The story of this New Haven church extends beyond the time-limit of this chapter, but it is better completed here. The stringency of the laws only increased the bitterness of faction. In 1745, feeling ran so high that a father refused to attend his son's funeral merely because they belonged to opposing factions, and an attempt to build a house of worship for this Separate church resulted in serious disturbances and in the charge of incendiarism. The New Lights preferred imprisonment to the payment of taxes assessed for the benefit of the First Church. At last, in 1751, the October session of the General Assembly thought it best "for the good of the colony and for the peace and harmony of this and other churches" infected by its example, to advise that the differences within it be healed by a council to be composed of both Old and New Lights.[113] The suggestion bore no fruit, and a year later the New Lights themselves again asked for a council, even offering to apologize to the First Church for their informality in separating from it, and for their part in the heated controversy that followed; but Mr. Noyes induced his party to refuse to accede to the proposed conference. As the North Church had grown strong enough by this time to support a regular pastor, Mr. Bird accepted its call; yet for six years longer, because the Assembly refused to divide the society, the New Lights were held to be members of the First Society and taxable for its support. But in 1757, the New Lights gained the majority both in church and society, a majority of _one_. At once, the New Lights were released from taxes to the First Church. Now the dominant party, they attempted to pay back old scores, and accordingly demanded a division of both church and society property. The claim to the first was unfair, and they eventually abandoned it. The church quarrel finally ceased in 1759, after a duration of eighteen years, and in 1760 Mr. Bird was formally installed with fitting honors.
In the early days of the Great Awakening, the Canterbury church became divided into Old Lights and New, and a separation took place. Before the separation, a committee, who were appointed to look up the church records, gave it as their opinion that the church was not and never had been pledged to the Saybrook Platform. Nevertheless, the very men who gave this decision became the leaders of the minority, who determined to support the government in carrying out its oppressive laws of 1742. These laws had been passed while the committee were searching the church records. The majority of the church, incensed at having their liberty curtailed, proceeded to defy the law by listening to lay exhorters and to itinerants just as they had been in the habit of doing ever since the church had felt the quickening influences of the Great Awakening. This majority declared that it was "regular for this church to admit persons into this church that are in full communion with other churches and come regularly to this." This decision the minority characterized as unlawful according to the recent acts of the Assembly. The majority proceeded to argue the right of the majority in the church as above the right of the majority in the society, or parish, to elect the minister and to guide the church. In an attempt to satisfy both parties, candidates were tried, but they could not command a sufficient number of votes from either side to be located permanently. A meeting in 1743 of the Consociation of Windham (to whose jurisdiction the Canterbury church belonged), together with a council of New Lights, brought temporary peace. A candidate was agreed upon; but in a few months the New Lights became dissatisfied with him because of his approval of the Saybrook system of church government, his acceptance of the Half-Way Covenant, and other opinions. Controversy revived. The majority of the church withdrew, and for a while met in a private house for services, which were conducted by Solomon Paine or by some other layman. As a result, the Windham Association passed a vote of censure against the seceders. Paine wrote a sharp retort, for which he was arrested, although ostensibly on the charge of unlawfully conducting public worship. He refused to give bonds and was committed to Windham jail in September, 1744. Such crowds flocked to the prison yard to hear him preach, and excitement ran so high, that the officer who had conducted his trial appeared before the Assembly to protest that such legal proceedings did but tend to increase the disorders they were intended to cure. Accordingly, Paine was released in October.