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HISTORICAL MAGAZINE.
WESTFORD.
BY REV. J. H. WOODWARD.
Westford is in the second tier of towns east of Lake
Champlain, reclining on the western slope of the
WESTFORD. 891
might seem otherwise. The soil is somewhat varied. Through
the central portions clay preponderates, while in the eastern and western
sections a rich gravelly loam prevails, and the extreme northern portion
(originally a pine plain) has a light, sandy soil. The rocks generally are of a
slate formation. There have as yet been discovered no metals of any
considerable value, although indications in the north-eastern portions of the
town are at present awakening some interest and eliciting some examination.
This town is about equi-distant from the grand old
Besides numerous living springs and brooks there is one
pond covering some 10 acres in the west part of the township, and Brown's
river, which enter it on the south, holding its course a little to the west of
north, dividing its territory on the east and west into nearly equal parts.
This river takes its rise near the base of old Mansfield, and making a sweep in
a south-westerly direction through Underhill, the corners of
In 1787 Hezekiah Parmelee, uncle to the Rev. Simeon
Parmelee, D. D., so long and favorably known in the state, became the first
settler. A. few others soon came in, mostly
In 1793, March 25th, the town was organized. Francis
Northway was the moderator. Martin Powell (subsequently the Rev. Martin Powell
who passed a long and useful ministry in this and
In 1795, Mr. Elisha Baker put up a sawmill at the center
of the town, where there are several good mill privileges. Shortly after, Mr.
Joshua Stanton erected a gristmill and a forge at the same place. These formed
the nucleus of a village—inviting in settlers, and awakening the cheer and hum
of industry amid these waving forests. They seemed to impart a new activity and
enter‑
892
prise to the whole town. The inhabitants who up to this
time had been forced to go a long distance for boards and milling, now felt
rich in their home facilities. The forge gave employment to a number of hands.
It was supplied with ore, bog-ore, from
Notwithstanding the great distance and the disadvantages
under which the ore was brought, the business of making iron proved profitable,
so much so that another forge was built in a short time, at a, point some
hundred rods lower down the river—near where the grist-mill and upper saw-mill
now stand. The first mills and forge were at the rapids near T. G. Beach's
furniture shop. The mills stood at the lower extremity of Mr. Woodward's
garden, and the forge just over the line of the garden on the lot connected
with the Baptist parsonage.
These mills, and this forge fell into the hands of Luke
Camp, soon after they were built, and by him were worked up to the time of his
death, which occurred in 1809 or '10.
About this time, or a little before, the iron business was
necessarily suspended, as the ore at Colchester failed, and they were not
successful in working that which came from the other side of the lake, alone.
Soon after the death of Mr. Camp, a suit at law was
commenced for the removal of the dam, which fed his mills, by Messrs. John
Keeler, and Joseph Weed, of Essex, on the ground that it damaged their lands.
The suit terminated adversely to the interests of Mrs. Camp, resulting in the
removal of the dam, and the suspension of business which had been carried on
for so long a time, at this point in the village. Mrs. Camp subsequently built
a grist-mill some rods down the river, nearly back of where now stands the
Baptist meeting-house. This proved an unfavorable position, and the mill was
sold to Col. Danforth Wales and Henry Miles, who subsequently built our present
grist-mill. There are now in town 5 saw-mills, 1 grist-mill, four shops in
which machinery is carried by water, or steam; 2 blacksmith shops in active
operation, and 2 stores. There are 12 school districts with school-houses, such
as they are,—most of them very indifferent, disclosing little taste in
location, convenience or architecture. Two or three of them are quite passable,
and one of them (the one at the center) is highly creditable to the district.
It is of the cottage style; having two large rooms, with ornamental trimmings
and belfry. It is thought to be the best district school-house in the county,
outside of Burlington.
The first church organization was effected in this town in
1801. Missionary societies of Connecticut had sent their missionaries at an
early day into western Vermont. The two most frequently mentioned by the aged
among us, are father Marshall (as he is familiarly called), a good man, but of
some eccentricities of character, and the Rev. Jedediah Bushnell, so long and
favorably known as pastor of Cornwall church. As the result of immigration, and
the occasional labor of these missionaries, on the 7th of August, 1801, a
Congregational church was organized, consisting of 13 members, by Rev. Mr.
Bushnell, In this organization there were six males, and seven females. The
Lord's Supper was administered, and they were left in the wilderness as sheep
without a shepherd. They were poor, as were all the first settlers. In 1805 it
was thought that $60.00 was all that could be raised for the most popular
minister. In 1808, Mr. Simeon Parmelee, a young missionary from Pittsford, who
spent two weeks here, preaching, and visiting from house to house, found a
little church of 23 members. At the time he was conditionally engaged to settle
at Malone, N. Y. But as he went on his missionary tour, he carried with him a
pleasant recollection of his cordial reception at Westford, and the little,
harmonious, warm-hearted Christian band he had left there in the wilderness.
