USA > Massachusetts > Worcester County > Historical collections, Vol. II > Part 8
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In this separation many unhappy results followed, as has been related in the historical sketch of the Baptist society then formed. The oppressive measures that followed those who chose to withdraw was a consequence of legislative fa- voritism in behalf of one religious denomination to the detri- ment of all other religious bodies.
This Baptist society, for a time, was not a corporate body ; and thus, by the provisions of the law designed to protect dis- senting societies by inserting the word "incorporated," this society could not avail itself of the intent of the provision for protection against taxation for the support of the old society, or standing order, and, according to the spirit of the day, it was regarded with the voters of the town as a matter of dol- lars and cents (the old society being the town's religious so- ciety, and not a parish, as now regarded), and not of con- science. Thus the assessors distrained the property of all delinquent tax-payers for the part imposed for the support of the town's religions society, as well as that for schools, roads, or other contingent expenses.
Nothing could remedy such an evil but the entire separa- tion, by legislation, of religious affairs from political; and such legislation required time to cultivate a proper and ra-
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tional religious sentiment with the public at large. This, in due time, was accomplished, and all religious societies are now placed in a state of equality of rights.
The former system of favoritism for one religious society, to the detriment and oppression of others, was but a relic of the barbarism of a past age. With the prevailing sentiment of the present time, it is difficult to realize that the acts of persecution and oppression, known to have been quite gen- eral, could possibly have been perpetrated in a New England community, but, unfortunately, it is but a part of the history of the past which truth must admit.
There was an article inserted in the warrant for the town meeting, May 22, 1749, touching the matter relating to those who had withdrawn from the first society, as follows :
" To see whether the town will pass a vote to exempt those people in this town that have separated themselves from the public worship of God on the Lord's day, at our meeting house, from paying for the sup- port of Mr. Rice."
The legislative act of 1692, then in force, required of every qualified voter that he must pay his tax for the support of an able, learned, orthodox minister, of good conversation; a part of which act is as follows :
" The person thus selected and approved, accepting thereof, settling with them, shall be the minister, towards whose settlement and mainte- nance all the inhabitants and ratable estates lying within such town or part of a town or place limited by law for upholding the public worship of God, shall be obliged to pay in proportion."
There was an unquestionable, legal right for such taxation ; and to omit to tax any estates under this act, increased the burden of taxes upon those not exempt.
It does not appear that the question was aeted upon at this meeting ; but, on the 18th of March, 1752, the town held a special meeting, to see whether the town will come into some
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method of agreement with the Separatists that were distrained upon for their minister's rates.
Moses Marcy was called to the chair. He requested the Separatists to be seated on one side of the meeting-house, and the rest of the citizens present, on the other. He then desired that there might be a friendly conference, to see if by some means or other we could not make up the difference 'between us, without going into the law ; and, after a long talk and discussion of the question, the Separatists were asked whether if the creatures and all the goods that were taken from them by distress for their minister's rates in the year 1751, were returned, it would satisfy them, so that we might live together like Christian friends and neighbors ? They answered, it would satisfy them for that year with reasonable satisfaction, and no further. Then they were desired to bring in, in writing, what would content them, which they did.
The amount of this writing was, that they desired restitu- tion to be made them from 1749, and one individual from 1748. It was then earnestly requested of the Separatists, that, as we then did, and now believe we had a good right to do as we did, yet for peace's sake, we might meet one another and agree.
No agreement, however, was effected, and the meeting was brought to a close, after Nathaniel Walker, James Denison, Joseph . Baker, John Tarbell, and Moses Marcy, had been appointed a committee to treat further with them. The action of this committee, or the full result of the question in dispute, does not appear upon their records.
It was two years after the death of Mr. Rice before this society settled another minister. During this time preaching was supplied by the Rev. Messrs. Storrs, Whitney, and Mills.
On the 17th of July, 1760, the church held a season for fasting and prayer, in which the congregation joined,
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" To seek to God in Jesus Christ for light and direction in the settle- ment of a Gospel minister, and to the Head of the Church to fit and qualify one with the gifts and graces for to be a minister of Jesus Christ for us."
These are the words of the church record.
