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GENEALOGY COLLECTION
ALLEN COUNTY PUBLIC LIBRARY
3 1833 00055 6412
Pre:
Rev. Henry Crocker
(lent of the \'ermont Baptist Historical Society
HISTORY '
OF THE
Baptists In Vermont
BY
REV. HENRY CROCKER
bellows falls, vt.
The p. H. Gobie Press
1913
Copyrighted 1913
by
The Vermont Baptist State Convention
PREFACE
13598G2
"'Other men labored and ye are entered into their labors."
The importance of preserving material for a history of Ver-
mont Baptists was recognized by a few persons at an early date.
In the minutes of The Shaftsbury Association of 1794, is this note:
*'N. B. It is the request of some of the members of this Associa-
tion, that the several Associations with whom we correspond would
print their annual minutes in sizable octavo. By this we judge a
valuable end might be answered; by being all of one size they might
easily be reduced to a volume, without any expense; being ranged
in order from year to year, and bound together, they will naturally
be preserved. The various circular letters they contain will be
richly worthy of })erusal and preservation; they will contain a l)ody
of divinity, in a familiar style of letter writing. This method fol-
lowed a few years will produce at once a more extensiAC history,
and accurate register of the Baptists in America, than any other.
It will at least contain particular and extensive information, for
rising generations, without any expense but merely the care of pre-
serving. To this end an octavo size will be best. "
Unfortunately this suggestion as to uniformity of size was not
heeded, but the prediction concerning the value of the minutes as
sources of history was correct, and much credit is due those who pre-
served the minutes and to others who have collected the files now
available for reference in our Historical Societies. For many years,
however, a vast amount of history was in the archives of the peo-
ple 's memory, and much has been lost, for lack of a timely historian.
In 1841, the State Convention took definite steps to secure a
history of Vermont Baptists. Brethren A. Churchill, D. Haskall
and M. Field were appointed a committee for this purpose. They
reported that they found in the hands of Brother Churchill a num-
ber of histories of the churches, but not in condition to enable them
to come to a definite conclusion on the subject of publication.
They recommended that a committee be appointed to receive
further communications from the churches, and to prepare a con-
densed history, to be inserted, if practicable, in The Vermont Gaz-
eteer, about to be published by Mr. Thompson of Burlington.
Rev. C. A. Thomas was appointed chairman of this committee
and instructed to prepare the article for the Gazeteer. During the
next year the article was prepared and forwarded. Mr. Churchill
reported that a goodly number of churches had made returns, yet
there were several from which no returns had been received.
Brethren A. Churchill and C. A. Thomas were appointed to prose-
cute the work of collecting the history of the Baptists, with in-
structions to report at the next meeting of the Convention.
Near the close of the session in 1843, a box was presented to
the Convention from Brother A. Churchill, containing copies of the
minutes of the several Associations, biographies of deceased Bap-
tist ministers, histories of individual churches and other material
which he had collected within a few years at great trouble and ex-
pense, for the purpose of enabling the Convention to issue a full and
accurate history of the Baptists of Vermont.
The box was received with thanks, and a committee consisting
of C. A. Thomas, B. Brierly and one other was appointed to examine
the material and see what could be done to arrange it for the press.
The committee reported the material worthy of preservation, and
recommended that a committee of nine persons, one from each
Association in the State, be appointed to prepare from information
already collected and which may be collected, an article including
the histories of the churches in his own Association, together with
a history of the Association itself. These articles were to be pre-
pared and handed in at the next session of the Convention. An able
committee was appointed, consisting of N. Dennison, L. A. Dunn,
I. Keach, J. Clement, W. M. Guilford, M. G. Hodge, M. D. Miller,
C. W. Hodges, J. M. Rockwood. This committee was reappointed
the next year and Brother L. Hayden of Saxtons River was ap-
pointed a committee of oversight of the Avhole, during the year,
PREFACE 3
to bring together the whole history and report to the Convention.
This general committee failing to accomphsh the work, a new
committee was appointed and L. Hayden continued as a committee
of oversight. For two 3 ears this committee simply reported pro-
gress and was discharged.
A special committee then made the following report :
"Whereas, a committee of this body has been annually ap-
pointed for several years past to collect materials for a History of
the Baptists of this State and, whereas, it seems from reports that
nearly all has been done by way of such committee scattered
through the different Associations as can be expected; and, whereas,
the work, if published at all, must be compiled, not only from ma-
terial already obtained, but from additional facts obtained per-
sonally by the compiler; therefore,
"Resolved, that we recommend the appointment of a com-
mittee of three located conveniently near for consultation with each
other whose duty it shall be to procure if possible some person com-
petent to take the manuscripts already prepared, and who will de-
vote his own personal attention to collecting additional facts, and
compiling and publishing the work on his own responsibility, aided
by the counsel of said committee in the discharge of his responsible
trust.
"Resolved, that we recommend to such compiler and pub-
lisher to visit most of the churches personally, collecting material
for the history, and obtaining subscribers to the book when pub-
lished. "
These resolutions were adopted, and A. Sabin, M. G. Hodge
and C. A. Thomas were appointed the committee. The committee
failed to find the historian able and willing to undertake the work.
The whole subject was then by vote referred to the several Associa-
tions with a recommendation that they severally prepare histories
of their bodies, and ])ul)lish them in their minutes. Here the Con-
vention rested their efforts for many years. The Shaftsbury As-
sociation found in Stephen Wright a historian for their body, and
a history of four hundred and sixty-two pages octavo was pub-
lished. From time to time church histories and historical ad-
dresses were printed in the minutes.
In 1868, Rev. Cyprian Frenyear, a zealous and laborious stu-
dent of Vermont Baptist history, began collecting historical ma-
terial, and it was his ardent desire to prepare a history of the de-
nomination in the State. He died in 1876, before his hopes could be
realized.
The Vermont Baptist Historical Society was then organized,
and purchased of Mrs. Frenyear the collection of her husband's
papers. William Randall, Charles Hibbard, R. L. Olds, T. H.
Archibald, S. T. Archibald and others have added to this collection.
Rev. T. H. Archibald was the next to undertake the production
of the history. He was recognized by the Convention as its his-
torian and appropriation was made to compensate him for work
done. He, too, passed on before this work was accomplished, and
the work of revising his manuscripts and completing the history
fell to his son, Rev. S. H. Archibald, who died in 1904, also leaving
the work unfinished.
The Archibald manuscripts became the property of the State
Convention.
It was at this point that the work of the editor of this volume
began. Relieved from the cares of a pastorate, he volunteered to
prepare the Archibald manuscripts for the press, supposing that
there was little to be done but to copy pen written manuscripts
upon the typewriter. But these papers, though interesting and \'alu-
able, were found to be far from complete, and the publication of
them as a history of Vermont Baptists would have proved inade-
quate and unsatisfactory. This led to a careful examination of
the accumulated historical material, to a purpose to edit,
and publish whatever is of interest and value, following practically
the plan proposed by Cyprian Frenyear as outlined in the minutes
of the Shaftsbury Association in 1875. Upon the announcement of
this purpose, the Vermont Baptist Historical Society appointed
Rev. Henry Crocker, Rev. J. R. Gow, D. D., and Hon. W. W.
Stickney, a historical committee, and at the request of the histo-
rical society the State Convention appointed Willard Crane, Col.
Silas A. Ilsley and Dr. H. M. Holton a committee to cooperate
with the above named committee in planning for the publication
of the historj\
PREFACE 5
To Rev. W. A. Davison, D. D., secretary of the Board and
superintendent of missions, was committed the problems incident
to securing subscriptions and funds necessary to launch the work.
At his suggestion, several brethren, beside the joint committee, sub-
scribed liberally toward the cost of manuscript and publication.
The final business arrangements were committed to Mr. Davi-
son, Henry Bond and the editor, Henry Crocker.,
Someone has said, "By failures we may estimate difficulties. "
If it had })een an easy task the history of Vermont Baptists would
have been written long ago. Difficulty has long defeated desire.
Great credit is due to those who, wishing to publish the history, col-
lected a great amount of material which they were compelled to
pass on to a successor. Three names are worthy of special honor
in this connection: Churchill, Frenyear and Archibald. The little
box given by Churchill to the Convention, and the tin-lined trunk
containing most of the Frenyear collection, together with the files
of minutes carefully collected and preserved in the Historical So-
ciety 's hbrary, have been the mine from which most of the facts
here given have been taken. Some of the narratives are given as
they were written long ago. It has been impossible to give the au-
thority in many instances, as the papers are unsigned, and it has
not been thought necessary in other cases to use quotation marks
or notes.
It is a satisfaction to know that facts long concealed or known
to but few can now be known by many, and we may cherish the
hope that the backward look will incite to more earnest efforts
for the upbuilding of the Kingdom of Christ among the Green
Mountains and the fertile valleys of Vermont.
CONTENTS
Chapter I.
Chapter II.
Chapter III.
Chapter IV.
Chapter V.
Chapter VI.
Chapter VII.
Chapter VIII.
Chapter IX.
Chapter X.
Chapter XI.
Chapter XII.
Chapter XIII.
Chapter XIV.
Chapter XV.
Chapter XVI.
Chapter XVII.
Beginnings west of the Green Moun-
tains in Shaftsbury, Pownal and
Wallingford 13-33
Shaftsbury Association, and Caleb
Blood's Account of his Missionary
Journey 3.5-o4
Itinerant Missionaries from the
Massachusetts Baptist Mission-
ary Society and the Maine Bap-
tist Missionary Society 55-59
Later accounts of the churches in
Shaftsbury, Pownal and Walling-
ford 61-69
The Vermont Association 71-78
Manchester Association 79-00
Other churches in the Vermont and
Shaftsbury Associations 81-118
Addison County Association 119-13'-2
Churches in the Addison Associa-
tion Group 133-159
Revivals 161-171
Ecclesiastical Legislation 173-175
Beginnings east of the Green Moun-
tains 177-184
The Windham Comity Association. . 185-194
Later Account of the churches in the
Windham County Association. . . . 195-223
The Woodstock Association 225-240
Later Account of the Churches in the
Woodstock Association 241-283
Barre Association, now Central Ver-
mont Association 285-311
CONTENTS 7
Chapter XVIII. Caledonia and Orleans Counties,
Danville Association and its
Churches 313-327
Chapter XIX. Franklin and Lamoille Counties,
Pioneers and Early Churches 327-341
Chapter XX. Richmond, Faii-field, Onion River,
and Lamoille Associations 343-352
Chapter XXI. Churches of the Lamoille Association 353-426
Chapter XXII. Vermont Baptist State Convention. 427-519
Chapter XXIII. Education, Ministerial Education,
Academies, New Ham])ton Theolo-
gical and Literary Institution 521-558
Chapter XXIV. Sunday School Work 559-568
Chapter XXV. Vermont Baptist Bible Society 569-511
Chapter XXVI. Vermont Baptist Historical Society. 573-574
Chapter XXVII. Vermont Baptist Young Peoples'
Union 575-577
Chapter XXVIII. Gifts of Vermont Baptists to Home
and Foreign Missions. Their Mis-
sionaries
Chapter XXIX. Women's Missionary Societies, Home
and Foreign 593-()()3
Chapter XXX. Promhient Laymen 599-603
Chapter XXXI. The Free Baptist in \'ermont 605
Appendices:
Roll of Baptist and Free Baptist Churches Chrono-
logically Arranged 621
Roll of Baptist and Free Baptist Churches Al[)haheti-
cally Arranged 628
List of Extinct Churches Chronologically .\rranged 6;?2
List of Extinct Churches .Mphahetically Arranged (i.'U
State Convention Compendium (i.')9
Vermont Baptist Sunday School Convention Com-
pendium (ill
Compendium of Shaftsbury Association (i42
Compendium of Addison Association 644
8 CONTENTS
Compendium of Vermont Association 646
Compendium of Woodstock Association 647
Compendium of Windham County Association 650
Compendium of Vermont Central Association 651
Compendium of Danville Association 653
Compendium of Lamoille ^Association 655
Api)ropriations of the State Convention to the churches
from beginning in 1824 to 1912 658
Index 677
LIST OF ILLUSTRATIONS
Rev. Henry Crocker Frontispiece
Shaftsbury Baptist Church 16
Rev. S. H. Archibald 67
C. A. Thomas, D. D 89
Dea. E. M. Bixby 94
Ilsley Memorial Baptist Church 15.5
Col. S. A. Ilsley 160
Rev. Aaron Leland 18o
Dea. Jacob Estey 207
A. B. Clark 214
Dr. Henry D. Holton 224
Dea. B. A. Park 245
Hon. Fred G. Field 248
O. H. Henderson 325
Rev. Alvah Sabin .'558
Rev. Ezra Butler 390
Hon. Lawrence Barnes 398
Dea. Willard Crane 405
David G. Crane 419
Brandon Baptist Church 42(5
Hon. W. W. Stickney 455
Howard Crane 470
William A. Davison, D. D 501
Hon. J. J. Estey 505
Henry Bond 514
John A. Greenwood 519
Hon. Levi K. Fuller 545
New Hampton Literary i\ud Theolooicjd Listitntion 553
Arthur G. Crane 569
Hon. Fred M. Butler 600
INTRODUCTION
THE meeting and mingling of several currents of social and
religious life made the beginning of Baptist history in Ver-
mont a rapid and powerful movement. The tide of im-
migration, long restrained, came in with a sudden rise when once
the dykes were broken. The increasing population furnished the
material for the multiplication of new churches. The settlement of
the State, while largely a pioneer enterprise, was to some extent a
religious movement. There were men and women of strong con-
\ictions and fervent piety who were seeking release from some of the
ecclesiastic restraints under which they had been living. This was
particularly true of the Baptist immigrants. Baptist sentiments and
])ractices were not then popular, l)ut their adherents held them with
the tenacity of conviction, and preached them fearlessly and with ef-
fect. Their resistance to taxation for the sui)port of "The Standing
Order" subjected them to severe criticism and sometimes to more
trying experiences, and the prospect of more perfect religious
liberty among the mountains of Vermont was attractive to them.
Moreover the times were ripe for an intense religious interest. The
l)reaching of Wesley and his associates had pricked the consciences
of many and had awakened among christians generally an evange-
listic spirit. Many an immigrant, no doubt, brought into the soli-
tudes of the wilderness pungent religious convictions which isola-
tion and loneliness served to increase in force. Pioneer preachers
and evangelists itinerating among these new settlers were warmly
welcomed and their efforts were fruitful in encouraging christians
and leading others to conversion. Near the close of the eightoenth
century a gracious revival of rehgion began almost simultaneously
throughout the State; converts were nniltipliod; new churches were
organized; the small associations already organized welcomed the
new churches to their fellowship and watchcare. The correspond-
12 INTRODUCTION
eiice between the associations in the State and in other states served
to develop a denominational spirit and enterprise. The success of
volunteer itinerants encouraged the associations to send out their
preachers among the infant settlements and to the frontiers of
civilization and to the camps of the Indians, and thus organized
missionary work began. The letters of Adoniram Judson and the
visit of Luther Rice awoke the churches to the cause of world wide
missionary work. The need of comliined effort for the care of weaker
churches and for the work of missions led to the organization of the
Vermont Baptist State Convention. Various de])artments of
christian enterprise led to the organization of societies specially
entrusted to these branches. Sunday schools were organized and
Sunday School Conventions became a necessity.
The women heard the call to special missionary service and
their mission circles took a place of prominence in the local and
State work. The young people rallied for service and for culture.
Men and women endowed with the spirit of sacrifice gave of their
earnings and income for the support of churches and the spread of
the gospel at home and abroad. Generous bequests came into the
treasury of the Convention, accumulating a fund for the more ade-
quate support of pastors and for the maintenance of the weaker
churches. Thus the denomination developed. Loved and honored
leaders have lived and finished their work and others have entered
into their labors. Some churches have had brief life and others have
survived for more than a century, and now the Baptists of Vermont,
well organized and with somewhat ample resources, are holding
their place in the wide brotherhood of Baptists, and are trying to
do their part of the work of the kingdom of Christ. This is an out-
line of the story which the following pages of the book attempt to
tell.
History of the Baptists
in Vermont
Chaptek I
BEGINNINGS— CHURCHES IN SHAFTSBURY, POWNAL
AND WALLINGFORD
Hostility between the English, the PVencli and the Indians,
delayed the permanent settlement of Vermont. ].(mg after the
colonies of Massachusetts and Connecticut had become prosj)erous,
\'ermont remained a wilderness. When, in 1724, by vote of the Gen-
eral Court of the Massachusetts Bay Colony, Fort Dummer was
erected within the present limits of Brattleboro, a measure of
safety was secured, and settlements slowly began in Brattleboro,
Putney, Vernon, Addison and Pownal.
A small force of soldiers was .sent to garrison Fort Dmnmer,
and with them came Rev. Daniel Dwight, as chai)lain. He was a
niini.ster of the "Standing Order," and, .so far as we know, the first
to perform the duties of his sacred office in this State, and the only
one for more than forty years.
In 1760, the French finally cai)itulated, and Canada became a
l)o.s.se.ssi()n of Great Britain. Then the tide of innnigration began to
set strongly in this direction. The fertility of X'ermont's soil and
the wealth of her forests had long been known to soldiers, hunters,
and adventurers, and these were among the foremost to become set-
tlers, as soon as it was safe to do so.
14 HISTORY OF THE BAPTISTS IN VERMONT
Others came, lured by the prospect of pleasant homes, where
they might be free from some of the ecclesiastical restraints to
which they had been subjected in the older colonies.
Among the many immigrants, some were devout christians,
who, true to their best impulses, united in efforts to establish schools
and churches, and to evangelize their communities.
The first towTiship, granted by Governor Winthrop, of New
Hampshire, was Bennmgton, in 1749. Settlement here, however,
was not accomplished until about 1760. Between 1760 and 1768,
Wentworth had granted one hundred and thirty-eight to\^^lships,
and these were called New Hampshire Grants. The grants required
that every grantee should plant and cultivate five acres of land,with-
in five years, for every fifty acres granted; and other conditions were
imposed. In each township one share of two hundred acres was set
apart for the " Society for the Propagation of the Gospel in Foreign
Parts," one for a glebe for the Church of England, and one for the
first settled minister. This provision for the first settled minister
was very helpful to the infant churches in securing pastors, and an
incentive to promptness on the part of the several denominations.
The first church organized within the present limits of Ver-
mont was the First Congregational Church in Bennington, De-
cember 3, 1762, whose first pastor was Rev. Jedediah Dewey, from
1763 wntil his death in 1778. Other churches of this denomination
were organized in Vernon and Westminster.
The Bennington church was composed of a zealous band of
reformers called "Separatists," immigrants from Hardwick and
Amherst, Mass. In this, as in many other instances, a portion of
these New Light Reformers began to imbibe Baptist sentiments.
This interrupted their harmony with those of their brethren who
held on to the Pedo-Baptist system.
Seeking to promote their own religious comfort and advance the
cause of truth, the Baptists removed from Bennington, some going
north into the southwest part of Shaftsbury, near the present site
of North Bennington, and others south into Pownal.
The gathering of Baptists in these two places and their in-
crease may have been due partially to another cause. Sanmel Rob-
inson, one of the original settlers and the largest proprietor, was a
HISTORY OF THE BAPTISTS I.V VEKMOXT 15
Congregatioiialist, who had an eye to the peace and unity of his
ovm church and congregation. It is related of him that, when per-
sons came to Bennington to ])urchase land, he used to invite them
to spend the night in his hospitable home, and, in the course of the
evening, he would inquire concerning their denominational prefer-
ences. If they were Congregationalists, then they were offered
tempting tracts of land in the immediate \'icinity of Bennington;
if they were found to be Baptists, then the coimtry about Shafts-
bury and PoA\nial was described as a veritable Land of Promise; if
they were Episcopalians, then Arlington was pictured as a land
flowing with milk and honey, and thus, the unsuspecting settlers
were sorted, and the happy result was four settlements, in which the
people were somewhat homogeneous in their doctrinal sentiments.
The first Baptist church in Vermont was organized in Shafts-
bury in the latter part of August, 1768, at a time when the inhabi-
tants were greatly excited over the contentions between New Hamp-
shire and New York, both claiming jurisdiction over the New
Hampshire Grants. These grants had suddenly risen in importance,
and a very strong current of immigration had set toward them for
eight years previous.
The earliest records of this pioneer church ha\e been care-
fully preserved, and, in quaint language, tell the story of its origin,
and incidentally of the origin of other Shaftsbury churches. They
reveal, too, somewhat clearly, the character of the founders of
this early church, and the course of their church life. The first
entry in the old book of records is as follows :
"Shaftsbury in the year, 1768.
"Uy. A number of christians, that had before Covenanted
To watch Over one another for Good, had much lal)our about the
Doctrins of Christ and the form of his house. Some of us hold that
the Doctrin of laying on of hands is to l)e Imposed on Common
believers, others hold not. Finally a Numl)er agreed That Laying
on of hands Should not iiinder Our building togather in (Inircli
State, Not holding it as a Term of Connnunion.
"2ly. we had a dispute al)()ut Telling Kxijcriances.
Finally we agreed that Telling of Exjjeriances of a work of Grace
upon the hearts of those who odVr themselves to tht> Ch''. is in
16 HISTORY or THE BAPTISTS IN VERMONT
the general, Essential Steps toward admitting members Into the
Chl^.
"August ye latter End a Number of Christians being met To-
gether after labour upon points forementioned we proceeded in the
Following order.
" Cyprian Downer, John Millington, Sammuel Waters, Ichabod
West, Reuben Ellis, Thomas Matteson, Lydia Barr, Join togather
in a most Sollem Covenant as a Church of Christ to watch over
one another in the Fear of, and to walk in all the Laws and ordi-
nances of the Lord as members of Christ's Ch^, depending
upon God for Grace."
That the church prospered in its earlier years is evident, from
the fact that, in August, 1774, they wrote that they had thirty-
nine members, twenty-one of whom were men. Thomas Mattison,
one of the original members, was one of the first settlers in the town,
and its first towii clerk, a position which he held for more than
forty years.
For twelve years this first church in Vermont was without a
pastor. There were two members, with recognized ministerial
gifts, whose record is so interwoven with that of the church, and so
illustrative of its life, that we trace it in with special interest.
The Willoughbys were early settlers in Shaftsbury. Backus,
the historian, speaks of Bliss Willoughby as a leader among this
people, though never pastor. Mr. Willoughby was received into
the church "as a private member, under no obligation to the church
as a minister, nor the church under any bonds to him as such, but
for him to preach when it is his choice, to have the same privilege
of hearing as any other brother, upon which proposal Brother
W^illoughby said he could come into the church, and likewise the
church manifested their freedom in opening the door to receive
him."
In January, 1774, he was unjustly accused before the church,
and fully exonerated by it. The trouble grew out of a misunder-
standing over the sale of an iron pot. Although he was exonerated
by the church, the trial evidently left a sting. November 22, he was
kindly invited by the church to attend a meeting, at which some
of the brethren made special effort to remove any stumbling blocks
Shaftsbury Baptist Church
The first Baptist church in Vermont was organized in Shaftsbury, 1768
HISTORY OF THE BAPTISTS IN VERMONT 17
in his way, and as a result, he "profest he found himself bound to
attend meeting with the church, as a fellow sufferer and burden-
bearer with the church."
The next month the church, with a single dissenting vote,
"manifested their freedom that he should improve his gift in the
church." At this same meeting, however. Brother John Milling-
ton and Samuel Doolittle, alleged against Brother Willoughby
that "he did frequently on the Sabbath Day, the summer past,
visit the house of Mr. McNiff, where he spent the greater part of
the Sabbath." The church considered the matter and concluded
that, although it might be lawful to do so, it did not appear ex-
pedient, especially when it grieved any brother. Brother Willough-
by declared that he would have left off to go to Mr. McXiff 's if he
had known his going grieved any brother. The church concluded
that they could not find whereof to condemn Brother Willoughby
in the matter. " However, Brother Willoughby shortly afterward
withdrew from the church, declining to give any reason for so
doing.
John Millington, another of the constituent members, had
ministerial gifts; — a man evidently impulsive in disposition and
wavering in his doctrinal beliefs. As early as March, 1770, the
church recorded its conviction "that brother, John Millington, is
called of God to be in readiness to take charge of the flock of God
in Shaftsbury." When the question of his ordination came up the
next year, there were objections so pronounced that the church con-
cluded it could not "see Brother Millington to be a watchman as he
now standeth." In May, 1778, Brother Millington having openly
denied the doctrine of "God's election, and the parseverance of
saints, " the church could not bid him God speed.
About a year later he retracted, to the satisfaction of the
church, and was restored. The next year he made public with-
drawal from the church, "alledging that the church doth not weigh
with God's l)alances, nor measure with God's rule, wherefore he
chuses to be understood in distinction from the church." In No-
vember of the same year, 1775, Millington made public confession
of his wrong in withdrawing from the church, redodicated himself
to service, and was restored. At length, in the presence of a council,
18 HISTORY OF THE BAPTISTS IN VERMONT
and with the approval of the same, the church, " excepting those be-
fore known as Aggrieved brethren, " voted their satisfaction with Mr.
MiUington's quahfications to become pastor of the church, and he
was formally ordained on Saturday, November 23, 1782. The
record of this meeting adds this significant and peculiar paragraph :
" Inasmuch as there is a number of brethren that cannot join in the
present choice and ordination of our Elder, we allow them to con-
sider themselves distinct by themselves as to their particular travel
and government. " This action gave birth to the Third or Middle
Baptist church in Shaftsbury . Five years after his ordination, John
Millington was summoned before a council and admonished, on
account of neglect of the duties of his office, and for having changed
his doctrinal sentiments from that of particular election to that of
belief in universal salvation of all the human race, and on account
of personal conduct having the appearance of evil. We hear no
more of Brother Millington.
The church was destined to be without an ordained pastor for
seven years, till one of her own young men was called of God to lead
her many years in paths of peace and fruitage.
In 1789, Cyprian DowTier, one of the original members who, as
licentiate, had for some years been active in the Second Shafts-
bury Church, reunited with the First Church and doubtless be-
came a leader. A season of marked prosperity followed and the
closing years of the century found the church enjoying the fruits
of a powerful revival. During the years 1798 and 1799, seventy-
three were added to the church by baptism, the ordinance be-
ing administered by several neighboring pastors, among them
Lemuel Covell, Caleb Blood, and Samuel Rogers. On the 20th of
December, 1799, two candidates were baptized about ten or eleven
o'clock at night.
Referring again to the old records, we note the struggles of
this first Baptist church in Vermont during its early years. More
than once it became so weak in numbers and interest that it seemed
to have become extinct, when the members would rally, reconse-
crate themselves, put away differences and receive tokens of divine
favor. It strove to maintain strict discipline, counting non-at-
tendance upon the means of grace as a breach of covenant, subject
HISTORY OF THE BAPTISTS IN VERMONT 19
to discipline. It held family prayer "to be an eternal rule of right-
eousness, and binding upon all God's people, namely, heads of
families. That they make their daily practice to call on God's
name with their families, — want of unity in the family not being
regarded as sufficient excuse why one should not pray with his
family. " One brother, after being kindly labored with in vain, was
disfellowshiped on the ground of neglect of this duty. Occasionally
a member withdrew from the church for reasons that seem ec-
centric, as when Brother N. and his wife did publicly withdraw
from the church alleging "that the church doth shut out the wit-
ness of God and the ark of God's covenant is not with us," or as
when Sister M. withdrew, "assigning this as her reason, that we
have not got the Gospel with us. She gits the evidence of what she
charges is true in our neglecting the sallutation that Paul
speaketh of, and the washing of the saints feet in an external way ;
also that we do not sacrament in the evening only. " In discipli-
nary action, the church, as a rule, appeared to be proceeding, not as a
judge between parties at variance, but as counsellor and peace-
maker.
One institution feature of this church is worthy of note. The
record reads, "To communicate in temporal as well as in spirituals
to the wants of the needy we have hit and agreed upon the follow-
ing mode, viz : To lay by in store for said purpose a public stock in
the church, to be distributed to the sons of need as their necessity
shall appear to call for the same." They encouraged great ])lainness
of speech at church meetings and at other times, in order to know
each others' circumstances in respect to temporal needs, and ap-
l)ointed Thomas Mattison to have charge of receiving and distribut-
ing their bounty, under careful direction and under obligation to
make frequent and correct reports of all transactions. To guartl
against any misapprehension, the quaint record of this plan closes
with the remark, "Now it is not our meaning by drawing out our
l)reasts to the hungry to nourish the least idleness or imprudent
management in any matter, for we are sure it is the duty of all ac-
cording to their ability and opportunity that they are not slothful
in business but fervent in spirit serving the Lord."
20 HISTORY OF THE BAPTISTS IN VERMONT
The following entries are of historical interest, reflecting as
they do the political troubles growing out of the contest between
Vermont and New York over the New Hampshire grants, and also
from the presence of Tory sympathizers with Great Britain in the
Revolutionary period.
"March 23 1774 att a Cht Meeting 1st; after Prayer to God
Considered a diffculty that Br. William Fareman and Amaziah
Martin Brought into the Cht, which they had with some of the
Brethren, Because they have assisted the Mobb against the York-
ers, but when they Came to talk with the Brethren in the matter
they find a Disposition To Pass by and forgive one another, what
Ever hath Been Done of that Nature.
"2ly the Chli Concludes that agreeable to the advice of the Gov-
ernor and Council of New York, it Is Right for Every man
to keep his Possession and not to be Turned out of it as things are
now Circumstanced.
"Sly the Chh Doth wholy Renounce Resisting the authority,
or opposing any ofiice, in Bringing any man to Justice for any
Crime that he hath Committed or from bringing any to Pay his
Lawful Debts.
"First Wed. Sept. 1779
"2ly Considered the Accusation of Br William Farmer and
Amaziah Martin against Br. Clark For Sending for them, in Milli-
tary order, when they ware Accus 'd with Inimical Conduct Toward
the Country.
"The Church Conclude that we Cannot Find Whereof To Con-
demn Brother Clark in the matter, on the Contrary Do Judge
Brother Farmer and Martin 's Reasons Insufiicient and hold them
Under Admonition for the same.
"The 20 December 1798 Br. John Goodinear and Sister Hurd
Baptized by Elder Lemuel Covel about 10 or 11 o'clock at Nite
of the 3d 20th."
The Second Church in Shaftsbury
On the first Wednesday in August, 1780, Cyprian Downer and
several others, members of the First Church, requested dismission
HISTORY OF THE BAPTISTS IN VERMONT 21
that they might organize a church by themselves, in fellowship with
the mother church, assigning as their reason the distance of their
homes from the place of meeting. These with some others living in
the locality called Maple Hill, united in church relation. The church
was sometimes called the Rhode Island church because many of its
members were from that State. This church was also one of the con-
stituent members of the Shaftsbury Association, and at the time of
its organization reported a membership of thirty -four. They seem
not to have had an ordained pastor at all till 18'-27. They never had
a meeting-house of their own, and hence could not well sustain a
pastor in his labors. But, with the aid of Brother Cyprian DoA\Tier
and Deacon Sly, they maintained their visibility for more than for-
ty-five years without a settled pastor. In the year 1799, this church
shared in the great work of grace that blessed the to^^^l, and added
fifteen to their membership, making thirty-six in fellowship among
them. No returns were made from this church to the Association
for more than twenty years, from 1807 to 1827. At this last date
they reunited with the body reporting the name of Elder Daniel A.
Coon as pastor, and a membership of fifty -five, having evidently
been refreshed and strengthened by a revival of religion, as the First
Church had been that year. Elder Coon left them in 1830, and we
next find the name of Elder Robert R. Bennett among them as pas-
tor, froml832 to 1835 and again in 1838. In 1831, they enjoyed a re-
\ival and reported twenty-four baptized in 1832, with a total of sixty-
four members. Again in 1838 and 1839 a few more were baptized,
while the central church was sharing a blessing, but their numbers
diminished until, in 1841, they were dropped from the minutes of the
Association and ceased to be counted a church in gospel order.
The Third Shaftsbury Church, or The Middle Church
The action of the First Church, in connection with the ordina-
tion of John Millington, to which reference has been made, re-
sulted in the "aggrieved members" uniting to form a church called
the Third or Middle church. The unhappy relation of these to
the members of the parent church was amicably settled a few
years later, and the two churches brought into fellowshij), which
<e!2 HISTORY OF THE BAPTISTS IN VERMONT
continued till the revival of 1798 and 1799, when this third church
was merged into the other churches and ceased to maintain an
indej)endent existence.
The Fourth Baptist Church in Shaftsbury
The Baptist church in Shat'tsl)ury called the Foui'th, afterward,
for a season the Third, and since 1844 the only church in town, was
constituted in Bennington on the 19th of August, 1783. The arti-
cles of faith and church covenant which appear among the papers
of the church, are subscribed to by twenty-four members in 1787,
and are very similar to those which the church now recognizes as
theirs and which are contained in their printed rules.
Although the records of the first formation of the church are
very incomplete, still enough is recorded to show the views which
these fathers and mothers in Israel entertained, at that early day,
in respect to some leading and important parts of church disciphne,
to wit: "That persons not baptized according to Scripture ex-
ample should not be admitted to the communion ; that no trespass
or offence committed by any memlier should be l)rought into the
church, without evidence to prove the fact, nor without private
steps of labor first taken; that every member is bound by the law of
Christ to attend the meetings of the church, except for some reason-
able excuse; and that no brother should go to law with a brother. "
The meetings were held in Bennington until January 16,
1785, after which time the center of Shaftsbury appears to have
been their place of meeting. Elder Amos Burroughs was at this
time preaching for the church, and so continued until after the
first meeting-house was erected in 1786. During this year a very
extensive revival of relfgion was enjoyed. It appeared as if the Lord
approved the pious design of His people erecting a house for His
worship, in this then newly settled country, and poured out His
Spirit upon them, even before their house was completed, and a
number of valuable members were at this time added who were
afterward pillars of the church.
The meeting-house finished, the revival past, now came a
scene of trial. Elder Burroughs, who had been ])reaching for some
HISTORY OF THE BAPTISTS IN VERMONT 23
time in town, was a man of ardent temperament, hut somewhat
periodical in his rehgious feehngs, and seemed better calcuhited to
enhst the feehngs and kindle the passions than to instruct his hearer
in the doctrines and duties of Christianity. He had ardent friends
in the church, whose views and tastes corresponded with his owni,
who wished that he might be settled as pastor, while others looked
for other gifts and qualifications to unite in the man whom they
should place in the charge of the church as pastor and teacher.
After })atient waiting and the exercise of mutual christian love and
forbearance. Elder Caleb Blood was settled as the first pastor of the
church in 1788.
In 1794, this church enjoyed another revival season in which
/////■/?/-/ re were added to their number. But the most extensive re-
vival ever enjoyed by this church, commonly referred to as "the
great reformation, '' commenced in the spring of 1798 and continued
nearly a year. During this revival one hundred and seventy-five were
added to the church. Of this number, however, about twenty who
had sustained a relation together as the Salisbury church in the
south part of the town, dissoh-ed that connection and united with
this church, so that subsequent to this period this church was us-
ually called the Third instead of the Fourth church as heretofore.
POWNAL
A few Baptists were gathered into a church in Pownal
by Rev. Benjamin Gardner, of Rhode Island, in 1772. The town
was settled by the English ten years before, and the people had
been livmg in a very careless way, neglecting ])ublic worshij) and
indulging themselves in all kinds of vanity. In Marcli, 1773, they
were afflicted with a serious distemper, which greatly alarmed tliejfti,
and led them to attend upon the means of grace in large numl)ers.
The church increased to sixty members, as a result of this awaken-
ing, but owing to the defection of their pastor from the purity of a
minister 's life, their prosperity was short. His fall threw them into
confusion. They remained unorganized till 1781, wiien they were
visited by a minister named Francis Bennett, from Rhode Island.
By his efforts they were reorganized, November 25, 1782.
24 HISTORY OF THE BAPTISTS IN VERMONT
But for this unhappy break in the organization of the Baptists
in Pownal, the present Pownal church would have the distinction
of being the oldest living church of Baptist order in Vermont. That
honor is now held by the Baptist church in Wallingford. Caleb
Nichols became pastor of the Pownal church in 1788. In Miss
Heminway's Gazeteer is this tribute to him : "He came to Pownal
bringing with him only fair paper credentials but, what far exceeds,
a heart glowing with love to God and man. And now, instead of
using his violin to captivate the thoughtless throng, he is engaged
with successful zeal in sounding the gospel trumpet. His life and
conversation are exemplary. His preaching is spiritual and animat-
ing, pretty full of the musical 'New Light' tone, but his gift of
prayer is his excellence, for he not only prays as if he were climbing
Jacob 's ladder to the portals of heaven, but his expressions are so
doctrinal that a good sermon may be heard in one of his prayers. "
The following inscription appears on his tombstone: "Sacred to
the memory of faithful service as a minister and watchman over
the First Baptist Church in Pownal. Departed this life the 27th
of February, 1804, in the 61st year of his age. He was born in
Exeter, R. I., on the 12th of March, 1743. " Stephen Wright, in his
History of the Shaftsbury Association, furnished the following
facts, " Of the progress of this church during the pastorate of Elder
Nichols, we can give but a meager account from the materials at
hand. Suffice it to say that in the last ten years of it there were
added to the church one hundred, raising them to an average num-
ber during his ministry of one hundred and thirty members." This
church first united with the Shaftsbury Association in 1793, with
seventy-two in their fellowship. The next year they reported the
large accession of sixty -four to their number, with a total of one
hundred and thirty-seven.
Wallingford
The history of the Wallingford church, the oldest of the
Vermont Baptist churches now existing, begins February 10,
1780, when as the record reads, "A number of brethren and
sisters to the number of twenty-two, living in the townships of
Clarendon and Wallingford, met together on previous agreement at
HISTORY OF THE BAPTISTS IN VERMONT 25
the house of Titus Andrews in Wallingford, on the important aflFair
of joining together in church state and in covenant relation. The
meeting was opened by solemn prayer to God for assistance and
direction. Made choice of Elder Elisha Rich moderator. Then first
gave our sense of the Scriptures in our confession of faith and prac-
tice, which we mutually agreed should be more particularly ex-
pressed in our Church articles. 2d, Made relation to each other for
mutual fellowship. 3d, Solemnly covenanted together as brethren
to watch over one another in the fear of God. 4th, The Elder made
a public declaration of our solemn obligations to be faithful to
God and each other as the rules of the Gospel require. "
The names of these who thus covenanted together are, Eliakim
Richmond, Eber Murray, Caleb Handy, George Jenney, Stephen
Arnold, Elkanah Cook, Edward Bumpus, James Bumpus, Hezekiah
Rhoades, Titus Andrews, Ichabod G. Clark, Reuben Ives, Joseph
Randall, Thankful Cook, Phebe Arnold, Rachel Walker, Jerusha
Bumpus, Love Andrews, Dorcas Clark, Damros Rhodes, Sabra
Randall.
It appears from the records that on the same day, February
10, 1780, "The church chose Eber Murray to serve as a deacon for
the present" and Joseph Randall, church clerk, which position
he held for fifty -four consecutive years.
Fortunately, a carefully prepared history of this church from
the original records was written by Rev. S. H. Archibald in 1880,
from which the following facts are taken for the most part in the
language of the historian.
It may be mentioned that Titus iVndrews, in whose house the
church was formed, rests under a cloud by reason of a vote of the
town December 17, 1778, allowing him "to become an inhabitant
of the town on his good behaviour, and his making a public ac-
knowledgement to the inhabitants of the town, " did well redeem
his pledge and proved an excellent and useful citizen, despite his
Tory predilections, which rightly ]>laced him under the ban of his
townsmen. And it is also fitting to record that several of the con-
stituent members of this church served in the Revolutionary
army as valiant defenders of the country.
It is generally supposed that this was the first religious or-
ganization in town, but tiiere is credible evidence that certain of
26 HISTORY OF THE BAPTISTS IN VERMONT
the inhabitants of WalKngford, wishing to evade mihtary duty,
professed themselves to be Friends, and organized a society of that
order in 1777, which existed till about 1790. There is, however,
equally indisputable evidence that the settlers of this region were,
for the most part, inclined to Baptist sentiments. No other church
was organized, so far as is known, prior to 1792, when the Congrega-
tional church was instituted, though from certain town records
it is evident Presbyterians and Congregationalists were settled
here.
The confession of faith agreed upon contains little that is
peculiar. The seventh article is as follows: "We believe that the
laying on of hands is an ordinance of Christ, to be administered on
all set apart for officers of the church, and on private members that
see it to be their duty when baptized, but not to be as a bar with
those who do not." This last clause concerning the laying on of
hands on private members was not expunged until May 31, 1844.
The eleventh article reads thus: "We believe it to be our duty to
administer of the good things of this life to the wants and necessi-
ties of our poor brethren, either ministers or people, according to
our several abilities, and also in all public charges of the church."
There is nothing particularly noticeable in the remaining articles.
With the exception of the above clauses these articles remained
unchanged till July 30, 1852, when articles kno^\'n as the "New
Hampshire" were adopted.
Sometime in April, 1780, the church chose Joseph Randall to
serve as deacon for the present. The next record shows the com-
mencement of what was a frequent procedure for many years.
"At a church meeting held in Clarendon the first Saturday in
July, 1780, a committee of four was appointed to labor with a cer-
tain man and his wife for walking disorderly. This labor was
prosecuted until we find that the man had made himself a public
example by drinking and other unlawful conduct, for which the
church on March 7th, 1781, voted to send him "a letter that they
withdraw fellowship from him. "
In the history of this church upward of one hundred are re-
])orted as excluded, quite a number of whom afterward confessed
their fault and were restored. By far the greater part of these were
HISTORY OF THE BAPTISTS IN VERMONT 27
cut off previous to IS'iO, and the most of these by reason of drunken-
ness and other sins induced thereby. The temptations to drink in
those days were manifold; everyone was expected to indulge, and
many who had formed the appetite were unable to resist, and fell
into drunkenness and kindred vices. In the cases of excluded per-
sons, a letter was sent notifying the individual of the act of the
church. Copies of many of these letters are found in the records.
There is a loving tenderness and warm Christ-like spirit displayed
in these letters.
At first there was no regular jjastor, but Elder Rich preached
more or less of the time, and it is sho^^^l by the records was desirous
of becoming their pastor. This led to much conference and prayer
and brethren from abroad were counciled ^\'ith, but no agreement
could be reached whereby Elder Rich could become pastor. The
difficulty appears to have been that Elder Rich proposed a new
constitution, which the church was not prepared to adopt. Ac-
cordingly he withdrew, and a number of brethren followed him
with the intention of forming a new body. Concerning Elder Ricli,
it is proper to remark that in other fields he proved an efficient and
useful minister of Christ.
It was a custom of the church, when in any special straits,
to appoint a day of prayer; and when any special matter was under
consideration which threatened division, there would be appointed
also a meeting for conference on the following day; and in some
manner the brethren would maintain unity.
August, 1784, the church held a meeting at Moses Hinman's
and "Proceeded to inquire for gifts in the church. First, for the
gift of ^reaching, and found it in Brother Samuel Lathrop, and gen-
erally satisfied that he had the gift of lead."' A day in September
was appointed for further inquiry for other gifts, and when they
met they "supposed the gift of exhortation and prayer to be given
to Joseph Randall, and Mebediah Angell, which they ought to
wait upon; likewise supposed Eliakim Richmond to have the gijt
of prayer; all which were public gifts and to be waited upon and
improved in the church." It is interesting to conjecture what
changes might be wrought if the same plan were pursued in all our
churches now; whether some in official position might not be re-
28 HISTORY OF THE BAPTISTS IN VERMONT
manded to the more private walk, and some be called to officiate
who now hide their light. The plan seems conducive to humility
and to resemble the Apostolic method of choosing men to be leaders.
The action of the church in regard to singing is interesting and
worthy of record. There was an impression among the churches
at an early day that only professing christians should take charge
of the singing, and in this church one and another was assigned to
this duty. Thus, in November, 1800, a committee was appointed
to select the tunes and have the entire matter under their charge.
January 17, 1801, "After conversing on the subject of singing,
agreed to sing once in a day by reading. " As late as December, 1813,
the church "mutually agreed that no person, not a member of any
church, should be called on to lead in singing or preach in the
church. " One of the items March 2, 1816, is, "We will regulate the
singing, the lead of the singing we will keep under the government
of the church, if money and pains will effect it; if not the young peo-
ple shall have the lead at all times when we fail. " April 10, of the
same year, however, it was voted that " if there are persons present
qualified to lead the singing, though they are not church members,
yet they are to be improved in that way." So far as the records
show, the matter was dropped here forever.
The proceedings of the church in the choice of their first pastor
are exceedingly suggestive. After appointing a special day for con-
sideration of the matter, on February 2, 1787, "the church agreed,
from the satisfaction they have of Henry Green's gift in doctrine,
to request him to come and preach to them all the while if he sees
it to be his duty, if not as much as he can. " In March, we find a
record of the names of those who joined in the request to "Brother
Henry Green to come and take the watchcare of them as an under-
shepherd, to lead them through this wilderness — and to set him
apart for the work." Others are recorded as having "a freedom
that the said Henry Green should come and take the pastoral care
of the church in this place. The distinction seems to be that while
a part requested him to do so, others did not join in the request, but
were willing he should come. At another meeting some not present
before signified their assent to the action of the church, and their
names are entered. March 31, at a church meeting. Brother Green
HISTORY OF THE BAPTISTS IN VERMONT 29
gave the church to understand that it was the "freedom of his mind
to Hve with them the present season and preach to them, and get
further acquaintance, and if light opens, and the doors open agree-
ably to God's word, to comply with the request. " May 31, the ques-
tion was asked, "Whether their satisfaction of Brother Green's
gifts was enlarged. " All answered in the affirmative. "The church
then proceeded to appoint brethren to make inquiry and see if
they can find a farm to purchase for Brother Green, and inquire
how much help can be had from the brethren and friends. " With
due seriousness and care the call was finally extended, and accepted,
a council assembled and Brother Green ordained. The ordination
took place on the 4th of October, 1787. The ordination services
were by a presbytery chosen by the church, instead of l)y the Coun-
cil. Joseph Randall was ordained deacon by the same presbyterj'
with Brother Green added for the church.
Henry Green was now some twenty-seven or twenty-eight
years of age, and he gave twenty years of faithful labor to the
church, nearly four times as long as any pastor since served up to
1880, and by far the most prosperous years, apparently.
The town records show that the to\Nai, as a civil body, had a
voice in the settlement of Mr. Green. Mr. Green was the first
settled minister in to\Mi, but for some reason not clear some dispute
arose in the matter of right of land, and October 3, 1787, as ap-
pears on the town records, a committee "was appointed to agree
on a settlement of the affair. " This committee reported as appears
on the same day, "That the right of land for the first settled min-
ister in town be equally divided, in quantity and quality, iietween
the Presbyterian and Baptist churches. "
In the records of a town meeting held Deceml)er '■24, 1793.
this entry is found: "A motion was made to try the minds of the
meeting to know whether they are agreed in Elder Henry Green as
a minister for the town of Wallingford, unanimously voted in the
affirmative. Then voted that Elder Green for the time being be
apointed for the examination and aj)j)robation of regular min-
isters of the Baptist, (_^ongregational and Presbyterian orders to
preach with us occasionally. " What the town, as such, had to do
with this matter is not so clear at this dav.
30 HISTORY OF THE BAPTISTS IN VERMONT
A somewhat unusual matter is to be found in the church
record of April 30, 1789. It seems there were two classes under
consideration ; some who were comparative strangers would wish to
unite with the church. Concerning these it was determined the
church was in duty bound "to extend their watch and care over
them for such a term of time as shall be necessary to form a suitable
acquaintance." But the other class, it appears, did not want to be
in church membership, hence this vote: "If any person wishes
their watch and care, for the benefit of good christian society, it is
our duty as individuals to watch over them, but not as a church
act. " Some cases of watch and care were immediately acted upon
in accordance with this rule.
Wednesday, June 20, 1792, Colborn Preston, formerly a mem-
ber of Elder Rich's church, was ordained by a council as deacon.
Preceding the ordination, Mr. Preston gave a relation of his travail
and call to the office of deacon, with his ideas of the duty in the same.
A question concerning infants came up at a church meeting,
December '27th, 1792. " Brother Stephen Arnold manifested a wish
to know the sentiment of the church in respect to dedication of
infants in public." The church manifested their minds as follows:
"That every brother or sister hath a right in any public meeting
to ask the privilege of having mention made in public prayer,
either in sickness or recovery; and if any brother or sister have a
child born and wish mention to be made publicly of their thanks-
giving, and wish to dedicate themselves and child to God, and wish
for wisdom to train it up in the nurture and admonition of the Lord,
either having the child at home or at meeting; if the child be at
meeting, that mention be made to the public, without presenting
the child to the minister. " So careful and judicious was this early
church in dealing with a question which has caused so much dis-
cussion and, as we believe, unscriptural practice.
For many years the church held its preaching services and
conference meetings in private houses, sometimes in one place,
sometimes in another. Some meetings were held in Mount Holly
before a church was organized there. The members were widely
scattered and much inconvenience was experienced. Propositions
to build a meeting-house were, from time to time, considered, but
HISTORY OF THE BAPTISTS IN VERMONT 31
it was difficult to agree upon a place. The Clarendon church wanted
the services of the pastor of the Wallingford church part of the
time and objected to some of the locations proposed. To settle
the question a council was called. Their decision was that the
Clarendon people ought to consent for Elder Green to preach con-
stantly in the town of Wallingford at such place as may best ac-
commodate the church in Wallingford, and the inhabitants in said
towni. The council also set a stake where, in their judgment, the
meeting-house ought to be built; and their advice was accepted, a
tax raised and a meeting-house erected and finished in 1800. It
was used by Baptists and Congregationalists for the most part,
but occasionally occupied by others.
May 30, 1798, seventeen members were dismissed and or-
ganized into an independent church in Clarendon, William Har-
rington being ordained their pastor the same day, by a council
called by this church.
Sanford Moon was ordained deacon, May 25, 1803. This is the
last occasion on which a deacon has been ordained by this church.
Without any general revival the membership of the church
increased from fifty-eight, in 1789, to eighty-nine, in 1795. In the
revival of 1798-1800, forty-one were received by baptism, besides
those received by letter, and in 1802, the membership was one hun-
dred and thirty-eight.
In 1795, and again in 1800, the Association met with this
church, and in January, 1796, there was a meeting of delegates
from the churches of the Vermont Association, held here to "revise
and make amendments to the constitution of the ^^ermont Associa-
tion. " The result of their labors was })rinted in a pami)hlet. After
being discussed at three successive annual meetings of the Associa-
tion it was, after some amendment, adopted in 1798.
In 1804, the most extensive revival ever enjoyed by the church
occurred. Some of the time baptisms occurred every week, and in
a period of six months one hundred and fourteen were added to
the church. In 1805, the membership was reported at two hundred
and twenty -five, the largest it ever attained.
A considerable number of the members of this churcii were
living at Mount Holly, and the church had voted to have Elder
Green and others go there at sundry times and hold meetings and
32 HISTORY or THE BAPTISTS IN VERMONT
administer the ordinances. In 1801, a council was called, which did
not deem it advisable to have a separate church there. Finally a
council met September 6, 1804, and twenty-three members from
this church were recognized as an independent body. Around this
nucleus, Rev. Daniel Packer subsequently gathered a church exceed-
ing four hundred in its membership.
In financial matters, the church from the first held theoretically
to an adjustment of the pecuniary burdens of the church upon all
the members. In 1789, the church voted "That when any wants or
necessities of the church appear, the deacons shall call for a con-
tribution, keep an account of what each contributes, and lay it be-
fore the church. And if any ha\'e not come up to their duty they
are to be admonished; and if any have overdone they are
to be abated, according to the judgment of the church for that
purpose, that there may be an equality in the church." Two prin-
ciples are here asserted; one that every member is to give something
according as the Lord hath prospered him, this being in strict ac-
cordance with the eleventh of the articles of faith before noted;
there is to be a division of burdens. The church was to be the final
judge. Another scriptural principle recognized in the vote of 1789,
is that the deacons are to be the business managers of the church.
One scripture principle seems not to have been recognized with
equal clearness, and that is liberality in deaUng with the pastor.
At first the compensation was in the form of some assistance in his
farm work. April 18, 1799, it was agreed to give Elder Green forty
dollars this year in cattle or grain. The next year it was increased
to eighty-five dollars. In 1801, the church agreed to raise one penny
on the pound on their church list for the assistance of Elder Green
the present season. This would be about four dollars and twenty
cents on a thousand dollars. The same amount was assessed the
two following years. In October, 1805, there was an arrearage. It
was voted that this del)t should be paid, forty dollars for the
then current year, and one himdred dollars per year in the future,
and that the Elder should be assisted one day in the winter to get
his wood; but this was not done till Mr. Green had asked for his
disn^ission from the pastorate on account of his small salary. In
1806, he was allowed to go to West Clarendon half the time. The
records do not state, but there can be no doubt that his dissolving
HISTORY OF THE BAPTISTS IN VERMONT 33
of the pastoral relation in January, 1807, was occasioned by lack
of financial support. The church thus lost a faithful pastor. The
years immediately following were marred by dissensions and bicker-
ings which might have been avoided.
Chapter II
SHAFTSBURY ASSOCIATION
The association of churches had its origin in an impulse as
natural and instinctive as that which led the early disciples to meet
often of one accord in one place. The natural longing for fellow-
ship in worship and in work accounts for the organization of both
churches and associations of churches. L<33S^H()'-^
For twelve years the Baptist church in Shaftsbury lived in
isolation. It was a lone star in Vermont, save for the brief period
when the church in Pownal was visible. To the north were no
other Baptist churches. To the south, in Ma^achusetts, was the
Baptist church in Cheshire, organized about 1770.
In the year 1780, a Second Baptist church was organized in
Shaftsbury, largely from members of the First church. About the
same time two churches were organized across the New York line;
one in Stillwater and one in White Creek, from fragments of earlier
organizations, which had been scattered by the devastations of the
war of the Revolution.
Between the two older churches and the three younger ones,
there was a natural bond "of fellowship, and they formed an as-
sociation in 1780, and on the l^th day of June, 1781, held their
first anniversary in Shaftsl)ury, and assumed the name of The
Shaftsbury Association, an honorable name from that time till now.
This little organization became the rallying point for churches
over a wide area, until it included in its membership churches in
what are now seventeen counties in three states, to which should
be added five churches in Upper Canada, beyond the waters of the
Niagara River.
At the first anniversary of this l)ody, held with the First
Shaftsbury church, June 11, 1781, Lemuel Powers was ordained,
probably at the request of the Stillwater church, that he might be-
36 HISTORY OF THE BAPTISTS IN VERMONT
come their pastor; as his name stands connected with this church
just l)efore and just after this event. Mr. Powers was pastor of this
church and a member of the Shaftsbury Association till the time
of his death, about twenty years. Stilhvater was his only pastorate
and a very successful one, as the church increased in numbers till,
in 1793, it reached four hundred and thirteen. In 1789, thirty -three
were baptized; in 1791, one hundred and eighty-two ; in 1793, ninety-
one; and in 1790, another church was added to his which had been
^•athered in the same town by Beriah Kelly. For several years the
Stillwater Church was the largest church in the Association. Mr.
Powers was chosen moderator of the Association in 1797, a position
of honor in that large body of forty-eight churches and three thou-
sand five hundred members. This may have been the last time he
attended the Association, as he is known to have been absent in 1799
and is reported as having died in 1800. President Millard Fillmore
married a daughter of Elder Powers.
The following conspicuous notice appears in the minutes of
1797 : "TAKE NOTICE ! A certain man has been traveling around
the country in the profession of the ministry, sometimes calling
himself Dudley Young, and at other times Peter Powers, alias
Walter Powers. He was whipped last fall at Northampton, for
stealing a horse, and declared he was Elder Lemuel Powers of
Stillwater. Who the fugitive is we know not, but take this method
of clearing the character of Lemuel Powers of the charges that were
proved upon the vagrant. Elder Powers is a large fat man with
large eyes; but the counterfeit is a slim man with small eyes. "
So large a portion of the Shaftsbury Association was for years
outside of ^"ermont, and so small a portion within it that a history-
of the Baptists of Vermont would hardly include a full history of
the Shaftsbury Association ; but from the first the Vermont churches
were influential in this body and bore their full share of its important
and interesting work. Five years after its organization, the Associa-
tion numbered fifteen churches, in which number is included two
other Vermont churches, the Wallingford, and the Halifax. None
of these churches had pastors at that time.
The founders of the Association had clear and definite ideas as
to the powers and limitations of an association, and these they
placed on record by publishing in their minutes, in 1791, a paper
HISTORY OF THE BAPTISTS IN VERMONT 37
prepared by Elder Caleb Blood as a circular letter. The first part
of the letter concerns the nature, business, power and government
of a christian church; the second part concerns the association, and
because it contains ideas on this subject, held and practiced by as-
sociations generally at that time, may well be included as an im-
portant jjart of our history.
"By an association we mean no more than a number of
churches in sister relation, mutually agreeing to meet by their dele-
gates at stated seasons, for free conference on those matters that
concern the general good of the churches; that we might be mutual
helpers to each other, by giving and receiving intelligence of each
other's welfare; that we may sympathize with and pray for each
other, and so be partners in the joys and sorrows that await us in
this changing world.
"In which conference any church has a right to jn-opose any
question that relates to doctrine or discipline, provided that such
questions are always so circumstanced that the solution of them
will not interfere with the government of particular churches. On
authentic information of the purity of faith and practice of any
sister church, which desires to be received as a member of the con-
ference, it is the privilege and liberty of this association to give them
fellowship, and to receive them as a member of this conference.
But in case any church or churches shall apostatize from the faith,
and become corrupt, on information from sister churches, who have
taken gospel steps to reclaim them, and ha^-e not succeeded, but
have necessarily been called 'to withdraw from them, ' it is the duty
of this association to sympathize with those grieved churches in
their sorrows, and to inform the churches in general, that we con-
sider those churches wno liaA'e fallen no longer in our fellowship.
It is (also) the duty of this association to give information of
(iposiafes and corrupt men in the ministry, that the churches may
not be imposed upon by them. In case any church that is a mem-
ber of this conference shall neglect to attend with us in conference,
it is but an act of brotherly kindness in us to inquire into the rea-
son for such neglect; and if any chvrch chooses not to meet any more
with us, in this manner, it is reasonable they should let us know it,
in a christian way. If any church think it best not to continue a
38 HISTORY OF THE BAPTISTS IN VERMONT
member of this meeting, it is unreasonable to publish their names
annexed to the transactions of the meeting, of which they did not
consider themselves members.
"In such cases we may drop them from our minutes, and pub-
lish the reasons for so doing. But any church twt becoming or con-
tinuing a member of this conference, is not considered a bar of our
fellowship with them.
"Finally, brethren, we consider ourselves to have no porter as
an association to determine any cases of discipline in the churches,
but we are only to give our advice and opinion in those points, and
intelligence, in such matters as come within the limits of a free
christian conference.
"From what has been said, we learn that it is the church only,
and not an association of churches or of ministers that is authorized
to execute church discipline.
"We are sensible that some may object to this and say that
the church is imperfect and liable to make wrong judgments.
True, but if we admit of decisive councils to whose judgment the
church must submit, if their judgment is in opposition of the
church, and the church is not convinced that they were wrong, —
they cannot restore the member rejected, without counteracting
their o^^^l judgment; and if they do it upon the judgment of others,
still they can have no more fellowship with such a person than be-
fore. It appears hence, that decisive councils immediately militate
against real fellowship, and gospel union in the churches. But
councils for advice only in difficult cases are useful. In this way
churches and brethren nuiy gain light, and all their difficulties be
happily settled. "
The Association scrupulously kept itself within the bounds thus
■carefully defined. It entered into correspondence with other as-
sociations, received delegates from them, and sent messengers to
them, and thus kept in touch with the ra})idly increasing number of
Baptist organizations. Its circular letters were carefully prepared
and were upon vital subjects.
The period from 17J)'-2 to 1800 was one of rapid de\'elopment.
From twenty -six churches, nineteen ministers, and seventeen hun-
dred and fifty -four members, it increased to forty -six churches, having
thirty-three ministers, and more than forty-one hundred members,
HISTORY OF THE BAPTISTS IN VERMONT 39
after dismissing several churches to other bodies. Elder Calel)
Blood and Elder Caleb Nichols, representing respectively the fourth
Shaftsbury and the Pouaial churches, were among the most })romi-
nent and influential ministers in the Association. The Pownal
church united with the Asociation in 1793, and the year following
entertained the Association under happiest circumstances; the
church having received during the year previous sixty -four new mem-
bers, bringing its membership up to one hundred and thirty-seven.
The Otsego Association was organized in 1796, and came into
most sympathetic relation to the Shaftsbury, as was natural, for
several of the infant churches had been planted and watered bj-
Elders Blood, Nichols, Cornell and Craw.
The year 1789 witnessed a gracious revival in many of the
churches, none being more favored than the Fourth Shaftsbury, a
full account of which will be given in another chapter. One hun-
dred and seventy-one were added to that church during that event-
ful year.
The correspondence of the Association widely increased till,
in 1799, there were twenty-two associations sending minutes or
messengers, thirteen of these associations being south of Phila-
delphia.
To this Association, in 1797, came messengers from the Stoning-
ton, Warren, Leyden, Vermont, and Philadelphia associations and
took seats with them, and minutes were received from a number of
Virginia and North Carolina associations. A worthy companj' of
men were present. The names of these pastors and delegates are
suggestive of old-time family religion. Parents name their children
after those whom they honor, and i)ray that they may l)e worthy
of tlie name; and no names were so common in early days as those of
Bible characters. Here are ninety-eight names and all i)ut fifteen
are liiblical. To read them is like a wide review of Scripture history.
Thomas, Elisha, John, Isaac, Peter, Stephen, Daniel, Abijah, Mat-
thew, Nathan, Samuel, Joseph, Eli, Jeduthan, Joshua, Ezra. Abel,
Israel, Ezekiel, Issacher, Jonathan, Aaron, (lamaliel, Hezekiah,
Lemuel, Benjamin, Caleb, Judah, Reuben, Jesse, Jeremiah, James,
Sylvanus, Thaddeus, Ebenezer, Elijah, Lazarus, Solomon.
This ses.sion, in 1880, was held in Elder Blood's meeting-hou.se
in Sliaftsburv. and he was chosen moderator. l?v this time the As.so-
40 HISTORY OF THE BAPTISTS IN VERMONT
ciation consisted of forty-six churches with a total membership of
forty-one hundred and twenty-seven. A painful feature of this ses-
sion was the disfellowshiping of two churches, on account of the con-
duct of their pastors, and the failure of the churches to take satisfac-
tory action in the premises.
An appeal for help came at this time from the Partridgeville
church, stating "that they were in distress, by being taxed, and
having their property sold at public auction, to assist in building a
Congregational meeting-house; that there was some hope of ob-
taining redress if they could raise money enough to carry on a suit
at law." They therefore requested the advice and assistance of the
Association in their embarrassed situation. After some delibera-
tion, it was proposed to request a contribution immediately, for
their assistance; $45.50 were collected. The Association also
advised them to strive to be at peace with all men, but at the
same time to use all la\N^ul endeavors to preserve inviolate the
rights of conscience and property; "And as w^e think the conduct
complained of is in violation of both we conclude that they have a
right to stand in their own defence; and do promise to afford them
further assistance if needed to relieve them from their present dis-
tress." In order to carry out the above mentioned purpose the
Association appointed Elders Werden, Leland and Smith a com-
mittee to deliver the money collected and to report to the churches
what further assistance they might need.
1801 marks the beginning of a new era in associational work.
At this session, the Shaftsbury Association became emphatically
a missionary body in a wide sense. Elder Caleb Blood preached the
introductory sermon on the text Matt. 23: 8. "Be not ye called
Rabbi, for one is your master even Christ, and all ye are brethren."
The customary routine of business was followed. The proposition
from the Philadelphia Association respecting a General Confer-
ence was considered and after deliberation it w^as concluded that,
"at present, we have not sufficient light on the subject, to see the
utility of such a combination; therefore, voted not to engage there-
in till we have further light thereon."
Then Elder Lemuel Covell, of Pittstown, rose and made a
proposition for "raising a fund by contribution, for the purpose of
HISTORY OF THE BAPTISTS IN VERMONT 41
sending missionaries to preach the Gospel in destitute parts of our
frontier settlements, and as far as we may have opportunity, among
the Natives of the ^Yilderness." The mover of this proposition was
the pastor of the Pittstown church. He was a man of slender con-
stitution, subject to frequent attacks of disease, aggravated, no
doubt, by his intense labors of various kinds. He was a man of more
than average ability, and his natural talents had been so improved
that he was a very interesting and acceptable preacher. He la-
bored under many seeming disadvantages, from the depressed
state of his outward circumstances by which his sphere of useful-
ness was considerably circumscribed. It was not his lot to be
favored with much of this world's goods. He was one of the poor,
whom God chose to be rich in faith and inlieritors of the kingdom.
Preaching was his element. The doctrine of salvation by the cross
was his grand theme on which he dwelt with peculiar pleasure. His
voice was clear and majestic and his iddress manly and engaging.
Few could hear without feeling in some degree the force of truth.
This man's heart was yearning for those who, scattered abroad, had
not the privileges of the Gospel, and he was as read\^ to go himself
on such errands as to send others, and did go and shortly fell in
the midst of missionary efforts.
His proposal was received with marked fa\'or and it was \oted
to recommend to the churches to take it into mature consideration;
"and those who are disposed to adopt so benevolent a plan to sig-
nify it in their letters at our next session; and likewise to make
liberal contribution and send it forward at the same time to begin
said fund, to be entrusted in the hands of such Committee or Trust-
ees as the Association shall appoint to receive the same, and ap-
propriate it to the above use as they shall from time to time think
proper. And to contribute annually for the support of the same till
the churches contributing shall judge they have sufficient cause to
discontinue such contribution."
Before the close of the session, Brethren Elder Joshua Craw,
and Elder Samuel Rogers exi)ressed their intention to travel abroad
in the course of the year for the purjxjsc of visiting and preaching in
the distant parts of the wilderness, and the Association gave them
I'ecommendations and encouragement and j)romise of prayers.
42 HISTORY OF THE BAPTISTS IN VERMONT
xA.t the next session, 1802, a plan proposed by Mr. Cornell was
adopted. The plan was the appointment of a "Committee charged
with Missionary Contributions," consisting of six ministers and
six laymen, who should have charge of the money contributed by
the churches for the maintenance of missionary effort, who should
examine missionaries and recommend those whom they approved,
and determine the time and place of their labors, which should be
in the new settlements of the United States and Canada where the
inhabitants were destitute of the preached word and unable to ob-
tain it. They were to pay the missionaries sufficient for their ex-
penses and no more. The missionaries were to keep careful account
of their expenses and restore to the treasury any surplus above
their expenses, and to make a full report of their work. In accord-
ance with this plan the first Committee appointed consisted of
Elders Abijah Peck, Caleb Blood, Isaac Webb, Justus Hall, Joseph
Craw, and Lemuel Covell; laymen, Deacon WilHam Stillwell,
John Rouse, Joshua Mattison, Isaac Brewster, Stephen Carpenter,
and James Green.
Under this plan the Association began at once its beneficent
missionary work, which was to continue for many years. Elder
Caleb Blood, one of the first Committee, was one of the first to
volunteer for the difficult and sacred service. The account of his
first missionary journey has been preserved, and as illustrative of
the pioneer work of these missionaries it is full of interest.
Until 1806, the Association carried on its missionary work on
the association committee plan, without any separate organiza-
tion. At this time, however, there developed a difference of senti-
ment among the brethren as to the best method to be followed in
missionary work. Some were convinced that a society was essen-
tial to the highest success. A plan for a missionary society was
drawn up, and an organization effected assuming the name of The
New York Baptist Missionary Society, and later finding that an-
other society had taken the same name, this society added to its
name "Northern" — "The New York Northern Baptist Missionary
Society."
The Association, however, continued to work as before through
its committee, and the contributions of persons interested were
HISTORY OF THE BAPTISTS IN VERMONT 43
given, some to the society, and some to the committee, and each
made reports of their receipts. The committee and the trustees
of the society met at the same time and place and planned and
worked together.
Concerning this duplex missionary work, Rev. A. L. Vail in
"The Morning Hour of American Baptist Missions," writes, "The
special interest to us in this story is that it exhibits the contest be-
tween the association and society methods in missions as it is ex-
liibited nowhere else in our period.
"Remember that, in 1797, on this same territory, an interdenom-
inational missionary society had been established on a plan of dis-
tricts which was adopted, in 1806, by the Baptist society, and ap-
peared nowhere else among Baptists. This indicates intimacy be-
tween the Baptist and the Pedobaptist missionary forces on this
field; and that when the Shaftsbury Association launched its plan
of missions, it did so against the influence not only of Boston, but
of its immediate missionary neighbors in other denominations, with
whom some of its people had probably been associated in the older
society, just as the same two classes of people were associated in the
original society in the city. And the Baptist conflict on the upper
Hudson over two plans, extending through a decade, indicates
somewhat clear convictions and pungent discussions not now in
view. This, however, does not mean any disturbance of fellowship,
the indications being that it was a cordial contest between prefer-
ences."
This missionary work was carried on by a noble company of
men, the full record of which can never be given. By far the larger
part of the work was done in western and northern New York and
in Canada. Comparatively little in Vermont, and that in the ex-
treme northern portion.
Summing up the chapter of this association, ending with 1811,
Stephen Wright, in his History of the Shaftsbury Association says:
"The services of a Blood, Covell, Warren, Finch, Gorton, Asahel
Morse, C. Chamberlain, N. Kendrick, Haskall, Witherell, and An-
drews,— who labored under the patronage of this body,- cannot be
valued till the revelations of the final day shall tell what good they
did in comforting God's people, awakening sinners, encouraging
44 HISTORY OF THE BAPTISTS IN VERMONT
feeble churches, and setting in order the things that were wanting
in a hundred places whither their footsteps were directed by the
great Head of the church in the wildernesses of Northern and
Western New York and of Canada West."
Although some fifteen churches had been dismissed by the
formation of the Saratoga Association and others had been dropped,
there had been a great gain in the Association during the period
from 1786-1800, and at the close it numbered but eleven less
churches and four hundred less members, while some three thou-
sand had been added to all the churches in the same time. Only a
few of the churches were in Vermont ; these were the First, Second
and Fourth Shaftsbury and Pownal.
By transfer of churches to other associations more conven-
iently near, the Shaftsbury Association became reduced in number
till, in 1854, it consisted of but five churches; first Bennington,
one hundred and twenty -four members ; second Bennington, one hun-
dred and fourteen members ; first Hoosick, one hundred ; Manches-
ter, ninety-one; Shaftsbury, one hundred and sixty -five.
In 1855, the Shaftsbury Association united with the Vermont
Association under the name of The Shaftsbury and Vermont As-
sociation.
In 1878, the name was changed by the omission of "Vermont"
to the Shaftsbury Association with the note, "Shaftsbury formed
in 1780, Vermont formed 1785. United in 1855."
In 1910, under the name of The Shiftsbury Association, were
nineteen churches, sixteen pastors, two thousand four hundred and
ninety-four total membership; one thousand seven hundred and
twenty-six resident members. The churches were as follows, with
the birth year of each of the organizations :
Bennington, 1827; B.'andon, 1785; E. Hubbardton, 1787; E.
Poultney, 1802; Fair Haven, 1867; Hydeville, 1850; Ira, 1783;
Manchester Center, 1781; Middletown Springs, 1784; N. Benning-
ton, 1844; Pittsfield, 1841; Poultney, 1802; Pownal, 1782; Rutland,
1823; Shaftsbury, 1783; WalUngford, 1780; West Haven, 1803;
West Pawlet, 1852; West Rutland, 1884. Eleven of these were
among our pioneer churches.
The history of primitive associations would be far from com-
HISTORY OF THE BAPTISTS IN VERMONT 45
plete without some special allusion to the queries that were brought
to them for answers. These queries and replies reveal the problems
and perj)lexities of the early churches.
One of the first ones proposed in the Shaftsbury Association
was the theological question on which many were pondering,
"Whether all men or any part of them are actually discharged from
the condemnation of the law, by the Atonement of Christ, without
the special application of that Atonement by the Holy Spirit.^"
This wa- answered in the negative.
2nd. Whether the benefits of the great Atonement, as they
respect the eternal salvation of man, are applied to any except the
elect. Answered in the negative.
In 1798, queries on Masonry called forth the following reply :
"Dear Brethren, As a number of our churches are greatly dis-
tressed by their members joining with the Free Masons, for the
peace of the church, we pray such to desist. If there is no moral evil
in joining with the Masons, yet it is sinning against the weak breth-
ren, and he that sins against his weak brother sins against Christ.
But as this Association claims no jurisdiction over the members of
churches each church must judge for itself according to facts and
circumstances."
In 1803, the query was raised, "Is honor done to the public cause
of religion when an association has published advice in their min-
utes to the churches not to allow their members to associate with
Free INIason Lodges, and have declared against it; yet give fellow-
ship to brethren of other associations who do the same and call on
them to take seats in the Association."
This was referred to Elders Blood, Gray, Warren and Brother
Hezekiah Mason, to report next meeting. The reply of this com-
mittee was as follows : "We think it proper to insert in our minutes
that there are numbers of our brethren and some of our churches,
who cannot walk in fellowship with those brethren who join with,
and frequent the Masonic Society, when they know it is a grief to
their brethren; and that some have joined that society, to the grief
of others, which has been and still is, the cause of much difficulty
in many of our churches and has repeatedly occasioned trouble in
this Association. This has given rise to the remarks published in the
14th section of our minutes for 1708 on that subject."
46 HISTORY OF THE BAPTISTS IN VERMONT
"In order to prevent further difficulty of that nature, we wish
now to be fairly and fully understood; — -That as to the propriety
or impropriety of Free Masomy we do not as an association under-
take to determine. Yet, we freely say, that inasmuch as our breth-
ren do not pretend they are bound in conscience, by any rule in the
word of God, to unite with the fraternity; for them to form a con-
nection with them or frequent their Lodges when they know it is
a grief to their Christian Brethren, and makes disturbance in the
churches; it (in our opinion) gives sufficient reason for others to
conclude that they are not such as follow after the things that make
for peace and things whereby one may edify another (Rom. 14 : 19)
but rather, are such as cause divisions and contentions, contrary to
the doctrine we have learned, (Rom. 14: 17,) and of course if they
continue obstinately in such practices, ought to be rejected from
fellowship; and consequently it is not reasonable for us to invite
them to a seat in our Association. We, therefore, answer the querj^
from the church at Providence in the negative. Yet, we do not wish,
at present, to have this resolution so construed, as to interrupt our
correspondence with sister associations, but to have it continued.
"If there be any Brethren, in any of our churches or sister as-
sociations, who live in the practice of frequenting Masonic Lodges,
we flatter ourselves that such churches and associations, after hear-
ing our minds on the subject, will not feel disposed to grieve Breth-
ren among us, by sending such of their members, as Delegates to
this association."
The troubles of the Partridgeville church was the occasion of
this query: "Is it not best, all things considered, to endeavor to
promote a public fund for the benefit of suffering churches in the
Association?" The reply of the Association shows that the period
of oppression was near its end. "This Association esteem it duty
to afl^ord relief to churches or Brethren who are suffering by op-
pression (which is the suffering contemplated in the query) as far
as we have opportimity, but as there are ^'ery few of our churches
in a situation to suffer in this way, we do not think it necessary to
raise a fund for that purpose, but would recommend it to churches
who are suffering to make known their wants to the Association,
and they will undoubtedly obtain relief." From the same church
HISTORY OF THE BAPTISTS IN VERMONT 47
came the query, "Is it agreeable to the gospel for a church of Christ
to petition the civil powers, to incorporate them into a religious so-
ciety?" Answer: "We view it derogatory to Zion's King, and
undervaluing his ample code of laws, for a christian church to ap-
ply to the civil authority to be incorporated as bodies politic, for the
purpose of regulating their ecclesiastical concerns, or forcing their
members to support their preachers, or even for the sake of getting
exemption from religious oppression; believing religion, in all its
branches, to be no object of civil government, nor in anywise under
its control. It may, nevertheless, be proper in some states for
churches to avail themselves of the act of incorporation for the
sole purpose of holding possessed property."
The questions concerning pastoral authority suggested this
query: "What duty is there devolving on a minister which does
not devolve on a deacon, except to be the administrator of the word
and the ordinances. Answer: "The pastor has a special rule (Heb.
13: 7 and 17), and oversight to practice which the deacon has not."
Neglect of the ordinance of the Lord's Supper by some mem-
bers was a cause of grief and perplexity, and the Association was
called on to give its voice concerning the query: "Is it right to ex-
clude a person for neglect of communion?" To this the careful
reply was given: "That we think, as a general rule, continued neg-
lect of attending the ordinances of the Lord's Supper merits ex-
clusion. Notwithstanding, as such a neglect may originate from
different causes, we think that these causes ought by the church to
be taken into consideration, and the individual so neglecting be
treated as circumstances may require. 'Of some having comjias-
sion, making a difference, and others saving with fear, pulling them
out of the fire, hating even the garments spotted by the flesh.
A query on the temperance pledge brought on an animated dis-
cussion and a pretty even division of the Association. The ques-
tion was, "Is it just and right in a church to require of all of its
members a pledge of entire abstinence from all drinks that are in-
toxicating as a condition of membership in good standing?" The
answer by a majority of two was, "Yes."
48 history of the baptists in vermont
Caleb Blood's Account of His Journey
On the 24th of August, 1802, pursuant to appointment of the
Shaftsbury Association, I set out for a three months' tour in the
Western country. I traveled first in the northerly and westerly
part of the state of New York, particularly through the Onondaga
and Genesee countries. Here I found a large extent of country
with but very little stated preaching. The people were very nu-
merous and anxious to hear. At some places, as I went on my
journey, there were evident tokens of divine power and grace
among the people, who in general gathered to attend preaching;
but, as is too often the case in new countries, they are awfully im-
posed on in some places by false preachers, whose character and
doctrines are both corrupt. This has often been distressing to me,
when I have visited the infant plantations of our country, and has
been one stimulus to my having so often visited the new settle-
ments in former years. But to return. When I came to Genesee
River I crossed and went through the wilderness, where there were
few inliabitants except the natives, for nearly one hundred miles.
I, however, found two small settlements of white people, with
whom I attempted to preach. This tract of country is distinguished
by the name of Hallan Punches. When I had gotten through this
wilderness I struck Lake Erie, went down to its outlet, and crossed
over into the westerly part of Upper Canada. Here I found large
settlements of white people, who understood our language; but
when I first entered the Province I traveled twenty-five miles be-
fore I found a house, where the people would willingly open their
doors for preaching, and scarce any people were willing to converse
on religious subjects. This route was down the Niagara River to-
ward Lake Ontario. When I came to Queenstown, I was introduced
to a Mr. Thompson, a Scotchman, who received me with great
hospitality and was anxious for preaching. With him I left my
horse the next morning, and went on foot two miles down the river
to the landing.
I crossed into the wilderness on this side, and after climbing
a precipice of rocks found a kind of house made of rough logs.
Here I found Elder Holmes, missionary to the Indians. He was sit-
HISTORY OF THE BAPTISTS IN VERMONT 49
ting at a kind of table writing on the business of his mission. If you
could paint to yourself how you should feel in a dreary land, hun-
dreds of miles from any brethren in the ministry to advise with, and
your soul filled with concern to disseminate light among the poor
heathen, and a number of councils to hold with different nations,
and no mortal to assist you but an Indian interpreter, you may guess
what a meeting we had ! We soon went on three miles and a half to
the Tuscarora village of Indians, and held a council with that na-
tion, and obtained an answer to a talk sent them from the New York
Missionary Society on the subject of their receiving the gospel.
This council was on Saturday. I tarried with Mr. Holmes and
attended worship with the Indians on the Sabbath. After worship
in the evening he stated to me the circumstances of the business
with the Indians, and wished for my assistance. I agreed to spend
some time with them; accordingly attended three days with the
Indians.
Mr. Holmes, being otherwise employed, the Indians were very
attentive, and the interpreter appeared very pious and faithful.
I did not find the difficulty in preaching by an inter]3reter that
I expected. Indeed, to see the poor creatures in such profound ig-
norance, and yet eagerly attentive to hear instruction, I must say
absorbed all my feelings beyond any other preaching I ever at-
tempted in my life. While I was here I had opi)ortunity to make
some appointments among the people of Ui)per Canada. On Thurs-
day, I went on my way up Lake Ontario. Here I found large set-
tlements of white people, and all destitute of preaching. In some
settlements it was hard work to get them to hear preaching. I was
in some cases obliged to adopt measures I had been wholly un-
accustomed to. I was forced to go into settlements and put up, and
then go from house to house and beg of them to come and hear, and
did not give out when one after another told me they did not choose
to attend, and even when they said they would and did not, I still
tried them again. For when I could once get them to hear they were
as anxious to hear more as any i)eople I ever saw. Then I made a])-
pointments on my return. Thus I went on and preached in every
settlement until I had gone some distance l)eyond the head of Lake
Ontario. I imputed much of this backwardness in hearing to the
50 HISTORY OF THE BAPTISTS IN VERMONT
people having been so greatly imposed upon by vicious characters,
who had been among them in the profession of preachers. I must
here mention a trying circumstance. Word came to me with a re-
quest to go about fifty miles farther, to a place called Long Point
Settlement on Lake Erie, informing that there was a work of divine
grace in that place; that there were thirty or forty persons who stood
ready for baptism, and no administrator whom they could obtain
within two hundred miles of them ; but I had my appointment back
through the Province and could not go to their relief. This tried
my feelings beyond expression. I endeavored to give the case
up to God, and returned according to my appointments.
As I came back through the Province, the people attended
meetings, which were full and very solemn. Some hopeful symp-
toms of good appeared among them. I gave them encouragement
that we should send a missionary among them next year, and they
were anxious that we should. I left them with reluctance, crossed
the water at the outlet of Lake Erie, and spent two weeks with the
Seneca nation of Indians. These are thought to be the most savage
of any of the Six Nations, and have, therefore, utterly refused to re-
ceive missionaries. The Grand Council of the Six Nations met
while I was there. I was admitted with Elder Holmes to attend the
Council which continued four days. Our interpreter informed us
what they were doing. They had business on different subjects,
and among others whether they would follow the dictates of their
prophet, or receive the gospel ; for in the Allegany Nation a prophet
had risen up who professed to be immediately inspired by the Great
Spirit to teach the people. He taught some good morals; just
enough to answer the purpose of Satan to blind the poor creatures.
He then urged the necessity of all their Pagan worship. It had been
the practice of this nation once a year to sacrifice two dogs to the
Great Spirit. With this sacrifice they offer a kind of incense, made
of compounded spicy herbs, dried and pulverized, which are throwai
into the fire, a little at a time, while the dogs are burning. They
close the scene by a festival, and spend a night in dancing. The
young warriors are generally pleased with the prophet, and love
those high dances. Great exertions were made in the Council to
depose Red Jacket from his office as Sachem because he was in
HISTORY OF THE BAPTISTS IN VERMONT 51
favor of receiving the gospel, and would not submit to the dictates
of the prophet. A majority, however, of the sachems and chiefs of
the nations present, with long speeches, delivered strings of wam-
pum, in confirmation of Red Jacket in his office. This is the famous
orator by that name who has so often attended public business
with the government of the United States. The last interview I had
with him, I went with my interpreter to his own wig^v^am and spent
some hours in conversation.
He said, with tears on his cheeks, that he thought it would be
a happy thing if their nation would receive the gospel; and that
when he traveled among white people, he noticed that all good
white people receive it, and pray to the Great Spirit in their houses;
and that they prayed for the good of the red people, as well as of the
white people. He further plainly saw that the doctrines that we
preach to them tended to peace and good order in society ; but the
doctrine of their prophet tended only to confusion. I pitied the
poor creature, persecuted by his own people, without means of de-
fen.se. I attended some of their meetings where they were cove-
nanting to follow the instruction of the prophet. Their zeal went to
great extremes, and there were such hideous yells interspersed with
their devotions, as would have effectually tried my courage if ray
interpreter had not been there to inform me what they meant. But,
notwithstanding all their confusion, it was easy to be perceived, as
I attended with them at the Seneca village, that light daily in-
creased in their minds, and some of them seemed sensible that the
temper of the gospel is preferable to savage barbarity.
From the Senecas I went in company with Elder Holmes
thirty miles to the Lanlawanly village of Indians, but the sachems
being absent, could not obtain a council with them as we hoped.
The night before we left them was a severe rain, and a part of that
day, being taken up in our concern for the Indians, we were inat-
tentive to the time in the day when we left the village, so that night
overtook us while we were in the woods. The timber high and the
night dark, we soon found ourselves out of tiie patli and could not
regain it; accordingly we were obliged to tariy that night in the
wilderness. We were on low land, so that the water prevented us
from lying down to get any sleep that night. We, however, spent
52 HISTORY OF THE BAPTISTS IN VERMONT
that time in religious devotion and conversation; the hours rolled
away insensibly, and we passed the night in a manner quite agree-
able; we were glad, however, to see the dawn of day. When the
kind heavens had given us light we found our path and went on our
way. This day there was a storm of snow. Two days after I parted
with Mr. Holmes, which I was obliged to do before we could obtain
a council with the different nations, as we intended. My obliga-
tions and engagements on my way home, and the idea of leaving
my brother Holmes, to go through this business without any hu-
man assistance but his Indian interpreter, wrought up every feel-
ing in my heart to the highest pitch. Concluding, however, that
anxiety could do no good, I endeavored to resign the matter to
Him, who can give to all his servants strength equal to their day.
I then pursued my way home, preaching through the country
as I came. The kind Lord returned me in safety to my family
and people, and I found all things well.
The experiences of Elder Blood here related were probably no
more trying and eventful than those of many of his brethren who
from year to year followed in his paths. A volume of thrilling in-
terest could be written if the reports of the other missionaries had
been as fully related and as carefully preserved. Among these
zealous missionaries were Joseph Cornell, Calvin Chamberlain,
Nathaniel Kendrick, Solomon BrowTi, Daniel Haskall, George
Witherell, Ebenezer Smith and Cyrus Andrews.
The pitiable condition of the Indians appealed to the sympa-
thy of these brethren, and they gave them no little attention, win-
ning their confidence and gratitude. The Tuscarora Indians were
in particular responsive to the efforts of the missionaries, sending to
the Association by them "written talks" expressive of their ap-
preciation, and requesting further help, and sending, also, strings
of wampum expressive of their friendship. To these the Associa-
tion sent replies, and a staff or some other symbol of their regard.
In 1803, Lemuel Covell delivered an address to the Tuscororas
in behalf of the Association, and preserved a copy of their reply,
which was published in the Massachusetts Baptist missionary
magazine as follows :
history of the baptists in vermont 53
Letter from the Tuscarora Indians to the Shaftsbury
Association, 1803
Fathers and Brethren:
We are very happy to meet you here this day, and that we are
well and in health. As many of us as are here, have met to let
you know our minds, and what we have to say, I thank the good
people, the ministers, that they have sent missionaries to visit our
fire-place — ^to preach the gospel — the will of the Great Spirit, to
us. Our whole nation thanks the ministers for their good will to
our nation.
We hope the Great Spirit may protect you safe on your jour-
ney home — that you may find all at your fire-place well. AYe pray
that the Great Spirit may prosper your labours.
I say to the good people, that when they see our mistakes or
errors, that they will not think hard of us, because we meet wath a
great many difficulties in the way. We slowly go on to get ac-
quainted about the Great Spirit- — for we thmk we are firm in taking
hold of the gospel.
We say now, all we chiefs of our nation, we hope that the good
people will not be discouraged about us because other nations of our
color do not receive the gospel ; for we are sure that we wish to be
instructed.
We are chiefs — we do all we can to persuade our young men
and our children to be taught in the good way- — that they may be-
come acquainted with the gospel, to the latest generation.
Second Sachem — I am very much pleased, and thank the min-
isters of the Shaftsbury Association who sent you to us to preach the
good word to us, which we have felt in our hearts !
First Sachem — I send word to my nephew, George, that he
would not be uneasy about us — we have put off drinking spirituous
liquor, — we feel happy to live a sober life-^I wish that he would
keep from liquor, and not taste one drop, so that he may be sober.
You may know by this, that I am glad always to see ministers,
and hear their good words.
SCARESA X First Sachem,
WILLIAM X Printup, Second Sachem.
October 31, 1803.
54 HISTORY OF THE BAPTISTS IN VERMONT
We, the subscribers, certify, that the foregoing Speech, was
delivered by the above named Sachems, to the Rev. Lemuel Co veil,
word for word, as near as could be translated.
Witness our hands,
NICHOLAS COSICK
JOHN X MOUNTPLEASANT Interpreters.
I, Hereby certify, that I write down the above Speech as de-
livered to me by the above interpreters.
ELKANAH HOLMES.