Notwithstanding their poverty, and the paucity of their
numbers,—without a meeting-house, or any place of meeting other than a barn, or
a private dwelling,—within two months from the time of his first visit, Mr.
Parmelee received a pressing invitation to come and spend 8 weeks with them as
a candidate for settlement. They felt (what this
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People have ever felt) that they must have a preached
gospel; and although "clouds and darkness were round about them,"
and though to human view the way seemed closed before them, there was
nevertheless a mysterious confidence in their ultimate success. The letter of
invitation was signed by eight individuals, each pledging himself to pay for
one Sabbath day's preaching. To quote Mr. Parmelee's language, "For some
unaccountable reason, that the missionary could never solve, he sent a negative
answer to Malone, and on the first Sabbath of May, his labors commenced with
this little flock, in a barn." The sequel sufficiently shows that he was
preceded and led by the Divine Spirit—for no sooner had his labors commenced
than the places of worship were crowded. Men, women, and children, came miles
on foot to hear the gospel preached, and it became the power of God unto salvation.
The cry was soon heard on every hand: "'What must we do to be saved?"
Before the 8 weeks had expired, over 40 persons, mostly heads of young and
growing families, were rejoicing in Christian hope. A call was at once
presented for the candidate to become the pastor. It was accepted, and Mr.
Parmelee was ordained on the 31st day of August, 1818, in a barn, now standing
about a mile S. W. of the village. The order of exercises was as follows; 1st,
Prayer by Rev. James Parker, of Underhill. 2d. Sermon by Rev. Lemuel Haynes, of
West Rutland. 3d, Consecrating Prayer by Rev. Jedediah Bushnell, of Cornwall.
4th. Charge to the Pastor by Rev. Benjamin Wooster, of Fairfield. 5th,
Fellowship of the Churehes by Rev. Publius V. Bogue of Georgia. 6th, Concluding
Prayer by Rev. Amos Pettengill, of Champlain, N. Y. On the following Sabbath
the young pastor was permitted to receive of those who had been previously
examined, over 60 into his church. Shortly after, on one occasion, over 30
children received the ordinance of baptism. The revival continued so that
within 6 months from the ordination the church numbered 100, and these were
mostly heads of families.
But they had no proper place of worship, and to support
their minister and to build a meeting-house, seemed nearly impossible. How
could they do it? Very few of them had comfortable dwellings for themselves.
Many of them had no barn, or barns, and houses half built. Their farms in many
instances were not paid for, and were under heavy mortgages, and but partially
cleared. Money was scarce, and farming products very low. To any but a people
prizing tho gospel, and zealous of the worship and glory of God, the idea would
have seemed absurd and ruinous. But a meeting was called to consider the
matter, which resulted in a determination to go forward at once, and build a
house for God. The location, size, and style of the building were determined.
Mr. Luke Camp, the principal businessman and landholder at the center of the
town, gave to the society two acres of ground at the west end of the village,
for a meeting-house site; and to the town for the extension of this site, two
acres and a half in addition.
Mr. Alpheus Earl took the contract for building the house.
The outside was finished, and the ground floors laid, within a year. And there
they worshiped summer and winter without stoves, and with no seats but
temporary ones. The house was a large two story building, without steeple or
belfry, sufficiently capacious to hold the whole town. It was ultimately
finished in the old style of high square pews above and below. In this house
Mr. Parmelee labored for most of the time during his long and prosperous
ministry, of more than 29 years. There were of course seasons of trial, dark
and gloomy periods, but there was more of sunlight, of pleasant progressive
prosperIty than usually falls upon the same term of years in any one man's
ministerial life. From 1810 to 1817 was one of the periods of trial. In 1810,
and 1812, there was much sickness, and many deaths occurred. In the latter year
the spotted fever carried off large numbers. The war came on, and with it great
excitement, and violent feeling. Good men oftentimes lost confidence in each
other. The seasons were cold, and unfavorable, and the people here did not
raise their bread. They were in debt for their meeting-house, in debt for their
farms, and in debt for their supplies. Wheat sometimes was three dollars a
bushel; tea a dollar and a half per pound, and calico from 50 to 75 cts. per
yard, and many other thing in proportion. Very many of the church and of the
society became discouraged, disposed of their effects as best they could, and
left for the West, or other parts. The pastor participated in this
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feeling of discouragement, and asked for a dismission. A
council was called, and an arrangement made for Mr. Parmelee to preach one half
of the time here, and the other half abroad.
