USA > Vermont > Windsor County > Reading > Centennial celebration, together with an historical sketch of Reading, Windsor County, Vermont, and its inhabitants from the first settlement of the town to 1874 > Part 7
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The town under the Act of 1783 settled the minister and im- posed his support upon the tax-payers by a general tax. This was then the law and policy of the state, and from the principle as set forth in the preamble of that act, " that it is of the greatest im- " portance to the community at large, as well as to individuals " that the precepts of christianity and rules of morality be public "ly and statedly inculcated on the minds of the inhabitants."
That act required 25 legal voters to be in favor of such support, and provided further that every resident person of adult age should be considered as being of opinion with the majority and liable to pay the tax voted for support of the settled minister and the build- ing of a meeting house, 'until he, she or they shall bring a certifi- ' cate, signed by some minister of the gospel, deacon or elder, or the ' moderator in the church or congregation to which he, she or ' they pretend to belong, being of a different persuasion,' and until duly recorded in the town records.
The majority of the early settlers of Reading were Congrega- tionalists, and as late as 1797 preaching by clergymen of that de- nomination was supported by a tax upon the grand list.
The records of these " certificates" indicate that there were a respectable minority of Episcopalians, Baptists, Universalists, and members of an organization described as the "society of Christians known by the name of the Federal Society."
A Baptist church was organized in Reading at the house of Isaac Kendall Dec. 25, 1788, and Simeon Wetherbee chosen moderator. Asa Wilkins was moderator of this society from 1790 to '92, and Daniel Edson in 1793 and '4. The town voted March 2, 1791, on motion of Asa Wilkins, that the denomination of Baptists are clear from paying rates to the Presbyterians in Reading.
The " Reformed Catholic Society " was organized in Reading Dec. 12, 1796, with 36 members, viz:
Benjamin Sawyer, Eben'r Robinson, John Weld, James Perry, Cornelius Sawyer, Simeon Wetherell, George Foster,
John Bixby, Ebenezer Weld,
John Rice,
Jacob Bixby,
Joshua Atwood,
Isaac Chandler, John Carlton,
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Seth Tomson,
John Sawyer, John Stimson,
Asa Parker,
Ebenezer Chandler,
Benoni Buck,
William Godard,
Joseph Stanley, Thomas Page,
John Godard,
Isaac Kimball,
Elias Jones,
Perley Weld,
Sam'l Hutchinson,
Thomas Weld,
Benjamin Clark,
Nathan Hatch,
George Sturtevant,
Reuben Parker,
Reuben Parker Jr.,
Wm. Howard,
Noah Bigelow.
The tenets of this society are not set forth in the compact by which these persons became united into a society for religious purposes.
Another religious association was formed Oct, 22, 1798, in ac- cordance with the provisions of the Act approved Oct. 26, 1797. The principles and plan of church government and names of the original members are given as taken from the town records.
Constitution of the Congregation and Moral Society, in the south west part of Reading :
Whereas different sentiments and various opinions prevail in this parish or town with respect to the mode of worship and the support of the Gospel, we therefore whose names are unto subscribed do hereby engage each one for ourselves and with one other to conform to the following regulations and form ourselves into Con- gregational Society upon the following articles (viz)
1st that the clerk of said society shall warn a meeting in the month of February annually for the purpose of choosing all nec- essary officers for sª society at or by the request of at least five ratable members of sª society.
2d that the major of the whole when met shall rule the minor in all civil matters and lest there should be a question arise whether the building of a meeting house for the public worship of God should be called a civil matter we agree that the major shall estab- lish a place for and the mode and manner of building together with all contracts in order to support the preaching of the Gospel by a tax as we may agree from time to time.
3d that no church member shall be controlled in ecclesiastical matters in contrast with the church to which he she or they belong (viz) in the church or settling a minister, in a word, all matters that the church shall judge to belong to them as an ecclesiastical body shall be judged and controlled by sª church, except the building the meeting house and making collections for the support of the Gospel.
