USA > Vermont > Windham County > Whitingham > Green leaves from Whitingham, Vermont: a history of the town > Part 10
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May 31, 1843, the Wesleyan Methodists organized
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at Utica, N. Y. One of their principal features was opposition to slavery. They also took a strong dis- like to intemperance and secret societies. It was not long before the Reformers in Whitingham began to feel the influence of these doctrines, and there were some in the church who thought they ought to be re-reformed, therefore, on the 13th day of Dec., 1845, the society voted that Rev. Ebenezer Davis should give the Universalists the first chance to pur- chase their half of the meeting house ; and if this was not accepted then to convey it by deed to the Wes- leyan Methodists, if thought proper.
About this time nine of the most active members, impressed with the idea that the whole body of re- formers were about to unite with the Wesleyans, withdrew from the Reform Methodist church, and organized themselves into a church or society to be known by the name of "The Whitingham Wesleyan church." To those knowing the members of this church before, the' transformation seems more like a dissolving view than otherwise, the same preacher and the same clerk being retained.
Feb. 5, 1847, Rev. Ebenezer Davis, Dorathy Da- vis and two others united with the new church, and here the record closes; but its influence on the hearts of the christian people will not perish or pass away.
When the Methodist church was built, at Jackson- ville, many withdrew from the South church, and it was finally abandoned by both denominations.
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These churches (the Episcopal and Reform) have been so closely allied in their general purpose and work as to make it necessary to deal with them as different branches of the same church, having similar labors and duties to perform, and hoping for similar if not identical results.
The South church, after being abandoned as a house of worship, soon began to show signs of decay, and finally it was torn down under cover of darkness, by wanton hands. The exact spot whereon it stood cannot be identified with certainty, and no picture of the house exists. Less than a quarter of a century from the time it was demolished, no trace of its loca- tion can be pointed out except by memory, and no person on earth has any definite idea of its size, its height, its number of pews, or its external or internal appearance ; and when another generation shall have passed way, were it not for this book, no living soul would know that such a building ever existed.
THE CHURCH OF CHRIST.
This church resulted from an effort to inaugurate a union among the Protestant denominations in west- ern Pennsylvania. From the most reliable sources of information on this subject, it appears that Thomas and Alexander Campbell founded this sect in 1809 ; but such a church was organized in Whitingham Oct. 25, 1804, which makes that town the pioneer in this
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new, and perhaps peculiar form of religious service.
It was thought, by taking the Bible alone as a guide, allowing liberty of opinion in relation to mat- ters not fully revealed, that the various divisions of religious society might be made to harmonize. This sect had an inclination to unite with the Baptists, but there were some essential points upon which they could not agree. Their sentiments are expressed in the following outline form of religious faith :
I. I believe that all Scripture given by inspiration of God is pro- fitable for teaching, for conviction, for correction, for instruction in righteousness, that the man of God may be perfect and thoroughly accomplished for every good work.
2. I believe in one God, as manifested in the person of the Fa- ther, of the Son, and of the Holy Spirit, who are, therefore, one in nature, power, and volition.
3. I believe that every human being participates in all the con- sequences of the fall of Adam, and is born into the world frail and depraved in all his moral powers and capacities, so that with- out faith in Christ it is impossible for him, while in that state, to please God.
. 4. I believe that the Word, which from the beginning was with God, and which was God, became flesh and dwelt among us as Immanuel or 'God manifest in the flesh,' and did make an expia- tion of sin, 'by the sacrifice of himself,' which no being could have done that was not possessed of a superhuman, superangelic, and divine nature.
5. I believe in the justification of a sinner by faith without the deeds of law, and of a Christian, not by faith alone, but by the obedience of faith.
6. I believe in the operation of the Holy Spirit through the word, but not without it, in the conversion and sanctification of the sinner.
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7. I believe in the right and duty of exercising our own judg- ment in the interpretation of the Holy Scriptures.
8. I believe in the divine institution of the evangelical ministry ; the authority and perpetuity of the institution of baptism and the Lord's supper.
This church was organized October 25, 1804, with nine members, to wit; Reuben Brown, Sally Brown, Sarah Brown, John Cooley, Stephen Tainter, Na- thaniel Peck, Susanna Pike, Martha Morley and Rachel Gaines. Nov. 21, 1804, the church voted unanimously to invite the Rev. Preserved Smith to take the pastoral charge of the church. On the 10th day of Dec., 1804, the town "Voted, to join with the church in said Town in giving to the Reverend Pre- served Smith a call to settle in said Town as their Minister, and that they will present to him as a salary Three Hundred Dollars annually as a compensation for his services during his ministry amongst them."