In 1828 a serious difficulty broke out among the singers,
which extended to the church and society, threatening the most unhappy
consequences. But after a three years continuance, by the gracious interposition
a revival of extraordinary power set all things right. While dark clouds of
this character lowered occasionally over the way, let it be borne in mind
however, that this church never had a council called to settle any difficulty
during the long pastorate of Dr. Parmelee (and we may add, never from its
organization in 1801 to the present day), that all along in its history, under
the first pastor's care, revivals occurred —numbers of them of great power. One
which we have named, in 1808; another partial revival in 1816; another in 1821.
In 1824 one which shook the whole town; in 1831 the most extensive work of
divine grace in which the town has ever shared—adding some 70 to this church,
and numbers to the other churches.
In an anniversary sermon preached by Dr. Parmelee a short
time before his dismission, are contained the following facts:— "There
has been five general revivals of religion, which have brought into the church
270 members,— 100 have been dismissed; 40 have died; 6 have been excluded, and
one has been restored. The present number of resident members is 132,—48 males,
and 84 females. There are about 20 absent members." The relation between
the pastor and the church has always been affectionate and cordial, and we
think should never have been sundered but by death. Dr. Parmelee justly
felt that the people were able, and ought to pay him more salary. But there was
an unhappiness, and misapprehension in relation to this matter, which resulted
in a hasty call of a council, and in his dismission, Aug. 8th, 1837.
Thus was terminated a pastoral relation of almost 30 years
standing—a relation not entirely devoid of self-sacrifice and trials, but on
the whole eminently pleasant and successful, and which has left its impressions
upon this people which, we trust, will last for a long time to come.
Before the week had transpired in which Dr. Parmelee was
dismissed, a committee from the church and society appeared at the house of J.
H. Woodward, then a young licentiate preaching in the adjoining town of
Cambridge, with a unanimous call for him to become their minister. This was
entirely unlooked for by Mr. Woodward, and all his inclinations and feelings
decidedly rebelled against a compliance, and it was not till after he was made
very sensible that it was God's will that he laid aside his objections, and reluctantly
consented to enter upon his labors with a view to a permanent settlement over
them. The church and society were anxious that no time should intervene
between the termination of the retiring pastor's labors and the occupation of
the desk by the candidate for settlement. This anxiety was gratified by the
presence in the pulpit, on the third Sabbath in August, 1837, of the old pastor
and of him who was to be his successor.
It was a Sabbath long to be remembered, a Sabbath of
tears, a Sabbath on which the retiring pastor and a people so long blessed by
his labors wept together, as he rehearsed the dealings of God with
them—the trials and labors, the joys and sorrows and changes through which they
had passed.
The young candidate for settlement found in Westford a
plain, substantial, agricultural people—not wealthy, no large capitalists, and
but few comparatively who were really poor and needy—a people with whom there
was a great degree of equality in wealth, in style and refinement. He found a
strong church and society for a small country parish. The church numbering
about 130 resident members and a congregation averaging full 200. He found a
little, shabby, irregular-looking village, with a schoolhouse and two church
edifices. The one of brick belonging to Baptists, Methodists and Universalists.
The other, then an old house, which has before been described, belonging to his
flock, with residences, mills, and shops, perhaps to the number of 20—mostly of
a rude, cheap style—scattered somewhat promiscuously around the outer edges of
a large, bare, open common. Here and then his labors commenced in the dawn of
one of the most exciting and unhappy periods in the history of the New England
churches. His
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ordination and installation did not take place till the
28th of January, 1838.
From 1815 to 1832 had been a season of unusual religious
interest throughout the country. Revivals of great power had obtained all over
the land. The churches had become numerous and strong. But now there was an
absence and dearth of the Spirit. A reaction had come on. The anti-Masonic
revolution had had its sweep, had soured and alienated some minds, had dismissed
some ministers, and had nearly wrecked some churches. Teuarism (as it is here
called) was having its brief day, and in this immediate section the fragments
of some broken churches were floating in disorder around us. About the time of
the pastor's settlement also the new measure storm which had been raging
at the West, broke upon New England. This, as it seems to him, was a
well-intended but mischievous attempt on the part of some ardent minds to atone
for the absence of the Spirit—to bring men into the kingdom of Christ by human
instrumentalities. It necessarily in its workings overrode the strong distinguishing
doctrines of the Cross. The two would not harmonize. Wherever the system came
there was more or less excitement and discord.
This parish was peculiarly situated during this stormy
period. Essex, Jericho Corners, Underhill and Cambridge had fallen under the
new order of things so that we were the center of this full half circle of
churches, and hence were subject to very strong outward influences. There were
also some good brethren within who were exceedingly anxious for the
introduction of this system which stood knocking so loudly at our door. The
pastor stood firmly and honestly opposed to the experiment. He had watched with
deep anxiety its progress and results thus far at the west and the east. He had
studied its character and believed he understood its machinery. After a full
and earnest discussion of the whole matter in open church meeting,
notwithstanding the high excitement, and some dangerous expedients resorted to,
the pastor was sustained in his views by a large majority of the church and by
his whole society.