4th that whenever any member shall be inclined to be dismissed from the society by applying and giving reasons to the society and paying all past obligations with sª society, shall be discharged from any further obligation with sª church.
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5th that if ever it shall so happen that the Church with the rest of said society shall be so disposed, doctrines and modes and mea- sures in the worship of God that sª society exclusive of the Church, will not conform to the Chruch then sª society, exclusive of >ª Church shall set a price on the house that they may build while together, either to give or take.
6th that all meetings for doing business in society shall be le- gally warned agreeable to the directions of the Laws of this State in town meeting.
7th that whenever the society shall see fit to dissolve this cove- dant and adopt any other mode for promoting the worship of God, sª society being legally warned for the above purpose, the major part by their vote shall have power to dissolve the same.
Reading, Oct. 22, 1798.
ELIAS JONES, Society's
WILLIAM HOWARD, Prudential
NOAH BIGELOW, Committee.
John Weld,
Ebenezer Chandler,
William Howard,
Ebenezer Weld,
Jason Smith,
Perley Weld,
Elias Jones,
Joseph Ackley,
Isaac Kimball,
Thomas Weld,
Nathan Hatch,
Jacob Bixby,
John Sawyer, Noah Bigelow,
Benjamin Sawyer,
Simeon Wetherell,
Cornelius Sawyer.
Thomas Page,
Ebenezer Robinson,
James Perry,
Hananniah Barker, Samuel Hutchinson,
James Bailey.
The log meeting house was used as a place for public religions worship for many years, and the contest between those in favor and those opposed to building a meeting house by a tax on the grand list was not settled and a frame church built until 1801.
There was a great deal of feeling about having the meeting house built at or near the geographical centre of the town, and much contention as to the exact locality of the centre.
The town voted Nov. 27, 1792 to build a meeting house 45x55 " about half way between Osgood's improvement and the crotch of roads that leads " to the log meeting house, and for that purpose voted to raise £100, to be paid in wheat at 5s per bushel, and chose a committee to superintend the building, but nothing was ever ac- complished under this vote.
Oct. 22, 1794, the matter again came under consideration, and the town again voted to build-this house to be 60x48 and further * voted to raise £150 payable in wheat at 4s. per bushel, rye at 3s. 6d, indian corn at 3s. Od. per bushel or neat cattle equivalent, £50 of which to be paid in by the first day of January 1795, the other £100 to be paid in by the first day of January, 1796." Da-
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vid Hapgood, Sam'l Sherwin, Nath'l Pratt, Alpheus Morse and Lt. Thomas Fay were chosen the building committee.
The town voted Jan. 12 1795 to build said house "at the stake set down by the disinterested committee." This committee had been chosen by the town in 1793, and comprised Dr. Fletcher of Cavendish, Capt. Cottle of Woodstock, and Briant Brown Esq. of Windsor (Brownsville.)
Still nothing seems to have been accomplished and the subject again came before the town at a meeting holden at David Burn- ham's barn Dec. 8, 1796, and being unable to agree, the meeting was adjourned one week to Josiah Kennev's dwelling house, when the vote to build at the " stake set by the disinterested committee" was adopted and a committee shosen to draw up a plan, and to sell the pews.
Still nothing was accomplished.
In 1799 the town voted to build the meeting house " on the nole south of the school house by Esq. Hapgood's" and chose a com- mittee to superintend the building.
This vote was reconsidered in January, 1800, and the town" then voted to build near Capt. Burnam's "in the course of next sum- mer." The house was not built until 1801. It was a frame building 45×60, having a porch at each end and stood between D. Burnam's and T. J. Emery's. It had only a rough board floor, no pews, rough seats, a rude pulpit and was innocent of inside finish. This rude temple served for a gathering spot for these early settlers until its destruction by fire on the night of July 4, 1810.
The first Universalist society in Reading was formed at the meet- ing house May 25, 1802. Jona. Going acting as moderator and John Hulett as clerk. The records of this society have not come to the hands of the editor. The Rev. Samuel C. Loveland was for many years pastor of this society, subsequently known as Restorationists. He resided in "Sherwin Hollow " and at the Centre.