About six months after this, another day was set apart of fasting and prayer, in order to give the Rev. Joshua Paine a call.
The call given to Rev. Joshua Paine, as the result of this meeting, was accepted, and Mr. Paine was ordained, June 17, 1761. The contract here, like others with the standing order of ministers of that day, was for life; thus it might properly be regarded as of great importance to the town, and more par- ticularly to this society, that a man of piety, ability, and good social qualities should be secured.
The gatherings of the people on occasions of ordination at this period were very large, for the reason that they but sel- dom occurred, and people had been taught and accustomed to regard the ministerial profession with far greater reverence than at the present day. To accommodate the multitude ex- pected on the occasion of Mr. Paine's ordination, a platform was erected in the open field, at the foot of the hill, east of the present meeting-house, where all could see and witness that interesting ceremony.
The town voted £13 6s. d. for the expense of the enter- tainment of strangers and the council on this occasion.
Owing to the crowded condition of their meeting-house at this time, there was a petition by several females for better ac- commodation ; which petition is quoted from Rev. Mr. Clark's centennial address, viz. This is taken from the records of the March meeting, 1762 :
" A petition from Hannah Allen, Elizabeth Hooker, Rhoda Clark, Dinah Allen, Abigail Allen, Deborah Falconer, Hannah Chub, and Elizabeth Chickering, showing that the hind seat in the women's side- gallery is so low that they can not see the minister: and the other seats
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are full and crowded, so that it is very uncomfortable sitting: praying favor of the town, that the town would grant them liberty to build a pew where the hind seat is," etc.
The petition being read and discussed, their request was granted.
It appears that it was the custom, if any parties desired a pew for their accommodation, to appeal to the town, as it was an act of the same by which such privilege was ob- tained, and then to be built at the petitioner's expense. By this mode, in time, the house became filled with pews. There must have been a curious appearance of the area of floor in the meeting-house, with pews and benches interspersed, until the floor became filled with pews ; and, again, as each party erected his own pew, or engaged it built, it is not probable that much regard was had to symmetry or elegance of work- manship ; thus the entire collection of pews would, if seen by the eye accustomed at the present day to witness nicely- adjusted workmanship, be a museum of curiosities.
The insufficiency of accommodation in the old meeting- house induced the town to take measures for a new one. There was a vote in favor of building a new meeting-house in 1773, but the advent of the Revolutionary war postponed this design during that period. The question was again brought forward soon after the close of that war, and a decision to build was soon agreed upon. The result was the erection of a new meeting-house in the year 1784; but it was not entirely completed and dedicated until the autumn of 1787.
Rev. Joshua Paine died, December 28, 1799, in the sixty- fifth year of his age, and in the thirty-ninth year of his pas- torate. He was a native of Pomfret, Connecticut, and a graduate of Yale college. Rev. Mr. Paine's funeral took place the first day of the year and century of 1800.
His memory was highly cherished among his people ; he
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was regarded as an able minister, and as exerting a salutary and lasting influence.
His pastorate commenced about the close of the last French war in America, continuing through the exciting period of the English aggressions that produced the war of the Revolution, the separation of these colonies from England, and the estab- lishing of the government of the United States ; also through that primary crisis that originated a republican form of gov- ernment under an established constitution ; and its test under the first president, General George Washington ; closing his days almost contemporaneously with the death of that great man.
Mr. Paine's settlement was £200, or about $666, with a salary of £66 13s. 4d., or $222 ; and this salary was gener- ously continued one year after his decease, to his widow.
During a part of the year following his decease, Rev. Zenas L. Leonard, the Baptist minister, occupied the meeting-house of this society, and once more the people of Sturbridge wor- shipped unitedly together ; although soon after forming sep- arate congregations, there has not since existed any unkind feel- ing between these two religious denominations, but they have frequently united their efforts in many benevolent objects.
The successor to Mr. Paine was the Rev. Otis Lane, a native of Rowley, and a graduate of Harvard university; his ordination took place, December 10, 1800. There were eighteen pastors united in the council, and twenty-six dele- gates. The sermon was preached by Rev. Abiel Holmes, D.D., of Cambridge, which was published, and is now in exist- ence. Mr. Lane was settled upon the new platform, with the right to ask for a dismission, but to give one year's notice and his reasons therefor ; which had a counterpart, granting the same privilege to his society and church.