While this subject was wrapping the parish in its
perplexing folds, the antislavery excitement was drawing on. Socities had been
organized. The press had become divided and had entered into a heated conflict.
A new political organization had made its appearance. Agents and lecturers
multiplied, many of whom were exceptionable in character, ultra, extravagant,
wild, fierce, fanatical and denunciatory —mingling in a kind of chaos
immediate, unconditional abolition on the soil, with no church, no ministry, no
government and woman's rights. Our house of worship was often sought for
discussion by this class of men on the Lord's day. The pastor took the ground
that such discussions as were not unfrequently indulged in were incompatible
with the sacredness of the Sabbath—the spirituality, peace and harmony of the
congregation, and hence that the house could not be used for these purposes
during the ordinary hours of religious worship. This for a while caused some
excitement and disaffection, but resulted finally in no lasting alienation.
Mingling with these unhappy excitements have been the
influences arising from the discovery and opening of the California mines, the
construction and bearing of the numerous railroads in Vermont upon the spirit
of speculation, and the material wealth of her people. Never, from the first
settlement of this continent, was there a period with us of such a degree of
absorption in the world and of such unparalleled worldly prosperity as has
attended the last 15 years. In all these respects our history is not unlike
that of the other churches of Vermont.
It is easy to anticipate the general bearings of such a
state of things upon religion. We should expect no luxuriant growth of piety,
no powerful and protracted revivals of religion, but rather a process of
weakness and depletion.
The whole course of events for the last 25 years in New
England has been adverse to a state of religious prosperity. Had it not been
for the great revival period which preceded it, owing to the influences named,
and the rapidly wasting processes of death and emigration, doubtless New
England to a much greater extent than it now is would be a missionary field.
God, in His great wisdom and goodness, had anticipated and provided for these
times.
From the dismission of Dr. Parmelee, a period of 24 years,
there have died, emigrated and been excommunicated from the church
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136 members, 6 more than the number of resident members at
the time, and 11 more than the present number of resident members—so that we
have this humiliating fact, that the church is wasting away. There are now
quite as many non-resident members as then, but the resident members are five
less.
In 1840 the society built a very good church edifice at
the cost of about $4,000. This church and society are in a state of general
harmony and prosperity, and, we trust, ere long may receive a "visitation
from the Day Spring on high."
METHODIST
EPISCOPAL CHURCH.
Its history begins in the year 1821. Up to this time there
had been no church in town, though—some 20 years before—Lorenzo Dow and others
had preached here occasionally, there being here and there a Methodist
family.
In 1821 B. P. Taylor, then a young convert, went to
Burlington and invited brother Truman Seymour to come and preach, which he did,
leaving an appointment for two weeks from that time. He came according to
appointment, and formed a class of 12 members, appointing James Brown leader.
Mr. Seymour was a wheelwright by trade and a local preacher residing in
Burlington. He preached, when at Westford, at the Stewart school-house, near
where Samuel Rice now resides. It was under his labors, at the time above
named, that the M. E. church of this town was organized.
In 1822 and '23 this church was united with several
neighboring churches, and constituted what was then known as the Burlington
Circuit, extending from Burlington to Canada line and from the lake to the
mountain, having Rev. John B. Stratton for presiding elder, and Revs. Cyrus
Prindle and Wm. Todd, preachers. The church in 1823 numbered 45 members,
brother B. P. Taylor being leader.
From that time many changes have taken place by deaths and
removals. It has been in circuit connection with the churches of the following
towns: Burlington, St. Albano, Milton, Essex, and Underhill. In 1859 the
Westford church stepped out single-handed with Bro. A. H. Seaver, a young man
of great promise, for their preacher, who died—in the mysterious providence of
God—during the first year of his labor, deeply lamented by all.
In 1860 this society and its friends erected a neat and
convenient chapel where they now have preaching regularly every Sabbath. Among
the preachers in the first circuit connection to this society were the
following: Revs. Almon Dunbar, Cyrus Prindle and Wm. Todd. At a later date:
Revs. Bates, Meeker, Hall, Harrower, Cook, Poor, Hitchcock, Witherspoon,
&c. The present number of members is 70. The above facts have been kindly
furnished by Rev. WM. HYDE, present preacher.
THE
CALVINISTIC BAPTIST CHURCH.
was organized Aug. 19, 1810, with a constituent
membership of 13. They passed through alternations of prosperity and adversity
for several years without a regular pastor or place of worship, being dependent
on casual supplies, obliged to hold their meetings in dwelling and
school-houses.
In 1822, in connection with the Methodist and some others
who belonged to no particular denomination, they built a very substantial
and, for the times, respectable brick house. In this house they worshiped alternately
with the Methodists and others who claimed an interest in it, up to the year
1858. At this time the Baptist church became sole proprietors of the house by
purchase, and immediately set about a thorough repair of it, so that now it
presents a modern and respectable appearance.