1816. There was no meeting house in town until 1816 when a large and (for those days) elegant brick edifice was erected at the Contre.
Justus Burdick Feb. 28th granted to the town one acre of land (where the ruins of the old church now are) " to be forever kept as a public common for the use of said town," reserving to the pro- prietors of the Reading meeting house the right to erect a meeting house on said land with necessary sheds-but the grant to become void if a meeting house for public religious worship should no be erected and completed thereon prior to Dec. 9, 1817.
The condition was complied with, and the edifice dedicated to the worship of God under the direction of the Congregationalists,
The Rev. Moses Elliot of Boscawen, N. H., was installed as pas tor of the Congregational church Feb. 22, 1819, and continued ir that relation for only about two years. He entered Dartmouth College in 1800, and is reputed to have been a vigorous thinker
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Puritanical in his manners, tall and commanding in his personal appearance. He published one book of sacred poetry and one sing- ing book.
The Rev. Asahel C. Washburn of Brookfield, Vt., succeeded Mr. Elliott and lived at the Centre. He is remembered as an able, talented speaker, with a fervid zeal in his work, and was instru- mental in causing large additions to the church membership. He went to Connecticut.
Rev. Abram Marsh resided at the Centre for a short time and preached at Plymouth " Kingdom " and at Reading Centre.
The pulpit was supplied by Rev. Mr. Converse of Weathersfield and others, and subsequently meetings were kept up by the Chris- tian people, the sermon being read by Dea. Pratt, Dea. W. L. Hawkins and others, until the organization, and Congregational- ism in Reading, in any tangible form, became extinct. The rec- ords were in the keeping of Dea. W. L. Hawkins and were destroyed at the burning of his hotel.
The Restorationists secured the services of Rev. Samuel C. Love- land, and for many years he was the only resident clergyman in town. He was possessed of vast stores of learning both secular and religious, and had an extensive reputation. While residing here he published a periodical, the "Christian Repository, devoted principally to doctrine, morality and religious intelligence." It was conducted with marked ability and had an extensive circulation. Very many young men were educated by him, and are indebted to him for very much of their subsequent success in life. Among these were Rev. Wm. S. Balch D. D., who became an eminent clergy- man, and subsequently preached in Reading, John L. Buck, an eminent lawyer, at Lockport, N. Y., Mason Hulett, subsequently a lawyer at Towanda, Penn., Solomon Kimball, who became a phy- sician, Asa Priest, who became a clergyman, Thos. J. Sawyer D. D. in eminent clergyman now professor in Tufts College, Rev. Otis Skinner who became celebrated as a clergyman and was the author of some religious books that were well received by the Universalists, Adolphus Skinner, who settled at Utica, N. Y., and published a re- igious newspaper that had an extensive circulation, - Wyllys, who became a clergyman, and Hon. Wm. Watkins of Towanda, Penn. a lawyer of great reputation.
The Restorationists or Universalists have kept up an organiza- ion to the present time and have the largest number of adherents.
Their resident clergymen have been Rev. Dr. Forester, now of Aurora, Ill., Rev. Geo. W. Bailey, now of Morrisville, Vt .. Rev. Joseph Barber and others; and they have enjoyed and profited y the labors of many eminent men, among whom were Rev. Hen- y Closson, Rev. E. S. Foster and the present incumbent, Rev. Eli Ballou, D. D.
A Calvinistic Baptist church has existed at Felchville for many years. It commenced feeble in numbers and in ability to maintain clergyman, and for many years depended upon supplies for a
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small part of the Sabbaths in the year, Rev. Joseph Freeman, D. D., Rev. Baxter Burrows and others having thus labored with them. A handsome and commodious meeting house was erected by them in 1861 and the Rev. Robert G. Johnson settled as their pastor.
