USA > Massachusetts > Franklin County > Ashfield > History of the town of Ashfield, Franklin County, Massachusetts from its settlement in 1742 to 1910 > Part 13
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But it did not seem easy to hold the flock together, for prob- ably half the records arc cases of discipline, choosing of com- mittees to visit the "wanderers," "disorderly walkers," those absenting themselves from church, and so on. We quote from
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some of the reports of these committees. Sister Fuller "is hin- dered by the providence of God." Brother Newman was in fellowship with the church but had "absented to perform some privet Labours." Brother Wilkie acknowledged "frolicking with the world, but would try to return to the church." From Brother Steele they "got no satisfaction." May 17, 1801, "After considerable labor with Bro. Zadok King for his joining the Methodists the Church voted they could not commune with him in his present condition." May 31, Zadok requests the church to give him in writing the scriptural reasons why they cannot commune with him, and a committee is chosen for that purpose. June 24, the committee report that they accepted his request, but the "reasons" are not recorded. Two brothers in the church being at variance, a committee was chosen to labor with them and it is recorded as settled that evening. Two other brothers, also near neighbors, having had a difference of long standing were finally debarred from the communion and a committee appointed to "Labour with them." Not long after this the record says the parties appeared, acknowledged their fault and repentance towards the church and each other and "All in peace." This was certainly better and cheaper than " going to law" about it.
Elisha Smith, having joined the Masons at Greenfield, it is recorded December 24, 1800, "At this meeting after Solemn Labour with Brother Elisha Smith for joining the freemasons, the church voted to postpone the matter to the next meeting, he not being Present, and chose these brethren to confer with Elisha Smith; viz: Dea. Perkins, Dea. Shepard, Brother Thomas Phillips and Brother Israel Standish to the aforementioned Bisness." January 24, 1801, "The Church called upon their former committee that was chosen to confer with Brother Smith who report that he says he has no desire to leave the church and he being present the Church then entered into a Solemn labour with him and then voted unanimously that they cannot com- mune with him in his present Standing." May 25, 1803, "At this meeting Brother Elisha Smith wished to be restored to the church. After much labor Postponed the matter to some future opportunity."
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Nothing more appears regarding this until April 25, 1827, the time of the Anti-Mason excitement, when the church took up the matter again as is related under Scerct Societies. It looks as though the church had a warm discussion over it, the Elder doing his best to keep the Masons out, while his brother Elder, as Master of the new Ashfield lodge, was taking them in. It does not appear that any were really expelled for belonging to the order, but fair warning was given that if new ones joined, it would give ground for excommunication. About this time several of the Edson family were disciplincd for "showing a leaning towards the Episcopalians."
In 1828, the members living in Buckland withdrew from this church to form a new church in that town. In 1830, members living in the central and southerly parts of this town withdrew and joined the new church at South Ashfield. In 1831, the old church on the hill being somewhat out of repair, was taken down and removed to the rear of the locust grove, about a hundred rods to the east of its former location. After Elder Enos' death, some of the ministers who officiated for a short time each were Elders Brown, Hale, Norris, Eggleston, Stearns, and Amsden. Elder Edward Hale was grandfather of Charles and Samuel Hale. During this time desertions to the Freewill Baptists enfeebled their ranks, and between 1840 and 1850 Millerism and the Second Adventists so diminished their numbers that meet- ings soon ceased to be held. The building went to ruins, and now a modest schoolhouse stands upon the spot. Not only the building but the church itself which Chileab Smith and his sons "planted and gathered" with so much care has ceased to cxist.
Elder Ebenezer died in Stockton, N. Y., in 1824, aged ninety, and Elder Enos in 1836, aged eighty-seven years. Both were good men, highly respected by those who knew them, and left behind a large and useful posterity. At the head of Elder Enos' grave in Baptist Corner stands a Revolutionary iron marker, and on the stonc is inscribed
Faith, that dispels affliction's darkest gloom,
And hope, that looks beyond the tomb, Peace, that not hell's dark legions can destroy,
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And love, that fills the soul with heavenly joy, Lab'ring, he preached till summoned from on high, To quit his toil and rest above the sky.
