USA > Massachusetts > Berkshire County > North Adams > History of the North Adams Baptist Church from October 30, 1808 to October 30, 1878 > Part 6
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Early in January, 1842, during the pastorate of Mr. Alden, a protracted meeting was begun and special prayer offered and effort made for the conversion of souls. During the winter and spring about forty persons united with the church. Among those that came in by letter was Rev. J. T. Smith, from the Williamstown church. He was for many years an efficient and honored minister of the gospel.
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From such a precious work as this there were some who held aloof. Instead of coming close enough to the work to see and feel that the Lord of the harvest was present and gathering in the ripened sheaves, they stood at a distance criticising and find- ing fault with the methods adopted. Two brothers that had been active members, and one of them for many years an officer of the church, ceased attendance and practically withdrew. They were called to account. The following is the substance of this grievance, as stated by them, and recorded in the records :
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"The manner of preaching was to them a grievance, to wit, occasionally reading sermons; the manner of conducting pro- tracted meetings was also a trial that they could not brook; expressions made use of in such times were offensive, such as cold, lifeless Christians that did not take hold of the work and lay in the way of the rolling of the wheels of salvation; to- gether with some other things of like import."
The next entry of the record is,
"It was voted almost unanimously that the excuses made were insufficient to render a neglect of duty justifiable."
But there are always such men in the churches, and prob- ably there always will be in the earthly church, who had rather sermons should not be preached at all than that they should be preached in a way they had not been accustomed to; who would prefer the wheels of salvation should not roll at all except it be in the old rut; who can accept no draught as from the Lord, no matter how refreshing it may be, unless they may drink it from the old gourd that their fathers drank from. A similar spirit had been shown in 1830. When God was bless- ing the preachings of Mr. Keyes to the conversion of souls an excellent brother, who, in his letter, bears witness could not himself write correct English, criticised the preaching and ex- pressed his grievance.
It is gratifying to know that all these aggrieved brethren were fully persuaded that the better way was to bear their grievance patiently and continue in fellowship.
The church believed emphatically that God's people should work for the saving of souls; but it believed equally emphati- cally that salvation is God's work. This was forcibly expressed in the letter to the association for that year written by the clerk, Deacon Richmond.
The next year, 1843, a still more remarkable work of grace was enjoyed. This was by far the most fruitful year the
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church had yet enjoyed. About the end of April Rev. Isaac Westcott began a protracted meeting and preached daily for four weeks. In one month from the 28th of April to the 28th of May sixty-four persons were baptized; seventy-six in all before the year closed. The town had never before been so moved. The church records speak of "signal blessings by the Holy Spirit, fostering conviction on the minds and hearts of the people, and bringing many to the knowledge of the truth."
Of those that were baptized at this time, the following are yet (October, 1878), members of the church: Sanford Black- inton, Mrs. Eliza Blackinton, Mrs. Juline Mitchell, Mrs. Maria Flood, Royal B. Whitney, Mrs. Elvira Battis, Mrs. Louisa Veazie, Mrs. Angelia Rand, Salmon Burlingame, Mrs. Harriet A. Tyler, Mrs. Lucinda Dean, William Ingraham, Mrs. Eliza- beth Bliss, Mrs. Eliza Leary, Mrs. Abagail Witherell, Ezra Whitaker and Luretta Holden. Of the seventy-six baptized these only remain. Among those who have gone to their re- ward were: Dr. Thomas A. Brayton, a prominent citizen and for many years an active member of the church; Samuel Ingalls, who was elected to the office of deacon in 1844, and to that of clerk in 1846, and served the church with rare fidelity in both capacities until his death in 1864. He impressed his character, his deep piety, consecrated energy and businesslike accuracy, upon the record books of the church as no man before him had done. As they came from his hands as church clerk the records are not bare statements of votes that were passed. He enlarged and unfolded, he gave the acts done and also the reason and the result. One breathes the surrounding atmos- phere. The very life and genius of the church appear on his pages. His records are a contemporaneous history rather than ordinary minutes. This fact has appeared in citations already made.