Chapter III
ITINERANT MISSIONARIES FROM THE MASSACHU-
SETTS BAPTIST MISSIONARY SOCIETY AND THE
MAINE BAPTIST MISSIONARY SOCIETY
While the missionaries of the several associations were busy
in their beneficent work of evangelism, they were ably assisted by
the missionaries of the Maine Baptist Missionary Society, and
the Massachusetts Baptist Missionary Society.
In October, 1802, Rev. John Tripp, one of the first trustees
of the Maine Baptist Missionary Society, and for forty-nine years
pastor of the church in Hebron, Maine, commenced missionary
labors under the society which he ably represented. While preach-
ing in towns on the New Hampshire side of the Connecticut River,
he crossed over and preached in Northumberland, Vt., May, 1803.
In January, 1804, he preached in Waterford on the Vermont side.
Here he found a few brethren sincere and earnestly desiring in-
struction. At their request, he urged the missionary society to
pay them some attention.
In May, that same year, the Massachusetts Baptist Missionary
Society appointed Rev. Peter Philanthropos Root, a missionary, with
directions to visit the District of Maine, Upper Coos, and the
destitute parts of Vermont, and so westward. In August of that
year, Mr. Root preached in Brunswick, Maidstone, Guildhall,
Granby, Waterford, St. Johnsbury, Bamet and Ryegate.
Leaving this country he writes, "I steered my course for
the LaMoille and Onion Rivers, preaching as I passed from place
to place, but after leaving Onion River, I did not stop to preach
till I came to Pawlet, where I attended the Vermont Association,
October 3 and 4.
In 1806, Mr. Root went again to Otter Creek and preached in
Ira, Rutland, Leicester, New Haven, Cornwall and Sudbury.
56 HISTORY OF THE BAPTISTS IN VERMONT
Samuel Ambrose was another zealous itinerant minister sent
out by the Massachusetts Society. He visited the destitute dis-
tricts of Vermont in March, 1909, going through Danville, Hard-
wick, Greensboro, Irasburgh, Barton and Coventry. He found
Esquire Ide's house a sanctuary, and after preaching there, spent
three days visiting from house to house, then crossed over into
Canada, and returning, preached on his way home to the churches
that had given him previous welcome.
In December of the same year, he began a midwinter journey
at Bethel, going thence to Randolph, Brookiield, Roxbury, Warren,
Waitsfield, Moortown, Cabot, Hardwick, Craftsbury and Coven-
try. At Coventry he found a church had been organized since his
summer visit. This midwinter tour was one of wearisome journey-
ing, exposed to tedious storms and other forms of discomfort.
The record of it is given as by one who enjoyed the memory of it,
and who had no disposition to magnify the trials of it.
He refers with special pleasure to his visit at Brookfield, at
the home of Elder Samuel Hovey. A reformation had been in
progress in that place all summer, and ten of Elder Hovey 's family,
and near connections, had "obtained a comfortable hope in Christ"
as well as a goodly number more from ten to twelve to fifty years
of age.
Samuel Churchill traversed this same territory in 1811, and
Barnabas Perkins again in 1816. The reports of these missionary
journeys, as given in the Baptist missionary magazine, are full of
the incidents of this interesting and fruitful ministry.
Rev. Phineas Pillsbury, another of the missionaries sent out
by the Maine Society, drawn by the destitute condition of Ver-
mont, crossed the line from New Hampshire and did evangelistic
work here. He came to Danville in February, 1807, where he
found a small Calvinistic Baptist church, and one Free Will Baptist
church. Here he preached six times, and then rode seventeen miles
to Hardwick and "preached a lecture at the house of Deacon
Fuller" of the Congregational church. There was another Con-
gregational church there and one Free Will Baptist. He next
visited Greensboro and preached in a Congregational church.
Thence he made his way to Craftsbury. He was informed that
I
HISTORY OF THE BAPTISTS IN VERMONT 57
there was no regularly ordained minister of any denomination in
Orleans Comity, besides a multitude of destitute places in ad-
joining counties. After crossing into Canada, on his return, he
stopped at Alburgh, where there had recently been a reformation,
and the converts had sent for a council to organize them into a
Baptist church. On this mission he spent six months, rode eleven
hundred and twenty-seven miles, preached one hundred and fifty-
five times, baptized four persons and attended to other missionary
labors. Received eleven dollars and forty -two cents, and expend-
ed eight dollars and eleven cents.
Joshua Bradley, a missionary of the Massachusetts Society,
visited the new settlements in Vermont in the fall of 1804. He
attended the Woodstock Association in Alstead and "beheld their
good order, love, peace, unity and zeal. " Then he visited Braintree,
preaching in difi^erent parts of the town, then went to Randolph,
followed by a large number of people from Braintree, who were
eager to hear more of the Gospel from his lips. He preached later
at Hartford, and was greatly moved by the evidence of spiritual
destitution among the people and their need of shepherding.
Barnabas Perkins made a missionary journey, beginning his
work in Danville, September 18, 1809. From Danville he was called
to St. Johnsbury to visit a sick man, who a little before had been
calling for some one to pray with him, and there was no one, who
had learned to pray for himself, able to respond to the dying man's
request. After spending some time here, at Lyndon, and Whee-
lock, he returned to Danville and baptized two persons. Thence
he made his way to Coventry, where a reformation was in progress.
This was an eventful visit. Mr. Perkins had been there the pre-
vious July and had preached in the home of John Ide, a highly
respected citizen, supposed to be inclined to Universalist sentiments.
Mr. Perkins, while spending the evening with INIr. Ide, talked
with him on the nature and design of the atonement, the freeness
of grace, the necessity of the new birth and of faith in Jesus Christ,
without which no one can be saved. "His host was respectful, but
reticent." He seemed to be in deep study. Mr. Perkins, after
preaching twice in the place, left, not knowing the result of his
"fire-place sermon." But the truth found lodgment in a good
58 HISTORY OF THE BAPTISTS IN VERMONT
heart and brought forth fruit. Mr. Ide was soon thrown into deep
conviction in which he continued for several days, and then came
into "sweet Hberty." His wife and four others were converted,
and a deep rehgious seriousness pervaded every family in the place.
Later, Mr. Ide was baptized by Mr. Perkins. He afterward be-
came the pastor of the Coventry church and continued in that
relation sixteen years. He was the father of George B. Ide, who
became well-known in the denomination far beyond the limits of
his native state. The Coventry church was supplied by several
of the missionaries of the Massachusetts Society, among them, Ariel
Kendrick, Samuel Churchill, Barnabas Perkins and Jacob Cottle.
From this church was set off, in 1816, members to constitute the
church in Irasburgh, and, in 1817, others to constitute the church
in Newport, and, in 1818, still others to form the church in Troy.
Mr. Perkins made another tour in September, assisted in
organizing a church in Lunenburg, and baptized several persons
in Derby, two of them aged women, one seventy -five and the other
seventy-eight years of age.
Barnabas Perkins relates the following:
A REMARKABLE DREAM
{Miss. Mag. Vol. 2, p. 180.)
Lord's Day, the 16th of October, I preached at Wheelock, and
while I was there a respectable sister, belonging to the Danville
church, sent me the following dream :
Sister D. in a dream thought her father, who had been dead
about five years, came to see her, with whom she had considerable
conversation; after which he went to the door as though he were
going away, but turned about and asked if Mr. Perkins were going
to preach in town any more. She answered, yes. He asked, when?
She answered, "the Lord's day after next." He asked, at what
place.^* She answered, "at the courthouse." He replied, "Tell
him that he must preach from this text, John 21, 22. 'Jesus saith
unto him, if I will that he tarry until I come, what is that to thee?
Follow thou me.' And do you tell him that this is an errand from
me." On my way to Danville, I called on her and she repeated the
dream as related above; and told me withal, that she had a trial on
HISTORY OF THE BAPTISTS IN VERMONT 59
her mind about doing the errand; but the impression was so great
that she dared not omit it. She furthermore told me that she
could not remember a word of the conversation with her father,
excepting what is related above. It made a singular impression
on my mind which led me to think much about it. However, it
was not long before a field opened from the text, that was quite
new to me. When the time came for me to preach, I delivered my
subject with much freedom of mind; and the attention of the
people appeared to be called up. A few days after, I baptized
three amiable young sisters in the bloom of life. They declared
that the text and subject so impressed their minds, that they felt
constrained to follow the example of their Lord and Master.
Some others told me afterwards that they had hard work to go
from the water, and not receive the ordinance. "He that hath
a dream let him tell a dream."
Chapter IV
LATER ACCOUNTS OF THE CHURCHES IN SHAFTS-
BURY, POWNAL AND WALLINGFORD.
The First Shaftsbury
Steven Wright gives the following later history of this church:
In 1801-2, they had a pastor in the person of Elder Andrew
Harpending; his labors seem not to have been of much service to
them. But, in 1803, Isaiah Mattison, one of their own number,
born, reared, converted and baptized among them, was called for-
ward to public service, and in November of that year he was or-
dained to the pastoral care of his native church at the age of twenty-
three and a half years. In 1807, this church reported nineteen ad-
ditions; in 1811, thirty -three more, and from that onward till 1825,
a few scattering drops fell upon their soil to encourage the fainting
laborers. Yet, with their pastor's labors only one-half the time from
1807, there was a gradual decrease of their numbers from one hun-
dred and thirty-six until in the year 1824, they reported only six-
ty-five members in standing. But, in 1825, they went ui> to the
Association rejoicing over thirty-five accessions to their number;
and, in 1827, they reported over forty more, making a total
of one hundred and thirty, after dismissing fifteen the year
previous. In 1831—4, during three years, they received seventy-one
by baptism and a few by letter, raising their total membership to
one hundred and eighty-two. Again, in 1839, they reported thirty-
two baptized; and, in 1843, seventeen more, which was the last re-
vival they ever enjoyed. During the long period of forty years
Isaiah Mattison was their spiritual guide and counsellor. He was, in
fact, the only pastor the church ever really enjoyed. All others had
been mere transient helps for a brief period. But this pastorate
endured till its incumbent had well-nigh worn himself out in the
62 HISTORY OF THE BAPTISTS IN VERMONT
service of this single church and the fourth church for a while half
the time.
After the death of their pastor, this church became entangled
in difficulties and dissolved its organization in 1844, after an ex-
istence as an independent body about seventy -six years.
The Fourth Shaftsbury, Later Called Third Shaftsbury
Elder Blood continued his relation with this church as pastor
until April, 1807, a period of nearly twenty years. Owing to the
destitution of Baptist ministers in this region at that time, and
owang to his long and justly established character as a successful
minister of the gospel, whose fame was in all the churches, he was so
frequently called upon to attend public meetings, councils, as-
sociations, ordinations and funerals, that it took much of his time,
and his people felt the loss. Several circumstances conspired to fix
his mind upon a resignation. Years had passed without any special
work of grace under his ministry. His congregations had been
thinned by death and removals, and frequent and urgent solicita-
tions were made to him for his service in other places. He removed
from this place to Boston, and two years afterwards to Portland,
Maine, at which place this venerable man closed his eyes on all
earthly scenes.
Upon the dismission of Elder Blood, the church made applica-
tion to Elder Isaiah Mattison of the west church and obtained his
services for one-half the time, he preaching every other Sunday for
this church and continuing his connection w^ith the first church as
their pastor. This arrangement continued with Elder Mattison for
nearly nineteen years, until the 1st of January, 1826. During the
ministry of Elder Mattison two revivals of religion were enjoyed,
one in 1810—1811, in w^hich about one hundred members were
added, and one in 1817, in which twenty were added.
Following Elder Mattison's pastorate. Elder Daniel Tinkham
served one year, and Elder Cyrus Hodges, four years, ending in the
spring of 1833, during which time two revivals were ^^^tnessed, one
in 1829, in which thirty-two were added; the other in 1831, in which
i
HISTORY OF THE BAPTISTS IN VERMONT 63
forty-one were added. The consistent piety of this devoted servant
of Christ, together with his amiable deportment, sweetness of tem-
per and meekness of mind, greatly endeared him to the people of
his charge, especially to those who, by the Divine blessing, had be-
come the subjects of grace under his ministry.
In the month of January, 1839, a committee was appointed to
take into consideration the subject of holding a series of religious
meetings, and in their discretion to employ suitable gifts in aid of
such meetings. This led to the acquaintance with Joseph W. Saw-
yer, who came at the request of said committee to labor for the
church. These labors proved successful, and with the blessing of
God, resulted in the addition of .^//?/ members. Elder Sawyer was
employed as pastor of the church and so continued for five years.
In the autumn of IS-l^, and winter and spring of 1843, a very in-
teresting work of grace was enjoyed by the church and one hundred
were added to its number. Several united, who had been members
of the Second church, and the Second church held no meetings
after that time, being thus dissolved.
Elder Sawyer was succeeded by Elder Israel Keach in the
spring of 1845, who remained wath the church as their pastor for
three years; and in the summer of 1848, Elder Lansing Bailey was
chosen and remained till 1851. During the autumn of 1849, twenty-
five new members were added as the result of a series of meetings
held by Elder Isaac Wescott.
After reading the record of such f recjuent revivals and large in-
gatherings one might expect to find reports of a large membership
at the end of this period, and is surprised to learn that this church, in
1852, returned to the Association one hundrefl and seventy as its
membership. The explanation is that large numbers, which united
during so many successive revivals, were dismissed j)rincipally as
a consequence of emigration to the West, where many of them were
promptlj' called to fill important stations.
(The foregoing sketch was prepared by the Hon. Xathaii H.
Bottom, for many years clerk of tin's Shaftsbury church, in Juiu\
1852).
The more recent record of the clun-cirs history is of fre((uent
changes in the ministry, gradually decreasing membership; earnest
64 HISTORY OF THE BAPTISTS IN VERMONT
effort to meet the demands of changing conditions in the commun-
ity. Much has been made of the Sunday school and young people's
meetings. In 1857, the church was sustaining seven Sunday schools
in different parts of the town. Prayer meetings in school-houses and
private dweUings have been means of reaching the scattered mem-
bership and their neighbors. Since 1852, the following pastors have
served short periods: Arthur Day, S. Adams, J. Tucker, J. N.
Chase, M. Merriam, Philander Perry, W. H. Rugg, P. C. Dayfoot,
G. B. Smith, A. J. Chandler, C. A. Votey, G. A. Wilkins, J. Free-
man, L. B. Steele, J. M. Compton, G. N. Gardner, Geo. Williams,
Thomas Adams. The membership, in 1911, numbered forty-nine.
POWNAL
Elder Caleb Nichols gave fifteen years of faithful labor among
this people, and died in their affections.
The next pastor was Elder Dyer Starks, three years. For three
or four years they were again without a pastor, 1807—1810, and dur-
ing this time they were favored with a gracious revival, aided by
the labors of Elder John Leland, so that in 1808, they reported to
the Association, meeting with them that year, the accession of
seventy-seven and a total of one hundred and ninety -two in the
membership of the church.
In the year, 1811-12, Elder David Hurlbert was pastor; and
then three years of destitution till 1816. George Robinson was
pastor for five years. But, from 1811 to 1821, it was a time of de-
clension in which not more than five persons were added to the
church, according to the minutes of the Association. For many
years the church was supplied in their seasons of destitution by two
licentiates living among them, named Benjamin Gardner, and Dr.
Cranmer Bannister. Elder Leland, of Chester, usually baptized for
them.
In 1822, they report twenty-six baptized, with a total of only
ninety -five. In 1824-5, Elder Edward Green was pastor and thirty-
one baptized in 1824. In 1829, we find Elder Wakeman O. Johnson
pastor, and in 1831-3, Elder Green was again their supply, with an
addi tion of fifteen in the time. But, in 1834, Elihu Dutcher was their
HISTORY OF THE BAPTISTS IX VERMONT 65
pastor till 1837. During his first year, in mid-summer, a powerful
revival was enjoyed as the result of a protracted meeting in which
various ministers assisted, among whom was Elder Eber Tucker,
an evangelist, and fifty-nine were baptized, raising the number to
one hundred and seven. In 1837, another season of refreshing was
enjoyed in a similar meeting, in which their pastor, Elder Thomas
S. Rogers, was aided by Elder William Grant, which brought in
another accession of twenty by baptism. Elder Rogers was or-
dained in the midst of these meetings. He remained only a year.
After him came Elder Isaac Childs as pastor, and then a destitution
for three years. In 1843, Elder D. W. Gifford, pastor, there were
no additions, — total membership, seventy-eight.
In 184-3, Elder Matthew Batchelor settled among them and
continued pastor for many years.
In 1854, the Association passed the following resolutions :
Whereas, it has been made known to this Association by the
North Bennington and Hoosick churches that they recently com-
menced a labor with the church in Pownal, with reference to certain
heretical sentiments understood to have l)een embraced by their
pastor. Rev. Matthew Batcheler, and fellowshiped by them, par-
ticularly the following, viz.: That future punishment of the wicked
consists in an utter extinction of being, and
Whereas, it was satisfactorily ascertained, from the acknowl-
edgement of both pastor and people, that the doctrines above re-
ferred to are held and propagated by them, and
Whereas, the said church refuses to unite with them in calling
a mutual council, therefore.
Resolved, that according to Article V of our Constitution,
said church be "considered as regularly out of fellowship, and be
dropped from the minutes." In 1873, the Association appointed a
committee, consisting of Rev. Z. Jones, Rev. F. Henry, and Rev.
S. L. Peck, to visit the church in Pownal to learn the condition of
the church and their wishes with reference to its reinstatement \\'ith
them. This committee at the next meeting reported that a visit had
been made to several prominent members of the Pownal church,
with whom they were acquainted, and on stating the object of their
66 HISTORY OF THE BAPTISTS IN VERMONT
visit were most cordially welcomed, and each for himself expressed
much gratification that the church had been thus remembered;
and the Committee from information these brethren gave, in refer-
ence to the condition of things there, are encouraged to believe the
prospect is fa^'orable to its early reinstatement into the fellowship
of the Association. Upon this report, the Association voted to re-
ceive the Pownal church, and the hand of fellowship was extended
to its pastor. Rev. J. M. Batcheler. For a few years there was little
sign of vitality. In 1879, Arthur Day was chosen pastor, and the
membership reported was thirty -five. The house of worship was
put in repair and the church began to show anxiety concerning its
future.
A. H. Simons was pastor in 1883, and three were baptized, the
first for many years. L. E. Scott followed, in 1888, and ten new
members were added. Women's Mission Circles were organized.
In 1890, three hundred dollars were expended on their church
property. McGeorge came to their help in 1892 and twenty-one new
members were received. The next year the church entertained the
Association for the first time in fifty-one years, and for the fifth
time in its history, the other times being in 1808, 1828, 1837 and
1843. Rev. Thomas Cull, visited them in 1895, and seven new
members were received. In 1897, Rev. B. F. Kellogg began a pastor-
ate of seven years, during which Rev. W. A. Davison, State Superin-
tendent of Missions, assisted in a series of meetings, resulting in the
addition of twelve. Rev. F. W. Klein had a short pastorate, 1904.
In 1907, State Evangelist Hafer held a ten days' meeting with the
church and baptized fourteen and received three by letter. The
help rendered at intervals thus by the State evangelists proved
most fruitful and gave the church new hopefulness and influence.
Rev. C. E. VanSchaick was the next pastor, under whose
ministry the church became greatly encouraged. In 1908, it invited
the Association to hold its sessions with them the next year. In
1909, H. G. Mohl became pastor. The bright prospects of the
church were greatly darkened January 11, when their church
edifice, recently renovated, w is destroyed by fire. The member-
ship last reported was seventy-six. Under the energetic leader-
Rev. S. H. x\rchibald
The efficient Secretary of the State Convention for twenty-two years
Born, 1848— Died, 1904
HISTORY OF THE BAPTISTS IN VERMONT 67
ship of pastor Mohl, a new, substantial edifice was erected in
place of the one destroyed by fire, and dedicated in 1912.
Wallingford
After the resignation of Elder Henry Greene, in 1807, the
church came to rely on Deacon Randall. He supplied the pulpit
by exchange with neighboring pastors; by the use of his own talents,
and in many ways, sought to maintain the institutions of the church.
Some were not edified by the improvement of his gifts ; others were
doubtless jealous of his lead, and instead of doing what they could
to secure a pastor, tried to weaken him in his labors. It was a long,
dark time. Many were excluded and others were lost to the church
for usefulness and christian growth. Still others removed, and the
ranks were fearfully decimated by these causes, and by heresy,
which came into the church; a preacher, named Lobdell, leading
se^•eral from their love to the church. Political divisions entered,
and it being the time of the war of 1812, some were excluded for
being Federalists. But this danger passed and others were en-
countered.
The meetings had been scattered, the church divided and re-
duced, but there was a faithful remnant and, in 1816, there is ex-
pressed in the records a desire for new life and power, and methods
of attaining this end are sought and mentioned. In 1814, some steps
had been taken looking to the securing of a pastor, and in this Dea-
con Randall took the lead. In January, 1817, ten years after the
departure of Rev. Henry Greene, they chose Sedgwick Rice, a licen-
tiate from Connecticut, who labored about two years on a salary of
one hundred dollars.
A long succession of brief pastorates follows: Lemon Andrews,
1821-1824; Gibbon Williams, 1826-1828, two years; Frederick
Page, 1830-1834, four years; Davis, 1837-1838, six months;
Leland Huntley, 1838—1839, one year; Joseph H. Sherwin,
1839-1841, one and three-quarter years; Daniel Hascall, 1841-
1843, two years; Joseph Packer, 1843-1844, one year; A. A. Con-
stantine, 1844-1845, (me year; R. Meyers, 1845-1847, two years;
bo HISTORY OF THE BAPTISTS IN VERMONT
Frederick Page, 1849-1850, one year; S. L. Elliott, 1851-1857, five
and one-half years; Edwin M. Haynes, 1857-1859, two years;
Edward Conovec, 1859-1863, three and one-half years; James W.
Grant, 1863-1864, one and one-half years; R.G.Johnson, 1865-1867,
two years; Joshua Fletcher, D. D., 1869-1873, three and one-half
years; Edward Conover, 1874-1876, two years; Henry S. Archibald,
1876.
Up to this date there had been twenty-one pastorates covering
sixty-five years, giving an average of a little more than three years,
or deducting that of Rev. Henry Greene, the remaining ones average
two and one-fourth years. For thirty-five years, or more than one-
third the history of the church at that time, the church had been
without a pastor. The total number received into this church up
to the time of its centennial, in 1880, was seven hundred and
eighteen. There were on its roll at that time seventy -four.
Its present house of worship was erected in 1827, at a cost of
$870.00. Recent renovations and improvements make it still a
comely and convenient church home.
With Rev. S. Henry Archibald's pastorate, a new order of
things began. As a wise, energetic, patient laborer, he devoted him-
self to the interests of this church with genuine ardor and love. He
was a genuine under-shepherd to them. Though his immediate
parish was limited in extent, he became influential in all the enter-
prises of the denomination, serving matiy years on the Board of the
Convention, as secretary; he became intimately acquainted with
the condition of the churches, generally, and his judgment was of
much value. He retained his position as pastor of the Wallingford
church twenty-two years. He was succeeded by Rev. S. F. Smith,
four years; S. P. Perry, 1902-1903; S. F. Leathers, 1903-1905;
C. R. B. Dodge, 1906-1910; S. D. Sykes, 1910.
The associational relationships of this church have been
varied. In 1788, it withdrew from the Shaftsbury Association to
unite with the Vermont Association, which was more conveniently
near. In 1808, it withdrew from the Vermont Association and
remained unassociated till 1824, when it united with the Man-
chester Association, remaining in that body till it disbanded some
HISTORY OF THE BAPTISTS IN VERMONT 69
five years later. In 1833, it again united vnth the Vermont As-
sociation and has since been a member of that body, or its suc-
cessor, the present Shaftsbury Association.
A name worthy of special mention and remembrance is that
of Deacon Joseph Randall. For fifty-four years he served the
church as clerk; for fifty-six years as deacon, and much of the time
he filled the pulpit of the church, and ever interested himself in its
welfare. He is most emphatically its hero and its greatest burden
bearer. He filled an important place in civil life — Representative
four years, Judge of Probate four years, and was also a member of
the Constitutional Convention of 1793. He also filled other town
ofiices — as town clerk, etc. Says the author of the biographical
sketch in the Vermont Historical Gazeteer: "In addition to this,
he bore his part in the war of the Revolution, and also in the war of
1812. An honorable man, a christian, a patriot, he was of very
great benefit to the town and performed no inconsiderable ser%nce
for the State." Says Mr. Archibald, "doubtless he had his faults,
but time has covered these. His integrity, his virtues and his
fidelity shine above the lapse of years. Having faithfully served
his generation and well discharged the duties which belonged to
him, he fell asleep in Christ, April 15, 1836, aged eighty years."
Chapter V
THE VERMONT ASSOCIATION
In May, 1785, the delegates from five little churches with four
pastors met in Elder Joseph Cornell's barn in Manchester, and
organized an association to which they gave the name of Vermont
Association. The churches thus uniting were: Manchester, Clar-
endon, Danby, Middleton, and Granville, N. Y., with a total mem-
bership of two hundred and thirteen. The pastors were: Joseph
Cornell, Thomas Skeels, Isaac Beals and John R. Dodge. It is
probable that their first published minutes were printed in 1789.
There were then eleven churches, and six hundred and thirteen
members. In 1791, there were fifteen churches and four hundred
and eighty-four members. The territory then included in this body
extended from Manchester on the south to Georgia on the north,
and in addition to that covered when first organized, it included all
now included in the Addison and the Lamoille Associations.
Little is known of the history of the Association during the
first ten years. Of the three circular letters which have come down
to us from this period, one is on the duty of searching the Scriptures,
and trying ourselves constantly by that standard, both in respect
to our doctrines and our practice; another sets forth christian fel-
lowship as consisting, first, in fellowship with God the Father, and
secondly, with those who are godly and walk in the truth.
The sentiments, as condensed in the preamble of a new Con-
stitution, published in 1796, were these:
"We believe that the scriptures of the Old and the New Testa-
ment are the word of God and the only rule of faith and practice, —
that there is one God, the Father, Son, and Holy Spirit, — the doc-
trine of eternal personal election, — total depravity, — the convey-
ance of dn from Adam by natural generation to all his posterity, —
of pardon and justification alone by the blood and righteousness of
72 HISTORY OF THE BAPTISTS IN VERMONT
Christ, — the final perseverance of the saints, — resurrection of the
dead and a general judgment, — that the punishment of the wicked
will be endless, the happiness of the righteous eternal, — the sanctity
of the Sabbath (otherwise the Lord's day), — immersion, the only
mode of baptism and its necessity to the communion of the Lord's
Supper; that none have a right to either ordinance but true be-
lievers in Christ; that no person has any right to administer them
but those who are called of God, and regularly set apart to the
sacred office by a presbytery of ordained ministers of the gospel,
appointed by the churches."
The first constitution was liberal, acknowledging the entire
independence of the churches, but reserving to itself the right of
rejecting or excluding churches and ministers who had become cor-
rupt in sentiment or practice. But to some of the brethren the
original provisions of the constitution did not sufficiently guard
against a nominal and undesirable fellowship, and a Convention
was called, in 1795, to revise the constitution or make a new one.
The committee on revision consisted of Isaac Beals, Caleb
Blood and Obed Warren. The proposed Convention was held at
Wallingford the 6th of January, 1796. The reading of the special
provisions of the new constitution indicate that in the minds of
its advocates, the dominant purpose of an Association was to guard
from infringement the orthodoxy of the churches and its owti doc-
trinal purity.
By the provisions of the new Constitution, the churches were
represented in the Association by two members only, the pastor
and one delegate, or in the case of a pastorless church, by at most
two delegates, and each delegate was to bring a letter, not only
certifying to his appointment by the church, but also stating the
esential doctriyies of the gospel held by them, and the present state of
their churches. If the church sent a minister as their messenger,
who had not previously been a member of the Association, the As-
sociation was to examine him respecting a ivork of grace upon his
soul, ministerial qualifications, principles in the christian religion,
etc. If the examination did not prove satisfactory the minister was
to be refused a seat in the Association, his church informed of the
objection, and unless the objection was removed by them or the
HISTORY OF THE BAPTISTS IN VERMONT 73
pastor dismissed, the church would be refused the fellowship of the
Association.
Two other lengthy articles provided for the settlement of
difficulties between churches in the Association, and also between
any church in this Association and one belonging to a correspond-
ing association.
The Association practically reorganized itself into a standing
council, to test the soundness of ministers and churches within its
own constituency, and even, if need be, to pass judgment upon
churches and associations ^\ith ivhich they were in correspond-
ence.
Naturally, this action caused serious disagreement and ulti-
mately rent the Association into two parties. In 1799, two sets of
delegates presented themselves at the Shaftsbury Association, both
claiming to represent the Vermont Association. The Shaftsbury
cautiously but kindly declined to receive either delegation officially,
but invited both to seats individually; appointed a committee to
investigate, and two years later, recognized as the Vermont As-
sociation, the body which had adopted the new constitution.
Before 1805, however, another convention had been called by
both parties in the Vermont Association, and their differences
amicably adjusted and reunion effected. At the close of the second
decade of its history, the Association numbered nineteen churches,
ten ordained ministers, and one thousand three hundred and seven-
ty-four members.
At this time it was in correspondence with eight other associa-
tions, and was carefully providing for the supply of the pulpits of
pastorless churches, each church giving its pastor occasional leave
of absence to supply some other church, unable to support preach-
ing. Now an incident occurred which opened the way for a broader
work into which the Association heartily entered.
The record of it is: "As we understand, our beloved brother,
William Harrington, contemplates a journey to preach in the new
settlements the ensuing year, we take this opportunity to express
our approbation, and do cheerfully recommend him to all who wish
to hear the Word of Life dispensed, as a regularly ordained minister
of the gospel in our fellowship."
74 HISTORY OF THE BAPTISTS IN VERMONT
Mr. Harrington made two tours on the east side of Lake Cham-
plain as far as the bounds of Canada, and spent a few days in that
province, and f I'om his mission he brought to the Association such
encouraging reports that definite plans were adopted for the con-
tinuance of the work. A standing committee of twelve was ap-
pointed annually, half the number being ministers, the others lay-
men. These were carefully organized as directors, for the
appointing of missionaries, directing their labors and meeting their
expenses.
Until 18'20, the Association continued this important work.
The men employed as missionaries were: Isaac Sawyer, William
Harrington, Samuel Rowley, Solomon Brown, Abel Wood, Henry
Chamberlain, Elisha Starkweather, J. W. Sawyer, Roswell Mears,
Clark Kendrick, John Spaulding. Two or three tours were made
annually. The most active in this work was Isaac Sawyer, who made
at least seven tours. They journeyed along the east and the west
side of Lake Champlain, into Canada, and along the St. Lawrence
in northern New York, and into the valley of the Scroon. Their
usual time was two months' absence, during which time they would
preach upward of fifty sermons and perform other work. They re-
ceived on an average five dollars a week, and returned to the As-
sociation treasury all collections received on their tours, thus re-
ducing considerably their expenses. The importance and blessed
results of this mission work can never be estimated.
The visit to this Association, in ISl^, of Luther Rice, the
associate of Adoniram Judson, gave it a broader outlook and led
it to engage in foreign mission work. A society was organized
auxiliary to the Triennial Convention and the Association engaged
at once in promoting, with praiseworthy liberality, the foreign work.
In 1815, $381.00 are found in the foreign mission fund. At the close
of this third decade of its history, the Association embraced twenty-
two churches, twenty ministers, and one thousand eight hundred
and thirty-six communicants, being an increase during the last ten
years of three churches and four hundred and sixty-two members.
The funds raised for domestic missions were given in charge of the
Foreign Mission Society, and that society assuming the name of
The Vermont Domestic and Foreign Missionary Society, went for-
HISTORY OF THE BAPTISTS IN VERMONT 75
ward in its useful work, making frequent appropriations to both
foreign and domestic work. Its receipts, exclusive of legacies, are
estimated to have averaged not much less than $150.00 a year. In
1826, this society was merged in the State Convention.
The year 1817 was one of remarkable ingathering. There
were received that year, by baptism, eight hundred and sixty-six;
and by letter, one hundred and seven. The Poultney church
received nipety-nine by baptism; Addison, ninety -three; Ira,
sixty-eight; Granville, sixty-nine; Middletown, fifty-eight; Ferris-
burg, eighty-two. The total membership of the Association ad-
vanced to the number of two thousand eight hundred and forty.
The year 1809 was a remarkable one for the Middletown church,
which received one hundred and twelve by baptism.
Twice the Vermont Association glanced over the mountains
into the fold of the Woodstock Association, once troubled because
of Elder Aaron Leland's interest in civil affairs, and once on ac-
count of the departure from orthodoxy of Elders Manning and
Higbee. In the first instance, failing to take all the preliminary
steps, their complaint was tabled, and in the second it led to action
on the part of the sister Association with good results.
A difference of sentiment grew up in the Association on the
subject of Freemasonry. Some wished to act upon the subject and
others refused to, in the capacity of an association. The feeling be-
came strong and, in 1833, several of the churches asked and received
dismission to form the Addison Association. Other churches in
Addison County soon connected themselves with the new body,
leaving the Vermont Association at half its former size. In 1835, it
numbered fourteen churches, and one thousand one hundred and
seventy-eight members.
In 1851, the Vermont Association made overtures to the Ad-
dison Association, proposing a reunion of the two organizations,
and for a time the prospect of this reunion was encouraging. A joint
meeting was held at Brandon, in 1852, but the parties failed to
agree on a basis of union. About the same time the Shaftsbury As-
sociation invited the Vermont Association to unite wnth them, and
the invitation was cheerfully accepted and the two bodies, in 1855,
united under the name of The Vermont and Shaftsbury Associa-
76 HISTORY OF THE BAPTISTS IN VERMONT
tion. The minutes of the body were published under this name until
1878, when it assumed the name, Shaftsbury Association — the
dates of the origin of the two united bodies being printed under the
name on the title page, thus preserving the historical connection.
At the time of the union this Association consisted of ten
churches: Brandon, Hubbardton, Hydeville, Ira, Middletown,
Pittsford, Poultney, Rutland, Wallingiord, Westhaven. Total
membership, seven hundred and seventy-five.
The Shaftsbury Association gave to this union five churches:
The first Bennington, second Bennington, first Hoosick, N. Y., Man-
chester, Shaftsbury; five pastors and five hundred and ninety -four
members. Total membership of the union, one thousand three
hundred and sixty-nine.
Concerning the ministers in the early period and even in later
ones who founded and developed the Baptist churches in Vermont,
the words of an old chronicler are true: "Few, if any of them, had
received a liberal education, but they were men of strong minds,
ardent piety, sound judgment, firm fiith and untiring zeal. Their
courage was unflinching and they were distinguished for great
soundness in the doctrines of the Gospel. They were close students
of the Bible, men of one book. They believed in what they preached
and those that heard them believed that they believed it. They
were chosen vessels, — apostles, on whom a necessity had been laid
to preach the Gospel. To other natural and spiritual qualifications,
there were added great physical constitutions. And thus furnished,
they did the Master's work in heat and cold, by day and by night,
threading the wilderness by marked trees, swimming the rivers, ex-
posed to rain and snow, often with no guide and at the peril of
their lives. And they were everywhere welcomed. The scattered
settlers hungered for the bread of life, and these men dispensed it
with great hearts and liberal hands. They had sought the wilder-
ness for this very purpose, not called to the pastorates of churches, —
not expecting settlements, not to live upon the people, but to pleach
the Gospel and to win souls. Even where they settled and became
pastors, they had no salaries; they lived by the labor of their own
hands. They took up farms, felled trees, rolled logs, made potash,
put in seed and gathered the grateful harvests, and they were as
HISTORY OF THE BAPTISTS IN VERMONT 77
good farmers as they were ministers. In short, they were great men,
and God blessed their labors, giving them good success." (Conven-
tion Hist. Add., 1875).
A vivid conception of an associational gathering in the e irly
days calls for an exercise of imagination, assisted by something be-
sides the formal minutes of the body. These anniversaries involved
long journeys over bad mountainous roads. The hospitality of the
entertaining churches were heavily taxed, though the burden was
most cheerfully borne. Their accommodations were not ample and
the delegates had to make the best of what they could find. Beds
were made up on the floor and the men were sometimes compelled
to sleep in the pews in the meeting-house. It was on one of these
occasions that Elder Leland, who was a very fleshy man, snored
loudly. One nervous minister, unable to sleep on account of Le-
land's snoring, bore his trial as long as he could, and then, standing
up full length in the pew he called out, "Elder Leland, Elder Leland,
the glory of your no.strils is terrible."
But the serious features of these gatherings were far more in
evidence than the mirthful. They were often genuinely evange-
listic, the massing of the spiritual forces of the body upon the com-
munity where the association was held. A notice of the ^'ermont
Association published in the Vermont TelegTaph in 1829 is sugges-
tive of the evangelistic motive of an Association. The Association
was to be holden in the new meeting-house in Bridport the first
Thursday in June, and this was the call :
"The churches are requested to send active lay brethren to
visit from house to house and hold meetings in different parts of the
town on Wednesday preceding the Association. Brethren from
Shoreham will be received and conducted in visiting by Dea. S.
Converse; from Crown Point, by Bro. Frost and Bro. Wilcox;
from Moriah, by Breth. Hiram Smith and J. C. Eldrige; from
Panton and Ferrisburg, by Bro. Luther Smith; from Addison, by
Bro. Hinds. Breth from Weybridge will visit in the northeast
neighborhood, and call on Cap. W, Cory for entertainment and
from Cornwall on Bro. W^m. Baldwin; from other churches will
be directed by myself when they arri^■e.
Jonathan Morriam."
78 HISTORY OF THE BAPTISTS IN VERMONT
This was, doubtless, a quarterly meeting of the Association as
the regular session of the body was held in October that year at
Rutland. It is interesting to turn to the statistical table of the
Association and to find reported the next year twenty-two baptisms
in the Brid})ort church. One can hardly refrain from connecting in
thought the meeting in June, 1828, with the cheering report in
1830.
Chapter VI
MANCHESTER ASSOCIATION
It was with the Manchester church that the Vermont Baptist
Association was organized in Elder Cornell 's barn in 1785. For some
ten years this church remained a member of the Association it had
been so influential in forming. By this time the Vermont Associa-
tion had enlarged its borders far to the north, embracing the
churches of Orwell and Shoreham sixty miles away, leaving Man-
chester on the extreme southern limit. From their distance from
the center of this body, and from their own depressed condition for
years after Elder Cornell's removal, as well as on account of the
distracted condition of the Association, they were discouraged, and
failing to represent themselves were left off the minutes, and re-
mained unassociated until 1818, when in the same barn where the
Vermont Association had been organized, a new Association was
formed under the name of The Manchester Association. The
churches uniting with this body were: Arlington, Manchester,
Dorset, Londonderry, Hebron, Rupert, and Winhall; Pawlet, and
Wallingford afterward joined it. The largest number of members
in this body at any time was six hundred and eighty. The prin-
cipal ministers were Rev. C. M. Fuller, P. \Y. Reynolds, C. Cham-
berlain and I. Beals.
Those who planned the organization hoped to have miited all
the churches from the Green Mountains on the east, to the Hudson
River on the west, and from Arlington and Salem on the south, to
Wallingford and Whitehall on the north, l)ut the formation of the
Washington Association in 1827 prevented the accomplishment of
this purpose. The Association was dissolved in 1829 or 1830.
Some of the churches have become extinct: Arlington, Dorset,
Winhall, Hebron and Rupert. The others united with the Associa-
tions contiguous to them.
Chapter VII
OTHER CHURCHES OF THE SHAFTSBURY AND
VERMONT ASSOCIATIONS
Manchester
In 1781, a church was organized in Manchester by Elder
Nathan Mason, and other brethren present, from the church in
Lanesboro, Mass. Many of the early settlers of this town were
from the Baptist colony that had come up a few years before from
Rhode Island and south-eastern Massachusetts. At the same time
Elder Joseph Cornell was elected pastor of the church, a position
which he held for fourteen years. He came to Manchester by invita-
tion the year preceding, immediately after his ordination in Lan-
singburgh. He was born in Swansea in 1747. He entered into his
ministry with a heart full of missionary ardor, and success attended
his labors. His barn served for a time as meeting-house. The habits
and manners of Elder Cornell were peculiarly adapted to his times.
His ardent evangelistic and missionary spirit made Manchester for
him the center from which his influence went out in every direction.
The Manchester church united with the Shaftsbury Associa-
tion in 1784, but never met again with that body, it is presumed, for
forty -five years or more; because in 1785 the Vermont Association
was formed in Elder Cornell's barn to which this church became
connected and remained some ten years, when discouraged and
failing to report to the Association it was dropjjed from the roll,
and never reunited with any other body till 1818, when the Man-
chester Association was organized, embracing a few adjacent
churches that held together in an associated body till about 1830.
Many of those who resided in town when Elder Cornell settled in it
were transient settlers, gathered there as a post of safety during the
troublous scenes of the war of the Revolution, who at its close re-
8^2 HISTORY OF THE BAPTISTS IN VERMONT
moved elsewhere, so that the church suffered diminution of num-
bers and strength. Its reduced condition was the reason assigned
by Elder Cornell in asking for his release from the pastorate.
Calvin Chamberlain, who came from Brandon and took charge
of this church in April, 1801, was the second pastor. During his
ministry of twenty-two years there was a succession of gracious
revivals. Elder John R. Dodge was associated w^ith Chamberlain
as assistant pastor two years. Chamberlain did not wholly resign
charge of the church till his death. In his last days he was permitted
to see the salvation of God among his beloved people. In the fall
of 1824, from September to December, a revival was enjoyed which
brought some twenty-five into the church who were baptized by
Elder Dodge. With such influences around him Elder Chamberlain
passed away. He died November, 1824. Mr. Dodge w^as succeeded
in the spring of 1825 by Elder P. W. Reynolds who, after a four
years' successful pastorate, resigned, he having embraced the views
of Alexander Campbell. The church labored for months to reclaim
him, called a council for advice, but to no purpose. Finally in De-
cember, 1829, they withdrew their fellowship from him. He, with
ten or fifteen others from the church, set up a counter interest
which existed many years. Moses Field was chosen fifth pastor,
and before the first year of his ministrj^ had closed thirty were
added to the church. Two years later a brick meeting-house w^as
erected at Factory Point, a most promising part of the village.
Silas Kennedy was the sixth pastor, remaining two and a half
years. Dexter P. Smith was the seventh, 1838-1839. Assisted by
Elder William Grant, in a series of meetings in the busy month of
July, he was permitted to gather some fifty souls into the church.
For a week or two baptisms occurred almost daily, and in that one
month about forty were buried with Christ. At the close of this
pastorate the membership was one hundred and twenty-six. D. W.
Burroughs, Harvey I. Parker, G. S. Stockwell, Winthrop Morse and
Stephen Wright, served short pastorates. From the death of Elder
Chamberlain the length of the succeeding pastorates averaged
about three years.
T. H. Archibald was pastor two years, 1854-1856, George
Carpenter one, 1857. Then A. M. Swan led the church on a pros-
HISTORY OF THE BAPTISTS IN VERMONT 83
perous course, serving five years, 1858-1868. At this time the
church reached its highest mark in the number of members and
apparent prosperity. In 1860 it reported to the Association as fol-
lows: "We have received accessions every communion but one
for thirty-two months, during which time one hundred and forty-
seven have united." The total membership became two hundred
and twenty-six in 1863. From that time the changes in pastors
have been frequent and the membership declining. The list of pas-
tors is as follows: O. C. Kirkham, E. B. Hurlbert, C. J. Butler,
W. S. Blaisdell, D. F. Estes, T. H. Archibald, J. A. Swart, E. E.
Brown, Herbert Probert, O. F. Waltze, J. A. Swart, J. N. Latter-
mer, D. R. Watson, J. S. Brown, H. S. McCready, E. M. Fuller,
F. S. Clark. Membership, seventy-nine in 1912.
Ira
Several families were settled within the present limits of the
town of Ira before the Revolutionary^ war, whose religious sympa-
thies were with the Baptists. The to\\ii was organized in 1779, but
there was no church organization until 1783. The organization was
effected through the labors of Rev. Thomas Skeels, who had
preached occasionally for eight years, and with a few believers as
the constituent membership, he accepted the pastorate of the in-
fant church. The pastorate of Mr. Skeels was very brief. He left
in the spring of 1785, leaving a membership of some fifty -three,
showing that his labors were a})undantly blessed for so large a num-
ber in proportion to the population to be added to the church. The
church was supplied occasionally by Rev. Henry Green of Walling-
ford. Rev. Aniasa Brown was settled as pastor on February 13,
1786, and dismissed at his owti request. May 29, 1788. Deacon
Reiiben Baker was then licensed to preach, and continued to min-
ister to the church several years, but was not ordained. Rev.
Thomas Skeels was then recalled November 15, 1791, and was set-
tled on a salary of seventy -five pounds. In ohe year, however, he
was called to his reward. He died in the triumphs of faith and his
body rests in the village graveyard, surrounded by those among
whom he labored.
84 HISTORY OF THE BAPTISTS IN VERMONT
For several years after the death of Elder Skeels the church
was without stated preaching, save by occasional supplies, until
December 31, 1801, when Rev. Joseph Carpenter was ordained
pastor, and he divided his labor between his farm work and preach-
ing on the Sabbath and from house to house until 1812, during
which time a gracious revival commenced and continued, reaching
with its blessed influence into adjoining towTis, until two hundred
and twenty -five souls were added to the church. On the 18th of
June, 1812, a branch was set off and formed a church at West
Clarendon. In 1813, Rev. Leland Howard became a member of the
church and served them till November 15th, when, at his own re-
quest, he was dismissed. The same autumn Rev. William McCuller
became pastor, who is reported as being thoroughly doctrinal in his
sermons, and whose labors appear to have been very acceptable.
A revival of most interesting character occurred during his min-
istry, which signally changed the character of the inhabitants of
the town; about forty persons, all of them heads of families, hus-
bands and wives, were received into the church by baptism, by which
it was greatly strenghened. In the autumn of 1819, McCuller re-
signed, and the church was dependent upon supplies until July 10,
1822, when Rev. Lyman Glazier was ordained as pastor. He is re-
ported as being a man of excellent spirit. He continued his work
till his death in 1825. In the fall of 1825 John Peck became pastor
and continued two years. Artemas Arnold followed with a two
years' pastorate. February 15, 1832, Joseph Packer was ordained
an evangelist and preached as a supply for about four years. In the
month of March previous to Mr. Packer's coming to them, the
church collected together for prayer and supplication to God for
an outpouring of His Spirit, and a great awakening followed as a
result, and Brother Packer found them enjoying a most powerful
revival which continued under his ministry until he was permitted
to baptize more than one hundred persons, mostly in middle life
and heads of families. The departure of Brother Packer occurred in
1836, and the church was again dependent upon supplies from
abroad, Rev. John Peck supplying most of the time. Rev. John
Cannon was engaged for one year, and then John Peck again oc-
cupied the pulpit till May 1, 1838, when Rev. Elias Hurlbut was
HISTORY OF THE BAPTISTS IN VERMONT 85
settled, and during his ministry another gracious refreshing is re-
corded, as the result about thirty persons were added to the church.
Rev. Jacob P. Huntington, Frederick Page, and Levi Smith served
brief pastorates between 1842 and 1844. Rev. Norman Clark was
called and entered upon a fruitful pastorate of seven years. Warren
Mason was pastor from April 1, 1863, till March, 1865, He was
ordained November 18, 1863.
In April following. Rev. C. P. Frenyear was invited to supply
until November, at the expiration of which time he accepted a call
to the pastorate. In January, 1866, it was voted to observe "The
World 's Prayer meeting, " which occurred during the coldest period
that had been known for many years. In consequence of this but
few assembled for prayer, but the blessed promise was fulfilled in
their experience. The prayers of the few were heard, the divine
presence was experienced, and the influence of the meetings per-
meated the whole church like leaven in the meal till all were filled
with the spirit of prayer and earnest zeal. For five weeks the meet-
ings were sustained, the pastor having secured the assistance of
Elder Coon. Baptisms were frequent, and the spirit of giving was
quickened, as their annual reports showed. Mr. Frenyear closed
his work here on the first of November,1867. Edward Ashton, L. Kin-
ney and O. C. Sargent, followed with brief terms of ser\ice. Rev.
C. Blaisdell served from April, 1875, till May, 1878. Rev. W. R.
W^arner was then installed. The minutes speak of the 26th of
May, (only a few days after the installation of Brother Warner)
as a day long to be remembered by the church. On this day twenty
persons, mostly young people, were united to Christ by baptism.
"While the lightnings flashed over their heads, and the loud peals
of thunder rent the air, and the rain fell in copious showers, they
went down into the water with their hearts full of the love of
Christ." "Perfect love casteth out fear." Early in the autumn
following, })y invitation of the pastor, the Rev. Dwight Spencer,
then of Fair Haven, came and commenced a scries of meetings,
which interested several outside of the church, and also awakened
much serious anxiety and prayerfulness in the minds and hearts of
christians.
86 HISTORY OF THE BAPTISTS IN VERMONT
His searching and powerful sermons were succeeded by the
exhaustive and eloquent appeals of the Rev. M. Burnham, the
evangelist. Very material aid was rendered by the Rev. J. K. Rich-
ardson of Rutland. Baptisms are reported as follows: December
1, ten; December 8, twelve; December 15, seven; December
22, eight, making thirty-six that month. On the first of June, fol-
lowing, five more received the rite under peculiarly happy circum-
stances. A long drouth had prevailed for several weeks and vegeta-
tion was suffering. Everything was parched and dry. After the
baptismal service, while the pastor was giving the hand of fellow-
ship previous to administering the Lord 's Supper, a heavy rain was
filling up the streams and refreshmg the earth, symbolizing their
own experience.
Mr. Warner's pastorate ended October 27th, 1880. During
the following nine months, in the interim between pastors,the church
sustained services every Sunday, one of the deacons reading a ser-
mon; three prayer meetings were held every week and well sus-
tained. Rev. John B. Lewis took up the work April 24th, 1881.
The membership of the church at this time was one hundred and
twenty-one. It will he observed that no dissensions or church
troubles have been reported in this sketch of the church's history.
As a matter of fact the records are almost entirely free from these
painful experiences. Doul^tless, differences have arisen and de-
linquencies among the membership have occurred, and the hand of
fellowship has had to be withdrawn from some, but the spirit of love
seems to have characterized even these sad chapters of the church 's
history.
The list of pastors from 1888 to 1912 is as follows: W. M.
Hitchcock, 1888-1891; William Wyeth, 1893-1894; George H.
Watt, 1895; C. A. Johnson, 1897-1898; B. A. Schurke, 1899-1900;
Thomas Davison, 1901-1903; T. Ellis Jones, 1904-1906; Leonard
Aldrich, 1907-1908; G. A. Littlefield, 1909; Thomas Adams, 1910.
MiDDLETOWN
The Baptist church in Middletown was formed in 1784. From
about 1790 to 1802 it was a large church and embraced in its com-
HISTORY OF THE BAPTISTS IX VERMONT 87
munion members residing in the towii of Wells, Pouitney, Tin-
mouth and Ira. In 1802, residents in Pouitney, thirty-four or thirty-
five in number, withdrew and formed a church in that to\\Ti. In
the first meeting of which we have any record, Caleb Smith was
elected moderator and Thomas McClure, clerk. Caleb Smith ap-
pears to have been the leading man from that time until his death,
November 10, 1803. He usually acted as moderator in the absence
of the pastor and was the first deacon. He was not a noisy man, but
undoubtedly an efficient worker, laying the foundations of the
institutions in the settlement. Among the first members of this
church were Caleb Smith, Thomas McClure, John Sunderland,
Gamaliel Waldo, Hezekiah Mallarj', Daniel Ford, Asher Blunt,
David Wood, Ephraim Foster, Josiah Johnson, Nathan Walton
and Jonathan Haynes. Jonathan Haynes was early elected deacon
but did not accept the office for the reason probably of his physical
infirmities, occasioned by a terrible wound he received in Ben-
nington, 1777. He was a useful man in the church while he lived,
held many important positions and was regarded as a sincere, ar-
dent and devoted christian. Daniel Ford, a good christian man, the
father of Nathan Ford, and grandfather of Joel Ford, was elected
deacon to supply the place to which Mr. Haynes was elected.
Gamaliel Waldo, one of those decided, stern, resolute men, who was
not to be moved by any outside influence, was another efficient mem-
ber. And this was to a great extent the character of nearly all the
early members of both this and the Congregational church. Both
churches were formed at a time and under circumstances that we
should hardly sujjpose would have admitted of prosperity, but they
at once sprang into life and activity, and perhaps were as successful
in the first year of their existence as they have ever been since in the
same period of time. The Baptist church was without a pastor till
1790, during which time Rev. Hezekiah Eastman seems to have
administered at communion seasons and performed the rite of bap-
tism.
Rev. Sylvanus Haynes, of Provincetown, Mass., was ordained
pastor August 30, 1790, and remained in office twenty-seven years.
The Baptist Society bought a piece of land for him of Captain
Joseph Spaulding, and Mr. Haynes commenced living on it in a log
«» HISTORY OF THE BAPTISTS IN VERMONT
house. Besides attending to his ministerial duties he did a good deal
of work on his land. The church prospered under the ministry of
Mr. Haynes. He was a faithful minister, author of several religious
works, which at the time gave him a good reputation as a writer in
his denomination. He preached the election sermon before the
Legislature of Vermont, in October, 1809, which sermon was printed
by vote of the Legislature. To Mr. Haynes belongs the honor not
only of being the first settled minister of the Baptist church here,
but the first minister settled in Middletown. He preached in log
meeting-houses and private houses until what has been known as
the Congregational house was completed in 1790, when he preached
in that until the Baptist house was built in 1806.
Rev. Seth Ewens supplied the church about two years. Rev.
Isaac Bucklin was pastor, 1821-1828. Rev. Mr. Fuller, Rev. Linus
J. Reynolds, and Rev. G. B. Day each preached here between 1828
and 1832. Rev. Mr. Day was ordained here. He was a very zealous
man and was here during the revival of 1831. In one day, Septem-
ber, 1831, there were thirty-six persons baptized and received into
the church. Rev. Mr. Soullard was pastor three years and went to
Pawlet sometime in 1837. Rev. E. B. Bullard was pastor from 1839
to 1841. He was a well educated and a very devoted man. After
leaving here he went to Burma and died there. Robert Meyers fol-
lowed with a four years' pastorate! Rev. R. O. Dwyer came in
1846 and remained about three years. He removed to a place near
Saratoga, N. Y., became a chaplain in one of the New York regi-
ments, and died in the service of his country. His only son was a
soldier in the same regiment and was killed in battle about the time
of his father's death.
J. M. Smith was pastor, 1848-1850. J. J. Peck followed two or
three years. Rev. Berriah Leach, a native of the to-«ni, officiated
five years, followed by Cyprian Frenyear and Thomas Tobin.
In recent years there have been a succession of very brief pas-
torates with few accessions. Intervals between pastorates have
been seasons of depression. With the coming of each new pastor
hopes have revived. A few years have been marked by special
tokens of grace, as in 1890, when twenty-eight were received by bap-
tism and five by letter, the fruitage of special meetings under the
C. A. Thomas, D. D.
tor of Haptist Church in Brandon 18.'?() — 1875
Born, 1800— Died, 188!)
HISTORY OF THE BAPTISTS IN VERMONT 89
lead of State Missionary, A. McGeorge. In 1898, ten new members
were added. Sunday schools and cottage prayer meetings have
been sustained.
Total membership in 1911, fifty. Resident membershij),
thirty-six.
Brandon
The Baptist church in Brandon was constituted in 1785, the
year following that on which the touni received the name which it
bears. The towii was chartered by the name of NesJiobe, October
20, 1762; its name was changed to Brandon October 20, 1784. The
original members, so far as can be ascertained, were twelve in
number, as follows: Nathaniel Sheldon, Noah Strong, Elizabeth
Strong, Solomon Tuttle, John Mott, Mary Mott, Nathaniel Welch,
Peter Whalen, Elizabeth Whalen, Thomas Tuttle, Deborah Tuttle,
Thomas Tuttle, Jr. For several years the church was without a
settled pastor or a house of worship. The dwellings of Nathaniel
Sheldon and Solomon Soper were often the church's sanctuary.
Accessions were made from time to time. The church, while desti-
tute of a pastor, was supplied occasionally by neighboring pastors
as Elnathan Phelps, Henry Greene, Isaac Beals, Elisha Rich, Eph-
raim Sawyer, Nathan Dana, Hezekiah Eastman, and Isaac Fuller.
In 1789, Mr. Isaac Webb, who had been employed as a licen-
tiate preacher, was called to ordination. The terms of his settle-
ment were "one hundred pounds settlement in lands, and thirty -five
pounds for the first year, and to rise five pounds a year till it
amounts to sixty pounds, which is to be his stated yearly salary."
Mr. Webb was ordained September 25th, 1789. Caleb Blood
preached the ordination sermon, Isaac Beals gave charge, and
Henry Greene the hand of fellowshij).
Mr. Webb was the first settled pastor in town. The Congrega-
tional church, however, was the earlier in date of organization,
and on that account the ministerial lands were equally divided be-
tween the two denominations most amicably.
90 HISTORY OF THE BAPTISTS IN VERMONT
During the first fifty years of its history the church had eleven
pastors. During the next fifty years it had three pastors.
A log meeting-house was built in 1790, which was occupied
ten years, when a new edifice was erected which served till 1835,
when the present church edifice was dedicated.
Isaac Webb, the first pastor, was succeeded by Calvin Cham-
berlain, who was ordained here, and had a prosperous pastorate of
five years. In 1795, Jonathan Merriam came from Ashburnham,
Mass., and was followed by his brother-in-law, John Conant.
These two men became eminently influential and helpful in the
church. Mr. Merriam was appointed deacon in 1806, and died in
1826, aged sixty-two years. John Conant was chosen deacon in
18'26, and died in 1856, aged eighty-three. He was a man of great
decision and energy of character; nothing was too difficult for him.
The present meeting-house was built under his supervision and
labor. Few works of improvement in the village of Brandon were
undertaken during his active life but received his approbation
and aid.
This church has been specially observant of its members who
were inclined to the gospel ministry and gave promise of usefulness
in the work. Of this class were: Thomas Tuttle, Jr., Isaac Merriam,
Jonathan Merriam, Jr., Reuben Sawyer, David Hendee, Cyrus
Hodges, Conant Sawyer, Warham Walker, Isaac Sawyer, Nathan
Brown, A. H. Stowell, B. F. Burr, Leland Huntley, C. B. Smith,
Mylon Merriam, George W. Stockwell, Alvah Hovey, Cyrus
Thomas and Edward J. McKenna.
Accessions to membership have been made for the most part
little by little, but there have been seasons of general revival. In
1836, fifty-seven persons were received by baptism and letter; in
1839, forty-four; in 1842, sixteen; in 1850, fourteen; in 1854, six-
teen; in 1857, eighteen; in 1865, eighteen; in 1866, eighteen; in
1869, twenty-one; in 1875, twenty-four; and in 1878, thirty-nine,
following the meetings of evangelist Earle, and in 1884, under the
pastorate of D. E. Post, and following the meetings of Evangelist
Bennett, thirty were added.
The most notable pastorate in the history of this church was
that of Cornelius A. Thomas, continuing forty years. The other
HISTORY OF THE BAPTISTS IN VERMONT 91
pastors and their terms of service have been as follows: Calvin
Chamberlain, five years; Ithiel Peck, two; Moses Ware, two;
Joshua Young, three; Abiel Fisher, two; Elisha Starkwether, two;
Isaac Sawyer, six; Joseph W. Sawyer, three; William Hutchinson,
two; George B. Ide, two. Eleven pastors during the first fifty years
of the church's history. The successors of Mr. Thomas have been,
David R. Watson, five years; B. E. Post, five; E. A. Herring, ten;
J. J. Townshend, five; E. M. Bartlett, six; George Pomfrey, one;
C. A. Nutting, one; C. W. Turner.
Benson
This church was constituted in 1797. Elder Abel Woods was
principally instrumental in its organization. During the first year
it increased from fourteen to thirty-nine members. In 1805, it re-
ported fifty-nine communicants. After this no mention of this
church is found in the minutes for several years. Nothing of special
interest is recorded imtil 1823, when Elder John Carter and a large
part of the members were deprived of their standing, in conse-
quence of a change of sentiment. This was a gTeat stroke to the
church. Yet it struggled along till 1834 and then discontinued its
meetings. In 1840, under the labors of Elder Henry Allen, it re-
vived again, several additions were made by baptism and it again
was in fellowship with the Association. In 1843, it reported sixty-
five communicants. It then ceased to make returns.
Dorset
A small church was organized here in 1796, by Elder Corpse.
John Howard became pastor for three years. When he left the
church numbered fifteen. It continued happy and united and oc-
casionally enjoying supplies for a number of years. In 1804, it built
a meeting-house. The church was rather low from this time till
1814, when it enjoyed for two years the labors of Horace Griswold,
received some additions, and was encouraged to hope and pray for
greater blessings. The blessings came. A considerable quickening
and increase was experienced under the labors of Rev. C. M. Fuller.
92 HISTORY OF THE BAPTISTS IX VERMONT
The church increased to sixty. After this it began to decHne and
though it enjoyed at different times suppUes for longer or shorter
periods, it continued to go down and became extinct.
A second church was organized in the center of the town about
the year, 1808, comprising about twenty members. For a time it
bid fair to become a useful church, but it soon dwindled and became
extinct.
East Hubbardton
Organized in 1787, as a branch of the Manchester church.
The first preaching was by Abel Woods in the spring of 1785.
A few were converted under his labors. From this time meetings
were held regularly on the Sabbaths, in a log barn in summer,
and in a log house in the winter, until a schoolhouse was built
in 1786. Elders Cornell and Skeels furnished occasional sup-
plies for several years. In the meantime the church had been
organized as an independent body and several members had been
added till in 1788 they numbered twenty-four. The following ten
years were years of darkness and declension. Elder Nathan Dana
was pastor ten years, then Elder Stark one year, when Elder Dana
returned and lived in tovm till 1816. His second connection was not
attended with the happiest results. In November, 1816, Joseph
Sawyer was ordained as pastor. A revival followed, resulting in the
conversion of many and the healing of difficulties in the church.
During the ministry of Mr. Sawyer about sixty were added to the
church. He was succeeded by Abel Woods, who labored with con-
siderable success till 1826. A second season of exceeding darkness
and declension now ensued for several years, during part of which
the meetings of the church were suspended. In February, 1830, a
short time after the church had given up their meetings in de-
spondency, a few brethren were coming together and mourning
over the low estate of Zion. They concluded at length to give
notice of a meeting in which the members might come together and
stir each other up. The meeting occurred on the usual Covenant
meeting day. Five members only were present and two of the
neighboring women, one of them an Irish woman. Gloom and sad-
HISTORY OF THE BAPTISTS IN VERMONT 93
ness brooded over the meeting though the time was spent in prayer
and a free exchange of feeling in view of the low state of Zion. Just
before the members were about to depart in sadness it occurred
to someone that possibly one of the visiting women might like to
say a word. Opportunity was given. To the great surprise of all,
the Irish woman rose and related a christian experience full of
thrilling interest. She had never heard an experience nor witnessed
a baptism, but had read of both in the Scriptures and wished her-
self to be baptized. The other woman then arose and related a
satisfactory experience and closed with a request for baptism. The
brethren were melted to tears, and the tokens of the Lord's pres-
ence so unexpected and so overpowering were followed, as might
l)e expected, by other and delightful proofs of his power and y,\i\\-
ingness to save. Notice was circulated of another meeting on the
week following. A minister. Elder Reynolds, was sent for to preach
and baptize, and no small stir was awakened. The ice had to be cut
away before the baptism could be administered, and during the
ordinance there was a visible convulsion among the crowd. The
power of the Spirit was manifest and many were brought under
conviction. The work became general throughout the towai, and ex-
tended into neighboring towns. Other denominations shared in it,
and its influence was felt through the year until into the next sea-
son. As a part of the fruit sixty -four were baptized and added to
the church. The labors of Elder Isaac Fuller were greatly blessed
in carrying forward the revival. In the course of the history of this
church up to 1845, there were eight .seasons of revival, as the fruit
of which two hundred and twenty were gathered into the church.
Up to that time it had received into its membership three hundred
and sixty-seven and numbered sixty-one.
In 1853, Elder B. Allan became pastor. The next year the
meeting-house was remodelled at a cost of $850. Meetings were held
alternately at Hortonville and East Street. Allan 's pastorate con-
tinued thirteen years. x\fter a year interval. Elder Zenas Jones be-
came j)astor and served with fidelity till his death, fourteen years
later. The death of this good pastor was a heavy blow to the little
church he had so faithfully shepherded so many years. In 1893,
students from Troy Academy awakened a deep iiiterest, and on the
94 HISTORY OF THE BAPTISTS IN VERMONT
26th of November, seventeen were l)aptized, mostly young
people. In 1896, J. E. Nye, a licentiate of the church in Georgia
Plain, became interested in this little flock, and began ministering
to them on the Sabbaths and returning to his farm in Georgia dur-
ing the week. His work was greatly blessed. He won the hearts of
the people and was ordained by the church as pastor. For sixteen
years this relation has been sustained, Mr. Nye giving as much of
his time as possible to the church while still following his occupa-
tion -as farmer in Georgia. Throughout its history the church has
been often depleted by removals and deaths, but for the most part
has manifested remarkable hopefulness and vitality.
Rev. Henry S. Archibald, in his report as secretary of the
Board of Trustees of the Convention in 1895, said : " An illustration
of the work that many, perhaps most, of our Vermont churches are
called to do, is afforded by the church at East Hubbardton. Here,
where the servants of God for more than a century have toiled,
whence almost sixty years ago Brayton went forth for a forty and
more years of service on the foreign field, a little more than two
years ago God was pleased to reveal himself to the handful in his
mighty power to save. Seventeen were then added to the church
by baptism. Of that seventeen, ten have already removed to other
fields to do service for the Lord. To this little band it falls to sow
the seed, gather now and then the sheaves that look to promise re-
sults more to be desired than much fine gold, and tlien it is taken
from them to become seed sca^ttered upon a thousand fields that
shall he in turn rich with choicest fruitage in heaven 's own day of
reward and ingathering. "
POULTNEY
The first settlement of the town was commenced l)y Thomas
Ashley and Ebenezer Allen, x4pril, 1771. The first Baptist that
moved into town was Isaac Ashley, 1772, followed soon after by
William Ward. They had both been baptized the year previous and
united with the church in Canaan, Conn. In 1777, the inliabitants
were all driven from their homes by the British and Indians. The
next year they returned, and soon afterwards a number of persons
Dka. K. M. HiXHV. I'oiillncy
Mcinl..T.,f (•nMv..nlini. l?.Mnl
HISTORY OF THE BAPTISTS IN VERMONT 95
were baptized at different times, till their number had increased to
ten or twelve. The first persons baptized in town are supposed to
be: Mrs. Thomas Ashley and Mrs. Nicholas Marshall. Elder
Cornell was the administrator. Others soon followed, among whom
were: John Ashley and Ichabod Marshall.
This church was constituted two years after the Wallingford
church, in 1782. William Ward was appointed its first deacon,
which office he honorably and usefully held till the time of his death
in 1818. The little church, consisting in its infancy of but ten or
twelve members, united with the Congregational church in the
support of preaching, the worship in the sanctuary, and in the
observance of the Lord's Supper. Afterwards, in 1795, having
come to doubt the propriety of commiming with unbaptized per-
sons, they united as a branch with the Middletouai church, but still
continued to sustain public worship with their Congregational
brethren in Poultney. In 1801, they were set off from the Middle-
towai church and duly recognized as an independent church. They
soon after invited Clark Kendrick, who had been supplying the
desk in Poultney, to become their pastor. Mr. Kendrick accepted
and was ordained over them in 1802. A revival followed which re-
sulted in the accession of about fifty members, some of whom were
from the Congregational church. In 1804, the church numbered
eighty-four members. Unhappily a misunderstanding arose be-
tween the two churches in respect to the right to occupy the meet-
ing-house. The result was the erection of a convenient house of
worship of their own, and a very unpleasant state of feeling between
the two churches for several years. But happily this feeling sul)-
sidcd, and the two churches have long since been on friendly terms.
During the twenty -two years of Elder Kendrick 's labors in Poult-
ney the church was greatly blessed. The whole number added to
the church under his ministry was two hundred and thirty-three, of
which there were one hundred and fifty -five connected with the
church at the time of his death in 1824.
With the death of Elder Kendrick closed the second twenty
years of the church 's history. In the next twenty years it witnessed
more frequent changes in the pastoral relation, and yet a contin-
uance of the gracious care of the covenant-keeping God. Under the
96 HISTORY OF THE BAPTISTS IN VERMONT
labors of Pharcellus Church, Eh B. Smith, and others, the blessing
of God was richly enjoj^ed and interesting revivals experienced
in the years, 1825, 1830, 1834, 1838, and 1843. In all its seasons of
refreshings the church must have received into its membership not
less than four hundred persons. In 1845, the church numbered two
hundred and thirty -one members. It sent out one of its members as
a missionary to India. Elder Isaac Fuller, who had for a number of
years been a member of this church, supplied its desk at different
times to the satisfaction of his brethren and the edification of the
church. He finished his pious and useful course in 1843, enjoying
the confidence and esteem of all who knew him.
In 1849, John Goadby became pastor, and led the church
through some seasons of discouragement. His ten years ' ministry
was blest to the church. In 1856, twenty-one were received to the
church. During the last year of his ministry he was assisted by
Rev. Thomas Cull, and thirty-three were added to the church.
Wm. L. Palmer followed with a fruitful pastorate of six years.
In 1867, came a crisis in the history of the church. The body
which hitherto maintained its unity was divided. Two letters
and two sets of delegates were sent to the Association and the
matter of the difficulty was referred to a committee to examine and
report upon at the next session.
The committee reported in 1868, recommending on the
ground of the nearly equal division of the church in Poultnej' and
because of the vote to divide the church, that the Association re-
ceive the letters and delegations of both sections as independent
regular Baptist churches. The division was thus made permanent.
The title to the property was aw^arded to the church at Depot
Village. John Goadby was recalled to the church which retained
the name Poultney, and Rev. Thomas Tobin was chosen pastor of
the East Poultney church. Mr. Goadby officiated five years, Mr.
Tobin, three. In 1873, J. A. Pierce became pastor of the Poultney
church, and A. T. Dunn of the East Poultney church. That year
both churches were blessed with a remarkable outpouring of the
Spirit and sixty -five new members were added to the Poultney
church and twenty-six to the East Poultney. The evangelistic im-
pulse continued with the churches for several years, and additions
HISTORY OF THE BAPTISTS IN VERMONT 97
were annuallj' made. Mr. Pierce continued pastor six years, and
was followed by A. W. Jefferson in 1879; Mr. Dunn by D. Beecher,
D. W. Palmer, and Thomas Tellier. The pastors of the Poultney
church since 1881 have been F. Barnett, 1881-1884, H. H. Parry,
1885-1889, R. H. Ferguson, 1891-1892, J. E. Bruce, 1893-1896,
A. D. Clark, 1897-1902, I. E. Usher, 1902-1907, C. E.Ross, 1908.
The church has prospered under these leaders and taken active in-
terest in the work of the denomination and in all branches of mis-
sion work.
The East Poultney church has had the leadership of pastors
C. E. Steams, C. J. Wilson, 1883-1884; J. B. Webster, 1887-1890;
T. B. Webster, T. B. Mowrey, 1890-1893; W. V. Grattan, 1893,
1895; J. E. Bruce, 1897; A. D. Clark, 1899-1901; I. E. Usher, 1902-
1904; H. E. Webster, 1908. The membership of the Poultney
church in 1912 was one hundred and sixty-five, of the East
Poultney, fiftj'-one.
The fact is worthy of record that one of the members, Mrs.
Ichabod Marshall, an aged sister of this church, who died in 1837,
at the advanced age of ninety -three years, had lived to see the whole
hi.story of the church up to that time, and outlived all the original
members. She was one of the first baptized, was one of the mem-
l)ers when the church was first organized in 1782, and again in 1802,
when it was set off from Middletown and had been a resident of the
tovm sixty-two years, and there were known to be of her posterity,
then living, three hundred and seventy persons, extending to the
fifth generation.
West Haven
William Pattison, a licentiate from the church in Benson,
preached in this towni in the course of the year, 1803, with manifest
tokens of divine favor. Many were convicted of sin and gave evi-
dence of conversion. In the month of December a church was or-
ganized, consisting of sixteen members. The year following it
came to number twenty-seven. Mr. Pattison continued his labors
with this people till 1815, but was never ordained. A pleasing re-
vival was enjoyed in 1816. The church continued to enjoy a meas-
98 HISTORY OF THE BAPTISTS IN VERMONT
lire of prosperity under occasional preaching by Elders Isaac Saw-
yer, John Stearns and Isaac Fuller. Elder Reuben Sawyer labored
successfully with this people from 1823 to 1836. During his minis-
try there were frequent manifestations of divine favor. In 1831, the
church came to number sixty -one. After 1836, it was served by a
number of ministers and reported several seasons of awakening and
conversions. In 1845, it numbered fifty-one. Moses Field was then
pastor. Mr. Field's pastorate continued till 1857, when his health
failed, and he withdrew from the pastoral relation. He continued
his residence in the town and his active interest in the church, sup-
plying occasionally when there was need and his strength permitted.
He returned to the pastorate in 1865, and continued till his death, in
1870, a man of marked ability and fervent piety; a true shepherd
to his people.
A series of short pastorates followed: M. M. Mills, N. Clark,
A. T. Dunn, E. D. Craft, J. A. Swart, ordained here January 24,
1879; M. M. Mills, C. H. Eveleth, P. C. Dayfoot. For a season,
after Mr. Dayfoot 's pastorate, the church was supplied by the
pastors of the Fairhaven church, J. H. Lyon and A. E. Foot.
In 1894, came a precious work of grace and thirty-eight were bap-
tized. A. E. Foot then became pastor, 1895 to 1898, when H. M.
Douglass began a long and pleasant pastorate, continuing till 1910,
when he was succeeded by E. S. Greenleaf . The church attained a
membership of seventy-seven in 1892. A purely rural church, its
membership scattered, its young people removing from their native
town, the population changing in character, this church has main-
tained the means of grace and filled an important place in this
community.
Rutland
As early as 1805, there was a Baptist church in Center Rutland,
of thirty-five members. They held their meetings for the most part
in the home of Allen Pooler. David Hurlbut was their minister and
continued to labor with them till 1809, when he resigned, and for a
time the church was without pastoral care. They enjoyed, how-
HISTORY OF THE BAPTISTS IN VERMONT 99
ever, the occasional ministrations of Sylvanus Haynes of Middle-
town, Clark Kendrick of Poultney, Elders McCuller, Sa\\yer,
Harrington, and other itinerant ministers. In 1808, the church re-
ported to the Vermont Association thirtj'-four members, and from
that time the name of the Rutland church disappears from the
minutes and early chroniclers say that in 1813 and 1814, })ecoming
reduced in numbers by deaths and removals, the meetings were dis-
continued and their organization broken up, the members uniting
with neighboring churches.
In 1818, several families of Baptists removed from Center Rut-
land to Mill Village, now known as the Pooler District, and im-
mediately commenced holding meetings at the house of Daniel
Ford. These were mostly meetings for prayer and conference, with
an occasional sermon by some itinerant minister. For five years
this little band maintained the means of grace under adverse cir-
cumstances. In 1823, they organized as a church of fifteen members.
May 6, 1824, Elder Isaac Fuller was engaged to preach half
the time, and served till December 2, 1826, when the church called
Rev. Hadley Proctor of China, Maine, to the pastorate. His labors
continued until 1834, years of earnest labor and gracious ingather-
ing of souls. He was a good man, and faithfully led the flock of
Christ. In 1834 and 1835, Rev. Samuel Eastman sup])lied the pul-
pit, then Rev. Hadley Proctor returned to the pastorate, but after
one brief year was recalled to (^hina, Maine, where he remained till
his death.
After the second remo\al of Elder Proctor, Rev. Daniel Has-
kell, a venerated father in Israel, served the church during the year,
1837, after which Rev. Arus Haynes, a graduate of Bro\\ni Uni\-er-
sity, was called to the pastorate and ordained to his work January
30, 1858, and enjoyed an unusually successful pastorate of two
years, ninety persons l)eing added by baptism, and twenty-seven
by letter and experience, being the greatest addition in any like
period in the history of the church. He resigned in 1840, and the
church was mthout a pastor until February 2, 1843, when Joseph
M. Rockwood was ordained and settled, continuiiig his ministry
till September, 1840, when he was dismissed. Rev. Ix'land Howard,
of blessed memory% W'as next called to the pastorate, who was set-
100 HISTORY OF THE BAPTISTS IN VERMONT
tied in 1852, and resigned in 1860. This pastorate was fruitful of
much good, and the ingathering of many precious souls; the year,
1858, being signally blessed in this respect. After his resignation
Elder Howard continued to reside among the people, to whom he
had ministered so faithfully and long, until his death, which oc-
curred on the 5th of May, 1870.
The next pastor was Rev. Francis Smith of Providence, R. I.,
May, 1860 to July 27, 1862. Pastor Smith was a good man and a
faithful minister of Jesus Christ. He was succeeded by the Rev.
J. C. Fernald of Cambridge, Mass., who was ordained pastor of the
church, March 23, 1864. He remained with the church seventeen
months, resigning September 2, 1865. Rev. O. Cunningham sup-
plied the pulpit from November, 1865, to August 6, 1868. Novem-
ber 1, 1868, Edward Mills commenced his labors, continuing till
1875.
During this pastorate the present house of worship was built.
In 1827, a meeting-house was built, strictly in harmony wath the
prevailing New England style, the pulpit placed high between the
entrance doors, and the gallery extending along both sides of the
house and across the east end. In 1852, this was remodelled and
renovated, and made much more convenient and attractive. As
the location of the house was in the center of the village at that time
it was hoped that the foundations of it were permanently estab-
lished, but in consequence of the rapid growth of the village, north
and west of this location, a more central location was desirable, and
after long and serious consideration it was determined to build, and
on the 18th of July, 1871, the cornerstone was laid with becom-
ing ceremony. February 1, 1872, the spacious vestries of the house
were opened with appropriate services. Rev. Dwight Spencer of
Fairhaven, preaching a sermon from Psalm 148: 11.
The decade, 1873-1883, was an eventful one in the history of
this church. In 1873, the assistance of Rev. A. B. Earle was secured
in a series of evangelistic meetings in which the church heartily
united. The results were occasion of great rejoicing. Among the
converts were strong men and noble women, young men and women
and children. Whole classes from the Sunday school and whole
families from the homes gave themselves to Christ and the church.
HISTORY OF THE BAPTISTS IN VERMONT 101
Sixty-six were baptized and nine received by letter and experience.
The ingathering continued under the pastorate of Rev. J. K. Rich-
ardson, which commenced in 1875. Fifteen were added that year,
forty -three the next, and twenty -three the next. Then came
another remarkable revival. The church entered into union ser-
vices under Evangelists Whittle, McGranahan and Whittier. Con-
stant work was kept up for six months, and one hundred and thir-
teen were received into the church, bringing its total membership
to three hundred and eighty-nine. During the next three years
there was evidence of reaction, and the church suffered the de-
pression that attends disciplinary work, but strength had been
gained to prune the vine without endangering its life. In other
lines the church had put on strength. In September, 1873, it dedi-
cated its new house of worship upon which some $40,000 had been
expended. The field of its activities had been broadened by a mis-
sion at North Clarendon, and by the organization of a branch at
West Rutland in 1875. In 1879, the pastor had begun to publish
the Vermont Baptist in the interests of the churches of the State.
A Telugu preacher was receiving his support from this church and
a Karen Bible woman, and a colored teacher in the South, were de-
pendent on the ladies of this church.
In 1883, Charles A. Reese began ministering to this people,
and the church continued to prosper under his leadership. In 1885,
the debt of $13,000 incurred in building the new house of worship
was finally cancelled. In 1886, Evangelists Pratt iand Birdsall con-
ducted special meetings which resulted in the addition of thirty-
five members. In 1887, the roll was revived, eleven dismissed and
sixteen excluded or dropped, bringing the total membership to
three hundred and eighty -nine. In 1890, the weekly envelope sys-
tem was adopted, and the conviction recorded that at least one-
tenth of one 's income ought to be devoted to the Lord. In 1 891 , Rev.
O. D. Thomas, evangelist, rendered effective service, and sixty were
added to the membership, bringing the total number to four hun-
dred and forty -six. Mr. Reese resigned this year and the i)astorate
of Rev. Gibbs Brai.slin began. Mr. Braislin commended himself
speedily to the people of the community, by his plain ])rea(liing,
and his fearless position on the moral issues of the day, and large
10^2 HISTORY OF THE BAPTISTS IN VERMONT
congregations attended his ministry. His work was educative and
scriptiu-al. Substantial additions were made annually till 1899,
when fifty-four were received, and an equal number the year fol-
lowing, bringing the membership to five hundred and thirty -three.
Five years later Dr. A. C. Dixon came to the assistance of the pas-
tor and sixty-eight were received to membership that year, most
of the converts coming from the Sunday school, which had been
conducted with wisdom and energy by J. E. Tilson and W. R.
Kinsman. During the years, 190'2-1904, some seventy-five new
members had been received, without special evangelistic help.
A mission near the fair grounds and the North Clarendon Mis-
sion had been well sustained. At the close of Mr. Braislin 's pas-
torate the church numbered five hundred and sixty-nine members.
Mr. Braislin was honored with the degree of Doctor of Divinity by
Brown University in 1905.
Eugene Haines followed in the pastorate, and for four years had
the privilege of welcoming upward of one hundred and twenty to
the church. He was succeeded l^y F. W. Irving in 1910. The mem-
bership of the church in 191'-2 was six hundred and twenty-nine.
The Rutland church in infancy received the fostering care of the
State Convention, receiving from its limited treasury sixty dollars
annually during the years 1826-1829. For many years it has been
a helper of the weak churches of ^^ermont, and of the cause of
missions at home and abroad.
Bennington
This church had its liirth amid many difficulties, in 1827. A
number of l)rethren, who were members of Ba})tist churches, had
resided in the north and west parts of the town for some time.
They were associated principally with the churches of Shaftsbury
and Hoosick, N. Y. A]:»out 1825, several brethren became residents
of what is now the ^•illage of Bennington, then known as East Ben-
nington or Algiers. Among these were Isaiah Hendrix, Enoch
Winslow and Aaron Grover. In the center village li^•ed Anthony
Haswell, a half-brother of the devoted missionary to Burma, James
Haswell. These l)rethren, far from church privileges, began to as-
HISTORY OF THE BAPTISTS IN VERMONT 103
semble for worship. After a while neighboring pastors began to
render help occasionally. The attendance upon religious services
gaining, it was determined to form a church. On the 11th of April,
a church was constituted and recognized by public services. In
1828, Henry Baldwin became the first pastor. He was with the
church till 1830. Under aV)le ministers the church increased in
membership, till in 1842, it had a membership of two hundred and
fifty-seven. Then came the Advent excitement. Miller was in-
vited to speak in the church, and his influence wrought havoc in the
flock. Surviving this critical period, the church has continued a
prosperous course. Its pastors and their terms of service have been
as follows :
Henry F. Baldwin 1828-1830.
Thomas Teasdale 1830-1832.
Jeremiah Hall 1832 1835.
Samuel B. Wilhs 1835-1836.
Stephen Hutchins 1837-1841.
W. W. Moore 1842-1843.
Cyrus W. Hodges 1844-1849.
Edward Conover. . . .• 1849-1852.
A. Judson Chaphan 1853-1856.
Warren Lincoln 1857-1861.
E. B. Palmer 1861. .1862.
W. S. Apsey 1862-1869.
S. K. Dexter 1868-1870.
R. M. Luther 1871-1880.
George C. Baldwin, Jr 1881-1885.
Z. Martin 1885-1893.
A. McGeorge 1894-1895.
George B. Lawson 1895-1901.
Frank R. Morris 1901-1910.
F. W. Meyer 1910
In 1832, the temperance sentiment in the place was at a very
low ebb. There was a large distillery in towni, ap])lcs were abun-
dant; the juice was drunk like water; cider brandy was made and
indulged in by church members, for the custom was not held in
104 HISTORY OF THE BAPTISTS IN VERMONT
disrepute. Finally, there came a turn in the tide of public opinion.
A stanch committee was formed in this church and a great tem-
perance revival was the result.
During the pastorate of Mr. Lincoln the church passed reso-
lutions disapproving and discountenancing the amusement of
dancing, and with christian love and affection earnestly recom-
mending to its members to refrain from it. The reasons assigned
were "that we regard the amusement of dancing as inconsistent
w4th the christian profession, believing that it has a tendency to
dissipate serious thoughts and unfit us to engage in the worship and
service of God; that it tends to neutralize and destroy our influ-
ence as Christians; that the spirit which accompanies the practice
is a pleasure-loving and worldly spirit, and that it tends to hinder
our growth in grace and thus endangers our spiritual interests. "
In connection with these resolutions the church passed the follow-
ing: "Resolved, that our pulpit is free to the pastor for the dis-
cussion of all moral and religious subjects and that it is his right
and privilege to present his views on such subjects without re-
buke or hindrance from any member of the church. "
Several revivals have been enjoyed, one of the most notable
that of 1839, under the lead of Elder Knapp, the evangelist, when
eighty were received by baptism and eighteen by letter and restora-
tion. In 1842, and 1843 sixty-seven were added by baptism and
twelve otherwise. During the years, 1857 and 1858, ninety-four
were received to membership, seventy-seven of them by baptism.
During the year of McGeorge's pastorate seventy-seven were re-
ceived by baptism and twelve by letter.
Z. Clark Martin's pastorate was one of the longest. The par-
sonage was built at this time.
The first meeting-house was erected in 1830 and was destroyed
by fire in 1845. A new house of worship was erected two years
later. Again in 1878, a new church edifice was built, which became
too strait twenty-five years later and was enlarged and beautified,
according to plans of Architect Bull, at a cost of $6,500.00. The
addition provided for the Sunday school accommodations suited
to the needs of the school.
HISTORY OF THE BAPTISTS IN VERMONT 105
The efforts of this church to secure a bell with an inviting
voice furnishes a unique chapter in the history of Vermont Baptist
churches. The first bell was hung in the fall of 1830. It was a dis-
mal sounding bell, said to have been the poorest bell ever shipped
into the State of Vermont. The sound of it provoked the criticism
of all who heard it. It was taken down and carried back to the
foundry in Troy, and, in 1832, July 4th, the new bell was hung to
ring on that occasion. This proved to be a fine bell, the only one in
the town. On the third Sunday of the revival meetings, under Elder
Knapp, to the surprise of all, the bell did not ring. The tongue had
been stolen during the night. Three men, who had been hanging
around the building during the evening services, were supposed to
be the thieves. The Methodist minister denounced the robbers.
Mr. Knapp simply noticed it with the remark, "The way of the
transgressor is hard. " And he afterward said that these men would
be severely punished. The bell tongue was returned in two or three
days. These three men lost their lives in less than a year. These
fatalities naturally recalled to the people the evangelist's predic-
tion. In 1845, the meeting-house burned. The heat was intense and
in some unexplained way the bell began to toll, sending out its
solemn notes until it fell. It seemed to be sounding its o\Ani funeral
knell. The melted metal was taken from the ruins and sent to
Troy to be recast. In the meantime the church in Hinsdillville be-
came very much involved. Their bell was a fine one and the foun-
dry at Troy had a claim on it. So they exchanged the debris for
the Hinsdillville bell, paying five hundred dollars additional. After
all it did not sound well when hung. The tongue was too light, so
they increased the weight of it and cracked the bell. This was a
dilemma. They sent it to Troy, but it still lacked the silver to make
the sound clear. So gifts of money 'in silver and copper were made
with the express request that they should be ])ut in the bell and
this is what gives it its clear sound. This bell has been blown down
twice in severe storms of wind. The last time it was cracked a little
and this detracts some-what from its sweetness, but not seriously.
The church has long enjoyed the bell with an inviting voice.
106 HISTORY OF THE BAPTISTS IN VERMONT
PiTTSFORD
The Baptist church in Pittsford was organized in 1784, com-
posed of the following members : Elisha Rich, Caleb Hendee, Abel
Stevens, Moses Olmstead, Mary Stevens and Esther Rowley.
Elder Elisha Rich was chosen pastor and installed March 17, 1785,
and continued in office until 1803. Temporary supplies served till
1808, when Elder William Harrington was secured at a salary of
one hundred dollars for his services the ensuing year. His pastorate
continued until 1817. After the removal of Mr. Harrington the
church organization was kept up for a short time and then dis-
banded.
In 1841, the church was reorganized with fourteen members.
Samuel Hendee was chosen deacon and Nahum Mills, clerk. Rev.