The church from time to time has been favored with seasons
of prosperity. Revivals of religion have been enjoyed in her midst, the results
of which have been that large numbers, in the aggregate, have been added to her
membership. While this is true, it is also true that the ordinary processes of
reduction—such as deaths, removals, &c.— have been going on until the church
at the present time numbers only 67 resident members. The above statement is
from the Rev. CHARLES FULLER present pastor.
The population and grand list of the town are as follows:
Population, according to the last census, 1231—nearly 200 less than we had
supposed; grand list, $3314,54.
So far as we know, this town has furnished but one
state-prison. convict who was born and educated here. The temperance reform was
needed in this place, and has been as
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thorough and extensive here as in most towns. Intoxicating
liquor was freely used in church and out of it. It was thought to be an
indispensable guest at a birth or a funeral. In 1826 it was first refused
public use on a funeral occasion by Appollos Partridge. This was a bold step
and caused much talk. But it was followed by others no less startling, till the
liquid fire was finally banished from all good society and common use to the
abodes of darkness, secrecy and unlawful sale. In all the progress of this
wholesome reform in the state the majority of this town has
participated—reaping as a result the fruits of a more perfect peace and
prosperity in all the departments of life.
While we have cause of gratitude for what has been done,
the reform however needs to go further, imparting a more sleepless energy to
its friends, saving here and there a poor misguided inebriate, striking the
sparkling bowl from the hand of the young adventurer, and applying the law to
the unprincipled and the lawless. Of the readiness of our citizens, both in the
past and the present, to respond to the call of their country we have the best
of evidence. There are those now resident among us who were engaged in the war
of 1812, and in the later war with Mexico, while as many as 20 of our brave
young men are in the late struggle for the suppression of rebellion and for the
maintenance of the government.*
Among the college graduates this town has furnished are
the following: Hon. Alvin Stewart, Rev. Francis Bowman, Rev. Ira Chase, Torrey
E. Wales, Esq., Whipple Earle, Esq., Mr. S. R. Henry (who died soon after
graduating), and Mr. Henry Chase.
While many of the first settlers and their descendants
have been men, in their limited spheres, distinguished for intelligence and
moral worth—few, perhaps none of them, have heen sufficiently known abroad to
entitle them to an extended notice on these pages. We shall, therefore, with
very few exceptions, let them rest together, enshrined in the hearts of their
successors, without trumpeting abroad their real, or seeking to give them a
fictitious distinction. In the exceptions we make to this general purpose we
wish not to have it understood that there may not be other names equally worthy
of mention, but we bring these forward because they stand connected with
published productions which are at hand, and because they are fair
representations of our more gifted citizens.
The first we shall introduce is the
HON. ALVIN STEWART,
a name not entirely unknown to the public. A native of
Westford, and a graduate of the University of Vermont, he gave himself to the
profession of law and became quite distinguished as a lawyer at Cherry Valley,
N. Y. From this place he removed to the city of Utica. Here his mind seemed
called to the then unpopular subjects of abolition and temperance. To these
reforms he devoted much of the residue of his life. He died in the city of New
York, May 1, 1849. The following is taken from an obituary notice in one of the
New York journals:
"Perhaps no living man in America, certainly none in
the state of New York, has done more signal service for the cause of human
freedom than Alvin Stewart. He was a man—an original man, copying nobody,
imitating nobody, and inimitable in himself, both as to genius, mode of expression
and the character of his mind and manners, with no earthly motives to gratify,
while to entirely refrain from the agitation of this subject would have saved
him from a world of odium and malignant misrepresentation. He obeyed the
convictions of his inner man, giving to persecuted. reform the support of his
superior talent and personal influence."
His writings are numerous, but we must content ourselves
with a solitary extract, taken from a speech delivered in Pennsylvania Hall,
May, 1888, on the great issues between right and wrong. In
speaking of the flight of the children of Israel from Egypt and the treatment
they received at the hand of the king of Edom, he says:
"Here we have an awful demonstration of God's
detestation of a nation which could dare attempt to arrest or impede the
progress of fleeing fugitive slaves who sought a passage through a neutral
country to a land of freedom. For that crime the malediction of the Most High
has brooded over the land of Idumea. Oh, what a solemn fulfillment of that prophecy!
Look at Petra, the city of the rocks in the mountain, the wonderful capital of
this heaven-doomed land—this nest of one of the world's great empires girded
about with everlasting mountain barriers. Behold her theaters, temples and
catacombs vying with imperial Rome in the days of her Caesars, cut from her
granite
—————
* Written during the first year of the war.—Ed.