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From this time the church appears to have taken on a new life and new power. It assumed a new place before the com- munity. It became an aggressive body, to a degree it had never been before. The men that came in at this time, as the years passed on, proved to be in many a trial the bone and sinew, the life and power of the church.
Nevertheless a period followed during which there were but few accessions. Only seventeen were baptized during the next six years, an average of less than three a year. In 1845, two years after the revival, the clerk makes this entry in the rec- ords: "But few members present. The state of religion is manifestly low." That there was no laxity of doctrine, or cessation of desire, is apparent from the letter to the associa- tion for 1845. It is especially noteworthy that the church makes request to the Association for the appointment of a gen- eral day of fasting and prayer. While the church was most zealous in works, the fathers profoundly apprehended that fundamental truth which underlies all Christian effort, that all human working is utterly vain except God's quickening Spirit be present, and that that Spirit is promised in answer to humble believing prayer.
In 1849 there was not a single baptism. It was during this time on the 20th of September, 1848, that Otis Blackinton was called to his reward, at the age of seventy-six. He was in the full maturity of his manhood, thirty-six years of age, when the church was constituted, forty years before. He was at that time a member of the church at Stamford, Vt. It was he that sought out and gathered together the brethren, that arranged for the calling of the council of recognition, that organized the movement for the constituting of the church. His name heads the list of those that presented their letters. He was the first moderator. It was not customary for the pastor to preside in business meetings until after Mr. Keyes became pastor. In
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1829 it was "voted that Brother Keyes serve as moderator in all our meetings when present." Up to that time, for about twenty years, Deacon Blackinton had been almost continuously "Permanent Moderator." He was the first deacon of the church and held the office until his death, although at his own request he was relieved of some of the duties seven years before. It may be truly said that the North Adams Church could not, as appears to our human understanding, have been what it was, or have done the work it did, but for Deacon Otis Blackinton. He led inquirers to the cross; he watched over the discipline of the church, he went after the erring and sought to restore them, he was the pastor's right hand for every good word and work. Wise in counsel, prompt, discreet and patient in action, and withal of deep and earnest piety, he was for the Lord's work in the sphere in which the Lord put him, a great and a good man. Blessed is the church that has for forty years an Otis Blackinton in its membership.
God leads his people in strange ways. The church had been greatly strengthened and was doubtless somewhat lifted up in its own esteem. The Master left them to walk in the desert and under the cloud for a time, that they might not forget where their strength lay. Of the covenant meeting held Satur- day, December 8, 1849, it is said :
"The brethren and sisters present generally expressed a low state of religious enjoyment, many apparently mourning over their coldness and backwardness in the cause of Christ. In view of our past and present condition as a church, it was thought best by some of the brethren to recommend to the church the propriety of setting apart a day to be observed as a day of humiliation, fasting and prayer. After hearing the minds of several of the brethren on the subject, the sense of the meeting, both brethren and sisters was taken, as to setting apart Thursday and Thursday evening next for the above pur-
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pose. The vote resulted nearly unanimously in the affirma- tive."
After the celebration of the Lord's Supper the next day, the matter was brought up again in order that an expression might be had from those not present the day before. A vote was again taken. It was unanimous for the observance of the day. A great blessing followed. The entries in the records, as the names are given of those who came forward from time to time professing their faith, overflow with expressions of joy and gratitude.
The church was not yet satisfied. The blessing received only awakened longings for more. The following Thursday was again observed as a day of fasting, humiliation and prayer. For six hours, without intermission, the church remained to- gether in prayer.
At the next covenant meeting so deep was the feeling and so many were present and wished to participate that the meeting was continued through the entire afternoon, then took a recess and reassembled, and continued through the evening.