Charles Berry commenced his ministry here November 7th, 1841,
and continued it one year. Rev. Levi Smith became pastor in
February, 1843, and remained four years. Rev. Washington
Kingsbury served two years, 1847-1849; Rev. H. B.Wright, De-
cember, 1849, one year; V. Church, 1851-1852; C. R. Nichols, one
year; W. Kingsbury, 1854-1856; H. I. Wood, 1856-1859; J. C. Car-
penter, 1856.
In 1787, a meeting-house was built of logs and was occupied
till 1795, when, by a combined effort of the different denomina-
tions, another house of worship was built and the Congregational-
ists and Baptists, the only churches in town, occupied it alternately.
Elder Rich preached one part of the day and Elder Harward the
other part. In 180'2, the Baptists \\athdrew and built a meeting
place of their own, which they continued to occupy till some time
after the close of Elder Harrington's ministr\% when they dis-
banded and the house was neglected.
At the time of the reorganization in 1841, the meeting-house
was remodelled and greatly improved.
In later years the pastors have been several and the terms
short. Stephen Wright, B. A. Palatier, J. R. Taylor, G. J. Ganun,
D. E. Post, L. B. Steele, Thoman Broxholm, J. W. Barker.
For several years Sunday school and services were held in
Whipple Hollow and pastors of West Rutland rendered assistance.
HISTORY OF THE BAPTISTS IX VERMONT 107
In 1908, State Colporteur, G. H. Watt, held special meetings.
Church and Sunday school reorganized, greatly to the encourage-
ment of the church. Twenty-three were baptized. The following
year a schoolhouse was purchased and fitted up for a chapel and
nine were received by baptism. Deacon Thomas was specially in-
fluential in carrying this enterprise through without incurring a
debt. Under the efforts of Deacon Bixby, of Poultney, money and
I)ledges were secured for seven nice horse sheds. Deacon Foster of
the West Rutland church did much to encourage. In 1912, the
church had a total membership of fifty-four, L. A. Cooney, pastor.
North Bennington
July 23, 1844, a church of thirty -eight members was formed at
North Bennington, about three-quarters of a mile from the old
Shaftsbury meeting-house. The First Church in Shaftsbury had
recently dissolved and the new church was composed largely of
its members, resident in North Bennington. Justin A. Smith, at
the time principal of Union Academy, and afterward well-known
as editor of The Standard, Chicago, was chosen first pastor. His
ordination took place in October, in the old Shaftsbun.' meeting-
house, where the Shaftsbury Association w^as then holding its
sixty-fifth anniversary.
The next important step was the resolution to build a meeting-
house, an eligible site having been given by Deacon Nathan Hall.
This house twenty- years afterward was moved about one hundred
and twenty paces farther north, enlarged and greatly improved.
Hon. T. W. Park gave the new lot for this purpose, paid the ex-
pense of moving, and contributed liberally to the expense of im-
proving the edifice. Deacon S. B. Sherwood, Deacon Elon Clark,
Robinson & Parsons, Thatcher and Welling and others contributed
liberally.
Mr. Smith's pastorate was com])leted on August 15, 1849,
much to the regret of his peoj)le. He was followed by J. D. E.
Jones, William Hancock, Jay Huntington, Jireh Tucker, Horace
Burchard, Harvey R. Travers, and Foster Henry, all men of talent
108 HISTORY OF THE BAPTISTS IN VERMONT
and culture, graduates of colleges and theological institutions. In
1878, when an historical sketch was presented at the Association,
the church had a membership of ninety-eight.
A. W. Cady was the next pastor, 1881. Twenty-six were
added that year. George Shepherd served in 1885. A. S. Gilbert had
a five year pastorate, 1887-1892, and R. M. Tozer, one of thirteen
years, 1892-1905. Under these long and able pastorates the church
prospered and attained a membership of about one hundred and
fifty.
The church continued to prosper under the pastorates of
A. S. Davis, L. A. Cooney, and W. I. Coburn, and numbered
one hundred and forty-nine members in 1912.
Hydeville
A church was constituted in this place in May, 1850, consist-
ing of twenty -one members, and was received the same year into
the Vermont Association. The new church, by the kindness of
Messrs. Hyde, Fuller and Hyde, were permitted to occupy a con-
venient and agreeable place of worship till the following year, when
a meeting-house was erected. The State Convention gave the
church its aid, continuing the same for ten years, during which
time it had appropriated for this purpose about one thousand dol-
lars. Nine were baptized the second year and two removed by
death, one of these, the first person baptized into the church. In
1854, C. H. Green w^as ordained and entered upon a pastorate of
seven years. A convenient parsonage was secured, good Father
Churchill paying about one-fourth the cost. Large congregations
attended the preaching services of Pastor Green, and the church
prospered and increased in numbers till in 1860 it numbered ninety
members. J. H. Gile, J. Goadby, J. K. Clark, served short terms.
In 1865, a Sunday school was sustained in Fairhaven by the mem-
bers of this church, and two years later, 1867, the interest had so
increased there that twenty -four members were dismissed from the
Hydeville church to constitute a church in Fairhaven, greatly
weakening the parent church. For a time it was supplied from Fair-
haven. Though weakened, it maintained unity and a degree of hope.
HISTORY OF THE BAPTISTS IN VERMONT 109
In 187''2,it had this record, that from the beginning they had never
been divided and no action had ever been taken that was not un-
animous. At length, by 1876, preaching was discontinued, and no
meetings were held for a time, and in 1878, in its letter to the As-
sociation, it expressed the expectation that soon it would become
extinct. But Rev. C. A. Thomas, of Brandon, befriended them with
a sermon the first Sunday in each month for a year, 1879, and A. W.
Jefferson followed the same course the next year. A Sunday school
was organized. Then preaching was secured, Rev. M. Mills and
Rev. C. A. Ferguson supplying the pulpit. In 1882, they are re-
ported as wrestling with God for the outpouring of his Spirit. A
pastor was given them the next year in the person of Rev. E. D.
Phillips, and in 1884, the answer to their prayers came and thirty-
one were added to their membership. W. H. Walker became pastor
in 1886. In 1889, calamity came. Their house of worship was de-
stroyed by fire. They continued worship in the parsonage, L. B.
Steels and O. Richardson supplying. The following year a new
meeting-house was erected and dedicated free of debt. J. B. Web-
ster was chosen pastor and served till 189'2. The church roll was
revised, reducing it to thirty-six. In 1895, G. H. Wrigley was se-
cured as pastor. The next year the church was thoroughly re-
organized; four were received by letter and twenty -five by restora-
tion or experience. The courage of the church was renewed. A. J.
Swart led them from 1898 to 1901; F. J. Franklin, 1902-1904;
O. E. Cox, 1904-1906; G. W. Compton, 1906-1907; Leonard Aid-
rich, 1909. Thus the little church survived its trials and at last
reports had a membership of sixty -se\'en.
Pawlet
The first Baptist church in Pawlet was organized on the first
Monday in May, 1790, on the premises of Allen Whedon. It was
organized under the auspices of Elder Brown of the chunh in
Westfield, N. Y. Its first members were: James Bennett, Thomas
Hall, Solomon Brow^l, Joseph Haskall, John Crouch, Samuel Sisco,
Caleb Agard, Nathaniel Harmon, Samuel Abbott, Alexander
Trumbull, Edmund Whedon, Lydia Wilcox, Mary Bennett, Han-
110 HISTORY OF THE BAPTISTS IN VERMONT
nail Hanks, Miriam Hopkins, Sibel Sheldon, Lydia Agard, and
Elizal)eth Crouch. For the first ten years it was destitute of a
meeting-house. Its preachers were: Elders Brown, Skeels, Green,
Wait, Cornell, Dodge, Blood and Beals, each for brief periods.
Its first deacons were: Joseph Haskall and Jeremiah Arnold.
From its membership Solomon Brown, Timothy Brewster, Daniel
Hascall and Lemon Andrus were licensed to preach.
In 1800, a church edifice was built on the premises of Seeley
Brown, by the West Pawlet Meeting-House Company, which was
used almost exclusively by the Baptists for twenty-four years. A
parsonage was built in 1802, which appears to have been used for
the Baptist minister exclusively. The whole number of members be-
longing to this church was about two hundred, and it is said to have
had at one time one hundred and fifty members. It was the mis-
fortune, perhaps, the fault of this church, to be isolated from sister
churches during most of its existence. Elder Isaac Beals was called
to settle over the church in 1801, and continued till its dissolution
in 1831.
The second Baptist church in Pawlet was formed in 18'-26,
and admitted to the Vermont Association. It owed its origin to
the fact that the first Baptist church in Pawlet, from which all of
its first members came, was not, and had not been for many years,
in fellowship with any other body. Isaac Wickliam, Seth Blosson,
Reuben Toby, Washington Z. Wait and Seth P. Stiles were among
its first members. Its ministers were: Elders L. P. Reynolds,
Wetherell, Abram Woodward, Joseph Packer, Daniel Cobli,
E. S. Soullard, Sweet, Meat, Sanders, and Archibald Wait.
Its deacons were Isaac Wickham and Reuben Toby. About
the year 1848 this organization was dissolved.
West Pawlet
In the year 1852, what is known now as the Baptist church in
West Pawlet was organized under the auspices of Elder A. Wait,
who served them as pastor three or four years. A church edifice
was built the same year. Elder Wait's ministry was attended with
considerable success. After him Elders Comlie, Hancock and Mos-
HISTORY OF THE BAPTISTS IN VERMONT 111
her, were employed, but not till 1859 was this church in fellowshij)
with any other body. In that year, under the influence of David
Beecher, this church was admitted to the Vermont and Shaftsbury
Association. In 1859, its membership was twenty-four. Under the
zealous and faithful labors of Mr. Beecher it increased to one hun-
dred and seventeen. Its first deacons were Jeremiah Clark and
B. H. Nelson. In its letter asking for admission to the Association
the church expressed its conviction that "it is our duty to bear a
decided testimony against Intemperance, and Oppression and
believe that church members should not unite wath secret so-
cieties; sympathize \\ath the American Baptist Free Mission So-
ciety, but desire to exercise, and also ask the charity that thinketh no
evil, where conscientious differences of opinion may exist on this
subject." Twenty-four united with this church the following year
and seven the next. In 1867, for two months beginning with the first
of January, meetings were held nearly every night and sometimes
in the afternoon. The result of these efforts was that the church
was greatly encouraged and strengthened, and twenty -eight put on
('hrist by baptism a large share of whom were from the Sunday
school. The church was saddened in the midst of this rejoicing,
by the death of the pastor 's wife.
The more recent pastors have been S. H. Archibald, 1874, one
year; H. J. S. Lewis, 1877, one year; E. D. Mason, 1882, one year;
F. W. Gookin, 1883, one year; A. J. Swart, 1888-1893, about six
years; H. M. Ives, 1894; R. L. Olds, 1897, one year; Thomas
Cull, five and one-half years; H. M. Ives, 1894, two years; Geo.
Williams, 1910.
During E. D. Mason's ministry special meetings were held
under the lead of A. B. Earle and twelve were added. McGeorge
and Brother Swart worked together in special meetings in 1888 and
twenty-two were added, thirteen the next year and nine the next.
Under the loving and judicious leadership of Thomas (^ull the
church prospered and made advance in temporal and spiritual
lines.
The church at last report numbered ninety uKMubers.
112 history of the baptists in vermont
Fair Haven
The Baptist church was organized December 14lh 1867, with
thirty -one members, most of whom were from the church in Hyde-
ville, x\lonzo Allen and I. N. Compton, deacons. Meetings were
first held in the chapel over Mr. Adams' store, and afterwards in
the town hall. Preaching was supplied for a time by the Rev. L.
Howard and O. Cunningham of Rutland, and H. L. Grose, then
of Balston, N. Y. Rev. F. P. Jones became pastor in September,
1869. The cornerstone of the new church on the south corner of the
common was laid with religious ceremonies on the afternoon of
June 2, 1870, addresses being delivered on the occasion by Revs.
E. Sawyer, J. Freeman, W. W. Water, E. P. Hooker, J. Goadby,
and by the pastor, Dwight Spencer. The basement was finished
and entered in 1871 and the structure completed in 1874, at a cost
of $24,000.
The church grew rapidly in membershipand in resources. In
1873,$1 1 ,000 were paid on the church edifice, $7000 more subscribed,
and a bell purchased at a cost of $860. During the four years,
$6000 had been paid out on current expenses.
The membership increased from the original thirty-one in
1867, to one hundred and fifty -five in 1879. From that time, for a
season, the tide of prosperity receded somewhat. Removals were
frequent and death harvested some of the members who had been
most influential in the earlier years. Mr. Spencer resigned in 1881
and was succeeded by Rev. J. R. Gow who remained about four
years. J. B. Lee, Thomas Neal and L. L. Hobbs followed with brief
terms of service.
In 1891, J. S. Lyon began an energetic pastorate and there was
a turn in the tide of prosperity. Thirty-two were received in 1891
and twenty-three in 1893. Mr. Lyon was succeeded by B. F. Kel-
logg, 1894-1895; C. A. Johnson, 1896; John Johnson, 1897-1898:
R. C. Penney, 1902-1905; E. A. Foote, 1905-1910.
Special attention has been given liy this church from the be-
ginning to its Sunday school and Young People's organizations.
Mr. Spencer was a specialist in this line of work; Mr. Lyon was a
leader in the jiromotion of Y. P. S. C. E. work, and a flourishing so-
HISTORY OF THE BAPTISTS IN VERMONT 113
ciety added material strength to the church. Under Mr. Penney 's
ministry this church had the largest Junior C. E. society in the
State. Accessions to the church have been largely from the Sunday
school. The work of maintaining and renovating the house of wor-
ship taxed the liberality of the people, and they generously re-
sponded. In 1901 , jViiss Phoebe Wood gave a deed of the parsonage
property. Labor troubles in the town in recent years caused serious
financial stringency, and the removal of many from the place, crip-
pling the churches and causing discouragement. The need of a
cheerful, hopeful pastor was happily met in E. A. Foote, during
whose ministry the church reached a membership of one hundred
and eighty-four. Mr. Foote resigned in 1910 and was followed by
another optimistic pastor, Silas P. Perry.
Membership, one hundred and ten, in 1912.
West Rutland
The West Rutland Church became independent of Rutland,
the parent vine, in 1884, May 28. The constituent members were
from Rutland and Ira, and others who had long cherished and
worked for the cause in this place. A house of worship was erected
at a cost of $2,500, and the Holy Spirit seemed to bless the efforts
of the young church in the conversion of souls. The State CouAcn-
tion, by its agent and its appropriations, fostered the infant in-
terest. In December, Rev. H. C. Leverett commenced his work as
the first pastor, but was quickly called to his reward above. Rev.
A. N. Woodruff, of Shutesbury, Mass., was chosen to fill his place,
but resigned May 3, 1889, and Rev. W. H. Walker, after supplying
three months, was called and ordained pastor. In 1887, evangelistic
effort, under Alexander McGeorge and others, resulted in the in-
gathering of thirty-four new members. For a season the church was
pastorless and part of the time closed. In 1893, Bretluen Marshall
and Homer, of Rutland, led the Thursday evening j>rayer meetings,
until a pastor was secured in the i)erson of Rev. W. Weyeth, who
served two years. The church then united with the Ira church in
support of Pastor Geo. II. Watt, and in 1899, se\enteen were
114 HISTORY OF THE BAPTISTS IN VERMONT
brought into the church. Pastors F. C. Wright, H. S. Vinal, and
C. H. Shaw served short terms.
In 1806, Rev. Frank S. Tolman, a careful planner and energetic
worker, took up the work and the church grew in strength and num-
bers. In 1910, Rev. A. B. O'Neal, whose spirituality and ability
awakened bright hopes, died after a brief stay, L. A. Cooney
succeeded him. The church, still fostered by the Convention,
numbered thirty-six in 1912, having lost many by removals and
other causes.
Clarendon
Within the years 1784, 1785, 1786, churches were organized
in Pittsford and East and West Clarendon. The chief agency in this
work was Elisha Rich. Though the Wallingford people did not
find in him the "Pastoral Gift," he was eminently successful in
other places. He was one of the interesting men of his period, not
thoroughly educated, but richly endowed with gifts and with evan-
gelistic zeal. He was born in Sutton, Mass., in 1737. He came into
Vermont from Chelmsford, Mass. He was a blacksmith and gun-
smith, to which he added the accomplishment of successful farmer
and beekeeper, as well as of evangelist and pastor. He came to
Cavendish, then moved to Saltash, now Plymouth, bought a piece
of ground and tarried there till the spring or summer of 1778, then
moved to Clarendon and purchased a good farm on Otter Creek.
Many of the early settlers of Clarendon were Baptists from Rhode
Island. Under Mr. Rich 's preaching, during the five years he lived
there, a great revival occurred which resulted in the organization
of the two churches, the West in 1785, and the East in 1786. Elder
Rich experienced no little rough opposition in Clarendon. Persons
in disguise would surround his house and cruelly beat his cattle,
that they might have opportunity to abuse him also. The pulpit
in the log meeting-house was torn down and set up again so slightly
as to tumble down whenever Mr. Rich should attempt to ascend it.
history of the baptists in vermont 115
East Clarendon
As previously stated, this church was organized probably in
1786. Elder William Harrington became their pastor in 1798. The
church then consisted of seventeen members. His labors were blest,
and in 1805, one hundred and twenty -three members were reported
at the Association. Fifty-six had joined the church the previous
year. The church then passed through some trials. Elder Harring-
ton was dismissed in 1808, and William McCuUar served from that
time till 1814, che church in the meantime enjoying an interesting-
revival. From this time it seems not to have had a settled pastor,
though they enjoyed a measure of prosperity, as two revivals are
reported, one in 1817 and the other in 18'-25. In the former there
were added forty members, and in the latter, about thirty. The
church maintained "travel" from 1798 to 18'27, when its existence
as a church practically ceased.
West Clarendon
There was occasional preaching in West Clarendon also by
Elders Eastman, Cornell, Skeels and others. In 1789, Elder Isaac
Beals was settled as pastor, whose labors resulted in the ingathering
of large congregations and the melting down of opposition, and in
securing occasional conversions. At length it pleased God to pour
out his Spirit and convert a large number. A meeting-house was
erected in 1798, and things wore the aspect of prosperity, but as in
many cases, it was the forerimner of heavy trials. The church be-
came divided, the society disbanded, and in less than four years
from this time this church was prostrate and in ruins. From 18()'-2
to 1808 was a dark time in West Clarendon. Little attention was
paid to the public worship of God. In 1808, the neighboring town
of Ira was visited by nu extensive revival and its influence extended
into ('larendon. Large numbers professed conversion and united
with the churches in Ira and East Clarendon. At length, in 181'-2,the
Clarendon members of the Ira church united together and con-
stituted a new church at West Clarendon, consisting of eighty-nine
members. Its first pa.stor was Elder Daniel Tinkham. Under his
116 HISTORY OF THE BAPTISTS IN VERMONT
labors the church seemed to prosper for several years. He was dis-
missed in 1817. Nathaniel Culver, after being ordained, next be-
came their pastor. He was with them about four years. Then
Elder John Peck preached to them more or less for several years.
The struggle in reference to Free Masonry occurred in the mean-
time, which very much reduced and disheartened them. From this
discouragement they did not rally, and before 1845 were extinct as
a church.
Danby
About the year 1780, Hezekiah Eastman, then a licentiate,
came to this place and preached and gathered a church. He was
soon after ordained, and being the first ordained minister in town,
he took possession of the rights reserved by charter for the first
settled minister. This church was one of the constituent members
of the Vermont Association. In 1789, it reported one himdred and
nine members. Mr. Eastman did not remain long after his ordina-
tion, and sold out his ministerial right, and so involved himself in
circumstances not the most favorable to himself, and not most
favorable to the cause. After this there was some more preaching in
town, but the church soon became extinct.
Hezekiah Eastman is described as a person of great natural
ability. His education did not extend beyond the rudiments of a
common English education, but he was a close student of the Bible,
and a careful observer of men and things, and having thorough
physical training he was prepared to endure great hardships. He
met appointments in other towns and was obliged to travel many
miles, sometimes on horseback and often on foot, over bad roads
and through wilderness to meet appointments. His meetings were
held in log houses and were generally large.
It is related that while he was preaching at a certain place, one
Deacon Mott came in at the front door very late, causing a dis-
turbance to the hearers, and Mr. Eastman himself was somewhat
disturbed, and remarked that those coming in at the eleventh hour
should enter the back door, which would cause less disturbance.
Deacon Mott replied, "that the Bible taught that those that came
HISTORY OF THE BAPTISTS IN VERMONT 117
in at the eleventh hour are just as good as those who came in at
the first liour, and that he had come in the strait and narrow way,
and who so entereth in any other way is a thief and a robber. "
In 1833, Elder Packer visited Danby and made some effort to
awaken an interest. The effort seemed to be blessed, a number pro-
fessed conversion and were baptized, and soon after a church of
twenty-one members was constituted. They enjoyed occasional
preaching from different ministers for a time, and afterward en-
joyed the services of licentiates, and in 1839, the church reported
forty-four members. It soon met with discouragements. Some of
its members moved away and it ceased to report to the Association
and became extinct.
Arlington
The Baptist church in Arlmgton, after due examination of
her Articles of Faith, and Covenant, was constituted August 27,
1812, and received into the fellowship of the Baptist churches by
the Ecclesiastical Council, then and there convened, from the fol-
lowing churches : First Baptist church in Shaftsbury, Elder Isaiah
Mattison, Deacon Nathaniel Hall; East Shaftsbury, Cyprian
Downer, a licentiate, Deacon Daniel Smith; Fourth Shaftsbur\%
Deacon Ebenezer Clark, Jacob Galusha, Charles Dyer, Oliver
Whipple, Russell Loomis; Manchester, Elder C. Chamberlain, Jacob
Thomas, Samuel Pettibone, Salem, N. Y., Samuel M. Plumb,
licentiate. Deacon Stephen Estee, James Lake, James Hastings,
Cambridge, N. Y., Benjamin Smith, Leonard Center.
The church then consisted of fifty members residing in the
towns of Arlington, Sunderland and Sandgate, who were previously
members of Baj)tist churches and thus became a distinct church.
Their names, Hull Curtis, James McKee, Currine McKee, Moses
McKee, Aruba McKee, Jonas Galusha, Electa Galusha, Sarah
Washbom, Lydia Bartlett, Amos ^Yoolman, ]\Iar\^ Hinsdale,
Abner Evarts, Isaac Whitehead, Hepsibah Pollard, Sally I*ollard.
Benajah Cook, Caleb Andrews, Ruonril .Andrews, Sarah Cornfield,
Elisha King, Phili]) Marl)le, Jr., Sally Marble, K. Griffin. Reul)cn
Beebe, Elizabeth Beebe, Moses B. Sherwin, Lucy Sherwin, John
118 HISTORY OF THE BAPTISTS IN VERMONT
Baron, Sally Baron, Rhoda Temple, Lydia Perkins, Amos Baron,
Mary Baron, Eunice Baron, x'Vnna iVnnin, David Allen, Polly Allen,
Lillis Wheat, Laura Aylsworth, Clarissa Aylsworth, Nathan Skin-
ner, Jeptha Beebe, Sarah Beebe, Rufus Spencer, Hulda Spencer,
Mary Ward, David Mattison, Jr., Rhoda Curtis, Persis Folsom,
Abigal Baker, Hannah Curtis, Elizabeth Elsworth.
On the same day after the council adjourned, the church ap-
pointed Moses McKee, moderator, and EHas King, clerk, and then
adjourned to the 10th of September, at the house of Jeptha Beebe.
September 10, met agreeable to adjournment and elected dea-
cons, Hull Curtis and Moses McKee; Elisha King was chosen clerk.
The preceding is taken from the church records, and from them
we learn that at different times there were added to the church, in
about twenty years, over a hundred and twenty more members.
During that period, and perhaps a few more, the ordinances of the
Gospel were enjoyed and much of the time the services of a Gospel
preacher. Some severe trials were passed through — many of the
most efficient members removed to other parts and several died.
Most of the time they enjoyed a good degree of harmony, but roots
of bitterness did spring up. The efficient members were few and
constantly diminishing; opposition from without was powerful, in
wealth and influence; the love of many waxed cold. The church
ceased to report to the Association after 1836. In its last report
it expressed fears that its candle would be removed, and that fear
was soon nfter realized.
Chapter VIII
ADDISON COUNTY ASSOCIATION
On the 13th of November, 1833, a Comention was held in
Whiting (as tradition has it, for the minutes of that bodj' do not
give the place of meeting), for the purpose of organizing a new
Association in Addison County. Nine churches were represented
by their delegates. Elders Henry Green, Isaac Sawyer, Anthony
Case, Aaron Angier and Jehial Wright were invited to a seat with
them.
The Convention resolved that it was expedient to form such
an Association, appointed a committee to draft a constitution and
rules of decorum, and appointed H. H. Hafl" to preach the in-
troductory sermon, and B. Carpenter to write the circular letter.
Agreeably to appointment, delegates from the churches repre-
sented in the Convention, and also from Cornwall and Charlotte
churches, not there represented, met at the Baptist meeting-house
in Panton, and organized the Association by choice of Rev. B.
Carpenter, moderator, and Rev. S. Fletcher, clerk. The churches
thus associated were: Whiting, ^\^th one hundred members. Rev.
W. Moore, pastor; Middlebury, sixty-three members, Re\-. H. H.
Haff, pastor; Bristol, eighty-two members. Rev. Henry Green,
pastor; Ferrisburg, seventeen members, Rev. John A. Dodge,
pastor; Monkton, forty -nine members; Bridi)ort. one hundred
and thirty -eight members. Rev. S. Fletcher, pastor; Addison, one
hundred and thirty-six members. Rev. B. Carpenter, i)astor; Pan-
ton, eighty-six members. Rev. J. Tenbroek, licentiate; Weyl)ridge,
fifty-seven members. Rev. J. Wright, pastor; Cornwall, eighty-
three members. Rev. A. Case, pastor; Charlotte, thirty-five mem-
bers. Total meml)ership, seven hundred and forty -one.
All the churches cbnstituting the Addison Association had
been connected with the Vermont Association, and their with-
120 HISTORY OF THE BAPTISTS IN VERMONT
drawal to form an Association by themselves appears to have been
the result of the Anti -Masonic controversy. Several efforts had
been made by the churches holding the most radical disciplinary
sentiments on this subject, to have the Vermont Association de-
clare itself in favor of excluding members of the Masonic Fraternity
from the churches. The Association declined to pass the desired
resolution, considering it better to leave the settlement of that
vexed question vnth the individual churches. This unsatisfactory
action unquestionably had much to do with the call of the CouAen-
tion which decided to organize a new association.
The first resolution passed in the new organization put it
on the desired platform. ''Resolved, that this Association recom-
mend to the churches composing it to deal with such as practice
speculative Freemasonry (if any there be) as they would with
those that practice other moral evils. " The history of the Associa-
tion, and of the individual churches, indicate that a ruling common
purpose of the body was active opposition to existing moral evils,
of which Freemasonry' was considered one, by public discussions
in their annual sessions, and by vigorous disciplinary measures in
the several churches. At the first session, R. B. James, agent of the
Moral Reform Society, New York, and O. S. Murray, agent of the
Vermont Anti-Slavery Society, were present and participated in
the exercises.
Their second resolution, after several addresses on the subject,
was, "Resolved, that, in the opinion of this Association, the prin-
ciples of the American Se\'entli Commandment and Female Moral
Reform Societies, do fully accord with the Scriptures, and their
measures are well calculated to prevent licentiousness, and that
we consider the publication of McDowall's Journal peculiarly
adapted to promote the objects of these societies; and for this pur-
pose recommend it to the patronage of our churches and the public
generally." From the beginning, for many years, slavery, licen-
tiousness, intemperance, war and kindred topics, received a large
share of attention in the annual sessions and the resolutions passed
are in language plainer and stronger than most of such declarations
in the other associations.
HISTORY OF THE BAPTISTS IN VERMONT 121
A peace resolution passed at the session in 1837, is worthy of
record, being advanced enough to satisfy the most ardent advocate
of peace measures. ''Resolved, that the precepts and example of
our Saviour teach peace on earth and good will to men; that
he laid dow n his life in obedience to the principle of non-resistance —
of rendering good for evil, leaving vengeance to the Lord; that
his precepts are to be obeyed and his example to be imitated, by all
his followers. Resolved, therefore, that all war and fighting is
sinful, and consequently to be immediately abandoned, forever
abstained from, and always reproved by every follower of Christ;
Resolved, that to be in preparation for war is not the way to pre-
vent war, ,but, on the contrary, directly calculated to induce it.
therefore, it is the duty of all christians to discountenance and
testify against all military trainings, — the keeping of standing
armies, — the building of fortifications, — the establishment and
maintenance of institutions of learning for teaching the art of war —
and all means and measures by which the unchristian, irrational
practice is perpetuated. "
From the beginning the Association made special effort to
incite the churches to active interest in all the benevolent and mis-
sionary enterprises of the time. The churches were urged to form
themselves into charitable societies, and to take immediate meas-
ures to raise a definite sum per member for benevolent purposes.
They were advised to observe the evening of the first Monday in
each month as the Missionary Concert of Prayer, and every Satur-
day evening as a Concert of Special Prayer, for a re^-ival of religion
in the churches of the Association.
Prompt efforts were made to secure a fund for the benefit of
widows and orphans of deceased Baptist ministers. At the meet-
ing in 1836, a fund of $850 was raised fort his purpose, and annually,
contributions were made and dispensed under the management of
trustees. The Bible cause and Ministerial Education and other
branches of work were not neglected in the discussions and plans
of this body.
The opening years of the Association were full of promise. In
1835, the churches of Onvell, Cornwall and Addison received an
unusually large number by baptism. The year following was still
122 HISTORY OF THE BAPTISTS JN VERMONT
more encouraging. Addison received forty-three by baptism and
three by letter; Bristol, eighty -three by baptism, and nine by letter;
Charlotte received thirty-six new members, more than doubling
its former membership; Whiting received thirty-one new members,
and the total number of baptisms in the Association that year was
two hundred and twenty -seven, the largest accession in its history.
The Panton church was revived in 1839 and received seventy -
two converts.
From 1836 there begins the history of a steady and sorrowful
decline. The Association, which in 1836, numbered one thousand,
one hundred and ninety -five, was in 1865, reduced to three hundred
and forty -five, or less than one-third the number which it had once
attained. The annual reports from the churches were extremely
depressing. Now and then there were hopeful indications, but for
the most part indications of weakness, trouble and decline.
The causes of decadence were many. One unavoidable cause
was the emigration of the younger and vigorous members to the
west or to the cities. The proportion of losses to be credited to this
cause have no doubt, however, been sometimes overestimated.
Other more destructive causes were at work.
The extreme Anti-Masonic sentiments which prevailed in
these churches gave them frequent trouble. Sympathy with Free-
masonry was as hateful to them as heresy, and the discovery of it
in a member, and especially in a minister, was like a spark in
powder.
In July, 1830, the church in Bristol, after declaring Masonry
incompatible with the religion of Jesus Christ, had resolved that
"we cannot receive nor fellowship any person in this church that
has anything to do with Speculative Freemasonry, directly or in-
directly, in supporting or upholding the same." Parties were
formed in a way that made neutrality untenable. Good members
were highly excited about the possible connivance of the pastor
with that system. The grievance with the church was "for keeping
Elder Hendee to preach on account of Masonry. " Elder H. stated
to the council that he was once a Mason, but now avoided all as-
sociation with that obnoxious fraternity. Yet he could not imite
in the exposure and indiscriminate denunciation against them, but
HISTORY OF THE BAPTISTS IN VERMONT 123
had attempted to maintain a strict neutrality. The council finally
"Resolved, that the minority has had cause of grief with the
church that they had not required of Elder H. a full and frank
expression of his disapprol)ation of Freemasonry, as he ought to
have made. Resolved, that the minority ought to be satisfied with
the expression Elder H. has this day made." Elder Hendee closed
his labors October 1, 1831.
From the earliest days of \'ermont Baptist History, Free-
masonry was regarded with undisguised suspicion by many in che
churches. It was questioned whether a christian ought to become
a Mason, and whether churches should fellowship any person who
was a member of that secret order. But about 1827, excitement on
that subject became acute. A man named Morgan, a printer, had
published for gain, a book in which the harmless secrets of the order
of Freemasons, of which he was a member, were divulged. Public
curiosity caused this book to have an immense sale. Soon after
its publication, Morgan announced another volume which was to re-
veal unimagined horrors; but before the book appeared ^lorgan
disappeared, and neither ever came to light. Now arose the ques-
tion, "What became of Morgan?" and it rent the nation for a time
into two embittered and angry factions. "Morgan, " said the Free-
mason, "died and was buried in the natural and ordinary fashion. "
"Morgan," said the Anti-Masons, "ihat martyred patriot, was
dragged from his home by Masonic ruffians, taken in the dead of
night to the shores of Niagara river, murdered, and thrown into
the rai)ids." It is impossible for anyone to conceive the utter
delirium into which the ])eoj)le in scmie parts of the country were
thrown by the agitation of this subject. Books were written ; papers
were established. Exhibitions were gotten up in which Masonic
ceremonies were caricatured. Fjimilies were divided. Fathers
disinherited their sons, and sons forsook their fathers. Elections
were influenced, not in towns and counties merely, l)ut state and
national.
There were Masonic candidates and Anti-Masonic candidates
in every election in the northern states for at least two years after
Morgan vanished. It was seriously believed among the Anti-
Masons that the Masons were bound to protect one another in
124 HISTORY OF THE BAPTISTS IN VERMONT
doing injustice; even the commission of murder and treason did
not, it was said, exclude a man from the shelter of his lodge. It was
alleged that a Masonic jury did not dare, or would not, condemn
a prisoner, who after the fullest proof of his guilt had l)een obtained,
made the Masonic sign of distress. It was said that a judge re-
garded the oath which made him a Freemason as more sacred and
more binding than that which admitted him to the bench. "It is in
vain, " said the Anti-Masons, "for one of us to seek justice against
a Mason, for a jury cannot be obtained without its share of Masonic
members, and a court cannot be found without its Masonic judge. "
This is a secular account of Freemasonry excitement, taken from
James Parson's "Life of Horace Greeley." Naturally this excite-
ment affected the churches. It divided the Vermont Association
and was the cause of the withdrawal from it of the churches that
immediately formed the Addison Association. In this Association
the hostility to Masonry was particularly fatal to the peace of the
churches, and among the causes of the decline and extinction of
some of them.
The Advent excitement in this Association was violent and
more destructive here than in any other part of the State. William
Miller was a meml^er of the Orwell church and licensed by it to
preach. He was permitted to lecture freely among the churches of
the Association, and a large number of members embraced his
doctrines. But, not content with differing w4th their brethren, they
became schismatics, denouncing all who did not embrace the same
views. They stigmatized the churches as "Babalon, " "the mother
of harlo;ts," and the " abomination of the earth. " "The wise " were
called to come out of them and touch not the unclean thing. They
forsook the churches and its ordinances and defamed both alike.
They desired to be separated from the churches and would not
walk with them, and accordingly after a time were expelled. The
churches sometimes failed in forbearance, but in the main their
exclusion was a necessity.
Another breeder of discord and destruction was Orison S.
Murray, who was a member of the Orwell church until expelled.
He had been licensed in 1837 by this church to preach. He was the
anti-slavery leader of the Association. But mingling with his anti-
HISTORY OF THE BAPTISTS IN VERMONT 125
slavery views other dogmas opposed alike to the word of God and
the peace of the churches, he drifted farther and farther from the
simplicity of the Gospel until he made land at last in open infidelity.
He drew some disciples after him, and this Association furnished
some who embraced his pernicious heresies. On this account ex-
pulsions were necessary.
There were still other causes fordechne. Rev. T. H. Archibald,
in his semi-centennial address before this Association in 1883, spoke
with utmost frankness upon these causes, and since his address was
adopted and printed in the minutes, his judgment appears to have
been endorsed by the Association as historically correct. He says,
"An influence far more fundamental and far reaching was at work,
and that was the worldliness of the members generally. This spirit
manifested itself in many directions. One of these was an utter
failure to provide an adequate support for the ministry. The As-
sociation has had not a few able men in the pastorate of the different
churches, but they were so inadequately supported that they were
either compelled to resort to secular labors for a livelihood, or to
leave the Association for other fields, where those who waited upon
their ministry were willing also to communicate to them in temporal
things. The names of M. D. Miller, J. Tenbroek, W. G. Johnson,
J. Wescott, Benjamin Brierly, Ahira Jones, I. Keach, A. Angier,
and others that might be mentioned, show clearly that there might
have been no dearth of ministerial service. But they were often
hampered by their pecuniary necessities and took their departure,
literally starved out, to bless other communities with their work
of faith and labor of love.
"Such men as E. H. Gray,D.D., E. B. Smith, D. D., M. M.
Dean, were the spiritual children of these churches, but they could
have no hope of sufficient support if they tarried where they first
received spiritual life, and they left the people who would never
fully appreciate their work, and afford them such means of living
as would enable them to give themselves to prayer and the ministry
of the word."
Historical sketches of the churches were read before the
Association, from year to year, beginning in 1852, in the following
order, Bridport, Orwell, Bristol, Monkton, Charlotte, Panton.
126 HISTORY OF THE BAPTISTS IN VERMONT
Whiting, Addison, Waltham, Middlebury, Ferrisburgh, Cornwall
and Shoreliam.
These were ])rinted in the minutes of the Association and are
interesting and valuable sources of information concerning the
early life of these churches. They were written with remarkable
plainness and abundantly confirm what has been said concerning
the causes for the declension of the Association in membership
and strength. The judicial function of the church was conscien-
tiously exercised, but not always with discretion, and was some-
times overtaxed by a trivial fault-finding disposition. Several
elements of weakness will appear in a single incident, quaintly told
in the history of the Middlebury church. " While Elder Nathaniel
Kendrick labored with the church his support was so little that he
taught school. He was much attached to the church, and left
because he felt compelled to, saying in effect that he would submit
to the most homely fare if he could be permitted to preach to
the church in Middlebury." The reason he left was like this: "A
certain Diotrephes (we will call him), became a member of the
church. Seth Langdon, a most exemplary man, was appointed
deacon. Diotrephes coveted the office and frequently entered
complaint against Deacon Langdon in the church, but the precise
cause of the complaint against the deacon has not transpired
farther than that Deacon Langdon was exalted and Diotrephes
abased. He left the meeting, also declaring he "could not walk
with the church so long as Mordecai sat in the king's gate." He
also alleged that the deacon's wife was unfit for the duties that
devolved uj^on her. Whether Diotrephes met the fate of Haman
we leave others to decide, for both Diotrephes and the Deacon's
wife soon died, and we may suppose that the Deacon obtained a
wife, who, in the estimation of Diotre]:>hes, was fit to share in the
honors and duties of deaconship, for the Deacon soon afterward
married his widow.
Elder Kendrick felt the disturliing influence of this modern
Diotrephes, and though no one could say aught against his charac-
ter or ministry, though he had a good report of those without, the
male members showed uncommon apathy when the time for raising
a new subscription arrived. On the other hand the sisters were
HISTORY OF THE BAPTISTS IN VERMONT 127
very anxious for him to remain, and four of them went out \\nth
their subscription papers and raised the stipulated salary without
any aid from the male members of the church. It was a sore trial
for Elder Kendrick to leave the church, but he had accepted an-
other place before he knew that his salary had been raised.
"In about a year Elder Isaac Bucklin succeeded to the pastor-
ate and remained two years. He is represented as a kind man who
tried to smooth the path of the brethren and sisters and was well
regarded by the people. His fault, for ministers have faults and
a change of them has been wittily termed 'obtaining a new assort-
ment of faults,' was driving a nice horse and carriage. Once he
ventured to exchange horses and that was a mortal sin, in the
eyes of one of the deacons. When questioned about it he said
he thought it was as cheap to keep a good horse as a poor one, and
as for the carriage, that was a present from his father-in-law to
his wife. But all was of no avail. Though God blessed his labors
and most of the brethren much desired him to stay, there was not
that unanimity that promised success, and he left for another
field. "
Concerning salaries, in the pioneer days when the people were
poor the pastors received no stipulated salary.
In the history of the Cornwall Church is this record:
"When Elder Ephraim Sawyer commenced his labors among
the people, by a series of reverses in fortune he had been reduced
to poverty. Having no stipulated salary the people gave him
what they pleased. That the people were pleased to bestow of
the blessings they enjoyed is proved by several instances of justice
dealt out with kindness, among which we notice the following:
There was a general contribution of wool, which was carded, spun,
colored and woven by the good housewives and their daughters,
and so Elder Sawyer was provided with a complete suit of clothes,
which he much needed."
In the records of the Whiting Church, under date of October
4, 1799, is this item, — the only one concerning the pastor's ])ayment :
"The church voted to bear Elder Rathbun's extra expense for
liquor for himself and family, and to have it averaged on the
members of the church, and that the Elder call on the deacons of
the church for said liquor when he is in want of it. "
128 HISTORY OF THE BAPTISTS IN VERMONT
Upon this item the historian makes this comment: "To the
present generation it might be a matter of pleasing reference did
the records of the church show the footing of expense annually,
for this kind and thoughtful provision for their Spiritual Guide
and his household, but this does not appear. We have reason,
however, to believe that it was generous and ample according to the
spirit of the times."
When the Bristol church, in 1811, began to raise money by
subscription for preaching, twenty-eight brethren subscribed the
sum of thirty-five dollars. This they paid out to several ministers,
in sums from one shilling to one dollar as cases demanded.
It is fair to add that this church, in 1835, was paying three
hundred dollars, which they increased to four hundred dollars
the next year.
In pioneer days when all were poor, the meager provision for
ministers was not culpable perhaps, but became so when prosperity
became general among the members. Dr. Archibald in his address
said: "Addison County is one of the richest, if not the richest agri-
cultural county in the State. For many years one of its purely
rural towns, given wholly to agriculture, had the largest grand list
in proportion to its population of any town in Vermont. "
While lacking in respect to provision for ministerial support,
the Association was not forgetful of the claims of the various
benevolent and missionary enterprises of the denomination.
At its first session the following resolution was passed :
"Resolved, that we recommend to the several churches com-
posing this Association to form themselves into charitable societies,
and take immediate measures to raise a sum equal to fifty cents
on each member, the ensuing year, for benevolent purposes." Al-
though this recommendation was not fully complied with, yet the
next year with eight hundred and eighty-seven members they
report three hundred and forty-seven dollars and seventy cents
raised for benevolent purposes, and the Association at that session
raised in addition one hundred dollars for ministerial education,
and two hundred and seventy-five dollars for the anticipated
Widow and Orphan Fund. In 1836, when the membership was
eleven hundred and ninety-five, they reported six hundred and
HISTORY OF THE BAPTISTS IN VERMONT 129
seventy-six dollars and twenty-four cents for benevolence. Dur-
ing forty-five years preceding 1883, the benevolent contributions of
the Association amounted to thirteen thousand, eight hundred
and thirty-three dollars and ninety -eight cents, or an average of
three hundred and seven dollars and forty -two cents annually.
The average of the membership for forty-nine years is six hundred
and seventeen, so that the yearly contributions to bene^'olent
purposes have averaged about fifty cents per member.
If the sums paid for Vermont Academy, and to the Middlebury
and Vergennes churches for building meeting-houses were added,
the total would amount to over twenty thousand dollars.
For the last three decades the Association has maintained a
constituency of nine or ten churches. All but two of the churches
now in the Association were among the constituent churches.
These are Addison, Bristol, Charlotte, Middlebury, Panton,
Whiting, West Cornwall. The church in Vergennes joined the
circle in 1868, Lincoln in 1879, Middlebury, for a time blotted
from the constellation, reappeared in 1879, and now shines with
cheering brilliance. Few recent years have been marked by
general revival interest. The largest ingatherings were in the
years, 1807 and 1809, when sixty-two and seventy-one respectively
were added by baptism.
The annual meetings of the x\ssociation have been inspira-
tional.
The story of Ephraim Sawyer's life is a part of the history
of the churches in Addison County; from early youth till old age
he was fired with evangelistic zeal, which was very fruitful in this
county.
Elder Ephraim Sawyer.
Ephraim Sawyer was l)orn in Leominster, Mass., September
19, 1756. His parents were of the Presbyterian school of thought,
very pious people, who were not neglectful of their children's
religious training. Though often deeply impressed with his need
of Christ, he resisted impressions through his youth. At the age
of twenty -two he married. His father, catching the pioneer
130 HISTORY OF THE BAPTISTS IN VERMONT
spirit, had moved to Westmoreland, N. H., which was then a
wilderness. Extreme toil and hardships were theirs, in a country
infested with savages and scoured by unprincipled Tories of the
Revolution then in progress. Soon after his marriage he joined
the Revolutionary Army. The godless life of many of the soldiers
only deepened serious impressions and resulted in a somewhat
protracted season of deep conviction, out of which he came into
the peace of confiding trust. The hardships of camp life under-
mined his health and he hired a substitute and returned to his family.
He at once confessed his faith and began to bear witness and to
seek the conversion of others. He was much in prayer for the
unconverted. His activity awoke the church and resulted in the
ingathering of thirty into the Westmoreland church, then under
the care of Elder Ebenezer Bailey. From Westmoreland, he
moved his family to Charlotte. There he was deprived almost
wholly of church privileges. He was compelled to work stren-
uously to provide for his family. He became financially em-
barrassed and discouraged.
For the first decade after his settlement in Charlotte, he de-
pended mainly on his daily labor for the support of his family.
The country being new and the settlers few and not wealthy, Mr.
Sawyer received but little for his ministerial services, — nothing
but his presents. Wages were low. As late as 1805, men worked
in June (as I remember, said his friend. Rev. S. H. Tupper), for
thirty-seven and one-half cents a day, which was the price of corn.
Mr. Sawyer walked eight miles one day to his work, and at night
took his pay in grain and carried it home on his back. This was
about 1798, when the roads were new and bad.
Soon after moving to Addison County, he preached in the
school district, for which he received one hundred dollars. The
week days he spent in making potash and clearing land. He
cleared several acres of heavily timbered land (after chopped),
and received only the ashes for his labor. None will wonder that
he was always poor.
He moved to Grand Isle, and there his prospects brightened,
but his wife fell a victim to consumption, and he attempted to
carry her to her home in Westmoreland. Securing a two-horse
HISTORY OF THE BAPTISTS IN VERMONT 131
sleigh, he began the journey with her, but when within thirty
miles of home she died, and he finished the journey in great sorrow.
His affliction quickened his religious life.
Arranging for the care of his children in Westmoreland, he
came to Whiting, Vt., and cleared land for Gideon Walker, one of
the earliest settlers. He there sought the fellowship of christians
in Whiting and Orwell, and opened week day meetings, which were
held about two hours before sunset and were well attended. He
conducted these meetings. An interest was awakened and thirtj^
added to the church in Orwell, of which Elder Phelps was then
pastor. In these laljors he was assisted by Elder Chaml^erlain,
who emigrated from Westmoreland about the same time and lived
in Leicester. People became impressed that he ought to become a
minister. He gave the subject much thought. He was much in
the solitude of the forests and always had his Bible with him, and
was much in prayer. He made an effort to preach, and at first was
encouraged, but his second attempt was not so successful, and he
postponed the decision. He met Miss Susanna Farnum and
married her.
Soon after he started for the Genesee Valley, which was then
a dense wilderness. The road was marked by blazed trees. He
began work within thirty miles of Rochester. The fertility of the
soil was much better than that of Vermont, but the country was
ravaged by malaria and his wife sickened and died, and an infant
followed in a few days. His own health also was broken.
He returned to Whiting in 1792, and began at once his evange-
listic work, resolved to preach if the way opened. He had not
the learning of schools and books, but he vmderstood the avenues
to the human heart and was able to draw illustrations from nature.
He was of a clear, logical mind. His addresses were marked by
genuine sympathy and kindness, and he loved to proclaim the
love of God.
In 1792, he was invited to Gornwall. There he worked with-
out the promise or expectatioTi of reasonahle compensation. He
labored with his hands; erected a log meeting-house; was ordained,
and for nine years preached in Gornwall and adjacvnt towns. He
was often in financial straits and twice was imprisoned by impatient
132 HISTORY OF THE BAPTISTS IN VERMONT
creditors, but was soon bailed out by friends. He undertook
long missionary journeys.
He was invited to preach as pastor in Granville, N. Y., where
an interest had been started. He went, built a meeting-house and
had great success. But he wished to work as an evangelist.
Removing his family to Rehoboth, Mass., he preached throughout
Connecticut, Massachusetts and Rhode Island for five years. In
1811, he wished to make a missionary journey to St. Lawrence
County, N. Y. He went as far as Addison, where his daughter
was living, and there fell sick and abandoned his journey to St.
Lawrence County. He accepted a call to Shoreham and preached
alternate Sundays there and at Whiting. He returned to Rehoboth
and preached in that region from 1814 to 1821. Preached then in
Bridport and Ferrisburgh and other towns. In 1822, removed
to Orwell and preached three or four years. From Orwell he went
to Addison, and stayed six months, and then to New Haven,
where he remained till his death, October 14, 1827, aged seventy-
one years. He had six children by his first two wives and ten
by the third. One daughter was wife of Elder Henry Baldwin.
The following incident was given on the authority of one
of his daughters in the Vermont Observer, September 30, 1846:
While traveling to meet his appointment he had occasion
to pass a high bridge that was in a state of dilapidation and deemed
unsafe. He, however, passed over in safety. On his return he
had to repass it, but did not reach it until the darkness of night
rendered his vision entirely useless. On approaching it his horse
stopped. He urged it forward gently, but he soon stopped again.
He was about to alight from his carriage when the animal moved
gently forward, and he resumed his seat. He shortly arrived at
an Inn, and the intense darkness induced him to put up for the
night. His host inquired from what direction he came. He told
him. His host replied he must be mistaken, for that was im-
possible, the covering of the high bridge having been removed
that afternoon. Subsequent explanation satisfied him of the fact.
In the morning he returned to the bridge and found it even so.
The horse took one string piece and the wheels two others, and he
came safely over.
Chapter IX
CHURCHES IN THE ADDISON ASSOCIATION GROUP
Orwell
Orwell was early a center of Baptist influence. At a confer-
ence meeting held December 21, 1787, a little company of eleven
Baptists voted to organize themselves as a Baptist church, which
purpose they carried out a few days later. One of their number
was Elnathan Phelps, and him they chose and ordained to be
their pastor. Their union was wonderfully blessed. \Yithin a
year from the date of their organization, they had ordained their
minister, built a meeting-house, and increased their membership
to seventy-hco. In the spring of 1790, a work of grace began, and
a year later the membership had reached the number of one hun-
dred and forty. Then serious dissensions arose and nineteen mem-
bers withdrew and, uniting with seventeen others who had previous-
ly withdrawTi, organized themselves into a separate body. The
two bodies continued to hold separate meetings for six years, when
a reconciliation was effected through the mediation of Elder
Samuel Webster. Wounds were healed and eighty-seven mem-
bers signed a new covenant and agreed to walk together, and to
this number were added in subsequent j-ears fifty-seven others.
In June, following, Elder Webster removed his family
to Orwell and became pastor of the church.
In 1709, the church complied with the request of a number
of brethren and sisters,living in the toAms of Cornwall and Whiting,
for letters of dismission to form the church in the town of Whiting.
April 5, 1800, a number of brethren, living in Hampton, N. Y.,
were received into this church as a branch. September 15, 1804,
Deacon Murray brought charge against the pastor, Webster, of
falsehood and the trial resulted in his exclusion. The exclusion
134 HISTORY OF THE BAPTISTS IN VERMONT
caused a division in the church and a part of it followed him, and
together set up meetings which were continued for several years.
The church from this time rapidly decreased in numbers, holding
few meetings, the last of which was on the second day of March,
1805.
Before the close of that year, however, at a conference held in
a schoolhouse in the north part of the tow^l, sixteen Baptists, nine
men and seven women, united as a church, and were recognized as
such June 18, 1806. For two years this little band maintained
worship and the ordinance of the church, and then an awakening
occurred and thirty-hrowere baptized. Again, in 1810, they were
encouraged by the reception of twenty converts. Elder Peck was
pastor till 1812, when he moved west. Isaac Sawyer succeeded
him until 1816. The year 1815 was a fruitful one in which thirty-
nine were baptized into the fellowship of the church. A few^ years
of depression followed, in which the pulpit was supplied at inter-
vals by Elders Spaulding and Ravelin, Isaac Fuller and Ephraim
Sawyer. Robert Hastings was ordained pastor in 1826. During
this year a large council convened, called by the church on recom-
mendation of several Baptist ministers, to investigate certain
charges preferred against the church by Abner Ames for neglecting
to entertain his complaints against some of the brethren, — he
having published a book in relation thereto. The church was
exonerated from blame in the matter. Elder Hastings continued
his relation about two years; and for two years the church was
without pastor. In the years from 1830 to 1840 there were seasons
of ingatherings and seasons of trouble. Edmund Greenough was
ordained September 23, 1830, but was dismissed in April following.
Aaron Angier united with the church in 1832 and was called to
ordination in 1833. Thirty were baptized in 1833, mostly young
people. Soon after, Leland Howard became pastor, followed l)y
the venerable Elder John Ide in 1838. The church at that time
numbered one hundred and fourteen. Thirty-six more were added
in 1840. Elder Ide was dismissed at his own request, July 24,
1842. A perceptible alienation of feeling had sprung up. A
difficulty in which Orison S. Murray was concerned caused much
division, and finally terminated in his exclusion. Difiiculties
HISTORY OF THE BAPTISTS IX VERMONT 135
multiplied and divisions increased, caused among other things by
the Advent excitement, that doctrine having been embraced b\'
many of the members, until finally the church was scattered like
sheep upon a mountain not having any shepherd. The meetings
were neglected, records silent, the members attending other meet-
ings or neglecting the means of grace entirely, until 1848, when on
the nineteenth day of August, after one or two preliminary meet-
ings, the church united on a resolution to renew covenant. Elder
B. Allen preached during this and the two succeeding years, one-
fourth of the time; and others supplied occasionally. At the
meeting in ISl'S, six only were willing to subscribe their names
renewdng covenant. In 1853, the church numbered thirtij-tiro.
J. W. Sawyer was pastor in 1854. That year their former beloved
pastor, Aaron Angier, died. In 1855, they purchased a parsonage,
remodelled their meeting-house and received eleven new members.
C. D. Fuller and R. A. Hodge supplied a while, but the church
declined under its difficulties and became extinct about 1867.
Cornwall
As early as ITO'-Z, Ephraim Sawyer had heard the call of God,
and in response, had begun his work in humble ministries from
house to house, among the friends he had made in the neighbor-
hood of Fair Bridge, in Cornwall. In cottage meetings he met
the people and told the Gospel story and preached the doctrines
of grace. The people heard him gladly. They built a log school-
house and made it a Bethel, where they ordained their preacher,
and in increasing numbers attended his ministry. The pastor was
a poor man, having met recent financial reverses. When not en-
gaged in ministerial duties he and his intimate friend. Elder Henry
Chamberlain, were making potash near Lemon Fair. The people
contributed wool which the women carded, spun and wove and
made their minister clothes, suitable for his public duties. They
allowed him to traA'el far and wide through the region on e\'angelis-
tic errands, and though these sometimes took him several weeks at
a time from his own peoj)le, his church did not aj)pear to suffer
loss but grew in numbers and influence. For more than nine years
136 HISTORY OF THE BAPTISTS IN VERMONT
he continued his work here, and then removed to Granville, N. Y.
The Cornwall church, though flourishing while meeting near
the Fair, concluded to remove the meetings to West Cornwall,
where they built a meeting-house in 1805, and the church at Lemon
Fair was dissolved that it might be reorganized under the new
name of the Cornwall Baptist church.
From the resignation of Elder Sawyer until 1808, the church
was without pastor. Then Henry Green came to them and was
called by the society to settle with them. Mr. Green w^as a strong
man, a bit eccentric, but an interesting and powerful preacher able
to bring men to conviction and consecration. For twelve years
he led this people with remarkable success. From a membership
of sixty-five, the church grew under his ministrations till it num-
bered two hundred and twenty-five.
But Elder Green grew old, and there were some in the church
who "desired a change." They magnified his faults and lessened
his influence till he resigned his position, much to the grief of
many of the people. Division in the church was the natural result.
He, however, retained his interest in the church, and often in after
years, supplied them when they were in need. It was hard to flnd
a satisfactory successor. Said an earlier chronicler, "The flre that
had been kindled at the removal of Elder Sawyer had not gone
out, and the smoke and cinders annoyed his successors and their
stay was short." B. N. Leach was ordained in 1825. Reuben
and Isaac Sawyer, Elder Case, George B. Ide and others, rendered
temporary service. J. K. Wright and Amzi Jones were ordained
in 1832. None continued to preach more than two years. In the
interval between 1845 and 1860, it can hardly be said that they had
a stated minister. In 1862, their old meeting-house was thoroughly
remodelled at a cost of about two thousand dollars. The same
year thirty -flve were added to the membership. W. L. Palmer
was then pastor. W. L. Palmer continued pastor till 1870. Rev.
A. W. Eastman the next pastor, (1873), was expelled within the
year. Rev. T. H. Archibald supplied from 1874 to 1876, and was
followed in 1878, by Rev. I. P. Kellogg, 1878-1880. Ahira Jones
was pastor from 1880 until his death in 1885. Ahira Jones was
born in Cornwall and was a son of Deacon Amzi Jones. In 1836, he
HISTORY OF THE BAPTISTS IN VERMONT 137
graduated from Waterville College, bearing the second honor of his
class. His first pastorate was at Saco, Maine. In 185-i, he re-
turned to Vermont as missionary agent for the Vermont Baptist
State Convention, prosecuting that work with great energ>^ and
success for five years. Subsequently he w^as pastor of churches
in Colchester, Jericho and West Cornwall. He was a wise counsel-
lor, a tireless worker and a successful agent and pastor. He died
at the parsonage in West Cornwall, December 11, 1884, aged
seventy-six years.
Rev. A. A. Cambridge was next pastor 1890-1891. |From
that time till 1900 the church had no pastor, and sustained preach-
ing services but a portion of the time. Then, wath the backing of
the State Convention, Rev. Guy C. Lamson became pastor and
the parsonage w as repaired and the church took on new life. He
remained about two years and was succeeded by Rev. Clement
Tomlin for one year, and by Rev. T. A. How^ard for five years,
1908-1908.
Since 1908, the church has been pastorless and has failed to
report to the Association. Membership last reported was twenty-
Panton
On the Fourth of July, 1794, an event occurred in the little
village of Panton, which added to Independence Day a sacred
historical association. On that day a Baptist church was formed
under impressive circumstances. Sherman Babcock, a licentiate
from Kingsbury, N. Y., had been holding meetings in private
dwellings and in the schoolhouse. Some of his hearers had (re-
ceived the word with gladness and wanted to be baptized. They
sent to Washington County for Elder Amasa Brown, the nearest
Baptist minister, who came, listened to the young converts' chris-
tian experiences and bai)tized them in Cham])lain. These, with
their leader, Mr. Babcock, constituted the Panton Baptist church.
Their names were Sherman Babcock, Elisha Grandy, Abner Hol-
comb, Zadoc Knapp, Samuel Shepherd, Salome Grandy, Midwell
Holcomb, Mary Ferris and Mary Shepherd. Elisha Grandy was
138 HISTORY OF THE BAPTISTS IN VERMONT
chosen clerk. In 1799, Henry Chamberlain was ordained first
pastor of the church, first settled minister in the to^wai. His
pastorate continued five years. We have only the briefest annals
of the years that followed, years of mingled joy and trouble. Fre-
quent conversions and accession of members, frequent cases of
discipline kept the minds of the members busy. In 1810, they
dedicated their meeting-house. Abel Wood was pastor in 1811
and until 1816. The church then numbered ninety-three. For
the next ten years there was steady decline. Jeremy H. Dwyer,
H. Chamberlain, John Stearns and William Myrick served short
terms as pastors. Then came the great revival of 1831, when
sixty-one were added by baptism and others by letter, and one
hundred and thirteen w^as the number of members. John A.
Dodge was pastor during this ingathering.
J. Tenbroek was one of the converts he baptized, one destined
to be of great usefulness in this and other churches. In 1854, he
was licensed to preach, and began in his home church. The next
year he was ordained pastor. For some ten years he ministered
with great success, and the church attained its maximum strength
of one hundred and sixty-nine members in 1840. Then the tide
began to ebb; W. W. Moor, E. E. Mills and even J. Tenbroek
were not able to stay it. These were the days of the Advent
excitement when all the churches suffered. J. P. Huntington, H.
S. P. Warren and Isaac Sawyer followed one another in the pastor-
ate, the tide steadily ebbing, till thirty-seven was the number
remaining. Then for a little while came increase under the leader-
ship of H. H. Parker, followed by steady decline till in 1890, the
church ceased to report to the Association for a decade, though
maintaining its organization.
In 1901, Rev. S. H. Meyers came to the little church, backed
by the State Convention with an annual appropriation of about
one hundred and fifty dollars, and gave seven years of patient,
wise ministry, under which the church doubled its membership.
Since 1908, the pastors of the church in Vergennes, H. T. Slocum
and Geo. Pomfrev, have taken the Panton church under their care.
HISTORY OF THE BAPTISTS IN VERMONT 139
MONKTON
This church began its work in 1794, under the care of Elder
Joseph Call, of Cambridge. The constituent members were
Ephraim Page, Ezbon Fuller, Ashbel Fuller, Isaac SaA\yer, Ebene-
zer Stearns, Lydia Fuller, Hannah Brant, who were baptized by
Elder Call, and Rachel Sterns, who had previously been baptized.
Of these original nembers, Isaac Sawyer was a recognized leader.
He was first appointed church clerk and also chosen to lead the
devotional meetings in the absence of the pastor. In 1797, he was
appointed deacon, the next year licensed to preach, and in 1799,
was ordained pastor, — the first regular pastor of the church, and
the first ordained settled minister in the town. The church in-
creased with a gradual increase during the pastorate, which con-
tinued for fourteen years. During this period two churches w^ere
constituted of members dismissed from this church for that pur-
pose, the church in Charlotte, nineteen members, in May 1807, and
the church in Hinesburg, eighteen members. In 1810, Elisha
Collins and John Stearns were licensed to preach.
A meeting-house was erected in 1811. The next year Sawyer
resigned and removed to Fairfield, Yt. Nathaniel Kendrick was
the next pastor, and during the two years of his labor the church
passed through sad scenes on account of a prevalent sickness of
great mortality. Ephraim Butler was pastor, 1818-1821; Peter
Chase, 1821-1824; H. J. Hall, 1828-1830. P. E. Fish was licensed
in 1830, A. Lawrence in 1833 and M. M. Dean in 1834, A. Kings-
bury in 1837. These licentiates supplied fre(|uently as circum-
stances required. M. D. Miller was ordained pastor. M. M.
Dean was also ordained in this church. From 1843 till 18.32, the
church nearly lost its visibility, having no pastor and holding no
church meetings. In 1852, however, Zenas Jones came for their
encouragement, and the following year Elder E. Smith gave his
whole time to the church, and the church put on strength and
doubled its membership, and repaired its house of worship. In
1867, Ekler I. P. Kellogg became pastor and for ten years shep-
herded the little flock. Then for several years the church was
again practically pastorless most of the time, till 1885, when I. P.
140 HISTORY OF THE BAPTISTS IN VERMONT
Kellogg again became pastor, retaining that relation for fifteen
years, resigning in 1901. After his resignation the church was
supplied two or three years by Pastors Kinzie, of Bristol, and
Safford, of Hinesburgh. Since 1904, the name of the church has
disappeared from the minutes and the church is reckoned extinct
after a life of one hundred and ten years.
Shoreham
The Shoreham Baptist church was recognized June 2, 1794,
and consisted of fifteen members to which others were soon added.
Abel Woods was chosen its first pastor and ordained February
26, 1795. The first deacon was Eli Smith, who was chosen to
stand on trial until the church should get satisfied. Four years
later he was confirmed in his office. During the winter of 1795,
there was special interest and sixteen were ''brought into liberty.'''
In 1810, there was another revival and frequent additions. Elder
Woods closed his labors as pastor that year and was succeeded by
Ephriam Sawyer, 1810-1814, and by Elder John Spaulding, 1815.
In 1817, the church in Ticonderoga was set off, and not far from this
time a branch church was formed at Pitts Creek, which appears
to have been the source of the church at Crown Point. Elder
Spaulding was dismissed in 1819 and was succeeded by Elder
Ravlin, in 1810, Elder Henry Chamberlain in 1823, and Elder
Storers in 1832, who appears to have been their last settled minis-
ter. The whole number of members that were connected with
this church during its existence was not far from three hundred
and fifteen. Many of these were noble men and would have been
an ornament in any society. They were men of character leaning
decidedly to firmness, but without the dogmatic element. For
several years Deacon Eli Smith and Brother Hopkins Rowley
bore a large share of the burdens of public duties. The place of
meeting was at first in private dwellings and afterwards in a school-
house. It does not appear that they ever had a meeting-house.
The members generally lived between the center of the town and
the lake, and the meetings would be on one side of them if held
at the center. Had the church adopted the policy of a central
HISTORY OF THE BAPTISTS IN VERMONT 141
location, it is possible that it might have maintained its existence.
But like many other churches it did not feel that it could remove
the meetings so far from them, and the result was that they did
not exert so wide an influence in the town as it appears they might.
The first clerk, Timothy Page, died in 1810, and left the reputation
of a great man in Israel. Deacon Eli Smith, the first deacon, was
also an able man; Rev. Eli B. Smith was the son of Joseph Smith.
He joined the church in 1817, graduated at Middlebury College
in 1827 or 1828, was successively pastor at Buffalo and Poultney,
Vt,; was called to the professorship of theology in the New Hamp-
ton Institution and died in Colchester, Vt. Professor Smith was
a man of gTeat administrative ability, a sound theologian, a clear
and vigorous writer. He left his impression on the generation in
which he lived. Elder Abel Woods, who served them seventeen
years, was annoyed by a controversy over the ministerial lands,
which were rightfully his as the first settled minister, but which
the town sought to divide between other denominations, and
finally to take from Mr. Woods altogether, but were defeated.
The first intimations of salary are contained in a record that
refers to the obligation of the church to pay a man they had
hired to work for Elder Woods. Afterwards the salary was
twenty-five dollars a year, then forty dollars and finally sixty
dollars. The records of the church are very full and accurate
until 1826, but after this little is recorded till 1832, when the record
closes. About the year 1815, members began to take letters to
other churches, and the tide of emigration that had formerly favored
the church turned against it until it was a common thing to dis-
miss several members nearly every month. It is said the church
ceased to exist. It might be said it moved aivay, some of it to heaAen,
but a large number to other parts of the earth, first. It proved the
parent of at least two other churches, and its members removing to
other places materially assisted many more.
An unhappy division marred the peace of this church a few
of the last years of its existence. One of the deacons was dissatis-
fied in some way and so became a leader of a party that insisted on
removing the meetings to the center of the town. A council that
considered the matter gave a decision both wise and clear. They
Hi^ HISTORY OF THE BAPTISTS IN VERMONT
decided that the attempt of the minority to remove the meeting
was wrong, since majorities should govern, but also that the
majority ought to remove the meeting to the center of the town.
The meeting was remoA^ed to the academy hill a portion of the
time, but the division had become so serious that it materially
weakened the church.
Bristol
The early history of the Bristol church has been more fully
written than that of many others and is perserved in the minutes
of the Addison Association for 1854. It reads like the record of
April days, sunshine and showers in quick alternation, now and
then a June-like day followed by a storm, but all the while the
plants of God were growing. The earliest days were beautiful.
Elder Joseph Call and two of his friends, Silas Smith and Thomas
Tuttle, came down one day from Cambridge, and a small company
assembled to hear him ])reach. Among his hearers were nine
who had already found Christ, and after the sermon they confessed
him, gave satisfactory evidence of conversion, and were baptized
by Elder Call. Their names were Timothy Allen, Phineas Rugg,
Daniel Dean, Johnson Allen, Asa Smith, Anna Day, Margaret
Smith, Polly Rugg, Esther Allen. Three days later, August 10,
n94', these, with Elizabeth Day and Elizabeth Sutton, covenanted
together as a church and chose Timothy Allen, deacon, and Asa
Smith, scribe. Several others desired baptism at the next coven-
ant meeting, September 18, and the church sent Daniel Dean
through the wilderness to Pittsford to secure the services of Elder
Joseph Rich, who came and administered the ordinance. The
church adopted very brief and simple rules, providing for monthly
covenant meetings, attendance of all members, orderly proceedings
under a moderator's government, etc. The seventh article was,
"No member shall go out of doors on any unnecessary occasion."
The church had no settled pastor for many years. They were
visited at intervals by such pious, helpful men as Roswell Mears,
Henry Chamberlain, Ephraim and Isaac SaAvyer, who baptized
and administered the Lord's Supper. Their numbers increased
HISTORY OF THE BAPTISTS IN VERMONT 143
by baptisms and emigration. When no minister was present the
brethren sustained their own meetings under "leaders" who were
regularly appointed by the church. This custom was continued
for a long period and aided materially in preserving its visibility.
About 1805, among the new comers was one Asa Palmer, who was
received on letters of recommendation from seven churches, of
which he had been a member. They appointed him deacon. He
was ambitious to preach, but the church "after discussion, voted
that his improvement was not edifying doctrinally." Soon after
he withdrew from his office as deacon, became estranged from his
brethren, brought charges against the church for employing an
unconverted man to lead the singing, and for reading sermons
written by collegians to the neglect of the exhortations of the
brethren, etc., and finally withdrew from the church, joined the
Quakers and became an active leader among them, greatly dis-
turbing the church. In 1807, Deacon Timothy Allen embraced
the doctrines of the Universalists and was cut off, and the church
was plunged in gloom for a time. But in 1810, came a brighter
day. Several sisters who could not go up through the "Notch"
from the "Flats" began holding meetings for conference in their
homes. They read the scriptures and exhorted but "did not know
as sisters could pray in public," to use the language of one of them.
Soon after inquirers were directed to this almost unknown prayer
meeting for spiritual guidance, and there a work of grace began
that spread through the town and bore fruit, that long remained.
Robert Holley, Amos Eastman, Michael Dayfoot, and associates, —
firm supporters of Universalisra, — came forward, and a score of
others, and were baptized by Elders Sawyer, Green and Babcock.
Timothy Allen then returned with bitter tears of repentance.
These were times of joy and hope. But within a short time the
church was troubled with causes for disciplinary action. In 1811,
they first began to raise money by subscription for preaching.
Twenty-eight men subscribed the sum of thirty-five dollars. This
they paid out to several ministers, in sums from one shilling to one
dollar as the cases demanded. Two methods of raising funds were
tried, neither of them fully successful. The subscription method
proved inadequate, and the assessment method irritating. The
144 HISTORY OF THE BAPTISTS IN VERMONT
natural result was financial stringency and a fluctuating ministry.
Amos Stearns, a man of piety and promise, came to Bristol
from Monkton and united with the church. He preached so accept-
ably that he was licensed and brought the church into harmonious
union. In 1818, a ministers' meeting was to be held in Bridport, and
a committee was sent with the request to have Mr. Stearns examined
by them and to ask their advice as to his fitness for ordination.
They advised ordination and their advice was followed. Previous
to ordination, however, the church appointed a committee to meet
a committee of the town and arrange all questions concerning the
Glebe lands. They voted in church meeting "that Brother
Stearns be ordained in such a way as to hold the Ministerial Right
and deed the same to the town for the use of schools forever; and
leave it to the generosity of the town to give Mr. Stearns what
they see fit as compensation for securing the land to the town."
This proposal they sent by a committee to a town meeting held
for the purpose. They thus magnanimously disposed of a claim
that had been a fruitful source of discord in the State. The town
voted to give Mr. Stearns six years' use of the land and a hundred
dollars in money; a part of which he invested in a meeting-house.
At the time of Mr. Stearns' settlement, the church numbered
forty-four. The whole number who had been members during
the twenty -four years of its history were one hundred and eight.
Forty-one had left, six had died, sixteen had been excluded. The
church united, in the year 1819, with the Congregationalists and
Universalists in building a meeting-house. It was called the
White House. Each denomination was to occupy it in proportion
to the amount of stock set to their credit. During 1820, the pastor
preached half the time in the White Meeting-House and one-fourth
on the East Hill.
In 1824, Elder David Hendee was employed and continued
pastor till 1831. The discovery was made that he had been a
Mason, and although he avoided all association with the obnoxious
fraternity, yet he did not denounce it with sufiicient energy to
satisfy many, and he was brought before a council, and although
this exonerated the pastor of blame, and somewhat censured both
parties in the church, yet its disapproval of Masonry was positive,
HISTORY OF THE BAPTISTS IN VERMONT 145
and the pastorate soon ended. W. W. Moore was ordained in
June, 1834, and the church seemed to have entered upon an era of
prosperity, but Mr. Moore thought it best to go at the end of a
year, and shipped his goods to northern New York. The church
prevailed upon him to remain and his goods were brought back.
A meeting was held soon after for sixteen days and fifty came
forward for baptism during a single month. Mr. Moore was re-
tained three years. The last year was less successful than the
first and it is recorded that "The result was that the closing busi-
ness arrangements were discordant, and the farewell sermon
distasteful." A. Kingsbury followed Mr. Moore and served two
years.
In 1842, Elder E. Hurlbut was secured as pastor and began
work under favorable circumstances, many coming forward for
baptism. Then came the Millerite excitement. Mr. Miller had
lectured here and his sentiments had taken root. The minister
favored the first period prophesied, and withdrew. The church
became divided and violently discordant. The Comeouters, as
they were called, were specially offensive in their denunciation of
their brethren, who differed ^dth them. Finally nineteen were
excluded. Richard Amsden was pastor from 1845 to 1847, when
Elder C. W. Dodge was secured, who soon afterward sickened and
died, deeply lamented by all.
For a time deep depression paralyzed the members, meetings
were forsaken and hope seemed abandoned. But in June, 1852,
A. A. Sawin was employed, hopes revived, and confidence was
restored. The church reported eighty-four members in 1854, at
its semi-centennial.
P. C. Himes was pastor, 1857-1858; N.J. Pinkham, 1859-1884;
T. H. Archibald, 1866-1873; L. B. Hibbard, 1875; S. Small, 1879;
W. D. Hall, 1877-1887; I. W. Coombs, 1882-1884; P. B. Strong,
1885-1886; S. E. Miller, 1888; G. A. Smith, 1889; B. F. Kellogg,
1891-1894; W. A. Kinzie, 1895-1902; S. P. Perry, 1903-1906;!. E.
Usher, 1908-1910; E. M. llolman, 1911. Under these pastors the
church prospered and gradually gained in strength and mem-
bers, attaining in 1902, its highest mark, one hundred and fifty-one.
Membership in 1912, one hundred and forty.
146 history of the baptists in vermont
x\ddison
The name of the x\ddison church has been on the roll of Ver-
mont Baptist churches since 1797. The birth of the church at
that time was largely due to the house to house evangelism of
Elders Henry Chamberlain and Ephraim Sawyer, the intimate
friends, who burnt forest refuse and made potash near Lemon
Fair Bridge, Cornwall. Elder Phelps, and probably others, did
pioneer work. October 25, 1797, twelve Baptists covenanted to-
gether, in the house of Noah Wilson. Their names will be precious
to any of their descendants. They were James Doran, Seth
Abbott, John White, Leathan Clark and Sisters Keziah Seegar,
Eunice Clarke, Sarah Abbott, Comfort White, Chloe Squire, Polly
Wilson, Mehitabel Morley, and Betsy Spencer. These signed a
short covenant, one clause of which confessed faith in what is
called "the Calvinistic doctrine of sovereign grace." Some dis-
satisfaction was felt over the word "Calvinistic" and it was changed
to "Apostolic." Another article which was afterward added is
worthy of mention; it was as follows: "If any member shall
have a difficulty with any minister or member in relation to their
principles or practice, if they tell it to any other person before they
have tried in a Gospel manner to reclaim them, if the church cannot
reclaim them (i. e., the one who has the difficulty and told of it),
they ought to be expelled as disturbers of the peace of the church."
The original members were descendants of Puritan stock of
Massachusetts, or of the Dutch that settled near New York, and
are said to have been intellectually, physically, morally strong men.
Samuel Rogers was their first pastor, and as the first settled minis-
ter in town, became proprietor of the Ministerial Rights in land,
which, when he left the place, he deeded to the Congregational
church and to the Baptist, one-half to each. In discipline this early
church was thorough, kind and successful. On several occasions
it labored with and cut off the prominent members. The sins of
men of property could not go unrebuked. The trials of the church
in its efforts to maintain correct discipline were the cause of some
very dark days, but often they were followed by days of bright-
ness. It is a matter of record that almost every revival was pre-
HISTORY OF THE BAPTISTS IN VERMONT 147
ceded by a season of darkness. The years 1805, 1806, and 1807
were years of trial and discouragement, but the cloud passed, and
one hundred and twenty-three were added to the church. Painful
disciplinary action preceded the revivals of 1811 and 1817, when
more than a hundred were added; and the same fact is true of
other later revivals.
In 1811, the church began to plan for the erection of a meeting-
house, but there were three eligible sites proposed, the people
divided into factions over these, and the meeting-house was not
built till 1817, and the ill feeling engendered over the enterprise
was long in heahng.
The church was almost unanimous in its positive opposition
to the principles of Freemasonry, and a violent excitement was
aroused, about 1828, over the fact that a member of a lodge had
gained church membership, notwithstanding the moderator's
cautious call, "if anyone has anything against the candidate let
him manifest it now or forever keep silent in relation to it." The
outcome was that all Masons left the church of their own accord or
were compelled to leave.
The Advent excitement in this church was equally fierce.
Mr. Miller lectured in the place and won followers, who became
schismatics, and after patient labor twenty-seven were excluded
in 1827. These trials retarded the growi:h of the church.
In 1816, its membership was reported as sixty-six. Abel
Woods was then pastor. The next year, under phenomenal
spiritual influence, it sprung to one hundred and seventy-four.
The years following were comparatively barren, till 1826, when
fourteen were added. This hardly checked the decline till 1831,
when four successive revival years brought the membership to
one hundred and eighty-seven, its highest mark. In the years
1842, 1850 and 1851 there were additions, but the decline con-
tinued till the unhapj)y year 1856, when thirty-four were dismissed,
and the membership became sixty. Since then the number of
members has fluctuated between fifty and eiglity. During the
last five years the tide of prosperity and power has l)eeii on the
rise and the total membersliip, in 1912, was eighty-fixc.
148 HISTORY OF THE BAPTISTS IN VERMONT
During the first fifty-seven years of its history this church had
been served by twenty ministers, the pastorates averaging less
than two j^ears each. The names of these pastors John Rogers,
John Hayward, Nathaniel Kendrick, E. Starkweather, Abel Woods,
John S. Carter, Seth Ewers, Aristarchus Willey, L. Austin, Alanson
Covell, Elias Hurlbut, Wm. Stoors, Burton Carpenter, H. F.
Davis, Robert Bryant, Israel Keach, C. E. Miles, M. D. Miller,
P. C. Himes, J. Q. U. A. Ware.
Since 1867, there have been at least twelve pastors : E. Good-
speed, E. D. Craft, L. Wheelock, R. Nott, E. Bullard, now
missionary in India, T. H. Archibald, T. F. Ogden, John Pearson,
Guy C. Lamson, H. H. White, G. L. Powell and C. T. Reekie.
Whiting
The Whiting Baptist church was constituted of members of
the church in Orwell, and accordingly traces its origin under God
to those two well-known servants of God, Ephraim Sawyer and
Henry Chamberlain, who carried their Bibles with them to their
work as constantly as they did their axes, read and chopped alter-
nately, and spent time in meditation and prayer as far as practic-
able. Often an hour or two before sunset they met the people,
during the summer and autumn seasons, for religious services, and
out of these came the churches. The Whiting church was set off
and recognized February 25, 1799, with ten members: Ezra Allen,
Josiah Stone, Ashael Fields, Elisha Fields, Thomas McNeil, Elijah
Kirkham, Jr., Joanna Wiswell, Sarah Stone, Rachel Beach, Sarah
Ketcham. The first settled pastor was David Rathbun, whose
pastorate began April 26, 1799. October 4, 1799, the church voted
to bear Elder Rathbun's extra expense for liquor for himself and
family, and to have it averaged on the members of the church.
What other provision was made for the supply of his needs and
comfort we do not know. This record is well worth preserving
as a help in noting the progress in moral reform, specially in the
temperance movement.
In the first sixty years of its history the church had the follow-
ing named pastors: David Rathbun, Samuel Churchill, John
HISTORY OF THE BAPTISTS IN VERMONT 149
Stearns, I. W. Sawyer, Isaac Wescott, W. G. Johnson, Volney
Clark, Barna Allen and Stephen ^Yright; nine in number.
Up to 1858, the greatest number of members in the church at
any one time was in 1840, when it numbered one hundred and
twenty-five. The greatest number added by baptism, in any one
year, was twenty-six, in 1836. There had been eleven revivals,
averaging one in every five years. There had been added to the
church up to that time by baptism, two hundred and twenty-four;
by letter eighty-four; exclusions had been twenty-eight ; dropped,
three; died, forty-eight. The total membership was forty-eight.
J. Q. A. Ware was pastor from 1859 to 1864, R. L. Smith from
1866 to 1878, the membership averaging about sixty during this
period. During the last two decades of the nineteenth century,
W. H. Mawhew, Jos. Freeman, G. C. Shirk and R. L. Verry served
short pastorates, and L. Kenney one of seven years. J. W. Ilsley
followed with a two years' pastorate; H. H. White, three. T. A.
Howard became pastor in 1903. The State Convention has
generously assisted in maintaining the church. In 1911, the
Baptist church federated with the Congregational church, with T.
A. Howard as pastor, the services being held six months in one
meeting-house, and six months in the other. The membership
reported in 1912 was twenty-eight.
Waltham
A Baptist church was organized in Waltham at a schoolhouse
in the west district May 7, 1802, and recognized by a council,
March 10, 1803; ordained Jesse Smith its first pastor, June 30,
1803, and dismissed him to anotlier church the following December.
Elder Samuel Rogers followed, 1804, and remained till March,
1806. Elder John Howard then commenced a pastorate of
eleven years, which proved to the church years of blessing.
June 27, 1827, Elias Hurlbut, a licentiate of the church, was or-
dained pastor and labored six years with good success. Elder J.
K. Wright was pastor from January, 1831, to Janiuiry. 1839, nmch
to the prosperity and satisfaction of the church. Elder Increase
Jones followed him with a four years' pastorate, at the close of
150 HISTORY OF THE BAPTISTS IN VERMONT
which he went out with a number of the members to join tlie
Adventists. Ira Bently was ordained pastor, August 12, 1843,
but continued only a short time. S. P. Warren, a licentiate, was
ordained March 23, 1848, and he too made but a brief stay. E.
W. Allen began leadership in 1858.
The Advent excitement greatly reduced the ranks of the
church, and, in 1860, there were but four men and fifteen women
members.
The name of the church was changed by vote of the church,
September 17, 1817, to The New Haven and Weybridge church.
The church became extinct in 1876.
•
Rupert
Elder Warren, of Salem, labored here one-fourth of the time
from 1794 to 1797, and other ministers occasionally. A church of
thirty-three members was organized in 1803, and Alvin Wales was
ordained pastor. A very extensive and powerful revival attended
his ministry, and a large number were added to the church. In
1804, the membership was one hundred and two. Elder Wales
left in 1809. Rev. Werden P. Reynolds became pastor in 1813.
Twenty-one were baptized in 1815, and fifty-three in 1817, and
ten received by letter. In 1818, fifteen new members were re-
ceived and the total membership became one hundred and seventy-
two. Declension followed. Some of the members became Camp-
bellites. In 1830, when Elder Wait became pastor, the church
was reduced to about thirty members. But the Spirit was again
poured out. In the spring of 1831, Daniel Mattison, a young man
of dissolute habits and skeptical opinions, given to profanity and
intemperance, astonished the church by telling a christian experi-
ence and retjuesting baptism. Mr. IVIattison convinced the most
incredulous of his sincerity and of the genuineness of his conver-
sion. He manifested much zeal in religion and was quite useful.
This case, as might be expected, created quite a sensation. Not
long after, the church commenced a protracted meeting which was
greatly blessed. The power of God w^as manifest in the conversion
of many. Among those who were baptized as the fruit of this
HISTORY OF THE BAPTISTS IN VERMONT 1.51
revival were Milo Frary, Horace F. Davis and Daniel Mattison,
all of whom entered the ministry. Daniel Mattison died at ^Nlere-
dith Village, N. H., after a brief but eminently useful ministry.
About this time Elder E. S. Soulard united with this church. He
had formerly been a Methodist preacher. Elder Linus J. Rey-
nolds was licensed by this church in IS'io. Elder Wait continued
in the pastorate four years, and was followed by Elder G. W. Free-
man. In 1841, the church numbered eighty-four. The year
previous it had taken down its old meeting-house and erected a
new one, on the same site. Up to 1818, the church had been con-
nected wuth the Vermont Association. For some reason its name
does not appear again in the minutes of that Association. In
1848 it united with the Shaftsbury Association, and under its
name in the digest of letters is this quaint report: "The church
in Rupert report themselves to the Shaftsbury Association this
year, for the first time. Having learned the necessities of this
body, and having respect to its age as well as its feebleness, they
have kindly come to cast in their lot with us. They record, ^^-ith
devout thanksgiving, the merciful dealings of Divine Providence
with them during their history as a church. They call to mind
great deliverances, and their hopes are enkindled when they think
of all God has done for them. Their congregation on the Sabbath
is full. Instead of a Sabbath school they have an exercise in Bible
study on Sabbath evening, which most of the congregation join.
They say 'our sympathies are with the various objects of benevol-
ence sustained by the denominations.' "
The next year (1849), Elder A. Harvey had resigned, and
Rev. N. Combs was preaching for them. The Association met
with them that year. In 1850, they were without a pastor and,
owing to the sparseness of the population, they were having
difficulty in sustaining the Sunday school. They assembled
regularly to read the Scriptures, and to exhort and pray. In 18.50,
they were still destitute of a yjastor, and sent only a \erbal report
to the Association; the membership was seventy-eight. This was
the last report given to the As.sociation . The church tloubtless
became extinct not long afterwards.
152 history of the baptists in vermont
Bridport
On March 8, 1804, four brethren and four sisters, who had
latelj^ been baptized, entered into covenant to maintain the
forms and obhgations of a distinct church, and were duly
recognized as the Baptist church in Bridport. The revival
of which this was one of the fruits, was due to the preaching
of Elders Samuel Rogers, Henry Chamberlain, Abel Woods and
other ministers, who visited and labored with this people. At the
first meeting of the church twenty-two Baptists, resident in the
vicinity, united with them by letter, and Cabell Smith was chosen
clerk. A meeting-house was soon erected of which the Congrega-
tionalists owned one-third and the Baptists two-thirds. Elder
Chamberlain was chosen pastor in 1806, and continued to serve
till 1812, when Elder Elisha Starkweather took up the work and
served four years. At this time a parsonage and farm was pur-
chased, which the minister was to own if he occupied it, and
applied in payment all of his salary for a certain time. Embar-
rassed by this property, the prospects of the church for a time
declined and it had but occasional preaching by Elder Chamberlain.
In 1815, a Baptist Female Society was organized with thirty-three
members. In 1820, the church united with the Methodists in
erecting a meeting-house at the village for the accommodation of
members of the church in Addison and Cornwall living near, who
would bear most of the expense and bring large accessions of
strength. About this time, Elder Ravlin and Elder Ephraim
Sawyer supplied alternately.
In 1821, there was a general awakening, and forty were added
to the church. Jonathan Merriam was next pastor, ordained
January 29, 1825. Mr. Merriam's work was distinctively educa-
tional. He believed, to use his own terms, "that mental and moral
cultivation must go hand in hand if we are to raise up an intelligent,
consistent and active race of christians." By his efforts a Sunday
school and Bible class was organized, the first in the town, and to
this work he gave special attention with marked success. In the
winter of 1829, under very deep convictions as to his responsibility
for souls, Mr. IVIerriam gave himself to prayer and labor to the
HISTORY OF THE BAPTISTS IN VERMONT 153
limit of his strength, and had the pleasure of seeing the church
quickened and some fifty converted, of whom twenty-eight were
baptized. The Masonic excitement, which was intense at that
time, hmited the extent of this revival. Mr. Merriam, with the
consent of the church, traveled extensively in 1831, as the Mission-
ary agent of the American Sunday School Union, but resumed his
church work in December, after a somewhat protracted sickness.
A protracted meeting was held in the fall of 1831, and resulted
in a general revival. Mr. Merriam baptized sixty converts. In
seven years he baptized one hundred and twelve, and had the joy
of seeing the church walking in harmony, growing in intelligence
and christian philanthropy, and warmly supporting the principle
of temperance in the infancy of its mission in the State.