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mountains with rocky roofs one thousand feet in thickness,
culminating above. Behold her mighty palaces, without mortar, without joints,
chiseled out of primeval rock, perfect after the long lapse of centuries as
when first opened! Yet this ancient abode of polished life, which felt the
movings of a mighty ambition, has for twenty centuries been abandoned of God
and forsaken of men, only tenanted by the obscene bird and loathsome serpent,
the sole inmates of the palaces of kings and lodgers in the chambers of
departed greatness. No man abides in this land, no man says this is my home. A
land once red with the blood of the grape and thronged with populous life, it
has become a sterile and majestic solitude, borne down by the withering curse
of God for the crime of opposing the escape of fugitive Hebrew slaves from the
land of the spoiler. Here stands, and will stand to the end of time, the
witness, telling to each generation of the world, as they flow down the long
stream of ages: 'Here was once a crime committed by man against man—by a nation
in prosperity against a nation of fugitive slaves flying in distress.' The
punishment was inflicted in the zenith of her glory, and she is the only
country on the globe which has been depopulated from century to century, as an
enduring testimonial of God's wrath.
As the solitary traveler wanders over the ruins of Petra,
he is alarmed as echo sends back her voice in answer to his footsteps, from the
lonely temple, the deserted palace and silent catacombs; astonished he lifts
his eye surrounded by ever during backs of rocks, and beholds the only living
being, an eagle in the regions of the blue sky, revolving in his noontide
gyrations over the doomed city of the mountains. The flight of the Hebrews from
the house of bondage, took place at a period when Egypt was the home of
science—the Gamaliel at whose feet the learned and inquiring of other nations
sat. She was the head of the families of the earth, and within her borders were
locked up those discoveries which have since astonished mankind. In the contest
between Israel and Egypt, therefore, it was enlightened strength contending
against ignorant weaknesses. There was too much and to decide the question by
reason, and argument, on the side of the Egyptians, and too much feebleness on
the part of the Hebrew. But we are somewhat struck at the superior refinement
of the haughty slave holders of Egypt as compared with those of the United
States. Pharaoh as the representative of supreme power, tolerated Moses and
Aaron with rights denied by an American Congress, and by southern slave holders
to wit; the rights of petition and free discussion.
For this matter was discussed no less than seven or eight
times in the palace of Egypt, and Pharaoh never denied the right of petition
but once, and that was when he told Moses not to come before him again. But
that was at the time when Moses had ceased to petition, as the business was
lodged in the hands of the angel of death."
JOHN WORTHINGTON WOODWARD,
was born in Westford, June 16th, 1839—He was a bright,
open-hearted, ingenuous boy, warm in his attachments and his resentments, a
favorite wherever he went. He was fitted for college mainly at Johnson, and
entered the freshman class in the University. Aug. 1858, at the age of 19. His
college course was several times interrupted by ill health, but it was on the
whole an honorable and successful one. His exuberant spirits and love of
excitement led him sometimes to engage in those frolics which are apt to glide
insensibly into something that merits a severer name, but so far as I know,
Woodward was never chargeable with any of those actions or habits which degrade
and taint the whole moral character, such as lying, deceit, or meanness in any
of its forms. He entered with great ardor and enthusiasm into college
friendships, and he has left behind him among his college associates those who
mourn for him as tenderly as for an own brother. His talents were considered by
his instructors to be of a very high order, and such as promised to make him
conspicuous and influential in society. He had a special relish for the higher
departments of literature—for poetry, oratory, and romance, and his reading in
these departments was extensive and careful. He was passionately fond of
music. Indeed his soul seemed spontaneously to attract itself to and to
delight in that which, by any form of expression, in literature, in harmony, or
in life, is adapted to awaken noble and lofty feeling. "One of the finest
traits in John's character," says his most intimate college friend in a
letter to me, "was the profound love and veneration which he felt for his
father. He was impulsive, often thoughtless, always gay and fun-loving, and
would sometimes engage with hearty zest in enterprises not approved by the laws
of the University. But when his father questioned him, there was no shifting,
no deceit—his answer was always frank, straight forward and truthful. He often
told me that he never could and never would deceive his parents—and I do not
think he ever did."
Young Woodward received the honors of the University in
Aug. 1862, and almost immediately made his preparations for entering the
military service of the United States. It was with great difficulty and only by
a continual struggle that he was kept from joining the army before the
completion of his college course. He felt it a reproach, as he said, that his
father and only brother were in the field, and he left at home with the women.
Every one who knew him, foresaw what his career as a soldier would be. Brave almost
to recklessness, never so much at home as in perilous enterprise, and yet
clearheaded while in the midst of the greatest
WESTFORD. 399
excitement, every body said he was admirably adapted for
a cavalry officer. He received his commission as Captain on the 19th of Nov.