It is said that this was the first digression in this State from the plan of settling ministers during their natural life.
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In the following year, after Mr. Lane's settlement, on the 30th of August, 1801, a colony of twenty members were dis- missed from this society to form a church in the Poll parish, a portion of which was taken from the east part of this town, and incorporated with parts of Charlton and Dudley, on the 28th of February, the same year, and styled the "Second Re- ligious Society in Charlton."
Although there were many dismissions from this church during Rev. Mr. Lane's pastorate, yet the church and society, before its close, gained in members to the church and numbers and strength in the society. The year 1810 was one of pecu- liar favor in a spiritnal sense ; there were added forty members, which is represented the greatest revival of religion that this church has ever experienced; and it gave an impulse to the cause of religion here which has continued till the present time .*
Mr. Lane continned the pastor of this church about eighteen years, during which it was increased by the addition of ninety- eight members. The number of members in the church when he was settled was 112. His dismission was on the 24th of Feb- ruary, 1819. He was afterwards installed over the church in Voluntown and Sterling, Connecticut, where he con- tinned to preach until the infirmities of advanced age made it necessary for him to retire from his profession. He died at Southbridge, at the house of his son, Samuel M. Lane, Esq.
The Rev. Alvan Bond, a native of Sutton, and a graduate of Brown university, who had recently completed his theolog- ical studies at Andover, came to this town as a temporary supply in June, 1819, and was ordained as the pastor, November 30, the same year; he was favored at the commencement of his services here by a revival of interest in spiritual affairs that had begun in the last year of Mr. Lane's pastorate, which
* Remarks by Rev. Mr. Clark in 1838.
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added twenty-five members to the church. A similar awaken- ing took place in 1825, which added forty to the church the year following. During the twelve years' pastorate of Rev. Mr. Bond, Sabbath schools and Bible classes were established here, and 123 members were added to the church ; also, a temperance society was formed. Rev. Mr. Bond was dis- missed, October 3, 1831, to accept the professorship of sacred literature in the Theological seminary at Bangor, Maine. After holding that office about three years he returned again to the ministry, and was installed over the second Congre- gational church in Norwich, Connecticut, May 7, 1835, where, it is believed, he now resides.
The successor to Rev. Mr. Bond was Rev. Joseph S. Clark, a native of Plymouth, Massachusetts, and a graduate of Am- herst college ; he preached his first sermon, October 2, 1831, the next Sabbath after he had completed his theological studies at Andover, and the day before his predecessor was dismissed. He was ordained on the 21st of December following.
With the ministry of Rev. Mr. Clark this society commenced the voluntary method of supporting religious worship by sub- scription. The success of this plan of supporting preaching has removed all thoughts of returning to the ancient method of taxation.
In the year 1835 the interior of the meeting-house was re- modeled on a plan that gave more seats, and better, than the old arrangement. During Mr. Clark's pastorate 203 members were added by profession, and fifty-six by letter. The whole number of members was 335. In the same period this church and society contributed for objects of Christian charity $4,000, besides aiding several young men in preparing for the minis- try. Rev. Mr. Clark was dismissed December, 20, 1838.
After leaving here, Mr. Clark, for several years, was cap- neeted with the management of the American Board of Com- missioners for Foreign Missions, but has since deceased.
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During the seven years of his pastorate, Rev. Mr. Clark proved himself a devoted minister in his profession, and a worthy citizen.
On the 4th of July, 1838, he delivered a centennial address before the people of Sturbridge and vicinity, ten days after the one hundredth anniversary of its incorporation as a town. From said address much of the foregoing has been taken. It is an able and authentic sketch of history, covering over one hundred years of the doings of her citizens, and will always remain of much interest to the future residents, and all lovers of the early history of this section of New England.
The next pastor of this church and society was Rev. David R. Austin, who was installed, May 1, 1839. The number of members in the church in January, 1843, was 349. Rev. Mr. Austin was dismissed, October 1, 1851 ; he is now believed to be in South Norwalk, Connecticut.