In 1833, he removed, and his place was supplied by Elders
Kimball, Fletcher, Green and Harvey successively. Meanwhile an
active emigration reduced the church to forty -four members, and
projjortionably lessened the size of the congregation and of the
Sunday school.
In 1837, Elder E. D. Towtis was ordained, and labored for a
time with some success. About 1849, the prospects of the church
appeared so dark that several meetings were held in which the
wisdom of disbanding was considered. The final result of these
prayerful inquiries was a unanimous resolve, "that we would re-
main aboard Zion's ship and try to keep her planks together in this
place a few years longer, until we were borne over the billows and
anchored safely in the port of eternal rest. " About this time
Elder J. K. Wright visited Bridport, and supplied the church half
the time. They united in building a house of worship on the
original site in the westerly part of the town. The membership
at that time numbered sixty-two. The little church continued its
walk some twenty years after its decision to keep together. Elder
Wright served them eight years; C. R. Green, four; W. II. Blais-
dell, three. Covenant and prayer meetings were sustained, often
when there was no preaching. Two places of worship were kept
up at times, but following the pastorate of Elder Blaisdell the
church ceased .sending reports to the Association, and about 1875,
became extinct.
154 HISTORY OF THE BAPTISTS IN VERMONT
Charlotte
This church was organized in a private house in Charlotte,
May 6, 1807. It consisted of nineteen members, who were dis-
missed from the church in Monkton for this purpose. During
the same season nineteen more were added by baptism and letter.
In October, this church united with the Vermont Association con-
vened in Bridport. Its first deacon was S. Gibbs; clerk, U. Palmer.
Of its subsequent history, little is available more than the annals
of its pastorates and a few items connected with them. Elder N.
Dana was settled in 1808, and served two years. In 1810, Elisha
Starkweather was ordained and remained several years. In 1817,
John Howard was settled as pastor, when a brighter day began to
dawn after seven years of trials, in which her membership dimin-
ished nearly one-half. Artemas Arnold officiated from 1821 to
1823. About this time Elder J. A. Dodge commenced labor with
the church and continued with them for many years, when not other-
wise supplied. In 1825, A. Covil was licensed to preach. In 1826,
thirteen were added by baptism; among the number was Amos
Clark, who afterward served the church as deacon. In 1828,
Brother D. Tucker was chosen deacon. In 1831, Elder E. Mott
accepted the pastorate and a revival season followed. In 1834,
the church united with the Addison Association. In 1836, M. D.
Miller preached half the time, and thirty-six were added to the
church. Amos Clark was ordained as deacon, also Milo Fuller,
from the church in Keeseville, was received and appointed deacon.
M. Flint was pastor from 1837 to 1841.
Charles Fuller was licensed in 1838. Elder J. Tenbroek began
a very prosperous pastorate in 1841, continuing till 1845, during
which time forty were added by baptism, and others by letter,
bringing the membership to seventy -six. J. M. Driver succeeded
him, serving till 1850; Lyman Smith, 1850-1854; E. W. Allen, 1856;
J. A. Dodge, 1860; G. W. Bixby, 1861; L. Smith, 1862-1865; S.
F. Dean, 1867-1868; A. Jones, 1869-1872; H. D. Hodge, 1873-
1876; I. SuMryer, 1877-1878; C. A. Votey, 1879-1881; R. Nott,
1884-1886; J. Freeman, 1888-1889; A. H. Murrav, 1890-1893; H.
Ii.sLEY Memorial Baptist Church
A gift to the Middlt'bury Baptist Church from Col. and Mrs.
Silas A. Ilsley, in nit-niory of his father. Rev. Silas Ilsley.
HISTORY OF THE BAPTISTS IN VERMONT 1.55
T. Slocum, S. H. Carr, 1898-1905; T. R. Edwards, 1906; Thomas
Davison, 1907-1911. Membership in 1912, thirty-seven.
MiDDLEBURY
The pioneer Middlebury church was organized in the court
house, December 18, 1809. The churches represented in the
council were Cornwall, New Haven, Shoreham and Monkton.
The pastors: Henry Green, Lemuel Phelps, Abel Woods and Isaac
Sawyer.
Elder Nathaniel Kendrick became their pastor, continuing in
that relation from December, 1810, till June, 1817. He enjoyed the
confidence and respect of the community in a great degree, and
during the seven and a half years of his pastorate over ninety
members w^ere added to the church. But difiSculties arose which
seemed to hinder his usefulness, and he removed from Middlebury,
greatly to the loss of the church. Elder Isaac Bucklin succeeded
him, but found it imjjossible to smooth perfectly the path of the
brethren and sisters. Elder Henry Green took great interest in
the church, and occasionally went from Cornwall to help them in
their destitution.
In October, 1826, the church became discoiu'aged, and called
a council of sister churches to consider the propriety of disband-
ing. The council met in the old Episcopal church. Elder Henry
Green questioned each member separately, respecting religious
feeling, daily walk, prayer and so forth. Of the five ministers
composing the council, three favored disbanding the church, and
two. Elders Green and Elias Hurlbut, opposed it. Elder Green
pithily remarked that he believed that the child was alive, and he
was opposed to burying it before it was dead; and he thanked God
that there was one brother who thought with hmi. He said, "I
feel that there is life in the church, and we ought to nourish it."
Elder Hurlbut carried the case of the church to the (^onventioti ;
assistance was obtained, and Elder Hart" was settled as pastor.
The church revi^-ed courage, several were added, and a general
api)earance of f)ros])erity was manifested.
It reported a membershij) of ninety in 1843. but from tlutt
time it declined, till in 1852, it became extinct.
156 HISTORY OF THE BAPTISTS IN VERMONT
In 1879, thirty Baptists in Middlebury were organized into the
present Middlebury church. Rev. Charles Hibbard was secured
as pastor. Rev. T. H. Archibald became deeply interested in the
enterprise of re-establishing Baptist interests in Middlebury. For
many years the State Convention made liberal appropriations for
its support. But the Baptist church seemed overshadowed by
other churches, and its growth and pros}:)erity retarded by many
apparently insuperable difficulties. Serious doubts were some-
times entertained as to whether further expenditure of Convention
funds on this field were wise. But whenever the question of
abandoning the church was seriously considered there were always
some who, like good old Henry Green, saw signs of life in the child
and were not willing to bury it before it was dead.
During Mr. Hibbard's pastorate, of about four years, a par-
sonage was secured and paid for, and a new church edifice erected,
and the church started on a hopeful career. In 1884, Rev. A. DeF.
Palmer was secured as pastor. Two years later came a revival
and ten were added by baptism, three by lerter and two by restora-
tion, and the membership l>ecame fifty-seven. Mr. Palmer was
succeeded, in 1889, by Rev. A. A. Cambridge, who remained three
years, and was followed by Rev. T. G. Lyon. During this pastorate,
a Young People's Society of Christian Endeavor of thirty-eight
members was formed, and a Junior Society of twenty members,
greatly increasing interest in the church. Mr. Lyon resigned in
September, 1894, and was followedby Rev. D.W.Lyman, in 1896.
Mr. Lyman resigned in May, 1897, and Mr. A. B. Potter was or-
dained pastor in September, 1897. The years 1899 and 1900 were
saddened by the death of the senior deacon, and the serious illness
of the other deacon, and by the death of Mr. and Mrs. T. H. Archi-
Ijald, who had for many years been deeply interested in the welfare
of the church. Rev. E. O. Taylor was pastor from 1901 till 1905,
when Rev. Geo. R. Stair was secured by the special efforts of
Superintendent W. A. Davison. The church entered upon a re-
markable period of progress. The attendance upon congregations
greatly increased; the Sunday evening congregations numbered
two hundred. The prayer meetings became deeply spiritual.
The Lord put it into the heart of Col. Silas A. Ilsley to befriend
HISTORY OF THE BAPTISTS IN VERMONT 157
the church. By his generosity the floating debt was cancelled; a
thousand dollars given as an endowment; a Brussels carpet obtained;
a parsonage given the church, valued at six thousand dollars;
new hymnals furnished the church; and the pastor's salary in-
creased from six hundred to one thousand dollars. Eighteen were
added to the membership by baptism, and the next year thirteen
more by baptism and otherwise, raising the membership to seventy-
one. The prospects of the church were so encouraging, and Col.
Ilsley's heart so moved, that he built a costly and attractive marble
church edifice, on one of the most eligible sites in the place, as a
memorial to his father. Rev. Silas Ilsley. All this was done abso-
lutely unsolicited. Mr. Stair's pastorate continued prosperous.
In 1907, he was assisted by Evangelist Hafer, and as a result of
special effort, thirty -three were received by baptism, the member-
ship becoming one hundred and six. In 1909, twenty -five per cent
of the membership were heads of families. Mr. Stair became
deeply interested in the Chapman-Alexander evangelistic services
of 1809, and resigned to enter evangelistic work. Rev. A. E.
Harriman was secured as his successor. Twenty-seven were
added to the church that year. In 1910, the State Convention was
entertained by the Middlebury church and had the delightful
evidence of answers to the prayers of the faithful, and the satis-
faction of knowing that the expenditure, through a series of years,
of about ten thousand dollars on this field, had not been in vain.
It was well that it did not become weary in this well doing.
Mr. Harriman was succeeded, in 1910, by Rev. R. B. Esten.
The Middlel)ury church re])orted in 191^2, a total membership
of one hundred and twenty -three; resident members, eighty-four.
Home expenses three thousand, four hutidred dollars. Contribu-
tions, three hundred and thirty-nine dollars. Sunday school,
one hundred and twenty-two members. Church property, sixty-
nine thousand dollars.
Ferrisburg
A council met November 13, 1816, at the house of Ashbell
Fuller in Ferrisburg, to take into consideration the propriety of
158 HISTORY OF THE BAPTISTS IN VERMONT
organizing into a Gospel church a small band of believers, consist-
ing of Brother J. P. Hyde, formerly member of the Essex and
Jericho church, at whose request the council was called, with several
others. On examination it was found that but four of the appli-
cants for a council were members of other churches, the others were
recent converts, the fruit of the occasional labors of Elders Cham-
berlain, Howard and Butler. The council proceeded to examine
these as candidates for baptism. Those presenting themselves
were Moses Hinds, William Walker, Ashbell Fuller, Jr., John A.
Dodge and Luther Carpenter. Sisters, Betsy Walker, Lucy Fuller,
Seraih Fuller, Nelly Luce. These nine gave good evidence of
regeneration and the council voted to receive them after baptism.
They were accordingly baptized the next day, and with J. P. Hyde,
P'red E. Fuller, and sisters Sally Fuller and Eleanor Clinton, were
organized and acknowledged as a Baptist church. The church
pros]>ered. Before the close of the year, twenty -three converts
had been bajitized, and additions continued at frequent intervals.
In March. 1817, Ephraim Butler was ordained pastor, and a com-
mittee was appointed to secure a suitable place of worship near
the center of the town. In 1818, many valuable members took
letters and removed to other parts, and quite a number became
the subject of church censure and discipline.
At a covenant meeting in April, it was voted to give Brother
J. P. Hyde and John A. Dodge "liberty to exercise their gifts in
speaking for the edification of the church." Elder Butler, at his
own request, was dismissed March 20, 1819.
November, 1821, the church ordained John A. Dodge as
pastor. He continued in office till 1838. Elder J. H. Wright suc-
ceeded him. In June, 1841, the church, having secured an inter-
est in the brick meeting-house at Ferrisburg Center, discontinued
worship in the schoolhouse near James Hodge's and to the end of
their existence as a church assembled in this place.
In August, 1841, Theodore Lyman was elected the last clerk.
Under the occasional labor of Elder Wright, the little band con-
tinued to struggle on against fluctuating influences incident to
time, until the work of emigration and death had so diminished
HISTORY OF THE BAPTISTS IN VERMONT 159
their number that, in 1854, their existence as a church ceased. Their
aggregate membership during a period of twenty-nine years was
one hundred and nineteen, of which the greater part united by
baptism.
Col. Silas A. Ilsley
Vice President of Convention l?(
Chapter X
REVIVALS
The early history of the Baptists of Vermont is marked by
many "seasons of refreshing from the presence of the Lord," by
which christians were encouraged, and souls in large numbers "were
added to the Lord." It has been truthfully said of our early
ministers, "They went up and down our rivers and streams among
the new settlements and small hamlets and had wonderful success.
To follow them in their letters is like breathing the balm of the
primeval forests through which they used to travel. There is an
atmosphere of Apostolic piety and zeal about them. They endured
labors and encountered difficulties hardly less than those which
Judson and his companions overcame. The evangelization of
Vermont is due to a consecration, and a missionary spirit identical
in kind and equal in enthusiasm to that which sent Judson to
Burma."
In the year 1799, there was a very remarkable manifestation
of renewing grace in the south western portion of this State. Of
this, Rev. Caleb Blood, of Shaftsbury, gives an account in Backus'
Church History of New England.
In the early part of 1798, Mr. Blood was greatly affected
by the low state of religion among the people and began to pray
earnestly for the outpouring of the Spirit, and the salvation of
souls. Soon was manifest an abundant answer to prayer. One
was baptized in July, four in August, and seventeen in September.
The good work went forward in power, -ind on February 21, 1799,
he had baptized one hundred and fifty since the preceding May.
The work was not confined to one church. All the churches in
Shaftsbury were refreshed. In about two months after the work
began the whole town was greatly revived. The churches in
Shaftsburv' had not been in the most cordial fellowship, but their
IG'-Z HISTORY OF THE BAPTISTS IN VERMONT
differences were removed. They met together at the communion
table in cordial fellowship. Seventy were added to the West
church and thirteen to the East church. When one remembers
the scanty population of the town at this time, this number of
conversions must be regarded as a most remarkable exhibition of
saving grace.
In the Massachusetts Baptist missionary magazine of May,
1804, Rev. Sylvanus Haynes gives an account of a remarkable
revival in Middletown. During several years there had been a
remarkable spread of error and infidelity. Unusual stupidity and
contempt of religion prevailed, and even professed christians had
become uncommonly dull and inactive. The churches, too, were
wading through scenes of sorrowful trials, and everything looked
dark and discouraging. In the spring and summer of 1800, a spirit
of prayer was awakened. Mr. Haynes speaks of his own intense
anxiety and burden for souls, and of his special engagedness in
preaching the acceptable year of the Lord.
In the spring, an aged woman in the west part of the town
was taken sick, whose remarkable exercises of mind, conversation,
and death (which was in August following), deeply and lastingly
impressed some of her grandchildren and their discourse had
effect on other youth. By this time some christians began to be
aroused, and about the last of October some conferences were
attended. In November, the conferences were frequent and began
to be crowded. In December, the work continued to spread.
Some opposed and blasphemed and ridiculed the work. On
Thanksgiving evening, December 5, a great uproar was made in
the town, and many were baptized in a way of solemn mockery;
but christians prayed, and the Lord wrought in such a manner
that in a short time the work spread into almost every part of the
town, and seemed to bear down all opposition before it. Gaming
tables and ball chambers were greatly deserted ; while conferences,
lectures, and Lord's Day meetings were thronged. In the con-
ferences all ages and sexes, down to little children, used greatest
freedom in expressing their views and feelings. Although the work
was so powerful, yet it was remarkable for its regularity. There
was no confusion in the meetings, and scarcely the least degree of
HISTORY OF THE BAPTISTS IN VERMONT 163
disorder in the whole work. The greater part of those who spoke
in conferences, talked as candidly as though they were under oath,
and people had to be perfectly still to hear them. About the last
of November, 1800, they began to come forward for baptism and
church membership. The severity of weather was no impediment
to the ordinance. The church, which numbered fifty-two members
when the work began, numbered one hundred and fifty-six before a
year had passed. Forty-one of these were young, unmarried
persons. About twenty -eight were under the age of twenty,
and three under ten.
When the pastor saw so many of the youth coming forward
to the church, his anxiety and fear lest they should turn again to
folly almost bereft him of the comfort he might otherwise have
had, but they persevered better than his fears, and none did better
than the little children.
The work beginning in Middletown spread far and wide. It
soon reached Poultney, where was a branch of the Middletown
church of fifteen members. Brother Haynes was often called to
baptize there. The branch was set off as an independent church;
ordained Clark Kendrick as pastor, and within two years about
sixty persons had been baptized. Dorset and Benson caught the
flame. At Hartford, about a hundred persons were baptized, and
as many in Queensbury. Bennington, Rupert, Hebron, Wallina-
ford and Clarendon, were also revived.
The years from 1804 to 1807 were years of refreshing in many
places. The work of Stephen Choate appears to have been specially
blessed. Wilmington was visited, and a church of forty-two
members organized. At Winhall, a number were baptized and
united with the church in Jamaica. At Windham, where there
had been only a few members of the Jamaica, almost every home
was visited wath grace, and a church was organized in 1807, with
forty-three members. The work in Windham was specially
among the youth, the first trophy being a young woman who had
been a leader in vanity. The work was powerful in Stratton and
Wardsboro. Many children were hopefully converted. Of twenty-
three, who were baptized, eleven were under sixteen years of age,
and one about nine. These children held conferences by them-
selves with regularity and solemnity.
164 HISTORY or THE BAPTISTS IN VERMONT
In regard to the work among the children, the following ac-
count, given by Sylvanus Haynes, gives us a glimpse of its nature.
The incident occurred in connection with the remarkable revival
in Middletown, in 1800. He wTites in the missionary magazine
Vol. I, pages 52 and 53, as foUow^s:
During the work narrated above, I attended a crowded
conference, at which a little girl, about nine years old, desired
liberty to speak, which was granted her. She rose and stood
upon a seat, and in a solemn and candid manner and with decent
language, declared the exercises of her mind. She spoke of having
discovered herself to be one of the greatest sinners, and lamented
having lived in rebellion against God so long. She expressed that
she had felt herself condemned by the law of God, that the law of
God, which condemned her, was a good law ; and that her condemna-
tion was just. She then proceeded to give a rational account of
her entire reliance upon Christ for salvation; and that now God's
nature and perfections appeared glorious to her soul; and that she
loved him above all other beings in existence. She also proceeded
to tell us what great delight she took in praising God, singing his
praises, attending worship, conferring with saints, etc., and then
closed by observing that she took more comfort in one hour in
devotional exercises, than ever she had before in all her life while
pursuing the ways of sin.
Knowing that she had labored under peculiar disadvantages,
with regard to obtaining religious instruction, I was surprised at
her conversation, and was determined to know whether she under-
stood what she expressed. I then turned to her and asked as
follows: H — , said I, you tell us about being so great a sinner.
What have you done that is so bad? After a short pause she
replied: I do not know that my outward conduct has been worse
than many others, but my heart is so wicked. Then I observed
again: You tell about God's law being so good and just, but do
you know the nature of that law.^ That law is so severe that it will
curse and condemn a person forever for only committing one sin,
unless he repents of it and applies to Christ for pardon. Now, said
I, in a serious tone, would it not be better to have that law altered a
little and not have it so severe. She answered: No, Sir, not at all;
HISTORY OF THE BAPTISTS IN VERMONT 165
it is none too strict. I observed again: But you tell us that you
love God; and this God can thunder when he pleases, and dash
worlds to atoms in a moment, and are you not afraid of him. I
used, said she, to be afraid of him but now I love him. I inquired
again: But do you know the nature of this God? He is so holy
that he does not allow people to commit one sin, and if they sin
but once, he will send them to hell, if they do not repent and apply
to Christ. Now, said I, would it not be really better if God were
altered a little so as not to be quite so strict. No, Sir, said she,
he is just right, he is none too strict. But there must be, I said,
some alteration somewhere, or else such sinners as we are can never
enjoy the favor of God. She replied : I need all the altering. Then
I asked her what she loved God for. She answered: because he is
so holy and so just. I queried again: but you tell about going to
heaven and what do you want to go there for.'^ She answered: to
praise God. But, said I, what do you want to praise him for.' She
said, because he is so holy and so just. Well, said I, what if you
should go to heaven, and God should tell you that you might for-
ever enjoy those pearly walls, and golden streets, and have the
company of saints and angels, and join and sing with them to all
eternity, but I must go away to another heaven, a great many
millions of miles away. Now, said I, would not heaven be just as
good wathout God as with him.'' She paused a moment, and then
rephed : it would be no heaven at all . Not long after this she joined
the church and has continued in good standing ever since.
Sylvanus Haynes,
Middletown, October 10, 1803.
In 1817, Rev. Mr. Huntington reported a revival in Braintree,
as the results of which he had baptized sixty-seven between August
1, 1817, and February 2, 1818. The same year there were baptized
in Brandon, forty-one, and in Wilmington, one hundred and forty
were hopefully converted. In May, 1816, there came a remark-
able season of refreshing to the churches in Shaftsbury. The work
extended into the neighboring town of Greensl)orough, and forty-
three were baptized. In 1817, the church in Mount Holly was
visited and between fifty and sixty were baptized, and the church
166 HISTORY OF THE BAPTISTS IN VERMONT
there, although in a mountainous and purely agricultural town,
was for some years the largest Baptist church in the State, number-
ing at one time more than four hundred members.
In 1817, at Colerain, sixty-four were added to the church by
baptism in three months, and in Bernardstown about seventy were
baptized. Rev. Clark Kendrick, writing from Poultney under
date of November, 1817, says: "About this time there was an
occurrence, perhaps, worth noticing. In the centre of the town,
where nothing of the work had discovered itself, one evening
toward twilight, a number of girls, from about eleven to fourteen
years of age, were very merrily at play on the broad steps of the
Baptist meeting-house, and of a sudden, without any visible cause,
they were struck with solemn awe, and retired with sighs and sobs
to a house, where they spent the evening in reading the Bible and
other good books. Some of these eventually obtained hope and
were baptized. This circumstance led me to hope that the Holy
Spirit was mercifully hovering over us.
"In October, there were signs of deepening interest, and before
the year was over, I baptized in this town, one hundred and one,
about sixty of whom were baptized during the cold wintry months.
I have not yet learned that it pro^^ed prejudicial to the health of
any one of them." (Massachusetts Baptist Missionary Magazine,
Vol. 1, N. S. p. 305.)
Cyrenius Fuller writes of preaching in Townshend in 1817,
when four children under ten years of age, two of them under
seven, related the dealings of God with their souls. He says: "It
is usual for these children, with others of their age, to spend their
intermissions at school as a prayer meeting. This has been their
daily custom for some time. They appear as faithful as any
christians I ever saw."
This work became general and reached people of all ages, and
in a few months tliirty were baptized in Townshend.
We find an account of a revival in Fairfax, in 1816, in the
missionary magazine for July, 1817. For some time the church
had languished, being torn by internal dissensions, largely of a
political nature. Brethren were alienated. A council was called,
and much j)ra3'er was offered, not only in Fairfax, but also in the
HISTORY OF THE BAPTISTS IN VEKMOXT 167
churches that were invited to the council, for divine guidance and
blessing. As a result of that council, divisions were healed, and
animosities buried. Almost immediately a revival commenced.
The first appearance of it was in a school of small children taught
by a pious young lady, who, sensible of the responsibility that
rested upon her, was anxious and diligent for the eternal as well as
the temporal welfare of her j^upils. One of the little girls had told
a lie a year before, and it had been a burden upon her conscience
ever since. At last she confessed it to her teacher, who lovingly
directed her to look to Jesus, who alone could forgive sin. So this
little one was led to Christ, and from that time the interest spread
among the pupils. Sometimes the studies had to be suspended,
so many were weeping. Two men passing on horseback, hearing
the unusual sounds from the schoolhouse, rode up to an open win-
dow, and inquired the cause. The teacher explained the matter
and they went away under conviction for themselves.
Brethren of the church were sent for to assist the young in-
quirers. Numbers who came to see the school were impressed and
soon the interest became general. Between seventy and eighty
were added to the church by baptism.
In Rockingham, in 1816 and 1817, there was a revival and
ninety-one were baptized by Rev. Joseph Elliott.
In Brandon, about the same time, there were manifestations
of the Spirit's power, forty-one were baptized there.
Thus it will be seen that the time from 1798 to IH'i'S was a
season of great refreshing, and of large additions to the young antl
feeble churches in Vermont.
The work in the years 1798 to 1824 was a remarkable display
of God's sovereign grace. It was the origin of many of the
churches which still exist, in the State, and saved a numl>er of
others from becoming extinct. It was distinguished by the great
number of children and youth, who were brought to Christ. It is
sometimes supposed that the conversion of children has been little
expected or witnessed until within recent years. This is not true
of the Baptist churches of Vermont. jMany of those who were
converted in those early days were children, and proved to be
among the most stable and useful members of the bodies that
received them into meml)ership.
168 HISTORY OF THE BAPTISTS IN VERMONT
The record of the Baptist ministers in Vermont reveals the
fact that a large number among them were converted under twenty
years of age.
Another thing most notable in these revivals is the depth of
conviction of sin and ruin, which characterized the subjects of
this work, their deep sense of the holiness and the justice of God,
the justness of their condemnation and their entire reliance upon
the atoning work of Christ, giving himself a ransom for their sins,
for acceptance with God, and the Spirit of God as the author of
their resurrection to newness of life. It was with them no simple
resolution to turn about or to lead a new life, or to serve God,
but it was an earnest, eager crying that God would quicken them,
dead in trespasses and in sins, and make them new creatures in
Christ Jesus. Such experience could only come from the clear
preaching of the enmity of man to God, the eternal ruin of the
persistent sinner, and the Cross of Christ as the only hope of lost
men.
For about five years, from 1824, there was no general and
widespread revival of religion among the churches, but the years
1830 and 1831 were seasons of much increase to many churches,
for in these two years two thousand, seven hundred and twenty-six
were added by baptism. We have no detailed account of the
condition of the churches in these years. The church in Middle-
town received seventy-five members in 1830-1831; the church in
Ira, nearly one hundred; the church in Pittsford, sixty-four; the
church in Brandon, a large number; the church in Rutland village,
which, in 1833, ten years after its organization with fifteen mem-
bers, had come to number nearly two hundred; the church in
Chester, in the years 1832 to 1842, received one hundred, and ten
to its membership.
In the years 1831-1832, five hundred and fifty -nine were
baptized in the Fairfield Association.
The year 1843 w^as also a year of large ingathering, twelve
hundred and fifty-five being received by baptism, and thirty-one
hundred and ninety-two in the time between 1841 and 1850.
Concerning the genuineness of these conversions. Dr. T. H.
Archibald remarks :
HISTORY OF THE BAPTISTS IN VERMONT 169
"We think Rev. Mr. Hibbard, in his historical address in
1875, is mistaken when he says that these additions were largely
spurious conversions. He appeals for proof of this to the fact
that the decrease in total membership, in 1844, was eight hundred
and fourteen. But it should be borne in mind that this decrease
was almost exclusively owing to doctrinal divisions, particularly
in regard to the second coming of Christ; and while the divisions
and contentions of that period were deplorable, they did not
involve an impeachment of the christian character of those who
withdrew or were excluded from the churches. In the excitement
which prevailed, and the inflamed dissensions which existed,
many improper views were doubtless entertained, and many
harsh sayings concerning) churches and ministers were written, but
still, we believe that the great body of those who left the churches
were real but mistaken disciples of Christ."
The year 1866, and a few years succeeding it, were seasons of
spiritual refreshing to many of the churches in Vermont. In that
year, a meeting under the leadership of A. B. Earle, was held in
Burlington to which the churches in the State were invited, and
which was largely attended. The influence of the Holy Spirit was
largely manifested. Many hearts which had long been cold were
warmed by divine grace and many went home to pray that God
would revive them, that his people might be glad and rejoice in
him. In the year 1867, many churches were quickened and many
brought to the knowledge of the truth. Mr. Earle held a meeting
for the Addison County Association at Bristol, and one at Brandon,
and one in Chester. All these were largely fruitful in good results.
Perhaps nowhere were the results more manifest and encouraging
than in Addison County. The digest of letters for 1865 sounds
like a wail from the tombs. One church represents itself as "In
the valley of the shadow of death with nothing but thick darkness
around them, wathout pastor or preaching, no prayer meetings,
no Sunday school and discouraged." Another says, "As a church,
we still exist and think there is a little life, a slight i)ulsation is
perceptible. " At the next session, there were some rays of hope.
In 1867, they assembled, crying, "What hath God wrought. " Two
or three churches, which had long been without pastors, had se-
170 HISTORY OF THE BAPTISTS IN VERMONT
cured able ones. Some had repaired their houses of worship and
received a few by baptism. The work developed in power at the
meeting in Bristol. The presence of the Holy Spirit was markedly
manifest. Christians consecrated themselves afresh to Christ.
Hearty confessions were made and stumbling blocks were removed.
Soon men began to ask, what must I do to be saved? Mr. Earle
remained but three days, but the meetings continued for a month,
Rev. W. L. Palmer, of Cornwall, remaining to assist the pastor.
As a result, about one hundred were converted in Bristol, and the
work spread over the entire county. At Cornwall, the pastor of
he Bristol church aided the pastor there in the month of January,
1868, with blessed results, doubling the number of the members
of the church and much more than doubling the pecuniary ability.
Nor was the work confined to the Baptist churches of the county.
From Bristol the work spread to the Congregational church in
New Haven, as the result of which the pastor received more than
eighty members one communion season. From Cornwall it ex-
tended to Shoreham, and resulted in large accessions to the Con-
gregational church there. A revival sprung up somewhat inde-
pendently of the others in Whiting, under the labors of Rev. Lyman
Smith, with additions in considerable numbers to the church there.
At the meeting of the Association in 1868, the voice of thanks-
giving for a great deliverance was heard from places which had
for a long time been like the mountains of Gilboa, on which there
was neither dew, nor rain, nor fields of offering. The effect of the
work thus begun continued through successive years, and it is no
exaggeration to say it saved the churches of that Association
from extinction.
Soon after, the church in Addison was revived under the
labors of Evangelist Rev. Edwin Burnham, and a considerable
number were added there. Panton, too, was visited and strength-
ened and the churches in Vergennes and Middlebury were the
fruit of the work begun in 1867.
There is one respect in which the work differs from the earlier
ones to which reference has been made. Those were almost
uniformly attained through the co-operation of the pastors and
meml)ers of the churches, where they occurred, working together,
HISTORY OF THE BAPTISTS IN VERMONT 171
without much of any help from >vithout their own bounds. These
last have been largely the result of the labors of men who have
devoted their lives to the service as Evangelists. While we thank
God for the salvation of souls through any agency, which He
appoints and uses, it becomes an important question for us to
ponder whether we have not, in these latter days, come to depend
too much on extraordinary services, and ceased to expect and
pray for the saving health to accompany the ordinary means of
grace.
Let it not be supposed that the seasons to which we have
referred are the only displays of mercy which we have witnessed.
There has been no year in our history when God has not mani-
fested His power to save. Our earnest prayer would be that He
would continue to multiply our seed sown, and cause it to bud and
spring forth until the whole land is covered with its shadow.
Chapter XI
ECCLESIASTICAL LEGISLATION
While the Baptists of Vermont hav^e never been subjected at
any time in their history to the severe religious persecutions,
which their brethren, in some of the other states, have been called
to endure, yet, at an early day they were, in some instances, sub-
jected to fine and imprisonment for refusing to pay the "church
rates" assessed by^ the several towTis for the maintenance of reli-
gious worship. An example of this may well be noticed. Elisha
Ransom, imder date of March, 23, 1795, writes of a member of
Elder Drew's church, at Hartford, Vt., who was sent to jail for
refusing to pay the State church rates, yet was obliged to pay
thereon. He contested the case with the authorities, at a cost
of more than fifty pounds, but in each trial the decision was against
him. Ransom says that five petitions, with more than two
hundred signatures, were sent to the Assembly asking for redress.
Then he adds, "I went up to speak for them; and after my aver-
ment that the certificate law was contrary to the rights of man,
of conscience, the first, third and fourth and seventh articles of
our Constitution and to itself, for it took away our rights, and
then offered to sell them back to us for a certificate, some stretched
their mouths, and though no man contradicted me in one argu-
ment, yet would they shut their eyes, and say they could not
see it so. I had a,^eat many friends in the House, but not a
majority. "
Probably there are not many examples of this kind of dealing,
and it may be that this is the only instance in \'crmont history.
There was a provision m the early legislation of the State l)y
which a certain section of land in each town was to become the
property of the first settled minister in town. Under this act, a
few Baptist ministers in the State became landed proprietors.
In 1818, an act was passed of which the following is a copy:
174 HISTORY OF THE BAPTISTS IN VERMONT
"That the selectmen of the several towns in this State be
and are hereby authorized to take care of and lease out all the
lands in their respective towns granted to the use of the ministry,
for the social worship of God, and still remaining to such use; and
the avails of such lands shall hereafter be applied to the use of
the religious society, or societies, that may be in such towns, to be
expended in the support of religious worship in such towns. And
if there shall be more than one such society in any town, then said
avails of such lands shall be divided between them in proportion
to the number of which said society consists, in said town respec-
tively, and if there be no such society in any such town the same
shall be applied to the use of said towni to hire preaching in said
town for the time being. " Under this law there are some Baptist
societies which still receive a small income from the avails of these
lands.
The legislation of Vermont in regard to ecclesiastical matters,
is as follows: The General Assembly of the State of Vermont in
its October session of 1783, passed an act entitled, "An act to
enable Towns and Parishes to erect proper Houses of Worship,
and support Ministers of the Gospel," which provided among other
things, that a meeting of the freeholders of any town or parish
might be called, and two-thirds of the legal voters at such meeting
may appoint a place or places for the public worship of God, and
fix a place or places for building a house or houses for public wor-
ship, and vote a tax or taxes to defray the expense of such building
or buildings, and also hire or agree with a minister, or ministers,
such settlement or settlements as to them shall seem to be equitable,
to be assessed on the jjolls and rateable estates of persons living
on estates lying within the limits of such town or parish. With
a provision that every person, being of adult age, shall be con-
sidered as agreeing with the major part of the inhabitants of such
town or parish, until he shall bring a certificate, signed by some
minister of the Gospel, deacon or elder, or the moderator in the
church or congregation to which he or she shall pretend to belong,
being of a different persuasion, which certificate shall declare the
party to be of their persuasion, and until such certificate shall be
shown to the clerk of such town or parish, (who shall record the
HISTORY OF THE BAPTISTS IN VERMONT 175
same), such parU' shall be subject to pay all such charges with
the major part, as by law shall be assessed on his or their polls or
rateable estate. (See Slade's State Papers, page 472.)
The above act seems to have been repealed March, 1787,
(See Hough and Spooner's edition, Vermont Laws, page 180) and
in substance re-enacted October 18, 1887. (See Haswell's edition,
Vermont Statutes, pages ^Ol, "202.) The same, with a slight varia-
tion, was re-enacted October 26, 1797. (See Fay's edition of the
Statutes, i)ages 474-4'79.) By an act of November 3, 1801, the
foregoing pro\asions were altered so that if any person would
make a written declaration as follows: "I do not agree in reli-
gious opinions with the majority of the inhabitants of this town, "
J. B., and deliver it to the towm clerk, he should be exempt the
same as he was under the former laws by the certificate therein
provided for.
By an act passed October 24, 1807, all the provisions of the
law requiring any person to pay taxes for building meeting-houses
or for the support of the Gospel by tax, without his express agree-
ment, were repealed, and such has been the law ever since. (See
Tolman's edition of Vermont Statutes, Vol. 2, pages 178-180.)
This synopsis of the laws of the State in regard to religious
matters was furnished to the Rev. S. F. Bro-vsTi, by Hon. Wm.
Pingrey, and was published in his History of the Church in Caven-
dish, in the minutes of 1874, page 72.
It will be seen that these provisions did not select any given
denomination as the object of support by public taxation. The
major part of the taxpayers of any town might choose any denom-
ination as the recipient of their favor. As a matter of fact, differ-
ent towns gave their support to different organizations, and in
some cases, partly to one and partly to another, and there are
instances where Baptist churches shared in the avails of these
provisions. Then the conditions of exemption from bearing anj^
part in the matter were so easy of attainment that it seems over-
scrupulous that any, as in the case before mentioned, l)y Mr.
Ransom, should refuse to comply with them.
Chapter XII
BEGINNINGS EAST OF THE GREEN MOUNTAINS
1780-1800
The Birth of Baptist Churches East of the Mountains
While the Spirit of God was active in the valleys west of the
mountains, and ministers of apostolic zeal were winning converts
and organizing churches and associations, a work of equal interest
was in progress east of the mountains. Guilford vied with Shafts-
bury, organizing four Baptist churches, three of them in successive
years, and another a few years later. The relation between the
inhal)itants of Guilford and Brattleboro was much like that be-
tween the people of Shaftsbury and Bennington. The settlers of
Brattleboro were emigrants from Massachusetts, and they readily
adopted the measures of their native state in the su]>port of reli-
gion, so that Brattleboro became uninviting to Baptists. The
towns of Guilford and Dummerston, one lying to the south and
the other to the north, were resorted to by them, where they could
enjoy greater religious freedom.
The towTi of Guilford was chartered April 2, 1754, and was
first settled, in 1761, by Micha Rice and family. During the last
quarter of the eighteenth century, it was the most populous and
influential town in the State. The first church organized there
was a Congregational one, which settled its first pastor in 1775.
His name was Royal Girley, who received the right of land reserved
and located for that purpose.
The first Baptist preacher who held meetings regularly in
Guilford was doubtless Rev. Mr. Whipple, of Brattleboro. He
resided "over West River," coming there from Groton, Conn.
He held some meetings in his o^\^^ house, but his labors were mostly
in Guilford and Halifax.
178 HISTORY OF THE BAPTISTS IN VERMONT
The first Baptist church was constituted in 1780. Richard
Williams was pastor. This church was located in the southeast
part of the town. Ten years after its formation it numbered one
hundred members. Jeremy Packer was its second pastor. He
was ordained by this church and continued pastor for nineteen
years, when he removed to Hinsdale, N. H. The church, after
failing to report itself to the Association for several years, was
dropped in 1826, and became extinct. The second church was
constituted in 1781. Whitman Jacobs was pastor in 1796. A-
mong the members of this church was Benjamin Carpenter, who
served the State as Lieutenant-Governor from 1779 to 1781.
The third church covenanted together in 1782. Perley Hicks was
pastor, and preached half the time in dwelling houses and barns.
In eleven years the church numbered over one hundred members.
The fourth church was formed in 1797. Benjamin Bucklin was
ordained pastor in 1802, and preached to them about twenty years,
when that church dissolved.
At a council called by the second and third churches to meet
in Joseph Slaughter's barn, about the first of April, 1800, called
for the purpose of considering the expediency of uniting these two
churches, it was voted expedient, and the two churches united
under the name of the " United Church of Guilford.''^
Rev. Simeon Snow, from Upton, Mass., was at the council and
the church invited him to preach to them awhile, which he con-
sented to do, and afterward became their pastor, continuing three
years. This Union church still lives. A further account of its
history will be given in another chapter.
The Free Baptist cyclopedia mentions the existence of a Free
Baptist church in Guilford, which became part of the Dover Quar-
terly Meeting, in 1822 and, in 1831, had fifteen members. In 1842,
this church is reported as lost to the Free Baptists. The time of
the origin of this church being about that of the extinction of the
Fourth church, it seems quite probable that this fourth church
was found by David Marks, about the time that the Dover church
and a few others in this locality went over to the Free Baptist
denomination, and extended its life for twenty years in that fel-
lowship.
HISTORY OF THE BAPTISTS IN VERMONT 179
The same year that the Baptists were rallying and organizing
in Guilford, Rev. Thomas Baldwin, then of Canaan, N. H., was
holding a '"wonderful meeting" in the west part of the town of
Woodstock. Elder Jedidiah Hihbard was preaching about the
same time. In July, 1780, it is thought the first Baptist church
was organized in the North Parish, with Elder Elisha Ransom
as its first pastor. Three years later this church, uniting with three
others, formed an Association to which it gave its name. The
Woodstock Association. Promment among the members of this
first church were Stephen Delano, Ichabod Churchill, Benjamin
Burtch, James Washburn, all of whom had been members of the
Congregational church in North Parish, and became Baptists in
1782. A few years later, Joseph Churchill also became convinced
of the correctness of Baptist teachings, and joined their number.
In the spring of 1785, a religious interest was awakened in the
south part of the towm and several young people were converted.
Some of the members of the First church, uniting with the con-
verts, formed the Second Baptist church, about 1785. It numbered
among its members Abraham Kendall, Daniel, Ralph and Jal^es
Cottle, Stephen Smith, father of Elias Smith, and many others.
Joel Butler was ordained its pastor, January 5, 1785, and minis-
tered to this church two years. This church soon united with the
First Church, and the united body grew in numbers and influence.
West Dummerston was another center of pioneer Baptist
influence. About the year 1780, the families of Jesse, John and
Louis Manly came to this place from Royalton, and were probably
the first Baptists settled in to^\^l. Soon after the family of Ezekiel
Wilson came, and that of John Turner, who came from Richmond,
Maine, where he had been baptized. For a short time DaA-id
Johnson was preaching here. The early records of the church
are lost, but it is believed that the church ivas constituted during
the year 1782, consisting of from six to ten members from the
families mentioned. Isaiah Stone was their first pastor, and
probal)ly was ordained here. His pastorate continued till 1780.
The years innnediately following were years of blessing, under the
ministry of Closes and Isaac Kenney, and upward of seventy-five
were baptized. Heriali Willis and Sainu«>l Wakefield were or-
180 HISTORY OF THE BAPTISTS IN VERMONT
dained. Rufus Williams, of Fitzwilliam, was ordained pastor in
1793. Elder Josiah Goddard became pastor sometime in 1799,
and during that great revival period, within two years one hundred
converts were baptized into the membership of this early church,
and the foundations of the px-esent West Dummerston church
were firmly laid.
One of the pioneer ministers in this region was Elder Wm.
Ewens. He made an earnest effort to establish a Baptist church
in Halifax, and was the first minister of any denomination to
preach to that people. There was an attempt made to settle
him as the minister of the town. They raised the frame of a
meeting-house for him and partly boarded it. There was no
ceremony at the laying of the foundation, but when the frame was
up. Elder Ewens stood in the place where the door was to be and
offered a prayer of consecration. The structure was never finished.
It stood in the woods near the center of the town. A few meetings
were held within the frame, but the town failed to settle Mr.
Ewens for some reason, and the frame rotted down. For a num-
ber of months or years the disappointed elder held meetings
in log houses and schoolhouses, and a number were converted and
baptized. Elder Warren renewed the attempt to found a Baptist
church in Halifax, and succeeded in forming a small church in the
north part of the town. A number of the members lived in Marl-
boro and Wilmington, and after a short time this church was dis-
solved, probably on account of the founding of churches more
conveniently near some of the members. A Mr. Goodall, Con-
gregational minister, came about the time that Elder Ewens left,
and was settled and took up the ministerial lot. The Baptist
remnant, however, were not wholly discouraged. Elder Littlefield,
from Colerain, assisted and encouraged them until 1793. This
year gave birth to the church, which still survives. A council
was called by a number of brethren, Daniel Safford, Benjamin
Wilcox, Joseph Worden, William Thomas, David Allen and others,
and these were organized into a church. They settled Elder
Abner Bemis, from Westminster, Mass., who was their pastor
thirteen years, until his death. He is described in Scripture terms
as a good man and full of the Holy Ghost, and many people were
HISTORY OF THE BAPTISTS IN VERMONT 181
added to the Lord through his labors of love. There was ajgradual
increase during his ministry, and a great ingathering near its close.
Before his death a large meeting-house was erected near the
center of the town, costing twelve hundred dollars. The first
deacons were David Allen and Samuel Wood. Elder Bemis'
death was due to a cancer on his lip, from which he had suffered
with great patience and fortitude. He was invited to council with
his brethren, when they were weighing the important question of
his successor. They met at his residence to consider the matter
prayerfully. With one or two exceptions, they were unanimous
in accepting his choice of Elder Mansfield Bruce, a young brother,
whom he had recently baptized. Just then Brother Bruce unex-
pectedly entered the room. Father Bemis warmly grasped his
hand and said "My son in the gospel, I leave you in charge of my
sheep and my lambs; take good care of them." Already this
young man had proved himself a workman that needeth not to be
ashamed. This prayerful and evidently wise choice was defeated
by the two dissenting members, who immediately wrote to Elisha
Hall to visit them on trial. He received this as a unanimous call
from the church, replying, " I have a peculiar regard for the church
and am willing to cast in my lot with them, to live and die with
them." He came, and to keep peace, the majority consented for
a season. In a short time he scattered the flock. The church,
however, survived this and other severe trials, and still lives and
fills a place in the sisterhood of Baptist churches in Vermont.
That there was a Baptist church in Westminster West, about
1782, seems probable, from the fact that in 1784 over fifty inhabi-
tants of the town entered their names in the clerk's office, under a
certificate that they worshi{)ped with the Baptists. Among these
names were those of Deacon Benjamin Smith and Deacon Nathan-
iel Robinson. Elder Oliver Gurnsey, who lived in the parish,
and Elder Wellman, who lived in Brookline, were Baptist
ministers, whose names appear often in the early history of the
parish. It is said of them that they were uneducated men who
scorned the need of j)reparation for preaching; who oj)ened their
mouths for the Lord to fill, and pitied the preacher that de-
pended upon his manuscript.
182 HISTORY OF THE BAPTISTS IN VERMONT
Baptists organized in Brookline, probably, in 1785. The first
date on record is September 4, 1798, when a covenant was copied
from an earher one dated 1785, which was undoubtedly the time
when the church was organized. We have no knowledge of what
transpired for the first thirteen years. The records are meager
and imperfect. This church belonged to the Leyden Association,
till the time of the Windham Association, and never failed to
make its annual report.
December 3, 1785, the firsV Baptist Church in Windsor
was organized, and the following January, Roswell Smith was
received ^^^th his gift from the church in Woodstock, and the
next April, Mr. Smith was "called to the constant improvement of
his gift, He being present, consented to it."
A providential event, of no small interest, was the coming of
Aaron Leland to Chester, in 1786. He was destined to become
che acknowledged leader and apostle of the churches in the Wood-
stock Association, wdth the upbuilding of which he had much to
do. The story of his coming is of special interest. In the winter
of 1786, David Johnson, of Chester, Vt., was visiting friends in
Holliston, Mass., and while there heard of young Leland, and
from his friends received a very happy impression of him, and
learned that he might possibly be inclined to go to Vermont.
With this hope, Mr. Johnson returned home and talked with his
friends about it, with this result, that fifteen citizens of Chester,
none of them Baptists, signed a petition urgently inviting ISIr.
Leland to settle as their pastor. Lifluenced by this petition, and
by a very friendly letter of Mr. Johnson accompanying it, Mr.
Leland set out on the long journey and in due time reached Chester.
Upon reaching the place the young minister was disappointed.
The country was not so well settled, nor the people so interesting
as he had expected. He was troubled. The path of duty was
not clear. He looked to the throne for guidance.
There is a tradition that the crisis came in the night. He
was planning to return in the morning; but being unable to sleep,
he arose, and went out of doors, and under an apple tree kneeled
and prayed. And, while he prayed, the one who cheered the
Apostle Paul at Corinth, seemed to speak to him in the same
HISTORY OF THE BAPTISTS IN VERMONT 18'}
terms, "I have much j>eople in this city.' These words were so
deeply impressed upon his mind that he decided upon Chester as
his field of work. He returned to his home in Holliston, for a
few months, and then came back to Chester to begin his life work.
Two years later, August 10, 1789, he had the satisfaction of
seeing a little church of ten members recognized by an ecclesiasti-
cal council called for that i)urpose. At the end of five years the
church numbered fifty members. Five years later it reported
one hundred and forty-two members. In 1799, a precious revival
began, and in four years one hundred and eighty-six were added to
the church by baptism.
The labors of this apostolic preacher at this time were arduous
in the extreme. He scoured the country for miles around, seeking
converts, and encouraging christians, and organizing them into
churches. Through a forest path he reached Jamaica, twenty
miles away, and worked with that people and organized a church
there. The records of the town of Rockingham show that he
was the recognized shepherd of the Baptists of that town. At
Cavendish, Andover, Grafton and Springfield, he visited and
gathered converts into the Chester church. At Londonderry he
preached in a saw mill. Members from these distant places were
received as branches of the Chester church, and were encouraged
with the assurance that, as soon as they had reached the member-
ship of twelve, they might, if they wished, be organized as inde-
pendent churches. This is a matter of record concerning the
Cavendish church, and of natural inference concerning the rest.
The time came when this assurance was fulfilled. On the 31st
of August, just fourteen years after the organization of the
Chester church, an ecclesiastical council was convened and, with
the happiest of feelings, four churches were set off from the Chester
church to begin their independent life. These were the Baptist
churches of Cavendish, North Springfield, Andover and (irafion.
The membership of the i)arent church was suddenly reduced from
two hundred and fifty-three to seventy-nine. A rare record this,
four churches set off in one day from a mother church.
This family of churches have lived in happiest relationship
for more than a century, and in fellowship with the churches of
the Woodstock Association.
184 HISTORY OF THE BAPTISTS IN VERMONT
November 12, 1787, a church was formed in Putney, under
the ministry of David Johnson, (doubtless the same man, who
was instrumental in brmging Elder Leland to Chester).
In 1790, a church was gathered in Jamaica by Elder Aaron
Leland; Calvin Howard, the first convert to Baptist principles in
Jamaica, was chosen deacon. Though without a regular preacher,
and dependent upon transient supplies, this church prospered,
and in October of this year, it sent out a colony, when the church
in West Wardshoro was organized. Elder Leland was instrumental
in gathering this church also. In 1796, a branch of this church
was established in West Townshend, which became an independent
body in 1810 and was extinct in 1845.
A few converts had been gathered in Wardsboro as early as
1792. Then came Aaron Leland, and preached and baptized six
more, and in October of that year (1792), these were organized
into a Baptist church, by the advice of a council of five, in which
Leland was the only minister.
On the twenty-fourth of October, 1794, twenty-two members
of the Dummerston church were dismissed that they might form
a church in Marlboro, to be called the Marlboro and Newfane
church. Fifteen of these were men and seven women. On the
twenty-ninth of the same month they were recognized by a council,
and John Phillips was chosen clerk, a position which he held for
more than forty years. This is all that can be gathered of the
history of this church for the first six years, the records being lost.
Rk\'. Aauo.n Lelam)
Liiiitcnant (lovernor of Vermont, IS'i'i — 18'24
b^oundtT and pastor of Chester Baptist C'hnreli 178(i — IS.'J'^
Horn, 17()l~I)ie(l, 18:52
Chapter XIII
THE WINDHAM COUNTY ASSOCIATION
The Windham County Association was originally organized
under the name of the Leyden Association, taking its name from
the place where it was formed, in 1793. iVlthough organized in
Massachusetts, and composed partly of churches in that State, it
was recognized as a Vermont Association, the majority of its
churches being in Vermont.
In 1796, it numbered fourteen churches and eight hundred and
seventy-seven members, with ten ordained ministers. The Vermont
churches were the First, Second and Fourth Guilford churches,
Dummerston, Somerset, Putney, Halifax, Marlboro and Newfane.
For a period of forty-two years the Association, under its
original name, worked along practically the same lines as its sister
Associations. Its first organized mission work was that of provid-
ing, through its settled pastors, for the supply of pastorless
churches, at least a few Sundays in each year.
As early as 1806, it recognized the claims of foreign missions,
and appointed a conmiittee to receive and transmit to the Massa-
chusetts Baptist Missionary Society such sums as should be con-
tributed for missions, and from that time, annually, contributions
were made for this object.
The session in 1809, closed under the depressing and alarming
prospect of the want of bread in this part of the country, and the
last Thursday in December was commended to the churches as a
day of fasting and prayer. The Vermont Association took like
action for the same reason. The records of the next session make no
reference to this threatened distress. On the margin of a copy of
the minutes for 1810, is penned this note, "Most of the ministers
of this Association are in good circumstances for living, some of
them are wealthy. All the churches in this Association which are in
Vermont are in Windham County. "
186 HISTORY OF THE BAPTISTS IN VERMONT
The session of 1811 was rendered exceptionally impressive by
the Association assuming, by request, the function of a council,
and ordaining to the " Evangelic Ministry, " Nathaniel Rice.
The constitution of their missionary society was published
that year. The membership of the society was limited to persons
contributing to its treasury at least one dollar.
The object of the society was declared to be, to furnish
occasional preaching, and to promote the knowledge of evangelic
truth in the new settlements within the United States, or farther,
if circumstances should require.
The only record of any mission at a distance is that of 18*24,
when Brother J. Parsons was employed as missionary for ten
weeks in Pennsylvania.
The letter of Luther Rice, in 1814, roused the members of this
Association, as it did the other Associations, to a more active in-
terest in foreign missions, and a standing secretary of the Associa-
tion was appointed to hold correspondence with the correspond-
ing secretary of the Ba])tist Board of Foreign Missions.
In 1818. Elder Going was present, and was specially helpful in
organizing an education society of twenty -four members. Later,
1830, the organization of a Vermont Branch of the Northern Bap-
tist Education Society was cordially recommended.
A number of beneficiaries received the assistance of this as-
sociational educational society, among them Jeremiah Hall, J. M.
Graves, Wm. Metcalf, Bela Wilcox and M. McCullar.
Exceptional recommendations of the Association were these,
(1823) : Voted that instead of Rev. we insert in our minutes Eld.,
as the appellation for ministers. (1833) Resolved that we recom-
mend the discontinuance of the practice of wearing mourning
apparel.
This Association voiced its sentiments on the subject of tem-
perance somewhat conservatively, and its successive resolutions
indicate steady growth of conviction, expressing itself in stronger
and stronger declaration.
Its first resolution was in 1827, "Resolved, that we abstain
from the use of spirituous liquor on ordinary occasions, and withhold
it from visiting parties, and from our workmen." In 1828, ''Re-
HISTORY OF THE BAPTISTS IN VERMONT 187
I, that we recommend to our churches to abstain from the
use of spirituous hquors, except as prescribed by physicians as
a medicine." 1829, "The Committee of Temperance, considering
the vast and awful ravages which the use of ardent spirits is
making upon the morals of society, the peace of families, and in-
dividual happiness — Would report, as christians, it is our duty to
exert all our influence to stem the desolating flood. Whatever we
may think of the lawfulness of a moderate use of this kind of stim-
ulant; yet, indulgence in christians has a baleful influence on
society. Hence christian benevolence requires entire abstinence.
Resolved, therefore, that we will totally abstain from the use of
ardent spirits, and use our influence to induce others to do so,
too." From this strong position the Association never retreated,
but frequently reiterated its strong protest against the iniquitous
traffic and destructive indulgence.
In 1824, the Association numbered twenty-eight churches, six
of which being located in Massachusetts, east of the Connecticut
River, were dismissed to form the Wendell Association. In 1830,
all the remaining churches belonging to Massachusetts were dis-
missed to form the Franklin County Association, leaving twelve
churches belonging to Vermont, which, in 1835, assumed the name
of the Windham County Association. Rev. Mansfield Bruce was
moderator, and Amherst Lamb, the year when the new name was
given.
The churches then associated with the membership of each
were as follows: Putney, fifty-six; Halifax, one hundred and fifty-
four; Marlboro and Newfane, one hundred and fifty; Dummerston,
one hundred and sixteen; Guilford, one hundred and thirteen;
Brookline, eighty -nine; Wilmington, ninety-five ; Wardsboro, forty-
four; Whitingham, seventy -five; Dover, thirty-six; Stratton,
forty -one; Readsboro, thirty-seven. Total membership, one thou-
sand and six.
The ordained ministers were: Samuel Fish, Putney; P. Howe,
Marlboro and Newfane; J. Packer, Dmnmerston; A. B. Eggleston,
Benjamhi Buckstin, (iuilford; Mansfield Bruce, Wilmington; Am-
herst Lamb, Whitingham; James Carpenter, Readsljoro.
Tlie Windham Association has been a harmonious and stable
body of churches, sul)ject to comi)aratively few changes, and sel-
188 HISTORY OF THE BAPTISTS IN VERMONT
dom disturbed by serious difficulties. Two only of the original
churches have become extinct, the Somerset and the Readsboro.
The extinction of the Readsboro church was not permanent, and
it has been reorganized and is living a prosperous and influential
life, while the remnants of the old Somerset church were gathered
into the Dover church.
But few churches have been added to the original number.
Jamaica, in 1838; Brattleboro, in 1840; Townshend, in 1856; West
Brattleboro, in 1874; and Heartwellville, in 1907. In 1910, there
were in the Association seventeen churches, fifteen pastors, one
thousand and thirty-nine resident members, one thousand, three
hundred and eighty-six total membership, and the benevolent
contributions reported that year were $2848.00.
This body at its first session, under the name of The Windham
Association, became an auxiliary of the Baptist General Tract
Society, for the circulation of its literature; every subscriber being
entitled to one-half his subscription in tracts, at a cost of one cent
for fifteen pages of tracts. Rev. Amherst Lamb was appointed
agent and depositary for this work.
i\.t this first session, interest was show^i in Sunday school work,
a feature which has been conspicuous in this Association ever since.
Ziba Howard and Amherst Lamb were chosen to present in every
church (by exchange or otherwise) the subject of the Sunday school,
and to excite a deeper interest in this institution. Li 1847, an As-
sociational Sunday School Convention was proposed and soon was
made a permanent organization, holding its meetings annually in
June, and attended wdth real interest. June 1, 1910, this Conven-
tion held its fifty-seventh annual meeting in Readsboro.
As a domestic missionary society, this Association had looked
carefully after the interests of its weaker churches. It was specially
helpful to the church in Dover, for a long time. For nine years this
church was supplied one-third of the time by the pastors of the
Association. But for this assistance, and the help of the
State Convention for a short time, this church would doubtless
have become extinct.
Quarterly meetings were sustained for many years, and were
specially helpful to the weaker churches. Special evangelistic
HISTORY OF THE BAPTISTS IN VERMONT 189
meetings were arranged at intervals, two or more of the pastors
assisting the local pastor. In 1878, at the suggestion of Colonel
J. J. Estey, a band of laymen was organized to assist churches in
series of meetings, and he was appointed general manager of the
band.
Another marked feature of this Association has been its sym-
pathetic interest in the widows and orphans of deceased ministers,
within its bounds. For more than fifty years, during the first ses-
sion of each anniversary, a collection was taken and by vote
specially designated to some such needy family. The widow of
Cyprian P. Frenyear was thus kindly remembered for several years
after her husl)and's death.
The various objects of moral reform received the attention of
the Association. Slavery was denounced in unsparing terms;
temperance advocated unceasingly; individual churches appear to
have paid special attention to these subjects. The Halifax church
had, in 1837, a temperance society, numbering two hundred and
eighty -eight members, and an anti-slavery society, numbering one
hundred and sixty-two members. The use of tobacco as well as
of intoxicants was condemned by repeated resolutions.
In promoting the benevolence of the churches, the Associa-
tion made earnest effort. The representatives of the missionary
societies were cordially welcomed to the anniversaries and given
opportunity to present their cause. In 1871 , a resolution was passed,
"That for the purpose of economy and efficiency in our benevolent
operations, an Associational Agent be appointed to raise money 'for
any or all of the benevolent objects that come before the churches."
Under this resolution the following appointments were made: To
raise money for Ministerial Education, C. P. Frenyear, Jamaica;
for Foreign Missions, M. Carpenter, Soutii Windham; for State
Convention, A. W. Goodnow, Wilmington; for Home Missions,
L. J. Mattison, Brattleboro; and for Bil)le and Publication So-
ciety, S.S.White, Williamsville. In 187''2, the Association authorized
Mr. A. Stoddard to prepare cards and i)rinted enveloi)es for be-
nevolent purposes, and distrilmte them to the churches willing to
use them, on payment of cost, and assumed the payment for the
balance of the same. The benevolent contributions of this Asso-
190 HISTORY OF THE BAPTISTS IN VERMONT
ciation from 1835 to 1873 inclusive, so far as reported, amounted
to $15,811.95.
From 1874 to 1910 inclusive, the benevolent offerings were:
Ministerial education received the prayerful interest of the
Association. A noteworthy instance is the record in 1869 of a reso-
lution to pray the Lord to send forth laborers, and the grateful
record the following year of the fact that two more of their young
men had entered upon a course of study for the ministry, and to
these the Association pledged not only their prayers, but their
pecuniary assistance, if it should be needed. A. committee was ap-
pointed to secure, if possible, a collection from each church in the
Association for this purpose, and to distribute the same to these
brethren. "Resolved, to continue in prayer for more laborers."
Leland and Gray Academy and Vermont Academy, both with-
in the bounds of the Association, were often commended to the
patronage and help of the churches.
The importance of preserving the histories of the churches
has been fully recognized by this body. By invitation of the xAs-
sociation, the churches have prepared historical sketches, which
have been read at the anniversaries, and printed in the minutes.
The Wardsboro sketch was printed in the minutes of 1864; Halifax,
1865; Guilford, in 1866; Brattleboro, in 1868; Whitingham, in 1870;
Brookline, in 1871 ; Pondville, formerly known as the Marlboro and
Newfane, m 187''2; Dover, in 1873; Annals of the Leyden Associa-
tion, in 1874; Wilmington, in 1875.
Cyprian P. Frenyear, pastor of the church in South Windham
and later of Townshend, 1868-1876, was an ardent collector and
publisher of the facts of Vermont Baptist history and to his tireless
industry in this line we are greatly indebted.
No feature of the history of this Association is more excep-
tional or more interesting than the number of long pastorates
its churches have enjoyed.
James Mayin was pastor of the Somerset church from 1812 till
its union with the Dover church in 1829, and for two years after
was pastor of the united body, a pastorale oj nineteen years.
Jonathan Huntley served the Baptists of Dummerston thirty-
two years, from 1802 till his death in 1834. It was during his pastor-
HISTORY OF THE BAPTISTS IN VERMONT 191
ate, in 1817, that eighty-seven converts were baptized into the
membership of the Dummerston church. When seventy-two mem-
bers of the first church in Dummerston ■^'ithdrew and formed the
second church, he was chosen pastor, and in 1827, was permitted to
baptize twenty-one converts. As one of the results of this revival,
the two Dummerston churches were united, and Mr. Huntley con-
tinued to serve them, and in 1830, three years from the time of the
union, he had again the joy of leading a revived people and of bap-
tizing thirty-seven converts. He died \\ath the harness on, having
wrought a good work on the people whom he so long served.
Samuel Fish was pastor at Halifax for fifty years. He was
born in Halifax on October 13, 1788; was converted at the age of
twenty; preached occasionally in Halifax, Guilford and Ley den,
and more frequently in Colerain, till IS'-ZO, when he was invited to
preach as supply in his native town, where he was ordained pastor
in 1822. In the years immediately following his settlement there
were one hundred and twelve added to the church by baptism. He
continued to preach in Halifax till 1867, when he removed to Guil-
ford, where he remained but two years, when he returned to Hali-
fax as pastor, and continued to preach for three years, completing
fifty years of service there. In his autobiography, written when he
was about ninety years of age, he says : "The whole that I baptized
into l)oth churches, east and west, was two hundred; I preached, I
dare say, four hundred funeral sermons. As I preached three times
one-half the Sabbaths, I think for nearly sixty years, I might have
delivered eight thousand sermons. " His last sermon in his pulpit
was from the text: "I pray God that your whole body, soul and
spirit, may be preserved blameless unto the coming of the Lord
Jesus Christ."
Mr. Fish was twice married and was the father of fifteen chil-
dren, eleven of whom lived to maturity, and these, with one excep-
tion, were baptized by their father. One of his sons was the late
Rev. Henry Clay Fish, long pastor at Newark, New Jersey.
One who knew him says: "Almost reverential was the regard
for him which was inspired by beholding him in his later days."
He died on the 25th of Januarys 1883, at the age of ninety-four
years.
192 HISTORY OF THE BAPTISTS IN VERMONT
James Carpenter was pastor of the Readsboro church twenty
years, 1823-1843.
The Dover church was served by Origen Sjnith as pastor from
July 6, 1852, until the close of 1872, making a pastorate of twenty
and one-half years. During this pastorate a meeting-house was
built and four revivals enjoyed. In one of these there were bap-
tisms on ten successive Sundays. Ninety-two were added to the
church; sixty -three by baptism. During seven consecutive years,
Pastor Smith was absent but one Sunday. He gave to this church
the best years of his life, the wisdom, zeal and piety of manhood,
the ripe experience of age.
Phineas Howe was ordained pastor of the Pondville church
(formerly known as the Marlboro and Newfane church) October
28, 1824, and with the exception of three years (1832-1835), he was
pastor till 1842, making a pastorate of fifteen years, during which
one hundred and seventy -five were added by baptism. The Pond-
ville church numbered one hundred and ninety-five members in
1841. Mr. Howe was born in Fitzwilliam, N. H., in 1792, experi-
enced religion at the age of twenty-eight, and in the spring of 1824,
began his pastorate at Marlboro and Newfane. His active min-
istry covered about a quarter of a century, during which time he
baptized three hundred and eight converts. He was faithful in all
the duties of his calling, and left a very fragrant memory among his
people. Happy the church that can have such a pastor so long.
The Wilmington church was led by Mansfield Bruce as pastor
for nearly twenty-four years. He was born in Grafton, Mass., April
11, 1781 ; was converted at the age of twenty -three; united with the
Congregational church in Newton; united with the Marlboro
church in 1806; was ordained evangelist in 1809; soon after became
pastor of the Marlboro church. He died Februarys 5, 1843, at the
age of sixty -two. His pastorate in Wilmington was a very successful
one. He was an humble, devoted christian; a sound and earnest
preacher. He married one hundred and one couples, baptized four
hundred and three persons, and traveled between sixty and
seventy thousand miles.
In 1875, at the time when the historical sketch of the Wilming-
ton church was written, A. W. Goodnoic was completing a pastorate
HISTORY OF THE BAPTISTS IN VERMONT 193
oi fifteen years. Up to that time, with a history of sixty -nine years,
the Wihnington church had had but nine pastors.
Linus Austin served the Whitingham church over nine years,
and then Amherst Lamb, in two pastorates gave twenty-one years,
the better part of his active ministry to this church. He was a
sound preacher and highly respected in the community, having
been several times returned to the State Legislature as representa-
tive of his town. Mr. Lamb died May 29, 1870, at the
advanced age of seventy -nine years.
Horace Fletcher, who died in Townshend, November, 1871,
had served that church for twenty-seven years. It has been said of
him that his natural and acquired accomplishments entitled him to
the reputation of being a "true gentleman of the old school." He
was a man of rare mental and moral endowments, and might well
be regarded as a model man and minister. Mr. Fletcher was born
in Cavendish, in October, 1796; graduated at Dartmouth College
in 1817, with highest honors; read law and practiced that profes-
sion fifteen years, then turned to the study of theology, and was
ordained pastor of the To^\^lshend church in January, 1844, and
gave to that church the remnant of his cultured life.
Mark Carpenter is another name worthy of special mention,
whose work in this Association was so long as to leave a permanent
impression upon it. He was pastor of the Brattleboro church nearly
six years; West Dummerston, in two periods, about five years;
South Windham, seven years, and Townshend during his declining
days. Mr. Carpenter's history is one that may well encourage any
young man who has not enjoyed early privileges. He was bom in
Guilford, September 23, 1802. Before he became of age he had but
three months of schooling. On attaining his majority he set about
acquiring an education. He was converted at the age of twenty-
four, and soon after licensed to preach by the Baptist church in
Northampton, Mass. Si)ent five years in academy and college at
Amherst, taking his last year and graduating at Union College,
Schenectady, N. Y., in 1830, and after three years' course in New-
ton, began his ministry at Milford, N. H.
He was active in all the enterprises, both of the churches he
served and in the Association with which he was identified so long.
194
HISTORY OF THE BAPTISTS EST VERMONT
The minutes of 1848 give the following list of pastors and
ordained ministers, who have labored with the Windham Associa-
tion since 1782 to that year:
Isaiah Stone
Moses Kenney
Isaac Kenney
Rufus Freeman
Josiah Goddard
Abner Bemis
Maturin Ballon
Simeon Combs
Simeon Snow
Lewis Allyn
Jonathan Wilson
Nathaniel Bolls
Isaac Wellman
Paul Himes
Jonathan Huntley
John Spaulding
Joseph Gambrel
Linus Austin
Mansfield Bruce
Daniel H. Grant
Aaron Burbank
Obed Warren
James Parsons
Asa Hibbard
Bela Wilcox
Levi Dunham
David Cutler
Amos Beckwith
Stephen Choate
Joseph Elliot
Eli Ball
Abial Fisher
George Witherel
Asahel Wells
Asahel Wood
Nathaniel McCulloch
James Carpenter
Alden B. Eggelston
Nehemiah Fisher
Sem Pierce
Obed Spery
Phineas Gowe
P. B. Fisk
Ziba Howard
Nathan Ames
Milo Frary
Leland Huntley
Denzel M. Crane
Emerson Andrews
Joseph Freeman
Moses Field
Nathan '1 Cudworth
Edmund H. Smith
Manoah D. Miller
E. M. Burnham
Caleb Smith
Samuel Fish
Amherst Lamb
Foster Hartwell
Samuel Kingsbury
Joseph C. Foster
J. H. Crowley
Norman Clark
George B. Bliss
Chapter XIV
LATER ACCOUNT OF THE CHURCHES IN THE
WINDHAM ASSOCIATION
Guilford
The four pioneer churches of Guilford were comparatively
short-lived, but as leaders among those who sought to take posses-
sion of the land for Christ, they hold an honorable position in the
history' of Vermont Baptists. Jeremiah Packer, during his pastor-
ate of nineteen years, received one hundred persons into the First
church. Among the number he baptized was Samuel Fish, who be-
came a devoted and successful minister of the Gospel. Matthew
Bennett was licensed by this church.
The names of some of the members of this early church can be
gathered from the list of the delegates to the Leyden Association,
to which this church seldom failed to report itself.
These are some of them: Matthew Bennett, John Burrows,
Jeremiah Packer, John Noyes, Jabes Franklin, Solomon Williams,
Levi Goodenough, Aaron Wilder, Deacon Simeon Barnps, Benja-
min Franklin, Da\ad Gaines, Paul Green, Isaac Noyes, Samuel
Fish, Deacon Solomon Smith, John Everett, Joseph Weatherhead,
Isaac Bro-mi, Uriah Thayer, Deacon William Holmes, Jr., Philip
Barnes, Cyrus Carpenter.
The Second church attained a membership of ninety-seven in
its short history of nineteen years. Whitman Jacobs, pastor, was
originally from 'I'hompson, Conn., where he was pastor twenty
years. A part of his church, removing to Royalston, Mass., he
went with them and was installed pastor of the new church in
December, 1770. He was dismissed from there in 1780, and soon
after came to Guilford. Simeon Snow succeeded him in 1798. His
pastorate was short, as in 1800, this c-hurch united with the Third
196 HISTORY OF THE BAPTISTS IN VERMONT
church to form a new one. Some of the members of this church were
Edward Barney, John B. Carpenter, Berriah Wilhs, Benjamin
Carpenter, Paul Chase and Benjamin Buckhn.
The Third church, organized in 1782, and united with the
Second in 1800, gave to the Baptist ministry Rev. Joseph Carpen-
ter, who became a successful pastor in Ira.
The Fourth church, organized in 1797, and extinct in 1821, was
never large, its largest membership being fifty -two, but it licensed
two of its members who were afterward ordained. These were
Joseph Packer, and Samuel Fish, Jr. Mr. Fish gave the following
estimate of his pastor: "My old pastor. Elder Benjamin Bucklin,
was somewhat peculiar. He was a blacksmith and a farmer. He had
a good share of common sense and judgment, as well as a good
measure of the Spirit of Jesus. He was quite illiterate but acquired
a good property. When asked once by a man of considerable note
how he preached, he replied, T try to persuade the people to do
better. ' " When the church disbanded he became a member of the
United church, and was its pastor in 1821. He died in Guilford,
May 3, 1838, at the advanced age of eighty -four years.
Some of the members of this church were Edward Barney,
Joseph Gallop, Noah Shepardson, Isaac Goodspeed, Enos Martin,
John Green, Edward Green, Thomas Barber, Joseph Cary, Joel
Bolster and Alpheus Clark.
The United church of Guilford, eldest of our churches east of
the mountains, had a meeting June 19, 1800, and chose Deacon
Bucklin, moderator, and Cyrus Carpenter, clerk. Chose Deacon
Bucklin, Jacob Stoddard, Samuel Nichols and Paul Chase to serve
as deacons. Took into consideration some things relative to sing-
ing, and voted to sing the old way, viz., by lining. The next year
they voted to sing without lining. Lewis Allen succeeded Elder
Snow as pastor and was ordained in 1806, continuing pastor till
1816, when he was followed by Jonathan Wilson, who served until
1821. During Elder Wilson's ministry a powerful revival was en-
joyed and aliout fifty were added to the church, two of whom be-
came ministers, namely, Amherst Lamb and Ira Stoddard. Ira
Stoddard removed to the State of New York where he was ordained
and preached to a Baptist church in Eden in 1830, and afterward
I
HISTORY OF THE BAPTISTS IN VERMONT 197
removed to Jamestown. Amherst Lamb was ordained by this
church as an evangeUst on November 28, 1821, became its pastor,
and served six years. Asa Hibbard was pastor in 1827. Beginning
in April, 1828, Mansfield Bruce and Benjamin Bucklin preached
alternately for several years, and their united ministry was blessed;
the church grew in numbers and strength. In 1830, it numbered
one hundred and twenty-seven members. A succession of short
pastorates followed:
Joseph Gambell, 1832; Daniel Grant, 1833; Mansfield Bruce
again, 1834; Alden B. Eggleston, 1835, two years; A. Burbank,
1837, one year; James Parsons, 1838; Milo Frary, 1840, two years;
E. H. Smith, 1842, six years; Geo. B. Bills, 1848; S. S. Kingsley,
1849, three years; H. Archibald, 1852, three years; John Hunt,
1855; Joseph Mitchell, 1856, two years; J. P. Huntington, 1859,
two years; George Carpenter, 1861, two and a half years; Jonas
Bennett, 1863.
During the first sixty-six years of its life, this church had
twenty-one pastors, three of whom were ordained by itself, besides
one of its number, Nathan G. Collins, who was ordained an evan-
gelist, August 27, 1840. In 1818, the church erected a meeting-
house at a cost of S1200.00. In 1844, it secured a parsonage.
During the thirty years from 1860 to 1890, the church main-
tained a membership of between sixty and seventy members, oc-
casionally attaining a liigher figure. The policy or necessity of brief
pastorates was broken in 1873, when Origen Smith began a term of
about six years, followed by C. S. Sherman for a term of more than
ten years. Since 1895, short pastorates have been again the rule.
G. F. Beecher, 1895-1896; L. H. Morse, 1899-1902; J. E. Irving,
1903; James Jones, 1904-1906; Thomas Sparks, 1907; N. F. Powell,
1909; E. Hatfield, 1910. During this period the membership
dropped below thirty, but recent ingatherings have raised it to
sixty in 1911.
Halifax
PVillowing the close of Elder Hall's pastorate, the church was
supplied by Asa Jacobs, beloved of all and very successful. In 1814,
198 HISTORY OF THE BAPTISTS IN VERMONT
Paul Himes, a zealous and devoted minister, became pastor, and
served seven years. He left the church and society badly divided.
In 1821, Elder Samuel Fish took charge and brought the church into
harmony. A work of grace soon began in which more than fifty put
on Christ by baptism. In 1842, there came another refreshing and
continued nearly two years. Father Fish's pastorate continued
thirty years, during which time he had the entire confidence of the
people. Up to 1853, few country churches have been equally blest.
Then came an unfortunate controversy in relation to the location
of a new house of worship. This resulted in the division of the
church and the building of two meeting-houses. After the di\asion,
the church proper located its meeting-house in the west part of the
town, and was known as the West Halifax church, while the other
branch was called the Halifax Center church. William N. Fay was
called to the pastorate of the West church. He was succeeded in
1853, by G. O. Atkinson and S. A. Blake in 1862. Samuel Fish was
pastor of the Center church with brief interruption until 1873, when
Horace Fowler began supplying both churches. This plan continued
for the most of the time till 1885, when a union of the two churches
was accomplished, and though meetings continued to be held in
both meeting-houses, there was no division, both bodies co-
operating as one. While separated, the branches were of about equal
strength, the membership of each beginning at about sixty members
and waning to about twenty.
Since the union was accomplished the church has prospered
under the ministry of A. W. Goodnow, 1887-1822; A. A. Smith,
1893-1897; S. J. Smith, 1898-1901; J. E. Berry, 1902-1905; W. J.
Vile, 1905-1907; W. M. Hitchcock, 1908. The membership last
reported was thirty-six.
Brookline
For several years after its organization the Brookline church
had no settled pastor. From time to time some brother was invited
to improve his gifts and conduct public services. June 2, 1802,
Amos Beckwith was ordained pastor, and Lemuel Blandin and John
Blandin, deacons. The church having no house of worship, these
HISTORY OF THE BAPTISTS IN VERMONT 199
ordaining services were held in Josiah Taft's new barn; the record
says: "with decency, order and great solemnity." Mr. Beckwith's
pastorate was short, not exceeding a year and a half. Isaac Well-
man was the next pastor to be ordained. November 3, 1908. His
pastorate was twelve years; his salary ranged from forty to seventy-
five dollars. His other source of income was a farm of eighty acres,
which he owned and cultivated. Two revivals occurred under his
administration, one in 1810, when forty were added by bai)tism, and
the other in 1817, of about the same extent. About 1822 there was,
in Windham County, quite an extensive reaction against the ex-
treme Calvinistic doctrines in favor of the sentiments of the Free
Baptists, and Isaac Wellman renounced restricted communion, and
was welcomed by the Free Baptists. A council was called and
denominational and church fellowship withdrawn from Mr. Well-
man. This action was due solely to the church's devotion to its
principles, for they loved their pastor very much. Two years later
Mr. Wellman returned, renounced open communion, confessed his
error, and was fully restored by the church.
David Cutler was ordained pastor, August 25, 1827, and his
pastorate was a harvest of souls. At last, however, a grievous trial
grew out of the sale of a horse by Jesse Gray to Elder Cutler, that
threatened the destruction of the church, but by the aid of a coun-
cil, harmony was restored. In 1827, the churches of East and North
Townshend were formed, and about seventy members of the Brook-
line church were dismissed by letter for this purpose, reducing its
meml)ership nearly one-half. Denzel Crane was ordained in Janu-
ary, 1837, and on the same day the new meeting-house was dedi-
cated. A tragic incident occurred during the erection of this meet-
ing-house. At the raising of the belfry, the wall being brick, the
west bent of the belfry was raised and stayed, and as the men com-
menced to lift the second bent, the supporters of the work gave way,
and precipitated forty men a distance of nearly twenty feet below,
among the fallen timbers and boards. The jar of the falling tim-
bers loosened the stay of the bent that was raised, and that started
downward, too, but seemingly by the hand of Providence, it was
stopped by a projecting brick. Had this fallen upon the heads of
the men below, many would have been killed. As it was, six men
were seriously injured.
200 HISTORY OF THE BAPTISTS IN VERMONT
In the spring of 1841, Samuel Kingsbury, Jr., of Windham,
was called to the pastorate. A revival followed and thirty-one were
baptized. Mr. Kingsbury continued pastor till the spring of 1849.
In the autumn of the same year, this devoted servant of God, his
wife and three children, all died within two weeks. In Mr. Kings-
bury's pastorate, the church attained its highest membership, one
hundred and ten.
During the next decade, Rufus Smith and C. B. Smith were
the only pastors. C. B. Smith, then principal of Leland and Gray
academy, was ordained February, 1855, and during his service
nineteen were added and the Sunday school was specially prosper-
ous. In the next decade, J. P. Huntington and Sem Pierce had very
brief terms of service, and C. Farrar one of about seven years.
Twenty-two were received to membership under his ministry, and
the house of worship greatly improved, largely through the efficiency
of Mrs. Elizabeth Farrar. Up to 1871, about five hundred different
members had belonged to this church. Meanwhile, there had been
constant drain upon it by deaths and removals, the number dis-
missed by letter largely exceeding those received in that manner.
Sometimes for years together the church was pastorless, but still
mamtained its discipline and observed the ordinances, and though
called to pass through severe trials, maintained its steadfastness.
The roll of pastors since 1871, when the historical sketch was pub-
lished in the minutes, is as follows: W. A. A. Millerd, J. D. Dono-
van, C. D. Fuller, C. Farrar, I. D. Burwell, H. V. Baker, Alvin
Parker, O. J. Taylor, I. M. Compton, Geo. H. Nickerson, W. Brew-
ster, G. H. Chambers, W. C. Sunbury, C. E. Child, H. S. Metcalf,
H. S. McHale. Resident membership in 1912, nineteen.
DUMMERSTON
Sometime in 1801, Elder Goddard took his leave and for a short
time the flock was without an undershepherd. Jonathan Huntley
was ordained in 1802. A meeting-house was erected the next year
at a cost of $1200. Asahel Wells was ordained October 5, 1815,
and the great revival of 1816 followed, when eighty-seven were
baptized. The church attained the number of two hundred mem-
HISTORY OF THE BAPTISTS IN VERMONT 201
bers. Then dissension arose over the reception of a member who
had been excluded, causing a division in the body. A council led
to mutual confession and settlement of the trouble. Then Elder
Huntley asked for his dismission, which was soon granted him. At
the same time seventy -two members asked for and obtained letters
of dismission and were organized into a church called the Second
Baptist Church in Dummerston. They placed Elder Jonathan Hunt-
ley over them as pastor, and enjoyed his labors during the existence
of the church. Nothing notable occurred with them till 1827, when
a revival in Putney commenced in a remarkable way and spread
through the whole region, and tw^enty-one were added to this
church, bringing its membership to ninety-eight. The First church
were without a pastor for a time, till July, 1819, they obtained the
services of Levi Dunham for two years, then had preaching only
part of the time, till the revival already mentioned, under the in-
fluence of which the two churches reunited, forming a church of
one hundred and forty-four members with Elder Huntley, pastor;
Deacons Jesse Manley, Luke Taylor and Oliver Carpenter to stand
as deacons, and Joel Chandler as clerk.
A revival in 1830, turned an ebbing tide and added thirty-seven
to the membership. In 1834, Elder Jonathan Huntley died. May
27, after laboring in this field thirty-tw^o years.
The church revised its roll this year, and the number was found
to be one hundred and fourteen. Ziba Howard was ordained No-
vember 25, 1835, and his services enjoyed till 1839. Ednumd H.
Smith followed him.
For twenty years following, the church suffered decline. Most
of the time it was pastorless, and failed to send letters to the As-
sociation. In 1859, the church rallied and built a meeting-house at
a cost of $1700. Pastors were then secured, not for long terms, but
sufficient to supply preaching at least part of the time. H. B.
Streeter, in 1860; J. M. Mace, 1862; Mark Carpenter, 1865. The
tide of prosperity seemed to be rising; twenty-seven were added by
baptism and letter. J. G. Bennett served two years. 1868-1869.
In 1870, while without a pastor, twenty-one were added and the
membership was seventy-four. Short pastorates or seasons of sup-
plies followed for two decades: S. S. White, M. L. Fox, F. E. Car-
202 HISTORY OF THE BAPTISTS IN VERMONT
penter, D. W. Palmer, A. N. Woodruff, M. Carpenter, C. J. Wilson,
C. R. Powers, A. D. Spaulding, E. F. Mitchell, E. P. Merrifield,
S. Bickford, I. M. Compton, L. H. Kimball, T. H. Langley, J. A.
Swart, Miles G. Tupper, C. E. Clark. The recent supplies have
been from churches, by the encouragement and help of the State
Convention, which assumed the care of this church. Member-
ship in 1912, thirteen.
PoNDViLLE (Formerly Marlboro and Newfane)
Nehemiah Fisher, who was deacon in 1802, was licensed to
preach in 1809, and proved a most valuable helper of the church,
for many years supplying the pulpit acceptably in the interim be-
tween pastorates. In 1806, twenty-one converts were baptized,
one of whom was Mansfield Bruce, who was promptly appointed
deacon, and three years later was ordained pastor of the church, serv-
ing faithfully till 1818, and welcoming to the church, by baptism,
eighty-five happy converts. Paul Himes was next pastor, serving
but two years and baptizing forty-three persons. October 24, 1824,
Pliineas Howe began his remarkable pastorate, marked by recurring
revivals and the baptism of about one hundred and seventy-five
persons. Among these was one man ninety-seven years of age who
had waited sixty-seven years to become fit for the ordinance. With
the exception of three years, 1832-1835, when D. H. Grant and other
licentiates supplied. Eider Howe served till 1842. About 1840, a
new meeting-house was built and the location changed to Pondville.
This change caused dissatisfaction in part and some of the members
for a time held a separate meeting. Caleb Smith supplied in 1843;
Foster Hartwell was pastor, 1844-1848; C. L. Baker, supplied in
1849; A. W. Stearns, pastor, 1850-1853; J. P. Huntington, 1853-
1856; I. C. Carpenter, 1856-1862; C. D. Fuller, 1862-1864; J. M.
Wilmarth 1864-1867; S. S. White 1868-1871. From 1802 to 1871
four hundred were received to this church by baptism; eight were
licensed to preach, and eight deacons appointed.
Since 1871, the list of pastors is as follows: J. A. Rich, 1872-
1873; A. J. Walker, 1874-1875; W. Beavins, 1876-1878; L. F. Shep-
ardson, 1879-1881; W. Crocker, 1881-1884; G. N. Green, 1885;
HISTORY OF THE BAPTISTS IN VERMONT 203
E. F. Mitchell, 1886-1889; E. H. Hatfield, 1890-1893; I. F. Coops,
1894-1895; F; S. Bickford, 1896-1901; J. H. Langley, 1902; J. A.
Swart, 1905; M. S. Tupper, 1906; E. C. Clark, 1907-1911. The
membership was one hundred and twenty in 1886; eighty-four in
1896, and sixty-five in 1912.
Dover
John Thompson, Isaac Laselle and Ebenezer Sears, were prob-
ably the first Baptists in Dover, coming there about 1786. Elder
Aaron Leland, of Chester, soon heard of tliem and came to preach
for them occasionally. Elder Combs came also, now and then, and
about 1789, baptized Jane Sears, Mary Staples and Priscilla
Thompson, the first to be baptized in this place. In 1798, there was
quite a general awakening under the preaching of James Davis,
a Congregational minister. By 1814, there were a sufficient num-
ber of Baptists to warrant the organization of a church and this was
accomplished on Octolier 4 of that year.
The constituent members were Ebenezer Sears, Lemuel
Osgood, Silas Babbitt, Thomas McDaniels, Jonathan Thompson,
Oliver Carpenter, Abida Doan, Simeon Jones, Calvin Orcutt,
Jonathan Woods, Isaac Laselle, Jane Sears, Priscilla Thompson,
Deborah Burr, Betsy Gould, Susan Dean, Jane Gould, Hulda
Gould, Lydia JNIcDaniels, Tirza McDaniels, Patty Carpenter,
Lydia Orcutt.
According to an historical sketch, prepared in 1841, by Ahira
Gould and Isaac Laselle, the church up to that time had no leader
whom they regarded as a settled pastor, but had many ministers
who preached a third of the time or perhaps only a few Sundays.
George Robinson is the first minister mentioned. Others who sup-
plied were Calvin Orcutt, a licentiate, under whose preaching the
membership of the church was nearly doubled; Calvin Pratt, a
licentiate; Sem Pierce, James Mann, D. H. Grant, Mansfield
Bruce, G. B. Fisk, Samuel Kingsbury, A. W. Goodnow.
For nineteen years, the church was sup]>lied one-third of the
time by pastors in the Association. Origen Smith preached his
first sermon to this people July 0, 1852, and continuetl to be the
204 HISTORY OF THE BAPTISTS IN VERMONT
pastor till the close of the year, 1872, twenty and one-half years.
Four revivals made this pastorate memorable. In one of these there
were baptisms ten successive Sundays, and ninety-two were ad-
ded ; sixty -three by baptism. At the close of Elder Smith 's ministry,
the church numbered seventy-five.
For a time there was a decline in the growth of the church, and
fifteen years later the membership had been reduced to forty -nine ;
then came renewed growi:h and in six years the report was fifty-
four, and one year later it was seventy -four. Since that time the
membership has diminished till in 1912, it was fifty-three.
In 1829, fourteen members were added from the west part of
the town, as a branch church, having all the privileges of a church
save the power to exclude members. It is believed that these mem-
bers were the remnant of the Somerset church, sometimes called the
Dover and Somerset church, which was formed in 1791, united with
the Shaftsbury Association in 1792, and changed its relation to the
Ley den in 1794. Their first and only pastor was James Mann, who
settled with them about 1812. He was still their pastor when they
united with the Dover church. After the union he became pastor
of the two parts for two years. In 1832, a committee of investiga-
tion was sent to the branch church, upon whose report it was voted
"to disapprobate Elder J. Mann's conduct as unwholesome, and
dropt him and them as a branch. " This is the last we hear of the
Somerset Baptist church.