Scattered through the old church records are many notes of dismissals to those removing to "distant parts." Out of the upwards of six hundred names that stood on their books as members, the Aldens, Shepards, Smiths, Ellises, Lyons, Lind- seys, Crittendens, Harveys, Richmonds, Standishes, Paines, Chapins, Elmers and many others, only few remain, but their descendants may be found from Maine to California. Strong and true men and women went out from herc and made their mark in the "distant parts" where they cast their lot. With all their crudities and imperfections, who can doubt the good and lasting influence which the stern discipline of the old Baptist Church exerted upon those nurtured within its fold.
A second Baptist Society was formed in South Ashfield and a church built there in 1814, which building is now the South Ashfield "Village Hall." Rev. Josiah Loomis, a graduate from Elder Enos' church, was the minister until 1820 when he re- moved to the state of New York. He was ordained to the ministry at a public ordination in 1808. He lived on the north side of Briar Hill near the locust grove below the house of Henry Cross, where the old cellar hole may still be seen. He was the ancestor of the Loomises of Holyoke, also of Mabel Loomis Todd, wife of Professor Todd, the Amherst astronomer. Rev. Orra Martin was the second minister, and lived at the Sears place above Charles Lilly's farm. The church ceased its organ- ization about 1841, and in 1843 the building was conveyed to the Universalist Society.
The Ashfield Plain Baptist Church was organized January 13, 1867, and was incorporated October 3, 1868. There were four- teen constituent members and fifty-two when the church was incorporated. The church building was given by the remaining members of the Baptist Church in Buckland and was moved and put up in Ashfield in 1869. The inside was repaired in 1884, and in 1900 it was repaired and painted outside, also a slate roof put on. The parsonage was built in 1886.
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The following is a list of the settled ministers: Revs. E. N. Jencks, 1868; Thomas H. Goodwin, 1871; George W. Sander- son, 1872; George A. Willard, 1874; W. D. Athern, 1881; George Shepard, 1884; William Libbcy, 1886; S. W. Whitney, 1892; C. S. Pcase, 1896; H. A. Calhonc, 1903; J. E. Dame, 1905; Edward Cooper, 1910.
David Pease, better known as "Father Pease, " had a good deal to do with organizing the church, and supplied the pulpit a number of times. Other supplies werc Asa Randlett, H. R. Mitchell, and W. T. Rice.
CONGREGATIONAL CHURCH
In February, 1863, one hundred years from its formation, Rev. Willard Brigham of the First Congregational Church gave an historical discourse. This paper was preserved by Mr. Ranney, from which we make the following abstract:
A history of the Congregational Church in Ashfield is not a history of the town, although for more than half the period of its existence the town acted as its parish; yet I shall endeavor to confine myself closely to church affairs, leaving the many interesting facts and items not directly connected with its his- tory to be preserved by some future historian of the town.
In 1834, Rev. Mr. Shepard wrote sketches of the history of Ashfield, devoting but a single chapter to ecclesiastical affairs, so that what is said of this church was less than half a dozen pages of his valuable manuscript. Dr. Packard's history of the churches contains some important facts, together with bio- graphical notices of the pastors and preachers who have origi- nated from this town. These most valuable parts of a truthful history of this church have been well preserved, and I do not deem it best to copy and invite you to listen to what has been printed and read by many. Could we get at the inner lives of its most devoted members we should have an abundance of the very best material for the church's history. But this cannot be. The early records of the church are meager. The first eight pages are lost, and the first record remaining dates five years after its organization. During the thirty-three years of Rev. Mr. Porter's pastorate all is contained on four pages. From May, 1795, to April, 1805, no record is made save the names of those added and those baptized.
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The conditions made to the Proprietors of Huntstown were similar to like grants made by this grand old Puritan province. Religion was first; each town must have its meeting house with minister of orthodox faith as well as schools. The grant was to be divided into sixty-three shares; sixty for the soldiers, one for the minister, one for the ministry and one for the schools. (One right or share would be about 400 acres.) Among the conditions of their retaining their rights to these lands, the pro- prietors were to settle a minister and build a meeting house. The proprietors were sufficiently near Plymouth Rock and had enough of that blood to cheerfully accept and carry out the design in regard to preaching and schools. One of their first acts after their organization in 1739 was to choose a committee to provide and agree with a minister to preach to such as in- habit Huntstown, at their discretion, and that "said committee shall give order to the treasurer for the payment of the minister who has already preached there." In the spring of 1743, a similar committee was chosen with like instructions. Revs. Dickinson and Streeter were sent up by the Proprietors from Hadley to preach at different times.