He was succeeded by Rev. C. H. Richardson, Rev. J. S. Small and Rev. Geo. A. Parker, the present incumbent. This church has among its members many persons of fervent piety and exemplary walk. It has been blest with revivals that have added many names to the church rolls. Deacons Abel A. Adams, Samuel R. Kendall and James M. Stearns, who have gone to their eternal reward, will be long remembered for their many virtues and pious benevolence. The Seventh-day Baptists have a few adherents residing in town, but no church organization so far as known to the editor.
The Spiritualists are quite numerous and maintain at Felchville in the Village Hall public speaking on alternate Sabbaths, and oc- casionally hold public meetings at the church in South Reading.
METHODISM.
The history of the Methodist denomination in Reading prior to 1820, the editor has not been able to authentically state. From 1820 to 23, the Methodist organization comprised 24 members, and the cause was blessed and prospered, so that in 1848 there were 38 members of the class at South Reading and 32 members of the class at Felchville. These organizations have accomplished much good and done much towards refining and purifying the minds of the older citizens as well as of the youth. These influences though gentle and unobtrusive, descending like the dews of heaven unheralded and apparently unheeded, have given a tone and cast to society from which results mighty and important have followed.
Jolin M. Stearns, Esq. writes thus in 1846 :
" Though it found its organs neither with the talented or learned, " it came with power to convert and save the souls of men. Labor- " ing mechanics and humble farmers came round, as self supporting " missionaries, and preached their own hearts' experience of re- " deeming love. In some school house or grove or private dwelling, " the people came together and listened, and treasured up the sim- " ple words of life, uttered in language broken and inelegant, but " plain and sincere from the heart.
"School men and student fops might sneer and doubtless have at " these uncouth and rough-cast preachers, and brand them as igno- " rant ranters, free-willers, Methodists and the Lord knows what : " but I envy not these critics the pride of a little learning, nor the " hearts that reason jestingly over the means of saving souls. They " came, the messengers of Christ, who owned and blessed their la- ' bors : for while they preached, 'aged fathers wept over the sins of " auf ill-spent life,' and mothers sighed and prayed that God would " save themselves and their children from the sinner's doom ; the "prodigal came on his knees and begged for mercy; blooming
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" maidens felt that beauty in the grave is food for worms, and sought " in Christ the soul's last, only hope. Could I condemn these men " for laboring with such meagre gifts, knowing as I do their faith- " fulness in reproving sin, and that their words have eased the pangs " of many a death-bed scene? Their prayers have brought down " Heaven's light to many a dying Christian. Who will condenmu "religion, though its rites may be performed by lumible hands, and " hearts still humbler in the sight of God? And who will sigh for " churches with fluted columns and cloud-capped spires, when man " may be religious when he will, and God's great temple still invites " to prayer and praise, where no humble citizen has invited in the " man of God beneath his lowly roof.
"I was but a child, when, by the highway side, I joined with " an elder friend a meeting gathered round a lowly plastered house "one Sabbath morning. The preacher stood in front and talked " with fervent earnestness of the soul's salvation ; he painted sin's " dark life, and darker doom, and warned the thoughtless of the " wrath to come. He scanned the substance of the Christian's " hope, and then invited all to come and drink from Heaven's pure " fountains, and join the song of Moses and the Lamb. The ser- " mon ended, and the prayers went up in fervor for mourning souls. " Then came out from the little cottage men, women and chil- " dren, in orderly procession, and joined by those without, held " their way to the banks of a neighboring creek, where it had been "announced that baptism was to be administered. Though no " public band was there, their march was to music that thrilled the " soul, from its unison with nature and the simple solemnities before " us. Many voices united in one of those songs so deeply expres- " sive of religious passion, found in the Methodist Camp Meeting " Hymn Book, repeating at intervals the chorus,-
" I'm bound for the kingdom, " Will you go to glory with me ? "Glory, hallelujah,"
" sentiments which many in that assembly would have uttered, " doubtless, had this been the final march of life's last journey. " They sung on till the company were all distributed along the " banks of the quiet stream : when another brief prayer was said. " and several converts were buried beneath the water, in professed " imitation of the Saviour's baptism."