This disapprobation is explained by the fact that James Mann,
in 1821, became dissatisfied with Calvinism and close communion,
and the church voted in May of that year that salvation was pro-
vided for all men, and the Lord's Supper was instituted for all
christians. David Marks, visiting them about that time, found their
sentiments in harmony with those of the Free Baptists, and led
the Dover branch to join that denomination and to give its name
to a small quarterly meeting.
Jamaica
The town was settled in 1775; chartered in 1780; organized in
1781. In January, 1789, Calvin Howard became the first convert
to Baptist principles and was baptized at the mouth of the Turkey
HISTORY OF THE BAPTISTS IN VERMONT "205
Mountain brook in November, by Elder Aaron Leiand, of Chester,
who at this time led the first meeting held in town. Often after
this he returned to hold meetings and baptize converts. In 1790, a
Baptist church was gathered, the first in the town, by Aaron Leiand.
It was large from the beginning, and Calvin Howai'd was chosen its
first deacon. Though without a regular preacher, and dependent
upon transient supplies, yet it seems to have prospered as it sent
out a colony as early as October of this year, when the West Wards-
boro church was organized.
Elder Leiand was instrumental in gathering this church also,
and while he was moderator of the council that recognized it, one
John Dye% a prominent member of the Jamaica church, was clerk.
In 1793, the Jamaica church united with the Wardsboro church,
securing the services of Elder Simeon Coombs, who divided his time
between these churches for the next ten years, ^^^th his residence
in Wardsboro. After contributing members to help form the Wards-
boro church, in 1792, there remained twenty-six members in this
church. In 1796, a branch of this church was established at West
Townshend. This branch became an independent body in 1810 and
was extinct in 1845. In 1797, the membership was forty-six, having
gained twenty in two years, which indicates unusual prosperitj' in
so sparse a settlement. The year closing October 1, 1801, seems to
have been a very jjrosperous one, as they reported to the Associa-
tion that year that there had been no diminutions by death or
removals, but an addition of forty-nine. Such large accession in
a year 's time indicates a large revival, and possibly large increase of
settlers. In 1803, Elder Coombs became possessed of one-half the
ministerial land, his portion being one of the most valuable in town,
consisting of one hundred and four acres. The meeting-house, par-
sonage, cemetery and common, occupy a part of it, and these por-
tions were given church and town when Elder Coombs retired from
the pastorate of the church. June 27, 1803, by vote of the town
in town meeting assembled, Calvin Howard and others associated
with him, were constituted a legal Baptist society. September 21,
of the same year, the Wardsboro church gave Elder Coombs and
his wife a letter of dismission to the Jamaica church, to which he
afterwards gave his undivided time. 1804, the total meml)ership
206 HISTORY OF THE BAPTISTS IN VERMONT
of the church was ninety-three. In 1805, Elder Coombs closed a
prosperous pastorate of twelve years, and returned to Massa-
chusetts.
Elder Coombs sprung from the Third l?aptist church in
Middleboro, Mass., and removed to Montague in the same state in
1791, where he was ordained pastor of the church in November
of that year. From Montague he removed to Wardsboro, Vt.,
residing there ten years. He came to this town to reside in 1803
and remained two years. The remainder of his life, fifteen years,
he spent in Massachusetts. In his early life he had been a soldier
under General Sullivan and was in at least one hard-fought battle
in Rhode Island. During the last years of his life he spent from
four to six months annually in the employ of the Massachusetts
Baptist Missionary Society, when he would take long preaching
tours in destitute regions.
The later history of this church cannot be given in detail.
Elder Coombs was succeeded in the pastorate by Elders Choate,
Shumway, Baker, P. B. Fisk, Graves, Bruler, Robinson, Chamber-
lain, T. Blood, Nathan Arms, Leland Huntley. In 1842, the mem-
bership was one hundred and thirty-seven, when N. Cudworth be-
came pastor. A revival blessed his labors, and in 1843, there were
baptisms on eleven successive Sundays. The pastor was assisted
by Nelson Jones and M. D. Miller. Seventy -five were added to the
church; seventy-one by baptism. Mr. Cudworth remained till
1844, and was followed, in 1847, by Norman Clark, I. H. Wood,
A. H. Stearns. In 1857, under the ministry of R. Meyers,
assisted by Evangelist Peacock, sixty-two were added to
the church; fifty -thi-ee by baptism. Mr. Meyers' pastorate Con-
tinued till 1864. J. H. Wood, S. S. White and C. P. Frenyear suc-
ceeded him. M-. Frenyear 's work w^as fruitful of results in cov^er-
sion, and additions, in 1870, of thirty-eight and others at intervals,
till 1875, when his health somewhat failing, he removed to Towns-
hend. J. H. Parmelee, Rufus Smith, D. F. Safl'ord, W. S. Walker,
E. B. Earle, James Nobbs, S. H. Taylor, J. F. Blacklock, E. H.
and McEwen, F. Dressier, D. S. Mulhern, F. C. Brewster, bring the
list of pastors to date, 1912. Membership, fifty-one.
Deacon- Jacob Kstkv
Organ manui'acturfr, IJratlk'horo
A hciK'I'actur of many Vormont Baptist Cluirol
liorn, 1«U— Died, 1890
history of the baptists in vermont 207
Brattleboro
In the year 1840, at the beginning of that disastrous decade
when many of our churches were becoming extinct, a new and
promising church came into })eing in the growing village of Brattle-
boro. The rise of this church was rapid. During the winter and
spring special meetings were conducted by Rev. Emerson Andrews.
These were blessed to the community, and many were converted.
Twenty-three Baptists united in covenant relation April 2, 1840.
Before the church was publicly recognized. May 6, the number of
members had increased to sixty-six, and when it was received into
the Windham Association on the 16th of the following September,
it reported eighty -three members. Within a year the church erected
a meeting-house at a cost of $2700, the burden of which fell heavily
on three or four members of the building committee.
Rev. Joseph Freeman was chosen first pastor, but resigned
after four months, and was followed by Rev. Moses Field, whose
frail health compelled him to resign after two years ' service.
The financial resources of the church at the beginning were
small. The first year they raised $200, and received from the sister
churches of Windham and Woodstock Associations about $150.
The State Convention, recognizing the promise and courage of this
new church, made small appropriations annually for nine years,
the whole amount being about $3.50. Meanwhile, tb church
had been manifesting praiseworthy liberality in the ='Mpport of
missions, contributing, during the time of their depenotnce, from
$600 to $700 for various objects of benevolence. In 1847, a parson-
age was erected at a cost of about $1200.
Rev. J. C. Foster was pastor from 1843 till 1856, and under his
wise administration the church overcame many obstacles incident
to that trying period of its history. Rev. P. S. Adams was the n >xt
pastor. During the first year of his short pastorate twenty were re-
ceived by baptism, and the church attained a membershi]) of one
hundred and fifty -nine. Mark Carpenter followed with a pastorate
of six years. Rev. A. Sherwin began work as pastor in 1865, when
the church enjoyed another revival season, and jjlanned for larger
things bv the purchase of a new building lot at a cost of $16,000.
208 HISTORY OF THE BAPTISTS IN VERMONT
The period from 1869 to 1876 was one of remarkable growth and
prosperity. Large annual accessions by baptism were made, especi-
ally in the year 1872, when special meetings were conducted by
Rev. A. B. Earle, and later by Rev. J. Tilson and Rev. C. J. Swan,
and upward of one hundred were received by baptism and letter.
Rev. J. H. Mattesonwas pastor during this period, and at the time
of his resignation, the church numbered four hundred and seventy-
six members. The Methodist chapel in West Brattlehoro was bought
in 1872, and a church constituted there in 1874.
Rev. H. Burchard began a promising ministry in 1876, which
was sadly terminated by his death in 1880. During this pastorate a
branch was organized in Putney in 1874, which became an inde-
pendent church in 1883.
The church has continued to enjoy uninterrupted prosperity
under the able pastorates of Rev. J. B. Gow, 1880-1883; F. E.
Tower, 1883-1887; F. J. Barry, 1887-1895; L. D. Temple, 1895-
1903; G. B. Lawson, 1903-1909; and J. R. Gow.
Several features have marked the history of this church which
account in part for its prosperity. Its interest in missions and benev-
olent enterprises has been marked from the first, and its contribu-
tions have been exceptionally large. At intervals it has availed
itself of the best evangelistic help and made aggressive efforts for
the conversion of the people, and these efforts have been signally
blessed. In 1892, following special meetings conducted by Dr.
W. A. Davison, seventy-two were received by baptism and
twenty-one by letter. In 1908, State Evangelist N. T. Hafer, as-
sisted, and twenty -fi^'C were received by baptism and ten by letter.
The church has made much of the Sunday school, and in re-
modelling its house of worship, provided for the school a most con-
venient assembly room and class rooms. Mr. L. W. Hawley, who
has held the office of Sunday school superintendent for more than
twenty-five years, has proved an able leader in this imjiortant
branch of church Avork.
In the membership of the church have been men of marked
business ability, who have counted it a privilege to advance the
interest of their own local church, and to promote the cause of
Christ throughout the State and in mission lands. Among these,
HISTORY OF THE BAPTISTS IN VERMONT 209
appreciative mention may be made of Deacon Jacob Estey, j and
his son, Julius J. Estey, Gov. L. K. Fuller and Dr. H. D. Holton.
Putney
The first Baptists in Putney were Daniel Jewett, Abiel
Fisher, and Timothy Radway, who resided in to\vn a few years be-
fore the establishment of a church. The first minister to preach
here was David Johnson. The Baptist church was organized No-
vember 12, 1787. The original members were Daniel Jewett,
Samuel Bennett, Timothy Radway, Maturin Ballon, Abiel Fisher,
Lucretia Potter, Lydia Baldwin, Margaret Bennett and Elizabeth
Winslow. Their first minister was Maturin Ballou. First deacons,
Abiel Fisher and Amos Beckwith. First clerk, Daniel Jewett. A
house of worship was erected in 1790. In 1793, Asa Hibbard was
ordained pastor. Other early ministers were Amos Beckwith,
Jonathan Huntley, Josiah Goddard, Abiel Fisher, Lewis Allen,
George Witherell, Jonathan Wilson, Asahel Wells, AsahelWood.
Nathaniel McCulloch, Isaac Wellman, Forrest Moore, Phineas
Howe, Joseph Gambell, Denzel M. Crane, Ziba Howard. Their
stay with the church varied from one to seven years. The church
has been called to part \\dth three ministers by death, viz., Maturin
Ballou, Rev. Asahel Wood, 1825; and Ziba Howard aged eighty-
seven, in 1841. Seven ministers have been licensed by this church:
Amos Beckwith, Abiel Fisher, Lewis Allen, Forrest Moore, Amariah
Joy, Nathaniel Cudworth.
A new meeting-house was erected in connection with other
denominations in 1836. The first revival season was under the
preaching of Maturin Ballou, when some forty converts were bap-
tized; the second, under Josiah Goddard in 1811, adding forty-
five; third, under Joseph Elhottand Mansfield Bruce, in 1817, add-
ed twenty-one; fourth, soon after the death of Asahel Wood, 182,5,
added thirteen. In 1827, nineteen were added under Isaac Well-
man. The church numbered ninety-seven in 1827. Soon after 1840
the church began to decline in conse(|uence of the great loss of mem-
bers by death and emigration, and in 1860 it became extinct.
210 HISTORY OF THE BAPTISTS IN VERMONT
In 1877, twenty Baptists, resident in Putney, united with the
Baptist church in Brattleboro, and three years later they were
organized as a branch church with eighteen members, and were
carefully fostered by the Brattleboro people. In 1880, as an inde-
pendent church, they called and ordained Rev. N. D. Parsons as
pastor. For several years their services were held in the Town Hall.
June 19, 1884, they were publicly recognized as a Baptist church.
In 1885, a new meeting-house was completed in the erection of
which they were substantially aided by contributions from Deacons,
Jacob Estey, Julius Estey, L. K. Fuller and others. N. D. Parsons
continued with them till 1887 and was succeeded in 1889 by H. M.
Douglas, who served five years. In 1892, a debt of $2,200, which
had been a great barrier to their progress, was removed, the Estey
Organ Company contributing liberally to this end. E. F. Mitchell
was next pastor, 1891-1899; D. J. Pierce served one year, 1901;
E. R. Perkins, 1902-1904; A. S. Buzzell, 1905; H. E. Buffum, 1906-
1908; J. E. Berry, 1909.
The church numbered seventy-five members in 1912.
Whitingham
The first Baptists, resident in Whitingham, were Mr. Day
and wife, Caleb Rider and wife, Joseph Cloden and wife. The first
reformation was in 1793, under the preaching of an aged and very
pious man by the name of Williams, of the Seventh Day Baptist
order, who soon died. Most of those converted under his ministry
soon after became Methodists. In 1795, David Lamb came to the
town by request of the inhabitants and was ordained, but did not
gather a church and soon died. He was a Baptist. In 1796, David
Fames, Josiah Brown, Walter Fames and Esther Fames, came with
letters of recommendation from the Baptist church in Temple,
N. H. These being zealously devoted to their principles, invited
Baptist ministers to preach and the result was a reformation in
1801. Jonas Brown was then baptized and ordained deacon. A
number of others were baptized. In 1807, Elder George Witherell
led in christian efforts and a remarkable outpouring of the Spirit
followed. The Baptist church was organized September 18, 1808.
HISTORY OF THE BAPTISTS IN VERMONT 211
The original members were Josiah Brown, William Franklin,
Joseph Olden, Walter Eames, Jonas Brown, James Carpenter,
Joseph Brown, Joel B. Eames. Sisters: Milicent Brown, Sarah
Franklin, Lean Olden, Susannah Howe, Lucy Tarbell, Katherine
Eames, Lois Brown, Esther Eames, Dorcas Sabin, Olive Eames,
Esther Eames, 2nd. October 17, 1809, John Spaulding was ordained
pastor and preached two years. After this,for a time,they were sup-
plied by James Carpenter, a licentiate; Elder Purinton, Elder Bruce,
Elder Haynes and some others. Linus Austin became pastor in
1817, on a salary of one hundred dollars. He was ordained January
8, 1817, and continued pastor eight years. It was during his pas-
torate that Brother David Eames sickened and died. He was a man
of remarkable piety and a force in the church. While suffering from
the disease from which he died he went from house to house visiting
all the members, and the result was a quickening of the church and
the conversion of many. During this time Russel Brown, George
W. Bacon, William G. Brown, Sophia Brown and Francis Beemis,
all went to Bennington to school and were there converted, and re-
turned and were baptized. Russel Brown went to college and died
in his sophomore year. He was a young man of great piety and
talent. Aides Brown was one of the converts at this time and after-
ward became deacon. Nathan Brown was also a member at this
time, who afterward became missionary to Burma, Assam and
Japan. In 1824, the church numbered sixty-one members, twenty-
eight brothers and thirty-three sisters. Amherst Lamb closed iiis
first pastorate here in 1836, and Tristram Aldrich served a year,
followed by A. B. Eggleslon, who, after a pastorate of a year and a
half, joined the reformed Methodists. Sometime about 1840, he
returned to tlie Baptists and was ordained in Plainfield, Mass.
Foster Hartwell was next pastor for six years, when Amherst Lamb
began a second pastorate of twelve years. The church continued
to be the leading one in town. October, 1857, Erastus Briggs came
from Hinsdale, and was ordained the following January, and labored
faithfully till his death. He was a sincere and bcl()\ed pastor. He
was succeeded September, 1861, by Thomas Wrinkle from the
Baptist church in Colebrook, Conn. He enlistetl in the army Jan-
uary 5th, 1864, served a year and a half, returned, and was dis-
212 HISTORY OF THE BAPTISTS IN VERMONT
missed to the church in Bernardston, Mass. T. B. Briggs was
next pastor, 1865-1868; S. P. Everett ordained, 1870; E. D. Hall,
ordained, 1873; J. S. Bennett, 1875-1876; L. Tandy, 1878-1878;
Origen Smith was pastor from June, 1879, till his death in Decem-
ber, 1884; G. Colesworthy took up the work, 1886-1889; R. G.
Alger, 1893-1894; E. H. Buffum, 1895-1898; E. C. Rood, 1899;
R. A. Nichols, 1901-1903; E. O. Croft, 1904; I. H. Beeman, 1905-
1907; J. P. Dorst, 1908-1909; Philip Contois, 1910; Frederic Emer-
son, 1912.
The Whitingham church had a membership of forty-three in
1912. For many years it has been aided by the State Convention,
without which it would, no doubt, have been unable to maintain its
work. It has never been a large church, its highest number having
been eighty-eight members in 1843. It has been giving valuable
workers to other fields, and maintaining the means of grace in a
needy field.
Wilmington
During the last decade of the eighteenth century some of the
residents in Wilmington had united with the Baptist church in
Halifax, then under the ministry of Obed Warren. Soon after —
Mr. Warren removing from Halifax — these members were granted
letters of dismission and united with the Somerset church, as a
branch. These members usually worshipped with the Pedo-Bap-
tist churches in Wilmington. Occasionally they enjoyed the min-
istry of some minister of their own sentiments. In the spring of
1806, an extensive revival prevailed in the town, under the min-
istry of Alvin Toby, pastor of the Congregational church. Sep-
tember 1, 1806, a council was called and the Baptists in Wilming-
ton set off as an independent church, with thirty members. Linus
Austin, a subject of the revival mentioned, was licensed to preach
June 24, 1807, and preached as stated supply three years. He was
also the first church clerk. Preaching was then supported by a tax
on the members. Two seasons the church enjoyed the services of
Joseph Elliott of Hinsdale, N. H. Rev. Elijah Montague of North
Leverett, Mass., Rev. Stephen Choate of Wardsboro, and Rev.
HISTORY OF THE BAPTISTS IN VERMONT 213
Josiah Mattison of Shaftsbury, acted as fathers to this young
church. EH Ball, ordained September 25, 1811, was pastor two
years. Rev. Linus Austin ministered again to the church in 1814
and 1815.
A powerful work of grace was enjoyed during the au-
tumn and winter of 1816 and 1817, and sixty-two were added by
baptism. This has ever since been called the great revival. It was dis-
tinguished, not only by the number of converts, but by the power
by which persons were arrested and brought to Christ. A sister in
the church (Mrs. Waste) lost early in the autumn a lovely daughter.
The afflicted mother for a while was inconsolable. She finally, after
prayer, became reconciled and began to work and pray for others.
An awakening was soon manifest. The church was quickened and
the whole community awakened. Thirteen were hopefully con-
verted in one evening. Rev. Mr. Brooks, an evangehst, labored
with the church in this work. Rev. Messrs. Fuller, Robinson, and
Bruce, also shared in the work. Rev. Mansfield Bruce, who be-
came pastor in 1819, baptized most of the converts.
Rev. O. Smith gave the following account of Mr. Bruce: He
was born in Grafton, Mass., April 11, 1781. At the age of twenty-
three he was converted and united ^itli the Congregational church
in Newton West Parish. He united wdth the Baptist church in Marl-
boro and Newfane in 1806. Soon after he was chosen deacon, which
office he filled till 1809, when he was ordained an evangehst. He
soon, however, became pastor of the church. September 24, 1805,
he was married to Miss Grace Goddard, who survived him till Feb-
ruary 11, 1875, which was her ninety-first birthday. He was pastor
of the Wilmington church nearly twenty-four years. He died
February 5, 1843, in the sixty-second year of his age. He was
highly esteemed in the community. He married one hundred and
one couples, baptized four hundred and three persons, and traveled
between sixty and seventy thousand miles. Following his death
Rev. M. D. Smith was pastor till 1849; A. Case, 1849-1850; Mason
Ball, 1851-1853; William Tilhnghast, 1854-1856; Caleb Smith,
1857-1859.
During the first sixty-nine years of its history this church liad
nine pastors. At least five of its members have become ministers,
214 HISTORY OF THE BAPTISTS IN VERMONT
viz., Linus Austin, for some time pastor in Whitingham, and was
also Missionary Agent in New York; Nathan Collins, who labored
as an evangelist in the West, and was chaplain in the army during
the War of the Rebelhon; Cyrus Smith, an evangelist, and also
Professor in the Baptist Union Institution, Murfreesboro, Tenn.;
Origen Smith, successful in the work of Christ ; and Harvey Parme-
lee, for a time in the service of the Convention.
The first church edifice was erected in 1817. The present edi-
fice was built in 1839, and thoroughly remodelled in 1852.
Rev. A. W. Goodnow was pastor fifteen years, beginning in
1860. The church attained a membership of one hundred and six-
teen, the largest in its history. Rev. H. Fowler followed, 1876-
1879; Rev. L. Kinney, 1880-1881; Rev. A. W. Goodnow was again
pastor, 1882-1886; D. N. Phelps, 1887-1888; Wm. Spencer, 1890;
J. D. Skinner, 1892; A. A. Smith, 1893-1896; E. C. Rood, 1897-
1899; M. R. Foshay, 1900-1902; J. A. Mitchell, 1903; E. C. Stover,
1906-1907; E. M. Bartlett, 1907-1908; Adolph Aubert, 1909.
The membership of the church (1912) was eighty -eight.
Readsboro
A Baptist church was formed in Readsboro as early as 1812.
In 1822, by the accession of twenty members, its membership be-
came thirty-nine, and at that time it was received into the Leyden
Association. James Carpenter was pastor. Until 1845, the name
of the church appears in the minutes as still under the pastoral care
of James Carpenter, and without indications of progress. From
that time it has been regarded as extinct.
In 1878, Mr. H. N. F. Marshall, a business man from Boston,
held a series of meetings here which resulted in the conversion of a
considerable number. The recent converts holding Baptist senti-
ments united with the Baptist church in Stamford, Vt., as a tem-
porary arrangement. March 26, 1879, a Baptist church was formed
in Readsboro, and E. A. Read was secured as pastor. Meetings were
held in out districts. Two years later Mr. Read resigned and S. G.
Abbott was immediately secured as pastor, but on account of
sickness in his family, was obliged to leave the following July.
A. B. Clark, Readsl)oro
Member of Convention Board
HISTORY OF THE BAPTISTS IN VERMONT 215
The church having no meeting-house of its own, held meetings for a
time with the Wesleyan Methodists, paying a stipulated part of the
salary and yet maintaining its own organization and fidelity to
Baptist principles. In 1883, the Town Hall was obtained as a place
of worship. G. Colesworthy was pastor from 1884 to 1889. That
year the Town Hall burned, but the church saved most of its furni-
ture. Though under adversity they were encouraged by State
Missionary McGeorge, and a Committee from the Association, and
held Sunday school and preaching services. In 1891, Rev. William
Spencer became pastor and steps were taken toward building a
meeting-house, friends in Brattleboro and North Adams assisting.
The new meeting-house was dedicated free of debt in 1892. The
cost was $4,750. Rev. R. S. x\lger became pastor in 1893, continuing
till 1898. F. T. Kenyon, 1899-1900; G. W. F. Hill, 1901-1903;
W. E. Baker, 1905-1907. State Evangelist Hafer assisted pastor
Baker in 1907, and eleven were baptized that year. A. J. Bowser
was ordained pastor in 1908, seven were received to membership,
and the following year twenty were baptized and six received by
letter. Thomas Packard was pastor in 1910 and C. E. Gould in
1911. Membership of the church at that time, seventy-one.
The Readsboro church has been assisted by the State Conven-
tion since 1892, receiving in that time amounts aggregating
$1967.33.
Heartwellville
In 1906, Rev. C. S. Daniels and State Evangelist Hafer held
special meetings in Heartswell and awakened an interest. Twelve
were baptized and with twelve others, united in church fellowship
under Mr. Daniels as pastor. The State Convention generously
aided the new enterprise. Their meeting place was improved and
the outlook was hopeful. The nearest church to this one is five
miles away. Mr. Daniels, after a pastorate of five years, resigned.
In his report in 1911, Dr. Davison recommended the union of this
church with the Readsboro church in tiie support of a pastor on
both fields. Rev. C. E. Gould, of Readsboro, supplied during
most of the year, 1912,
216 HISTORY OF THE BAPTISTS IN VERMONT
TOWNSHEND
The first Baptist church in Townshend was formed on the
20th day of September, 1810, and existed till near the close of 1840.
The meeting-house was built in 1817. The acting pastors of the
church and society are as follows : Samuel Kingsbury, from ordina-
tion in 1808-1817; Benjamin I. Lane, fall of 1817-1819;
Lathrop, January, 1820,- June, 1821; George Robinson, Decem-
ber, 1821-December, 1824; Joseph M. Graves, January, 1825-
January, 1829; Simeon Chamberlain, March, 1831-March, 1834;
Hiram A. Graves, spring and summer of 1835; Nathan Ames,
1836; Charles Farrar, spring of 1837-spring of 1838.
Second Church in Townshend
On the 15th of June, 1827, twenty-four or more Baptists met
for organization in the dwelling house of Edward White. The ensu-
ing 4th of July, a council met and the church was organized with
thirteen brethren and eighteen sisters. Rev. J. M. Graves, the
Baptist preacher at West Townshend, preached one-third of the
time for brief periods. In 1834, the Legislature passed an act of
incorporation for the Leland Classical and English school. The
northern half of the academy building served as a place of worship.
The first teacher, Erastus Willard, frequently preached there.
R. M. Ely was pastor from 1832 to 1838. Rev. W. D. Upham was
next ordained and served four years, until his death. His pas-
torate was marked by a continuous revival. Rev. Horace
Fletcher then began, in 1844, a pastorate that lasted twenty -eight
years, a period of steady healthy growth. The church attained a
membership, in 1869, of two hundred and forty. In 1866, forty-
seven were added, and in 1869, twenty.
Mr. Fletcher had graduated from Dartmouth college at the
age of twenty -one, at the head of his class. Five years he then spent
in teaching and in the study of the law, was admitted to the bar,
and had spent fifteen years in its practice. Rev. Horace Fletcher
grew in intellectual and spiritual strength, as well as in influence
and reputation, even into old age. The honorary title of Doctor of
HISTORY OF THE BAPTISTS IN VERMONT 217
Divinity was conferred on him by Hamilton Theological Seminary,
a title justly earned. After an miinterrupted pastorate of nearly
twenty -eight years, he died November, 1871. Rev. R. M. Prentice
became pastor May 1, 1872, and Rev. Cyprian Frenyear succeeded
him in 1875, and after brief service, died May 10, 1876. Mr. Fren-
year served as the State historian of the denomination, devoting
much time and energy to the collection and publication of historical
and biographical matter. It was his desire to publish a history of
Vermont Baptists. His valuable collection of material was pur-
chased by the Vermont Baptist Historical Society.
Rev. T. M. Butler was settled in 1876, dismissed October
29, 1882; R. S. Mitchell served from June 30, 1883, till July 9,
1887; D. W. Athern, October 1, 1888, to 1891; C. D. R. Meacham,
1892 to 1898; L. B. Curtis, 1899 to 1900; E. A. Royal, 1902 to
1904; W. W. Gushee, 1907; Joseph McKean, 1908.
Membership in 1912, sixty-three.
South Windham
The story of the origin of the South Windham church is fully
given in a letter from Rev. Stephen Choate to the editor of the
Massachusetts Baptist Missionary Magazine, under date of Wards-
boro, April 7, 1807. In the course of the previous year there had
been some revival in Winhall. It spread in a part of Jamaica and
Windham in a glorious manner. Almost every house in the neigh-
borhood, where the reformation spread, shared in it. Strong and
hostile opposers were won to Christ. The work was principally in
Windham, where there was no Baptist church and only a few mem-
bci-s of the Jamaica church. On the oth of April , Mr.Choate preached
to a large assembly. After the sermon ten recent converts
related their experience and were fellowshij)ed. Although the
meeting began early it was late when the people repaired to the
water, about half a mile distant, in the edge of the woods, a beau-
tiful and convenient ])lace both for the baptism and for the spec-
tators. Here with great solemnity the ten were buried with Christ
in baptism. After the ordinance Brother Baker, a candidate for the
ministry who was present, gave a word of exhortation and the pco-
218 HISTORY OF THE BAPTISTS IN VERMONT
pie returned to their homes. A meeting was appointed for the even-
ing and "at early candle light" the people collected. Mr. Baker
preached, and considerable time was spent in conference and
prayer, and four persons related their experience, and plans were
laid for a baptism in the morning. Sunday morning, September 6th,
four were baptized.
On the 10th of October, Mr. Choate and Elder Henry Cham-
berlain were at Windham and the examination of candidates was
continued, one of whom had been a violent opposer. Eight gave
accounts of their experience and by that time it was so near even-
ing that there was not time to wait for others who wished to go for-
ward. Again the woodland baptistery was visited and four re-
ceived the ordinance. In the evening three more candidates were
examined, and in the morning seven put on Christ in baptism. On
the 12th of January following, 1807, Mr. Choate assisted in the
organization of these brethren into a church of forty -three members,
most of whom had been converted in that revival season. Under
such delightful circumstances the South Windham church had its
origin. On the occasion of its centenary Pastor Leonard Aldrich
gave a sketch of the history, from which the following items are
taken:
The church increased in membership somewhat rapidly and in
1812, five years from its beginning, it numbered eighty -five mem-
bers. This number continued to increase until 1842, when one hun-
dred and ninety -four names were enrolled. That was the zenith of
the church's numerical strength. Then a gradual decline began
which has continued to the present. The losses have been due more
to death than emigration, as is evident from the fact that during
the century the dismissions by letter have been but five more than
the accessions by letter, one hundred and eighty-five and one hun-
dred and seventy-five of each, respectively. Deaths outnumbered
the baptisms. Losses, however, by revision of the roll and dropping
members, changes this proportion.
For nineteen years the church met wherever it could find a
shelter. Tradition has it that the first meeting-house was erected by
Colonel Cobb because of its beneficial influence on business. The
vestibule, cupola and bell were added in 1853, the vestry was
built in 1895, and the church renovated.
HISTORY OF THE BAPTISTS IN VERMONT 219
The church has been served by twenty pastors. The first was
Deacon Thomas Baker, a shoemaker by trade, who followed his
craft for support while in the ministry, the salary being but one
hundred and four dollars, one-fourth in cash, and the rest in grain
and labor; Samuel Kingsbury was the next pastor, from 1819-1838,
nineteen years. Accessions during this pastorate were not numer-
ous. Milo Tracy, the next minister, reaped the fruit of his sow-
ing, baptizing eighty-eight. The other ministers and supplies have
been: M. D. Miller, W. Fisher, C. L. Baker, Charles Green, W.
L. Picknell, Charles Farrer, C. P. Rugg, E. P. Merrifield; Milo
Tracy, second pastorate; Mark Carpenter, Ephraim Hapgood, C. L.
Frost, H. V. Baker, B. F. Tuck, C. A. Votey, Charles VanSchaick,
A. Hathaway, Charles Buckingham, Charles W. Dealtry, William
Thorne, F. H. Conant, Sidney Aldrich, J. W. Vile. Charles Green
was pastor ten years; Mark Carpenter seven years.
Fourteen young men have been licensed by this church to
preach the gospel. Among these are Charles Fairman, J. Furman,
Olan Baker, and a son of Pastor Milo Tracy.
The church has been in vital connection with the Association,
and by its delegates and its contributions taken part in the State
work and in missionary efforts. Membership in 1912, twenty-nine.
Wardsboro
Permanent settlements in Wardsboro began in June, 1780,
when John Jones, Ithamer Allen, and others came from Milford
and Sturl)ridge, Mass. Others joined them soon and the tovai was
organized March 14, 1786. They were without preaching for sev-
eral years. They were accounted famous according as they had
lifted up axes upon the thick trees. In 1792, Elder Stone came and
preached occasionally and baptized four converts. Then Aaron
Leland came over from Chester, and preached and baptized six
more, and in October of the same year, 1792, these were organized
into a Ba})tist church, by the advice of a council of five, in which
Aaron Leland was the only minister. He was aj)pointed moderator.
The ten thus united were Lenniel Brailey and Keziah Brailey,
his wife, Samuel Davis and Rachel Davis, his wife; Nathaniel
220 HISTORY OF THE BAPTISTS IN VERMONT
Gould and Abigail Gould, his wife; James Wallace, Timothy Wake-
field, Enoch Fisk and Asa Day. Samuel Wheeler was appointed
Clerk. He was received upon his promise that he would soon pro-
cure a letter of recommendation from another church, which he
never did, much to the trial of the church, until a council was called
which decided that he was not a legal member. Frequent additions
were made to the church until 1795, when they built a meeting-
house, which, however, was not completed fully till 1805. In 1795,
also, they settled Simeon Combs, who served first as an evangelist,
then two years as installed minister and again as evangelist, till
1803. Elder Combs became pastor on the condition (1), that the
church could support him; (2), that the church would support him;
(3), would ordain deacons; (4), would allow his occasional absence
to preach in destitute places; (5), give him four weeks to visit his
friends.
For several years the Baptists in Jamaica partly supported
Elder Combs, who divided his time between the two churches, but
as from 1803, he gave his whole time to Jamaica, the Baptists of
Sutton aided those in Wardsboro.
In August, 1794, the church voted the preacher a salary of
forty -five pounds, but in October added money to move his family,
and later they appointed a committee to fix the prices at which all,
who were delinquent in paying the money, should pay their sub-
scriptions in provisions. At one time they voted their minister a
beef, and at another to give him fifty pounds of flax and twenty
pounds of wool.
August 4, 1800, Paul Davis, who had been church clerk for
several years, was licensed to preach, and this year was marked by a
great revival. Illustrative of the care the church exercised in action
which might effect the interests of other churches is a letter written
bj' Elder Combs when Paul Davis began to preach.
"Wardsboro, Dec. 16, 1797.
This may certify to all our Baptist churches, and friends of
other denominations, that our beloved brother, Paul Davis, is a
regular meml)er of the Baptist church in Wardsboro, and is a man
of sober life and conversation, and hath exercised his gift in public
HISTORY OF THE BAPTISTS IN VERMONT 221
in a doctrinal line to considerable satisfaction, but we have heard
him but a few times and are not fully determined what his gift is;
but we hope and think, (and not without evidence) that he will,
by improvement and experience together with the prayers and en-
couragement of the church, make a good minister of the gospel of
Christ."
Stephen Choate, who had been clerk for two years, was a young
and promising brother and the church voted "that it was their
minds that he had a public gift that ought to be improved. " In
October, 1805, a council from four other churches ordained him.
He proved an active, laborious, successful minister, and under his
ministry many were added to the church, which attained at that
time, a high degree of efficiency. But in the meridian of life and in
the midst of his usefulness, he died, in 1811. The church was with-
out settled ministry for several years.
From the organization of the church until October, 1814, the
church was scattered about in three towoiships. At that time the
members living in Dover were dismissed to form a church there.
In 1816 and 1817, large accessions were received through the efforts
of Elder Brooks. Sixty were baptized, most of them young people,
two of whom became Baptist ministers, L. Glazier, and D. Grant.
In 1819, the members living in Stratton were dismissed and or-
ganized by themselves, and the Wardsboro church was greatly re-
duced but not discouraged. Joseph Gambrell, a licentiate from
Rockingham, was ordained pastor, and for ten years was both
sower and reaper. He organized the first Sunday school in the
society. The year, 1834, was marked by a notable event. Finding
the location of the meeting-house unfavorable the people resolved
to move it, and this was done. The house was taken down, moved
about two miles to West Wardsboro, then known as Hammons
Mills, rebuilt, a bell put in the tower, and the sanctuary^ recon-
secrated to God 's service. The peace and prosperity of the church
was greatly promoted by this enterprise. Joshua Vincent was or-
dained and took up the work in the new location, held protracted
meetings and gathered thirty-six members, most of them heads
of families. P. B. Fisk was the next pastor, continuing till 1846,
with the interruption of one year, 1843, which was filled by Nathan
222 HISTORY OF THE BAPTISTS IN VERMONT
Ames. His fruitful service was terminated by his death, March 16,
1846. In September, 1853, the church had the pleasure and honor
of ordaining Miles J. Knowlton, who afterward became missionary
to China, stationed at Ningpo.
J. H. Crowley served as pastor from 1846 till 1853, when grave
charges against his christian and ministerial character were pre-
ferred, which, being sustained by two councils, he was deposed.
H. Archibald, E. P. Merrifield, George Carpenter, and Charles
Brooks, served brief pastorates. Mr. Brooks was ordained at a
session of the Association in 1861.
The list of pastors since 1865 is as follows: A. B. Eggleston,
S. C. Sherman, David W. Palmer, J. Fairman, A. J. Walker, L. E,
Pierce, H. M. Hopkinson, L. F. Shepardson, I. H. Parmelee, G. I.
Ganun, E. B. Earle, W. N. Stratton, J. D. King, R. A. Nichols,
W. S. Boardman, W. H. Bishop. From 1872 to 1885, the member-
ship was maintained above seventy. Since then it has gradually
declined. The membership was forty-four in 1912.
DORRILLITES
Illustrative of the counter influences at work in Windham
County in the early days is the account of the Dorrillites, given
by Zadoc Thompson, in his History of Vermont.
In the year, 1798, a sect of fanatics sprang up in the southern
part of Windham County, in this State, which gained quite a num-
ber of adherents there and in the two towns of Leyden and Ber-
nardston, Mass. The founder was one Dorrill, a refugee from the
British army under Burgoine. Dorrill pretended to be possessed
of supernatural powers, and confidently asserted that it was not
in the power of man to hurt him. He promised his followers that if
they had full faith in him they should never die.
They lived upon milk and vegetables, holding that it was a sin
to eat that which had cost life. For a similar reason they could wear
no clothing procured at the expense of life, putting off their leather
shoes and wearing those made of wood or cloth, and their black-
smith procured a pair of cloth bellows in the place of his former
leathern ones.
HISTORY OF THE BAPTISTS IN VERMONT 223
They discarded all revelation except Dorrill's, and governed
their conduct })y the light of nature. They held weekly meetings,
but the worship consisted in eating and drinking, singing, fiddling
and dancing, and hearing lectures from Dorrill.
They held most of their property in common, the blacksmith
being treasurer.
In a short time the society became quite large, embracing quite
a number of very respectable families. People from the neighboring
towTis went to see the marvelous doings of this new sect. Finally,
Captain Ezekiel Foster, a man of good sense, giant frame and com-
manding appearance, attended these meetings. All went on as
usual until Dorrill came to speak of his miraculous powers, but the
moment he uttered the words, " no arm can hurt my flesh, " Captain
Foster, indignant at such blasphemy, with a single blow knocked
him nearly senseless,and when Dorrill attempted to rise, he knocked
him down a second time, and while he begged for mercy, Foster
pounded him until he renounced his doctrines and acknowledged
that his sole object in the attempt he had made was to see what fools
men were, and to make everybody see that there was nothing so
absurd that people would not believe it, provided it was proclaimed
with unhesitating boldness.
Dorrill was allowed to get up, only upon promising, upon the
penalty of his life, to deceive the people no more. This, of course,
was the end of that error, but the lesson is too valuable to be lost.
Dr. Henry D. Holton
Member of Convention Board
Secretary of State Board of Health
Chapter XV
THE WOODSTOCK ASSOCIATION
In that eventful year 1783, in which the long contest for
American independence ended, the Woodstock Association was
organized. The Baptist church in Woodstock, gathered under
the ministry of Ehsha Ransom in 1780, had attained a membership
of eighty, and was connected with the Warren Association, to
which its pastor was sent as delegate. This church united with
three others across the Connecticut, and organized the Association
which has since borne honorably the name first given it. The
other churches were Canaan, of which Thomas Baldwin was
pastor, Croydon, Sutton, Samuel Ambrose, pastor; and Wendel,
To these, the same year, the church in Royalton, Vt. was added.
This little group of churches was the nucleus around which others
soon gathered to form an association covering a wide territory.
Three years after its organization, seven other churches joined
it. These were Second Woodstock, Claremont, Temple, Windsor,
Westminster, First W^estmoreland and Marlow. The total mem-
bership was then four hundred and ninety-six. The Marlow
church had the largest membership, one hundred and eighteen.
In 1791, the Association numbered twenty-six churches and
ten hundred and fourteen members. A list of the churches con-
nected with this Association, in the order of their accession, will
show perhaps as well as may be, the development of the body.
The Vermont churches were (1783) Woodstock, Royalton;
(1786) Second Woodstock, Windsor, Westminster, (1788) Dum-
merston, Reading; (1789) Rockingham, Hartford, Chester; (1791)
Jamaica, W^oodstock and Bridgewater, (iuilford West; (179'-2)
Thetford, Norwich; (1793) Cambridge, Plainfield, Sharon, Fairfax;
(1794) Wardsboro, Alburg, Caldwells Manor, Canada; (1798)
Chelsea; (1802) Pomfret; (1804) Weathersfield, Grafton, Ciiven-
dish, Sutton; (1808) Windham; (1810) Andovcr, Washington;
226 HISTORY OF THE BAPTISTS IN VERMONT
(1811) Townshend, Londonderry, Windsor; (1812) Barre, Dan-
ville, Fairfield; (1813) Winhall, Mount Holly; (1817) Stockbridge
and Reading; (1819) Hartland, Weston; (1821) Springfield; (1825)
Ludlow; (1827) Townshend 2nd.
The New Hampshire churches were: Canaan, Croydon, Sut-
ton, Wendel; (1775) Lebanon; (1786) Claremont, Temple, Mar-
low, Westmoreland; (1788) Stoddard, Dublin; (1789) 2nd West-
moreland, Mason, Hopkinton; (1790) New London; (1791) Alstead,
Cornish; (1793) Grafton; (1798) Hanover; (1804) Goshen; (1806)
Hanover and Lyme, Peterboro; (1808) Sutton; (1811) Acworth;
(1812) Meredith, Boston, Unity; (1825) Lempster.
In 1828, there were twenty-seven churches in the Association,
twenty-two ordained ministers, and a membership numbering
two thousand, six hundred and eighty-two.
The Vermont ministers were Leland Howard, Aaron Leland,
R. M. Ely, J. Freeman, David Sweet, Samuel Kingsbury, Samuel
Lawson, Joel Manning, Joseph Elliott, Daniel Packer, Timothy
Grow, Samuel Pierce.
In 1829, the New Hampshire churches had withdrawn to unite
in associations within their owti state, leaving the Vermont church-
es, eighteen in number; Windsor, Chester, Jamaica, Springfield,
Cavendish, Grafton, Windham, 1st Townshend, W. Windsor,
Andover, Rockingham and Westminster, Mount Holly, Hartland,
Weston, Reading, Ludlow, 2nd Townshend, Londonderry.
Since the division, the Woodstock Association has occupied
practically the same ground with few changes.
In 1791, the number of churches was thirty-one, and of mem-
bers one thousand, five hundred and ninety-eight, showing an
increase of five churches and five hundred and eighty-four mem-
bers in the first six years of its history. In the year, 1800, with
thirty churches, the number of members was one thousand, six
hundred and seventy -nine, and the additions were two hundred and
eighty -two. The year preceding the session of 1800 must have
been one of great refreshing to many of the churches, for thirty-six
had been added to the church in Windsor, seventy -nine to that in
Chester, thirty-eight to that in Plainfield, fifty-two to Grafton,
twenty to Lebanon, thirty-three to Chelsea and Tunbridge. This
HISTORY OF THE BAPTISTS IN VERMONT 227
refreshing also characterised the following year in which two
hundred and thirty-two additions are reported. In 1832, the
additions to the churches were five hundred and seventy-six by
baptism, and the entire membership reached the number two
thousand, six hundred and sixty-three. In 1839, the membership
had reached the number of two thousand, nine hundred and
seventy-one. From that time, from various causes, the member-
ship has declined gradually, with occasional years of increase.
West Windsor, Reading and Hartland have become extinct;
Jamaica, Townshend churches, and Windham have withdrawn to
unite with the Windham County Association; in compensation for
lost members the churches in Felchville, East Wallingford, Perkins-
ville. Bellows Falls and Windsor have been added. In 1811, the
Association consisted of fifteen churches with thirteen pastors,
and a membership of fourteen hundred and thirty-eight, of whom
nine hundred and fourteen were counted resident.
The Association, in the minutes for 1786, recorded its Senti-
ments, Plan and Articles of Faith, a copy of which, for their histori-
cal value, is here given in their original form.
Sentiments, etc.
1st. That such a combination of churches is not only pru-
dent, but useful, as has appeared even in America, by the experi-
ence of upward of sixty years. Some of the uses of it are union
and connnunion among themselves, maintaining more effectually
the order and faith once delivered to the saints, having advice in
cases of difficulty, and help in distress, being more able to ])romote
the good of the cause.
2nd. That such an Association is consistent with the inde-
pendence and power of particular churches, because it pretends to
be no other than advisory council, utterly disclaiming superiority,
jurisdiction, coercive right and infallibility.
3d. That an Association should consist of men knowing and
judicious, particularly in the scriptures. The reasons are obvious.
Such men are the fittest to represent comnmnities, who profess
228 HISTORY OF THE BAPTISTS IN VERMONT
the scriptures to be the only rule of faith and practice in religious
matters, who expect that every advice opinion or direction they
receive from an Association should be scriptural.
They should be skillful and expert in the laws of their God,
as counsellors are in the laws of the land, for that is the ground
of the churches application to them.
Plan
1st. The Association to consist only of messengers chosen
and sent by the churches; those messengers to be judicious men as
described in the sentiment the third. Their expenses to be borne
by the churches which send them.
2nd. With the messengers the churches send letters addressed
to the Association : In the letters mention is made of the names of
the messengers and their authority to act for their churches.
Also the state of their churches, touching their peace, their
increase by baptism and by letter, dismissions and commendatory
from other churches, touching their diminution by death, excom-
munication, and dismission to other churches, and the present
number of members. If any questions are to be put to the Associa-
tion, any advice to ask, or business to propose, these are to be ex-
pressed in said letters.
3d. All matters to be determined in this Association by the
suffrages of the messengers, except what are determinable by
scripture: Such matters are never put to the decision of vote.
All that speak are to address the moderator, who is to take
care that none be interrupted while speaking, and that no other
indecorum takes place.
4th. Churches are to be received into the Association by
petition, setting forth their desire to be admitted, their faith and
order, and willingness to be conformable to the rules of associated
body. When it is read and the matter ripened for a vote, the
moderator states the question. Suffrage being given in favor of
the petition, the said moderator declares that such a church is
received into the Association in token of which he gives the mes-
sengers the right hand of fellowship, and bids them take their seats.
HISTORY OF THE BAPTISTS IN VERMONT '229
5th. The Association to meet annually, at Woodstock, or else-
where as the Association shall choose, on the third Wednesday in
August, at one o'clock in the afternoon, and continue until business
be finished. It is to be opened with divine service after which a
moderator and clerk are chosen, letters from the churches are
read, names of the messengers are written, that they may be
called over at after meetings; then business is attended to, minutes
thereof made, a circular letter to the churches is prepared and
signed, and a copy of it sent to every church, containing the minutes
of the Association, the state of the churches, and when and by whom
vacancies are to be supplied, who to preach, the next Association
sermon, and whatever else is needful for the churches to know.
6th. A connection to be formed and maintained between this
Association and that of the Warren, and that of Shaftsbury by
annual letters and messengers from us to them.
7th. The faith and order of this Association is essentially
that contained in what follows :
1. A belief in the display of God's divine righteousness in
his moral government, when he made and situated man, and gave
him such a law as he did.
2. That man is, by sin, totally depraved and destitute of
original righteousness, whereby he is wholly averse to every in-
clination to his duty, insomuch that despair and death are in all
his actions, before regeneration; although Christ completed a
righteousness l)y fulfilling the law and satisfying justice for the
justification of all that believe.
3. That man's salvation is wholly in and by Christ.
(l) By his complete atonement for us. ("2) iBy his victorious
grace, conquering our hearts by the power of his spirit in regenera-
tion and the renewing of the Holy Ghost unto final perseverance.
(4) Divine sovereignty is the glorious election of grace on whom
he will have mercy, while he leaves the rest to the reward of dis-
obedience, of which none have cause to complain, for every mouth
shall be stopped.
(5) Immersion for baptism, and that on profession of faith
and repentance. (6) Strict gospel liberty and independency of
churches, agreeable to ancient Congregational platfonn, and recep-
230 HISTORY OF THE BAPTISTS IN VERMONT
tion into them upon evidences of sound conversion; all which is
more largely set forth in a confession put forth by upward of an
hundred congregations (in Great Britain) in the year 1689, and
adopted by the Association of Philadelphia, in 1742, and by
Warren Association, in 1767, etc.
The Association opened correspondence with the other
Associations, the Warren, the Shaftsbury, and the New Hamp-
shire, prepared circular letters and correspondence letters, and
sent them out, and welcomed the delegates from other bodies.
The reading of letters from the constituent churches was an
important part of the sessions, the answering of queries were
given carefully.
The first mission work of the Association was within its own
bounds. At each annual gathering, arrangements were made for
the supply of pastorless churches, as far as possible. Places were
designated and dates fixed for all the pastors, and the weaker
churches were not allowed to go long without preaching.
These lists of appointments bear witness to the careful thought
given to this work, and to the sincere interest of the stronger
churches, and the pastors of them, in the welfare of their weaker
organizations.
Rev. Thomas Baldwin, afterward pastor of the Second church
in Boston, was active in this sort of itineracy, and in reminiscence
of this he wrote as follows: "There were few towns within the
space of fifty miles around in which I did not occasionally preach.
In this warfare I went chiefly at my own charges; (a few churches
visited for the Association made small compensation, and individ-
uals, but I do not recollect that during the whole of that period, in
all my journeyings, I received a public contribution). , . The
roads are since so improved that it would be difficult to persuade
the traveler now-a-days that they had ever been as bad as the
early settlers represent."
At the session of the Association in 1788, Thomas Baldwin
preached " a suitable sermon, " and in the record of that year is this
quaint and interesting minute: "Elder Baldwin, as appointed,
exhibited his performance on this point; 'Whether the Baptists
and the Pedo-baptists can commune together,' which was read
HISTORY OF THE BAPTISTS IN VERMONT 231
and approved, and requested to be forwarded to the press. " The
pubHcation of this paper called out a reply, two years after, from
Rev. Noah Worcester, of Thornton, N. H., and to this Mr. Bald-
win replied in March, 1794, which reply was so heartily approved
and prized that it passed into the second edition in about two
months. His argument was, that the controversy all turned upon
the two questions : Who are the subjects of baptism according to
the law of Christ? 2. What is the mode of manner of baptism
which He hath instituted? It is a fact of interest that the Wood-
stock Association had something to do in leading Thomas Baldwin
into the field of authorship, in defense of the tenets of the de-
nomination then under assault.
In 1790, the Association was agitated over the information
that several new editions of the Bible were likely to be published,
and were requested to unite with several other religious bodies in
a petition to Congress of the United States that no edition l)e pub-
lished, but under the inspection of a committee of their appointing,
to see that no alterations or errors take place. Elder Jedediah
Hebljard and Deacon Joseph Thompson were appointed a com-
mittee in behalf of the Association to petition Congress that the
Bible be not printed, but under their inspection.
The meeting of 1791 was marked by action of special interest
and importance. It marked the beginning of missionary efforts
in destitute places lieyond the bounds of the Association. Action
was taken as follows: "Whereas, we find a number of our brethren
in the ministry, viz.. Elders Jedediah Hebbard, Joseph Call, Nehe-
miah Woodward, and John Hebbard, disposed to journey to the
northward to preach the Gospel in a great number of infant settle-
ments up the Connecticut, in upper Coos country ; also to journey
through the north part of the State of Vermont, even as far as
Caldwell's Manor, within the Canada line; being desirous to en-
courage so laudable design, we recommend them as faithful min-
isters of Christ, wishing them much of the grace of God, that they
may seethe fruits of their labors. And as the journey will be very
expensive, we recommend to the churches to raise .somethiug by
contribution to defray the charges of said mhiisters in their jour-
ney." This, savs Dr. T. H. Archibald, is the earliest record of
232 HISTORY OF THE BAPTISTS IN VERMONT
which we have found any trace of missionary effort beyond their
own bounds, by any body of Baptists in this country, although
there was no special organization, separate from the Association
itself, for the promotion of this object. The earliest distinct
society for this purpose was formed in the Shaftsbury Association
in 1802.
The following year, 1792, these brethren made so encouraging
a report of their travels and ministry that the Association made
this record:
"Resolved, that it would be expedient for some of our minis-
tering brethren again to make a tour to that quarter. Whereupon,
Elders Jedediah Hebbard and Ebenezer Bailey offered them-
selves to make a visit this fall up the Connecticut River; and Elders
Joseph Call, Isaiah Stone and John Hebbard up the Lake Cham-
plain to Canada, — who by this Association are recommended as able
ministers of Jesus Christ, hoping the Lord may make them very use-
ful to the people. And as their journey is expensive, we recommend
to our brethren that some contributions, as before, may be made for
them." These brethren carried out their purpose and reported
their success to the Association, upon which the general recom-
mendation was recorded that our brethren in the ministry travel
as much as can be convenient, as the people are very destitute
in those parts.
This volunteer mission work was continued from year to
year, wilh the approval of the Association and its cordial support,
till it w as thought expedient to organize a society specially devoted
to the promotion of this work.
In 1794, the Association adopted rules of decorum, whether
to correct errors or to provide for future good order, we can only
conjecture. 1. Only one person shall speak at a time, who shall
rise from his seat and address the moderator when he is about to
make his speech. 2. The person thus speaking shall not be in-
terrupted in his speech by any except the moderator till he has
done speaking. 3. He shall strictly adhere to the subject under
consideration, and in no wise reflect on the person, or persons, who
spoke before, so as to make remarks on his or their slips, failings or
imperfections. 4. No person shall speak more than three times
HISTORY OF THE BAPTISTS IN VERMONT 'SJ33
on one subject, and shall not exceed fifteen minutes in either speech
without liberty from the Association. 5. The moderator shall
not interrupt any member or prohibit him from speaking, except
he breaks the rules of this decorum. 6. No member shall have
the liberty of laughing during the sitting of the same; nor whisper-
ing in the time of a public speech. 7. No person shall abruptly
break off or absent himself from the Association without liberty
obtained from it. 8. The names of the several members of the
Association shall be enrolled by the clerk, and called again as often
as the Association requires. 9. The moderator shall be entitled
to the same privilege of speech as any member, provided the chair
shall be filled by the clerk, or any other member, during the time
he is speaking. 10. Every member who shall break any of the
above contained rules shall be reproved by the Association as they
shall think proper.
In 1804, Elders Seaman and Kendrick and Higbee were ap-
pointed a committee to form a plan for a missionary society \
September 26, 1806, the society was organized, and carried on the
work with system and vigor. The men ready for this kind of
service were Samuel Smith, Jeremiah Higbee, Joel Manning, \Vm.
Elliot, Ariel Kendrick, Elijah Wiley, Stephen Choat, Jabes Cottle,
Thomas Baker. These men went upon journeys of two months'
duration, usually, though sometimes shorter journeys were made.
In 1809, three such journeys were made; in 1810, five; and in 1811,
as many more. Their journeys were usually about five or six
hundred miles. Elder Manning giving an account of one of his
travels said: ''I have tried to preach forty -five times, have passed
through fifty-eight towns, and have rode five hundred and forty
miles." Besides public services they made many family visits and
preached what they were pleased to call chimney corner sermons.
Now and then they had the opportunity to baptize converts
and were always welcomed by the scattered people, and did a
great amount of good. For this arduous and important service
they received from the society treasury^ at the rate of five dollars
per week.
Illustrative of the watchfulness of the Associations over each
other and of the Associations themselves over their ovn\ members.
234 HISTORY OF THE BAPTISTS IN VERMONT
in 1812, a communication was received from the Vermont Associa-
tion that they had received impressions that some of the members
of the Woodstock Association were heterodox in sentiment and
requested information. A committee of inquiry was appointed,
and in 1814, Elders Jeremiah Higbee and Joel Manning submitted
to the committee a statement of their belief concerning the Son-
ship of Christ. The Association voted disapproval of the senti-
ments expressed, but, in view of the pleasant connection between
them and these brethren, they resolved to postpone action in hope
that the brethren would return to soundness of faith.
The result was as anticipated, and the two brethren made
further statements retracting the former ones and were fellow-
shiped accordingly.
The year, 1814, memorable in the history of American Bap-
tists in general, as the date when the General Missionary Con-
vention of the Baptist Denomination in the United States for
Foreign Missions was organized, was an eventful one in the history
of this Association. At this session Luther Rice was present, and
under the inspiring influence of his words and presence, great
interest was aroused in the work of foreign missions, and a com-
mittee consisting of Kendrick, Going and Manning was appointed,
to report on the expediency of forming a society in this vicinity,
for the promotion of foreign missions. That committee reported
in favor of such an organization, and the society was formed during
that session. In 1816, this society had received $826.51 and
had remitted to the treasury, at Boston, $600. In 1818, they
remitted $300. Says Dr. Archibald, "If now we remember that
in that year, 1818, all the receipts from the whole country were
only $8,076.51, that in that year Massachusetts paid only $676.51
and Connecticut only $316.51, we shall see that this Association
was doing much more than its proportionate share of sustaining
the infant enterprise."
The year 1814, was marked by another enterprise on the part
of the Association. The record is as follows: "As a request from
the first church in Windsor was brought forward to the Associa-
tion to encourage the formation of a Charitable Education Society
for the purpose of improving the minds of pious youth, who are
HISTORY OF THE BAPTISTS IN VERMONT 235
called to the Gospel ministry, appointed Brn. Leland, Higbee,
Lampson, Bradley, Elliott, Kendrick, Going, Dea. Manning,
Abner Forbes, Hon. Judge Fletcher, of Cavendish, to meet at Wind-
sor, of the first of January next, 1815, at two o'clock p. m., to form
a constitution for an Education Society, and print a circular for
the churches. Also the churches are requested to contribute in
the course of the year for this laudable purpose and forward the
same by their messengers to the next Association." The reports
of tliis society show that it was very cordially and generously
sustained during its existence. In the report for 1822 is an item
of interest. Donation by Wm. Cheney for B. Stow. This bene-
ficiary was doubtless Baron Stowe, who was at that time a student
in Columbian College, D. C. The Treasurer's reports indicate that
the women of the churches were specially interested in this w^ork,
socks, cotton shirts, fulled cloth, appearing with items of cash from
Female Mite Societies, and individual sisters.
Both the Missionary Society and the Education Society con-
tinued their w^ork till 1826, when by vote they were both dissolved,
and transferred their work to the Vermont and New Hampshire
Baptist State Conventions, then just formed.
This Association took a deep interest in the educational in-
stitutions of the State, commending Brandon Academy, Leland
and Gray Academy, Black River, New Hampton Institute, and
Vermont Academy, to the co-operation, prayers and benefactions
of the j)eople.
In 1845, the Association pledged itself to furnish the means
for the support of a missionary in the foreign field, under the
direction of the Baptist Board of Foreign Missions, with the re-
quest that the missionary thus supported should make yearly
communications, to this body, and oftener if he may deem it ad-
visable. The cost of this enterprise was apportioned among the
churches, in sums ranging from ten to fifteen dollars for each of
the smaller churches, and from thirty-five to fifty dollars for each
of the larger churches. A committee of one from each church was
appointed to carry out this plan. E. Hutchinson, of Windsor, was
appointed to do the corresponding with the Board at Boston.
236 HISTORY OF THE BAPTISTS IN VERMONT
The proposition of the Association was pleasing to the Board,
and Rev. Nathan Brown, of the Assam Mission, became the
missionary of the Woodstock Association upon the foreign field,
and an interesting letter from him each year, during his mission on
that field gave special interest to the sessions of the Association.
The salary of the missionary was increased in 1847 to $600, and
the assessments upon the churches increased accordingly, the
total assessments amounting to $674.
It is greatly to the honor of the Woodstock Association to
have been thus associated with Nathan Brown, translator of the
New Testament into the languages of the Assamese and the Japa-
nese.
The name of Aaron Leland will always stand at the head of
the list of honored leaders of this Association. Though not the
founder of it, he was more truly than any other the father of it.
From 1786, till his death in 1832, he gave his influence to the church-
es of this organization. Twenty-six years he served as moderator.
These were in three periods of eight successive years each, and
two at intervals. Six sessions he was the preacher of the annual
sermon. He was the author of three circular letters, and one
corresponding letter. He was appointed first on a committee
to draft a constitution for an Education Society. He was Presi-
dent of the Board of the Union Missionary Society of New Hamp-
shire, and Vermont. In 1823, he was appointed delegate to Mont-
pelier to consider the expediency of forming the Vermont Baptist
State Convention. His activity in civil affairs was a cause of
grief to some of his weaker brethren. As early as 1804 he had
been sent for the fourth time to the State Legislature, as Representa-
tive of his town, Chester. That year the Association was called
upon by delegates from the Plainfield church to answer the query,
"Does it agree with the doctrine or example of Christ or his Apostles
for ministers of the gospel to be ministers of State or to be in any
civil or military office?" The answer given by the Association
was that "We conceive that those whom Christ has called into the
ministry have enough to do in his kingdom, without being en-
tangled in the affairs of this life, according to 1 Tim. 4:13, to the
end, and 2 Tim. 2: 3, 4." This was no doubt covertly aimed at
HISTORY OF THE BAPTISTS IN VERMONT 237
Mr. Leland. The following year the Vermont Association passed
a resolution, openly censuring Mr. Leland for this, and calling
upon the Woodstock Association to take some action in regard to
the matter.
In 1806, the Association gave serious consideration to this
complaint, but finally dismissed it on the ground that the com-
plainants had not produced any evidence that they had taken the
previous labors mth Elder Leland, that the Gospel requires.
Henceforth he was left undisturbed by the Association in the
enjoyment of his civil honors, and in the discharge of his arduous
duties, as one of the foremost christian citizens in his state.
Elder Daniel Packer was another man of influence in the
early days. Ordained pastor of the Mount Holly church in 1811,
he continued in that office without interruption thirty -five years,
and under his administration, this church increased from its origi-
nal membership of thirty to become one of the largest, if not the
largest church in the State. In 1842, as appears from the record,
this church numbered four hundred and sixty-six members, and
this too, after forty-two members had been dismissed, in 1830, to
form the new church in East Wallingford, and about the same
number to form the cluirch in the adjoining town of Plymouth and
Shrewsbury in 1833. Mr. Packer was chosen moderator at nine
sessions of the Association.
There are other names that will always be associated with this
association where the most of their life work was wrought. Jabes
Cottle, Job Seamans, Samuel Ambrose, Jeremiah Higbee, Nathan-
iel Kendrick, C. W. Hodges, Benjamin Briarly, Horace Fletcher,
Joel IVIanning, Elijah Hutchinson, Ira Pearson, Baxter Burrows
and Joseph Freeman.
In the town of Reading originated a notable family of minis-
ters: Jonathan Going, D. D., Ezra Going, James Going and Eliab
Going. Jonathan Going was a graduate of Brown University, and
probably the earliest college graduate among the ministers of
Vermont. He was ordained in Cavendish in 1811, and was the
first pastor of that church. From the church in Windsor, came
S. S. CuttiTig, I). D. In Cavendish originated Addison Parker,
J. W. Parker, D. D., and I. II. Parker, I). I)., all of whom have at-
tained prominence and rendered valuable service in the mini.stry
238 HISTORY OF THE BAPTISTS IN VERMONT
One of the first queries in this Association was concerning
family prayer, "Is it a crime for a brother to neglect constant
family prayer?" The reply of the Association was: "It is the
opinion of this body that praying in and for and worshipping
God with our families is incumbent on us as christians, and
neglecting the same daily is contrary to the Holy Scriptures, and
practice of the people of God, whose character is therein
exhibited, dishonorable to God, contrary to our profession as
christians, and a matter of grief to the dear people of God."
The question, "Is it expedient or for the honor of religion to
ascribe the title of Reverend to our Elders?" received the brief
answer "No."
"Is it necessary that Elders or brethren become Masons?"
received the same answer, "No." This was in 1804.
When the question was brought up in 1867, "Ought churches
to approve of secret societies and fellowship members, who belong
to, and take an active part as members and officers in such socie-
ties?" The conservative reply was, "It is well known that a
decided difference of judgment exists in this Association itself
upon the subject suggested by this inquiry. As the whole value
of a recommendation from this body consists in the moral power
which arises from something approaching unanimity in its utter-
ance, your committee deem it inexpedient to express any opinion on
this point, other than to earnestly entreat the churches carefully
to administer the law of Christ, while at the same time they seek
for the things that make for peace and things whereby they may
edify one another. "
In 1795, the question was presented, "Is it a transgression
of Gospel rule to admit a person who is a member of no church to
sit in council, when said council is called to assist in ordination
or other important affair of the church. "
The Association united in the reply, "It is the opinion of this
Association that although it would be contrary to Gospel rule to
admit a man who is not a member of any church to sit in council,
to act authoritatively, yet circumstances may exist which would
not only render it allowable but expedient to take the advice of
serious, judicious men in certain difficulties."
HISTORY OF THE BAPTISTS IN VERMONT 239
In 1798, discussions upon the doctrines of predestination and
perseverance of the saints raised the question, "Whether we can
ruleably hold fellowship with any people who deny both."
x\nswer. "We take it for granted that the churches which
compose this Association are agreed in these two great truths.
Therefore, we view the doctrineof predestination and the persever-
ance of saints to be clearly revealed in the word of God, insepara-
bly connected with the doctrine of Christ and the faith which was
once delivered to the saints, that the glory of God and the salva-
tion of depraved men are so dependent on these important truths
that a regular church of Christ can by no means ruleably commune
with those who either in single capacity or church state, deny
them."
The following peculiar question calls attention to a singular
case, "Is it right to hold fellowship with a brother who has made
an attempt to cast out devils and continues to justify his conduct? "
Answer. "It is the opinion of this Association that it is not. "
The following question was doubtless aimed at Elder Aaron
Leland, and gave the Association an opportunity to give an early
endorsement of christian citizenship. The question was raised
in 1810: "Is it agreeable to Scripture rule for christian brethren to
take active i)ai1: in making or executing human laws?"
Answer. "It is the opinion of the Association that brethren
not engaged in the Gospel ministry% are not prohibited by divine
rule from taking active part in either the legislative or executive
department; that it would be a real blessing to the community at
large, if the members of both were true lovers of righteousness, for
when the righteous are in authority, the people rejoice, but when
the wicked bear rule the people mourn. Proverbs 19: 2."
Concerning the duty of members contributing proportionately
to the sup])ort of preaching, the Association ruled, " We recommend
to the churches to l)e very careful to make their assessments
equitable, and when so made, if any brother refuses to submit to
them we think he ought to be discii)lined, and if he persists in his
refusal, be excluded."
The answers to queries reveal a commendable judicial spirit
in the Association as a body, but also suggest a disposition on the
240 HISTORY OF THE BAPTISTS IN VERMONT
part of the questioners not so clearly commendable. Concerning
the custom of asking questions and the outcome of it, Elder Sabin
wrote in his personal recollections: "The questions were some of
them amusing, and some of them perplexing, and most of them came
from persons whose minds were made up on the questions and they
did not so much want instruction themselves, as to express and
impose their opinion upon others. They were often designed to
drive certain persons or churches to take stand upon some dis-
puted point or topic, and so to definitely make a line of division
that was indistinctly drawn before. It seemed to form for a cer-
tain class of minds an opportunity to keep the waters so agitated
that the sediment could not settle and its transparency seldom
appeared, and for many years the practice has wholly disap-
peared. "
Chapter XVI
LATER ACCOUNT OF THE CHURCHES IN THE
WOODSTOCK ASSOCIATION
Windsor
Baptists were among the first settlers of the to%\Ti of Windsor.
As early as March 26, 1779, Roswell Smith and Joseph Thompson
were dismissed from the Congregational church, East Parish,
"to build with the Baptists." Mrs. Thompson, wife of Joseph,
was dismissed April 1 , the same year. Joel Butler, who afterward
preached in Woodstock, was disnjissed November 15, 1780, and
his wife, October 4. Captain Steel Smith, the first settler of the
town, a member of the Congregational church in Windsor prior
to April 4, 1779, was dismissed (date not known), "to the Baptist
church. " He united at Windsor by letter from the Baptist church
in Woodstock, December 30, 1789.
The church relationship these dismissed members of the
Congregational church held, was with the Baptist church in
Woodstock.
Baptist preaching at that time was occasionally enjoyed in
Windsor. Elder Peak, in his autobiography, refers to a Sabbath,
August 9, 1785, when Mr. Peckins, of Claremont, preached in the
forenoon, and Mr. Joel Butler, of Woodstock, in the afternoon,
on which day also the Lord's Supper was observed. The services
were held in a i)rivate house, as they continued to be for several
years.
The first record in the church book is as follows:
"Whereas, a branch of the First Baptist church in Woodstock,
living in Windsor, State of Vermont, met l)y mutual agreement in
the house of Deacon J. Thompson, on the tiiird day of December,
1785, to confer respecting buikling a church in Windsor, having
242 HISTORY OF THE BAPTISTS IN VERMONT
previous liberty therfore from the Woodstock church, proceeded
to unite under the character of the First Baptist church in Wind-
sor, and signed a covenant. " Signed by three brethren, Frederic
Burnham, John Gill, and Joseph Thompson. Roswell Smith
joined January 5, Joseph Drake and Bela Rogers on the 12th of
the same month, on which day it was voted, "Brother Smith is
received with his gift, as recommended from Woodstock." April
20, Mr. Smith was called to constant improvement. He being
present, consented to it."
This church was received into the Woodstock Association at
its anniversary in Sutton, N. H., in 1786, and the following year
the Association met with the church in Windsor, holdmg their
session in the Congregational church. West Parish.
Various persons preached to this newly formed church during
the first years of its existence. Besides Roswell Smith, the names
are mentioned of Elder Ransom, E. Ainsworth, and J. Peckins.
The arrangments to meet the expense of preaching were very
simple. October 12, 1786, a committee was raised to examine
Brother Roswell Smith's outward circumstances, who reported,
recommending that about five pounds should be raised, and this,
as another committee subsequently reported, "by equality."
The year following the church raised five pounds in produce, equal
to wheat at five shillings, to be stored in the house of Brother J.
Thompson, and applied as the church should think best hereafter.
This amount was divided, to Elder J. Peckins, for his past labors
of love, one pound, four shillings; to Elder Peak, eighteen shillings,
for like work, and three pounds for regular pastoral services.
Elder Peak, who had previously preached to the church occasional-
ly, was invited October 13, 1787, to become pastor of the church,
and subsequently another vote was passed, as follows:
"November 5. Met by sudden notice at the house of Joseph
Thompson, chose John Gill, Moderator; voted in addition to the
first vote passed October 13, (viz.) to call on Brother John Peak
to come with his family and lead in the worship of God with us,
as long as we shall think it is for God's glory and our oyvn comfort
and edification. "
HISTORY OF THE BAPTISTS IN VERMONT 243
A committee appointed to look up a house for Brother Peak
reported that the church could have the house of Mr. Jacob Patrick,
knowTi by the name of Dad Hall's House, the use of it to be judged
by indifferent men, in case we did not agree to pay do\vn one
thousand large nails and four thousand small nails.
Elder Peak moved with his family to Windsor, November,
1787. The church then numbered eleven, of which five were
males. During the winter considerable interest prevailed and
conversions ensued. Mr. Peak was ordained the first pastor of
the church, June 18, 1788. William Grow presided; Eben Bailey
offered ordaining prayer; Joseph Cornell gave the charge; Joseph
Call the hand of fellowship. On the Saljbath following, the newly
ordained pastor baptized several young converts, and during the
summer about thirty. The attendance was soon too large for
private houses. The meetings were removed from Sabbath to
Sabbath to different parts of the to^ni, to give all a share. For
a while a hall over the school room in the West Parish was oc-
cupied. When Rev. Pelatiah Chapin closed his labors with the
Congregational church in the West Parish, an invitation was
extended to the Baptists to use the house in that parish, when not
otherwise occupied. The three men who earnestly opposed this
matter were afterward won over in a remarkable manner. One,
who carried a large cane, and who said, "Peak will not get by me
into the pulpit, " was, a few days afterward, at a funeral, melted
to tears under Mr. Peak's sermon, and became a constant friend.
Another who said, "He had rather see hell-fire in the j^ulpit than
to see Peak there, " had a little daughter scalded to death, about a
week after the parish meeting, and in a few months after, his only
boy was drowmed. Mr. Peak attended both funerals; the father
and mother were both brought to Jesus, and were baptized by Mr.
Peak. The third, who said with an oath, "He ^^^shed the house
was in flames," called for Mr. Peak about two weeks after the
parish meeting with his wife, who was deeply convicted for sin.
The wife was soon after baptized and her husband continued a
firm friend of Mr. Peak's. The opposition being removed, the
church occu])ied the meeting-house in West l^arish the remainder
of Mr. Peak's pastorate in town. "Almost every family in the
244 HISTORY OF THE BAPTISTS IN VERMONT
parish," says Mr. Peak in his autobiography, "and many in the
East Parish attended our meetings, and members were added to
the church from Hartland, Weathersfield and Reading. Mr. Peak's
pastorate continued in Windsor about five years, and the church
was increased from eleven to seventy-five members. Mr. Peak
was a tailor by trade, and for lack of adequate suppoil much of
his time was diverted from the ministry to support himself and
family. Other churches appreciated his gifts, and were willing to
let him give himself wholly to the ministry of the Word. He re-
moved to Deerfield, N. H., in June, 1793, and died in Boston,
Mass., in 1841, "full of years greatly respected, leaving behind
him abundant fruit as the result of a faithful ministry."
Roswell Smith served a successful pastorate from March 18,
1793, till 1800, followed by William Ewing, 1800-1803. Samuel
Sweet, 1803-1804. About 1802 a meeting-house was built but
never finished inside, about four miles west of Windsor East
Parish, and about the same time a church ivas constituted in West
Parish. This church existed till 1842. Samuel Lamson was
pastor throughout its life. From a membership of between thirty
and forty it reached the number fifty-five, and maintained for
several years a membership of about fifty. Its decline was some-
what rapid.
Daniel Bigbee was pastor of the East Parish church in 1810,
and that year thirty-eight w^ere added. Jabez Cottle served two
years, 1811-1813; Joshua Bradley 1814-1816, a period of marked
progress. The brick meeting-house still occupied, was built at
that time. Leland Howard was ordained sixth pastor October
23, 1816, and served till October, 1822, followed by Romeo Elton,
one year, and M. W. Williams, one year. C. S. Hale ordained
August 2, 1826, served till November, 1828. Leland Howard be-
gan a second pastorate in 1829 and served till August, 1833. This
pastorate was a continual revival in which one hundred and nine
were added by baptism, and eleven were received by letter, and
the membership became one hundred and ninety-eight. Then
began the long pastorate of Elijah Hutchinson, 1835-1860. The
first year of this pastorate was marked by an extensive ingather-
ing, when eighty-four were baptized. Annual accessions continued
Deacon B. A. Pakk, Chester
McmlxM-of ( '(invent i..n lloard
HISTORY OF THE BAPTISTS IN VERMONT "245
to be made. In 1843 and 1844, another special interest occurred
and the number of members became two hundred and fifty-four,
its maximum figure.
Mr. Hutchinson was succeeded by G. S. Abbott, 1861 ; S. K.
Dexter, 1865; S. M. Whiting, 1869; A. H. Ball, 1872; W. M. Mick,
1876; J. M. Hull, 1880; F. W. Preble, 1885; W. C. Carr, 1887; S.
D. Moxley, 1890; E. H. Sweet, 1894; E. W. Potter, 1895; F. E.
Coburn, 1898; Thomas Cain, 1901; G. W. Clough, 1906; A. B.
McLaurin, 1909; J. E. Naylor, 1910; E. S. Doloway, 1911. Sixty-
one were received to membership during the three years of Mr.
Whiting's pastorate, but a large number were dismissed or dropped
from the roll, twenty-eight were added in 1874, twenty -two in
1906. There has been no general revival for many years. Present
membership, (1912) fifty-five.
Chester
July 4, 1813, William Howard was baptized and received
into the church. The next year he was chosen clerk and served
in that office till his death, sixty-two years. He was also deacon,
faithful in his duties, and greatly beloved. From 1823 to 1825
an unhappy difficulty arose between a small but influential portion
of the church and Elder Leland. Leland was painfully affected
by the assaults of his opposers. The church, too, were deeply
affected. After long labor they excluded eleven disaffected mem-
bers, and wrote letters of fellowship to their pastor. A council
was called which proved one of marked abilit3^ Elder Leland was
found to have exhibited a spirit more ambitious for secular honors,
and less meek and gentle than was becoming, but all the more
serious charges against him were declared unfounded. The ex-
cluded persons were reproved as having dishonored Christ, and
were exhorted to repent, confess and seek re-admission to the
church. The decision of the council quieted the painful contro-
versy but a more effective healing remedy was at hand. In 1830,
revival influences began to be felt and eleven were baptized, the
church and the excluded members made mutual confessions and
were reconciled. The revival became more powerful, and within
246 HISTORY OF THE BAPTISTS IN VERMONT
fourteen months one hundred and fourteen had been added to the
church by baptism and many others by restoration and experience
and letter. While the revival spirit still lingered Elder Leland
died, having served the church as pastor forty-three years from
its organization.
In 1832, a Simday school was organized and became an in-
fluential department of the church work. The same year that
Elder Leland died, Jacob S. McCullam, a young man and a licen-
tiate began his ministry and the next year was ordained pastor,
continuing three years, during which time a new and commodious
meeting-house was erected, and twenty -three were added to the
church by baptism. The losses, however, were many and the
membership decreased from two hundred and thirty-seven to one
hundred and ninety-seven. Ira Pearson was next pastor, 1835-
1837, and forty-six were baptized by him, the membership becom-
ing two hundred and three. Rev. R. M. Ely was pastor from 1837
to 1842. In 1844, Rev. Reuben Sawyer became pastor and con-
tinued in office nine years. During this, and a part of the preced-
ing pastorate, the church appears to have been brought to the
verge of ruin. The demon of discord was rampant. The record
of disciplinary actions are painful to read. Very few were baptized
and the membership declined to one hundred and seven. In 1834,
under a kind providence. Rev. Ira Pearson came as a peacemaker,
laboring with marked success. Troubles were in a measure healed.
Thirteen were received by baptism in the year he served. The
next year Rev. D. Burrows began a three years' pastorate. The
church edifice was thoroughly repaired at a cost of $1,200.
Rev. C. G. Gurr was pastor from 1858 to 1867, a peaceful
pastorate, though accessions did not equal losses, and the mem-
bership became one hundred and four. In 1867, Rev. Charles
Hibbard, a returned missionary and skillful worker was called,
and the same year, Rev. A. B. Earle, the evangelist, came to assist
him in special meetings, in which most of the neighboring pas-
tors assisted, and during that Associational year fifty were bap-
tized into the fellowship of the church. Accessions continued
annually, and during Mr. Hibbard's pastorate of seven years,
one hundred and se^'enty-one were received into the church, one
HISTORY OF THE BAPTISTS IN VERMONT 247
hundred and one by baptism, and seventy -one by letter, ex-
perience and restoration. A healthful missionary spirit was stim-
ulated. The next pastorate was one of continued advance.
Rev. J. J. Townshend, ably sustamed by the people, had the
pri\'ilege of welcoming sixty-one to membership in the six years
of his stay. Rev. R. A. Wilson had a short term of about one
year. Ernest L. Scott was pastor, 1884-1886; Rev. H. B.
Tilden, 1888-1890; Rev. J. H. Robbins, 1892-1893; Rev. James E,
Beach, 1895; Rev. J. M. Ashton, 1897-1898; Rev. Henry Crocker,
1899-1906; R. M. Jones, 1906. During these years the church
maintained a normal life, without extensive revivals and with-
out serious reverses. The accessions have just about balanced
the losses, which have been considerable. Rev. James M. Beach
was specially winning in his manner and work, and in the short
time he was here won their affection and esteem. His death,
soon after leaving Chester, w^as an occasion of sincere grief, and
his name is always mentioned with peculiar evidence of the hold
he gained upon the hearts of the people. In 1900, the church
erected a convenient parsonage, and in 1910, thoroughly renovated
the church edifice at considerable expense. In benevolent enter-
prises of the State and denomination it has taken a generous in-
terest. Membership, one hundred and fifty-nine in 1912.
Reading
A Baptist church was organized in Reading Center in 1788,
and that year was received into the Woodstock Association. The
minutes of the Association are the only source of information
available concerning this church. In 1790, sixteen members were
added. The largest membership reported was in 1806, forty-one
members. The Association provided for a few years that this
church should have a few Sundays sup])lied by its strongest pastors.
Thus in 1789, Elder Peck was appointed to supply their pulpit
the third Sunday in l)eceml)er, Elder Aaron Leland, the first Sun-
day in August, and Elder Elliot, the first Sunday in Deceml)er.
In 1790, Elder Peak, and Elder Drew were appointed each for one
Sunday, and in 1791, Elder Elliot. Elder Aaron Leland, and Elder
Hibbard were the supplies.
248 HISTORY OF THE BAPTISTS IN VERMONT
The names of the members who were sent as delegates to the
Association were Asa Wilkins, Joseph Carpenter, Isaac Wilkins,
Daniel Edson, Zimri Kendall, Isaac Kendall, Samuel White,
Ephraim Hubbell, John Moore, Samuel Lamson, Samuel Buck,
Lemuel Pierson, Jr. The church ceased to report to the Associa-
tion in 1810, and doubtless became extinct about that time.
North Springfield
In a warrant for a town meeting in Springfield, issued February
29, 1788, the second article read, "To see what the town will do
respecting the Baptist Society." At an adjourned meeting held
March 20, 1788, the record reads, "Voted to pass the second article
which is to see what the town will do respecting the Baptist Soci-
ety and consider the article respecting the meeting-house spot
and the dimensions of the same." Of the same meeting the
fourth item in the record is a vote that the Baptist Covenant and
certificate be recorded. The covenant referred to is as follows:
"Springfield, December 20, 1787.
We, the subscribers, do by these presents, covenant and agree
to form ourselves into a Society, in order to carry on the public
worship of God, and to support the same among ourselves, accord-
ing to that which we profess, as witness our hands.
W'illiani Lockwood, Daniel Avery,
Abraham Olney, Joseph Covel, Jr.,
John Griswold, Joshua Lockwood,
Timothy Williams, Jr., James Dumphy,
Benoni Lockwood, William Olney,
Henry Lockwood, John Williams,
Thomas Cook, Abraham W'illiams,
Abraham Lockwood, Joseph L. Taylor,
Daniel Field, Abraham Lockwood, 2d,
Nicholas WiUiams, Nicholas Bragg,
Joseph Lockwood, Darius Whitman,
Jacob Lockwood, 2d, Eber Bly,
Amos Randal, Thomas Corlew,
Benjamin Olney. "
Hon. Fred G. Field, North Sj)riiigfield
Formerly Inspector of State Finance
HISTORY OF THE BAPTISTS IN VERMONT 249
Immediately after this is the recorded certificate, viz.,
"These may certify, to all to whom these presents may come,
and to the Selectmen of the town of Springfield, County of Wind-
sor, and State of Vermont in particular, that William Lockwood,
(and the twenty-six others as above) all inhabitants of the town
of Springfield, are members of the Baptist Society of Springfield.
Given under my hand at Springfield, this twenty-second day
of March, 1788. Signed by order and in behalf of the Society.
Thomas Cook,
Moderator."
For some time pre^•ious to its sej^arate existence the North
Springfield Baptist church had existed as a branch of the Baptist
church in Chester, which was founded in 1789. In 1799, a power-
ful revival increased the membership of the Chester church, and its
branches, so that a division seemed desirable. Accordingly, on
the thirty-first of August, 1803, a council consisting of delegates
from the churches of Alstead, N. H., Jamaica, Vermont, and
Wallingford, met in Chester and four branch churches were recog-
nized and fellowshiped as independent churches. These were
Andover, Cavendish, Grafton and North Springfield. Benedict
in his history says: "This was an interesting day and the circum-
stance is probably unparalleled in the history of our churches."
Fifty-nine members constituted the church. The greater number
of these were from Baltimore and Weathersfield, and the church
was accordingly called the "Baltimore and Weathersfield church."
The few among the original fifty -nine members, who resided in
North Spring-field, were David Boynton, Matthew Pierce, Eber
Bly, and James Miller of the brethren, and of sisters, Hannah
Lamson, Pais Schofield, Lucy Griswold, Dolly Bly, Charlotte
Cook, Ruth Schofield, Mercy Streeter and Lucy Miller.
Beman Boynton was chosen moderator and Seth Houghton
permanent clerk. The church promptly joined the Woodstock
Association. David Boynton was ordained November 12, 1806.
He was the first minister who preached a sermon in the town of
Baltimore. Silas Bigelow was chosen deacon in 1807, and held
office till his death in 1833. January 2, 1808, Deacon Beman
Boynton was ordained pastor of the church.
250 HISTORY OF THE BAPTISTS IN VERMONT
A large brick meeting-house was erected about 1815. Isaac
Bucklin succeeded Elder Boynton in the pastorate, May, 1817,
serving, however, only till November of the next year, and was fol-
lowed by Reuel Lathrop, whose pastorate was also short. Richard
M. Ely assumed the pastorate in 1820. A revival occurred the
following spring and over seventy were baptized. Five of these
converts subsequently became ministers. Louis Ranstead was
licensed to preach in 1827, and Charles E. Toothaker in 1829. Mr.
Ely resigned in 1830, after a pastorate of ten years in which the
membership had increased from forty-two to one hundred and
forty. Ezra Fisher was pastor from November, 1830, to November,
1832, a period of remarkable prosperity, in which seventy were
baptized, and the membership increased to two hundred and eight.
During this term George C. Chandler was licensed. Mr. Fisher
and his wife were dismissed that they might become missionaries
in the West. Cyrus W. Hodge became pastor in 1833, and during
a four years' term baptized eighty-nine, among whom were Foster
Henry and J. R. Graves, who afterward became well-known as
successful preachers of the Word. N. N. Wood was licensed.
December 30, 1835, a new meeting-house was dedicated.
The tide of prosperity had apparently reached its height. During
the next two pastorates, that of M. D. Miller, 1837-1839, and Ben-
jamin Briarly, 1839-1841, removals, deaths and a severe trial re-
versed the fortunes of the church and caused it to lose somewhat
its aggressive spirit. Rev. D. M. Crane came then under dis-
couraging prospects, but a remarkably powerful revival commenced
in 1843. Many were brought into agony of soul under conscious-
ness of sin and condemnation, out of which they came into cor-
responding joy. On ten successive Sabbaths the river was visited,
and eighty-four were baptized, among whom were more than thirty
heads of families, embracing the first citizens of the place in charac-
ter and influence.
Mr. Crane was followed by Nathaniel Cudworth, whose special
work was that of training the new members, who had recently been
received in such numbers. In September, 1849, Baxter Burrows
was employed to preach one year and again a season of refreshing
was enjoyed, and sixty-one were added to the church, thirty-eight
HISTORY OF THE BAPTISTS IN VERMONT 251
by baptism. Mr. Burrows afterward wrote concerning this season:
"The converts were born aHve. Their voices were heard in praise
and prayer and testimony. They went right into the work of
leading their associates to Jesus. Two of the converts entered the
ministry. "
Rev. J. W. Picknell became pastor in 1858, and continued till
1867 when his earthly ministry was completed. The year 1863,
was one of fearful mortality, seven of the church and fifteen of the
Sunday school fell vmder that dread disease, diphtheria. Pastor
and people suffered severely. The next year, however, was one of
ingathering in which the strength of the pastor was severely taxed.
The State Convention was entertained by the church in 1867, but
the exercises were interrupted and suspended for the saddened
church to bury their beloved pastor. Mr. Picknell was an emi-
nently pious, industrious and faithful pastor. He was born in
Fairfax, Vt., 1823, studied at New Hampton Institution, was or-
dained in Hinesburgh. In 1855, he removed to Windham, and in
1858, to North Springfield, and finished his course, September 28,
1867. Cyprian P. Frenyear took up the work in November of the
same year, and was followed a year later by D. M. Crane. During
the five and a half years of this pastorate more than sixty persons,
many of them aged, were buried.
Robert G. Johnson, the historian of the church, from whose
admirable accomit this sketch has been culled, was settled in 1875,
and continued pastor till 1883. Since then the following have
held the office, J. H. Robbins, 1884; W. W. Coombs, 1887-1888;
W. P. Bartlett, 1889-1891; A. Chipman, 1892-1897; W. G. Corey,
1899-1901; S. H. Archibald, 1902-1903; P. D. Root, 1904.
By an ingathering in 1876, the membership which had been
slowly declining in numbers for some years was raised from one
hundred and twenty-two to one hundred and forty-two and for
ten years was maintained above one hundred and forty, when
again decline began, which was checked by an ingathering under
Mr. Chipman, and the number reached one hundred and fifty-eight.