In 1761, Chileab Smith organized a Baptist Church in Bap- tist Corner with his own son, then nineteen years old, as min- ister. A majority of the Proprietors, resident and non-resident members, were Congregationalists and they evidently did not recognize Mr. Smith's church in Baptist Corner as fulfilling the conditions of the grant as to an orthodox minister, and being as near the center as may be; for in December, 1762, they vote "to give Rev. Jacob Sherwin, a graduate of Yale, if he will settle in the ministry, 100 pounds in settlement and 60 pounds yearly till they shall arrive to the number of sixty families, and then to raise twenty shillings per family, if they shall increase annually until they come to the number of eighty families, at which time he shall be entitled to 80 pounds a year as long as he continues their minister, also he is to have 4 pounds annually above this to procure firewood." Mr. Sherwin accepted the call and was installed February 23, 1763, the church being organized the day previous, one hundred years ago today, consisting of fifteen members, seven males and eight females besides Mr. Sherwin. This included a negro man, Heber Honestman, a servant em- ployed by Phillip Phillips. They had no place of worship but held their meetings at the dwelling house of Ebenezer Belding, which is a part of the house where Joshua Hall now lives.
The articles of faith and covenant adopted by the church and continued until 1829 are lost; at least I have not been able to
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find a copy. The creed as it stood did not differ essentially from the one substituted in its place. The objections to it were that it was obscure, indefinite and rather prolix. Dr. Shepard said as near as he could recollect, about one-third of it was occupied with a discussion of the effect of Adam's fall upon his posterity. He recollects inquiring of Dr. Crosby of Conway when the creed of his church was prepared. His reply was, "I do not know for a certainty, but I think it must have been soon after the fall of Adam, for it is very definite on that subject."
The town was incorporated June 21, 1765, and by the law then passed the Proprietors were still held to certain duties, viz., to build the meetinghouse, settle a minister, make and repair roads, and so forth, the charges for which were to be assessed upon the lands. (Mr. Brigham here relates the dif- ferent steps taken in regard to building the meetinghouse, which we omit, it having already been given in another place.) After the house on the Plain was covered with shingles, a very plain pulpit was made, without cushions, and seats were formed by boards placed upon blocks, and in this state it began to be oc- cupied in 1768. The General Court sent a committee to Ash- field to see if the conditions in regard to incorporation had been complied with and they reported that the town had fulfilled the order. The town then assumed control, including ecclesiastical affairs. The town laid out the pew ground and sold to indi- viduals who were able and disposed to erect pews, devoting the avails to the completion of the house. In 1792, they purchased cushions for the pulpit and in 1795, when the last sale of the pew grounds was made, the proceeds finished the repairs and hired a singing master for the winter.
Mr. Sherwin's pastorate of the church was eleven ycars and three months, during which sixty-four persons were added to the church, and one hundred and nincteen baptized. In 1773, some trouble arose over a case of discipline, and soon after this the town having assumed responsibility in regard to the minister's salary, the number of families had increased to seventy, entitling Mr. Sherwin by his contract to 70 pounds. The town did not consider themselves bound by the Proprietors' contract and voted only 50 pounds, which he refused to accept, but claimed
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his full salary. The town then requested his dismission. He offered to compromise but the town insisted on his dismission. A council was called and as the town refused to accept its de- cision Mr. Sherwin would not take his dismission. The con- troversy deepened. Meetings multiplied. The town took advice. Another council was called in May, 1774, which dis- missed Mr. Sherwin, but decided that the town should pay him according to the Proprietors' contract up to the time of his dismission. Mr. Sherwin remained in town eight years, was town clerk, selectman, and the first person to hold the office of Justice of the Peace in town. He removed to Sunderland, Vermont, where he died in 1803.