The class leaders at South Reading have been David Wether- bee, Jona. Jones, W. H. Dow, John Paddock and Daniel P. Jones; at Felchville, Wm. Felch. The stone meeting house was erected in 1844 and since that time has been occupied about one half of the time by Methodist clergymen. A list of preachers is subjoined, as complete as the editor has been able to make it :
1823, Joel Steele ; 1835, J. Beard and E. Jordan, circuit preach- ers ; between '23 and '35, - Randall, Aber D. Merrill, James Fuller, - Fletcher ; 1837-8, E. Jordan and A. Button ; 1838-9, Chas. Cowing ; 1839-40, C. Cowing and J. P. Prouty ; 1842-3, A.
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K. Howard ; 1843-4, J. Smith, Erasmus B. Morgan ; 1845, P. P. Ray ; 1848, J. A. Sherburne, Harvey Webster; 1852-3, D. A. Mack ; 18-, Richard Newell ; 1861-3, Wm. A. Bryant; 1863-4, M. R. Chase ; 1864-5, J. S. Little ; 1865-6, L. C. Dickinson ; 1866-7, Adna Newton ; 1867-70, John L. Smith; 1870-4, Ira Carter.
The Methodists and Baptists at Felchville used the brick meet- ing house on alternate Sabbaths until its destruction by fire in 1860, and in 1863 they united with the Universalists in building a neat and tasteful building for public worship on the main street in Felchville, and occupy the house one half of the Sundays.
This denomination at Felchville has become numerically weak by reason of the removal and death of so many of its members and supporters. The denomination is stronger at South Reading, and in both places exercises a salutary influence.
CHAPTER V .- WILLIAM ATHORN.
BY J. M. STEARNS, ESQ., OF WILLIAMSBURG. NEW YORK * * * X
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As the traveller passes through the town of Reading, he observes at his right hand, while journeying to the east, one of those high ridges of hills, whose forest clad summits and tortuous windings give so much interest to the scenery of the Switzerland of Ameri- ca. Beyond this ridge of about a mile in ascent, there is a rapid descent, through a thick wood, of about half a mile, which brings the rambler to the head of a deep, wooded glen, that gradually opens into a large swamp.
This swamp has become an object of interest with the whole neighborhood, from its choice blueberries, which are produced no- where else in the vicinity, and its rare botanical productions ; but chiefly from the story which tradition has associated with a small lawn that opens on an elevated plat of ground near its border. A swamp, that so far surpasses in size, all others near, as to be em- phatically denominated the 'great swamp,' that seems to have sought a quiet retreat in such a wilderness, might well lend its scenery to give interest to romance; for everything there wears the aspect of nature's unconquered realms. A dismal wildness is reflected on its small open space from the moss clad pines which raise their lofty and drooping boughs far above the buckthorn and alder, that bound its moss field centre. This seems to float on a tide of subterranean waters, as it quivers for many rods around when pressed by the footsteps of a visitor, and finally centers in a pool of water ; that tradition has declared to be bottomless.
The Old Athorn House whose location at the border of the little lawn referred to is still indicated by the pile of stones of which its chimney was constructed, is still regarded as an object of interest.