During this revival one hundred and twenty-six were bap- tized, eighteen received by letter and five restored; making a total ingathering of 149. Among those then brought in were the following, who are still (October, 1878), members of the church : Valmore A. Whitaker, who with great efficiency has served as church clerk; Stephen Fairfield, Harlan L. Phillips, Duty S. Miller, Henry S. Millard, Allen B. Darling, Albert Witherell, Edward J. Witherell, Robert G. Hale, Arnold G. Potter, Charles Crosier, Samuel Keyes, for many years a dea- con and a worker in the Lord's harvest field of rare devotion and efficiency, and others who are now workers elsewhere; and Dr. Edward Norman, Dr. Henry P. Phillips, Deacon P. H. Nichols, Alban S. Nelson and others who have gone to their reward, beside very many Godly women. Of these some were
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immersed in the baptistry which some time before had been put in the church, and some in the flowing stream under the open sky; each individual being allowed free choice as to the place in which should occur the act of obedience, of consecra- tion and of burial into the likeness of the Saviour's death.
This was a protracted meeting-a revival effort-of which many speak depreciatingly. It was specially sought in prayer and humiliation, when the church was in a cold and low state. Rev. Harvey Fittz was called in to preach daily before any peculiar interest was developed, in the hope that with God's blessing an interest might thus be developed. After the work fairly began Rev. Dwight Ives was called upon for still further assistance in arousing the people and calling upon them to turn to God. The result was what every man of faith ought, under such circumtsances, to anticipate. God ever blesses the hum- ble, faithful, persistent efforts of his people. Would that the churches would oftener apprehend the spiritual desolation of Zion, take to themselves God's promises, and go earnestly to work looking for and expecting a blessing.
During the next six years there were but sixteen additions by baptism, but in 1857 another blessed revival occurred.
A review of the work is given in glowing terms in the annual letter of the church to the association written by the pastor, Rev. Miles Sanford. Among those baptized at this time were those who have since been both leaders and burden-bearers in the church ; those who have proved by more than twenty years of faithful, self-sacrificing service, the sincerity of their con- secration. Among the first twenty-four baptized on March 22, 1857, are the names of Calvin T. Sampson and George M. Darby, deacons, Edward S. Wilkinson, treasurer, Oliver Ar- nold, afterward elected to the office of Deacon, but declined to serve, William Henry Whitman, Dr. A. Harvey, George Wel- ton, O. A. Archer, Charles D. Sanford, son of the pastor, who
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fell in battle in defense of his country in 1864, and many others, pillars in the church. While some were coming others were going. Loring Darby, formerly clerk, and Deacon Duty S. Tyler, for several years superintendent of the Sunday school, passed that year from earthly labor.
The good work continued uninterrupted through the next year. It extended also to the adjacent village of Blackinton with an ingathering there.
It is exceedingly interesting to note how seasons of depres- sion followed these awakenings. There are valleys as well as mountain tops, winters as well as summers. In the economy of Nature one is as needful as the other. May it not be so in the kingdom of grace as well? that the hardening, solidifying, strengthening cold and dearth of winter may be as needful as the glowing, fruit-bearing gladsome heat of summer? While the progress of the church through the year, on the whole, was steadily forward as we who now looking back upon it can see, those that were in the strife and conflict were not always able to see it. The following year, 1859, there was not a single baptism.
In 1860 but one baptism was reported, and the letter to the association is a lamentation. But the tide turned. The church that had such convictions and such longings could not be satis- fied without work also. Early in the spring of 1861 Rev. Mr. Robinson, of Sand Lake, came to assist the pastor in another special effort. Prayer meetings were held from house to house, and the church was girding itself for the conflict. Another gracious revival followed.
On April 26, 1861, after recording the reception of converts, the clerk, Deacon Ingalls, adds :
"So the work of the Lord progresses among us, as we believe, in answer to prayer. Thanks be to God for all these bless- ings."
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In the annual letter to the association, dated October 7, 1862, written by Deacon Ingalls, mention is made of the revival in words of gratitude, thanksgiving and praise.
In this revival, Deacon J. M. Canedy, Henry W. Kingsley, Augustus M. Heminway and about forty others were bap- tized.