In August, the church extended a call to Rev. Nehemiah Porter, which he declined on account of the inadequacy of the salary. In October the call was renewed with some addition to the salary. Mr. Porter, having a family, deemed it insufficient for his support and again declined, but suggested that with some land to rely upon he might be able to support his family. In November, they gave Mr. Porter a call, offering him the fifty acres of ministerial land to be his property at settlement and sixty pounds annually .* (This was lot No. 55 of the first division, afterwards the Justus Smith farm, bounded north by Mrs. Julia Wing and Mr. Belding's land, west by Mr. Belding's hill. It was fifty rods wide and extended south one hundred and sixty rods.) He was installed December 24, 1774, preaching his own installation sermon. He was sole pastor until June, 1808, over thirty-three years, and until he was in his eighty-ninth year.
Packard's history contains a lengthy account of his life. The depreciation of the currency was such that in 1779, the town raised 4,752 pounds Continental money for Mr. Porter's salary, equal to 66 pounds lawful money.
In 1782, the church voted that the Psalm might be sung half the time without being read line by line. In 1800 it is said that but three carriages were owned by those attending the Congre- gational church and these were only lumber wagons. The roads were tortuous and hilly, the means of traveling were on
*The remarks in parentheses are by the compiler.
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horseback and on foot. Yet all went to meeting. One old man who lived three miles from church and had eleven in his family said all could be accommodated, for those who couldn't ridc could go on foot. There were no cushions on the seats, no backs to lean against, not convenient for sleeping, no fire, and ministers prcached and prayed long in those days. It is said that Mr. Porter in the short days of winter would preach as long as he could read from his notes. The communion service pur- chased in Mr. Porter's ministry was from a bequest of Obadiah Dickinson, the Proprietors' treasurer for many years.
The controversy with the Baptists would occasionally break out but it does not appear that Mr. Porter had anything to do with it. In 1809, the Baptists, through Mr. John Alden, pre- sented a memorial to the town which they desired put on record. "May 15, 1809. Voted: That Elijah Paine, Esq., Thomas White and John Alden be a committee to obtain Information concerning the Grant of the Ministerial Lands to the town of Ashfield." (The memorial and the report stand on the town records, containing about a dozen closely written pages.)
In this memorial the Baptists claim a share in the ministerial land, that their lands have been taxed to support Congregational preaching, and recite other grievances of the past. A committee was chosen to consider the memorial and in December, 1810, reported at length through its chairman, Esq. Paine. The ground taken by this report was that the Baptists had no claim upon the town for these lands, because they settled no learned orthodox minister, and built no meetinghouse as the grant and law contemplated; that this matter had already been legally decided and at that late day the town had nothing to do with it.
In the office of the Clerk of Courts in Northampton is this record :
March 26, 1762. Petition put in from Phillip Phillips for an action against the assessors of Huntstown, viz. Ephraim Marvel and Reuben Allis for relief from an illegal tax, on the ground that Ebenezer Smith was exempted from taxation as being a settled minister. At a court held in Springfield, May 4, it was decided that the tax was illegal, and that Phillip Phillips
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recover from the assessors the amount of tax. This was evi- dently a test case, brought before the courts to have a legal decision as to whether the young man preaching to the Baptists was really a settled minister. The Baptist side of this contro- versy has been presented in Mr. Hall's paper. Anyone caring to investigate this more fully can find much in Vol. IV, pp. 1035 to 1046, also in Vol. V, pp. 228 and 9 of the old Province Laws.
We cannot blame the Baptists for resisting these acts of oppression, but at that time under the then existing law the Proprietors could do no different. They were obliged to make and collect an equal tax on all the property holders for the minister and meetinghouse as well as for roads and schools. If it was wrong it was the fault of the law, not of the town or church. But in 1779, when delegates were chosen to form a new state constitution, strong instructions were given that no laws should be passed that should oppress any persons or sect in matters of religion.