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Tradition tells that William Athorn was a soldier in the revolu- tionary army, that he had obtained some distinction as a subaltern officer in the army under Arnold in his northern campaign through the wilderness of Maine against Quebec, but that he deserted the American cause and sought a retreat in the town of S- in the western part of Mass., where where he became acquainted with Fanny Walbridge and their acquaintance ripened into friendship, and into a marriage engagement. The consummation of their con- nexion was only delayed for such necessary preparation as would render it a blessing of mutual interest to the parties. William heard of an opening for his business in a shop at Salem, about one hundred miles distant. Though it would subject him to a painful separation from his dear Fanny, yet as it promised to increase his means to afford respectable support to a family, it was thought best he should embrace it. Accordingly, after an affee- tionate leave of the family of Esq. Walbridge, and mutual pledg- es of confidence between him and Fanny, he set out on his journey, by means of such a public conveyance as the times afforded, to Salem. On arriving there, he quickly obtained an introduction to the situation he was seeking. He was still industrious, and pros- perity attended him. A frequent exchange of letters with Fanny Walbridge, full of the affection of youthful hearts, seemed to anni- hilate the distance between them, and to dissipate the sadness which each realized at their separation. W'm. Athorn had the misfortune at Salem, to fall into the society of a club of young men of doubtful character, who labored to instill into his mind their pernicious sentiments on the subject of morals. They especially jeered him on his attachment to 'a poor country maiden,' telling him of how much more respectable a connexion a gentleman of his cloth might form with some of the wealthy families of the cown. There was in Salem, even at that day, something of the blandishments of fashion and parade, and those, it need not be concealed, had already captivated young William. It is believed that while he resided in the neighborhood of Esq. Walbridge, his attachment to Fanny was sincere, but it should be here explained, what appeared in the sequel, that William's habits while he resided on the hills of S- -, among its scattered population, resulted rather from the constraint of circumstances, than altogether from settled principles. Though it must be confessed that his character experienced a deterioration during the time he had resided at Salem, from what it seemed to be when he left the country. He however maintained his regular correspondence with Fanny, and hough she began to be pained with its indifference, a suspicion of is integrity never entered her mind. When the first twelve months of his absence had passed, it is probable that he still an- icipated returning to consummate his marriage. The loose habits f morals which he had contracted at Salem, had led him to think very little of his plighted vows, and the suggestions of his compan- ons would have been complied with, but from the doubtfuluess of
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the prospects to which they directed him. The bequest of two or three thousand pounds which was left him by the death of a rela- tive put him on a different standing, not only with his own associ- ates, but with the fashionables of the place. It would be thought that after this good fortune he would have hastened to S-, and have sought to perfect the happiness of the kind hearted and lovely girl, who in his poverty had welcomed him to a shelter from the pitiless storm; but instead of this, he began to inquire with his unprincipled companions, if a 'poor country maiden,' would be a suitable companion for a gentleman of his fortune? The reader will not be surprised at this, when he is informed that it began already to be whispered abroad that the morals of Wm. Athorn were questionable. For when moral principle is gone, there is nothing too base for man to do, and ingratitude when it exists in the heart, will as soon manifest itself in respect to the greatest as the least favors. A fashionable young lady of reputed wealthy parents, was pointed out to William, who, as a companion would enable him to shine in the first circles of Salem. To this person his new standing obtained him a ready introduction, and regardless of his former engagements he solicited and obtained the promise of her hand in marriage. She was knowing to his former vows to some young lady in the country, but said she to an intimate friend, " what signifies the feelings of a poor country girl in such a case as this? The laws of human society, and the interests of human hap- piness require, that those should be of equal rank and wealth who are to be united in the dearest bonds. Fie to the grief, which you say the poor girl will feel. Do you think that one of the standing of Mr. Athorn should degrade himself by fulfilling such a foolish engagement of his mere boyhood ? Come, come, dry up your chick- en hearted sympathies, they will never do.' Susan Brooks was now to be the bride of Wm. Athorn ; and we might imagine how the base William and his paramour moved abroad in the splendor of luxury and fashion, in the glittering show of a rising town, while the lovely Fanny Walbridge, in her country obscurity was forgotton. But when guilt comes to be contracted without consideration, and its pathways are pursued without remorse, we cannot estimate the lengths to which men may be led in crime. Let the reader be sur- prised and humanity blush ! but truth obliges us to state that Wil- fiam in his present elevation had come to look down upon the vir- tuous friend of the day of his poverty, as a fit subject to be sacrific. ed at the shrine of his unprincipled enjoyments ! The highway robber seldom stops when he has secured the property of the unwary trav- eler, but consummates his deeds of villainy in murderous blood. The reader may already begin to judge, that a veil of obscurity should be drawn over the point in our story before us, but in this case there is no such necessity. I know it has been frequently quoted as a motto, " frailty, thy name is woman," but the heaven born vir- the of Fanny Walbridge was proof against the dark machinations and treacherous baseness of one, to whom she had confided all her
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