This also was a revival worked for, not waited for. God blessed prayerful efforts. It will be seen by the date that this was in the tumult and distraction of the first year of the Civil War. On the Sunday after the letter to the association was read, the pastor, Miles Sanford, asked and obtained leave of absence that he might enter the service of his country as chap- lain in the 27th Regiment, Massachusetts Volunteers. The country was in a ferment. War cries and noise of arms were heard on every side. But in the praying church in the valley of the Berkshire Hills there was grace and great joy ; for mercy drops, precious, abounding, and blessed, were gently falling.
In the years immediately following, during the distraction of the Civil War there was no increase. For two years there was not a baptism. In the third year after there were but two. and the fourth year but four. During this period some of the stan- dard-bearers passed to their reward. Samuel Ingalls, the faith- ful deacon and efficient church clerk, completed his earthly work. The annual letter to the association for the year 1864, lovingly lays a wreath upon the graves of still others that fell with their armor on. The next year, 1865, Samuel Browning passed away. For years he had been a faithful, unwavering, self-sacrificing disciple of Christ. During eight of these years he had served as clerk of the church.
But the people of God were again beginning to see and to deplore their inactivity. Humble confession, deep convictions and earnest longings are expressed in the letter to the associa- tion in October, 1865. The state of mind and frame of heart
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here expressed was preparatory to a blessing. The soil was preparing, the seed was sowing; the waterings of divine grace were soon to come and the fruitful season to follow. The in- gathering was large. The letter to the association in 1866 was a gladsome expression of joy and thanksgiving.
During the next year only two were baptized. The next year eight, and the next two years, 1869, 1870, not any. Mean- time the old pillars were passing away, but others were taking their places.
On March 19, 1871, Rev. Miles Sanford, D. D., resigned the pastorate, after almost eighteen years of faithful, efficient ser- vice. He was succeeded by Rev. Courtland W. Anable, D. D. An increasing religious interest was soon manifest. During his first year sixteen were baptized, in the next year, 1873, twenty-one. The financial panic that overwhelmed the country with universal disaster occurred this year. In many parts of the country it awakened reflection. It turned thought and energy from temporal to eternal things. God over-ruled it to the salvation of many. To a wonderful degree this was true in North Adams. In the winter of 1873-74 there was a spiritual awakening in all the churches and a turning to God, such as the town as a whole had never before known. The churches of all the denominations were revived and strengthened.
Such seasons of refreshing, such large accessions of many of the strongest men of the town, such continuous growth in numbers and in influence in the commonwealth and in the de- nomination, could not have been possible in a divided church. Those issues that divided and even broke up many churches in the years we have been reviewing-freemasonry, millenarian- ism, slavery, and temperance-never disturbed the peace and harmony at North Adams. The great State of New York elected William H. Seward Governor, on the anti-masonic
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issue. Over this issue many churches, especially in New York and New England, were rent and ruined. Miller, the leader of the Millerites, deluded tens of thousands with his sophistries, regarding the immediate coming of Christ, and churches aban- doned their faith and turned Millerites in a day. Slavery, also, had long been eating at the vitals of the nation and work- ing its way to a civil war. Churches were rent on the slavery question. Then came the war issue, and churches were divided or distracted on that. At another time elections were turning on the temperance question, the cry everywhere was license or prohibition, to the alienation of many.
Amid all these and other issues, engendering animosities, rupturing the most sacred ties, dividing churches, communities, and even families, the North Adams Church moved steadily on, always united and harmonious. And this, not because of lack of conviction, or the unequivocal expression of those convic- tions.
To Free Masonry, either in its then politicial, social or moral relations, there is no reference in any of the church records.
On the slavery issue the church was always positively anti- slavery. On November 7, 1850, Dr. H. P. Phillips, Deacon P. H. Nichols and W. H. King were appointed a committee of the church to solicit funds to buy and give freedom to a colored minister of the gospel, then a slave. At the church meeting next after their appointment, the committee was called upon for a report. They reported little progress. The church voted that the committee be continued, and that, in the words of the resolution adopted, "they raise funds for the purpose without delay." This was anti-slavery sentiment that was not all senti- ment. Convictions were followed by deeds. The church also unanimously gave its pastor leave of absence to serve as chap- lain in the war that slavery had caused.