S. H. Archibald, tluring his short stay, was permitted to welcome
upward of thirty to the church, but a careful revision of the roll of
members and the dropping of twenty -four names from it made the
252
HISTORY OF THE BAPTISTS IN VERMONT
report of members appear less. His sudden death was a heavy
affliction to the church which was heartily co-operating with Mr.
Archibald in upbuilding the cause of Christ in the place. The
ministry of P. D. Root, one of healthy development along scrip-
tural lines, led naturally to the remarkable interest in 1911, when
special meetings were held with the aid of State Evangelist Hafer,
and fifty-one were received to membership, thirty-nine of them
by baptism.
This church being a purely rural one, has received compara-
tively few members by letter. Its losses by death and removal
have been heavy. Forty members went out from this church to
form the church in Perkinsville, and another company to form the
church in Felchville, and in addition to this it should be recorded
that the Baptist church in Union, Wisconsin, was founded mainly
by members of this church who emigrated there.
The constituent members of the North Springfield church were,
Boynton, Beman,
Boynton, David,
Boynton, Ephraim,
Boynton, John,
Boynton, Jewett, Sr.,
Boynton, Betsey,
Boynton, Betsey,
Boynton, Hannah
Boynton, Pamelia,
Boynton, Phoebe,
Boynton, Ruth,
Boynton, Sarah,
Bigelow, Silas,
Bly, Eber,
Bradish, Daniel,
Bigelow, Elizabeth,
Bly, Dolly,
Bradish, Phoebe,
Bryant, Elizabeth,
Bumham, Polly,
Houghton, Seth,
Houghton, Sally,
Jones, Hannah,
Larabee, William,
Larabee, Lamson,
Larabee, Hannah,
Lawrence, Hannah,
Martin, Ebenezer,
Miller, James,
Martin, Mary,
Miller, Lucy,
Parker, Isaac,
Piper, Noah,
Pierce, Matthew,
Piper, Sally,
Piper, Sarah,
Piper, Lucretia,
Piper, Prudence,
Russell, Ebenezer,
Sherman, David,
HISTORY OF THE BAPTISTS IN VERMONT 253
Culver, Justus, Schofield, Pais,
Cheney, Priscilla, Schofield, Ruth,
Chandler, Hannah, Sears, Elizabeth,
Cook, Charlotte, Streeter, Mercy,
Crane, Sarah, Temple, Frederick,
Eddy, Amy, Upham, Phoebe,
Graves, Hannah, Whitney, Ruth,
Graves, Betsey, Young, Clotilda,
Grout, Abigail, Young, Lucy,
Griswold, Lucy, Wood, William.
Grafton
The Grafton church, one of the four set off by the Chester
church, August 31, 1803, began its course with thirty -one members:
William McCuller, Daniel Baker, Jonathan W^ooley, Amos Denni-
son, Joseph Cumit, Samuel Smat, Enoch Heald, Abiel Wilder,
Cornelius Baker, Joseph Rhoades, William Harris, Daniel Wilde,
Roger Smith, Charles Ripley and Abijah Beald.
Mrs. Chloe McCuller, Lucinda Wooley, Betsey Baker, Olive
Richmond, Ruth Harris, Abigail Rhoades, Polly Dennison, ISIartha
Harris, Abigail Bead, Polly Gibson, Polly Smith, Lucy Wetherby,
Abigail Heald, Saran Dennison.
Almost immediately after its organization the church had its
trials which continued at intervals for some twenty -five years. It
had to encounter the errors of some of its wealthiest and most in-
fluential members. Disciplinary^ action was sanctified to the good
of some of the members who were subjected to it, who repented
and were restored, and ever after became loyal and devoted mem-
bers, honored with official position. The first meeting-house was
erected in 1812, though not completed for several years. Rough
l)oards answered for seats till 1818, when pews were put in. In
1832, the house was turned half round, a cupola put on, the square
pews taken out and the interior otherwise modernized. A new
meeting-house was built and dedicated December 20, 1859.
A parsonage was obtained in 1838, which was exchanged for
another in 1844. A Saturday evening prayer meeting was estab-
254 HISTORY OF THE BAPTISTS IN VERMONT
lished in 1830, which continued till 1851. These were years of
almost continuous revival and more than seventy were received by
baptism. Mr. McCuller, a licentiate, supphed for a time.
Elijah Shumway was ordained first pastor, February 3, 1810.
Pastors: John Spaulding, 1811-1814; Joseph Elhot, 1816-1817,
and Mr. Lathrop supplied; John R. Dodge ordained pastor, June
27, 1821-1823; John Sanders, 1823-1825; David Sweet, 1825-
1831 ; Edward Mitchell and S. A. Estee supplied, 1831-1833; Eras-
tus Willard, ordained October 30, 1833; dismissed to become
missionary to France. Samuel Eastman, 1835-1837; D. M.
Crane, 1838-1842; Myron Merriam ordained 1842, July 1846;
J. M. Wilmarth, September 1846-October, 1848; Baxter Bur-
rows, 1849; J. W. Driver, 1850-1853; C. B. Smith, Principal of
Leland & Gray, supply; Russell Wheeler, 1854-1858; Mr. Farrar
and Baxter Burrows, supplies; J. Peacock, evangelist, two
months, special meetings, twenty converted and baptized; S.
Adams, January 1859-February 1, 1863; Horace Burchard,
Principal of Leland & Gray, March 1 -August 1, 1863. A. M.
Swaim, October, 1863-February 29, 1868; L. B. Hibbard, 1868-
1871; L. Hayden, September, 1872-1876; Julius Leavitt, ordained
June 27, 1876-1877. A. N. Woodruff, 1877-1880; George Ober,
1884-1887; B. S. Morse and D. C. Towiishend, August 14, 1887-
June, 1889; C. V. French, October 22, 1893, ordamed December
20-December 20, 1895; J. R. Haskins, May 17, 1896-1899; D. M.
Jones, 1901; J. A. Swart, 1901-1904; C. R. Upton, 1905-1906; C.
W. Dealtry, 1908; A. D. Graffam, 1909-1910; J. M. Compton,
1911.
The results of the evangelistic efforts of the church may be
indicated by the following tables of statistics, classed by decades:
Bap.
Let.
Dis.
Exc.
1803—1813
27
1
3
3
1813—1823
34
4
11
5
1823—1833
125
22
35
6
1833—1843
146
50
60
26
1843—1853
27
27
46
18
1853—1863
173
44
83
26
HISTORY OP^ THE BAPTISTS IN VERMONT 255
1863—1873
45
46
64
10
1873—1883
20
26
31
14
1883—1893
26
18
11
1893—1903
18
18
9
1903—1911
40
43
51
20
The total number of baptisms, 680; accessions by letter, 281;
total by both baptism and letter, 962; dismissions, 404; exclusions,
128; total losses by dismissions and exclusions, 532. The revival
periods have been the decades, 1832-1833; 1833-1843; 1853- 1863.
In the year, 1854, there were indications of special interest, and
Elder E. Andrews was called to assist. A series of meetings began
about the twentieth of November and continued until about the
first of February, and forty were baptized, six received by letter,
and five by restoration, fifteen were dismissed and the membership
reached its highest mark, two hundred and seventy-five. The total
membership in 1911, seventy -eight.
In 1843, several members became affected by the Millerite
principles, some of whom after exclusion went to Houghtonville
and there organized a church of that sect which had short life.
This church has sent out from its ranks some notable workers :
Erastus Willard, ordained October 30, 1833, later missionary to
France; J. A. Leavitt ordained here and later President of Ewing
College, 111. Martin Rugg, converted and baptized into the fel-
lowship of this church, October 4, 1873, and later pastor of one of
the largest churches in the state of Illinois, in Urbana ; honored with
degree of D. D. by Ewing College; Elbridge W. White baptized
and licensed at the same time with Mr. Rugg, Chaplain during
the War of the Rebellion and since then an evangelist, who has led
thousands to Christ, honored like his comrade with D. D. Arthur
White, baptized here and later a successful pastor in Michigan;
David Palmer, licensed and ordained here, pastor of several
churches in this State. Clara A. Converse, who in her childhood
attended the town schools and this Sunday school, converted and
l)aptize(i and finally devoted her life to the foreign mission work
in Yokohama, Jai)an, and Miss Xellie Streeter, who went from
this church and has given her life to the home mission work ainong
the colored people of Chattanooga.
256 history of the baptists in vermont
Andover
The Andover church, which had for some time been a branch
of the Chester church, began its independent hfe August 31, 1803.
At the next session of the Woodstock Association it reported a
membership of twenty-five. Joel Manning was its first pastor,
continuing in that relation about thirty years. The church main-
tained under his ministry a membership of between fifty and sixty,
without any season of general re^'ival. The most publicly notable
incident in Mr. Manning's ministry appears to have been the at-
tention given by the Woodstock Association to his theological
views, concerning the relation })etween Christ and the Father.
In 1812, a committee consisting of Aaron Leland, Ariel Kendrick
and Jonathan Going was appointed to inquire if any of the brethren
had become heterodox in their sentiments, and the following year
they reported that they had attended to their duty, and presented
a statement from Elder Jeremiah Higbee and Elder Joel Manning.
The statement signed by both elders is as follows :
"our belief concerning THE SON OF GOD
"1. We believe that the Son of God did from the beginning
possess a personal existence, in distinction from God, which exist-
ence he derived from God, as that of a son from his father.
"2. We believe that, that intimate and mysterious relation
does exist, between God and Father and His Son, which rendered
it proper for the Son to say, T am in the Father and the Father in
Me, ' or T and the Father are one, ' distinct personality, but united
in essence.
"3. We believe that the Son of God became so united to
that human body which God prepared for Him as to become the
soul of the same; or so as to constitute one complete agent, or con-
scious being possessing divine and human natures in personal
union.
"4. That the Son of God as a divine hmnan being was made
under the law for us, died for our sins, rose for our justification, is
seated at his Father's right hand, has received of the Father all
HISTORY OF THE BAPTISTS IN VERMONT "257
power in heaven and on earth, is worshipped as the Son of God by
angels and saints in heaven, and by His people on earth ; that He
will reign until His enemies are all subdued; then the Son will re-
sign up the kingdom to His Father and will be subject to Him who
put all things under Him, and God will be all in all. The fore-
going articles we believe because we find them clearly and abun-
dantly confirmed by the inspired writings of the holy scriptures,
which are the only rule by which w^e can judge of what is truth in
that case. "
The Association voted, "That we do disapprove of their
sentiments. Although we cannot fellowship the above sentiments
of our brethren; yet in view of our agreeable connections with them
heretofore and in hope of their return to soundness in the faith,
resolve to postpone the matter until our next association. "
The next year Elder Higbee made the following retraction:
"I have reviewed of late, with great seriousness, the ideas which
I have exhibited concerning the Son of God, and I now feel it my
duty and privilege to state that, so far as my communications
have implied or seemed to imply that the Son of God is inferior to
His Father in His divine nature, I feel to disapprove of and re-
tract the same as erroneous and not to be justified. I beg leave
also to state, that I view the doctrine of God manifest in the flesh
as a great mystery; and to be a matter of faith, and not of specula-
tion. And I shall endeavor in future to regulate my conduct ac-
cordingly." This retraction was signed only by Elder Higbee.
A committee was appointed to visit the Andover church and in-
quire of them whether they believe the sentiments exhibited by
their pastor. Elder Manning, respecting the Son of God. This
committee was continued a second year and finally, in 1817, j\Ir.
Manning sent the following: "Ui)on a review of the sentiments
that I have advanced on the sonship of Christ, with my Bible in my
hand, I feel it a duty and a privilege to say, that the sonship of
Christ as a derived being is incorrect; and my present sentiment is
that He is God and a created l:)eing in union. "
This incident is illustrative not only of the keen theological
discussions of that day, but also of the watchcare of the Associa-
tion over its constituent churches and ministers.
I
258 HISTORY OF THE BAPTISTS IN VERMONT
The close of Mr. Manning 's pastorate was a year of blessing,
when twenty-seven were welcomed to the church. He was suc-
ceeded by E. Hurlbut, 1833-1837, during whose administration
sixty -two were added to the church and the membership passed by
the one hundred mark. R. Meyers followed with a two years ' term,
when the membership reached its highest numerical mark, one
hundred and four. J. Pierce, a licentiate, supplied in 1841; H.
Crowley was pastor, 1843-1845; A. A. Constantine, 1845-1847,
receiving eighteen to membership; E. H. Small, 1848-1849,
twenty-seven additions; A. A. Constantine, a second pastorate,
1850-1855; N. Cudworth, 1856; G. C. Fisher, 1858-1859; L.
Culver, 1860-1862; B. Burrows, 1863; J. Freeman, 1865; A. J.
Walker, 1867-1873; C. S. Sherman, 1874-1879; T. B. Eastman,
1880-1885; L. Kinney, 1887-1889; H. C. Searles, 1891; G. E.
Boynton, 1893-1896; J. R. Conrad, 1898-1901; H. C. Searles,
1901-1902; C. W. Safford, 1904; J. A. Thoms, 1906; W. J. Vile,
1907-1908; W. H. Bishop, 1909-1910; E. B. Russell, 1911.
During the pastorate of Mr. Walker, a new parsonage was
purchased, and a new church erected, 1868, in Peaseville, which
had become the new center of the town.
For many years this church has been in close relation with the
church in Weston and the same pastor has served both churches,
driving across the mountain and back, living sometimes in Andover
parsonage, and sometimes in Weston. Great changes have taken
place in this territory. A colony of Finns now occupies a large
section of the towai once occupied by families who supported the
Baptist church. The membership has been reduced to a total of
twenty-two, eleven resident.
OLD TIME MEETINGS AND SUNDAY SCHOOL IN ANDOVER
Narrated by the Mother of Rev. J. Mervin Hull, D. D.
There were two " meetin-housen " in the town where I was
born and brought up. One was proper large and had galleries.
Note — Dorcas Manning Pettingill, my mother, was born in Andover, Vt., in
1816. Most of this account I have in her own handwriting, but some points are
added from notes that I took, and from memory, as in my boyhood I liked noth-
ing better than to hear my mother tell of her girlhood days in Andover. — J. M. Hull.
HISTORY OF THE BAPTISTS IN VERMONT 259
That was up to " Middle-Towii, " three miles off from my father's.
The other was a Httle small one, situated on East Hill, and was
only one-half mile from my home. It was wooden, \\'ith a huge
stone at each outside door, to aid in getting into the porch. We
always called them "the door rocks." The church was painted
yellow ^^^th white trimmings. Inside there was no paint except
on the entry doors and the pulpit, which was elevated far above
the level of the main floor, and was only large enough for one to he
in it at a time. The minister had a box which he knelt upon
when he offered i)rayer, and the toes of his boots lay on the win-
dow-sill, the pulpit was so narrow.
The pews extended from the door to the pulpit on each side
of the house, and they, too, were raised about six inches above the
"level of the sea." Each had a seat on three sides and the door
that shut us in on the fourth side, so we were boxed up for two long
hours, unless we chose to run out a while, which was a common
practice. During the long sermon .some of the men used to stand
uj) and lean on the pew door to rest. One day when old Uncle Pete
.\dams was doing this, he fell asleep, and leaned so hea\'ily that
the pew door became unlatched, and Uncle Pete fell clattering to
the floor, to the astonishment of the congregation and to the
great delight of us young folks.*
Six could be accommodated in a pew and there were accom-
modations for hanging up l)onnets, which the older women did;
also the men folks hung their hats on the same post, which |)ost
accommodated two j)ews at the same time, as it extended straight
up to the top of the house, so Uncle John and Aunt John, I'nde
lien and Aunt Ben hung their hats and bonnets together.
The singers' seat was in the middle of the hou.se, with a bench
running through the center of that for the hymn books. The bass
sat with their backs to the mini.ster, and the treble faced him.
Uncle Mo.ses Dodge took the lead of the singing. When the hynm
was given out, he took his pitch-jiipe, a sort of wooden whistle
which could be extended to sound different notes, and sounded out
the note, and the different parts took their notes from that. Uncle
Mo.ses beat the time with his right hand, the fingers all .spread out.
*Mr.s. Alice Mursc Earle has thi.s .story in one of licr books, hul my motlier
told it to iiK- long iK'fore it was printed. — J. M. H.
260 HISTORY OF THE BAPTISTS IN VERMONT
It was a freezing operation to walk half a mile in winter and
then sit in a house with not the smell of fire in it, except what the
ladies had in their foot-stoves. Some had hot bricks, but neither
would keep warm till the first prayer was over. The men would
rap their feet together to start circulation in their nearly frozen
toes; but the benediction did come at last with itsnvelcome ap-
pearance, and then the minister would say, "Intermission one
hour, " and take his big Bible under his arm and "stiver" for home.
The minute he was gone there was a stampede for Capt. Adams'
warm kitchen, where we ate our doughnuts and cheese, and the
old men had their cider.
The minister through all my girlhood was Elder Joel Man-
ning. He was a comely man— good looking I mean — with brown
hair, cut "punkin shell" fashion, and blue eyes. In one sense he
was like Zaccheus, small of stature, but he wouldn't climb as high
as a gooseberry bush to see the Lord Jesus if he knew He was pass-
ing by, lest he should be doing something towards his owai salva-
tion, which was contrary to his preaching. His constant theme
was, "Saved by grace and not by works, lest any man should
boast," and from his interpretation of this text he was opposed to
Sunday schools. In the pulpit he read a great deal from the Bible,
which had as many as fifty threads hanging out as book-marks, and
I always wondered how he knew which thread to pull for his refer-
ence. When he talked he stood with the fore-finger of each hand
in one of his jacket pockets, and his glasses top of his brow. "When
he got through he left the house without speaking to any one. He
was a good man and greatly respected. He had three professions —
a minister, a farmer, and a cooper. He made our tubs and buckets
and hooped the parish cider barrels, which were neither few nor far
between in his own cellar, as well as in all the neighborhood. But
when the temperance reform started, and he became enlightened
on that point, he was active in organizing the first temperance so-
ciety in Andover.
The first Sunday school in Andover. Elder Manning, from
his strong views of free grace as opposed to "works," was opposed
to the idea of Sunday schools when it was first mentioned in
Andover. Moreover he seldom spoke to a child. Yet he loved
HISTORY OF THE BAPTISTS IN VERMONT 261
children, and it was at his request that I was named "Dorcas
Manning," after a daughter of his that died. My first Sunday
school was on this wise. There was a maiden lady whose name
was Sally Gibson, who taught school on East Hill in a little school-
house not far from the church. She secretly invited all the girls
in the school that were about my age, nine years old, to learn
verses of Scripture during the week, and she would meet us Sab-
bath noon and hear us recite, and so we did. She was terribly
afraid the minister would find it out; so when meeting was out we
fled to the schoolhouse. ^Ye ran, as I plainly remember, and I
can think just how Sally Gibson's shawl fluttered in the wind as
we hurried on and on till we were in the schoolhouse and the door
shut.
I learned a good lot of verses, when some way, I never knew
how, the minister heard of it, and sent for me to come to his house.
I trembling obeyed. He said to me, "Darkis" — everybody pro-
nounced my name that way — "Darkis, tell me truthfully what
you do in the schoolhouse on Sabbath noons. " "Sir, " I said, "we
repeat verses from the Bible that we have learned during the
week. " "Can you repeat any of them now? " Then I began and
repeated the verses that I had learned, and he looked at me kindly,
and said he was glad to hear me, and gave me a fourpence-ha '-
penny, which was worth six and a quarter cents, and after that
there was no further opposition to our little Sunday school.
Cavendish
Some of the earliest settlers of this town were Baptists. In
1769, eight years after the date of the town charter, John CoflBn
became the first resident. In 1771, Noadiah Russell and Thomas
Gilbert joined the settlement. One of these, Mr. Russell, was a
Baptist. At the council, which met in 1789, to recognize the church
in Chester, Salmon Dutton, of Cavendish, is reported as a member.
The records of Chester church also contains the following:
May 81, 1794.
"Voted to receive Samuel White, Jesse S})aulding, Asaph
Fletcher and John Spaulding, of Cavendish, members of the Baj)-
tist church in Chelmsford, Mass., as members of this church."
262 HISTORY OF THE BAPTISTS IN VERMONT
It was also voted to regard them as a branch of the church,
with the privilege of being formed into a separate church, when
their numbers were increased to twelve, provided they desired it.
Although no conclusive evidence can be found that a tax was
collected by the town for the support of religious worship, yet a
tax on several occasions was voted, and on one occasion a Mr.
Woods and a Mr. Pierce, the one a Congregationalist and the
other a Baptist, were employed by vote of the people. On August
17, 1785, the town voted to appoint a committee "to invite or
agree with a Gospel minister. " The names of other members of
the Cavendish church appear in the following certificate: "To
all people to whom these presents may come: Know ye that I,
Aaron Leland, minister of the sect or denomination of christians
known and designated by the name or appellation of Baptist, do
hereby certify that Jesse Spaulding, Asaph Fletcher, Robert Davis
Gamaliel Gerold, Obadiah White, Samuel White, Noadiah Russell,
Benjamin Lynd, John Russell, Eliphalet Chapman, Stephen
Roberts, Frazier Eaton, Levi Manning, John Peck, Reuben Chap-
man, Perly Fasset, Joseph Wilkins, Joseph Spaulding, and John
Spaulding, all of Cavendish, are of the same sect or denomination
as the subscriber, and that I, the said Aaron Leland, am minister
of the said sect or denomination in the town of Chester, in the
county of Windsor, and State of Vermont, and that the above
mentioned persons, except three or four belong to the church under
the pastoral care of the subscriber. Cavendish, Decenil)er ^O.
1799, Attest, Aaron Leland, Minister."
Rev. John Peck, in his memoirs, speaking of this early religious
condition of society says: "An attempt was made about this time
to obtain a law of the State, for a general assessment for the sup-
port of preachers, similar to what had been attempted in the
state of Virginia, which was boldly advocated in a large number of
publications in the newspapers, by a reverend clergyman. But
these pieces were answered in a very able, candid and forcible
manner by a reputable Baptist, Dr. Fletcher, of Cavendish. His
powerful appeals to the ])ublic in defense of rehgious liberty put
to silence the clergyman; and the object of a general assessment,
for the present was given up."
HISTORY OF THE BAPTISTS IN VERMONT 263
By advice of an ecclesiastical council convened August 31,
1803, by invitation of the church in Chester, those members who
could best be accommodated in Cavendish were dismissed from
the mother church. Forty-six was the number reported to the
Association, although a smaller number was dismissed from the
Chester church.
The following July, one Brooks was invited to improve his
gifts among them. Elder Gershom Lane and Brother John Rus-
sell were requested to supply the church with preaching, each one-
half of the time. These brethren l)oth resided in town and had
some gifts at exhortation. For about eight jears there was no
settled pastor. In 1811, Jonathan Going, a licentiate, from the
first church, Providence, R. I., visited them, and afterward became
pastor. He held meetings far and near in houses, schoolhouses
and barns, and wherever people could be gathered. At a point
where the towns of Andover, Cavendish, Chester, and Ludlow
corner stood a barn which for those days was spacious and very
convenient for meetings. Here gatherings often occurred and
the Lord poured out his Spirit. It is said that when young con-
Acrts related their experience with a view of being baptized, in-
stead of waiting for a motion and putting the question to vote,
the Elder would send someone to each member of the church to
incjuire if he or she was satisfied with the candidate's relation of
christian exi)erience. Eighty-three were received to the church
during the five years of this pastorate. Mr. Going was succeeded
by Elisha Starkweather, Ruel Lathrop, and Ariel Kendrick.
Tp to 18'2o, the church had been known as the Bapti.st church
of Cavendish and Ludlow. On the 28th of January, 182.5,
forty-six members, resident in Ludlow, were set off as a distinct
clmrcli. January 26, 1826, Joseph Freeman became pastor,
continuing to serve the church for ten years, deducting one year
spent at Newton Theological Institution, and one year at Con-
cord, N. H. He was al.so pastor in 1842, and again in 1850-1851.
In 1834, the church edifice was built. During these periods of
service, one hundred and fifty-four were added to the church. In
the j)eriod from 1837 to 1864, the pastors were E. T. Winter, Moses
Fi(>ld, W. Spcrry. I). Richardson, A. Angier, R. M. Ely. S. W.
264 HISTORY OF THE BAPTISTS IN VERMONT
Miles, Mylon Merriam and Sem. Pierce. During these pastorates
one hundred and seven were received to membership. In 1864,
S. F. Brown began a pastorate w^hich continued till November,
1875, during which time seventy-two were added to the church.
In 1870, by the will of the late Hon. Richard Fletcher, of Boston,
the church came into possession of a valuable parsonage, a pastor's
library of two hundred volumes, and a fund of $4,000, the income
of $1,000 to be annually expended in the increase of the library
and the income of $3,000 to be annually expended in repairs on
the parsonage or for the support of the pastor.
The following persons have been licensed to preach: Elislia
Andrews, Addison Parker, Joseph Parker, Benjamin Pierce, Arte-
mas Arnold, Stephen Pierce, Horace Fletcher, Hervey Parker,
Lucius Baker and J. C. Allen.
Since 1875 there have been eight pastorates: L. B. Hibbard,
1877-1879: Foster Henry, 1880-1884; George B. Wheeler, 1887-
1892; A. H. Murray, 1894-1896; D. W. Lyman, 1897-1900; F. L,
Foster, 1901-1902; George Pomfrey, 1904-1907; W. E. Baker,
1908-1912.
Membership in 1911, seventy-eight.
Mount Holly
The nucleus of the Moimt Holly church consisted of twenty-
three members of the church in Wallingford, who were set off as
a distinct church, September 6, 1804. Six other persons, who
had been recently baptized at Mount Holly, immediately joined
these as constituent members of the new church. For about
eight years the church had no settled pastor. It held its monthly
meetings with regularity and spent considerable labor upon delin-
quent members. Edmund Bryant was deacon, and Lyman Dick-
erson and Goodyear Clark were a sort of advisory committee,
appointed "to advise with the deacons respecting any matter to
be attended to." An addition was built upon Brother Jacob
White's house by the church for the accommodation of its meet-
ings. A new era began when Daniel Packer came to work with
this church. He was first appointed moderator. May 11, 1811,
HISTORY OF THE BAPTISTS IN VERMONT 265
and was not ordained till something more than a year later, but
meanwhile, under his evangelistic ministrjs upward of fifty per-
sons were added to the church by baptism and others by letter.
He was ordained June 6, 1812. From that time for many years a
success almost unparalleled attended his ministry, few monthly
meetings passing without the accession of some new members.
The church increased, till from the original number of thirty it
became one of the largest if not the largest church of any denomina-
tion in the State. In 1842, it reported four hundred and sixty-six
members, and this, too, after forty-two members had been dis-
missed to form the church in East Wallingford, in 1830, and about
an equal number to form churches in Plymouth and Shrewsbury
in 1833.
Elder Packard was succeeded by Joshua Clement, 1846-1848;
R. M. Ely, 1848-1852; S. Gustin, 1853-1855. This was a period
of great trial to the church, disciplinary action being almost inces-
sant, and accessions being few.
The tide turned with the beginning of the pastorate of Charles
Coon, November, 1855. Within three years thirty -eight were
baptized and several received by letter. Rev. T. H. Archibald
followed with a pastorate of seven years of instructive and edifying
service. S. Pillsbury served from March, 1866, till August 7,
1869; Silas Dean, 1870-1872. In January, 1873, Joshua Clement
commenced a second season of labor, continuing eighteen months.
He was assisted in a three days' meeting by Rev. A. B. Earle, and
their combined efforts resulted in the accession of twenty-one
members by ba])tism.
The list of later pastors is as follows: S. S. ^Yhite, 1875; W. H.
Lawton, 1876-1878; O. J. Taylor, 1878-1880; L. W. King, 1883-
1888; Benjamin Harris, 1890-1892; G. W. Clough, 1893-1898;
F. J. Fnuiklyn, 1899-1901; C. D. Hazelton, 1902-1903; Thomas
Davison, 1905-1906; H. S. McHale, 1907-1908; F. C. Twiss, 1911.
In 1884, the church erected a meeting-house at Mechanics ville,
which was dedicated the next year, costing about $6,000. Since
that the church has maintained Sunday school and preaching
services in both places, the pastor preaching in one meeting-house
in the forenoon and driA-ing to the other for the afternoon ser-
266 HISTORY OF THE BAPTISTS IN VERMONT
vice. The congregation is thus divided, but better accommo-
dated than before the second edifice was built. The field occupies
a farming district of wide area. Membership, one hundred.
Saxtons River
The first record we have of any effort to establish religious
worship in Saxtons River bears date of November 26, 1807.
At that time a number of citizens met by verbal request at Isaac
Willard's tavern to consider the subject of building a meeting-
house. Soon after this the meeting-house was built on the ground
offered by Mr. Simeon Aldrich, twenty-seven persons having
agreed to buy pews. The house was dedicated on the 23rd of
August, 1810, Aaron Leland, of Chester, preaching the sermon.
Captain Jonathan Barron was marshal of the day. On the
eighteenth of June, 1812, a church was organized, consisting of
sixteen members, ten men and six women, and to the church was
given the name of "The Baptist Church of Christ in Westminster
and Rockingham." The church lived the first thirty -two years
of its life under a name that did not give any indication that it was
in the village of Saxtons River, namely, "The Baptist Church of
Christ in Westminster and Rockingham," Rockingham being the
name of the town of which Saxtons River is a village. And further,
the council to form the church did not meet at Saxtons River, but
in another village in another town, the town of Westminster. The
moderator was Rev. Aaron Leland, of Chester, and the clerk.
Rev. Joseph Elliott, then of Chesterfield and Hinsdale.
Eight of the original members were received by letter from
the church in Westminster, two from Chester, and six by experience.
The records of the Council that recognized the Baptist church in
Westminster and Rockingham, makes it certain that there was once
a Baptist church in Westminster. The first deacons were Ben-
jamin Smith, Samuel Mason and Daniel Mason, all men of God,
held in good repute. First clerk, John Tuthill. Seventeen mem-
bers were received into the church before it had a pastor. On the
nineteenth of January, 1814, Rev. Joseph Elliott was installed
pastor of the church and continued in that relation till February,
HISTORY OF THE BAPTISTS IN VERMONT 267
1822. During that time there were added by baptism one hundred
and nineteen; by letter, twenty -four. The church mourned the
loss of this excellent and dearly beloved pastor, and the harmony,
which had long existed, was somewhat marred by his leaving.
For five years the church was pastorless, though supplied by differ-
ent ministers, among them Rev. Willard Kimball, and Joseph
Freeman, then a young man, and afterward an efficient pastor of
the church. Rev. Sereno Taylor also preached a year during
this period. After he was hired he began industriously to circulate
open communion view\s, created a division, and withdrew with
some of the members and formed an open communion church.
For a year or tw^o he remained pastor of this new church and then
left town. After his departure the open communion church
changed its articles of faith, and became the Congregational church.
On the nineteenth of January, 1827, the church recalled Mr.
Elliott and he served another pastorate of five years. From the
tenth of June, 1822, till the close of the same month, in 1833,
eight young men were licensed to preach the gospel, viz., Bela
Wilcox, Joseph Gambol, Benjamin Dean, Jr., Abner Goodell,
Erastus AVillard, Charles Peabody, Orlando Cunningham and
Charles Rolles. Rev. Richard Ely was the second pastor, August
14, 1830, till December, 1835. Additions: seventy-six by baptism,
nine by letter. The church at this time worshipped part of the
time in the meeting-house, and a part of the time in the old brick
school house. Rev. Joseph Freeman's pastorate commenced in
1836, and continued till December 8, 1839. Sixty-six were bap-
tized, and twenty-four received by letter in this pastorate. Rev.
William M. Guilford then served two years. A new meeting-
house was built in 1840, and a parsonage in 1844. The name of
the church was changed on the eleventh of September, 1844, to
that of the "First Baptist Church in Saxtons River Village."
Rev. Lucien Hayden became pastor in March, 1843, and continued
in office till the third of July, 1857, a long and fruitful pastorate,
during which seventy-three were received to membership, thirty-
nine of them by baptism.
Rev. W. N. Wilbour was ordained pastor January 25, 1858,
and served sixteen years, welcoming to the church one hundred by
268 HISTORY OF THE BAPTISTS IN VERMONT
baptism and thirty-four by letter. During this time the church
edifice was repaired at a cost of $6,000, and the parsonage at a
cost of $600.
Rev. Stephen H. Stackpole served as pastor, 1876-1881; W.
H. Randall, 1883-1888; J. H. Robbins, 1889-1890; W. R. Baldwin,
1891-1896; F. T. Boughton, 1897-1899; A. E. Foote, 1901-1904;
C. H. Bro^vn, 1906-1907; Mr. Brown's work ended suddenly with
his death, July 23, 1908. He was an able leader and faithful
minister and his death was a keen affliction to the church. Ed-
ward S. Mason has been pastor since 1909. This church has been
ably served, and has held a position of peculiar importance since
the founding of Vermont Academy in the village. And it may
well be recorded that since the Academy was started more than
one hundred and sixty teachers and students have been members
of the church, not a few of them having joined by baptism. While
there have been additions in all the later pastorates, there have
been heavy losses, so that the church is weaker now% numerically,
than it was in earlier years.
In 1895, it enrolled one hundred and sixty-four members.
Present membership, ninety-four.
Londonderry
The Baptist church in Londonderry had its origin in the
town of Peru, where on the twenty -seventh of October, 1809, by
advice of a council, the following persons were constituted a Baptist
church: Asahel Graves, Lucy Graves, William Cooledge, Anna
Cooledge, Rufus Butler, Isabel Butler, Cyrus Staples, Orpah
Staples. Within fourteen months from the organization of the
church, thirty-one were received by baptism. Lord's Day,
November 11, 1810, Elder Gershom Lane was received by letter
from the Bai)tist church in Newport (probably New Hampshire).
February 20, 1811, this church in Peru, with thirteen members of
the church in Windham, by advice of a council, became the First
Baptist church in Londonderry. Elder Lane was engaged to
j)reach three-fourths of the time for fifty-two dollars a year, the
sum to be paid in produce or wearing apparel. Levi Baldwin was
chosen clerk, and Jesse Baldwin and Abiel Richardson, deacons.
HISTORY OF THE BAPTISTS IN VERMONT '2Q9
November 28, 1815, the Baptid church in Weston was con-
stituted, to which Elder Lane and five other members were dis-
missed. September '23, 1817, Setli Ewer was received by letter
from the church in Windsor, and shortly afterAvard was licensed to
preach. ]Marcli 28, 1818, he was called to ordination as pastor
uj)on a salary of one hundred dollars. In 1819, David Sweet be-
came pastor, and after serving a little more than three years, the
church voted to draw up a subscription paper to secure his ser-
\'ices for eight years from date. They were not successful, however,
in retaining him so long, as he was dismissed by letter two years
later.
About 1825, there arose a sentiment as to where the meetings
should be held, and January 27, a council was called to advise
regarding the matter, but the members of the church were not all
AA-illing to abide by the advice of the council, and a proposition was
made for the division of the church, but did not become effective.
The following reminiscence of this period was furnished by an
aged lady. In the fall of 1827, the church, not having had a com-
munion season for some time, on account of differences of opinion
as to the best place for holding meetings, one of the deacons visited
another, the father of the sister above mentioned, to see if some
I)lan could not be devised which would harmonize the feelings of
the brethren so that they could unite in the observance of the
Lord's sui)per. It was proposed to call a meeting at the Thompson-
burg schoolhouse, on the following Sabbath. The deacons were
busy with the harvest wofk, and could not well spend the time to
extend the notice. This, however, the daughter, not a professing
christian, volunteered to do. The brethren came together as in-
vited, the meeting was opened as usual, a brother rose and made
confession, then another and another, until the place became a
Bochim, and all hearts seemed to be l)rouglit into unison. The
deacon's daughter publicly expressed her interest in religion, and
her soul was at once set free in the (lOspel. A precious revival
followed, and within twelve months from the first baj)tism thirty-
three were bai)tized into the church. The families of the deacons
shared richly in the blessing, two, who were baptized, Bradley S.
'i'hompson, and David A. Richardson, became preachers of the
270 HISTORY OF THE BAPTISTS IN VERMONT
Gospel, and also in the same period, a pastor. Rev. Sein Pierce,
was ordained. In 1836, another revival was enjoyed when thirty-
three were received by baptism within a year.
In 1848, d fficulties, which had long existed, rent the church
into two parties, and a formal separation took place between the
northern and the southern l)rethren. The southern brethren
occupied the brick meeting-house, under Sem Pierce, as pastor;
the northern brethren met for a time in the schoolhouses at the
south village and the Center, and the Congregational meeting-
house at the Center. In 1847, they built a small meeting-house
at the lower end of the south village, which was dedicated in
October. While worshipping in this house they were served by
Rev. Luke Sherwin two years. After a separation of nine years, a
reunion was effected, and a revival soon followed, which resulted in
the baptism of twenty-two within two months. In the midst of
harvesting this revival work occurred, without any extra meetings
except an inquiry meeting at the pastor's house.
In the dark days of the Civil war this church sent forth her
loyal sons to fight for the Union. To quote from a letter to the
Association of 1864, "nine church members have been, or now are,
on the field of strife, with the exception of one who fell in the de-
fense of his country, and eleven who attend church with us, two of
whom have fallen a sacrifice to their country. Our united prayer
is that this unprovoked and unholy Rebellion may be suppressed,
and liberty and justice in righteousness be established all over our
land."
The next thirty years were marked by gro\\-th and stability.
This was the prosperous period of the church's life, and during
this time the largest membership was reached, one hundred and
eighty -two in 1871.
Rev. O. P. Fuller died in 1893, the only pastor who has died in
ofBce. September 5, 1891, three members were excluded, nine-
teen dropped and three dismissed, since which time the member-
ship has slowly decreased, until on the day of its centennial the
church numbered fifty-two, two less than when the church was
constituted.
HISTORY OF THE BAPTISTS IN VERMONT 271
The total number baptized during the century is four hundred
and twenty-four. The present meeting-house was built in 1844,
repaired in 1855, again in 1880, and again in 1907, and now the
church has a beautiful and comfortable meeting-house and a good
parsonage, free from debt.
The church has had nineteen pastors in the following order:
Gershom Lane, Seth Ewer, David Sweet, Sem Pierce, Rufus
Smith, Jr., Luke Sherwin, Russel Wheeler, I. C. Carpenter, J. P.
Huntington, Charles Coon, John S. Goodall, Richard Nott, John
S. Goodall, L. W. Wheeler, H. C. Leavitt, O. P. Fuller, N. W.
Wood, W. T. Rice, F. E. Coburn and R. H. Tibbals. The church
has had twenty deacons and thirteen clerks; the present clerk,
Elijah F. Rugg, having served forty-two years. It has licensed
eight persons to preach, among whom is John S. Lyon, D. D., of
Holyoke, Mass,
Ludlow
The Baptist church in Ludlow, dates no farther back than 1835,
but to give a consecutive history of Baptist interests, in this towai,
one must go back to an earlier date. The first settlement of Lud-
low was commenced in 1784-1785, by a few individuals, one of
whom was Simeon Read, whose wife was the first person to be
baptized in Ludlow. This was about 1800. Orlando Whitney
and wife were, however, the first Bajitists in Ludlow. Andrew
Pettigrew was the first man to be baptized in tovm. That was in
the year, 1803, by Rev. Henry Green, of Wallingford. As early as
1806, there were thirteen Baptists in town, three of whom were
added that year by baptism. Meetings were held in private
houses. Elder Aaron Leland or Elder Manning, of Andover,
administered the ordinances. When no minister was present,
Andrew Pettigrew, who was a very prominent member of the
early Ba])tists and distinguished for his piety, usually appointed
and conducted the meetings. He first united with the church in
Chester, and subsequently removed his connection to (\\vendish.
In 1819, a large brick building was erected, called the Union
Meeting-house, which tlie Baptists occu])ied nearly half the time.
272 HISTORY OF THE BAPTISTS IN VERMONT
On the eighteenth of April, 1825, a council, of which Aaron Leland
was moderator, and Ariel Kendrick, of Cornish, scribe, met in
Ludlow. At that time some of the Baptists in Ludlow were mem-
bers of the Chester church, and some of the Andover church, but
the great majority belonged to the Cavendish church, and were
regarded as a branch of that church. With the consent of the
parent church, the council recognized a new Baptist church in Lud-
low, of forty members. Moses Mayo and Andrew Pettigrew were
chosen deacons.
The first Baptist minister, who preached statedly in Ludlow,
was Benjamin Pierce, a licentiate member of the Cavendish church.
His successors were Jonathan Going, Thomas Starkweather, Reuel
Lathrop and Ariel Kendrick. Rev. Joseph Freeman was the first
minister to serve the church after its organization. He resided in
Proctors ville, and preached alternately to the churches in Caven-
dish and Ludlow, each church paying one hundred and sixty-five
dollars annually, and sharing equally in the cost of keeping his
horse. He remained till the autumn of 1827, when he entered
upon a course of study at Newton Theological Institution. Dur-
ing the year, 1826, he baptized sixty persons. Li 1828, he returned
to the work again in this field. Rev. Elias Hurlbut succeeded Mr.
Freeman and remained two years, the first minister to reside in
towTi, and first to preach all the time. In 1834, Rev. J. M. Graves
became pastor, and preached till the formation of the Second
church in 1835, baptizing twenty-one and adding thirteen by letter.
Later, Rev. A. Allen, of Stockbridge, Vt., preached part of the
time to the First church, and their records continue for a little
more than two years, until September, 1837, when it lost its visible
connection with the Woodstock Association, and became extinct.
During the twelve years of its existence it received about two
hundred and twenty-five to membership, one hmidred and forty-
three by baptism. Three of their number, Frederick Page, Horace
Wilcox, and Atwell Graves, were approved of the church as having
jjersonal qualifications for the ministry.
June 30, 1835, by the aid of a council, a Second Baptist church
was organized in Ludlow. Rev. J. M. Graves transferred his
relation from the First church to the Second, and became its pastor.
HISTORY OF THE BAPTISTS IN VERMONT 273
Jesse Bailey, having made like transfer, became clerk. Janna
Wilcox, Moses Dodge, and Asa Fletcher were elected deacons. On
the twenty -first of September, 1838, after the First church ceased to
be recognized by the Association, the second Church took the name
of the Baptist church in Ludlow, simply.
According to the written and verbal testimony of this church,
the principal cause of the division was the subject of temperance.
For some time the members of the First church had been about
equally divided on this question. Some favored the organization
of temperance societies, and some did not. Some justified the use
of alcoholic liquors, and others did not, and the discussions were
not always consonant with the spirit of Christianity. The difficul-
ties assumed large proportions; the power of discipline was, in a
large measure, lost, and the work of the church was finally paralyzed.
Accordingly, it was thought best by the temperance party, either
to dissolve the church, or ask for letters of dismission. In a meeting
the twenty-seventh of June, 1835, the vote to dissolve was lost,
and Parker Pettigrew, son of Deacon Andrew Pettigrew, moved
for letters of dismission without recommendation. This was
carried, and the clerk was instructed to give the same to all who
would apply within a week. The same day, June 27, a meeting
was held by those who withdrew, and was organized by the choice
of Rev. J. M. Graves, moderator, and Dr. A. G. Taylor, clerk.
After due consideration they voted to organize another church, and
were also in favor of calling a council of delegates for the purpose
of deciding upon the propriety of the same. The council assembled
with the result as already stated. Seventy-eight members seceded
and formed a new church, and in the covenant for their adoption
they inserted an additional clause, viz., "We engage to use no
ardent spirits except for medicinal purposes." Rev. J. M. Graves
served as i)astor about one year, when he was dismissed at his own
recjuest. He was succeeded by Rev. D. H. Ranney, who served
one year. Rev. William Upham, i)receptor of the Academy, was
his successor till May, 1838, when Rev. J. M. Graves became its
pastor the second time, renuihiing till October, 1840. Up to this
date, sixty -five had been baptized into the fellowship of the new
church, and thirty-eight received by letter, most of whom united
274 HISTORY OF THE BAPTISTS IN VERMONT
during the pastorate of Mr. Graves. In 1840, a meeting-house
was built.
In March, 1841, Rev. Baxter Burrows began a pastorate of
seven years, in which he baptized fifty -eight and received thirty-five
by letter. In April, 1849, Rev. N. Cudworth became pastor, and
served till ill health compelled his resignation, August, 1852. He
was a man of excellent spirit, a faithful pastor in whom the flock
could place confidence. In May, 1853, Rev. Ira Pierson com-
menced his ministry among this people, serving nineteen years.
He baptized eighty-nine, and welcomed to the church seventy-six
by letter, a total of one hundred and sixty -five. The benevolent
contributions during this time was $3718.21, of which the pastor
paid nearly one-tenth. The church edifice was repaired and reno-
vated in 1869, at a cost of $1828. Brother Pierson walked among
his people as a man of God, an able preacher, a wise counsellor,
a fatherly pastor, a beloved citizen. He, therefore, greatly
endeared himself to the church and the people of Ludlow. In
his eighty -first year he resigned his charge and removed to New-
port, N. H. Long will the "Old Pastor" be remembered by
a grateful and loving people.
During the period thus far covered, three members of the
church had been approved as having qualifications suitable for the
ministry, Samuel Johnson, Albert B. Putnam and Moses Burbank.
In June, 1872, Rev. J. P. Farrar commenced a five years' pastorate.
Mr. Farrar prepared the historical sketch, printed in the minutes
of 1878, from which the foregoing items have been taken. A
remarkable awakening occurred in 1875. Gospel meetings were
held in February, and many were converted. Union meetings
were held every evening for several weeks. Rev. E. A. Whittier
and wife assisted ten days in April. One hundred gave evidence
of conversion. July 2, 3, and 4, a Gospel celebration was held in a
tent, assisted by brethren from Massachusetts. People came to it
from far and near, and thus spread the revival influences. Rev.
Ira Pierson ^'isited his old field, and assisted the pastor in giving
the hand of felloAvship to thirty-one new members, twenty-seven
of whom had been baptized the same day. During the associa-
tional year, forty-six were baptized, seven received by letter and
HISTORY OF THE BAPTISTS IN VERMONT 275
eight by experience, sixty-one total. The membership reached
the number two hundred and twenty-three. Deacon Ora J.
Taylor received license to preach the follo\\'ing year, and was or-
dained in 1878.
Rev. J. A. Johnson was next pastor, 1878-1880, and was
followed by Rev. J. B. Child, 1882-1883, and Rev. R. L. Olds,
1884-1889. The second year of this pastorate was marked by an-
other ingathering. Union services were held, conducted by resident
pastors, and during that associational year, twenty-six were bap-
tized, seven received by letter, and three by experience. Rev. D.
D. Owen began a pastorate of about eight years, in 1891. That
year the Society and the "Meeting House Society" were abolished,
and the church incorporated. The next year a new church edifice
was in process of erection, and a lot purchased for a parsonage.
Pastor Owen's work was of high character, and the missionary
interest in the church received a special impetus. He was suc-
ceeded by Rev. H. E. Thayer, who served from 1899 to 1904, with a
cultured, edifying, fruitful ministry. Rev. E. L. Bayliss followed,
1905-1910, under whose ministry the church continued to prosper,
attaining a membership of two hundred and twenty -eight. In
1911, Rev. J. H. Thompson took up the work as pastor.
Felchville
Organized June 24, 1835. Brethren, Silas Brown, Samuel R.
Kendall, Thomas Kendall, OHver F. Shattuck, Samuel Williams,
John Kile. Sisters, Roxanna Bowen, Mehitabel Bowen, Betsey
Kendall, Susan Shattuck, Louise Adams, Lucinda Poturine, Grace
Stearns, Mary Ward, Lucy Williams, Elizabeth Streeter, Lucinda
Salisbury, Calista Tarbell, Susannah Densmore, Mariah Streeter,
Flavilla Steams. Rev. David Burrows sui)plied the church one-
half the time during the year, 1836. Charles Farrar was ordained
pastor January 15, 1839, and served till 1842. For a nunil)er of
years the changes in the pastorates were frequent and the terms
short. W. M. Guilford, 1843; A. H. Houes, 1844-1845; E. Page,
1848; L Sherwin, 1850; R. P. Amsden, 1852-1853; C. L. Frost,
1855; J. Freeman, 1857; B. Burrows. 1858-1859; J. Freeman, 1860;
276 HISTORY OF THE BAPTISTS IN VERMONT
R. G. Johnson, 1862-1865. C. H. Richardson, 1865-1870, Joseph
Small, 1871-1872; George H. Parker, October 6, 1872-July 15,
1877; Joseph Small again, 1877 till 1880. Death terminated this
pastorate under impressive circumstances. He was taken sudden-
ly ill while preaching the annual sermon at Londonderry, l)efore
the Association, and lived only an hour. Rev. Al})ert Heald was
pastor from September 3, 1881, to June 3, 1894. Rev. E. A.
Whittier and wife assisted him in a series of meetings in 1882,
sixteen days, and twenty were converted. Rev. Henry Clay
Searles assisted in 1890, and eleven were converted and baptized
August 17, 1890. Mrs. Nancy Amsden, who was ov^er one hundred
years of age, attended a meeting of the church and made some
pertinent remarks. She died Januaiy 17, 1891, aged one hundred
and one years, five months and twenty-seven days. Mr. Searles
led in another series of meetings in October, 1890, and eight were
received by baptism. In 1892, a license was granted to Daniel
W. Lyman. F. L. Hopkins was pastor from 1894 to 1898; Thomas
Tellier, 1899-1902; P. M. Bauknight, 1902; George Pomfrey, 1904-
1907; W. E. Baker, 1908-1912.
April 30, 1842, Mary R. Ro})inson devised the income of all
her property for the support of Baptist preaching in Reading, under
the direction of the State Convention. Louise Stearns died Janu-
ary 10, 1893, and her will provided two hundred and fifty dollars,
the income of which was to be used for repairs on the parsonage, and
the residue of her estate, under trustees duly appointed, for the sup-
port of Baptist preaching, so long as a Baptist church existed in
Felchville, the State Convention to receive the bequest in case
the church became extinct. Removals and deaths have depleted
the church till from fifty -nine members in 1899, it has been reduced
to nine members in 1912.
Perkinsville
The Perkins-v'ille church is an ojffshoot of the church in North
Springfield, and was organized and recognized by a council, called
by the mother church, May 27, 1835. Bana Bigelow was appointed
deacon, J. M. Aldrich, clerk. David Burrows was first pastor.
HISTORY OF THE BAPTISTS IN VERMONT 277
dividing his time between this church and the one at Felchville.
The State Convention has fostered both churches. Twenty-one
united with the church by baptism, and eleven by letter, before the
close of Mr. Burrows' pastorate in 1837. Rev. William Guilford
removed from Waitsfield to Perkinsville in the fall of 1837, and was
pastor till November, 1839. During this time twenty-seven were
baptized and nine received by letter. June 24, 1841, Theodore
H. Lunt was ordained pastor, and served one year. Seventeen
were received by letter, none bj' baptism. Rev. Mr. Guilford was
invited to return, and he remained four years. A part of this time,
Mr. Guilford was principal of the Perkinsville Academy. Rev. F.
Page and Rev. Luke Sherwin each served two years as pastor.
Then C. H. Frost was ordained November 18, 1852, and served
till January 27, 1856. Joseph Freeman then supplied for one year,
and baptized twenty -two converts, and received five by letter.
Charles Frost returned for a second pastorate, February, 1857, to
February, 1860, and was followed by Rev. N. Cudworth, who re-
mained eleven years, February, 1860, to August, 1871. Twenty-
two were added by baptism and twenty-seven by letter. William
Rugg began a pastorate in 1873, which continued until 1881.
This church has had the happy faculty of obtaining and
keeping good pastors. Within the last forty years it has had but
five pastors, viz: WilHam Rugg, 1873-1881; W.H. Stewart, 1884-
1885; H. M. Hopkinson, 1887-1898; O. (\ Winestock, 1899-1905;
A. J. Hopkins, 1906. The territory from which the church draws
its resident members is not thickly populated, and there is a Metho-
dist church in the same field. It has l)een exceptionally free from
occasions for discipline, and has maintained a good degree of har-
mony. It has been able not onlj' to maintain its numerical strength,
})ut with all the losses has ))een able to make advance, attaining
its maximum number of one himdred and seven during the efficient
pastorate of Rev. O. C. Winestock in 1903. Its membership in
1911 was ninety -eight.
Bellows Falls
In 1854, a large council from neighboring churches was called
in Bellows Falls, to advise with reference to organizing a Baptist
278 HISTORY OF THE BAPTISTS IN VERMONT
church in that growing village. That council finding but twelve
persons, who were prepared with letters, to unite with the church,
adjourned to a future day without taking any further action than
to recommend the organization of a church, provided about thirty
persons could be found ready to unite with it. The council met
according to adjournment, and a church of thirty-four members
was recognized April 4. Rev. Ahira Jones, agent of the State
Convention, supplied them with preaching from that time till June.
Rev. N. B. Jones became first pastor, February, 1855, and resigned
after about a year's service. Having no meeting-house, services
were held for a time in the hall connected with the Island House.
S. F. Brown, then a student at New^ Hampton Institution, began
supplying the church in May, and was ordained pastor the follow-
ing September. Mr. Brown patiently labored under the difficul-
ties attending a new enterprise, until March, 1863. Under his
leadership a meeting-house was erected and completed in 1802,
and the prospects of the church greatly improved. For the next
two years the church was unable to secure a pastor, and was de-
pendent upon supplies. Rev. N. Pierce was employed in 1866,
but shortly after resigned. C. F. Nichols served a few months in
1869.
In 1870, J. R. Haskins became pastor, holding the position till
1877. This was a period of encouraging development. The
congregations increased in numbers, accessions out-numbering
losses brought the membership from fifty-nine to seventy-eight.
In 187*2, after fifteen years of dependence upon the State
Convention, which had been liberal in its appropriations, it became
self-sustaining. Friends in Brattleboro met a great need by build-
ing for the church a parsonage. The ladies bought a bell and
painted the meeting-house. In temporal and spiritual lines there
was progress. Rev. E. A. Herring held the pastorate in 1878 and
1879, and was succeeded by Rev. S. H. Emery, who, during a five
years' term, baptized forty and w^elcomed twenty-seven by letter.
The membership increased to one hundred and nineteen in 1882,
Edward Green was chosen pastor, after the resignation of Mr.
Emery in 1884, but changing his theological views, resigned after a
very short stay, and N. W. Alger became pastor, beginning his work
HISTORY OF THE BAPTISTS IN VERMONT 279
in 1885, and closing it in 1889. Illustrative of the fluctuations in
a manufacturing town, in 1887, there were twenty-seven additions
by letter, and in 1890, twenty were dismissed by letter. In 1890,
Rev. C. R. B. Dodge began a pastorate which continued nearly
twelve years, during which time the church made steady and
substantial growth, and fulfilled its beneficent mission in the com-
munity. Mr. Dodge, with remarkable administrative and pas-
toral ability, shepherded his flock and gave the church a position of
influence in the town and State. In Sunday school work and
missionary effort, the church was specially interested. The meet-
ing-house was remodelled and enlarged, and greatly improved.
Forty-one were baptized and eighty-two received by letter, bring-
ing the membership to one hundred and sixty -two.
Rev. C. W. Jackson was next pastor, 1902-1906, under
whose ministry the church continued to grow and exert its in-
fluence. In 1905, a house to house ministry, with the assistance of
Miss Grace Brooks, was blessed, and twenty were baptized that
year. Rev. J. W. Moore, whose work began in 1907, has been
permitted to welcome upward of thirty by baptism and about
the same number by letter. The dismissions by letter have been
a good many. In 1909, membership had reached within six of the
two hundred mark. Present number, one hundred and eighty-six
(1912).
East Wallingford
The beginnings of the East Wallingford church appears in
recent minutes to date from 1861, l)ut it really dates as far back
as 1830, when the Mount Holly church dismissed forty -three of its
members to constitute a church under the name of the Second
Wallingford c/nirch. This new church united with the Wood-
stoc;k Association the following year, w^ith Artemas Arnold, as
pastor, Oliver Allen and Isham White, deacons, and a membership
of fifty -five. It appears to have had early trials, but by its aggres-
sive evangelistic efforts it won fifteen to Christ in 1832, and twenty-
one in 1833, who united with the church by baptism. H. F. Dean
became pastor in 1833, serving three years. S. B. Thompson was
280 HISTORY OF THE BAPTISTS IN VERMONT
ordained pastor in 1837, serving two years. During the decade
from 1840 to 1850, the pulpit seems to have been somewhat irregu-
larly supplied by J. Sanders, and failed to report regularly to the
Association.
In 1852, it secured the pastoral service of Elder Daniel Packer,
pastor of the mother church, and an ingathering of upward of
thirty soon followed as the result of special effort, aided by William
Grant, in a five weeks' series of meetings.
Elder Packer continued to shepherd the flock until 1857,
when A. A. Constantine was chosen pastor. It became evident at
that time that the permanence and influence of the church de-
pended upon having a meeting-house in a more central location,
and the enterprise was undertaken, resulting in the completion of
the present East Wallingford meeting-house near the railroad
station in East Wallingford.
When the change of location was made, the Second Baptist
Church of Wallingford was considered dissolved, and a new church,
but practically the old church in a new meeting-house, was or-
ganized under the name of the East Wallingford Baptist Church.
It was then, and still continues to be, the only church in that village.
Concerning its history little can be given more than the succession
of pastors, which is as follows:
J. P. Farrar, 1861-1862; C. P. Frenyear, 1863; C. Coon, 1865-
1866; E. P. Merrifield, 1866-1867; J. Fletcher, 1869; J. P. Farrar,
1870-1871; E. A. Wood, 1872; S. Wright, 1873; H. C. Robbins,
1875; A. S. Chick, 1876-1878; I. P. Kellogg, 1881; T. H. Archibald,
1882-1883; W. S. Patterson, 1884-1888; R. B. Tozer, 1890-1892;
Geo. S. Wrigley, 1892-1893; S. H. Meyers, 1895; F. T. Kenyon,
1896-1897; A. S. Chick, 1898-1901; Charles Parker, 1902; Lyman
H. Morse, 1903-1905; R. A. Burrows, 1906; I. M. Compton, 1907-
1909; Frederick Emerson, 1910-1911; George Buck, 1912.
Present Membership (1912), thirty-five.
Weston
On the twenty-eighth of November, 1815, the Baptist church
in Londonderry, Vt., dismissed its pastor, Rev. Gershom Lane,
and five members, to unite with other members of the churches in
HISTORY OF THE BAPTISTS IN VERMONT 281
Andover and Mount Holly in organizing a Baptist church in
Weston. On the same date a church was there organized by advice
of a council, of which Elder Joel Manning was moderator, and
Samuel Manning, clerk. The names of the constituent members
were Elder Gershom Lane, Deacon Henry Hall, Timothy Watts,
Abigail Hall, John Wait, Dolly Wait, Elizabeth Watts, Parker
Shattuck, Sarah Shattuck, Betsey Wait, Abigail Negus, Lucy
Brown, Nancy Holt, Betsy Richardson, Sally Lund, Augustus
Pease, Patty Pease, Sarah Goss, Jacob Foster, Hannah Foster,
Anna Stertin, Sally Davis, Phoebe Pierce, John BroA\ai, Samuel
Stertin, Abiel Gray. Ebenezer Farnsworth, David Stertin, William
Stertin, Martha Farnsworth, Keyes Hall, Mary Gray, Joel Chand-
ler, Lucy B. Chandler, Sarah Lawrimer, Polly Windship, Prudence
Pease and Jonathan Tenney.
Elder Lane continued pastor six years, and the church re-
ceived additions increasing its membership to forty-eight. For
the next nine years the church was without pastor, but reported
to the Association a membership of upward of fifty. In 1831,
Friend Blood became pastor, and began the harvest that was so
abundant in this region, baptizing thirteen and receiving four by
letter.
In the next two years, 1832-1833, Rev. M. L. Fuller, as pastor,
witnessed the climax of that ingathering, and baptized thirty-one
and received seven by letter, carrying the membership to one
hundred and three. He was followed by Joseph Parker, two years.
In 1836, Samuel Pollard was ordained, and for seven years served
the church during what appears to have been the period of most
raj)id continued growth and prosperity in the history of the church.
Substantial accessions were made annually by baptism and letter,
and notwithstanding losses by death and removal, the membership
reached its maximum number, one hundred and forty -six. In
1836, the church resolved itself into a Benevolent Society for the
circulation of the Bible among the destitute, and for other bene-
voleTit purposes. In 1838, a meeting-house was erected and dedi-
cated, Elder R. M. Ely, i)reaching the sermon, and Elder T>. Packer
offering the dedication prayer. Rev. G. S. Stockwcll jireached in
1844, and was followed by Rev. Rufus Smith, who continued in
282 HISTORY OF THE BAPTISTS IN VERMONT
office about five years. In 1847, the church made special effort
in evangelism, calling to its help a Mr. Kingsley, of New York, and
the result was accession of twenty-two by baptism and nine by
letter.
Rev. L. Chickering was pastor two years, 1851-1852, then
followed two years of discouragement without pastoral care, then
four bright years under the pastoral care of Rev. I. H. Wood. In
1858, sixteen were baptized. The membership was then one
hundred and six.
C. J. Rugg, a licentiate, preached in 1859. Rev. T. B. East-
man was pastor during the years, 1861-1865. This was the dark
period of the Civil war, when all our churches were in mourning
for the fallen. Many from this church and congregation entered
the Union army. In 1866, Rev. L. Kinney was minister, and the
following year, assisted by Evangelist Swain and others, the church
had another season of refreshing. The succession of pastors con-
tinued as follows, L. Kinney, 1868; C. Brooks, 1869; L. Chicker-
ing, 1871; C, Blaisdell, 1872-1873; J. Munroe, 1875; L. Kinney,
1876-1879; I. P. Kellogg, 1882-1883. During the years, 1884-
1890, the church was pastorless, a season of discouragement and
depression. Then came Rev. H. C. Searles with encouraging
voice and energetic effort and under his short pastorate of one year,
twenty-eight were added by baptism and thirteen by letter. Rev.
George E. Boynton followed with a five years' pastorate. The
church began a decline which became the more manifest in 1898,
when thirty-one were dropped from the roll for various reasons,
and the reported membership was fifty. Rev. J. R. Conrad
served 1898-1899; I. P. Farrar, 1900; H. C. Searles, 1901-1902;
Chas. W. Safford, 1904-1906; R. H. Tibbals, 1907; W. H. Bishop,
1908-1910; E. B. Russell, 1911, ordained by the church in Septem-
ber: In the village of Weston there are two other churches, a
Congregational and a Methodist. The Baptist church has owed
the continuance of its life for a number of years to the watch care
of the State Convention, under its energetic Secretary, W. A.
Davison. Its difficulties have at times seemed almost insur-
mountable, but its existence has appeared of no small value. For
years it has been a feeder of other neighboring Baptist churches,
HISTORY OF THE BAPTISTS IN VERMONT "283
and a means of grace to the community. With the coming of
Pastor Russell it has put on strength and beauty. It has thorough-
ly renovated and beautified its house of worship, secured the use
of a parsonage, reorganized its societies, and entered upon work
along new lines with very promising prospects. Mr. Russell shep-
herds the Andover people also, and the relation between the two
churches is close and friendly.
Chapter XVII.
BARRE ASSOCIATION, NOW KNOWN AS THE
VERMONT CENTRAL ASSOCIATION
The Barre Association was organized in 1807, and received its
name according to the usual custom from the place where it was
organized. The earliest records accessible are the minutes of 1810.
It then consisted of the churches in Calais, of about twenty-eight
members; Williamstown, membership not reported; Barre, thirty-
four; Chelsea and Tunbridge, thirty-nine, Elder Samuel Hovey,
father of Alvah Hovey, D. D.; Randolph, thirty -one; Braintree,
forty-four. Elder E. Huntington; Topsham, forty-seven; Royal-
ton, fourteen; Warren, fifteen; Hanover, N. H., one hundred and
seventeen; Lyme, N. H., thirty-eight.
The last two churches were received in 1810. Chelsea and
Royalton churches had previously been in the Woodstock Associa-
tion . These nine Vermont churches were small, weak and scattered,
and most of them like sheep without a shepherd. Their desti-
tute condition moved the Massachusetts Baptist Missionary
Society to send missionaries among them, whose visits were eagerly
welcomed and very helpful. Joshua Bradley visited and preached
in this region in 1804, and Samuel Ambrose in 1809, and Barnabas
Perkins in 1816. The reports of these missionaries give evidence
of the s])iritual destitution of these fields. The churches needed
the fellowshij) and co-operation of one another. Their spiritual
leaders at the first, and for many years, were Elder Samuel Hovey,
father of the late Alvah Hovey, D. D., and Elder E. Huntington,
pastor of the Braintree church from his ordination in 1810 till 18'-28.
To the Association churches were added from time to time,
the Roxbury in 1811; Sharon, 1812; Bethel, 1815; Kingston, Han-
NoTE. — The historical sketches of this Association and its churches were
prepared by Rev. W. A. Kinzie and read at the Centenary of the Association
held in Barre. 1907.
286 HISTORY OF THE BAPTISTS IN VERMONT
over and Rochester in 1819; Thetford and Fairlee, 1817; Plainfield,
1820.
The Association in 1820, numbered thirteen churches, eight
ordained ministers, and four hundred and seventy members. Still
other churches have been admitted until forty different churches
have been connected with this Association. Its territory has been
most of Washington county, all of Orange county, with two towns
in New Hampshire, one in Caledonia county, Vt., one in Addison
county, and five in Windsor county.
The original name, Barre Association, was retained till 1871,
when it was changed to The Vermont Central Baptist Association,
which it still retains.
For a few years the sessions of the Association were mainly
inspirational. Letters from the churches were read, the condition
of those not reporting were inquired into, messengers from corres-
ponding associations were welcomed, and brought tidings, and
preached sermons, and encouraged the churches.
In 1810, they began to confer on the subject of forming a
Domestic Missionary Society to aid in securing preaching in this
region. A committee was appointed, and a treasurer to receive
and manage funds contributed for the purpose. Generous gifts
were made for se\'eral years, and the money expended in supplying
the ])astorless churches as far as possilile with preaching, at the
cost of three dollars per Sunday.
Meanwhile foreign missions began to attract attention, and
funds were contributed by churches and individuals for that pur-
pose. One item in the account for 1824, is ten cents, the only
property of a little son, five years old, who died October, 1823.
Meanwhile the languishing condition of the churches began to
awaken alarm in the minds of some, and the Association in 1833.
passed the following: "Resolved, that we regard with deep con-
cern the deplorable destitution of ministers in the churches of
this Association, and having no prospect of a greater supply, we do
consider it important that our condition be represented to the
Board of the \>rmont Baptist State Convention, at their annual
meeting in October next, with a request that said board appoint
a missionarv to labor within the bounds of this Association one
HISTORY OF THE BAPTISTS IN VERMONT "^87
full year." At the same time measm-es were taken to raise in the
Association money for the support of the missionary as far as
possible.
The report of the managers, in 1836, reveals how imperative
was the need of the Association at the time advance steps were
taken, and the success of the new measure. The report is as fol-
lows: "While the suspension of discipline and Gospel order — the
entire absence .of Saiibath school instruction, and of pastoral labor
and effort to procure it, and the tremulous pulsation of most of
the churches in this Association, giving fearful apprehensions for
their vitality — and the desecration of the Lord's Day, and lax,
and even skeptical sentiments, were affecting our youth and society,
while family prayer and other contracting influences were faint
and few, some individuals were excited, by a redeeming spirit, to
propose an effort to obtain a missionary for the Association."
Something was subscribed and a committee chosen for the
purpose. On application the committee ajjpropriated a sum, and
chose two of their body to co-operate. One year passed by — the
anxious committee inquired and looked in vain — the praying few
still cried to God, between the porch and the altar. "Spare thy
people. Lord, give not thy heritage to reproach." At length Bro-
ther Willard from Massachusetts, was induced to undertake, and
after nine months encouraging labor, subscriptions were increased,
and a})plication was made to the Convention to support two
missionaries in the Association, which was granted, and brother
Root obtained as an associate.
In \iew of the present aspect of the churches :
"Resolved. 1. That there is cause for gratitude to God for
his blessing on the judicious, persevering labors of the missionaries.
'' Resolved. "2. That the baptism of /ori?/ by them in fellow-
shij) with our body, and the accession of two newly organized
churches, — the settlement of three ministers by ordination, and the
promising location of two others,which gives pastors to six churches,
and suj)ply of six other churches by the missionaries one week
in each month, besides two weeks in a month where the remnant
of three churches may be collected for ])ublic worshi]), furnishes
evidence of the benefit of missionarv labor."
288 HISTORY OF THE BAPTISTS IN VERMONT
In 1832, the Association attained a membership of six hundred
and twenty-four, which was to be its record mark for the next
seventy-five years. From that point the membership fell some-
what rapidly till it reached its lowest point in 1851, when it num-
bered two hundred and seventy -three. From that point the
general movement has been upward, till in 1912, it reached its
highest mark, seven hundred and twenty-two.
The causes of continued weakness and declension, it were
better to let the Association itself state, than to give them by
inference or conjecture.
A note in the minutes of 1830, reads: "The difficulties and
labors and discouraging aspects of the churches, as expressed or
alluded to in their letters, is chiefly owing to the alliance of Free
Masonry with the churches. To dissolve or break this connection
appears to be the desire and prayer of all."
In 1850, the committee on the state of religion reported:
"The state of religion in this Association presents a great
moral waste. The cause of Christ has in a great measure, lost its
strong hold on the affections of our members, and spirituality is
dying out of their hearts. The administration of the Word and
ordinances is enjoyed by none of our churches more than half the
time, by some one-fourth, and by a number not at all. Our
churches are as sheep scattered upon the mountains; the watch-
men are left, l)ut a very small number. Each church can say of its
own condition, 'The ways of Zion mourn because few come to her
solemn feasts.' "
The report the next year was in the same vein.
"Should God in His providence remove a few of our labouring
and praying brethren from these feeble churches they would be
unaljle long to sustain their visibility; and even the Association
itself would be blotted from the list of Associations in the State."
In 1855, not a single baptism was reported.
In 1856, John Kyle gave as a few of the hindrances: "One,
the indisposition of Baptists to unite with churches near them.
Living at a distance from a churcli or undervaluing church privileges
they do not transfer their membership. Another is want of per-
sonal efif'ort, the demand for an interesting j^reacher, etc. Another,
HISTORY OF THE BAPTISTS IN VERMONT 289
the spirit of covetousness. To these remarks there are very honor-
able exceptions. "
But praying men and women have not been wholly lacking.
The Association has not become extinct. Some of its churches
have been extinguished. To other churches times of refreshing
have come, at long intervals, indeed, but often enough to prevent
extinction. Some new churches have been built up and after de-
pendence have become independent and even strong, notably the
churches in Montpelier and Barre.
CHURCHES
Sharon
The Sharon Baptist church was organized in 179'2, at Beaver
Meadows, in West Norwich, a small settlement then partly in
Sharon and partly in Norwich. Meetings were held at various
houses and barns. Rev. James Parker was pastor part or all of
the time from 1809 till 1838. J. Crowley, 1842-1845. In 1797,
the membership was fourteen; in 1802, it was thirty. The largest
membership reported was in 1843-1844, when it was seventy.
In 1869, the church voted to hold its meetings in Sharon village,
one-half the time, and the next year they began to plan for a house
of worship there. The building was erected and the vestr^^ oc-
cupied in May, 1872. The building was dedicated the next Sej)-
tember. Rev. Dwight Spencer preaching the dedication sermon.
The church has never been a strong one, financially , nor numerically,
but has striven to exert a spiritual influence and to make kno\\ai
the truth . The list of pastors since 1 808, is as follows : C . D . Fulle r,
1868; A. W. Boardman, 1869-1870; R. Smith, 1871; J. S. Small,
1872-1873; L. B. Steele, 1874-1881; W. J.Smith, 1882; H. E.
Robbins, 1883; R. S. Cook, 1885-1886; A. Meyers, 1890; H. V.
Baker, 1895-1898; L. B. Steele, 1899-1903; R. M. Bennett, 1907-
1908.
Bakke
In May, 1888, Rev. Alexander McGeorge, State Missionary,
visited Montpelier, at their earnest request. He found that
church in a very discouraged state, soon after the resignation of
290 HISTORY OF THE BAPTISTS IN VERMONT
their pastor, Rev. E. D. Mason. He visited every Baptist family
in the place, learned that once there was a Baptist church in
Plainfield, twelve miles away, drove there and found all the Bap-
tist families that were left; there learned of Barre and visited the
place, finding quite a number of Baptist families. He planned
to unite all these people into one Society with Montpelier for a
center, secure a strong preacher, and get them on a self-supporting
basis. Mr. McGeorge was welcomed and his suggestions promptly
followed. The Methodist church opened their house for the
first Sunday ser\nce. Then a hall was hired, a Sunday school
organized, and a beginning made, promising well for the future.
The Barre people were eager to be organized at once, as a church ;
this, however, was temporarily postponed. July, 1889, a church,
with twenty -three members, was organized and duly recognized,
August 7. Rev. G. F. Raymond, pastor of the Montpelier church
was engaged to preach every Sunday afternoon. The congrega-
tion soon increased from twenty-five to one hundred and twenty-
five. The next year the Barre church entertained the Associa-
tion. Its membership had increased to fifty-five.
Rev. P. C. Abby was called to the pastorate in 1891, and
began at once an aggressive work. The church prospered and in-
creased in membership from fifty-five to one hundred and thirty-
nine before the close of this pastorate, in 1897. They began to
plan for a meeting-house, which was soon erected and sufficiently
completed as to be serviceable in 1894.
The new church edifice was planned more with reference to
the future prospects of the church than to its present ability, and
the debt upon it soon became a heavy burden.
Rev. Edward M. Fuller was next called to the pastorate.
The response to eAangelistic efforts of pastor and people was very
encouraging. The membership increased to two hundred. Sun-
day school work was specially prosperous. A Baracca class of
forty members and a Philathea class of large proportions were
organized; mission work was begun at East Barre and Webster-
ville.
The greatest hindrance to the development of the church
appeared to be the del)t on the church. The Convention Board,
HISTORY OF THE BAPTISTS IN VERMONT 291
upon the receipt of the Ford Legacy, m 1900, appropriated five
thousand dollars to apply as a subscription on the debt — on con-
dition that the church secure pledges for a sufficient sum above that
amount to cancel the indebtedness. The church met the con-
ditions and the debt was cancelled. Mr. Fuller resigned in 1903,
that he might take up the work of State secretary of the State
Sunday School Association. Rev. W. A. Kinzie became pastor
on the following Sunday, April 5, and remained till 1907. Evange-
listic meetings under the direction of Evangelist, Rev. E. E.
Da^•idson, resulted in the addition of thirty-seven members in
1904. At the close of this pastorate the number of members was
two hundred and fifty-six. The church exercised a supervision
to some extent over the Italian and the Swedish missions in the
city.
In 1808, William E. Jkaisted became pastor and entered
upon his work with zeal. Thirty-three were added that year and
twenty-nine were dismissed to form the new church in Wehster-
ville, which was recognized February 4, 1909.
The growth of the church has continued till, in 191''2, it num-
bered three hundred and two. In 1910, the church edifice was com-
I)leted by a granite veneer, greatly impro^-ing both the appearance
and the permanence of the structure.
Historical Sketch of the East Bethel Church
{Taken from the Centenary Address of acting-pastor J. Wesley
Miller, 1912)
August 24, 1812, a gi-ouj) of Bajjtist believers of the vicinity of
East Bethel, gathered at the home of Elisha A. Fowler (the present
home of O. F. (Godfrey), and agreeable to their request for advice
and assistance in organizing a church, were met by Elder James
Parker and Brother S. Gould from Sharon; Elder Timothy Grow
and Brothers 1). Davidson and S. Alfred from Ilartland; Elder
Elijah Huntington from Braintree. and Elder Micaiah Coburn
from Chelsea and Tunbridge. 'J'hc\- organized a Baptist church
292 HISTORY OF THE BAPTISTS IN VERMONT
with ten original members as follows: Samuel Peake, Elisha A.
Fowler and his wife, Mary, Jacob Lerned and his wife, Ehzabeth,
Leonard Fisk, Anne Cole, Lucy Bradford, Electra Fowler and
Achsa Tracy. Samuel Peake's name appears in the charter of
the town of Bethel, the first granted by the State of Vermont,
under date of December 23, 1779. He was the Baptist leader in
Bethel and the third actual settler in the town.
There had been earlier Baptist organizations in this part of
the State. The Church of Christ in Randolph and Bethel, called
the Second Baptist church in Randolph, which was the immediate
predecessor of the East Bethel church, was constituted with ten
members on November 18, 1800. Two of these original members.
Deacon Elisha A. Fowler and Anne Cole, later became members of
the little group which founded the East Bethel church. The
Randolph-Bethel church was constituted by a council of the Bap-
tist churches in Chelsea, Braintree, and Randolph. The new East
Bethel church soon became the successor of the Royalton church,
and in all probability inherited whatever of Baptist interest there
had previously been in Bethel.
Business meetings were frequently held in the schoolhouse
near Marsh's Mill or Bethel center village. Sunday services were
also occasionally held in that village, both before and after the
erection of the Union brick meeting-house, now the Universalist
church building. It is of interest to note that the dedicatory
sermon at the opening of this building was preached December
24, 1816, by the Rev. Aaron Leland, eminent Baptist minister and
later lieutenant-governor of the State.
The East Bethel church appointed a meeting-house society,
February 10, 1824, at the home of Deacon Fowler, where nearly
twelve years before the church had been constituted. Samuel
Hebard gave the building site, and the committee was instructed
to "hire a house built in the cheapest and best manner and as
large as money can be raised to defray the expense of." On
November 26, 1824, the committee reported the completion of the
present structure at an expense of one thousand and sixty dollars.
Because of neglect, the building had to undergo extensive repairs in
1861. The old pews were removed and the present "slips" substi-
HISTORY OF THE BAPTISTS IN VERMONT 293
tuted. The old gallery Mas taken down and a low gallery placed
between the two entry doors, and the interior generally renovated.
Fifteen years ago the low gallery was removed and a new pulpit
placed. In 1910, about five hundred dollars was expended by the
Ladies' Aid Society in putting the house into its present neat and
comfortable condition. During the year, electric lights have been
installed and the exterior woodwork refinished.
The first pastor to hold services in the new meeting-house
was Isaac Sawyer, who stayed three years. He was followed by
Willard Kimball. Then came Simeon Chamberlain, who died
after only one year's service. In 1836, Leonard Kimball was
recei\ed into membership by letter and soon ordained as minister.
The following year, one Deacon Orsemus Blodgett, was given a
written license to preach. During most of the 40's and 50's there
was almost utter stagnation in the Baptist ranks, interest centering
in the Union church of the ^•illage.
After something like seventeen years of recordless sleep, the
Rev. Austin Norcross, of Derby, was settled as pastor in 1859.
He pro\'ed the right man for the place and brought the church
into active spiritual life, besides carrying thru to a successful issue
the extensive repairs and improvements upon the meeting-house
undertaken during 1861. He served six years, being followed by
the Rev. A. N. Woodruff. During the year, 1867, the church en-
joyed its greatest revival under the ministration of the Rev. Jona-
than Tilson, who conducted three weeks of evangelistic services.
In 1868, the Rev. Leonard Tracy returned to his boyhood church
and spent the last two years of his ministry as its pastor. Two
other members of the church became ministers, Charles B. Turner
and ('yrus Tucker.
Mr. Norcross returned to his former field in 1872 and stayed
two years. Then George B. Wheeler served the church for one
year, 1878- 1879, and in April, 1882, Ora F. Taylor began a six-year
pastorate, he being the last resident pastor the church has had.
For twenty-four years the pulpit has been sup})lied and more or
less ])astoral work done by temporary supplies. Indeed, the people
have had many supplies during the one hundred years of their
church life. For the past five years the church has enjoyed the
294 HISTORY OF THE BAPTISTS IN VERMONT
faithful services of acting-pastor Miller, a clergyman of the Metho-
dist faith. There has been a recent revival of spiritual interest
in the community and the Baptist people are looking forward -wdth
hope to a union pastorate with the Free Baptist church of East
Randoli)h.
Groton
Elder James Peacham founded the Baptist church in Groton
in 1813. The constituent members were Phoebe Darling, wife of
John Darling; Anna Welch, wife of Jonathan Welch; Edmund
Welch and wife; Sarah, wife of Stephen Welch; Betsy Morrison,
wife of Bradburj' Morrison; John Emery and wife, Sarah; Mary,
wife of James Hooper; Edmund Morse; Josiah Paul and wife,
Sarah. Rev. J. Spaulding was one of the earliest ministers. He
was on this field in 1814. In 1824, Rev. Otis Robinson was in-
stalled pastor, and for a number of years the church prospered.
But at length trouble arose; Mr. Robinson became deranged and
moved away and the church received a shock which appeared to
take its life.
In 1840, however, it seems to have been resuscitated and
reported to the Association eleven members. There was an in-
crease for several years until the number reached forty-two, after
which came another period of decline. Rev. P. W. Fuller closed
a pastorate in March, 1868, and was succeeded by Rev. T. Wrinkle.
In the third and last year of his {)astorate, nineteen were baptized
and two received by letter, the membership becoming eighty-nine.
Rev. G. Carpenter was pastor, 1872-1875. In 1876, thirteen were
added. Rev. W. Crocker served in 1877-1878; S. F. Dean, 1879-
1880. Rev. Joseph Freeman, D. D., was engaged in 1881, and
the following year twenty-one were received by baptism and
thirteen by letter. After Rev. W. Worthington had labored one
year, 1883, Rev. W. G. Clough entered upon a successful pastorate
of three years, and was followed by Rev. A. N. Woodruff, who
remained four years and welcomed thirty-three by baptism. The
church then numbered one hundred and fourteen members.
HISTORY OF THE BAPTISTS IN VERMONT 295
T. C. Souter served one year. There were l)ut two pastors
in the next decade, Thomas TelHer, 1894-1898, and G. W. Clough,
second pastorate, 1899-1905. The year, 1904, was one of deep
sadness on account of prevaihng sickness and the death of three
prominent members, Martha J. Robinson, -^ndow of a former
pastor, Mrs. Mary E. Clough, the wife of Pastor G. W. Clough,
a woman greatly beloved, and Brother A. H. Ricker, a strong-
support of the church, spiritually and financially.
The more recent pastors have been H. A. Calhoun, 1906 1907;
H. S. Meyers, 1908. Another strong pillar of the church died in
1909, Deacon Jefferson Renfrew, who perpetuated his influence
for the church by a bequest of one thousand dollars in trust to
the State Convention for the benefit of the Groton church. • The
year, 1911, was marked by the ingathering of twenty -two new
members, seventeen l^y baptism. Present membership, one hun-
dred and thirty.
MONTPELIER
Elder Ziba Woodworth, a Free Will Baptist minister, was a
citizen of the town at its organization, and on its record is a certif-
icate of his good standing in the Baptist church, prior to his resi-
dence here. He was a Revolutionary soldier, who had Ijeen des-
perately wounded at Fort Griswold. He was chosen in 1791, when
the to^\^l was organized. From about 1800, ]Mr. Woodworth was
in the habit of exhorting as occasion offered, and in 180C, was or-
dained and preached from 1806 till 18'26. Piiilij) Wheeler is
named in Walton's Register as a Baptist preacher in 1815 and 1816.
and again in 18*23 to 18'-25. Also, Samuel Parker from 18*27 to 18'i'2.
A Free Will Baptist church was organized in 1812, according to
Rev. I. D. Stewart's History of The Free Will Baptists. In 1826,
Elder Morse visited Montpelier and found there the remnants of
three Baptist churches and commenced labor with the central one.
Opposition was strong, but the Lord worked with him and several
were converted. These, with such as came from the old churches,
united in a new organization, and after two months he left them a
promising church of thirty-five members. Another church of the
296 HISTORY OF THE BAPTISTS IN VERMONT
same denomination was organized in 1840, and of this Elder Kennis-
ton was pastor 1840, and Zebina Young in 1841-1843. Elder
Jackson, 1849. No mention is made of these churches in our
Associational minutes, of course, but these early churches contri-
buted their part to Vermont Baptist History. In 1854, the State
Convention, through its agent, made an attempt to establish Baptist
work in Montpelier, but the people were not ready to co-operate
and the effort failed.
The present church in Montpelier was organized in June,
1865, with fourteen persons, five of whom were men. Rev. Rufus
Smith, State Convention agent, was elected clerk and supplied
the pulpit for a time. The first services were held in the Village
Hall. In October, 1865, a call was extended to Rev. H. D. Hodge,
but he dechned. In February, 1866, Rev. N. P. Foster was called
and began his pastorate the October following,«remaining till April,
1869. Eleven had been added before this pastorate and seven-
teen more came in while Mr. Foster was there. Services con-
tinued in the Village Hall for a few months and then were held in
Freeman Hall, and on November 12, 1865, they began in the Court
House where they continued till 1868, when they were ordered by
the Assistant Judge to vacate the premises. This served to spur
them to the erection of a church edifice for which the ground was
broken March 23, 1886, and the basement put into use the follow-
ing November, though there were no windows in as yet.
The church had worshipped in sixteen different rooms. The
cost of the new edifice was seventeen thousand dollars. Dedicated
January 29, 1873.
The church has been served by the following pastors: N. P.
Foster, 1868-1869; Wm. Fitz, 1870; N. N. Glazier, 1871-1878; H.
A. Rogers, 1879-1882; E. D.Mason, 1883-1887; G. F. Raymond,
1888-1890; G. D. Webster, 1892-1894; E. B. Earl, 1895; W. A.
Davison, 1897-1899; W. J. Clones, 1900-1903; Guy C. Lamson,
1904-1905; A. H. Roberts, 1906; H. A. Buzzell, supply, 1907; L. J.
Bamburg, 1908-1911; I. H. Benedict, 1912.
The church has had difficulties to overcome, discouragements
and trials, heavy financial burdens, and the loss of members by
death and removals, but it courageously continued and grew
HISTORY OF THE BAPTISTS IN VERMONT 297
in numbers and resources. In the decade, 1870-1880, its member-
ship more than doubled. In the next decade, it increased fifty
per cent, attaining the membership of one hundred and forty-three.
Careful revision of the roll at intervals has kept the total number
reported reasonably near the number of resident members. The
church has a fine house of worship, pleasantly located, and has an
important mission in the Capital city of the State.
Bearing upon the early religious history of Montpelier and
indicating how strong was Baptist influence there as early as 1817,
is an extract of a letter from "a respectable minister in Vermont
to one of the editors of the American Baptist Missionary Maga-
zine," dated, Montpelier, November 5, 1818. The fact that this
letter was sent to the Baptist Magazine is the ground of the in-
ference that the pastor referred to was either Mr. Wheeler or Mr.
Woodworth.
"Rev. and dear Sir: — Having occasion to be present at the
meeting of the legislature on the eighth ult., I send you the follow-
ing account. The day the assembly met was remarkably pleasant,
the concourse great, and during the usual religious solemnities the
audience was solemn and attentive. In the evening, a large as-
sembly convened in the State House to hear a discourse from Bro-
ther E. of Rockingham. After the exercises. Rev. Mr. W., the
worthy minister pf the place, arose, and noticed the great advan-
tages his people derived two years ago (a time of reformation in
his parish, in which he had more than a hundred added to his
church), from the faithful labors of his christian friends on the
legislature, in conferences and other meetings during the session;
and he solicited the same faithful services during their continuance
in the place.
"Mr. W. has a number of conference and prayer meetings es-
tablished, in the course of a week in the village, which are well
attended by his own people, and by many of the legislature. On
Sabbath evening, conference is attended in the State House and
even since the legislature has been in session, on that evening the
house has been crowded. Men of various ranks come forsvard, and
pray and exhort with great fervor. On one of these evenings, when
gentlemen from every part of the State were gathered, the scene
298 HISTORY OF THE BAPTISTS IN VERMONT
became highly interesting, although a time of no special revival
of religion. I was filled with admiration to hear the prayers and
exhortations of Councillors, Representatives, Secretary of State,
Judges of Courts and from some of the ablest attorneys in the
State. None appeared to speak for the sake of making a Aain
show, but from the heart, with great solemnity and in gospel
simplicity. There, then, was the cross of Christ, the dangerous
state of the unregenerate man, the necessity of a new heart and
of a holy life; the great obligation of professors to live as examples
to others, and the importance of all being prepared for a day of
judgment. I said to myself, can these be members of a State
Legislature where the intrigues of worldly policy and a contempt
of the humiliating doctrines of Christ are supposed to prevail?
His Excellency, the Governor, and his Honor, the Lieutenant-Gov-
ernor (J. Galusha and Paul Brigham), appear to be men of christian
sobriety, who instead of effecting a kind of courtly hauteur are
punctual when official duties will permit, in attending these devo-
tional meetings as well as the regular worship on the Lord's Day.
In this venerable body a person is not under necessity of con-
cealing his religion to be respected, but such is the happy in-
fluence of the Gospel in this Legislature that a man of undoubted
piety is sure to be esteemed on that account."