In the early part of the present century the church and town were supposed to be one and the same in religious matters; and in this case it appears that - the town formed a combination with the church of Christ, and for two years furnished preaching for that denomination. The town had been chartered more than 30 years, and this was the first time it had un- dertaken to maintain a church by direct taxation, in accordance with early New England custom.
The Rev. Preserved Smith, thus called by the town, was the minister of Rowe, Mass., who had been dismissed from the church in that town. Although
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he had preached considerable in Whitingham and was well acquainted with the people, he declined the invitation and preached his farewell discourse the next Sunday. The cause for this procedure on the part of Mr. Smith has dropped out of sight, but his last discourse disclosed his dislike of what the town had done, and he told his hearers that he thought it would be wise to finish the meeting house before proceeding to settle a pastor. This suggestion was not lost, for the house was finished in 1806.
CONGREGATIONAL SOCIETY.
November 25, 1806, the town "Voted to form into a society by the name of the First Congregational Society in Whitingham." This change of name was evidently for some good reason, now unknown, but the church existed many years with a long succession of pastors. After Mr. Smith left, came Isaac Stone, Thomas H. Wood, Alvan Tobey, Ezra Fish, John Spaulding, and William Riddel. Mr. Riddel was in- stalled over this church Sept. 27, 1815, and July 12, 1818, the church "Voted to send for an ecclesiastical council from three nearest sister churches, to dismiss Mr. Riddel from the pastoral care of this church, in consequence of the inability of the society to fulfill their contract with him for support."
This vote would seem to indicate that the town or church, or both, failed to recognize the value of reli-
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gious teaching, or that the minister tax was not more appalling than heathenism. This church worshipped in the old meeting house, but its light went out in 1823, after a hard, earnest, and honest struggle to benefit mankind. This house being free to all reli- gious denominations, it is not now easy to tell where some of the preachers belonged. Several of them were never installed over the church they appeared to represent. Rev. John Spaulding was said to have been a pastor of this church, and he was also pastor of the Baptist church in 1809, when first ordained.
The members of this church consisted of not far from 50 persons, among whom were, Lydia Carnegy, wife of Andrew ; Polly Cooley, wife of John ; Molly Peck, wife of Nathaniel ; Elizabeth Preston, wife of James ; Lydia Wood, wife of Eli; Ruth Stone, wife of Willi- am; Sarah Carley, wife of Joseph ; Jerusha Bigelow, wife of Thomas ; Sally Bigelow, wife of Samuel ; Ly- dia Waste, wife of Ebenezer; Betsey Haynes, wife of Jonas ; Polly Smead, wife of Isaac; Sally Blan- chard, wife of John ; Abigail Hosley, Rachel Gaines, Rachel Hammond, Mercy Tainter, Patience Walker, Sarah Martin, Mary Murdock, Rebecca Smith, Re- becca Bascom, Lydia Stone, Clarrissa Stone, Miss Susan Stickney, Jonathan Carley, James Preston, Eli Wood, John Fuller, Stephen Billings, Isaac Smead, John Blanchard, and Joseph Marsh.
Joseph Carley was baptized by the Rev. Preserved Smith, Dec. 16, 1804, at the age of eighty-six.
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BAPTIST CHURCH.
The last execution for heresy in England, by burn- ing alive, was at Litchfield, April 11, 1612, and the person so executed was Edward Wightman, a Baptist.
Roger Williams, who introduced this doctrine into America, was banished from Massachusetts in 1635. In 1639 he formed the first Baptist church in this country, at Providence, Rhode Island. This religious sect, established as it was by an exile and known as the "New Light," was looked upon with suspicion by the other churches, and treated by them with pro- found contempt. But this little band of earnest and faithful thinkers were well grounded in fidelity to the christian faith, and not to be intimidated by persecu- tion or banishment.
On the 8th day of September, 1808, a few persons assembled in the meeting house in Whitingham, and organized by electing Walter Emes clerk. They vo- ted to send to four Baptist
Halter Ome churches to assist them in forming a church of their own. The churches invited were of Guilford, Col- raine, Heath and Halifax.