Rev. Hubbard Beebe succeeded Mr. Austin. He was in- stalled, June 2, 1852, and served as the pastor till October 24, 1854, when he received dismission, and, it is understood, is now laboring in his profession at New Haven, Connecticut. After the dismission of Mr. Beebe, this society was destitute of a pastor about one and a half years; during this period Rev. Daniel H. Temple supplied about six months, and others for shorter periods. The next pastor was Rev. Sumner G. Clapp, who was installed, March 26, 1856, continued his labors a little over six years, and received his dismission, September 2, 1862. He was a graduate of Amherst college, and passed a course in theology at Andover. The church membership varied during Mr. Clapp's ministry, from 224 to 196, at the time of his dismission.
This society now engaged the services of Rev. Marshall B. Angier, who commenced preaching, January 7, 1863, and was installed, July 1, following. He served about four years, and was dismissed, June 5, 1867; the membership during his pas-
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torate increased from 196, at the beginning of his ministry, to 222 members at its close. Rev. Martin L. Richardson, the successor, began his labors, October 20, 1867; he is a graduate of Amherst college, and studied theology at the Theological seminary at Bangor, Maine. The number of church mem- bers in February, 1871, was 228 ; Mr. Richardson was at that time still laboring here, with much satisfaction both to himself and his people.
The deacons of this church have been as follows :
Daniel Fiske, elected in 1736
Rowland Clark, elected in
Ebenezer Stearns, 1736
Eleazer Hebbard,
Isaac Newell,
1741
Joel Plimpton, 1807
Daniel Plimpton, 66 1808
Zenas Dunton, 1826
Moses Weld, 1764
George Davis, 1826
Joshua Harding, 66
Ephraim M. Lyon, 1832
Job Hammet,
James Capen, 1832
Perley Allen, elected in 1846, resigned in 1863.
David K. Porter,
1850,
1853.
Melville Snell,
1853,
1866.
Henry Haynes,
1853, still in office.
Charles Fuller,
1863. 66
Henry Hitchcock,
1863,
Isaac Johnson,
1869,
This society erected a parsonage house in 1868, at a cost of about $3,000, and the society is now in a prosperous condition.
BAPTIST SOCIETY, STURBRIDGE.
The origin of this church, like that of many others which came into existence at this particular period in the history of the Baptists in America, was a difference of sentiment in re- ligious matters among the members of the Congregational . church in this town.
This differenec arose about the year 1740, during the pas- torate of Rev. Caleb Rice, the first minister of that church, and resulted in a division of its members, in 1747, when a separate church was formed.
Joseph Baker, 66 1747
Edward Foster,
1749
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It does not appear that this separate church was at first organized upon the distinctive religious sentiments of the Baptists, but, for a time, adhered to infant baptism.
Rev. Joseph S. Clark has given, in his centennial address (containing an historical sketch of this town for the first 100 years of its existence), no doubt, the true cause of this separation, " a religions awakening that prevailed in many other places at that time, the subjects of which were generally designated as 'New Lights.'"*
This period, as has been referred to in another place, marked a crisis in religious affairs in Massachusetts, and, in fact, in this country, to a considerable extent.
In New England the ardent vital Puritan sentiment of its founders had departed from its original zeal, and had degen- erated into formality and coldness. To be baptized, admitted to a membership in the church, and unite at the communion table, was sufficient evidence of a Christian and disciple of Christ. Redemption from sin was to be obtained by meri- torious conduct and an adherence to church forms.
To prepare a more agreeable way for some fastidious per- sons, a special covenant was not unfrequently adopted, called the " IIalf-Way Covenant," that the becoming a member of the church might be made easy.
This lax state of religion became alarming to many minds that were more strongly impressed with the importance of an experience of the power of Divine grace for admission to membership in the church by those desiring to join with that body.
Thus many insisted upon experimental religion as the basis of baptism and membership.
Among the New England ministers, no one supported this ground more earnestly than Rev. Jonathan Edwards, during
* Rev. Joseph S. Clark's Historical Sketch, p. 34.
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his ministry with the church at Northampton, as the successor of the venerable Solomon Stoddard.
But it was left to sueli men as George Whitfield, and men like the celebrated Gilbert Tennent, to press this point before the multitude, and bring forth a new era in religious sen- timent.