Randolph
This church is emphatically a child of the Convention. In
1874, Re^^ J. H. Parmelee, under the direction of the Board, liegan
his labors in Central Vermont and in June, of that year, began to
preach in West Randolph. Meetings were held in Academy Hall.
Mr. Parmelee closed his work, January 1, 1876, and iVpril l,Rev.
D. C. Bixby took up the work. At a meeting of the Baptists of
the place. May 8, 1876, the First Baptist church of West Ran-
dolph, was organized, with twenty -five members. It was recognized
as a regular Baptist church by a council held in June, and the
next day was formally received into the Association, which met at
Sharon. In 1877, a lot was secured, under the lead of Col. J. J.
Estey, and a chapel was completed and the property deeded to
HISTORY OF THE BAPTISTS IX VERMONT 299
the church in June, 1880, with a mortgage of one thousand dollars
on the lot. Mr. Robert J. Kimball, of Brooklyn, N. Y., now came
to the assistance of the church and offered to complete the edifice
and let the members put in their efforts to clear off the mortgage.
Mrs. Kimball put in the baptisterj\ Mrs. A. R. Lounsbury gave
the chandelier. Deacon ^V. B. Chandler gave the pulpit. Mrs.
E. R. DuBois gave the Bible. A memorial bell was given by
Wm. H. DuBois for his wife, a member. The dedication serxaces
took place September 1, 1881.
The pastors have been as follows: J. S. Goodall, 1878-1882;
J. A. Pierce, 1883-1891; S. Robson, 1891-1896; T. A. Howard,
1897-1901; Browni E. Smith, 1902-1903; Samuel Knowles, 1904-
1906; W. H. Hamilton, 1908; J. Wallace Chesboro, 1910-1911.
In 1810, this church federated with the Methodist church in
the place.
Some Extinct Churches. — Vermont Central Association
Braintree
Church organized March 5, 1799. First pastor. Rev. Elijah
Huntington, who was ordained June 18, 1800, and labored here
till his death in 1828. The meeting-house was built in the summer
of 1815. After the death of Mr. Huntington, the church had no
pastor for over twenty years and preaching only occasionally.
The church became much reduced, and in a poor condition, when
Rev. J. Tilson, who was born in Randolph and spent his early
days in this vicinity, came on to the field and began to work for
the upbuilding of the church. This was in 1859. The church,
encouraged by his efforts, called as pastor. Rev. H. D. Hodge,
who remained seven years. The church increased from sixteen
to seventy-six. This is the largest number in the history of the
church. The Sunday school was organized in 1859, when the
church was revived. For a number of years, this was the strong-
est church in the Association. But in the seventies, a decline set
in from which the church never rallied. The report from the
church in 1904 showed four members remaining.
300 HISTORY OF THE BAPTISTS IN VERMONT
The name of the church disappeared from the minutes from
this time till 1812. During the year previous, Rev. J. W. Chesboro,
of Randolph, conducted services nearly every Sunday, and was
assisted by Colporteur Watt in a series of meetings. Eight were
baptized, and the name of the church is again enrolled with eleven
members, under the pastoral care of Mr. Chesboro.
The influence of the little church is not confined to the touTi
of Brain tree, for there have gone out from it a number of strong
preachers, among whom are Rev. Joseph Huntington, Rev. Ado-
niram J. Huntington, D. D., Professor in Columbia College, Jona-
than Tilson, and Wheel ock Parmelee, D. D., once pastor at Jersey
City, N. J.
Calais
A Baptist church was organized here in 1810. A reference
to it, in an account of a visit by one of the Massachusetts Mission-
ary Society missionaries in 1810, says it had a membership of about
twenty -eight at that time. W'e have no further knowledge of it.
Corinth
Organized in 1783. In 1795, Thomas West was pastor and
the membership was eighty-eight. It was not in the list of the
Association in 1810.
Barre and Plainfield
A record book is perserved of a church organized August 30,
1838, at the home of Elder Lyman Culver. Three ministers were
present, James Parker, Lyman Culver and Friend Blood. The
chief point in the examination of members seems to have been the
communion question. The Articles of Faith of the Danville
Association were adopted. The original members of this church
were Barnabas Webb, Jacob Perkins, Elijah Perry, Reuben Nichols,
David Reed, Rlioda Reed, Hannah Peck, Sarah Webb, Abigail
Stone. Besides these nine original members, the record contains
HISTORY OF THE BAPTISTS IN VERMONT 301
the names of eleven men and eleven women. In the twelve meet-
ings recorded, delegates were chosen to represent the church in the
Association, three different years. In 1851, one of these delegates
was Rev. Friend Blood. As there is only one Plainfield church
reported in the minutes, this church must have been a successor to,
or a reorganization of, the Plainfield church, organized at a school-
house in 1809.
Marshfield
The Baptist church was organized in Marshfield in 1833.
For several years it is reported. In 1834, it had thirty-four mem-
bers. The membership remained about the same for some years.
There was another Baptist church in the town of Plainfield and
in 185'2, the two united under the name of Plainfield and Marsh-
field church. Thus ended the separate existence of the Marshfield
church.
Plainfield
The Baptist church was organized October 17, 1809, at the
schoolhouse near Deacon James Perry's (south district) .
The members were James Boutwell and wdfe, who withdrew
from the Congregational church for that purpose, Jacol) Perkins,
Stei)hen Perkins, and his wife, Nancy; John Bancroft, and his wife,
Phoebe. Elder Jabes Cottle and Elder Elijah Huntington were
the clergymen present. At the next meeting Philip Wheeler
made a ])rofession of religion, and joined the church. He became
pastor afterward, living near the center of Monti)elier, l>ut in 18'-26,
sold his farm, and a house w^as built for him near the Plainfield
Sj)rings. In a few years after this, Stephen Perkins refu.sed to
conunune for the reason that Elder Wheeler had said, "that he
would not bai)tize a person that he knew intended to join another
church." Soon after this, he and his brother, Jonathan, withdrew
from the church. The result of this dissension was that Elder
^Vheeler soon closed his j^astoral labor with this church, and re-
moved into Marshfield, one-h;ilf mile east of l*lainfield village,
302 HISTORY OF THE BAPTISTS IN VERMONT
where he died. After Elder AYheeler's dismissal they were sup-
plied at intervals by different clergymen, none of them living in
town but Friend Blood. In 1840, the church had twenty-eight
members, but the numbers decreased until there were only sixteen
left, when the church united with the Marslifield church, in
1852, to form the Plainfield and Marshfield church. Walton's
Vermont Register gives Rev. Jonathan Kinne, as residing in
Plainfield in 1819, 1821, and 1827-1829.
Plainfield and Marshfield
This church was organized in 1852 by a union of the Marsh-
field with the Plainfield church. A])ram Bedell became pastor
and resided in Plainfield. The Methodist church edifice was pur-
chased, removed toward the depot on the lot once owaied by
Emmons Taft, and repaired. Three years later the report to the
Convention showed an attendance at the services of forty -five to
seventy -five, and a Sunday school of fifty members. They also
report at this time that they are settling up the last of their debt.
In 1856, this was the strongest church in the Association. Other
ministers preaching here are Elder Kelton, S. A. Blake, N. W.
Smith and Theron Clement. The church was reported to the
Association until 1897, when there were three members. These
were Mr. James Perry, of Barre; Mr. Jeremy Chamberlain, and
Mrs. A. Betsy Taft, of Plainfield village. The pastor of the Barre
church held a ser^'ice with them in the home of Mrs. Taft in the
fall of 1906.
RoxBURY, East and West
There have been two Baptist churches in this town, one in
the east and one in the west part of the town. The East Roxbury
church was organized in 1834, and reported to the Association in
1835, that it had eighteen members. It seems never to have
flourished, but gradually decreased, until in 1846, it had only twelve
members, after which there is no rejiort from them.
HISTORY OF THE BAPTISTS IN VERMONT 303^^
In the west part of the towTi, Baptists began to settle very-
early. Deacon Samuel Richardson came into tovra in 1790. He
was a deacon in the Congregational church and his wafe was a
Baptist. One reason assig-ned for his coming into this town was
that when the bass viol was carried into the church in Randolph,
it was more than his orthodox nerves could stand and he preferred
primeval forests, "God's own temple", with the birds to sing
anthems of praises, and no profane, new fangled instruments,
made by the hand of man, with which to worship God for him.
Another early settler was William Gold, a deacon of a Baptist
church, who came to Roxbury in 1801. We find no evidence that
a Baptist church was organized here till 1830. Five years later
it reported twenty -five members, which is the largest number sho\A'n
in the reports. Rev. S. Willard, a missionary of the State Con-
vention, visited the church in 1835 and baptized two young married
couples, and broke bread to fifteen members and an equal number
of visitors. At his suggestion, a deacon was elected and arrange-
ments made to settle a pastor. Rev. Lyman Culver was called and
soon after was ordained. Other ministers, who preached here were
Re\'. Friend Blood, and Rev. Jehiel Claflin. A strife arose between
the Baptists and the Congregationalists concerning the ministerial
land, the result of which was injury to the Baptist church.
This was only one of the causes. Another may have been
the fact, that a good, old Baptist lady was " churched " for commun-
ing Avith the Methodists, and with several others soon left the
Baptists and united with the Congregationalists, which church was
organized in 1837, and included in its membership what remained
of the Methodists, along with this group of Baptists. The last
report from this church in the Convention minutes is in 1846,
when it had twenty-four members. In 1849, those members re-
maining joined A\-ith the Baptists of Northfield, in an organization
known as the Northfield and Roxbury church, which continued in
existence until 1863.
The following incident is on record concerning the Roxbury
church. One great revival was brought about in this manner.
A little girl overheard her mother and a neighbor talking of the
necessity for a christian life and the beauty and purity of a true
304 HISTORY OF THE BAPTISTS IN VERMONT
christian character, and was so deeply impressed that she went
to praying earnestly in secret, and came out a shining light, lead-
ing others of her companions to go and do likewise, until it spread
into the most extended revival ever known in town.
TOPSHAM
The Baptist church in West Topsham is nearly contemporary
with the first settlements in that town, and was organized in 1801,
with six members. The next two years were years of prosperity
to the church, and at the close of 1803 there were about sixty
members. They remained without a pastor till August 13, 1806,
when Elder Ebenezer Sanborn was ordained and settled over the
church, becoming their pastor, which relation he held till 1823.
During the latter part of Elder Sanborn's ministry, owing to out-
side influences, the church gradually diminished in numbers until it
became nearly extinct, although there were some influential mem-
bers of the church remaining, who, in 1834, met and reorganized,
at which time Rev. Friend Blood became their pastor, and re-
mained as such ten years, after which the church was supplied
with preaching by Rev. J. Clement and Rev. John Kyle, until Jan-
uary, 1858. Rev. N. W. Smith then became their pastor, in which
capacity he remained until his death in July, 1863, after which
time they had no pastor but were supplied with preaching from
diflferent sources for some years. The number of members gradu-
ally decreased until, in 1880, the church disappeared from the
Association records.
East Topsham
There was also a Baptist church in East Topsham for a few
years. It was first reported in the Convention minutes in 1859,
when it had twenty-one members. For the next five years, the
report shows that the membership remained stationary at twenty,
and then for three years it was given as sixteen, after which there
is no further report.
HISTORY OF THE BAPTISTS IN VERMONT 305
Brookfield
The Convention minutes of 1835 report, "two other new socie-
ties have been organized in Chelsea and Brookfield, which are
doing well. At the growing village of Brookfield, your missionary
spent two Lord's days. On the last he administered the ordinances
of l)aptism, under very encouraging circumstances. Brethren
from the adjoining towns were present, and the Lord was with us.
Thirty -two dollars is subscribed, on condition of having monthly
preaching on Lord's days in this place." This church is reported
in the Convention minutes from 1842 to 1867. The largest
number of members is in 1843, when thirty-nine were reported.
There was a gradual decrease until the last report, in 1867, which
showed only four. Brookfield has given at least two men to the
Baptist ministry; Elder Samuel Hovey, who was ordained at
Chelsea, in 1798, and Rev. Horace N. Hovey.
Bradford
A Congregational church was organized in 1795 or 1796.
About the same time a Calvinistic Baptist church was formed and
built a meeting-house and were supporting a minister entirely at
their owm expense. There was much discussion who should have
the ministerial lands. It was compromised by giving two hundred
acres to the Congregational pastor and one hundred acres to the
committee of the Baptist church. Both deeds were made out by
the selectmen on the same day, August 4, 1796. This society, in
the course of a few years, became extinct. Their meeting-house,
which stood in close proximity to the cemetery on the upper plain,
on the north side of the same, after standing for a long time desolate,
was taken down, and the land which had been apportioned, or
rather the consideration for which it was sold, is now in possession
of another society called Christian Baptists, or Christians in quite
a different part of the town, and used for the support of their
ministry'.
306 HISTORY OF THE BAPTISTS IN VERMONT
ROYALTON
Organized in 1784. In 1810, it reported fourteen members.
It was given in the list of the Woodstock Association in 1791, with
fifty-seven members. The membership remains the same in the
1800 report, but in 1801 and 1802 it is reduced to twenty-nine
members; and in 1804, to sixteen members. Regarded as extinct in
1807.
Rochester
The Convention minutes of 1830 tell us that, "In Rochester
a new church has been formed out of the remains of an old one,
which had lost its visibility." This church is reported in the
Convention minutes in 1835, with twenty-four members, in 1836;
with thirty-two, in 1839; and 1841, with twenty-seven. It is not
reported again and is regarded as extinct in 1843. Rev. Artemas
Arnold preached here in 1836.
Stockbridge
Organized in 1820, received in the Barre Association in 1822.
Reported in Convention minutes from 1836-1846, with member-
ship varying from twenty-seven to twenty-four. Became extinct
about 1847.
Warren
As early as 1810, there was a Baptist church in Warren.
That year it reported fifteen members. No further information
available.
Randolph and Bethel
Organized November, 1800, and composed of members re-
siding in Randolph, Tunbridge and East Bethel. The church
never had a meeting-house, but their public meetings were held in
HISTORY OF THE BAPTISTS IN VERMONT 307
Randolph and mostly at what is now called Painesville, in the
house or barn of Samuel Benedict. Among the members residing
in Randolph were, S. Benedict, Deacon Bezaleel Davis, William
Ramsay, John Evans, William and Thomas Perkins. In June,
1801, W. Ramsay was ordained pastor. In the course of a few
years, however, he proved himself unworthy his position as a
preacher, and even as a church member. He became publicly
vicious, and finally absconded and was never afterwards heard
from by the friends here. Previous to leaving, however, he had
not failed to create such division in the church as resulted in its
dissolution, after an existence of less than seven years. The pres-
ent church in East Bethel embraced in its origin in 1812, many of
the former members of the Randolph and Bethel church.
NORTHFIELD
A Baptist church was organized in Northfield, in 1794. Little
information can be gathered concerning it. In 1844 and 1845, it
rej)orted a membership of seventeen. It reorganized, in connection
with the Roxbury church, in 1849. The membership, with the two
fields combined, was then but twenty-five, and seems never to
have exceeded twenty -eight. It gradually decreased, till in 1863
it was but thirteen. Its name then disappeared from the records.
McIndoes Falls
Organized in 1853, came into the Barre Association that year
with sixteen members. In their report to the Convention the
next year, they say that they have preaching half the time by
Brother Renfrew, a licentiate of the church, and that the congrega-
tions are from fifty to seventy-five, with a Sunday school of about
forty. They had no meeting-house. They are reported in the
Convention minutes for five years and then disappear. The
largest membership was twenty-one, in 1854.
308 HISTORY OF THE BAPTISTS IN VERMONT
Washington
In 1804, a church, under the name of The Washington
church, united with the Woodstock Association, with twenty-
three members. Delegates were sent in 1807, 1808 and 1810.
These were Thomas Murdough, Benjamin Smith, Fisher Gay,
Wilham Ayer, Abel Severance and Caleb Woodward. The name
disappears from the minutes after 1810.
Lyme
The minutes of 1810, give the Lyme church as belonging to
the Barre Association. It was dropped in 1814, to join the Mere-
dith, N. H., Association.
Kingston was added to the Barre Association in 1819 and
dropped in 1830.
WiLLIAMSTOWN
The first ecclesiastical organization in this town w^as the
Baptists, as shown from the Town Records: "October 2, 1794.
This certifieth that Abner Wise, James Paul, Seth Jones, Ezeliel
Robinson, Amos Robinson, James Thwing, Waterman Gould,
Benson Jones, Samuel Pierce, Enos Briggs, Moses Jeffords, and
Calvin Briggs belongeth to the Baptist Society in Wllliamstow^n
and Northfield. Cornelius Lynd, Towti Clerk." The first Bap-
tist sermon is said to have been preached by Samuel Hovey, an
itinerant preacher. In 1816, they built a meeting-house in the
east pait of the town, on what is still known as Baptist street. For
a time, the society was in a flourishing condition, being as large as
any in town. The pulpit was supplied by men who labored
zealously; but after more than thirty years from its organization,
the society became so broken and divided in views, that it was
dropped from the Association in 1824. It reappears in 1833, and
is reported to be in a prosperous condition. In 1835, Rev. Ben-
jamin Willard, an evangelist, employed by the State Convention,
HISTORY OF THE BAPTISTS IN VERMONT 309
labored on this field and a spiritual interest de^•eloped, and fifteen
were baptized. There were sixty-six members at that time. In
1839, they built a new meeting-house and Joseph Hmitington was
ordained as pastor. He was succeeded by Rev. Friend Blood.
At least two other ministers were ordained by this church, Rev,
Sherburn Dearbourn and Rev. Joseph S. Small.
The largest membership ever reported was in 184''2, which was
ninety-seven. After this the church gradually declined till it
dropped from the reports in 1880.
Chelsea and Tunbridge
A Baptist church was organized in the town of Chelsea in 1795,
and united with the Woodstock Association in 1797, with sixteen
members. As early as 1800, it was known as the Chelsea and
Tunbridge church and at that date had a membership of fifty-one.
It was dropped from the Barre Association in 1819, for "having
lost its former visibility. " It reappears in 1823, but soon became
disorganized again. The Convention minutes report in 1835,
"Two other new churches have been organized in Chelsea and
Brookfield." Probably the one in Chelsea was a reorganization
of the old Chelsea and Tunbridge church, for in the statistical
tables for that and the succeeding years, it appears under the name
of the Chelsea and Tun})ridge church. It never gained much
strength. In 1846, it re]jorted thirteen members.
The town of Tunbridge had a meeting-house, concerning the
building of which two curious votes appear in the tovm records.
One was directing a committee to clear a spot for the meeting-
house by making a bee, and to find rum at the to^\^l's expense;
the other, "^'oted to raise the house at the expense of the town,
only the committee were to find two barrels of rum out of the
meeting-house fund. " The rum project failed and it was a hard
and long struggle before the house was completed.
Strafford
About 1790, a farm hand, named Robert Dickey, began to
exhort the people in his neighborhood, in the town of Stratford,
310 HISTORY OF THE BAPTISTS IN VERMONT
and soon thirty people were converted. Calvinistic articles of
faith were presented and tacitly received and a church organized.
The following year there was a contest between the Calvinistic
Baptists and the Free Baptists, which divided the church; ten
going with the Calvinistics and fifteen with the Free Baptists.
The former organization was soon dissolved, and the Free Bap-
tists have occupied the field since and hate there a flourishing
church.
Vershire
The Vershire church was organized September 6, 1852.
John Kyle was its first pastor. Samuel Maltby, the first deacon.
The growth of the church was slow for a number of years, but in
the winter of 1866 and 1867, there was a revival and in the spring
following, thirteen were received upon profession of their faith.
At this time the society entirely rebuilt their house of worship,
expending nearly fifteen hundred dollars. In 1867, a commodious
parsonage was finished. The pastor's salary at this time was
four hundred dollars, wood and parsonage. Rev. J. K. Chase
was pastor. Subsequent pastors were S. S. White, 1871-1875;
E. P. Merrifield, 1875-1877; G. F. Pay, 1878-1879; H. C. Robbins,
1880-1882; L. B. Steele, 1883-1885; J. W. Merrill, 1886. The
prospect for this church about 1870, was that it might become one
of the most flourishing Baptist churches in the State.
But shortly after, a decline began from which there was no
rallying and the church became extinct about 1888.
Mr. Kinzie, in his account of the church in 1907, says: "The
church building is still Baptist property, but is being used by the
Congregationalists. There is no one left to transfer the title."
Thetford
There is some doubt how many Baptist church organizations
there have been in this town. A church was formed there in 1783.
In 1791, it was a member of the Woodstock Association with
thirteen members. Nine years later it had fifteen members.
HISTORY OF THE BAPTISTS IN VERMONT 311
This church seems to have united wath the Baptists, Hving
in the town of Fairlee, to form the Thetford and Fairlee
church. This organization was afiFected at various times before
it became somewhat permanent, in 1792, 1799, and 1808.
It continued under this name until 1841, when its territory is
again enlarged and it became the Thetford, Fairlee and Vershire
church. In 1852, it is called the Post Mills church. This name
holds till 1856; then called the Post Mills and Vershire, and later
becomes the Thetford and Fairlee church. It did not change its
name again, but continued to grow feeble until its death in 1880.
The largest membership was in 1835 and 1836, when it was one
hundred and six. Among the early ministers of this church were
Simon Spaulding, Timothy Spaulding, Perkins Huntington and
Artemas Arnold.
Union Village (Thetford)
The Union Village church was organized in 1837, and came
into the Association with twenty-three members. It reached its
highest strength the next year, when it reported twenty-eight
members. After this it loses strength, till it disappears from the
list of churches in 1847.
Chapter XVIII
CALEDONIA AND ORLEANS COUNTIES
DANVILLE ASSOCIATION
The district included in the Danville Association was at an
early period distinctly missionary ground. It was the Macedonia
of Vermont, and continued so for many years. The lure of these
destitute places drew to them the missionaries of the Maine Bap-
tist Missionary Society and of the Massachusetts Baptist Mission-
ary Society, and the evangelistic pastors of the abler Vermont
Associations. These itinerated from village to village, holding
meetings on the Lord's Days and as often as possible in the inter-
vals between, baptizing converts, organizing churches and caring
for them with commendable zeal.
The first church organized was the Danville, in 179'2, and
from this point missionary tours often began. Its early history
was marred by the immorality of its first pastor, Isaac Root, and
its growth retarded by dissensions among its members. It had,
however, its hospitable and devoted members, among them certain
notable women, filled with missionary ardor. One of these was
Sally Fisher, secretary of a Mite Society, concerning which, she
wrote to the president of the Massachusetts Ba])tist Missionary
Society in 1808. "A few female members of the Baptist church
in this town, in July, 1808, agreed to form into a society for religious
purposes. The objects of our meetings were to converse on the
things of religion, and to comfort and strengthen each other, while
surrounded with adversaries and beset with the temptations of
this alluring world. And also to pray that God would continue
to extend the conquests of his sovereign grace and l)ring in his
elect from the rude mass of mankind. That he would bless the ex-
314 HISTORY OF THE BAPTISTS IN VERMONT
ertions of his people, who are endeavoring to spread that reUgion,
which inculcates peace and humility and self-denial, until its be-
nign influence may be felt by all the human race. A further ob-
ject of our meeting was to contribute our mite toward the accom-
plishment of this infinitely important end." Their contribution
that year was $8.28 out of poverty.
The Second church was organized in Hardwick, in 1795, a
short-lived body, extinct in 1801. Amos Tuttle was its only
pastor. In the decade, 1800-1810, five churches were organized,
Burke, 1801, Derby Hicks, pastor; Waterford, 1802; Craftsbury,
1804, Samuel Churchill, pastor; Derby, 1807, Samuel Smith,
pastor; Coventry, 1809, John Ide, pastor.
Other early churches were Troy, 1818; Greensboro, 1819;
Irasburg, 1816; Newport, 1817.
Probably no man was more influential among these early
churches than Elder Silas Davison. He was born in Pomfret,
Ct., November 14, 1768, came into Vermont in 1779, united with
the Baptist church in Hartland, Vt., 1795. In 1798, he removed
to Waterford, and while there, as a licentiate, he gathered a small
church there, most of whose members later joined the church in
Passumpsic, of which Mr. Davison became pastor, continuing
such for nineteen years. He was an excellent pastor. Three of
his sons entered the ministry, though but one of them lived to be
ordained. These were Prosper, Preserved, and Silas Davison, Jr.,
all young men of promise, and all going in youth almost at the
commencement of their ministry.
Danville Association
The nucleus of the Danville Association consisted of five
churches, viz. : Littleton and Lancaster in New Hampshire, Crafts-
bury, Concord and Coventry in Vermont. These organized as an
Association in December, 1809. Although the Association was
formed in Danville and took its name from that place, the Dan-
ville church did not unite with it till 1812; Bethlehem, N. H. and
St. Johnsbury, Vt., uniting the same year. Five years later
Derby, Lunenburg and Irasburg were on the list. In 1824,
HISTORY OF THE BAPTISTS IN VERMONT 315
the Assoc-iation included churches in Greensboro, Newport, Mont-
gomery, Lyndon and Burke, and the Canadian churches, Troy
and Potton, Eaton, Hadley and Stanstead, — sixteen churches and
five hundred and fifty -five members. In 1842, the Association
numbered twenty-one churches, eleven hundred and twenty-seven
members. By this time, churches had been formed in Morris-
town, Charleston, Albany, Hardwick, Sutton and Wheelock,
Bolton, Barford, Clifton, Compton and Sutton. Ten years later
there were ten churches and four hundred and twenty-eight mem-
liers, all in Vermont.
In 1868, Canadian churches had again united and there were
seventeen churches and nine hundred and three members. The
highest membership was reached in 1881, thirteen hundred and
seventeen members and twenty-one churches. During the last
two decades, owing to the withdrawal of the Canadian churches,
the Association has numbered but ten churches and about seven
hundred members. Since 1906, there has been marked gain; the
total membership in 1910, being two hundred and twenty-two.
The most recent church accessions are the Jay church, 1883,
an outgrowth of the North Troy church, Norton, 1907, West
Derby, 1908.
Until February, 1907, the Baptists in Norton were members
of the Baptist church in Dix-ville, Canada, and a convenient house
of worshij) and church home was erected for them as early as 1896.
W. J. Gregory, ])astor of the Dixville church, supplied them until
Rev. A. E. St. Dalmas came to them in October, 1904, and gave
them faithful service. In January, 1907, Rev. N. T. Hafer,
Vermont State Evangelist, came to them and assisted St. Dalmas
in a series of meetings, which resulted in the quickening of chris-
tians and the c(mversion of some souls. Six were baptized at the
close of the meetings and an independent church organization
formed in February, and recognized in March.
The Wesi Derby church changed from a Free Baptist to Regu-
lar Ba])tist in 1908. After a most helj)ful supply by Rev. H. A.
Buzzeli, of Battle Creek, Michigan, Rev. J. T. Buzzell liecame
pastor and soon three new members were received by ba})tism
and twenty-four by letter and exj)erience.
316 HISTORY OF THE BAPTISTS IN VERMONT
Conlparati^•ely few years have been marked by general revival
influences. In 1817, when the Association numbered but seven
churches, one hundred and twenty-four were added by baptism,
and seventeen by letter; the total membership of the Association
being doubled. The Coventry church received forty-nine by
baptism and the St. Johnsbury, forty-two. In 1825, one hundred
and twenty-one were added to the eighteen churches.
The years, 1831 to 1835, inclusive, were fruitful, during which
time eight hundred and twenty-seven were received by baptism.
In the years, 1840 to 1844, inclusive, four hundred and ninety-six
baptisms were reported. From that time, until 1876, the acces-
sions were small; one hundred and seventeen were received then
and one hundred and nineteen the year following.
The ])rincipal work of the Association has been to foster the
interests of the churches \\athin its bounds. It has, however, not
been unmindful of the wider work of the kingdom and, in harmony
with the other Associations, it has given of its substance for the
general missionary societies, and exerted its influence in favor of
moral reforms, denouncing human slavery, commending temper-
ance, encouraging loyalty to the United States government. In
educational work it took an active interest in connection with the
Derby Literary and Theological Institution. The iVssociation
appointed all the trustees, appointed agents for the collection of
funds and for a time became responsible for the debts of the school,
and to the extent of its ability, maintained it financially and other-
wise.
The relation between the Vermont churches of this Associa-
tion and their sister churches across the Canadian border was
always affectionate and cordial. When the Canadian churches
withdrew and formed a new association within the Pro\'ince of
Quebec, this Association passed the following resolution. "Re-
solved, that we cherish with pleasure the memory of the past years
in which we have been associated, the precious seasons of our
gatherings, the spirit of christian love and sympathy, never bound-
ed by any political lines, nor marred by the thought that we were
the citizens of different governments, — and that now as they go
to work out God's plan in the new Association, we express and
HISTORY OF THE BAPTISTS IN VERMONT 317
pledge to them a continuance of our love, and pray that God
may make them fruitful to every good work."
The name of Rev. F. N. Jersey was long held in loving remem-
brance among the churches on both sides of the Canadian line,
and is worthy of special mention here. An appreciative obituary
of him is to be found in the minutes of this Association for 1860.
He was born in London, England, January 7, 1817, converted at
the age of thirteen, and was at once filled with a longing to bring
others to the Saviour. His zeal in the cause brought him the
name of "The Praying Sailor." For about twenty years after
his marriage, he was a regular circuit rider in England, within the
Methodist denomination. He was a missionary in Ireland two
years, and while there met Rev. Mr. Marsdon, with whom he had
frequent conversations on different points of doctrine. Not long
afterward he became a Baptist, under the imperative convictions
of the Gospel truths.
He came to Montreal in ISi'i, with his large family, and soon
became a resident of the eastern towniships. For nearly fifteen
years he was successively pastor of the churches of Stanstead and
St. Armand. His labors were mostly confined to the two town-
ships and several of the border towns of Vermont. The field of
his itineracy extended over an area of at least two hundred square
miles. None but the "Shepherd and Bishop of Souls" can proper-
ly estimate this good brother's labors, anxieties and weariness in
such a field. In all seasons of the year, and kinds of weather, on
every variety of road, by night and by day, he traveled up and
down the hills and vales of those two townships, sometimes forcing
his way to an appointment through snow drifts higher than the
mane of his horse, while a piercing north-wester was driving in
his face. At other times he must needs contend with mud and
deejj, miry clay. As long as he was able he continued preaching,
and when his wife tried to persuade him to desist from further
attempting to preach, he would say, "I must try or the peojjle
will be destitute." He died on the thirteenth of March, 1860,
aged sixty -three years. Among his last words were these: "I feel
that I am worn out. But the Lord is kind and deals very gently
with mo. I feel no j)ain. I can slooj) no more till I sleep in Jesus. "
318 HISTORY OF THE BAPTISTS IN VERMONT
Another pastor long identified wnth this Association was Rev.
R. Godding, for thirty years pastor of the church in East Burke, a
church, which for a time, was one of the strong ones in the Associa-
tion.
Orville Dagget was one of the pioneer Baptists, born in New-
port, 1799, baptized by John Ide, of Coventry, in 1816, united
with twenty -three others to form the Newport church, of which
he continued a member till his death, March, 1868. He studied
for the ministry in his youth, but was prevented by ill health from
carrying out his purpose.
Rev. H. N. Hovey, born in Brookfield, Vt., 1815, removed to
Albany, in 1827, was converted in 1822, and with seventeen other
constituent members united with the Albany church, ministering
to it as pastor twenty-eight years, preaching alternately half the
time to the Newport church.
Barnabas Perkins, Samuel Churchill, John Ide, Joseph Ide,
Daniel Mason, J. G. Lorimer, N. C. Saunders and other worthy
men, left their impress upon the churches by faithful ministerial
service.
Danville
This church, after dismissing its first pastor in 1799, was with-
out pastor till December 23, 1807, when it ordained Samuel Wake-
field, and enjoyed his services one year. Its third pastor was
Lewis D. Fisher, who was ordained February 23, 1820, and had a
pastorate of twelve years. Israel D. Newell served from 1833 till
1836, and M. D. Miller from 1839, one year. In 1831, work was
begun on a house of worship, which was of brick and cost thirty-
one hundred dollars. This loaded the church with a debt, which
was liquidated only by donations from abroad. The name of the
church disappears from the minutes of the Association in 1852, no
report from it having been received for several years previous.
Burke
Derby Hicks, who was ordained pastor of this church in 1806,
continued m this oflBce for many years, until his health declined.
In 1806, twelve were added by baptism and in 1810, thirty. Near-
HISTORY OF THE BAPTISTS IN VERMONT 319
ly two hundred, at various times, were received into the member-
ship of this church. Weakened by deaths and removals, it be-
came extinct about 1840.
Hardwick
This church had but a brief life of six years.
Waterford
The church in Waterford, organized in 1802, was gathered
by Silas Davison, while a licentiate, and its original members were
mostly from Hartland. Having no place of worship it did not
make much progress, though some converts were baptized and
added to it by Elder Baily, of Peacham. It was dissolved by
advice of a council in 1811. Most of its members united- with the
St. Johnsbury and Waterford church.
First Craftsbury
Organized 1804, consisting of seven members. It ordained
Samuel Churchill, February, 1806, and Daniel Mason, June, 1812.
In 1812, 1817 and 1819, interesting revivals were enjoyed, the
fruits of which added largely to this church. About one hundred
at different times were received. In 1819, tAventy-four members
were dismissed to form the Greensl)()ro church. This weakened
it, and ill 1817 it became extinct.
Second Craftsbury
A second church was organized in Craftsbury, September,
1831, of seventeen members. The church was supplied, occasion-
ally by Jona Baldwin, \. H. DoA\nis, Prosper Powell, Moses Flint
and D. W. Burroughs. They enjoyed some revivals and the
church once numbered thirty-five, but difficulties arose and in
1840, most of the members united with the church in Hardwick.
320 HISTORY OF THE BAPTISTS EST VERMONT
Derby
Organized August 1, 1807, with fifteen members. Samuel
Smith, installed pastor in 1810, died about a year later. The
second pastor, Elisha Starkweather, began his work in 1817, was
silenced in 1819, and restored in 1820. In 1822, in consequence of
multiplied difiiculties, the church voted to dissolve.
Coventry
Organized October 9, 1809. John Ide, one of its members,
was ordained pastor, June 29, 1815, and continued sixteen years,
during which time one hundred and fifty, in various ways, were
added to the membership of the church. Prosper Powell was
pastor one year. Prosper Davison, ordained September 9, 1834,
three years, and until his death three years later. Mr. Powell was
a young man of great promise. He died at Lyme, N. H. A. H.
House was ordained, June, 1840, and served one year. Rufus
Godding, N. H. Hovey, A. W. Boardman and H. I. Campbell
held short pastorates. There were large accessions during the
years, 1823, 1825, 1828, 1834 and 1839. Several remarkable men
were licensed to preach by this church: John Ide; his son, George
B. Ide, Alvin Baily, Gardner Bartlett, Joha. Baldwin and Mr.
Barker. This church passed through many trials, having had
to exclude over thirty members. By removals and death, its
numbers were gradually diminished. Other denominations o^vTied
a share of its meeting-house, and after 1854 it ceased to report to
the Association and about 1860 its name disappeared.
Greenboro
Organized March, 1819, of twenty-six members. Its pros-
perity was never great, although it arose to about fifty in number.
For years great harmony prevailed, but at length one Samuel
Toms caused the church so much difiiculty, that it was thought
best to dissolve, which was done, and the church in Hardwick was
HISTORY OF THE BAPTISTS IN VERMONT S^l
formed from its ruins. Marvin Grow was ordained their pastor,
September 5, 1821. The main body of this church is said never
to have lost their union for one another, and that this noble charac-
teristic was transferred to the Hard wick church, into which they
were formed.
Passumpsic
The Passumpsic church, organized September 24, 1811, con-
sisted of the following constituent members, viz.: Rev. Silas Davi-
son, Jacob Ide, John Clark, Nathaniel Haseltine, Olive Armington,
Dolly Elkins, Sally Stowell, Parsis Davison, Esther Benton, Han-
nah Baldwin, Ruth Barker, Elnathan Wood, Betsy Ide, Betsy
Willson, Esther Hendrick, Olive Badger. These were recognized
as a church by a council composed of delegates from Ryegate,
Danville, Coventry and Littleton. July 1, 1812, they ordained as
their pastor, Silas Davison, who for nineteen years served them
with utmost faithfulness. At the end of that time. Rev. George
B. Ide was called to the pastorate and served one year, when Mr.
Davison again took up the work and supplied the church a year
and three months. During the nineteen years of his regular
pastorate, he received into the church one hundred and ninety-five
members, aside from the sixteen which were gathered by him
when the church was organized. Of these, one hundred and sixty-
two were received by baptism. During his pastorate, thirty-one
were excluded, and forty-four were dismissed to other churches.
This church, at the first, was called The St. Johnsbury and
Waterford church. In 1828, the church was reorganized and the
name changed to The Calvinistic Baptist church of Passumpsic.
Gradually the word Calvinistic was droj^ped from the name.
The list of pastors who have served this church, and their
terms of service, are as follows: Silas Davison, 1812-1832; George
B. Ide, 1832-1833; J. Merriam, 1833 1836; B. B. Burrows, 1837-
1841; Levi Smith, 1841-1842; John Ide, 1843-1845; N. E. Smith,
1847-1849; J. R. Greene, 1849-1852; A. W. Boardman, 1852-1854;
A. H. House, 1854-1861; A. W. Boardman, 1861-1863; E. Evans,
1864-1867; S. T. Frost, 1868-1869; J. W. liuzzell, 1871-1874; A.
322 HISTORY OF THE BAPTISTS IN VERMONT
W. Alger, 1875-1883; S. A. Reed, 1883-1885; L. F. Shepardson,
1886-1887; J. F. Buzzell, 1887-1894; J. D. Skinner, 1894-1898;
C. D. R. Meacham, 1899-1904; W. F. Basten, 1904-1905; A. S.
Gilbert, 1905-1910; Archibald Mason, 1910-1912; Lewis W. San-
ford, 1912.
The church has had three meeting-houses; the first two were
built and presented to the church by Deacon John Clark. Of him,
it is written, in a previous record, " If the Jews could say of one
ancient, 'He loveth our nation and hath build for us a synagogue, ' "
this church could say of Deacon Clark, "He loveth our church
and hath built for us two meeting-houses." In him the church
found a counsellor, and the world a benefactor.
Largely through the influence of Rev. N. W. Alger, the
estate of J. G. Lawrence was left to the church. This gift was
greatly appreciated, coming from a man who was not identified
with the church in any way The gift consisted of the present
parsonage, together with the land belonging to the church and
parsonage at the present time, some land on the east side of the
river, and a considerable sum in cash, besides. This valuable gift
enabled the church to erect its present edifice.
The church has witnessed several notable revivals. In 1816,
sixty-eight were received; in 1828, fifty; in 1831, twenty-five;
in 1832, forty. During Elder Burrows' pastorate, one hundred
were added to the membership.
From the beginning, the church has been self-sustaining and a
liberal contributor to benevolent objects.
It has sent out many valuable gifts, among which may be
mentioned Silas Davison, Prosper Davison, Preserved Davison,
Silas Davison, Jr., Jonathan Aldrich, E. C. Eager, A. Harvey and
Samuel Graves.
Irasburg
Organized in 1816, never became large, and its early history
has not been preserved. In 1842. they were holding meetings in
the Court House. Charles R. Kellum was licensed and or-
dained here, and D. W. Burroughs licensed by them. Jona Bald-
HISTORY OF THE BAPTISTS IN VERMONT 323
win, A. W. Boardman, W. S. Hurlbut and X. C. Hovey held
pastorates. The church became extinct in 1864.
Troy
The Troy church organized in 1818, attained in 1843, a mem-
bership of one hundred and twenty -two. In 1844, it reported to
the Association as follows: "Somewhat divided geographically and
we fear also in heart." In 1850, a new church was organized in
North Troy, with sixteen members, which has maintained its or-
ganization and services till now. The name of the Troy church
drops from the minutes about this time. Church organizations
were maintained for a time in both North Troy and South Troy,
sometimes served by the same pastor.
The following ministers have served the Troy Baptists as
pastors: J. R. Greene, N. W. Boardman, T. M. Merriam, I. H.
Campbell, F. N. Jersey, A. J. Walker, A. N. Woodruff, N. Nor-
cross, P. W. Fuller, J. W. Buzzell, A. J. Chandler, G. H. Parker,
G. W. Clough, R. H. Carey, J. B. Miner, H. S. McHale, W. F.
Sturdevant, J. E. Berry and E. W. Puffer.
Albany
The little church of nine members, that was organized in
Albany, September 12, 1832, was supplied by various ministers
for a limited time. Among them, Moses Flint, Amos Dodge, D.
W. Burroughs, S. B. Ryder, A. H. Huse and S. A. Fisher; the last
of whom was ordained with them, March 11, 1841. In 1835,
twenty-eight were added and in 1839, a number more. H. N.
Hovey began a j)astorate in 1848, that continued till 1864. In
1856, the report from the church stated that more than one-sixth
of the members had removed to Iowa. In 1859, twenty-six were
added to the membership. From 1864 to 1876, the church was
served by J. F. Ferguson, A. Norcross, C. Newhall and Wm.
Bevans.
In 1877, their meeting-house was leased to the Methodists antl
not long after\vard sold to them, and stated meetings of the church
324 HISTORY OF THE BAPTISTS IN VERMONT
ceased. The little company of survivors, however, were so loyal
to the principles of their faith and to the interests of the denomina-
tion, that they contributed regularly and generously to the State
Convention and other enterprises, and the name of the church
apppeared in the list in the Associational minutes till 1910.
A remarkable bit of Baptist history, is that of this little church
maintaining its vitality under such circumstances for more than
thirty years, without public services of their, own, yet interested
and loyal and helpful in the work of the denomination.
Burke
In 1831, six Baptists, in the east part of the town, organized a
church, which they called a General Baptist church. Rufus
Godding was ordained its pastor in 1832, and held the position for
thirty years. Under his ministry, the church attained a member-
ship of one hundred and seventeen in 1859. During that year,
twenty-five were added by Baptism, the fruit of a revival. When
this pastorate closed, in 1862, the church for a time languished
under discouragements of various kinds. The church was pastor-
less for several years, when J. W. Buzzell assumed the pastorate,
and during the year he served, a meeting-house was erected and
the outlook became more encouraging.
A. W. Woodruff was pastor during 1872, A. M. Boardman in
1873, I. F. Heilner in 1879, W. S. Emery in 1881, I. P. Kellogg in
1884. These short pastorates, with intervals between, failed to
keep the church. Meetings were discontinued in 1884, and never
resumed.
St. Johnsbury
A church was organized in St. Johnsbury, in 1874, fostered by
the State Convention, and befriended in special manner by Levi
K. Fuller, of Brattleboro. A chapel was dedicated, November
30, 1874, and a deed of the parsonage and the lot, on which both
parsonage and the chapel stands, given by Mr. Fuller. Rev. E.
T. Sanford became its first pastor, maintaining that relation for
O. H. Hexdekson, St. Jolmsbur;
Auditor of the Convention
HISTORY OF THE BAPTISTS IN VERMONT 325
fourteen years. During this ministry the church attained a
membership of about one hundred and fifty. Mr. Sanford was
succeeded, in 1891, l>y Geo. Webster, one year; F. R. Stratton,
1892; H. M. Douglass, 1894; A. C. Hussey, 1899; C. R. B. Dodge,
1902; F. S. Tolman, 1908.
Newport
Organized in 1817, of tAventy-eight members. Pastors, Har-
vey Clark, ordained in 1829, five years; Prosper Dav-ison, a part
of the time one year; W. M. Guilford, part of the time one year;
Simon Fletcher, one year.
Before the formation of the church, the people enjoyed a
number of revivals and the converts joined the church in Coventry.
One in 1798, one in 1816, which led to the organization of the
church. In 1824, additions were twenty-two; 1831, twenty-four
were added; 1834, 1837 and 1841, revivals were enjoyed and the
church strengthened. In the first revival, Nathan Daggett was
hopefully converted, and from that time devoted himself for the
interests of the church. He held meetings for many years, and
otherwise assisted in maintaining the worship of God. He was
never ordained, but served as a deacon. Various ministers preached
to them occasionally, among whom are named. Elders, Rogers,
Marsh, Perkins, and Churchill, before the formation of the church.
Then Elders, John Ide, S. Davison, M. Grow, L. Fisher and M.
Cheney occasionally labored with them.
In 1859, there was a revival, adding twenty -two by baptism
and six by letter. A new house of worship was completed in
Bridge Village, in 1861.
Under a succession of faithful pastors, the church has developed
in strength and influence.
Newport pastors: S. B. Ryder from 1842 to 1853, followed
by Payson Tyler; W. H. Dean, S. T. Frost, C. V. Nicholson, A. J.
Wilcox, J. H. Marsh, N. C. Saunders, G. B. Wheeler, J. Freeman,
W. N. Wilbur, S. B. Nobbs, R. L. Olds, A. L. Wadsworth, C. H.
Brown, J. J. Williams and H. B. Rankin.
326 HISTORY OF THE BAPTISTS IN VERMONT
Derby
Two years after the first church in Derby was dissolved,
another church of nine meml)ers was organized, and soon after its
organization was blessed with a revival, which increased its mem-
bership from nineteen to sixty-seven. Moses Cheney, its first
pastor, served six years; George B. Ide, Wm. M. Guilford and Noah
Nichols, followed. Nathan Dennison was ordained, February 24,
1842, and remained till 1847. After brief pastorates by M. Merri-
am and J. R. Green, A. Norcross was minister six years, 1850-1856;
L. Kinney and J. Peacock, one year each; J. G. Lorimer was or-
dained, October 6, 1861, and remained with them, greatly beloved,
till 1878. Later pastors; N. C. Saunders, 1878; G. S. Chase, 1881-
1890; Chas. Gould, 1890; R. L. Olds, 1893-1897; H. S. Kilborn,
1897; F. D. Luddington, 1902; E. P. Hoyt, 1904; E. M. Holman.
In the enterprise of founding and sustaining Derby Academy,
this church took an active and generous part and for a time sus-
tained an unusual weight of responsibility in connection with the
school.
Hardwick
In 1831, a church was organized with thirty-one members;
Marvin Grow, pastor, serving till health failed some three years
later. Aaron Angier was second pastor. The gro\\i:h of the church
was rapid. In 1839, about thirty were added. In 1841, a meeting-
house was built, and ninety-two added to the church. In three
years the church increased from forty members to one hundred and
thirty -five and became one of the most flourishing churches in
northern \'ermont. Angler's pastorate closed afcer four years.
He was a man of remarkable aliility. From Hardwick he removed
to Middlebury, where he published a paper called the Vermont
Observer. After a stay of two years, he removed to Poultney
and thence to T.udlow, where he was associate and leading editor
of a paper named. The Genius of Liberty — the first paper pub-
lished in Ludlow. He moved to Cavendish, where he sojourned
HISTORY OF THE BAPTISTS IN VERMONT 3^27
two years and in the spring of 1850, went to Cato, Cayuga County,
New York, where he Hved three years and accepted an agency for
the Bible Union, and moved his family to Elbridge, New York.
This, however, he retained l)ut a year, and in 1854, became pastor
of the Lamoille Baptist church, Illinois, where he lived for four
years, when he died on the third of September, 1854, in the forty-
eighth year of his age.
Other pastors, who have served the Hardwick church, are
N. Dennison, W. Cooper, S. Smith, E. Evans, P. Tyler, A. N.
Woodruff, J. C. Carpenter, J. H. Marsh, A. V. Clark, G. B. Wheel-
er, H. V. Baker, O. N. Bean and M. S. Tupper.
By the aid of the State Convention, the church has maintained
services and filled an important place in the community and
Association,
Chapter XIX
PIONEER AND EARLY CHURCHES IN FRANKLIN
AND LAMOILLE COUNTIES.
The first permanent settlement effected in this part of the
State, was in Colchester, on the banks of the Winooski River,
near where Winooski village now stands. The first family was
that of Remember Baker; it consisted of himself, wife and three
children. He was a joiner and millwright by trade. In connec-
tion with his cousin, Ira Allen, he was preparing to erect mills at
Winooski Falls, when the war of the Revolution commenced, and he
and his family were compelled to flee for safety. He was afterward
killed by an Indian near St. Johns, C. E. The same year that Mr.
Baker came to Colchester, Mr. Thomas Chittenden commenced
settlement near Williston. The next year there was a little open-
ing made in the forest, and a few log huts erected, in what is now
the north part of the city of Burlington. About the same time,
Mr. Isaac Lawrence and family, from Canaan, Connecticut, went
to Hinesburg, cut down a few trees in the wilderness and built a
log house. The family for some time lived on "dried pumpkins
without any other food whatever," and his wife did not see "the
face of any other woman for ten months." In 1774, Messrs.
Messenger, Rood and Brown^i commenced a settlement at Jericho.
Mr. Brown settled on the flats near Underbill, on what is now
called Brown's River. In the autumn of 1780, the family, com-
posed of himself, wife, two sons, and one daughter, were surprised
and made prisoners by a party of Indians. The Indians killed
the cattle, sheep and hogs, set the house on fire, took their })risouers
and .started for Montreal. On their arrival at St. Johns, the pris-
oners were sold to British officers for eight pounds per head.
330 HISTORY OF THE BAPTISTS IN VERMONT
They remained in bondage nearly three years, enduring ahnost
every variety of hardship. They then returned to Jericho, and
the sons hved and died on the farm, where they were made
prisoners.
The settlements named, were all that were attempted in wliat
is now the territory of the Lamoille Association, previous to the
Revolution, and all these were abandoned during the war, so that,
really, settlements did not commence until after the Revolution.
Immediately on peace being declared in 178'2, settlements were
commenced in Burlington, Colchester, Milton, St. Albans and
Jericho. In 1783, several families located themselves in Essex,
Hinesburg, Cambridge, Fairfax and Fairfield. In 1784, small
beginnings were made in Georgia, Westford, Fletcher, Johnson
and \Yaterbury, and before the close of the next ten years, most of
the towns had more or less inhabitants.
As far as is now known, Benjamin and Stephen Holmes, and
their wives, who came to Georgia in 1788, were the first Baptists
that settled within the bounds of the Association.
The first religious meeting held by Baptists, and perhaps
the first held by any people, was holden in Fairfax, in the spring of
1790, by Mr. John Crissey, who came from Bath, N. H.
"In the vigor of manhood he came to Fairfax, when the
town was an almost unbroken forest, covered with large maple
and beech timber. He possessed an axe weighing more than seven
pounds (made for his special use) . With this monster implement,
wielded by giant arms, the huge trees of the forest fell with aston-
ishing rapidity. It is related that this man owed Captain Buck
a day's work. One day, very late in the morning, he made his
appearance (with his little hatchet) to do a day's work. Mr.
Buck, a little impatient to thmk that he had not come earlier, said
to him, 'This is a pretty time of day to commence a day's work.'
The man simply said, 'Mr. Buck, will you show me where to
strike in ?' Mr. Buck told him where to go. Relating the incident,
Mr. Buck said, 'during the remainder of that day from that hill-
side was heard one continuous roar and crashing of falling timber,
and at sun-down on that day, forty square rods of those huge
trees in that forest lay prostrate, all cut up into logs, and the brush
HISTORY OF THE BAPTISTS IX VERMONT 331
piled.' The Captain said he always felt guilty, when he thought
how he had chided that man for coming late."
Says Mr. Way land Shepardson, "I have been told by aged
people, long ago, that this man, morally, mentally and religiously,
was just what he was physically. I have often heard my parents
and others say that in prayer and exhortation he was a marvel.
He was familiar with the Bible and was a decided Baptist."
On coming into the settlements and finding no religious meet-
ing, he appointed meetings on the Sabbath in his own log cabin,
and invited the neighbors to attend. He conducted the exercises
himself, would read the Bible, offer prayer and make remarks.
His son was the only singer. After reading the hymn, Mr. Crissey
would line it, according to the custom of the day. When he had
read his hymn, the son, a very tall man, would rise, fold his hands,
close his eyes, and when his father had repeated two lines, he would
sing them, and so through the hymn. In this humble manner,
public worship was here commenced. These meetings were con-
tinued until the Baptist church in Fairfax was organized in Septem-
ber, 1792.
The Second church was organized in Georgia, October 27, 1793.
Rev. Henry Green, of Wallingford, Rev. Isaac Beals, of Caledonia,
and Joseph Randall, of Wallingford, were present at the council
and took ])art in the exercises. Joseph Call was moderator. The
council was held in the house of Abraham Hathaway.
The church in Bolton, afterwards i-i\\\Qd\\\e Richmond church,
was organized in 1794. The churches in Westford, Cambridge, Fair-
field, and Essex, probably soon after.
The church in St. Armand, C. E., was constituted in 1799;
the church in Waterbury, 1800; the church in Hinesburg, 1810;
the church in Colchester in 1816.
The first Baptist minister in this section was Rev. Joseph
Call, an itinerant preacher, whose family resided in Woodstock,
which was then the center of Baptist operations in that part of the
State. In the fall of 1789, he is reported as pastor of the Wood-
stock church. In one of his missionars' journeys northward, about
1790, he stopped at the house of ]Mr. Ezra Butler in Waterbury,
for a night's lodging, as he was wont to do, and became instrumental
332 HISTORY OF THE BAPTISTS IN VERMONT
in the conversion of Mr. Butler, whom he subsequently baptized.
Mr. Butler afterward became a Baptist preacher and the Governor
of the State. About 1791, Mr. Call preached in Cambridge, Fair-
fax, Fairfield, Georgia and Milton. In the early part of 1793,
probably in the month of January, he removed his family from
Woodstock to Cambridge and preached for a time to a church
composed of Congregationalists and Baptists. While pastor here
he still engaged in missionary tours and during one of these, August,
1794, was the first to administer baptism in Bristol, and at that
time gathered a Baptist church there, which still exists. In 1797,
he was installed pastor of the Baptist church in Fairfax. On the
records of the Fairfield church, his name appears as late as 1812.
He was an able preacher, a pious and devoted man.
The second minister that labored in this field was Rosivell
Mears. He was born in Goshen, Conn., April 16, 1772; in 1782,
his father and family removed to Poultney, Vt. In October,
1792, he left Poultney and came to Milton. The whole region
was then but little else than one vast wilderness, with here and
there a little opening. In most of the to^\^ls, a little beginning had
been made and a few log huts erected; and these rude settlements
were to be found by following marked trees or foot paths. Ros-
well Mears was a young man of deep piety and fine talent, and
for some time previous to his leaving Poultney, he had felt it his
duty to preach the Gospel. But, having never received as much as
a common school education, he shrunk from the responsibility,
and came to this new country with the hope that these impressions
might pass away. But on reaching these new settlements, he was
frequently asked to preach, and to use his own words, he says,
"after remaining some days, and finding that there was but one
minister of any denomination wathin fifty miles, I finally yielded
to the request of the peoj^le. " His first regular appointment to
preach was at Cambridge. He took his hymn-liook and Bible,
his whole library, left Mr. Mallary's, in Milton, on foot, and by
aid of marked trees he found his way to Mr. Stejjhen Kingsley's,
in Cambridge. The meeting in Cambridge was in the south part of
the town, on the hill some two miles south of Cambridge Borough,
in a little log hut.
HISTORY OF THE BAPTISTS IN VERMONT 333
He was at this time about nineteen years of age and wore a
sailor jacket and trousers. He preached his first sermon from the
words, "Can there any good thing come out of Nazareth?" The
next day he preached in the east part of the town. At the close
of the evening service, several of the brethren collected in a room
by themselves, and agreed to say to him, they believed him called
to preach. And there in a private room, in the deej), dark forest,
Mr. Mears, at the hands of a few lay brethren, received his first
license to preach among men. At that time, all the professors of
religion in Cambridge were either Baptists or Congregationalists,
and as there were but ^-ery few, they had united in one church.
Soon after this they separated and formed two churches. In the
fall and early part of the winter of 179'2, Mr. Mears preached with
great success in Bolton, Cambridge, Johnson and Williston. Dur-
ing the winter he preached; visited Poultney; preached before the
church, and received his license in due form, and returned to
Cambridge. Becoming satisfied that he had never been baptized,
and feeling it to be a duty binding upon him, he was baptized in
Cambridge, by Rev. Joseph Call, in April, and united with the
Baptist church in Fairfax, that being the only Baptist church in
existence in this region.
Concerning these early meetings of Elder Mears, Elder Sal)in,
in his Recollections written in 1860, in his eighty-seventh year,
says, "I have heard several old persons speak of the meetings that
he held in their log cabins, crowded as full of people as they could
be crammed. It would seem that evevy person was anxious for
the salvation of his soul, and as Father Bucar said, 'It seemed as
if the foundation of the cabin was shaken.' "
On Tuesday, the second day in January, he was ordained in
Fairfax. In February, 1796, he removed to Groton, N. H. Dur-
ing the four years that he labored in this section, he preached in
Cambridge, Jericho, Waterbury, Bolton, Fairfax, Fairfield, Georgia,
Milton, Richmond and Williston, and perhaps it is not too much
to say, that he did more toward laying the foundation of the Baj)-
tist churches in this section than any other minister that ever
preached here.
334 HISTORY OF THE BAPTISTS IN VERMONT
In 1807, Mears removed from New Hampshire to Georgia, Vt.,
and took the pastoral care of the church, which position he re-
tained till 1825, when he resigned, and was succeeded by Rev.
Alvah Sabin. After his resignation, he still remained in Georgia,
preaching as his health would allow, to the church in Georgia in the
absence of their pastor, and to destitute churches in the vicinity.
On the twenty-fifth of December, 1855, he departed this life, in the
triumjjhs of faith. Father Mears was sociable and agreeable in
his manners, he was an excellent singer, and an able preacher and
eminently qualified to do good. He entered upon the ministry
without education, but he had a refined taste and a strong memory.
He was studious in his habits, scholarly in his appearance and
really became quite a scholar. He acquired a thorough knowledge
of English, and obtained also some insight into the Greek and
Hebrew. He also obtained some knowledge of the sciences and
became better educated than many who have obtained a college
diploma.
The personal recollections of Elder Mears' grandchildren
give us a vivid picture of this remarkable man in his old age. Mrs.
Anna Sabin Darwin writes, "My earliest recollections of my
Grandfather Mears, are of how" he looked as he stood under the
pulpit in the 'Old White Meeting-house' at Georgia Center. I
remember how white he was, his face and lips and hair like snow, —
his garments, nicely fitting and black. I had great reverence for
him, a feeling almost of awe. I was very little acquainted with
him, and it was hard to realize that he was my sainted mother's
beloved father. My father, who preached then, always called on
him to make some remarks and offer the closing prayer. I thought
they were very long. I thought sometimes that he criticised my
father's sermons, but I know my father bore his criticisms with
gratitude, for he had great confidence in his wisdom. Grandfather
and grandmother seemed very contented and happy in their two
small rooms. I did not like very well to go into their rooms, for
as soon as we were seated around the fire])lacc, grandpa questioned
us upon passages of Scripture and always asked me to pray. He
was very fond of music. When Mr. Sterritt taught singing school
in (Jeorgia, he had nearly all of the singers in liis class. They
HISTORY OF THE BAPTISTS IN VERMONT 335
learned many fine and difficult anthems, which grandfather
greatly enjoj-ed. He enjoyed specially an alto solo that Katie
Holmes used to sing. I can hear it now and see her as she looked
in that high gallery, and grandpa, as he stood between the carved
pillars, almost transported by the inspiring notes.
"He used to make chairs to help out on his small salary.
I remember a large green one, made from a hollow tree, and sta-
tioned under a spreading willow, where he used to sit and read and
write. He A\Tote several tracts, and one upon baptism. He felt
A'ery badly when father went to Congress. He thought it was
too wicked a place for a Gospel minister, forgetting that when the
righteous rule, the people rejoice."
Another grand-daughter, Mrs. H. I. Parker, says, "One thing
al)out grandpa impressed itself upon me so that I have never
forgotten it, his great desire to have young christians know what
the passages they read and committed 1o memory meant, and
this made me dread to call on him, as he would invariably ask me
some questions about this, not so much of my own experience as a
christian, but what the Bible taught about certain things in our
lives. He seemed rather critical to us then, but now I know it
was because he loved us and was so interested in our christian
lives, and not because he was fault-finding."
An aged aunt, who used to live in Elder Sabin's family,
writes: "His salary mi^ist have been small. A brother minister
once called, near their dinner hour. Though he did not see how a
suitable meal could be prepared, he invited his guest to his study.
When dinner was served it was nuich better than he expected.
There was a nice ])latter of fresh meat and other things to go with
it. When the guest was gone, his wife told him she did not know
who brought it. A boy rode up and handed it to her and left with-
out speaking. They regarded it as a special providence."
The fir.st minister ordained within the hmits of the Lamoille
Association was Elisha Andrews. He came from the state of
New York to Fairfax, in Januarj% 1793, a few months after Elder
Mears came to Milton. He was ordained at Fairfax, October 3,
1703. The services were held in the open air, about two miles
north of the village, near the house long oA\nied by Deacon Silas
336 HISTORY OF THE BAPTISTS IN VERMONT
Safford, and where he died. Between his house and the barn was
a flat rock on which the speakers stood. There in the open air, on
this flat rock, beside the log cabin, in the midst of a vast wilderness,
the first man in this region was set apart by solemn prayer and
the laying on of hands to the great work of the christian ministry.
The day was fine. The new settlers gathered from a great
distance, the ser^'ices were solemn and im{)ressive. The great
Master was there to witness the scene, and to the few faint and
trembling disciples, he might have said, "Fear not, for on this rock
I will plant my church and the gates of hell shall not prevail against
it." The salary was provided for the first year in the following
manner : Deacon Thurston engaged to board Mr. Andrews and his
wife; the other members of the church agreed to raise for him five
dollars to purchase books and for spending money, and also to
furnish wool and flax suflficient for their clothing, and his wife
was to spin and weave it. By some strange over-sight, this ar-
rangement made no provision for the hat or the boots; the result
was that before the year closed, they had become the worse for
wear, and one of his boots and one of his shoes failed; therefore he
often preached with a boot on one foot and a shoe on the other.
Mr. Andrews contmued to preach in Fairfax till the winter of
1795, when he removed to Hopkinton, N. H. Thence, after four
or five years, he removed to Templeton, Mass., the field of his
widest influence. After his settlement in Templeton he became a
member of the Ley den Association. In this manner, many of the
churches of Windham County had the benefit of his wise counsels
and rich experience. He continued to preach to destitute churches
in his vicinity, till near the close of his life. An attack of paralysis
in January, 1833, deprived him of the use of his right hand and,
although sixty -three years of age, he learned to write legibly with
his left hand. He preached little after this. His last labors were
given to the church in Royalton, Mass. February 3, 1840, he
passed to his res:.
In personal appearance he was about middle height, thick set,
without any marked peculiarity. He might have been called a
grave man, but his intimate friends always found him sociable and
communicative. He enjoyed good health and had uncommon ca-
HISTORY OF THE BAPTISTS IN VERMONT 337
pacity for labor and power of endurance. His taste for reading and
habits of study he maintained through hfe, by means of which he
obtained an amount of information and secured a degree of culture
not attained by many college graduates. Besides attaining no
inconsiderable proficiency in Latin, Greek and Hebrew, he could
read German with ease and was well versed in theological lore.
He never seemed to care much about his dress or personal
appearance or even the conventional rules of life. Without anj'-
thing of studied refinement, he had still a natural grace that made
him sufficiently at home in any circle. He was not prodigal of
words, but he used them with great care and often with great
power. Nothing ever escaped his lips that involved the slightest
departure from justice or delicacy. He received the honorary
degree of Master of Arts from Browni University, in 1803.
Mr. Andrews was well knowni not only as a preacher, but also
as a vigorous writer, chiefly in his own denomination in defense of
their faith. The following is a list of his publications: "The Moral
Tendencies of Universalism, " "Winchester's Dialogues on Uni-
versal Restoration," "A Vindication of the distinguishmg senti-
ments of the Baptist against the writing of Messrs. Cowles, Miller
and Edwards." These were all issued from the press of Manning
& Loring, of Boston, a searly as 1805. In 1810, he published
"A Brief Reply to James Bickerstaff's Short Epistle to the Bap-
tists." At a later period, "A Review of one of John Wesley's
tracts on falling from Grace." In 18'-23, "Strictures on the Rev.
Mr. lirooks' Essaj' on Terms of Communion." He contributed
many articles to the Christian Watchman, chiefly on the Unitarian
controversy, over the signature of " Gimel. " He prepared for the
press a "Bil)le Dictionaiy, " also a work entitled "Racovius" or
the Rational Christians, containing dialogues on the Unitarian
controversy, but they were not published.
This latter work was submitted by the author to a commictee
on circular letter, at the meeting of the Leyden Association, in
Wilmington, Vt., 1820, and the committee's report was adopted
and is as follows: "Your committee have examined a work written
by Brother Elisha Andrews, entitled 'Racovius, containing dia-
logues upon the Unitarian Controversy, ' so far as the opportunity
338 HISTORY OF THE BAPTISTS IN VERMONT
would ])ermit, and we are satisfied that it is well worthy the patron-
age of the Association."
In 1805, Elder Ames T utile was chosen pastor of the Fairfax
church upon a salary of two hundred dollars, to be paid in good
merchantable produce; to be paid annually by the first day in
January. The pay was to be raised by subscription, but if it
could not be by subscription, to be raised on the polls and estates
of the society. Deacon Wilkins protested against the plan of
raising salary by a tax, and the church, in 1809, after deliberation,
passed the following: "Having examined the situation of the
church as a standing society, formed on the civil law, it was their
opinion that the church come off this ground, as easy a way as
possible, and the church pay the Elder Tuttle two hundred dollars
per year in the following articles; namely, twenty dollars worth
of beef, five dollars worth of tallow, fifteen dollars worth of rye,
ten dollars \\orth of wool, twenty-five dollars worth of wheat,
ten dollars worth of flax. The remainder to be paid in arti-
cles most convenient for the church."
In 1811, the church, upon the ground that it was not able to
fulfill their contract with Elder Tuttle, as to his support, dismissed
him from office work in the church. Troublous times followed,
but the church survived them and was built up for its long and
useful career.
Few of the early pioneers have left any detailed account of
their experiences, traveling in the wilderness, and making a home
in the new settlements. The following authentic account of the
experiences of Rev. Amos Tuttle is doubtless typical and for that
reason has si)ecial historical value.
Elder Amos Tuttle
By his son, Capt. David Tuttle
Elder Amos Tuttle was born in Southbury, Ct., October 31,
1761; was married to Rachel T. Jones, June 16, 178'-2; lost a large
part of his property soon after his marriage through the rascality
of a man in high life, and, in 1788, engaged in the l)oot and shoe
business in the towni of Washington, Ct. He was at that time a
HISTORY OF THE BAPTISTS IN VERMONT 339
noted infidel, and strong in argument; but .soon, although there
was no religious excitement in the neighborhood, his attention
became powerfully attracted to the subject of personal religion.
He began to attend pul)lic worship in an adjoining town of Xew
Preston; experienced a change of heart, and connected himself
with the Baptist church in New Preston, of which Rev. Isaac
Root was pastor. Soon after this he prepared himself to preach
the Gospel, and was settled over a church in Litchfield, Ct.
Rev. Mr. Root about this time moved to Danville, Vt., and
was settled over the First Baptist church there. Returning to
Connecticut for a visit, he called upon Mr. Tuttle and ga\'e him
such a description of the beauty and fertility of Northern Vermont,
that notwithstanding the urgent invitation of another friend
calling him to western New York, Mr. Tuttle concluded to visit
Vermont the next season. Accordingly, in June, ITO-l, he came to
Danville and thence to Walden, Hardwick, Greensboro and Crafts-
bury; became acquainted with the inhabitants, and found a church
could be organized from the four last towns, the majority of the
members living in Hardwick. A church was formed. Mr. Tuttle
was called to settle, as minister of the toMni, and accepted.
In the month of October, 1795, he started with his family
from Litchfield for Hardwick. Such a journey in those days was
a great undertaking. They were fifteen daj's on the way, but
meeting with no more serious accident than the breaking of a
wagon, they arrived at Gilman's, in Walden, during the night of
the 31st of October, in the midst of a hard rain storm. Beds
were soon taken from the wagon and placed upon the floor of the
little l)ark-co^•ered log house, and our cold immigrants lay downi to
rest. There was not a pane of glass about the house and so no
sign of day appeared until the door was opened in the morning.
Then day appeared indeed, and with it, to the great surprise of all,
appeared a white mantle of snow, covering the ground to a depth
of at least fifteen inches. A messenger was sent to Hardwick,
requesting the friends of the family to send teams to bring them
on their journey. Three sleds with wild steers were sent. Two
of them were loaded with the goods and the third was fitted up
with boxes for seats and plenty of straw, to carry the sick, and
340 HISTORY OF THE BAPTISTS IN VERMONT
weeping mother and children. Mr. David Tuttle, who was then a
boy says, "As we reached the bottom of the awful hill by which
the Hazen road descends to the Lamiolle River, the sleds stopped,
that the bridge might be repaired. I saw my mother, brother
and little sisters, all in tears, and shall never forget the expression
of anguish with which my mother said, 'Dear husband, where are
you taking me. I shall die and what will become of the children. '
It sobered me for the rest of that day and brings tears to my eyes
now in my old age as I relate it."
They turned off of the Hazen road near where L. H. Delano
now resides, followed a narrow sled path, which wound through
the woods, crossed the Tuttle brook at a place above where the
road now crosses, ascended the steep bank by doubling the teams
and passed through the burnt slash to the house of Mark Morris.
The journey being thus safely over, the next care of our
pioneer pastor was to find a house for his family. There was an
empty log shanty to be had, but it was much out of repair. Mr.
Tuttle was strong and healthy, however, and with the aid of
friends, he succeeded by the middle of November in making it
habitable. There was, to be sure, neither windows nor cupboards,
nor chimney, and the hut itself was only twelve feet by fifteen,
but he cut some holes through the logs and pasted oiled paper
over them for windows, and the smoke found its own way upward.
A successful hunt on snow shoes on the West Hill, in which
three moose were killed by his party, provided the family with
meat for a time. He was so fortunate also as to procure a bushel
of salt of a peddler by paying five dollars in cash. The price of salt
must have risen higher still, or else money must have become
scarce, for next year he paid six bushels of wheat for one of salt,
and this in preference to paying three dollars in cash.
After thus providing for the creature comforts, the next
question seems to have been how to get about his parish. His
gumption soon found a way. A "Tom Pung" as he called it,
was hewed out and put together with pins and rods, and the
pieces of rope, which had been used as binders on the journey, he
made into a harness, sufficient at least to fasten the horse to the
pung and to guide him through the woods.
HISTORY OF THE BAPTISTS IN VERMONT 341
The town of Hardwick was organized on March 31, 1795. In
April, 1796, the town met and \'oted to unite Avith the Baptist
church in settHng Mr. Tuttle, as the minister of the town. He
was installed in June, following. The people being poor, it was
agreed that he should receive no salary during the first four years.
By a provision of the town charter, however, he was entitled to draw
three lots of land, as the first minister of the town. One of these
lots he sold for a little money and a little wheat, to be paid in four
instalments.
Soon after his installation he went to work to clear a piece of
land and build himself a log house. By the middle of November,
he completed the work, and in just one year from the time when
the family first huddled themselves into the little hut, they moved
into the largest and best log house in the town, thirty -two feet by
fifteen. The Sabbath worship was held in this house during the
winter months and in barns in different parts of the town during
the summer.
The course of church life in Hardwick was not smooth. The
church became divided, much to the grief of Mr. Tuttle. He con-
tinued to preach in the town to a Congregational church for a time,
and, in 1806, accepted a call to the church in Fairfax. That was a
year of grace to that church, sixty -five being received by baptism.
This pastorate continued till 1811. After this Mr. Tuttle labored
as an evangelist, visiting most of the towns in Vermont, and many
of the townships bordering on the line in Canada. During this
time he made his home in Hardwick, but afterward removed
again to Fairfax, where he remained till the death of his wife,
when he returned to Hardwick to spend the remainder of his days
with his son, in the same house which his oAvn hands had built in
the vigor of his early manhood.
He died in February, 1833, aged seventy -two years.
Chapter XX
THE RICHMOND, FAIRFIELD, ONION RIVER AND
LAMOILLE ASSOCIATIONS
The first church to make a definite proposition and to take
steps to test the question, whether the churches in this part of the
State were ready to unite in an association, was the Richmond
church. On the time-stained record of this mother church, under
date of August 23, 1795, is the foUowing minute :
"Voted: That Elder Wihnarth write letters in the name of the
church to the different churches to have them send delegates to
this place, to see if we can 't form into an association. "
"October 3, 1795, the church voted that Elder Wihnarth,
Deacon Everts and Brother John Page, be delegates to represent
the church in the convention to see if we can't form into an as-
sociation. " August 19, 1796, the church made choice of Deacon
Everts, and Brother Hulburt, to attend the Association at Cam-
bridge, to be holden on Wednesday, the 30th of August, instant.
The decision of the Convention was that it was possible and
desirable to form into an assoc-iation. Whether they limited their
work to the settlement of the question they were invited to con-
sider, and the fixing on a time for the first meeting of the pro])osed
association, or immediately organized and adopted a constitution
and held a meeting of an associational order, we do not know. The
fact that the name, Richmond Conference, was chosen, and the
tradition that Richmond was the place of the organization of the
body, favor the first supposition. If .so, 1795 is the l)irth year, and
Richmond, the birth-place of the A.ssociation. If, as is possible,
they simply came to an understanding, and made an appointment
for an association to be held the following year, 1796 is the l)irth-
344 HISTORY OF THE BAPTISTS IN VERMONT
year, and Cambridge the place where the Richmond Conference,
or Association, was organized.
The churches represented in this first association were:
Fairfax, Cambridge, Richmond, Essex and Westford.
The years immediately following the organization of the As-
sociation were fruitful ones. Revivals occurred in several places.
The Association grew rapidly by the accession of new churches.
In 1804, there ^\ere enrolled fifteen churches, with a member-
ship of six hundred and thirteen. In 1810, there were seventeen
churches and eight hundred and ten members. These churches
were Richmond, Fairfax, Essex, Cambridge, Westford, Swanton,
Johnson, Richford, Fairfield, Addison, Berkshire, Georgia, Sutton,
Hatley and Stanstead, Derby, St. Armand and Stanbridge.
Early pastors in the Association were men of ability. Among
them were: Elisha Andrews, Joseph Call, Roswell Mears, William
Marsh, Stephen Holmes, Amos Tuttle, Ezra Butler, David Boyn-
ton, Isaac Sawyer, Jesse and Samuel Smith, Samuel Churchill,
Moses Wares, and Roswell Smith. Among the laymen, were the
Cresseys of Fairfax, Deacon Andrews of Richmond, in whose barn
the Association met in 1805, Deacon David Campbell of Swanton,
Deacon David Churchill of Fairfield, and Nathaniel Blood of
Essex. As a prince among the laymen, was one of fine physicjue
and gentlemanly bearing, a close listener and of few words, but
whose words, when uttered, were of unusual clearness and elegance,
a fine presiding officer of remarkable judicial and executive ability,
— J. D. Farnsworth, long known since as Judge Farnsworth.
These were some of the fathers of this Association.
On the I'^th of June, 1812, war was declared between the
United Stales and Great Britain. The Association had been ap-
pointed to meet that year at Stanbridge, Canada. As the time
approached, the brethren began to inquire, with no little solicitude,
whether it would be safe to cross the border for that purpose.
They corresponded with the Canadian brethren. The loving rela-
tion between the churches was not in the least strained, but on the
whole, it was deemed more prudent not to go. Instead, the
churches on this side of the line met at the time appointed, the third
HISTORY OF THE BAPTISTS IN VERMONT 345
Wednesday in September, in Fairfield. Fourteen churches were
represented: Richmond, Georgia, Westford, Berkshire, Cambridge,
Swanton, Essex and Jericho, Fairfax, Fairfield, Enosl)urg, Milton,
and Morristown. The latter church united at this time. A new
Association was organized under the name of the Fairfield Associa-
tion, adopting the constitution, articles of faith, rules of decorum,
and general regulations of the Richmond Association.
During the years from 1812 to 1834, fourteen new churches
were organized: Morristown, Milton, Colchester, Fletcher, Jericho,
Montgomery Center, North Fairfax, Sterling, North Fairfield,
Enosburg Falls, Williston, Huntington, Stanbridge and Burlington.
In 1834, the Association included twenty-six churches, with a
membership of one thousand, five hundred and ninety-one. The
territory was large and the delegates were sometimes compelled
to travel from fifty to seventy-five miles to attend the meetings
of the Association. On this account alone, it was thought advisable
to divide the Association. This was done. The Lamoille River
was made the dividing line. The northern part retained the name
of The Fairfield Association, the southern took the name of The
Onion River Association.
The Fairfield branch met at Fairfield. Three new churches
were received : Montgomery, Dunham, and Lapraire, bringing the
number of churches to fifteen, with nine pastors.
The spiritual condition of these churches was for a time dis-
couragingly low. Additions by baptism were few. In 1838, but
one baptism was reported in the whole Association. The year fol-
lowing, there w^ere one hundred and sixty; the^next, one hundred
and two; and in 1843, there were one hundred and fifty -one
baptisms.
The Onion River branch was organized at Waterbury, and
was composed of seventeen churches, mostly in Chittenden
county. These were: Jericho, Essex, Richmond, Johnson, Cam-
bridge, Morristown, Hinesburg, Sterling, Williston, Milton, Hunt-
ington, Waterbury, Westford, Waitsfield, Burlington and C^ol-
chester. It had eleven ministers and about nine hundred and
forty members. These churches reported each year a fair numl)er
of baptisms, especially the years, 1840, 184'-2 and 1843, when the
346 HISTORY OF THE BAPTISTS IN VERMONT
numbers were respectixely, one hundred and thirteen, sixty-six,
and one hundred and twelve.
In their minutes of 1843, is one item of melancholy interest,
announcing the extinction of the Richmond church, whose efforts,
in 1795, resulted in the organization of the Association.
Judging from the minutes alone, one would suppose that the
old Fairfield Association had peacefully divided, and that each
branch was growing independently and content with the change.
But one who was an attendant upon these meetings, tells us that
the result of the division was that the whole old Association met
at both places, and neither could be satisfied, unless all were to-
gether, and this state of things continued, with little or no abate-
ment, until 1844, when a resolution was adopted by both associa-
tions, at the suggestion of the Onion River Association, that they
reunite on their common constitution, and that the name Lamoille
Association, be adopted. Elder Sabin says that the reason for re-
uniting the two associations was, "first, they could not get apart;
and second, when they were all together, it made a large assembly
and a good variety of gifts, and ministers and brethren from abroad
could afford to visit us, and the churches that entertained the As-
sociation preferred that there should be a good congregation at
their place, and it encouraged their own brethren to see so many
who were sustammg the same banner of Jesus with themselves.
Then, in our societies, formed in connection with the Association,
a parallel advantage was gained." The union of the two Associa-
tions was effected in September, 1847. Then began the history of
the Lamoille Association.
When the Association took the name of The Lamoille Associa-
tion, it consisted of twenty-seven churches, namely: Burlington,
Cambridge, Colchester, Essex, Enosburg, Enosburg Falls, West
Enosburg, North Fairfax, South Fairfax, North Fairfield, South
Fairfield, East Fairfield, Fletcher, Georgia, Huntington, Hines-
burg, Jericho,2nd Jericho, Johnson, Milton, Montgomery, Swanton,
Waitsfield, Waterbury, Westford, Williston. The pastors were:
M. G. Hodge, J. C. Bryant, L. A. Dunn, I. Huntley, M. N.
Stearns, A. Sabin, D. Sabin, Wm. S. Hurlburt, I. I. Cressey,
J. P. Hall, J. Morrain, R. A. Hodge, J. Cressey.
HISTORY OF THE BAPTISTS IN VERMONT 347
Of these churches, nine have l^ecome extinct. Meanwhile,
others have been organized and weak ones have put on strength.
BurHnglon, for many years a weak and struggling interest, has
come to a position of commanding influence. The Richford, built
out of the ruins of earlier organizations, has lived. The St.
Albans has come into existence, the Essex Junction, also, and East
Franklin.
One of the oldest churches had a noteworthy resurrection.
The Westf ord church had the appearance of a dead church .
Its services were discontinued, its meeting-house was closed, and
the weeds had grown high between the stones about the door.
But one day a little company of five, four of them members of one
family, came to the house praying that it might be opened. For
a time it seemed doubtful if they could obtain the key. Mean-
while, one of the sisters pulled the weeds about the door, and then
knelt upon the threshold, and prayed that the door might be
opened, and had the assurance that it would be. The key was
l)rought and the little company entered and prayed that God
would awaken the remnant of the church and send someone to
lead it as a shepherd. The prayers were soon answered. Rev.
Thomas Tellier was soon secured; the church quickened; the house
opened and renovated; a parsonage and horse sheds built, and the
church strengthened in numbers and resources.
From 1852, for fifteen years, the New Hampton Institute ex-
erted a powerful influence over the Association. Its professors and
students were ready to do any service, anywhere it was needed.
They went oui holding meetings in schoolhouses and supplying
destitute churches, gi^•ing evidence of their consecration and ability.
Among these faithful helpers of the churches these names are
worthy of record: L. B. Steele, Peter Frenyear, L. B. Barker,
D. C. Bixl)y, A. S. Gilbert, J. G. Lorimer, wl G. Schofield, P. C
Abby, President E. B. Smith, and Dr. James U])hain.
The rise and declhie of the French churches of Montgomery,
Enosburg, and Richford, and the French Mission in Burlington,
make an interesting chapter in the history of this Association.
The Civil war, from 1861 to 18(5.5, caused these churches much
anxiety and suffering. In 1864, the Fairfax church reported:
S48 HISTORY OF THE BAPTISTS IN VERMONT
"We have sent one hundred and three, including students and
transient hearers, to the battle field, thirteen church members.
Nine members, thirteen in the congregation and seventeen m the
army, have died during the year."
In common with the other associations, this suffered from dis-
ciplinary trials — The Washington Temperance Society, Free-
masonry, Millerism, Davidsonism, Truarism, and so forth.
Counteracting these came gracious revivals. In 1815 and
1816, Georgia enjoyed a great revival and sixty were added, among
them, four young men, who afterward became ministers. These
were Alvah Sabin, Daniel Sabin, Joseph Ballard, and Paul
Richards.
The Vermont Baptist State Convention rendered noble ser-
vice, in this then destitute field, sending here: Marvin Grow,
Harvey Clark, John Ide, Wm. Arthur, and Ezra Fisher. In
1830, John Ide was sent to Richford. He found the church in
difficulty, and after preaching Saturdaj^ evening and three times
Sunday, he met the church on Monday at 12 o'clock, and continued
the meeting till two o'clock the next morning, and had the hap-
piness of seeing every trial removed and peace and harmony re-
stored.
The year 1823, was marked by a discussion, growing out of a
proposition by the Northwestern Congregational Union to the
Fairfield Association, for a conference upon the expediency of
forming a union l^etween the Congregational and Baptist denomi-
nations, in the vicinity of the two associations. The full account
of this conference is printed in the minutes of the Association and
in the Missionary Magazhie, and is a notable bit of denominational
history.
This Association, like the others, while not assuming authority
over any of the churches, has claimed and exercised the right to
decide for itself what churches shall be eligible to membership,
and to be a counsellor to the churches within its bounds. In
1803, a committee was appointed to labor wiJi the Cambridge
church, and the church refused to hear the Association. The
Association, at the next session, withdrew the hand of fellowship.
It is probable that this action had salutary effect, as shortly after,
the name of the church is found in the list as usual. In 1809,
HISTORY OF THE BAPTISTS IN VERMONT 349
upon recjiiest of the Westford church, the Association advised them
to call a council, and the advice was followed, and the church con-
tinued in the fellowship of the Association. In 1813, a committee
was appointed to look into the situation at Berkshire, and to in-
quire after the character of their former pastor. The inquiry re-
sulted in finding the current charges against the minister unfounded.
In 1818, the church in Morristown excluded their pastor. The
Association instituted inquiry and reported, justifying the action
of the church, and took steps to warn another Association against
the unworthy minister.
The church in Colchester was visited in 1840, and the Rich-
mond church m 1841. In 1842, the church in Fletcher did not
report to the Association, and by verbal report it was learned that
the cause was "internal commotion." A committee was at once
appointed to visit and advise the church.
The latest action of the Association in this line, was in 1889,
when the St. Albans church was advised by the aid of itself, or a
council, to investigate current reports affecting the moral character
of their recent pastor. The church followed the ad\ice g"i\"en.
As a natural outgrowth of this mutual interest of the churches
in each other and of the power of the Association to assist the
weak, it soon took the character of a missionary organization.
Plans were laid as early as 1804, that the pastors of the As-
sociation might spend all their time preaching to all the churches.
In 1818, the Association appointed a committee of five, who were
instructed to form themselves into a board for soliciting and rais-
ing money, and other proi)erty, for the purpose of employing one
or more Gospel ministers in destitute places within the Association
and elsewhere. It obtained for a time the services of Elder Eph-
raim Sawyer, whom Elder Sabiu described as "a man of limited
education, but with a thorough knowledge of human iiature, and
a large acquaintance with all classes of men, and a correct knowl-
edge of the IJible, and a consistent theory of religion. " It also em-
ployed in 18'24, Elder Phineas Culver, and at another time. Elder
Isaac Sawyer. It sometimes estal)lished circuits by which destitute
churches were supplied. Since the organization of the State Cou-
vention. it has worked tlirongli it and in harmony with it to help
the weaker chnrches.
350 HISTORY OF THE BAPTISTS IN VERMONT
The Association responded to the call that was voiced by
Luther Rice, in 1814, for help on the foreign field. Agents were ap-
pointed to collect funds and a board was formed to dispose of the
contributions.
In 1825, a Missionary Society was organized in the Associa-
tion, collectors appointed in every church, and four agents ap-
pointed to convey their collections to the treasurer of the Associa-
tion. In 1824, the Association organized a Tract Society, which
did not prove as useful as expected and was discontinued in 1836.
In 1852, the Lamoille Sabbath School Union was organized to
promote that important agency for the upbuilding of the churches.
After the Vermont Branch of the Northern Baptist Education
Society was merged as a department of the Vermont Baptist State
Convention in 1843, the brethren of this Association organized
the Lamoille Education Society, which for several years was able
to assist two or three young men in their studies. The New Hamp-
ton Institution, and the Northern Educational Union, in its support,
were in close relation with this Association, being within its bounds,
and especially helpful to Its churches.
Another feature of the benevolent work of the Association has
been the care of its destitute ministers. In 1827, the Association
contributed to the family of Ephraim Sawyer, at the time of his
sickness and death. Elder Luther Cole, when mfirm a 'id destitute,
was aided by a contribution, annually, from 1866, till his death in
1871. Annual collections continued to be taken and a fund ac-
cumulated, amounting to $280.43, which in 1888, was transferred
to the Ministers " Aid Society of AVrmont.
Statistics
Lamoille Association 1847-1912
Baptisms 4,329
Received by Letter 2,076
Received by Res. and Ex 418
Dismissed 2,552
Died. 1,735
Excluded and Dro])ped 1,349
Benevolent (\Mitributions $108,137.00
HISTORY OF THE BAPTISTS IN VERMONT 351
Onion River Association
The life of the Onion River Association was so brief that the
story of it may be told somewhat in detail. The decision to divide
the Fairfield Association and form the new one was very delib-
erately taken, after careful consideration, bj' a large committee,
at a special session held in Fairfax, the second Wednesday in No-
vember, 1834.
The first meeting of the new Association was held in Water-
bury, the first Wednesday in September, 1835. The churches
which composed it, were in the towns of Essex, Jericho, Richmond,
Cambridge, Westford, Mo^risto^^^l, Hinesburg, Williston, Milton,
Waterbury, Hmitinglon, and Sterling. The churches were favored
with the labors of nine pastors and contained nine hundred
and twenty-seven members.
During the first year, the little church in Sterling, which had
numbered but six members, received twenty-three by baptism.
This was the bright spot in the Association, the rest appearing to
be depressed. But thirty-three were received by baptism in the
whole Association and twenty -four by letter.
The resolutions passed at this session were upon temperance
moral reform, ministerial education and world wide missions.
The second session was held in Johnson. The churches in
Westford, Waitsfield and Colchester, had received fifty-five V)y
baptism. There were additions to the Association of eighty -seven
by baptism and thirty-seven by letter.
The third session was at Hines})urg. The Middlesex church
joined it (afterward uniting with the Waitsfield church). Additions,
twenty-one by baptism; twenty-six by letter.
The fourth session was in Waitsfield. The year had been un-
marked by any special interest.
