we conceive they are matter of civil concernment. We have two reasons from yourselves. First, that you charge us with irregularity in the election of Town officers, as appears by your protest ; we confesse if so this is worke for Arbitration. Secondly, from your presentation of a paper of testimonyes at Hartford, before some magistrates at the time of the Genll Court, these we are willing should be considered, though we had thought our former advice had left us ground of agreement, if it had been received. But, 3dly, as to ourselves, (we conceive,) we have eause to desire that we may agree to choose meet Arbitrators, according to advice, that may judge of our damages and determine a reparation of them, which you cannot but know are great, and occasioned by your mjust molesting of us; this being the worke, (and if you will not slight the Courts advice,) we d sire you would name your men, and then agree upon time and place, and so shall we." 1
The Second church denies that " civil concernments " have any thing to do with the case, and insist that it is their " ecclesiastical differences " which they desired to have settled by the arbitrators, though if there is any thing else to be adjusted, they are willing that too shall be decided. They propose as follows :-
" Beloved neighbours : we persuade ourselves you cannot be altogether insen- sible of ye uncomfortable differences yt have been so long among ns, and still re- main uncomposed ; nor can you be unmindfull of ye serious advice of ye Hon. Gen. Court, recommended to us, viz : yt that in order to ye healing of our differ- ences, we should jointly make choice of some indifferent persons of learning and piety, to indeavour (at least,) to reunite us, and to compose and issne our present differences : We therefore, in compliance with the advice and with respect to ye end therein proposed, do declare our readiness to join with you in ye attending of such a hopeful and probable meanes, for the healing of our so uncomfortable breaches, and do earnestly request your concurrence with us therein yt (if it be possible there may be a renewall of peace and love among us). You may (per- haps) persuade yourselves that your case is so clear that you need not any advice concerning it, and we on the other hand may as readily believe yt both reason and equity are ingaged on our side ; but this we can easily be convinced of, yt persons not interested in a case, are in a greater capacity of a right judgment con- cerning it ; than those that are on ye one hand or on the other so nearly con- cerned. As for any difference among us about eivill affaires, which ye honoured court hath never had any thorough inspection into, we cannot think it to be
1 State Archives, Ecclesiastical, 1 vol.
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mainly, if at all respected or intended in your advice, (though some of yourselves in some former discourses between us, have wholly restrained your advice there- unto,) for who can rationally conjecture, yt ye worship would advise us to make use of a councell, and that of such persons as yy describe, for yy knew not what ? Yet, nevertheless, we are content yt any such difference among us shall be sub- mitted to the judgment of such a councell; but the main things, which we sup- pose were aimed at by ye court, and wherein we desire ye help of a councell, are our ecclesiasticall concernments, and particularly our differences about the car- rying on of ye worship of God among us; though we desire not to exclude anything yt may be thought of. which is causall to disturbance and difference amongst us. If, therefore, you so far respect the advice of ye court, or ye at- tainment of peace among ourselves, as to comply with us in such an indeavor, be pleased to signify your minds unto us as soon as convenience will allow, yt we may mutually apply ourselves to the prosecution thereof: if otherwise you con- clude, we request you by ye seasonable communicating of your conclusion, to discharge us from further expectation. July 28, 1669.
Zachariah Walker, Joseph Judson, John Minor, in ye name of ye rest concerned with us.
Stratford Towne proposal." 1
The next paper is from Mr. Chauncy's party, and only shows that the two parties were not agreed as to what "differences " the General Court had advised them to leave to arbitration. The Chauncy party claimed it was " civil differences," while the Walk- er party claimed it was " Ecclesiastical differences." The paper explains itself :-
" To ensigne Joseph Judson, to be communicated to the rest.
" Loving Neibours :
" We have received a paper in the name, but know not whither with the consent of the rest. The names and consent of them that are called the rest, we judge rational that we should be acquainted with, and shall expect it before any further treaty with you. In this your paper you signify your desire of our con- currence with you in seeking to counsel, in order to the attendance of the Hond. Gennll courts advice for the healing of our differences, and ye renewal of Love and peace amongst us. But when we consider the further contents of your pa- per, together with what hath bin propounded unto you by some of us, (of which you might have had a copy,) it seemeth our greatest difference is what is difference ? We say it is our civil concernments, not ecclesiastical, and have given our reasons .- You say not civil, but ecclesiastical-about the carrying on the worship of God amongst us : If you please, we would consider your rea- sons as they present themselves to us in your paper. The first, Negative ex- prest, the second, affirmative implyed. The Negative hath two parts; first, sight . secondly, knowledge. And so your sense is this-the Hond. Genll court would not
1 State Archives, Ecclesiastical, Vol. 1.
6
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HISTORY OF ANCIENT WOODBURY.
advise is to put cu. civil d derences to the judgment of indiferent, pious, learu- ed wer because they Lad tot a through inspection it to them, and knew them not. Jn. Trze, they knew them not throughly; yet in part they did. And so, (ac- cor og to yo. manner of arguing) Lo prudent man seeing two neighboures at ¿ ferences, and knowing bet part of y diference, can rationally advise them to BOM Mel waste , o references and not give to Law .-- You know how to apply 6. 2. Active strong's implied, the court did not know cur civils therefore Let advise the court &d know our d ferences as so ecclesiasties, therefore at Dem Der ased a ten sive. A. It is true, indeed, they did bear a great Jea' ad brew cur differences, and (vourselves know | provided a Lawir the peace of vo and as, therefore could ave o am ia their alvise to ecclesiasticks esce veu w say the Chers led hath made a Law, and Lath given out to 2 . (Socela Farooda: charte ir guy - t have alvised us to leave it to s wwwse to d' PG. Btw. further the co -r con- have no a.me in their a i-
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HISTORY OF ANCIENT WOODBURY.
The next paper, from the First church party, explains itself :-
" For en-igue Joseph Judson, to be communicated to the rest :
Sept. 10, '69.
Loving Neibours:
Wee are informed of a meeting of Revd. Elders at New Haven, upon the sixteenth day of the Instant, September; and have thought good seriously to ac- quaint you therewith, it being so good a providence to reach the end advised un- to, which yet hath not bin attended; though for our parts we have shewed our readiness. Now, if you please to make use of the opportunity, in presenting anything relating to our differences, we desire you will please to let us under. stand your mindes, that so we may have some to goe along with you, where we doubt not but you and we shall have counsel that may be suitable to our con- ditions.
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