1862, and left for the seat of war with the company he had recruited and drilled
in the January following. His conduct in the field more than justified the
anticipation of his friends. Along with his unquestioned bravery he soon showed
capacity for command, and that combination of daring and judgment which is so
valuable in a leader of cavalry. He was at different times entrusted with the
command of detachments sent out on those important and desperate enterprises
required of this arm of the service, and his success was such as to attract the
notice and win the complimentary mention of his superior officers. On the
third day after the late battle at Gettysburg, the Vermont Cavalry with other
regiments' under Gen. Kilpatrick were attempting to harass the enemy, then on
the retreat between Hagerstown and Williamsport. While holding a position on
the Williamsport road, supported by portions of the 5th New York and Elder's
battery, they found themselves outnumbered and outflanked. It was while
bravely attempting to rally his company to face this overwhelming attack that
Capt. Woodward was shot, simultaneously through the brain and the heart. The
whole force was obliged to fall back and leave their dead in the hands of the
enemy. It was not till nine days afterward, when our troops re-occupied
Hagerstown, that Mr. Woodward was able to recover the body of his son, which in
the mean time had been rifled and buried, and was with difficulty identified.
It afterwards received Christian burial in the Presbyterian graveyard of
Hagerstown—and let all of us who knew Capt. Woodward, remember to the
everlasting honor of the clergyman and inhabitants of Hagerstown, that they
showed the kindest sympathy for his father in his great affliction, they attended
the burial of the remains, and strewed flowers over the grave. And thus ended
the earthly career of one who so lately went from among you in all the bloom
and promise of early manhood. You will not see his face again; that clear,
ringing voice, which so often sounded forth the praises of God in this house,
and which so often cheered his comrades on to daring and victory on the bloody
field, you and they will hear no more.
FUNERAL
OF CAPTAIN WOODWARD.
The services in memory of Capt. John W. Woodward, Co. M,
1st Vt. Cavalry, took place in Westford yesterday. The church was filled to
overflowing with mourners and sympathizing friends from a number of towns.
Prayer was offered by Ray. C. C. Torrey, of Westford, followed by a
HYMN
Written for the occasion by Rev. O. G. Wheeler, of Grand
Isle
O God, to Thee we early gave
Our child, to take away or save:
Since Thou hast claimed him, why should we
Withhold Thine own? We yield to Thee.
Around our darling's budding brow
Hope twined her sweetest sun-lit glow,
His future seemed a path of light:
We deemed, for him, no joy too bright.
By learning trained, we hoped to see
Him give his life, O Lord, to Thee,
With sword of truth, and helm of right,
For Christ and for his cross to fight.
But other work to him was given
Than winning souls to Christ and Heaven:
God bade him heed his country's call,—
He heard, and gave to her his all.
"Charge, soldiers, charge the trait'rous foe,
God bids you strike the avenging blow!"
His work is done, and angels bear
Him to the loved that wait him there!
The funeral discourse, by Prof. M. H. Buckham, of the
University of Vermont, followed. From the text, Matthew x. 30: "But the
very hairs of your head are all numbered," the speaker drew the lesson
that God's providence extends to the separate events of human life, and His
kind and loving care to the separate individuals of the race, and that what He
thus orders for His children is always best. These truths he enforced in a
simple, thoughtful, practical and exceedingly impressive discourse. Embodied
in it was a truthful and touching biographical sketch of Capt. Woodward, from
which we were permitted to make the above extract. It is a bright and honorable
record.
The services closed with the singing by the choir of the
following Lines:
Away from his kindred and scenes of his youth.
He sped at the summons of freedom and truth,
He rushed to the conflict, nor counted the cost ;
He has fallen, how soon! but he died at his post.
Even strangers wept freely that thus in life's bloom,
One so gifted, so noble, went dawn to the tomb;
He charged with the foremost in front of the host,
But he fell for his country—he died at his post.
We faltered not, swerved not, unmindful of fear,
Though foemen surrounded he rode with a cheer,
And breathed the last message, while yielding the ghost
"Tell my kindred and dear ones, I died at my
post."
He covets no monument chiselled in stone,
To tell of the laurels his valor has won,
But asks to be cherished by those he loved most,
As a friend of his country who died at his post.
Our young hero's deeds we will never forget—
His virtues are fresh in our memories yet,
His name is embalmed with the patriot host,
With the Martyrs of freedom he died at his post.
All the services, music, prayers and sermon were
appropriate, impressive and in keeping with the subdued and solemn spirit of
the occasion, stirring the large audience at times with strong emotion, and
conveying a wholesome lesson to all whose privilege it was to be present,*
—————
* The writer of this history is indebted to Dr. Parmalee
and to Miss Amire Bryant for some important facts used in this communication.
900 VERMONT
HISTORICAL MAGAZINE.
[The following illustrative anecdote, too good to lose, we
clip from Mr. Milliken's Vermont Record.—Ed.]