Whitingham Sept 8th 1808. A number of brethren met accor- ding to appointment first took under consideration the duty we owe to God opened our meeting by prayer then proceeded to consider the duty we owe to oneanother and the local distance from Sister Churches Considering Church priveliges and our desires for the advancement of Gods kingdom in the world. After those serious
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Considerations we mutually agreed to form into a Church if thought Expedient by Council proceeded to Choose Walter Emes to Serve as Clerk and agreed to Send to four baptist Churches of Christ to assist in imbodying Said Church (Viz) first Guilford first Colrain Heath & Halifax. agreed to adjurn said meeting till Said Council Shall meet.
By virtue of this meeting an ecclesiastical council was formed and convened at the meeting house in Whitingham October 18, 1808.
Whitingham Oct the 18th 1808. at an Eclesiastical Council Con- vened at the meetinghouse on the request of a number of Baptist Brethren in this place (Viz) from the first Church in guilford Elder Jeremiah Packer Brethren John Noys and Joseph Olden. first Chh Colrain Elder Thomas Purington Brethren Hezekiah Smith & Isaac Chapin from Heath Church Elder George Witherell brethren Aa- ron Gleason & Stephen Davenport from Halifax Chh Deacon Sam- uel Wood and David Allen and brother James Tucker. first Chose Elder Purington moderator and Deacon Wood Clark. after Sol- emn prayer to God for Direction brother Wilson from Sumerset Church & brother Zenas Cary from Ist Colrain & Deacon Asa Hackett from 2d Colrain Chh being present were aded to the Council. Proceeded to Examine the articles of faith, and Coven- ant, and voted to Accept them & the Brethren and Sisters that Ascent and Consent to the same are as follow.
BROTHERS
Josiah Brown Walter Emes
Joseph Olden® Joel B. Emes
James. Carpenter
Joseph Stone Jonas Brown
James Warren Joseph Brown
William. Franklin
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SISTERS
Millicent Brown Katharine Emes Sarah Franklin Lois Brown Leah Olden Esther Emes Susannah How Dorcas Saben
Lucy Tarbell Ollive Emes Esther Emes 2ª
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After due examination found them to be experienced in the reli- gion of Christ and baptised by emertion, voted to give them fellowship in uniting together as a church of Christ in gospel order. Voted that Elder Thomas Purington & Elder George Witherel ar- range the articles of faith and Covenant this Day adopted by them. Voted that Elder Purington give them the Right hand of fellowship as a Church of Christ, And Elder Packer to Charge them to Con- tinue in gospel Order and to walk worthy of the Vocation where- with they are called. THOMAS PURINGTON Moderator SAMUEL WOOD Clark.
October 27, 1808. The following persons were bap- tised and united with the church: Salem Shumway, Jamima Shumway, Patty Houghton, Katharine Emes 2d, and Anna Green.
Nov. 18, 1808. The church met according to agreement. Ist Opened our meeting by prayer. 2 secondly Chose Brother Josiah Brown moderator. 3 thirdly Chose Brother Walter Emes to serve as Clark. 4 fourthly red the articles of faith, and covenant and received them mutually as ours. 5 fifthly Chose Brother Jonas Brown to serve as deacon in this Church. 6 sixthly agreed Deacon Brown should Provide Book and other articles useful in the church. 7 seventhly Dissolved Said meeting.
The pulpit was supplied by Elder George Witherel of Halifax, Elder Thomas Purington of Heath, and Elder Mansfield Bruce of Wilmington, until the 18th of October, 1809, when Elder John Spaulding was ordained and became the regular pastor.
The farmers in this region had been brought up to work, and they were not satisfied to have their minister idle, therefore, on the 17th of Feb., 1810, they "Voted to hire a farm and purchase stock for the Elder, at the expense of the church."
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There is nothing on record to show that farming and the Elder disagreed, but it does appear that soon after the vote was passed to give him work, it was thought expedient to find out how much he respected "the root of all evil," and on the 6th of March, 1810, the church "Agreed that if Elder Spaulding would stay, they would contribute to his support so that he should lay up property as fast as the brethren."
He thereupon filed a demurrer, wherein he claimed that a stated and definite sum should be offered and pledged. This proposition was answered by a vote to pay one hundred dollars per year! The Elder accepted that amount for one year, but on the 9th of May, 1811, he was dismissed on his own request.