Those who favored this religious zeal and labored to extend its influence were frequently opposed by ministers and men- bers of the churches who adhered to the old, quiet, conser- vative mode of conducting religious affairs, and were stig- matized by the name of "New Lights." But as the zeal of the former increased, it resulted, generally, in such a division in the churches that a separation and new organizations gen- erally followed. Those who left the old churches and formed new ones in accordance with this spiritual awakening, received sometimes the name of "Separatists."
Such was the name given at first to those who withdrew from the first church in Sturbridge. They professed to take the Scriptures only for their guide, and in searching the Scrip- tures, in many instances the conclusion arrived at, favored the religious sentiments of the Baptists.
Up to the commencement of this great revival of religion, there was but a small number of Baptist churches in New England .*
Mr. Benedict says :
"So slow was the progress of the Baptists in Massachusetts, that after the church of Swansea was formed, in 1663, for 100 years, up to 1763, they numbered within its limits but eighteen churches."
From the time of the commencement of the great religious
* The first Baptist church in Massachusetts was formed in Swansea, in 1663; the second in Boston, in 1665; another, at Swansea, in 1693; (there was a Baptist church at Kittery, Maine, that sprung from the first Baptist church in Boston in 1682); another at Rehoboth, in 1732; one at Sutton in 1735; one in Leicester, in 1736; and one at South Brimfield, now Wales, in 1736: one at West Springfield in 1740; and a second at Boston in 1743; and then comes the Baptist church formed in Sturbridge, in November, 1747.
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revival in 1740, there was a gradual progress, with increasing force, in favor of this religions denomination, although labor- ing under great disadvantages, through the force of statute enactments, unjustly discriminating in favor of the standing order, so-called, compelling Dissenters to support a faith con- trary to their belief.
But, notwithstanding this disadvantage, the number of churches of this order had increased from eighteen (its num- ber in 1763) to sixty-four churches in the year 1784, and eighty-four in 1794.
As has been stated, the Baptist church in Sturbridge was formed in 1747, and Mr. John Blunt was ordained as its pas- tor, but it did not conform fully with the Baptist faith until 1749 ; at which time Rev. Ebenezer Moulton, pastor of the Baptist church in South Brimfield, baptized thirteen of their number, among whom was Daniel Fiske, one of their deacons. John Newell was their other deacon, and Henry Fiske and David Morse were their ruling elders. Soon after, Mr. Blunt (their pastor), and upwards of sixty were baptized. Much bitterness now prevailed in the church of the standing order against the members of this new organization.
Several attempts were made by action of the people in their town meetings to reconcile these Separatists with the original church; and as the records of the town show, these parties had been quite rigorously dealt with in several respects, besides forcibly taking their property for the support of the Congregational worship, in which they could not conscien- tionsly participate. To give a history of the state of religious feeling with the members of the old church towards these Dissenters, the following is quoted from a note in Benedict's " History of the Baptists :"
" Mr. Moulton, for preaching here, was seized by the constable, dragged out of the town, and thrust into prison, as a stroller and vaga- bond. Also Deacon Fiske, John Corey, Jeremiah Barstow, Josiah Perry,
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and John Draper, were imprisoned in Worcester gaol. In 1750 and 1751 the assessors took from Abraham Bloyce a spinning-wheel; from Deacon Fiske, five pewter plates and a cow; from John Pike, a cow; from Jonathan Perry, a saddle and steer; from Mr. Blunt, the pastor, a tram- mel, andirons, shovel, tongs, etc., and a heifer; from John Streeter, a kettle, pot-hooks, etc. ; from Benjamin Robbins, a warming-pan, quart pot, broad-axe, saw, and other tools; from Henry Fiske, ruling elder, five pewter plates, and a cow: from John Perry, a cow; from David Morse, ruling elder, a cow in 1750, for a tax of eleven shillings and four pence, and in 1751 a yoke of oxen, valued at not less than thirty-six dol- lars, for a tax less than five dollars ; from Phineas Collier, a kettle, two pewter plates, a tankard, and a young cow ; from John Newell, deacon, all his pewter plates, a cow, and a flock of geese; from John Draper goods were distrained, but the kind is not mentioned."
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