Rev. Alvan Sanderson was installed as colleague pastor of Mr. Porter, June 22, 1808. It was estimated that two thousand persons witnessed the ceremony, being seated in the hollow near where the tomb now is, the speakers in front of the church door near the White burial lot. (An account of his life and labors is given in Dr. Shepard's sketch, also in the Academy history, also in Dr. Packard's history.) Four complete manuscript diaries of the Rev. Alvan Sanderson for the years 1802, 1808, 1809 and 1814 are preserved in the office of the town clerk. We quote his account of the installation, June 22:
Was with ye council. Took breakfast with them. Went to see my brothers and sisters who had arrived in town. Walked in procession to ye place appointed for ye installa- tion to take place, (it being near ye meeting house.) The parts were performed by ye following ministers, viz. Rev. Mr. Spaulding made ye introductory prayer, Rev. Mr. Emerson preached ye sermon, text Heb. 13, 17, Rev. Dr. Lyman made ye consecrating prayer, Rev. Mr. Wells gave ye charge, Rev. Mr. Nash gave ye right hand of fellowship, and Rev. Mr. Whitman made ye concluding prayer. The several parts were well performed. The concourse of people present
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was very large. It was judged of there were at least 3000 pcoplc present. They were very orderly, attentive and solemn. Blessed be God for His smiles upon us. The occasion was peculiarly interesting and solemn to me. My mind I trust was decply impressed with a sense of ye greatness and importance of ye charge I took upon me. May God in much mercy make me faithful to ye souls of the dear people under my charge.
From 1801 to 1812 there was much discussion as to a new meetinghouse and its location. The people in the village natu- rally wanted it retained there while those in the south part of the town desired it nearer them. (In the Chapter on the Town Hall is given the reasons for its location on the "Flat." Dr. Enos Smith who lived where the Wright place now is, is said to have been quite influential in having the house located there.) In August, 1815, Rev. Sylvester Woodbridge was called as a pastor but the council convened to settle him found such a determined opposition that they decided against his settlement. Much feeling was aroused, two parties, the Woodbridge and anti- Woodbridge were formed and another attempt was made to settle him with the same result. After the dismission of Mr. Sanderson and the rejection of Mr. Woodbridge the church had no settled pastor for three years, when June, 1819, Rev. Thomas Shepard was ordained. So sore was the rent occasioned by the Woodbridge quarrel that it did not heal and some of the mem- bers favorable to Mr. Woodbridge left the church and joined other churches, the Episcopal Church being formed at this time. Mr. Shepard was aware of the dissension in the church and his letter accepting the call is direct and manly. His pastorate of fourteen years was highly successful. Many were added to the church and he was a helpful factor in the town as a citizen in various ways. He was at the head of the temperance reforma- tion. (His name may be seen at the head of the list of names given on another page as belonging to the first Temperance Society in town.) He organized a Sunday School soon after his settlement. James McFarland was the superintendent for many years and Daniel Forbes the principal teacher. The main lessons of those times werc to commit to memory passages of Scripture. Some of the pupils could repeat passages until the
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teacher could hear no more for want of time. A daughter of Ezekiel Taylor in one week committed to memory twelve chap- ters of the New Testament besides doing her work. Mr. Shepard asked for his dismission September, 1832, giving as a reason, failing health.
May 9, 1833, Rev. Mason Grosvenor was installed pastor. Soon after his settlement, Mr. Grosvenor openly attacked the infidelity that prevailed. His object was undoubtedly good but his manner unwise. The church unhappily became involved in an excitement which so pervaded the whole community that Dr. Bement, then a deacon of the church, remarked that therc was not a person of calm nerves in the whole town. In a large public church meeting called for the purpose, the infidelity and Dr. Knowlton as the leader of it were attacked and when the doctor arose to defend himself he was not permitted to do it, as being out of order. The pastor preached a severe sermon against the doctor which led a member of the church to comment severely upon the sermon. The excitement was kept up, re- sulting in the excommunication of the member, then in the calling of an ex-parte council which restored him. Mrs. Miles in her Reminiscences says of Mr. Grosvenor: "As I remember him he was a man of strong convictions, very decided opinions, and would do and say whatever he thought to be right, utterly regardless of consequences." The party excommunicated and restored again was Mr. Nathaniel Clark, a highly respected citizen, who defended valiantly "his doctor" whom he con- sidered abused. Mr. Grosvenor died recently in Ohio, and his son was a member of Congress. Dr. Knowlton wrote a pamph- let in defence of himself, entitled "A History of the Recent Excitement in Ashfield." This is preserved on the shelves of the P. V. M. A., at Deerfield. The dismission of Mr. Grosvenor in July 1835 left the church in a very unhappy state.
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