The disadvantage of being rich was set forth in a public manner when the church, April 5, 1811, voted, "that the expenses of the church for the present year be averaged as near what each brother is worth as they think proper." This would seem to be apply- ing scripture to finance in a practical way, by making it "easier for a camel to go through a needle's eye, than for a rich man" to obtain his religious instruct- ion free of cost.
From this time up to December, 1816, the pulpit was supplied by various persons, many of whom the people had never before seen, among whom may be mentioned, Elder James Carpenter of Readsboro, Elder Mansfield Bruce of Wilmington, Elder Thom-
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as Purington of Heath, Elder Henry T. Smith and Elder Charles Brooks. Mr. Brooks preached twelve Sabbaths, and on the 15th day of August, 1816, at the close of his labors, was paid 30 dollars.
December 12, 1816, Rev. Linus Austin was invited to preach, and the church voted to give him $100 per year. Such an allowance, not very promptly paid, would not command the highest talent at the present time, or cause a man of moderate ability, even then, to feel that he ought to exert himself beyond his strength to save what appeared to be so cheap.
Elder Austin was ordained January 8, 1817, Elder Hines, Witherel, Wilson and Brooks being, present. Elder Hines preached the sermon, Elders Witherell and Wilson performed the laying on of hands, and Elder Witherel gave the charge, Elder Hines the right hand of fellowship. On the 20th day of Sept., 1817, he was chosen standing moderator. He con- tinued his labors with this church till March 20, 1826, when he was dimissed at his own request, and letters of recommendation were issued to himself and Tem- perance Austin, his wife. He was Postmaster six years, kept a store, and was a man of more than or- dinary ability, but a little eccentric, and many a good joke has been enjoyed at his expense.
In those days the sale of Rum was not looked upon as a crime, and it was expected that all who were in trade would keep a stock of "Medford." The Elder was so near like his neighbors that he was not to be
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counted out or accused of being too virtuous for his calling, and so the boys claimed that after preaching a powerful sermon, on his way home in company with some of his parishon- ers, he remarked, "I have just recieved a barrel of Rum and should be glad to let you have some for haying, if you need it."
In 1821 twelve members petitioned for dismissal from the church, praying that they might be made a separate church, and that Bro. James Carpenter be assigned to the work of the ministry.
An ecclesiastical council was thereupon called from the churches of Wilmington, Dover, Heath and Whi- tingham. This body met Oct. 18, 1821, and chose Elder George Robinson Moderator, and Elder Arad Hall Scribe. Prayer was offered by the moderator, after which Elder Geo. Witherel of "Hoosuck," was added to the council. After proper consideration the council voted to constitute the new church and to as- sign Bro. Carpenter to the ministry. The church had numbered some over 90 members, but by reason of these dismissals, and from other causes, the whole number in 1822 was 77, and in 1824 the resident members were 61. What has been said of Elder Austin will, in part, account for the convening of the above mentioned council.
Elder Paul Hines, and his wife Sally, were admit- ted by letter from the church in Chesterfield, N. H.,
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in Jan. 1826, and March 31, 1826, he consented to preach 34 of the time, which duty he performed till January 7, 1827, when he was dismissed, without having been settled.
Up to this time the Baptist church in Whitingham was constantly in trouble, by not being able to find a permanent and satisfactory minister, who could make himself popular with the people. Elders With- erel, Purington and Bruce, were from other towns. Elder Spaulding, though duly settled, was not in love with his compensation. Elders Carpenter, Smith, and Brooks, were only temporarily employed ; and Elder Austin was thought to have been tainted with politics and other worldly affairs to the extent that he became Postmaster, and had the whole town to please in his several vocations. He showed ability, especially outside the church, though he was much better inside than some were willing to allow.
When he found the people took notice of the in- compatibility of his several employments, he had good sense enough to retire from the church and bring the controversy to an end.
The Baptist church deserved better success, and a new prosperity attended it when the next pastor was employed. Among other applicants was one young man whose experience as a spiritual teacher was not known to the inhabitants of Whitingham. He was without influential friends, without money, without reputation as a preacher ; but his devotion to work,
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his unflinching integrity, his determination to suc- ceed in the gospel ministry, had been noted by some of the older brethren, and the church in Whitingham was advised to give Amherst Lamb a trial.