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In its letter to the Association in 1867 the church sounds out a ringing, clarion note on the prohibition question that was then dividing the State.
Although sometimes deploring its low spiritual state, the religious sentiment and spiritual life of the church has been uniformly upon too high a level to be distracted or diverted by political, social or economic issues. It has never forgotten that it is the household of God associated and affiliated together to hold forth the word of life, to win men to God, and to build them up in the most holy faith.
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Pastors
The records of the early pastorates are extremely brief and unsatisfactory. In the early years of the church the pastors entered upon their work without a formal call. The brethren consulted together in an informal manner as to a suitable person to serve the church in the pastoral office; they then passed through the community with a subscription paper, pledging payments for the support of the person named as pastor. If a sufficient amount were subscribed, the person named entered upon his work without further formality. As the year drew to a close the subscription paper was again circulated, and if a sufficient sum was pledged, the pastor continued another year. If for any reason a sufficient amount was not forthcoming, the pastor sought another field of labor. Thus for several years pastors came and went, and no vote was taken by the church with reference to their coming and going, and hence no record thereof was made in the minutes. There was not much growth under such a system. It was not until the pastoral relation came to be more highly esteemed, not until the pastor came to be something more than a hired man, coming and going as a subscription paper might vary, that substantial growth oc- curred. Nevertheless, one of the chief elements of success in the church for the past fifty years has been the high estimate the church placed upon the pastoral relation, and the earnest support it gave its successive pastors. Previous to the organi- zation of the church, as already seen, Elder Dyer Stark, pastor from 1802 to 1804 at Williamstown, and after that at Stamford, preached half of the time at North Adams for two years. After that Elder Calvin Keyes, pastor at Conway, and others, preached here more or less regularly until the organization of the church. Although there was yet no church organization,
سحبهز بنعيسى
THE PARSONAGE.
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these brethren did all the work of pastor, and received compen- sation for their services.
ELDER GEORGE WITHERELL,
Pastor from December 1, 1808, to December 1, 1813.
We have been able to learn nothing whatever of the first pastor of the church previous to his assuming the pastorate. The Church Manual, published in 1872, states that he became pastor December 1, 1808. This cannot be far out of the way ; but no such exact date can be fixed from the records. The church was constituted October 30, 1808. The letters of dis- mission of the constituent members from the churches from which they came were not presented to the organized body until January 7, 1809. At a meeting of the church, held April 23, 1809, the name of Elder George Witherell first appears when he and the deacons were authorized to write to the church at Coventry certifying to the Christian character and walk of Mar- tin Salisbury, and to ask for him a letter of dismission. From this it appears that Elder Witherell was then serving as pastor. On the 13th of May he was received as a member of the church on a letter from the church at Heath, Massachusetts. That his services as pastor began not far from the beginning of the year 1809 is evident from the fact that on January 31st, the day Deacon Otis Blackinton was ordained, the church "met accord- ing to appointment for the purpose of trying the minds of the brethren respecting continuing Elder Witherell another year. Voted to continue Elder Witherell, if possible."
The Manual above referred to states that his pastorate closed December 1, 1813. This also is more exact than the records. At a meeting, held December 17, 1812, he was chosen modera- tor, and appears to have been pastor. At this point there is a hiatus in the records. No entry whatever was made from that
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date until January 12, 1814, when Elder Calvin Keyes, of Con- way, was moderator, and the pastorate of Elder Witherell had evidently closed. As there is nothing in the records in direct conflict with the dates given in the Manual of 1872, and as those dates may have been determined upon information not now accessible, we allow them to stand,-that Elder Witherell became pastor December 1, 1808, one month after the constitu- tion of the church, and closed his pastorate December 1, 1813, having served exactly five years. It was while he was pastor that the church was admitted into the Shaftsbury Association, at its annual meeting at Schodac, N. Y., June 7, 1809. The church then numbered forty-one members.
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