Rev. Simeon Parmelee, well known in Northern Vermont, and
for many years a settled minister in the town of Westford, used to relate the
following respecting one of his parishioners, who never was known to engage in
any religious conversation, so strongly was he attached to things earthly. Mr.
Parmelee called one day to have a talk with him. He wished to have the minister
walk over his well cultivated farm, which request was complied with. After
looking at his stock and crops, he waited for an opportunity to change the
subject to things of a religions nature. At last the minister thought the time
had arrived, when he said, "All these things are good enough in their
place, but thou lackest one thing." "Yes, yes," said the farmer,
"a good cart, and I'll have it too" The minister gave it up.
——————————
VERMONT.
"THE STAR THAT NEVER SETS."
BY MRS. S. B. HERRICK.
Formerly of Westford, now a resident of Rockford, IL.
Thou wearest still thy radiance, beauteous star,
Though others in thy galaxy are dim,
With pride and joy we watch thy beams from far,
And list the chorus of the grave old Hymn
That, gently lulled amid thy rocks and hills,
Had almost slumbered,—yet whose waking thrills
Thy every heart string—kindling fresh the fires
Upon the sacred shrine of Liberty,
That burned within our noble patriot sires
And led them forth to death or victory,—
We knew thy heart as true, thine arm as brave
As when in weakness thou thy part didst bear
To force the British Lion to his lair.
We knew thy heart as true, as when, to save
From his stern grasp our cherished virgin soil
Thou sharedst danger, suffering and toil,
Till the proud Eagle reared his eyrie high
And o'er his fair domains, with dauntless eye
Kept his keen vigils,—yes, we knew thee true,
Strong with a will to dare, and arm to do;
And yet we watched from far with eager eye,
For lesser stars to many a vision fade,
When greater with each other seem to vie,
Mingling their kindred beams to pierce the shades
That gather swiftly on the evening sky.
But when we saw thy noblest sons arrayed
For the stern conflict with a traitor foe,
With bosoms bared to meet a deadly blow,
Or plant our glorious flag where darkly now
Vile treason rears its venomed, hydra head,
We bowed in reverence, and the golden chain
That distance had dissevered, clasped again;
Thy hills and vales, and streams, and mountains wore
A radiance they had never known before,
E'en when we squandered childhood's rosy hours
Amid thy forest shades, and wildwood flowers.
Oh, many a cherished home,
Nestled away among thy quiet hills,
Amid the music of the murmuring rills,
And flocks that idly roam,
Waits for a footfall on the dewy lawn,
With evening's shadow,—and at early dawn
Listens in vain to hear
One echo of that votes, an soft and clear.
And many a mother now,
Who on her infant's brow,
Saw the pure seal, placed by a holy hand,
Has said "Thy will be done"
And laid her cherished one
Upon the altar of her native land.
And many a maiden keeps
Her vigils lone, and weeps
For the brave heart that echoes to her own.
Hushed is the childish glee,
Around the mother's knee,
As her sweet voice pleads for the loved one gone
Pray on, ye noble ones!
So shall your sires and sons,
Unsullied bear your beauteous ensign high.
Thus toiling for the right,
Strong in Jehovah's might,
'T were sweet to live—'t were noble thus to die,
——————————
OUR NATIONAL FLAG.
BY W. GIBBS.
[The following song, written by W. Gibbs, Esq., has been
recently set to music by Professor P. J. Whipple, of Iowa City (himself a
native of Westford), and published by a musical firm in Chicago.]
Forget not the flag of our nation,
Vermonters wherever you roam,
Though over so humble your station,
Stand by the old flag of our home.
CHORUS.
Our National Flag ! Republican Flag!
The "Star-Spangled Banner" defend,
For proudly it waves, over patriot graves,
And there it shall wave to the end.
Those colors emblazoned in story
Were penciled in Liberty's stain,
Deep traces of crimson to glory
By many a warrior slain.
Chorus,—Our
National Flag, &c.
So soon shall the shades of oppression
That battlefield banner deface,
So soon shall their names by secession
Be severed in shame and disgrace.
Chorus.
Preserve it, and be its defender
From danger, at home and abroad,—
Resolved it shall never surrender,
In the name of our country and God.
Chorus.
While Union exists in our mountains,
And Liberty worships each crag,
While freedom flows forth from our fountains,
We'll stand for the National Flag.
Chorus.
Though Presidents, frightened, neglect it,
It cannot be trailed in the dust,
The yeomanry now will protect it.
The people are true to their trust
Chorus.
——————————
WILLISTON.
BY HARRY MILLER.
Williston, a town situated in the center of Chittenden
County, was chartered by Gov. Wentworth, June 7th, 1763, and according to the
original charter, was bounded north by Winooski river, which separates it from
Essex and Jericho, east by Bolton, south by Huntington and Hinesburgh, west by
Burlington, which line at that time was about one mile west of the village of
Williston. It was called Williston is honor of Samuel