He was born in Gerry, Mass., (now Phillipston) July 28, 1796. His parents removed to Guilford Vt. when he was but four years of age, and there he was brought up and educated in the common schools, where reading, writing, arithmetic and self-reliance, were the chief branches taught. He mastered them all, and began to preach at the age of 20. His first efforts were experimental, it being deemed impru- dent for so young a man to stand in the sacred desk and undertake to enlighten grey haired veterans as to their spiritual obligations. He made no failures, but grew stronger from day to day, till he was or- dained as a minister of the Baptist denomination in Dec., 1821, at the age of 25 years. With no expe- rience, except to preach an occasional sermon, he was introduced into Whitingham by letter from the Guil- ford church, and was chosen pastor Sept. 1, 1827. He continued to preach there until the 24th April, 1836, when he delivered his farewell discourse and went away. He, and his wife Fanny, were popular with his people, and while he was pastor the church increased in membership so that in 1832 the number was 92. When he left the church the soul of that religious body departed, and it required no unusual forecast to declare the place vacant. His next labor
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was in Charlemont Mass., where he went to reside.
Here he came to be much respected, and here he spent about nine years of the best part of his early manhood. May 11, 1845, he returned to his former church and congregation in Whitingham, where he was in active service till May 1, 1859. After this he preached occasionally in Heath, Colraine and other places. He was Superintendent of schools in Whi- tingham, and in 1865-6 he represented the town in the Legislature of Vermont. Elder Lamb died May
Hubert Lunch 29, 1870, at the ripe age of 73 years, mourn-
ed by the entire community, irrespective of religious . creed or political preference.
He was a power in the church, not "behind the throne," but on it, and asserted a personality in and out of the pulpit, that took deep root in the minds of thinking people. His sermons were logical and convincing, without the slightest show of egotism or affectation. He was modest, tender hearted, pure minded and strong ; a combination much needed in the christian ministry. He was the soldier's friend, and the friend of his family. When those who fell on the battle field, in the Rebellion, were brought home to rest among their kindred, the services of Elder Lamb were sought by all denominations as be- ing potent when consolation was most needed. His sympathies were demonstrative and always reliable.
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He was an American, and loyal to his native country.
In 1834, the Baptist society built a meeting house a short distance south of where they had worshipped for 26 years. This building has been abandoned and is now fast going to decay. The worshippers have removed their church relations to Sadawga, where they bought the Methodist church as before stated.
During the absense of Elder Lamb, from 1836 to 1845, the desk was supplied by several ministers of fair ability and good intent.
Elder Tristian Aldrich commenced his work May 1, 1836, and remained till May 14, 1837, when Elder Alden B. Egleston began his labors. He wavered in his religious tendencies and was remonstrated with several times by the deacons and leading mem- bers of the church, in relation to his change of front.
On the 10th of November, 1838, he abandoned his church and joined the Methodist. Whether this was considered by him essential to salvation does not ap- pear on record, but he undoubtedly had a motive in taking such an important step, and it has been said that his failure to carry the Baptist church with him was the principal cause of his return.
Elder Egleston lacked individuality and stability of purpose, but he claimed to be a sincere christian ; and the fact that he changed his religious views a couple of times might have indicated that he wanted to be right. On the 28th day of June 1842, Alden B. Egleston and Laura Egleston, his wife, returned
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to the Baptist church and were restored to full fel- lowship therein. The church then "Voted to give them letters of dismission and recommendation to join any other church of the same faith and order where God in his providence should cast their lot."
Elder Foster Hartwell was the next minister, and the last one previous to the return of Elder Lamb. His services closed June 9, 1844, and the church gave him and his wife, Augusta M., letters of dismis- sal and recommendation.
On the 15th day of October, 1857, Elder Erastus A. Briggs began to preach in town, and was ordain- ed as pastor of this church, June 7, 1858. He was a young man of much promise, but died on the 4th day of June, 1861.
Aug. 11, 1861, Elder Thomas Wrinkle came to Whitingham, from the church in Colebrook Ct., and Sept. 9th became pastor of the church here, but was dismissed Aug. 7, 1864, by his own request, as he had entered the army in January, of the same year.
Elder Thomas P. Briggs, a brother of Erastus A., came to Whitingham, preached to the people, and then became pastor, continuing to maintain that position till he resigned, April 4, 1869, when Samuel P. Everett, a licensed preacher from Rowe, Mass., occupied the pulpit till he received a call to become pastor. This call was accepted, and he was ordained June 1, 1870. He resigned Nov. 26, the same to take effect Jan. 1, 1872.
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