The next year at Colchester, the Association held a most en-
couraging and i)leasant session. Almost half the churches had
enjoyed revivals; one hundred and ninety-seven had been baptized
and twenty -four added by letter. The membership of the Associa-
tion had reached one thousand, sixtv-six.
352 HISTORY OF THE BAPTISTS IN VERMONT
The sixth and last session was held at Westford in 1840. At
the time of this session, the state of religion was low in the churches,
owing to the waves of public excitement, which in quick succession
were affecting the people. This feeling, however, had not char-
acterized the whole year, which had been more fruitful than most
years, one hundred and thirteen having been added by baptism,
and forty -five by letter, bringing the membership up to one thou-
sand, one hundred and seventy -four.
The churches in this body, in 1840, were generally poor; more
than half of them were destitute of preaching. Only three churches
were favored with preaching all the time. The fifteen churches
had but seven to break to them the Bread of Life. They resolved
to reunite with the other churches, from which they had separated,
and form the Lamoille Association.
Timothy Spaulding was one of the first laborers in this As-
sociation. He was a man of superior talents, humble and faithful,
and zealous. He removed from this part of the country and went
West, and there, as in the churches of New England, he plead the
cause of the oppressed, and when every sanctuaiy was closed against
him, and no suitable place was opened to him, where he could advo-
cate the inalienable rights of the down-trodden of our land, like
his Saviour and like the early heralds of the Cross, he showed the
people their transgressions in the open fields. Not being inured
to the hardships of this nature, he soon sickened and died.
The zeal with which he worked and the pathetic circumstances
of his death, enshrined his name with peculiar sanctity in the mem-
ory of the Baptists of this Association and of the churches of Ver-
mont, generally.
Chapter XXI
CHURCHES OF THE LAMOILLE ASSOCIATION
Fairfax
The first Baptist meeting in Fairfax was probably held in
June, 1790, conducted by Deacon John Cressey, and from this time
up to September, 1792, a few brethren and sisters met occasionally
to worship, in a log house, about a mile from the village, now known
as the Safford neighborhood. In September, 1792, the first Bap-
tist church in Fairfax was organized, consisting of twenty -five mem-
bers, among them, John Cressey, Martha Cressey, Eunice Barrett,
Shaloma Squires, Subriette Heart, Joseph Call, Stephen Churchill,
Naomi Cressey, Luther Cressey.
October 3, 1793, was the first ordination in Fairfax. Elisha
Andrews was ordained pastor. The salary agreed upon, was board
and clothes for himself and wife and five dollars for books. Mr.
Andrews' work continued but one year. After him, came a Gospel
worker, going from house to house, stirring the people up spiritually.
That young man was Ephraim Butler, who afterward became a
minister and preached the Gospel for more than fifty years.
The church was incorporated on October 25, 1797. At the
first meeting of the society, Rev. Amos Tuttle was called to the
pastorate, and it was voted to give him one piece of land worth
$400, as a settlement, and $200 as salary, to be paid yearly in good
merchantal)le produce. Mr. Tuttle was installed August 6, 1806.
That year was a glorious one for Fairfax. Sixty -five were received
to membership by baptism. The years 1807-1816, were a dark
period. Most of the time in the meetings was taken up in dis-
ciplmary inquiry and action. Even the pastor was called to
account for speaking j)ublicly, in a manner that implicated his
rulers.
In 1809, Deacon Wilkins refused to commune with the church
because the minister was settled on civil law, and his salary raised
354 HISTORY OF THE BAPTISTS IN VERMONT
by tax on the estimated property of the members. The church
came off that ground as speedily as possible. Agreement was
made with Elder Tuttle that he should receive $200 in the follow-
ing articles: $20 worth of pork; $15 worth of beef; $5 worth of
tallow; $15 worth of rye; $10 worth of wool; $25 worth of wheat;
$10 worth of flax. The remainder to be paid in articles most con-
venient for the church. Later it was found impossible to keep this
agreement and Elder Tuttle was dismissed. The next trial came
from John Cressey, complaining that some of the members had
joined the Washingtonian Temperance Society, a secret organiza-
tion. The outcome was the exclusion of ten members, who were
afterward recalled, the church confessing that it had not acted in a
spirit of brotherly love. In 1816, an interesting revival was en-
joyed and twenty-four were baptized. Elder Tuttle became
pastor again in 1817, after an absence of five years, during which
the church had been without a pastor.
In 1820, a controversy began as to the \'alidity of baptism,
if performed liy any but a Baptist minister in regular membership
in a Baptist church. The controversy was hot and long, resulting
in the withdrawal of thirty members, including the pastor, who
was afterward excluded liy the church. Various efforts at recon-
ciliation were made, which finally succeeded, and a great revival
followed.
From the time of Elder Tuttle \s withdrawal, 1820 to 18.S0,
the church had preaching only occasionally, by Ephraim Butler
and Roswell Mears. In 1830, Jeremiah Hall was chosen pastor,
and he proved a peacemaker. Mr. J. C. Bryant, a licentiate, sup-
plied a few months in 1832. In 1833, there was an interesting dis-
cussion upon the subject of Freemasonry, and that secret order
was denounced and renounced.
The Sunday school was organized in 1833, and for many years
a prayer meeting was sustained once a month in place of the Sun-
day school lesson. In 1837, Rev. Simon Fletcher was hired for
one year. In October, 1839, Rca'. C. W. Hodge commenced a
series of meetings, which resulted, in the course of ten weeks, in the
reception of thirty-one by baptism. Mr. Hodges became pastor
and served two years. In 1841, a parsonage was purchased.
HISTORY OF THE BAPTISTS IN VERMONT S55
April 23, 1843, Rev. Lewin A. Dunn was engaged as pastor, half
the time for six months. Thus began a pastorate which con-
tinued twenty-eight years. In 1846, a new^ church edifice was built.
Elder Dunn acting as engineer and overseer.
An incident connected with the building of this house is of
special interest. The necessity of a new house of worship had be-
come so impressed upon the mind of Mr. Dunn that he decided,
if this could not be done, his work with this church would soon
cease. It was decided that if suitable stone for the basement could
be obtained, the house would l)e built. Several efforts were made
to obtain the stone, which proved unsuccessful, and the matter of
building the new church began to look shady. One more effort
was to be made. If a certain rock or ledge could be broken suc-
cessfully, the stone could be obtained and the house built. This
would decide whether Elder Dunn w'as to remain longer as pastor
of the church. Elder Dunn, with Osias Story, a mason, went forth
to test this last plan. The holes were drilled, the wedges driven,
but the rock was not broken. The young pastor went a little dis-
tance from the rock and sat down, heartsick and discouraged.
His work appeared to lie done. But at length, a slight snapping
sound was heard in the direction of the rock. He went back to it.
The rock was broken its entire length. His sorrow was turned into
joy. The little church seemed insj^ired with new life and energy.
The edifice was completed in 1849. Supplication was then
made for revival influences, and soon a revival began, in w^hich men
and women and children were converted, and the power of the
Spirit was manifested as never in this place before. In 1850, there
were fifty-nine additions by baptism and fourteen by letter. In
1851, the house was enlarged. During the years 1850 to 1860,
inclusive, one hundred and seventy-two were baptized, and seventy-
four received by letter, the membership increasing from one hun-
dred and twenty-seven to two hundred and eighty-eight. This
period includes the time when New Hampton Institution was
Hourisliing, and the students constituted a largo part of the mem-
l)ership, and the church was heartily at work for the conversion of
the students. In the period, 18()1 to 1871, inclusive, tiie acce.s.sions
by baptism were one hundred and twenty-nin(>, and by letter,
356 HISTORY OF THE BAPTISTS IN VERMONT
twenty-nine; the membership attaining its maximum number, of
three hundred and forty-six. The influence of the church and its
pastor, through the student body of New Hampton Institution,
became very strong and wide. In the fall of 1870, Rev. H. G.
DeWitt commenced a protracted meeting with the church, con-
tinuing several weeks. Thirty -six were brought to Christ and were
baptized; four were received by letter.
In the fall of 1871, Elder Dunn closed his labors as pastor here,
having been pastor here twenty -seven years and six months. He
baptized, while here, three hundred and fifty ; three successive years
he represented his town in the State legislature. He went from
Fairfax to become President of Pella University. In 1861, and
again in 1878, he visited Europe, Egypt and Palestine, and pub-
lished the story of his travels in a book entitled, "Footprints of the
Redeemer." His name will long be held in remembrance in the
community and in the State, where he did such a commendable
work.
Rev. Jabes Ferris supplied for six months; then, for about six
months, the church was without a pastor. In October, Rev. J. L.
Webber became pastor and remained two years. These are re-
ferred to as dark days. Indeed, for the next decade, the accessions
were very few, the losses by dismission and revision of the roll
many, and the membership rapidly diminished from three hundred
and sixteen in 1875, to one hundred and thirty-six in 1885. The
pastors during this period were: De F. Safford, 1875-1876; G. W.
Bower, 1878; W. G. Goucher, 1880-1883; C. A. Votey, 1883-1887.
Mr. Safford, and the church with him, were afflicted by the death
of his wife, during his short stay. Mr. Bowers was a man of fine
ability, but in feeble health, and soon after his work closed in Fair-
fax, his life work ended. W. G. Goucher was a fine sermonizer,
an ardent Baptist, and always wore his Baptist armour and kept
it bright by constant use, and whenever he used it, he drew blood.
So said one, who knew him well. C. A. Votey was a man of evan-
gehstic zeal and had the privilege of welcoming twelve by baptism.
In 1885, the church edifice was thoroughly repaired and reno-
vated at a cost of over $3,000.
Rev. Henry Crocker became pastor in June, 1887, and con-
tinued in that relation till the spring of 1899. These were years of
HISTORY OF THE BAPTISTS IN VERMONT 357
normal church hfe and work marked by some noteworthy incidents.
On July 15, 1888, Dr. Dunn was prei^ent with his loved people,
after an absence of seventeen years, and gave a short address, full
of tender allusions to the past and of suggestions for the future.
Four months later came the news of the sudden death of this
beloved pastor. His body was brought to Fairfax for burial in the
cemetery, which he himself was instrumental in having consecrated
as a public burial place. Special services were held, in which both
the pastor and some friends from Pella took part.
In 1893, the centennial year of the church was signalized by a
series of sermons at intervals, by representatives of the several
missionary and philanthropic organizations, and by special com-
memorative exercises, September 27. These exercises were at-
tended by large numbers of former members and former students
of New Hampton Institution, and were very impressive and in-
spiring. The State Convention was held here the three days fol-
lowing. In this period a company of promising young people came
up from childhood into young manhood and womanhood, and
entered upon courses of study, or upon their life work. Among
them were Rolla Hunt, now pastor of the Baptist church in Shel-
burne Falls. Mass., and another, A. F. Ufford, now missionary in
China.
It was in this period that the buildings of old New Hampton
Institution were burned, and this somewhat melancholy reminder
of the glory of departed days was removed from sight. A smaller,
new school building stands in its place, which is the rallying place
of the Green Mountain Summer Institute.
The next pastor was Rev. O. R. Hunt, 1900-1905, who wel-
comed twelve l)y baptism, and was an energetic pastor. He was
followed by Rev. A. Frank Ufford, a member of the church,
brought up from infancy under its influence. Mr. Ufford had con-
secrated himself to the foreign mission work and these years were
pending his api)ointment. This was a brief but ideal pastorate,
marked by the baptism of fifteen converts. Mr. Ufford was
ordained here.
The next i)astor was Rev. C. E. VanSchaick, well-known as the
State Colporteur, for a season. He remained two years and was
followed 1)V Rev. W. S. Hoardman.
358 HISTORY OF THE BAPTISTS IN VERMONT
This history would be incomplete without the mention of the
important place given to the service of song, and the name of
Deacon Francis Wayland Shepardson, who for sixty-four years
has l)een chorister.
Georgia
In 1788, Benjamin and Stephen Holmes, and their waves, were
the first Baptists that settled in Georgia, Vt. In 1791, Rev. Joseph
Call, an evangelist, came from New Hampshire. He preached in
Cambridge, Fairfax, Fairfield, Georgia and Milton. He was the
first Baptist minister that preached in this region. July 12, 1793,
marks the date of the first Baptist meeting in Georgia. It was held
in Abraham Hathaway 's house, for the purpose of gaining fellow-
ship, forming articles of faith, and adopting rules of order. A
council was called October 21, 1793, and a church regularly con-
stituted. The region was then little less than a wilderness. There
is no record of their having a pastor. When the first meeting-
house was to be built in Georgia, the majority of the inhabitants
wished it to be built and the minister supported by a town tax.
This the Baptists resisted. The meeting-house was built in 1800,
by subscription. In 1807, the Baptists claimed the use of this house
a portion of the time. This was resisted by the Congregationalists,
but finally a compromise was agreed upon and each used the house
in proportion to the amount of interes^t of the members of the re-
spective churches.
In 1807, Roswell Mears was called to the pastorate. In 1808,
Benjamin Holmes ard Ephraim Lewis were chosen and ordained
as deacons. Deacon Holmes represented the town ten years in the
State legislature. He held many important trusts. He and his
wife were well-known for their benevolence. During the winter of
1815 and 1816, the church enjoyed a powerful revival. Sixty were
added to the church. Of this number, were four young men who
afterward became ministers, viz.: Alvah Sabin, Daniel Sabin,
Josei)h Ballard, and Paul Richards. In 1818, Elder R. Mears be-
.gan preaching one-half of the time in Swanton and continued liis
labors there twelve years. While he was pastor, there was much
Ri:\ . Al\ AH Saiun
Member of Inited States Congress 183o— 18;J7
Pastor of Georgia Plain Paptist duirch 18^5—1857
Horn, 17f):5— Died. 1HS5
HISTORY OF THE BAPTISTS INVERMONT 359
church discipHne and many trials. Ont^ burning question was
whether a person called to j)reach should spend time in attending
a theological seminary, previous to preaching the (iospel. Because
Alvah Sabin spent some time in preparatory study, several brethren
left the church. Alvah Sabin was born in Georgia, Octol>er 20,
1793. He was converted in early youth, but neglected to put on
Christ in baptism till February, 1815 or 1816, when he was bap-
tized with fourteen others in the Lamoille River, the ice being cut
away for the purpose. In 1817, A. Sabin preached before the
church and received a license. He spent some time in preparatory
study and having proclaimed the Gospel in all the region round-
about, in 1825, commenced preaching in Georgia half the time. In
the meeting-house in Georgia, such a thing as a stove or furnace was
a thing unknown, except the hand-foot stoves that the matrons
brought from home filled with live coals. In 1826, the church
paid to have the schoolhouse, which was being built, have an upper
room. Many meetings of interest were held in that upi)er room.
In October, 1831, H. H. Hale, John Bowker, and Truman
^^'illiaIns, were ordained deacons and became towers of strength,
financially and spiritually. In 1834, Elder Sabin served the State
Convention as agent. Elder R. Mears took his place for one year;
Elder N. H. Downs, one year, and R. Mears the year following,
then A. Sabin resumed his work again as pastor. In 1846, the
church voted to build a brick church in the southwest part of the
town. The same was dedicated February 2, 1848. The following
year quite a number were converted and baptized. In 1852, Elder
Sabin was elected to represent the second district of \'ermont in the
United States Congress. He was absent four years, except during
the summer months. In his absence. Rev. Eli B. Smith, D. D.,
was a most accei)table supply. Several valuable additions were
made to the church during those four years. Upon his return from
Washington, Elder Sabin was often called upon to comfort those
that mourned the loss of friends ujxmi the battlefield. In 1868.
Re\'. Rufus Smith assumed the i)astoral care of the church and
during the two years and three months of his stay, the Sunday
school was reorganized and several united \v\ih the church. In
April, Elder Sabin assumed the pa.storate. He did not feel him-
360 HISTORY OF THE BAPTISTS IN VERMONT
self physically able to perform much pastoral labor, yet his gray
hairs and well-known voice were a blessing to those who attended
the meetings. During the summer and fall of 1876, the old par-
sonage was sold and a new one erected, at a cost of between $1,400
and $1,500.
Rev. J. G. Lorimer became pastor in December, 1876. Not
long after his settlement, three brethren, who had been the main
leaders of the church for at least a half century, were called to their
reward and rest — H. H. Hale, who had filled the office of deacon
for forty-seven years, a man gifted in prayer, genial, benevolent
and highly respected; Alfred Ladd, a deacon in the church thirty-
three years, a man of financial ability and devoted to the interests
of the church; and Elder Alvah Sabin, a man of ability, recog-
nized not only by the church but throughout the State.
October, 1826, the Baptist meeting-house in Georgia was
burned. A new one was promptly erected at a cost of $6,235.
The new house was dedicated October 25, 1887. Rev. Henry
Crocker, of Fairfax, delivered the sermon from Psalm 122 : 1 . There
was a debt of $1,430. This was provided for on the day of the
dedication. October 25th was a red letter day for the church.
Mr. Lorimer served the church with ability, fidelity and love,
for twenty -five years, cheerful under discouragement, a lover of
young people, the companion and friend of the aged, a genuine
under shepherd, beloved of all his people.
Failing health compelled him to give up his pastoral work in
1902. He spent the sunset days of his life among the people he
had so long served and ])assed to his rest. December 21, 1911.
Joseph Gibbs Lorimer was born in Beebe Plain, P. Q., February
4, 1833. He was ordained to the Gospel ministry by the church
in Derby, Vt., in June, 1861, and served this church as pastor six-
teen years. On September 30, 1862, he was married to Miss
Almira Hale of Georgia, Vermont. In 1877, he moved to Georgia
Plain and began his second pastorate, which lasted twenty-five
years. While he gave up his pastorate in 1902, almost to the end
of his life he was in truest sense a minister at large. It was his
to win many to Christ and the church. He baptized three of his
nephews, who later became clergymen: Rev. Addison B. Lorimer,
HISTORY OF THE BAPTISTS IN VERMONT 361
Rev. Albert W. Lorimer and Rev. E. I. Nye. Mrs. Lorimer died
June 11, 1811. While deeply interested in the home field, both
Mr. and Mrs. Lorimer were very much interested in State, home
and foreign missions. By industry and economy they saved con-
siderable money and at their death bequests were made to the
Georgia Plain church, the Vermont Baptist State Convention,
the Woman's Baptist Home Mission Society and the Woman's
Baptist Foreign Mission Society, $500 each.
Rev. Thomas Adams succeeded Mr. Lorimer as pastor, 1903,
continuing till 1908, when Rev. L. L. Holmes succeeded him, serv-
ing till 1911, when J. R. Thomas became pastor.
Cambridge
April 2, 1793, eleven persons, whose homes were in Cambridge
and Johnson, met at the house of Robert Cochran, m Cambridge,
related their christian experience, were baptized and covenanted
together to walk in the ordinances of Chrisc's house. On the 10th
of July, 1793, a council convened to ordain Robert Cochran to the
office of deacon, examined its articles of faith and recognized this
body as a regular Baptist church and shortly after it became a
member of the Woodstock Association.
The materials of which this church was composed, were the
fruit of a work of grace which commenced in this vicinity in the
summer of 1792. The commencement of this work is to be cred-
ited CO two earnest christians, Amos Page, and Ichabod Warren,
who noting the destitute condition of the place and the indifference
of the people to the interests of souls, became deeply affected and
resolved to appoint a conference meeting for the ])urpose of calling
the attention of their neighbors to the great subject of religion.
In their first meeting two persons l)ecame seriously interested and
were soon converted. Thus encouraged, they continued their
meetings, which increased in interest and solemnity, till a general
seriou.sness prevailed. Al)out this time Roswell Mears came, full
of faith and holy zeal, and under his influence and preaching many
were led to Christ, until seventy or eighty were giving evidence
of conversion.
362 HISTORY OF THE BAPTISTS IN VERMONT
Then came Joseph Call, who was present at their organization
into a church, and became their first pastor. This church continued
to maintain its organization till 1801, when diminished in numbers
and discouraged by difficulties, it was disbanded. Four years
later, however, a new organization was formed which lived a few
years.
SWANTON
On the 12th of March, 1796, brethren, delegates from the
churches of Fairfax and Caldwell's Manor, met in Swanton, and
were organized as a council, and after deliberation, recognized as
a Baptist church, the following persons: Joshua Calkins, Thomas
Brow^l, Thomas Armes, Daniel Rowley, Caleb Calkins, David
Campbell, Mercy Calkins, Elizabeth Calkins, Martha Armes,
Deborah Adams, Deborah Campbell. David Campbell and his
Avife lived in St. Albans, the others were residents of Swanton.
In July, they appointed delegates to the Richmond conference
and at this time probably united with that body.
In January, 1798, Thomas Brown was ordained and became
pastor, serving two years. He appears to have been one of the
first settlers of the town, which was organized but six years before
the organization of the church, and it is supposed that all who were
first constituted into a church, were previously members of Bap-
tist churches.
From June to August 25th, there were received into the
church forty members, the fruit of a revival, the first the to^^^l ex-
perienced. It appears that one young woman dreamed of having
much trouble to keep clear of the devil, who was continually fol-
lowing her wherever she went, and she saw no possibility, however
untiring her efforts, to escape him, but concluded that his she must
be. After troubling herself about her dream for some time, she
finally disclosed it to a christian neighbor, who observed that she
wished all would manifest as much zeal and diligence in keeping
out of the hands of the devil.
At length, the young woman was led to lay hold on the hope
set before her in the Gospel, when she felt herself free from the power
HISTORY OF THE BAPTISTS IN VERMONT 363
of the devil. She commenced exhorting her companions, and the
result was that the meetings became more interesting and soon the
intelligence was spread through the town that a revival of religion
was in that neighborhood and people came to see what a revival
was, and the result was that the interest spread through the whole
town.
East S wanton
In 1802, David Hurlbut was ordained evangelist. In 1803,
a Baptist society was formed. At the time, application was made
to the town for the privilege of holding a Baptist society meeting
on east road, to choose a moderator, society clerk, and other officers.
The meeting was held and a Baptist society organized by choice
of John Baker, moderator; Wm. Green, clerk; Stephen Robinson,
treasurer; Israel Robinson, collector; Joshua Calkins, Wm. Green,
John Baker, committee; Asa Green, Isaac Lackey, and Otis Free-
man, assessors. (1st To\ati Book p. 119). Several of these were
not members of the church, some of them Congregationalists,
there being no Congregational church near. This organization
continued for many years. Preaching was supported on the grand
list. After a few months' service by Josiah Orcutt, Jesse Smith
commenced preaching to the church and was settled as pastor in
1804. Josiah Orcutt was again employed and continued to sui)ply
the pulpit from 1808 to 1811 or 1812, soon after which he died.
In 1814, Elder Phineas Culver began to serve as pastor. Revivals
attended his work. Under his faithful ministry the church at-
tained its largest membership. On April 7th, of that year, a large
number were baptized; among them Francis W. Emmons, about
sixteen years of age. Fifty years afterward he returned, an or-
dained minister, preached a good sermon and gave a short history
of his life. Between this and 1820, in connection AAith the Con-
gregationalists, they built a meeting-house, and shortly afterward
Elder Roswell Mears was emj)loyed as pastor, continuing his work
four or five years. In 1830, Elder Culver again supplied them,
alternating with Roswell Mears, and twenty-one were received
that year by baptism. In this year they denounced and renounced
364 HISTORY OF THE BAPTISTS IN VERMONT
Freemasonry. Elder Daniel Sabin was pastor from 1836 till 1846.
In 1840, protracted meetings were held, assisted by Elder Baldwin,
and about thirty were added to the church. The old meeting-
house falling to decay, a new one was built and dedicated January 1,
1850. J. Cressey was pastor, 1848-1849; P.C. Hines, 1851-1854.
During most of 1854, they were supplied by students from Fairfax.
Geo. H. Bixby was pastor five years, 1855-1860; and welcomed at
least fifty members. A season of depression followed. During
the years, 1861, 1862, 1863, they had no pastor; J. G. Lorimer and
F. E. Osburn, then students at Fairfax, supplied.
In 1865, H. C. Leavitt was settled, a parsonage purchased and
prospects brightened. This pastorate ended October 1, 1867.
A. S. Gilbert, ordained June 30, 1870, served till April, 1873.
From April, 1873-1875, A. L. Arms supplied. June 23, 1875,
W. M. Mayhew was ordained. He remained till April, 1876.
Rev. J. A. Johnson, from St. Albans, supplied for a time. G. A.
Arms, 1877-1878. Beginning 1879, P. S. McKillop served. He
was assisted, in 1880, by John Corrie and some fifty were converted,
twenty-seven baptized. G. A. Wilkins served 1882-1884. All
hearts were saddened by the death of his wiie in 1883.
The church has been without a pastor since then, but has
been supplied much of the time by the pastors from St. Albans.
Mrs. Clara Powell was their spiritual leader in 1911, and the mem-
bership was twenty -four.
Westford
In the spiring of 1798, Rev. Jedediah Hebbard, of New Hamp-
shire, found in Westford a little group of Baptists, who were like
sheep in the wilderness, needing the shepherd 's care. This he gave
them, preaching as often as opportunity offered. Other preachers
came to his assistance and soon a congregation was gathered, of reg-
ular attendants upon the word. On the 23d of December, the
Baptist church of Westford was organized with eleven members.
Their names were: Deacon Isaac Chase, Deacon Uriel Stewart,
Jonathan Chase, Reuben Smith, Lebeus Burdick, Jonas Hobart,
Josiah Ingersoll, William Weaver, Levi Famsworth, Avary Bur-
dick and Truman Chase.
HISTORY OF THE BAPTISTS IN VERMONT 365
The church was not favored with steady preaching until about
three years after, when Rev. Thomas Brown moved into town and
continued three years, after which Ephraim Butler was pastor for
several years. In the year 1809, twenty were added, principally
l)y baptism. Soon after this ingathering, a difficulty arose relative
to their choice of a pastor, the church was divided, and both parties
sent delegates to the next Association, claiming to be the Westford
Baptist church. A council, called for the purpose of adjusting the
difficulty, and a committee from the Association, both decided that
Isaac Chase, Jacob Eastman, Reuben Burdick, Timothy Burdick,
Jonathan Chase and others, who agreed with them, were in order
and on Gospel ground and advised the other party to confess their
fault and renew their covenant with the others. This they were
unwilling to do and maintained separate services for a time and
then became extinct as an organization.
The war of 1812, and the cold year of 1816, caused much suf-
fering. These things made the people feel their need of divine
help and comfort. Their fidelity in attendance upon the means of
grace is illustrated l)y the follo\Aing incident from the life of Rev.
Alvah Sabin, p. 53 : "Deacon Jonas Holiart lived about four miles
from the place of M^orship, and the road lay over a small mountain.
His father and mother lived in a house near him. They were both
over se\'enty years of age, but were uniformly at meeting. They
made the journey in this way. One of them would take the horse
and ride to the top of the hill while the other walked. Then the
one who had ridden would hitch the horse and go down the hill on
foot. The one who had walked up the hill would ride doA\Ti.
-Vfter church they reversed the order and so went home. "
Some of the early records arc lost and so a full history cannot
be written, but two ministers are mentioned in the records before
Elder Sabin. These were Rev. Thomas Brown and Re\-. I'hineas
Culver. Alvah Sabin 's pastorate began in 18'21. On tiic -2J)th
of April, that year, some ten or twelve Baptists, who lived in a
part of the t(n\ai some distance from the plac-e of meeting, ])resented
their letters and were received, adding not only nuinl)ers l)ut sub-
stantial strength to the church. About the same time, some who
had l)ecn disfcllowsliijji'd canic with confessions of fault and were
366 HISTORY OF THE BAPTISTS IN VERMONT
restored to membership. The church felt their need of some more
convenient place of worship, and applied to the Congregational
church for the privilege of holding meetings in the town meeting-
house, (toward the cost of which the Baptists had contributed,)
on Sundays, when it was not Otherwise occupied. The answer
given was that the Baptists could have the use of the meeting-
house when it was unoccupied, except on Sundays. The manifest
injustice of this action awakened for the Baptists a measure of
popular sympathy, and they were enabled with the cooperation of
the Methodists, to erect another meeting-house, facing the green
opposite the old meeting-house. An extensive revival began in
1824 and Elder Sabin baptized between fifty and sixty, and the
Methodists as many more. Elder Sabin continued his pastoral work
al)Out seven years. Meanwhile, the society, duly incorporated,
had purchased five acres of land conveniently near the meeting-
house and erected a parsonage and barn at a cost of about $1250,
which was raised by subscription, except $450, the avails of their
proportion of the ministerial rights in land reserved for this purpose.
Jeremiah Hall was next pastor, ordained February 1, 1831.
It was his happy lot to lead this people during the remarkable
revival of 1831. In the short pastorate of less than three years,
Mr. Hall welcomed thirty-eight to the church, mostly by baptism.
Isaiah Huntley, of Duxbury, commenced preaching here in the
fall of 1832 and continued four and a half years. During that
time, thirty-six were added to the church. In June, 1837, James
M. Beeman, of Fairfax, was ordained pastor and served four years.
These were trying years. In 1840, there were one hundred and
forty members. In September, 1840, William Miller, of New York,
began to lecture in Westford. As a result of his preaching, the Bap-
tist church lost nearly half of its members.
For a while, previous to 1886, the church was in a discouraged
condition. Then came Rev. Thomas Tellier, first as a home mis-
sionary and then as pastor, and for seven years he put his life into
this field and the results were wonderful. The people responded
to his hopefulness and courage, and co<)i)erated with him in efforts
for material improvement and equally for spiritual improvement,
the membership doubled, the church was rej)aired, sheds built.
HISTORY OF THE BAPTISTS IN \^RMONT 367
parsonage built, and the church greatly encouraged and strength-
ened. The Methodists had for many years united with the Bap-
tists in worship, but about 1892 they repaired their own house of
worship and began holding meetings by themselves. Mr. Tellier's
l)astorate closed, September, 1893. Among the .strong support-
ers of the church were Henry Woodruff and R. M. Huntley, for
many years church clerk, and Mrs. R. M. Huntley, a member for
more than sixty years, and Deacon George Huntley. Mr. James.
Conlon came to this country from Ireland when sixteen years old.
His father and mother died of cholera during the voyage, leaving
a family of children to enter, as strangers, a strange land. Mr. Con-
lon fought in the Rebellion of Canada, in 1837-1838. He served
in the Mexican war in 1847-1848; and in the Civil war, 1864-1865.
He endowed the church with $200, the interest of which is to be
used for the preaching of the Gospel. E. Hatfield was pastor, 1894-
1896. E. P. Lyon was ordained pastor, May 24, 1896.
Having omitted the names of some of the pastors in the fore-
going account, we give here the full list of pastors in the order of
their service:
Thomas BrowTi, Phineas Culver, Alvah Sabin, 1821-1828;
Jeremiah Hall, 1828-1831; Isaiah Huntley, 1832-1837; J. M. Bee-
man, 1837-1841; Chester Ingraham, 1841; O. W. Babcock, R. D
Hodge, T. C. Morley, 1855-1857; J. Ferguson, 1857-1859; C. D
Fuller, 1860-1861; Nehemiah Pierce, 1862-1864; M. Howard, 1866
G. W. Arms, 1867-1871; A. A. Davis, M. L. Fox, 1875-1876
DeForest Safford, 1877-1883; T. Tellier, 1886-1893; E. Hatfield
1894-1896; E. P. Lyon, 1896-1897; H. M. Hopkinson, 1899-1907
S. H. Chambers, 1908-1909; G. L. Cook, 1910; F. S. Leathers, 1911
The membership in 1912 was thirty-four. The attendants,
were somewhat widely scattered and the Sunday school sustained
a home department of one hundred or more members.
Essex Center
The first Baptist church in Essex, Vt., was organized with six
members November, 1801, as a branch of the Wesiford church. The
constituent members were Uriel Stewart, Joshua liates. Peter
3D» HISTORY OF THE BAPTISTS IN VERMONT
Hubbard, Gardner Bullard, Thomas Fulsom, and Mehitable
Bates. The branch became an independent church, January 16,
1802. The first baptism into the mission was WiUiam Ingraham,
wife and daughter, November 14, 1801. WiUiam Ingraham was
the father of Chester Ingraham, who was pastor of the church
seventeen years. The church has had twenty-four different pastors.
Two were called to a second pastorate. Their names are David
Hurlbut, Ephraim Butler, David Boynton, Thomas Ravlin, Rob-
ert Hastings, Chester Ingraham, Lyman Smith, M. G. Hodge,
Isaiah Huntley, vS. S. Kingsley, Jacob Gray, Holmes Chipman,
Albert McGloughlin, Charles Coon, James A. Johnson, J. F.
Ferguson, J. A. Leavitt, Irving W. Coombs, William Gussman,
Richard Bradshaw, A. N. Woodruff, J. T. Buzzell, P. C. Abbey,
N. W. Woolcott.
The following were ordained while pastor of this church:
David Hurlbut, Ephraim Butler, Thomas Ravlin, Robert Hastings,
Chester Ingraham, Jacob Gray, Albert McGloughlin, James A.
Johnson, Richard Bradshaw. When without pastor, Isaiah Hunt-
ley, Chester Ingraham, P. C. Abbey, Thomas Telher, and Richard
Nott, have acted as supplies. David Hurlbut was the first ordained
and settled minister in the town of Essex. Prominent mention is
due Chester Ingraham. Born in Essex, born again and baptized
into the church, afterwards ordained and served the church for
seventeen years as pastor. He always resided in Essex, but sup-
plied churches in other parts of the State.
The church has enjoyed several extensive revivals.
In 1816, during the short pastorate of David Boynton, there
was quite an ingathering. Ten were baptized in one day. In
1821, when the church was without a pastor, thirty were added to
the church by baptism. Again in 1839-1840, following the lec-
tures of William Miller, and during the pastorate of Chester In-
graham, fifty were added to the church, fortj^-two by baptism.
In 1842, during the pastorate of Lyman Smith, forty -one were bap-
tized. In 1842, one hundred and thirty-seven members were re-
ported to the Association. During the pastorate of David Gray,
1856 to 1858, as the result of a revival, thirty-four were added to
the church by baptism. In 1874, another revival, the most gen-
HISTORY OF THE BAPTISTS IN VERMONT 369
eral through the town since 1840, Rev. J. F. Ferguson was assisted
l)y Rev. E. A. Whittier, the evangehst, and nearly a hundred in the
town experienced hope in Christ and twenty united with this
church. During ninety-five years of its history, four hundred and
seventy persons were received, or an average of nearly five annually.
The first meeting-house was commenced in 18*21, and com-
pleted in 1827 or 1828, at a cost of $1,600. In 1839, this was de-
stroyed by fire, and in 1840, another was built at a cost of $2,000.
The present house was thoroughly remodelled in 1867-1868, at a
cost of $3,000. From this church have been dismissed brothers
and sisters to form the Baptist church in Jericho, and many more
who have become reliable and efficient members of other churches.
South Fairfield
The town of Fairfield began to be settled about the year 1789.
Among the first comers were several Baptists, viz.: Andrew Brad-
ley, John Leach and wife, Abram Northrop, and Hon. J. D. Farns-
worth. These, together with a few Congregationalists, commenced
holding meetings on Sundays in a barn. They enjoyed no preach-
ing save as they were occasionally visited by some missionary, till
1796, when Rev. Ezra Wilmarth cast in his lot with them and
preached two or three years. His work w^as abundantly blessed.
About the close of the year 1900, an interesting revival occurred
and for a time they were supplied by Elder Jedediah Hebbard,
Joseph Marsh and Ephraim Sawyer. The result of this revival
was the organizing of a church of thirty members in 1801. David
Churchill was chosen deacon. Though destitute of a pastor, these
held together and maintained religious meetings till 1811, when
Elder Isaac Sawyer became jjastor and served two years. These
were years of the right hand of the Most High. In 1812, a powerful
revival was in progress and thirty-three were ))a])tized and eight
received l)y letter. One of the first converts and most infiuential
workers in this interesting work of grace was Sally Whitman,
daughter of Jacol) Whitman, and later the wife of Rev. Joseph
Sawyer. Her first serious impressions were received one night
U[)on her retiu'n from a ballroom, when she oxerhearil some con-
370 HISTORY OF THE BAPTISTS IN VERMONT
versation between her father and mother, expressing anxiety for
her. A Httle later she gave her heart to the Saviour and began
earnest effort to lead her companions to Him. Joseph Sawyer was
then a young man of about twenty and had just commenced preach-
ing.
One of his first efforts was on the very day that the battle was
fought at Plattsburg. It was a time of great excitement and
anxiety in Fairfield. When the British fleet, ascending the St.
John's, had suddenly entered Lake Champlain and the cry came
for volunteers, there was an instant rally — no patriot stopped to
think^ — it was just go. Instantly the volunteers were together,
and to the wonder of them all " Priest Wooster, " the Congregational
pastor, was among them ; and when one of his church members ex-
pressed a doubt as to his being called to fight, it was reported that
he said, "If fighting must be done, I might as well fight as others. ' '
The volunteers made him captain, and away they all hurried on.
But there was considerable of Tory feeling in the community. x\s
the company was leaving. Colonel Barlow stood on a wagon box
and said he hoped they would never come back, or if they did it
would be with missing limbs to remind them of their folly. Sally
Whitman relates that when her father and the rest had gone, a
neighbor came to the house, and finding her mother very sad and
expressing her fear thac some of them might be killed, made the
cruel remark that it wouldn't hurt his feelings if none of thpm re-
turned. It was under these circumstances that the people who
were left went to the little schoolhouse for the usual Sunday ser-
vices. Young Joseph Sawyer conducted the services. One of his
youthful hearers has related the story. He says: "It was a solemn
time when we heard the boom of the cannon. It made the win-
dows rattle and we knew that the battle had commenced. The
young preacher continued speaking in a low voice and impressive
manner. Before he got through it was a rousing sermon. His
text was, 'Speak unto the children of Israel that they go forward.' "
The preacher went from his meeting to Fairfield Center, and there,
in sympathy with anxious wives and mothers, he proposed to learn,
as soon as possible, the fate of the volunteers. Hurriedly supplied
with old linen for lint and bandages and many other articles knowTi
HISTORY OF THE BAPTISTS IN VERMONT 371
to be of use to the wounded, he rode away at sunset on his embassy
for patriotic women in Fairfield. Just as the morning dawned,
he descried on the sand bars the volunteers returning \\'ith their
chaplain in the joy of victory, no one missing or materially harmed.
Only a few weeks later occurred the marriage of Joseph Sa^^'J'er to
Miss Sally Whitman, Judge J. D. Farnsworth officiating in the
ceremony.
As a part of Fairfield history, if not specially of the Baptist
church, it is interesting to know that, by way of compliment to
the volunteers for their prompt movements, the Governor of the
State presented to their captain. Priest Wooster, a large Bible;
and the next Fourth of July celebration he led the procession,
walking in front of the musicians, holding that Bible in his hands.
A company of girls, representing the states of the Union, followed
the musicians, all with wreaths of mountain evergreen upon their
heads.
In 1814, Joseph Sawyer was licensed to preach and to the great
satisfaction of the church they enjoyed his labors about a year.
The church now was scattered over a large territory, and that all
might enjoy the privileges of church, they commenced holding
their meetings in two different parts of the town.
Elder Amos Booth was pastor, 1817-1818; Elder Ephraim
Butler, half the time, 1820-1821; Elder William Chase, 1822;
Elder J. Spaulding, 1824-1825. From 1828 to 1830 was the most
prosperous season the church ever enjoyed. Elder William Arthur,
father of President Arthur, was pastor, and his work was fruitful
and edifying. Half of the time services were held in the north part
of the town and one-half the time in the tovm house.
The church had become large and scattered over so wide a
territory, it was thought best to organize a new church. Accord-
ingly, forty-six members were dismissed to form a church in the
north part of the town. This reduced the church to a feeble band
of thirty -two members. Elder Arthur became pastor of the new
church. From 1830 to 1838, the South Fairfield church was sup-
plied one-half the time by Elders C. P. Hines, Ephraim Butler,
and Simon Fletcher. Tiien came a time of sorrow. A number of
the most active and efficient brethren became Universalists, weak-
ening this church.
372 HISTORY OF THE BAPTISTS IN VERMONT
Madison Beeman supplied them in 1839-1840; H. D. Hodge
and R. A. Hodge, 1841 ; J. M. Beeman, 1842-1844; O. W. Babcock,
1846; C. J. Bryant, 1847. From this time the church ceased to re-
port to the Association and in 1856, its name disappears from the
minutes.
Fletcher
By a sketch, prepared in 1841, we learn that Sarah Church
was the first Baptist in town and she commenced her residence in
1800. In 1801, Elder Joseph Call and his wife came to the place,
and in 1804 or 180.5, he was hired part of the time. In the spring
of 1817, Joseph Wilcox, living in the southeast part of Fairfax,
established religious meetings at the center schoolhouse, once in
two weeks, for a year. July 5 of that year, a Baptist church was
formed and recognized by a council the following August. Elder
David Boynton succeeded Mr. Wilcox and Ephraim Butler fol-
lowed him. The meetings were held in a meeting-house, owned
jointly by Baptists and Methodists, and their meetings were held
alternately. Elder Butler retained his membership here from
September 17, 1825, till September 10, 1842. In 1830, a temper-
ance society was organized, some heartily favoring it, others
violently opposing and discord in the church resulted.
In August, 1841, Elder Chester Ingraham united with the
church as pastor. In the winter of 1845, Rev. O. W. Babcock, of
Westford, finding difficulties existing that could not be settled
amicably, advised disbanding, and this advice was followed, April
12, 1845 The number of members, w^hen organized, was nine.
Whole number included in membership from beginning, ninety-
eight. James Robinson served the church, both as deacon and
clerk, during the whole existence of the church.
June 26, 1845, a neiv Baptist church teas organized, consisting
of nine of the members of the original church. Alvah Chase was
chosen clerk, which office he held till his death in 1851. In 1852,
Willis Leach was appointed clerk, and in 1858, deacon.
In the year 1847, Rev. J. C. Bryant, then settled at the Bap-
tist church in Caml ridge Center, began work here and remained
HISTORY OF THE BAPTISTS IN VERMONT 373
till the spring of 1851, when P. C. Himes of Wells, Maine, settled
at East Swanton, ministering to the church there and at this place
alternate Sundays. From September, 1852, until the spring of
1856, the pulpit was supplied by various theological students, to-
gether with Dr. Smith from New Hampton Institution, Fairfax.
Then Rev. Geo. W. Bixby was with the church one year. Prof.
Cummings, of New Hampton Institution, was also pastor one year,
1858 or 1859. From that time, till 1866, the church was again de-
pendent upon student supplies. From 1868, till August 3, 1871,
little was done and no records kept. In the summer of 1870, the
church, in connection with the Methodist, succeeded in building
a house of worship, each church owning one-half. This was dedi-
cated in February, 1871. L. B. Elliott was chosen clerk, which
office he held till his death. Josiah White was chosen deacon and
he too held his position till death, December 21, 1880. Rev. L. B.
Parker was pastor, 1871-1875; I. \N. Coombs, 1876; M. L. Fox,
died while pastor, June 12, 1877; De F. Safford succeeded him,
September, 1877, and preached till 1881.
September 25, 1852, the church granted a license to preach to
J. W. Buzzell. He studied theology at New Hampton Institution
and was ordained at East Sheldon in 1856. July 7, 1855, Corwin
Blaisdell was licensed to preach. He studied theology at Fairfax,
also, and was ordained at Colton, N. Y. In 1887, Rev. Henry
Crocker, pastor of the Fairfax church, began to preach alternate
Sundays in the afternoon, and continued to do so till 1893, when
he was obliged to give it up for lack of strength to do the work of
both churches.
Rev. Edgar Hatfield, of Westford, was then engaged and was
followed by Rev. E. P. Lyon in 1896, who served one year. The
church since then, unable to maintain preaching, has become ex-
tinct. The Methodist church ministers to the needs of the com-
munity, so long occupied by the two churches.
Johnson
In 1780, a charter was granted to a Mr. Brown of Jericho and
the boundary lines fixed. By him the territory was called Bro%\Ti-
374 HISTORY OF THE BAPTISTS IN VERMONT
ington. The grantee, before making any attempt at a settlement,
was taken by the Indians, who infested the northern boundaries,
and by them carried away and sold to the British officers of St.
Johns. He remained in captivity three years. When released, he
returned to his claim purchase. But because the charter fees
had not been paid and nothing was known of him, a man by the
name of Johnson had received a grant of the same territory. At
his retuirn Mr. Brown was granted a township in Orleans county
in place of this. The charter was signed by the governor in 1792,
and the name recorded as Johnson, after the name of the grantee.
The first settler, Samuel Eaton and family, came from New Hamp-
shire in 1784. He built him a home on the banks of the Lamoille
River. All his goods were brought seventy miles on the back of
his family horse. The next year, two brothers, named McConnell,
followed him. Others followed the same year. Among them are
the familiar names of Miller, Rogers, Mills, Smith, Grey, etc.
From 1790 to 1800, a second band of settlers came from New Boston
and Amherst, N. H., and again we find familiar names, as Dodge,
Wilson, Balch, and Ellenwood. From Massachusetts and Con-
necticut came others, as Ferry, Clark, Wheeler, Atwell, and a little
later came families by the names of Griswold, Ober, Patch, Per-
kins, Waters, Nichols, Whiting, and Waterman. These are still
familiar family names in the town.
In the month of March, 1807, Elder David Boynton, of Spring-
field, Vt., in search of a place to locate himself where there might be
an opening for him to labor in the Gospel, as well as at his trade,
which was that of a bricklayer, was providentially directed to
Johnson, where, while spending a few days to fix upon a location for
his family, by embracing opportunities for religious conversation
with those he chanced to meet, fourd many disposed to listen, and
after preaching a few times, was determined, more by the prospect
of usefulness in the cause of Christ than of pecuniary advantage to
himself, to settle in the towa. The next March he removed his
family into the town and commenced holding stated meetings for
preaching and dnine worship. In a few weeks the appearance of
seriousness on the minds of the people, induced him to appoint
meetings for prayer and conference. It soon became evident that
HISTORY OF THE BAPTISTS IN VERMONT 375
a good work of the Lord was in progress, five had obtained hope
of pardon and were desirous of submitting themselves to the ordi-
nance of baptism. These were accordingly baptized — others fol-
lowed soon, so that in November, twelve had been baptized, who
with two others, were organized into a church in the following
manner :
The little band had determined to call a council and to arrange
for it, when to their great surprise and joy. Elder Ariel Kendrick,
sent out by the Woodstock Association as a missionary, arrived
in town, accompanied by a Brother Willey, a licentiate, who to-
gether with Elder Boynton, made up a number sufficient to form
a council. Of this council. Elder Kendrick was chosen moderator
and Brother Elijah F. Willey, clerk. November 11, 1808, the
twehe converts were organized as a church. Two others were im-
mediately added; Jonathan Burnham was chosen deacon and
Charles B. Taylor, clerk. Additions by baptism and letter con-
tinued till one year from the date of their organization. They
numbered thirty -nine.
The names of the constituent members are as follows : Nathan
Atwell, Enos Clark, Jonathan Burnham, Eunice Clark, Martha
Davis, Sally Ferry, Martha Fletcher, Charles B. Taylor, Eleanor
Ferry, Parker Fletcher, James Heath, Lucy Taylor, Joel Wheeler,
and Martha Wheeler. Elder D. Boynton, from the church in
Weathersfield and Baltimore, was first pastor, and served till 18^21.
He still continued a member of this church and resided m Johnson
until his death, except for a time, when he became pastor of the
church in Coit's Gore, now knowm as Waterville. Nine members,
with Elder Boynton, were dismissed to form that church, which
continued its existence for nearly twenty years.
Elder John Spaulding was next engaged to preach half the
time in conjunction \\ith Morristown. He labored here two years.
Robert Hastings followed from September, 18'-24, one year. Rev.
Joel P. Hayford l)egan a pastorate in July, 18*26, which continued
till 1830. He died in 1831. He was born in Middleboro, Mass.,
February, 1799; graduated at Waterville College, Me.; ordained at
Morrisville, December 21 , 1831 . Elder Albert Stone became })astor
in 1831. He had been ordained in his own house in Waterville in
376 HISTORY OF THE BAPTISTS IN VERMONT
February of the same year. His coming was followed by a revival,
in which, during that year, thirty-seven were added by baptism and
two by letter. His pastorate continued till 1840. They were
years of increase in numbers and strength. During his pastorate,
the first meeting-house was built. Elder Stone accepted the doc-
trines of William Miller, after his pastorate here closed. He died
in that faith in the fall of 1893, at the advanced age of ninety years.
Elder E. L. Clark was pastor from August 24, 1840, to Jan-
uary 8, 1842. Many were added to the church during these ex-
citing times of the Millerite preaching. Mr. Clark espoused the
Millerite faith and was deposed by a council. From 1842 to
1850, the pulpit was occupied by R. A. Hodge, J. P. Hall, and
I. J. Cressey. Then came Rev. Moses H. Bixby. His pastorate
of a year and a half was one of marked success. Eighteen were
added by baptism and ten by letter; the Sunday school became
large and flourishing. From Johnson, Mr. Bixby was called of God
to enter the work of foreign missionary, and later to the pastorate
of the Cranston St., Providence, R. I. Rev. E. Gale was ordained
pastor, October, 1852. The membership at this time was one hun-
dred and sixteen. He baptized twelve. Rev. T. M. Merriam
followed in 1856 and continued pastor till 1861 . Under him, twenty-
four were baptized. Rev. L. B. Steele was ordained, after his
graduating from New Hampton, in July, 1863. He obtained a
strong hold upon the affections of the people and baptized seven-
teen. The pastors succeeding were: Rev. H. D. Hodge, 1866-
1870; D. C. Bixby and J. P. Hall, supplies; Jabez Ferris, 1872-1874;
B. F. Rattrey, 1875-1878; (at the close of his work the church
numbered one hundred and forty -three, the largest in its history)
J. A. Pierce, 1879-1883; T. Crudgington, 1884-1888. Baptisms
were frequent during this pastorate and forty were added to the
membership. Rev. N. C. Saunders began a successful pastorate
in 1889, which lasted till 1896. Sixty -five were added to the church,
forty-four of them by baptism. A historical sketch of the church
was written by him and read at the eighty-fifth anniversary of the
church, November 3, 1893. A succession of brief pastorates have
followed: R. I. MacLellan, 1898; A. L. Boynton, 1899; S. E. Pack-
ard, 19G0; H. C. Leach, 1904; C. E. Hargrave, 1905-1906; G. A.
Williams, 1907-1908; A. M. Watts, 1909-1910.
history of the baptists in vermont 377
Colchester
The first persons in Colchester to embrace the sentiments of
the Baptists were Brother Fisher, and his wife and sisters, Roby
Greenough, Mehitable Ames, and Jane Hooper. These people
liecame residents of Colchester about 1810, and Brother Fisher
preached for a short time, having been licensed by a church in
New Hampshire. He remained in Colchester till his death, which
occurred in February, 1811. After his decease there were none in
Colchester who embraced the Baptist faith till 1816. That year.
Brother Jonathan Blake, a licentiate from the church in Essex,
came and preached and many were converted. In October, 1816,
Ebenezer Spencer and Peter Burns were baptized by Elder Roswell
Mears. A few weeks later he baptized nine others. The eleven
recently baptized and two others baptized, before coming to Col-
chester, now longed for church fellowship. They decided to call a
council, which met on the '27th of November, 1816, and recognized
this little company of thirteen as a Baptist church. The names of
these constituent members were: Walter Ames, Azariah Lee,
Ebenezer Spencer, Peter Burns, Parker M. Dole, Melze Packard,
Wilham Blakely, Mehitable Ames, Jane Hooper, Sohina Clapp,
Silome Washburn, Minerva Hill, Isabella Blakely. The church
enjoyed the labors of Jonathan Blake till 1817 and many were con-
verted, some of whom united with the Congregatioualists and
Methodists, which were strong bodies in comparison with tlie
Baptists. From the spring of 1817, till January, 1820, the church
had no spiritual guide, Imt in this interval eleven were added by
baptism. El)enezer Spencer was chosen clerk, and Azariah Lee
was ordained deacon. Phineas Culver was installed in IS^O, and
with an interruption of two years, served the church nine years,
and the church came to immber thirty-one members. At this
time the Baptists in Colchester were a poor, despised people, their
sentiments were everywhere spoken against. The church, left
without a pastor and depressed by the loss of members, removing
from towTi, desjiaired of continuing as a church, and in 1832, they
voted to give the members letters of dismission and recommenda-
tion to unite with any other church of the same faith and order.
378 HISTORY OF THE BAPTISTS IN VERMONT
but the members did not use their letters and two years later they
got together again and determined that they would maintain their
visibility as a church. They employed Elder J. C. Bryant to
labor with them, for eighteen months. Then Elder Isaiah Hunt-
ley, of Jericho, befriended them, holding special meetings, which
were blessed in the conversion of a good number and twenty svere
baptized. In the fall of 1839, William Miller, of Hampton, N. Y.,
lectured a few days in Colchester and was received with sympathy.
His preaching resulted in the baptism of twenty- three into the
Baptist church. Again in 1840, William Miller came and lectured
and twenty-five were baptized and ten united l)y letter. The
membership of the church was seventy in 1840, and ninety in 1841.
Elder Huntley, who came to them in their depressed state and con-
tinued to shepherd them from time to time, won their deep grati-
tude.
In 1860, they decided to build a meeting-house by themselves.
In July, they secured as pastor, Rev. S. A. Whiting, and the church
entered upon a season of prosperity which lasted seven years.
After this came strife and removals and consequent weakness.
Since the erection of the new meeting-house the following men
have acted as pastors : S. A. Whiting, July 1, 1862-December,
1863; George S. Chase, February 24, 1869-May 5, 1872; Rev.
R. Nott, August 4, 1872-July, 1875; J. W. Buzzell, January, 1876-
January, 1878; H. C. Robbins, August, 1878-1879; H. H. Davis,
1881-1884; J. S. Ferguson, 1885; Dr. Freeman, 1887; S. E. Miller,
1889-1897; Thomas Davison, 1899-1900; J. T. Buzzell, 1901-
1908; S. E. Aldrich, 1909. Membership (1912), fifty-seven.
Jericho
April 21, 1817, a branch of the Baptist church in Essex was
set off and organized as a church in Jericho. The manner of con-
ducting their meetings, the name of their first pastor and the salary
offered him, are recorded in the following vote, passed near the
close of the year 1819. Voted, that Brethren Joiner, Norton, and
Castle stand as those who shall take lead of the meetings. Voted
to add $17 to the subscription to make up $75 to Elder J. Ravlin
for preaching two years past.
HISTORY OF THE BAPTISTS IN VERMONT 379
Meetings were held half of the time at the village, known as
the Corner, and the other half at the south jjart of the to\\Ti, be-
ginning February, 1823. Up to 1829, the pastors were Thomas
Hastings, Joel P. Hayford, and Elders Kimball, Spaulding and
Cheney, serving in the order named. In 1829, Elder J. M. Graves
was chosen pastor and immersion and additions to the church
make up its record till the close of his labors in 1833. Rev. Tim-
othy Spaulding was recalled and remained till 1835. He was fol-
lowed by Elder I. Huntley, five years. Elder Hodge was pastor
in 1843, and in February of this year, thirty -nine persons were set
off and organized into a church called the Second Baptist church
of Jericho, later known as the West Bolton church. Rev. H. M.
Stearns acted as pastor from the close of Elder Hodge's service
in 1845, for two years, followed by Rev. Peter Chase for one year,
and S. H. Abbott from 1850 to 1852; Rufus Smith, 1852-1856;
1856-1859, served by suppHes. A house of worship and parson-
age were built in 1859. Later pastors: James Andem, 1859-
1861; H. C. Estes, 1861-1872, the longest pastorate; Evan Lewis,
a short time; A. Jones, 1874-1880; DeForrest Safford, 1880-1883;
P. C. Abbey, supply; J. W. Coombs to 1886; Richard Bradshaw,
ordained, 1889-1890.
Rev. A. N. Woodruff came in 1890 and remained till 1894,
when Rev. J. T. Buzzell began his service, which continued till
1901. The following pastors have served since this long pastorate
closed: O. N. Bean, 1901-1903; G. W. Campbell, 1905; Frederick
Emerson, 1907-1908; N. M. Wolcott, 1910.
In 1874, extensive repairs were made on the meeting-house,
and in 1891, the prayer meeting room was constructed and the
furnace put in the basement of the church.
Up to 1869, there had been six hundred and nine persons con-
nected with the church. At that time the roll was examined and
there were found to be one hundred and thirty- three names then
enrolled and the committee recommended that fifty -two of these
be stricken from the roll for various reasons, leaving eighty-one
as the membershij) then. Additions have been made from time
to time, the most notable that of 1896, when twenty baptisms are
reported. Losses have been many and the present membership is
380 HISTORY OF THE BAPTISTS IN VERMONT
fifty-seven. Deacon E. B. Read kept the records faithfully for
thirty -eight years and W. R. Curtis for more than twenty years
since then.
The longest period of continued prosperity was prol)ably that
of the eleven years' ministry of Rev. H. C. Estes, and it remained
for Rev. J. T. Buzzell to record the largest single year's addition
by baptism within the church's history in 1896.
Montgomery
The Baptist church in Montgomery Center was organized
March 18, 1820, with ten members; Elder John Ide, acting pastor.
1826-1827, Elder Grow served as pastor. In 1829, the church had
reached a membership of about thirty. 1831 was a year of refresh-
ing. Elder Powell served the church and baptized seventeen.
From 1833 to 1840, the church was served by Elders Spaulding,
Beeman, Stone, Rockwell, Cole, and Flint. Elder L. Cole was the
first pastor settled in 1835. During this period several were bap-
tized. The exact number is not known, as the records were de-
stroyed by fire. In 1846, the pastor. Rev. A. Stone, and a large
portion of the church, were carried away with the Miller doctrine,
and no meetings were held during the next six years. The church
became practically extinct.
In 1846, a council convened and organized a church after the
apostolic order of twelve members. Elders J. Spaulding and I.
Cressey, supplied part of the time. From 1850 to 1859, Elders
Jersey and A. L. Arms, labored as time would permit. In 1860,
the church numbered about fifteen. Rev. J. W. Buzzell labored a
year. Up to this time the church had met in schoolhouses. Now
they secured the use of the Advent house part of the time. Eleven
were baptized this year. 1861 was a year of blessing. The church
doubled its membership. From 1862 to 1868, Rev. J. W. Buz-
zell was pastor. In 1862, Rev. J. S. Small served about a year.
1865, a building committee was appointed. In January 30, 1867,
the new church edifice was dedicated. George A. Parker was
ordained the same day that the chvu'ch was dedicated, a parsonage
secured, and the church was greatly revived. The membership
HISTORY OF THE BAPTISTS IN VERMONT 381
was again doubled; thirty being added by baptism, fourteen by
experience, and seven by letter; total fifty-one. From 1868 to
1872, Rev. J. F. Ferguson was pastor. These were prosperous
years. In 1868, Brother S. H. Green was licensed to preach and
commenced a course of study at Hamilton. Brother G. A. Smith
was also recommended to the same institution, with the ministry
in view. In 1869, the church reported thirteen added by baptism,
and five by letter; were saddened by the death of Deacon King.
In 1870, a commodious church was built. The debt on the meet-
ing-house w^as reduced to $350. In 1871, Rev. H. G. DeWitt as-
sisted the pastor in revival work. During Mr. Ferguson's pas-
torate forty-six were received into the church, twenty-eight by
baptism. April, 1873, Rev. A. S. Gilbert became pastor, and
served with acceptance about four years. Prosperity continued.
Seventeen w^ere added by baptism, four by letter and one by ex-
perience. Within about ten years the church sent out seven young
men to preach the Gospel.
In 1864, George H. Parker, ordained in 1867; in 1867, S. H.
Green, ordained in 1875; in 1868, George H. Smith, ordained in
1876; in 1868, M. L. Fox, ordained in 1875; in 1871, John Low;
1874, J. T. Buzzell; 1875, O. W. Peck.
Rev. S. B. Macomber labored from May 1, 1876-August,
1879. During his work the last of the debt was paid, and he helped
to pay it. Rev. S. G. Chase supplied till January, 1880, when
Rev. S. H. Anderson was chosen pastor. He served until August,
1881. The church was supplied by G. Arms, S. B. Macomber
and Thomas Grusia, till May, 1883, when the church called Rev.
Thomas Tellier. During his pastorate of three years, nineteen
were added to the church, fifteen by bai)tism.
In March, 1887, Rev. R. S. Cook became pastor. Evange-
listic meetings were held, assisted by State Missionary, Rev. A.
McGeorge. Fifty-seven were added to the church, thirty-seven
by baptism, nineteen by experience, one by letter. July 1, 1888,
the church called E. K. Dexter and ordained him as pastor. He
served about two years and resigtied on account of poor health.
In December, 1890, Robert MacJannet was called and ordained.
He remained about six months. In the sj)ring and summer of
382 HISTORY OF THE BAPTISTS IN VERMONT
1892, Mrs. M. L. Jackson was employed. In the fall of 1894,
Rev. D. Cooksley came and staid six months. In the fall of 1895,
Frank A. Leach commenced to supply and continued till April,
1896. May 10, 1896, the church called Rev. Charles J. Engstrom.
During all these years there have been men and women, who have
stood by the church, toiling, praying and sacrificing, because of
their love for Christ and his cause. Among the number it will be
proper to mention a few. Deacon Kingsley, Stephen Kendrick,
Mary Kingsley, Deacon Davis, Deacon Campbell and his wife.
Deacon L. Hurlbut, William Peck, Joseph Wright, George W.
Wright, William O. Parker, and wife, S. N. Dix, Mary J. Wright,
Columbus Green, Martha Green.
Rich FORD
The present Richford Village Baptist church is the fourth that
has been organized in Richford.
The first Baptist church was gathered by the labors of Rev,
William Marsh and Rev. J. Hebbard and was organized August
12, 1802, with eleven constituent members. These were John
French, Francis Brown, Friend Gibbs, Stephen Carpenter, Jere-
miah Rowe, Sibbal French, Rhoda Gibson, Lucy Gibbs, Florinda
Carpenter, Chloe Schovill and Nancy Calf. Shortly afterward
they were joined by Thomas Arms and his wife, Martha; Parker
Ingalls and his wife, Mabel; John Stearns, Caleb Sanders, and his
wife, Sally; Anna Coflf, Lucy Powell and Charlotte Nutting.
In March, 1804, Elder William Rogers became first pastor.
He was a native of Hancock, Mass., son of Elder Clark Rogers, who
was settled minister in that town; was baptized by Elder J. Heb-
bard in St. Armands, and was the second person baptized in that
place, and one of the seven constituent members there when the
church was organized. He was ordained in September, 1802.
God blessed Elder Rogers ' labors and the church increased to
a membership above eighty. But unhappy divisions and difficul-
ties took place. One of the first was on account of one of the breth-
ren allowing his children to attend balls. After long discussions
and efforts at satisfactory discipline, eight or ten withdrew from
HISTORY OF THE BAPTISTS IN VERMONT SUS
the church. About this time, a woman began a train of prophesy-
ing, as she called it, pretending to have messages from Heaven to
denounce against Elder Rogers, calling him a sheep in wolf's cloth-
ing, and a devourer of the flock, etc., and considered that she had
authority from God to depose him and to name others in his stead.
Some of the church were half inclined to believe her. However,
in spite of difficulties, the Lord revived His work and added to
their number, those who gave evidence of having been renewed by
grace. Other trials soon came, but the fatal one was division upon
doctrinal questions, one part of the church being strongly Calvinis-
tic and the other Armenian.
Elder Rogers continued his la])ors until age and infirmities
disabled him. He died March 9, 1851, after service of forty-seven
years. At this time the church became extinct.
The Second Baptist church was organized about 1827, by those
who left the first church on account of the doctrinal differences.
Prosper Powell and Albert Stone were pastors of this church. A
large number of this church, with their pastor, Albert Stone, became
Second Adventists in 1842. As a consequence, the church be-
came extinct in 1844.
The Third Baptist church in Richford was organized with four-
teen const'itutent members on the 16th of July, 1851. Rev. J. C.
Bryant was the first pastor and served five years. Rev. A. Bedell
served as pastor two years. In March, 1860, Rev. A. L. Arms be-
came pastor and continued to serve until the church, after an ex-
istence of twenty years and eight months, thought it advisal)le to
disband. On the 25th of March, 1872, the church met, and with
the advice of the late Rev. M. G.Smith and Dr. Estes, deemed
it advisable to give letters of dismission to all members in good
standing and to dissolve the church for the ])urpose of clearing the
way for the present organization.
The Fourth Baptist church, called the Richford Village church,
was organized with twenty-three constituent members on the 25th
of March, 1872. Rev. M. G. Smith served as ])astor for the first
three years. He received able assistance from Rev. H. C. Estes,
D. D., during the first year. By advice of Mr. Smith pews were
purchased in the new edifice, built by AdvtMitists and others.
384 HISTORY OF THE BAPTISTS IN VERMONT
$2,000 were paid for these with the promise of the use of the build-
ing one-half the time. Rev. J. S. Goodall was next pastor one year;
G. S. Chase, three years; and J. T. Buzzell, two years. Good work
was accomplished and many added to the church.
In September, 1886, Rev. \V. G. Schofield was called to the
pastorate and held the sacred office until 1907. The arrangements
with the Adventists concerning the joint use of the house worked
smoothly for a time, but at length a jealousy on the part of the
Adventists led them to seek a separation. Efforts on the part of the
Baptists to buy out the shares of the Adventists proved unavailing,
and on the 9th of October, 1887, the Baptists began holding their
services in music hall, meanwhile erecting a meeting-house of their
own. On the 30th day of August, 1888, the new house was dedi-
cated free of debt. The cost of the new house was about $4,500.
The church, happy in their new house, seemed on the high road to
prosperity. The Lord graciously smiled on them. Their meetings
were of high spiritual order and converts were multiplied. The
aid of the State Convention was relinquished. But in 1892, thirty
members moved away to other places and six passed to the better
country. Among them were the very best workers and most
liberal givers. The pastor thought it best to resign, but the
church were not willing to let him go, but on the contrary, built a
convenient parsonage and retained his faithful labors.
During the first ten years of this pastorate, ninety new mem-
bers were added, sixty-six of them by baptism. The membership
increased from forty -six to seventy. Ten years later the number
enrolled was one hundred and eight. Mr. Schofield 's pastorate
of thirty years was well nigh an ideal one. The relation between
him and the church and people of the community, one of confidence
and esteem.
After the resignation of Mr. Schofield, Rev. Silas P. Perry
was called to the pastorate and took up the work with character-
istic hopefulness and energy, remained five years, welcomed to
membershij) thirty-eight by baptism, twenty-one by letter and ex-
perience. Numerical losses were many, twenty-one ha^•ing been
dropped from the list in 1908. Mr. Perry removed in 1911, to
take up the work in Fair Haven, Vt. The present membershij) of
the church is one hundred and six, (1912).
history of the baptists in vermont 385
Huntington
This church was organized as a branch of the Hinesburg
church May 17, 1828. Elder Peter Chase officiated at the first
meeting of the church and iVmos Dike was clerk. January 1,
1833, Daniel Bennett commenced to preach one-third of the time
for one year. April 6th, the church separated from the Hinesburg
church and became the Huntington church, with twenty-six mem-
bers. These were: Amos Pike, Aaron Firman, John Ellis, Harry
Williams, Lumon Loveland, James Hazard, George Small, Lemuel
Livermore, Lydia Dike, Mary Firman, Catherine Ellis, Susan
Williams, Lucinda Small, Hannah Ellis, Polly Fargo, Roby Car-
penter, Mary Ann Livermore, Betsy Bunker, Hannah Fitch,
Mary Derby, Sarah Ingersol, Lucy King, Mary Firman, '2nd,
Phileta Marieo, Sibil Livermore, Hannah Ellis, 2nd. Harry Will-
iams was clerk, 1837-1843; John Work, 1843-1861; Joseph Butts,
1861-1875; O. Elhs, 1875; Aaron Firman was first deacon, hold-
ing office till his death, 1843, when John Ellis succeeded him.
G. B. Andrews was chosen November 7. Elder Daniel Bennett
labored with the church six or seven years one-third of the time,
commencing January 1, 1833. A. D. Low, (licensed) preached in
the winter of 1840-1841. William Hurlbut commenced his min-
istry here; was ordained and became pastor September, 1841.
He remained with the church over eleven years. In 1843, twenty
were received by baptism and four by letter, about doubhng the
membership of the church. In 1840, they built their first meeting-
house; J. Ellis, S. Buel, H. Williams and A. Firman, liearing nearly
the whole burden. The following incident in connection with this
building is related :
Mr. Harry Williams called one evening at Mr. J. Ellis' and
suggested that the Baptists ought to have a house of worship, as
there were three other denominations occupying the schoolhouse
in that place. The question arose. How can it l)c done? Mrs.
Carter Ellis said she would help all she could. She had two gee.se
and one gander, and she said she would give all she could get from
them. The old goose laid eighteen eggs. She set five under a
hen and thirteen under the goose. Every egg hatched. The old
386 HISTORY OF THE BAPTISTS IN VERMONT
goose took care of them for three weeks, when she was missing.
Search revealed the fact that the old gander had taken charge of
the eighteen goshngs and the old goose was laying again in her old
nest under the barn. She laid eight eggs and hatched seven gos-
lings, making a family of twenty -five. Twenty of them matured.
The young goose raised ten. Mr. Ellis saved one for Thanksgiving
and sold twenty -nine in Burlington for seventeen cents apiece.
The feathers sold for sixty -two cents per pound. The proceeds
were given to aid in building the house of worship. Others were
stimulated to bring in their mites. The material having been ob-
tained, the building was commenced. Mrs. C. Ellis went a dis-
tance of a mile and carried a warm dinner to the workmen until
the building was finished. Mr. Ellis, after working on his farm all
day, would drive to Bristol in the evening and be gone all night
after lumber. Mr. John Fitch, having only pine lumber, gave a
supply of this for the new meeting-house. He was not a religious
man. This house served the church till 1861, when they joined
with the Free Baptists and built a larger house.
After Elder Hurlbut's long pastorate the church was supplied
by different ones for short periods. Chester Ingraham, of Essex,
in 1855; G. W. Bixby, in 1863; G. ^Y. Arms, in 1864; J. S. Small, in
1867, 1868, and 1869. In 1874, I. P. Kellogg became pastor,
continuing till about 1876. In 1874, special meetings were held,
assisted by E. A. Whittier, evangelist, and the church was much re-
vived and eight were added to its membership. In 1884, A. S.
Gilbert of Hinesburg supplied once in four weeks; I. P. Kellogg
again in 1887. From that time on the church declined, having
only occasional preaching. In 1893, the name of the church was
remoA'ed from the list of churches in the Lamoille Association as
having become extinct.
North Fairfax
The North Fairfax neighborhood was settled by emigrants
from Bennington, among whom were a few Baptists who "spake
often to one another" concerning the things of the Kingdom, and
welcomed itinerant i)reachers, as Elder Call and Elder Grossman,
HISTORY OF THE BAPTISTS IN VERMONT 387
prayed for the conversion of their neighbors. In 1816 and 1817,
the Spirit's influence was felt in the community and quite a num-
ber were converted and some of these united with the church in
Fairfax. It was not, however, till November, 1827, that it was
deemed prudent to organize a church. Then, encouraged by the
help of Daniel Sabin, of Georgia, an organization was effected and
the church recognized by a council the following June, 1828. The
name given the organization was "The New Church of Fairfax."
The constituent members of the North Fairfax church were:
Alonzo Mason, Peabody Babcock, Francis Story, Moses Howard,
Asahel Story, Ruth Story, Chloe Story, Hulda Babcock, Nancy
Beeman, Mary Howard, Hannah Mason, Phila Mason and Polly
Beeman.
In December, 1828, Daniel Sabin was ordained pastor. The
next year, in the month of September, there were some indications
of special interest, and at the close of a Sabbath meeting, liberty
was given for any who \vished to speak, when a young man, under
deep emotion, asked that old and most important question, " What
shall I do to be saved?" The inquiry fanned the latent interest
into a flame, and a powerful revival followed, in which some sixty
persons gave evidence of conversion and twenty-three were bap-
tized into the membershij) of this church ; most of these were heads
of families. In the autumn of 1836, under the evangelistic labors
of Elder Isaiah Huntley, came another gracious ingathering.
Twenty-three were baptized, all in the vigor of youth. Three
years later. Rev. J. D. Baldwin, then in the service of the State
Convention, led the church in evangelistic services. Elder Daniel
Sabin 's health failing about 1840, he retired from active pastoral
work, much to the regret of his people. The church secured the
labors of Rev. O. W. Babcock one-half the time and prospered.
In November, 1842, the Lamoille Association held a quarterly
meeting with this church, which was followed by a deep, religious
interest. Elder Daniel Sabhi 's health continuing poor, the services
of Elder L. A. Dunn, of Fairfax, were secured for one-iialf the time.
This arrangement continued till about 1840. Rev. G. B. Bills
preached in 1850; R. A. Hodge, 1851 and 1852; (;. W. Bixby, 1853
and 1854.
388 HISTORY OF THE BAPTISTS IN VERMONT
The establishing of New Hampton Institution in Fairfax was
an encouragement to the church in North Fairfax. One of the
teachers, M. A. Cummings, was secured as a supply, and in 1856,
was ordained by this church and continued to serve the church till
1860. For a few years, students from the Institution supplied the
pulpit. Then in 1865, Rev. G. W. Arms served three years.
For about ten years the church was without regular preaching,
then arrangement was made with the church in St. Albans and
its pastor, Rev. G. S. Pratt, supplied about three years. From
that time the church declined till about 1890, when it disbanded.
North Fairfield
This church was organized May 26, 1830, with fifty-two mem-
bers, forty-six of whom had been previously members of the South
Fairfield church and were dismissed for this purpose. Elder
William Arthur, who had been pastor of the South church, took
charge of this branch and continued in that relation two years.
He v\'as followed by Elder James Rockwell, one year. In March,
1835, the church carried into effect a plan of itinerant preaching,
in connection with several other churches. Elder Luther Cole and
Elder Moses Flint were the preachers the first year, and Elder
Moses Flint and Elder James M. Beeman the second year. Then
Elder \Yilliam Chase commenced preaching one-fourth of the time
and continued till 1841. In the spring of 1839, Elder J. Baldwin
assisted in special revival meetings, and as a result, twelve were
baptized by Pastor Chase. Brother Edwin Adreon came to re-
side in town in 1841, and preached to this church one-half the time.
Asahel Farnsworth and Elias Sherman were chosen deacons and
ordained to their office. In 1842, twenty-eight were received by
baptism. J. M. Beeman was pastor, 1843-1845. In 1844, thirteen
members were dropped from the list. The same year a church was
organized in the east part of the town and reported to the Associa-
tion, under the name of the East Fairfield Baptist church. The
name does not appear again. The natural inference is that this
number were dro|)ped to form the new church which soon became
extinct. The cause of this separation is not known. The names
HISTORY OF THE BAPTISTS IN VERMONT 389
of I. Waldron, J. Spaulding, J. Bowdich, appear as supplies during
the next decade. In 1857, the North Fairfield church joined ^vith
the church in Sheldon in the support of a pastor, whose services
they enjoyed alternate Sundays. The name of the North Fairfield
church disappears from the minutes, and the name Sheldon and
Fairfield church appears for a few years. In 1858, this church
ordained J. AV. Buzzell as pastor, and had a membership of thirty-
two. In I860, Corwin Blaisdell was the preacher. After this
time the name of the North Fairfield church disappears from the
minutes, and its history as a church thus ends.
HiNESBURG
The Baptist church in Hinesburg was constituted May 30,
1810, consisting of eighteen members, seven men and eleven women.
These members, most of whom lived in Hinesburg, were dismissed
from the church in Monkton. The most perfect harmony and
christian affection existed between the mother church and the
newly organized band. Elder Isaac Sawyer, then pastor of the
Monkton church, preached for them occasionally and adminis-
tered the ordinances. The eighteen constituent members were:
John Beecher, and his wife, Lydia; Asa Moon and his wife, Hannah;
John Miles and his wife, Mary Ann; John Beecher and his wife,
Clarissa; Elisha Booth and his wife, Elizabeth; Stephen Post and
his wife, Hannah; Amos Dike, Merch ISIcEuen, Anna Willard,
Rhoda Bostwick, Hulda E. Booth, Lydia Andrews.
The church has had a large number of pastors, most of whom
have served for only a few years. The longest pastorates have been
those of Peter Chase, six years; I. G. Burwell, twelve years; A. S.
Gilbert, nine years; C. W. Safford, six years.
Rev. Peter Chase came to Hinesburg on invitation of the Bap-
tist church in May, 1821, and continued to preach to the church
until Augu.«t, 18'28. During the years of 1823 and 1824, he taught
a select school in the masonic hall, and the success of this school
led to the origin of the academy, and in its organization and in the
erection of the building. Mr. Chase took a very active and success-
ful part, as also in the erection of the Baptist ineeting-liouse. He
390
HISTORY OF THE BAPTISTS IN VERMONT
had commenced study of the languages and the higher branches of
academical education at the age of twenty-one, and pursued his
studies with great diligence and success foi four years, mostly in
Philadelphia. He is said to have acquired the ability to read with
considerable ease, Latin, Greek, Hebrew, Chaldee, German and
French. He transcribed Chaldee -grammar, from the only copy
he could find in Philadelphia, in 1820. He went from Hinesburg
to Wilhston in 1828, and thence to West Enosburg (1862).
The succession of pastors, time of service and the blessing of
God upon the united evangelistic efforts of pastors and church, as
indicated by the number of baptisms, are shown in the accompany-
ing table. The church has been blessed at frequent intervals with
gracious outpourings of the Spirit and the conversion of souls, as
these figures clearly show.
Time of
1813
1818-
1822-
1831-
1833-
1834-
1839-
1841
1844
1849
1852
1856-
1859-
1863-
1867
1878-
1888-
1890-
1893
1814
1821
1828
1832
1834
1837
1840
1843
1847
1851
1855
1858
1861
1867
1878
1887
1889
1891
1895
No. of
Name
Baptism
Samuel Churchill
1
Ephraim Butler
79
Peter Chase
66
S. S. Parr
18
William Arthur
33
John Ide
29
Amasa Brown
44
W. G. Johnson
22
A. H. Stowell
M. G. Hodge
38
W. L. Picknell
2
Archil^ald Wait
5
Freeman Gregory
20
Reul)en Sawyer
2
I. G. Burwell
58
A. S. Gilbert
24
G. H. Page
—
P. C. Abbey
22
William Fuller
—
Rev. Ezra Butler
Governor of Vermont, 1826—1828
First President of the Vermont Baptist State Convention
Born, 1763— Died, 1838
[This is a composite picture, copyrighted by the Tuttle Company
of Rutland, and courteously loaned for this publication.]
C. Ayer
2
C. W. Safford
19
Philbert Contios
13
E. S. Greenleaf
6
N. C. Gushing
—
HISTORY OF THE BAPTISTS IN VERMONT 391
1896-1897
1899-1903
1905-1906
1907-1910
1911
Two branches of this church have become independent bodies.
In 1828, eighteen members went out to form the Baptist church in
WilHston, the mother church of the BurHngton church. In the
same year twenty-six members were set off to form the Baptist
church in Huntington.
The Hinesburg church has given of her sons a goodly number
for the christian ministry. It gave license to Thomas Ravlin in
1814, to Emery Hills in 1827, to Perly Work in 1837, to Solomon
Johnson, son of W. G. Johnson, 1842; Carlton E. Miles, 1842;
Mr. Thayer, 1860; and John S. Beecher, 1844. Mr. Beecher gave
himself to the foreign missionary work in 1854, going out first
under the Foreign Missionary Society, and after a few years re-
turned to this country and went again under the Free Missionary
Society.
In 1827, it built a substantial house of worship, and later a
vestry, which was used for some years, and then sold. Expensive
repairs and improvements have been made upon their meeting-
house from time to time.
Among the early members, men of strong character and ear-
nest piety, these may be mentioned: John Beecher, John Miles,
Edmund Baldwin, Elisha Booth, Asa Moon, Philo Ray, Shubael
Clark, (colored), Stephen Post, Joseph Stearns, Lyman Beecher.
Descendants of four of these names, Baldwin, Beecher, Miles and
Post have long been among the main supporters of the church.
Membership, seventy-seven (1912).
Waterburv
Previous to 1791, so far as is known, there was but one pro-
fessor of religion in the town except one woman, a Congregationalist,
whose membership was in another place. At this time the in-
39'i HISTORY OF THE BAPTISTS IN VERMONT
habitants were few and their homes far apart. No reUgious meet-
ings were held and Httle attention paid to this subject. In De-
cember of that year, it pleased the Lord to arrest the attention of
Ezra Butler to the subject of his soul's salvation. After having
spent five or six days, and having been driven hard upon the
borders of despair, he obtained evidence that he had passed from
death unto life, and was enabled to go on his way rejoicing. A
year later he was baptized by Elder Joseph Call. The next year
David Atkins and his wife, who had moved into town from Clare-
mont, N. H., were baptized. These three united with the Baptist
church in Bolton. Later a few other Baptists moved into Water-
bury without uniting with any neighboring church. About the
year 1800, the brethren in Bolton, impressed with the need of more
laborers in their field, which seemed to be white for the harvest,
began offering prayer for that object, and soon became convinced
that one of their own number was endowed with gifts fitted for
that purpose, and that it was their duty to call Ezra Butler to
ordination. A council was called and Mr. Butler was ordained
in his own house in February, 1801. The next May, the few Bap-
tists residing in Waterbury, eight or ten in all, organized a Baptist
church there. These walking in the fear of the Lord and the com-
fort of the Holy Ghost, were multiplied, until they numbered about
thirty. But a season of declension followed. Some apparently
apostatized and the love of others became cold. Deacon Atkins,
and his family, removed to Springfield, Ohio, and some to other
parts of the land. Elder Butler's health became impaired so that
he could not preach all the time, the ordinance of the supper was
neglected and the church lost its visibility in 1807.
From 1807 to 1819, there was no Baptist church in town, nor
any great amount of Ba]3tist preaching. Spiritual interest, how-
ever, did not wholly cease and now and then a convert was won to
Christ. Toward the close of the winter of 1819, vWthout ajiparent
effort on the part of christians and in the absence of the means of
grace, the Spirit of God wrought on the hearts of the people,
prayer meetings were held in different neighborhoods, and a num-
ber were hopefully converted. This work proved quite deep and
continuous. Desire for a church was awakened and on the 6th
HISTORY OF THE BAPTISTS IN VERMONT 393
of August, 1819, a church was constituted, consisting of twenty
members, with Ezra Butler, pastor; Paul Dillingham and Chester
Whitney, deacons. The interest continuing, within a year and a
half twenty -two were brought into church fellowship, most of
whom were heads of families. From 1821 to 1825, on account of
the poor health of Elder Butler and the lack of means to employ
others, the services and ordinances were not regularly observed.
In 1826, while general apathy prevailed, some were deeply con-
cerned, appointed neighborhood meetings, and were given the
spirit of prayer and exhortation. A revival followed and twelve
were added by baptism. Meetings were held more regularly.
Samuel Sebra, a licentiate, assisted Elder Butler. In 1831, a
substantial brick meeting-house as erected. Special meetings
were held, assisted by Rev. J. M. Graves. There were, however,
some difficulties in the church of long standing, which were not
wholly removed, although some twenty-five were added to the
number of members and the church strengthened.
For four or five years following, the church passed through the
waters of affliction and trial. Elder Butler's health would not
allow him to perform much j^astoral work. The difficulties de-
veloped into larger proportions. In 1833, Deacons Dillingham and
Whitney, becoming aged, were excused from official duties and
Ezra Butler and Daniel Green, appointed in their places. Elder
John Ide was secured as pastor, and recognized March 13, 1834.
Deacon Green was excused from office and Erastus Parker ap-
pointed.
Elder Ide's ministry was fruitful and thirty-two were received
by baptism and letter. Elder Aaron Angier was next pastor,
1836-1839, and thirty-two were added by baptism and otherwise.
In March, 1839, Elder Julius P. Hall was chosen pastor. Revival
followed and fourteen were added. This pastorate continued until
1850. The membership reached the number one hundred and one
in 1847, and then began a decline which was somewhat rapid and
seldom arrested. S. Gustin was pastor, 1852. I. J. Cressey, who
became pastor in 1853, died in 1855. The meeting-house, becom-
ing unfit for use, a new one was erected in 1858. Pason Tyler was
l)ast()r, 1858 1861; (;. A. Hixby, 1862; L. H. llibbard, 1864-1866;
394 HISTORY OF THE BAPTISTS IN VERMONT
A. N. Woodruff, 1867-1868; E. Goodspeed, 1869-1870. Then for
ten years the church maintained a feeble existence, holding coven-
ant meetings but seldom having preaching. Letters to the As-
sociation became infrequent. In 1878, came the pitiful plea, "Do
not drop us, pray for us. " In 1881, encouraged by a visit of G. S.
Chase, missionary of the State Convention, a pastor was secured
for one year, G. A. Wilkins. From that time the name of the church
only (with the name of the clerk, Mrs. Mary Tyler, 1882-1883)
was inserted in the minutes of the Association till 1896, when it
disappeared.
The life of Ezra Butler was so interwoven with that of the
Waterbury Baptist church, in particular, that a fuller account of
this remarkable man may fittingly be inscribed here.
Mr. Butler was the son of Asaph Butler, and was born in
Lancaster, Worcester County, Mass., September 34, 1763. He was
the fifth of seven children, four sons and three daughters. In his
seventh year his father moved to West Windsor, Vt., where his
mother, whose maiden name was Jane McAllister, soon died, and
where he spent the next seven or eight years, mainly in the family
of his elder brother, Joel Butler. When about fourteen years of
age, he went to live with Dr. Stearns of Claremont, N. H., as a
laborer on his farm, and with the exception of six months, in his
seventeenth year, when he was a soldier in the army of the Revo-
lution, he continued in the service of Dr. Stearns, having almost
the entire management of his farm, until he was of age.
In 1785, having spent a few months previous in Weathersfield,
he came to Waterbury, in company wdth his brother, Asaph, next
older than himself. They came to Judge Paine 's in Williamstown,
with an ox team. The rest of the way they came on snow-shoes,
drawing their effects on a hand-sled, the snow being three or four
feet deep. It must have been a joyful day to the Marsh family
when these two young men, with their hand-sled, hauled up before
their door. Their loneliness, in part at least, was ended. Mr.
Butler and his brother immediately made their pitch, near where
Mr. C. C. Corse afterward resided, and made a s lall clearing,
planted it to corn, and returned to Weathersfield, where in June,
of that year, Mr. Butler was married to Miss Tryphena Diggins.
HISTORY OF THE BAPTISTS IN VERMONT 395
He soon returned, and finding the title of the land on which he had
pitched bad, he selected another right a little below the village,
made a clearing, built a log house, and in September of 1786,
moved into it with his wife and child, and on that place, he spent
the remainder of his eventful life. He and his wife made their
journey from Weathersfield on horseback, much of the way by a
l)ridle-path, and in this way brought some of their effects, deemed
most necessary in the matter of housekeeping. The brother, who
first came with him, settled in Richmond, and twenty or thirty
years later moved to the West. Mr. Marsh subsisted his family
to a great extent, hunting and fishing, and into this })ioneer life Mr.
Butler w^as soon initiated. Their meat was that of the moose, the
deer, and the bear, and in their jjursuit they were often led far from
home into the wilderness of neighboring towns, far up the mountain
sides, not unfrequently camping out, the cold winter nights, to
renew the chase in the morning. If faint with weariness and hun-
ger they were ready to despair and to return with empty hands,
the thought of a starving wife and children put new vigor into their
limbs, new resolves into their hearts, and nerved them with the
energy of desperation. Food they must have or perish in the pur-
suit. It was a battle for life for themselves and their families, and
bravely they fought it. It was a life full of thrilling adventures,
with which, had the story of them been treasured, a volume might
be filled. By these hardships the constitution of Mr. Butler was
seriously impaired before he was thirty years old.
As Mr. Marsh was drowned before the next settler arrived,
Mr. Butler was properly regarded as the pioneer man of the town.
Though a young man, he took prominent part in all the private
enterprises and public movements of the town. He built the first
framed house in town— so long occupied by his son, Russell Butler.
To him was issued the warrant to call a meeting of the freemen of
Waterbury, in 1790, to organize the toAMi, and at that meeting he
was chosen town clerk. From this time the official life of Mr.
Butler was remarkable. From this humble beginning he went
through almost every grade to the chief magistracy of the State.
From 1794 to 1805, with the exception of 1798, he represented
the town in the general assembly. In 1807, he was chosen both as
396 HISTORY OF THE BAPTISTS IN VERMONT
a representative and as a member of the council ; and by the record
of votes seems to have acted part of the time in one body and a part
in the other. In 1808, he was again elected to the council and with
the exception of 1813 and 1814, when he was in Congress, he was
annually re-elected to this body until 1826.
In 1803, he was elected assistant judge of Chittenden County
court, Waterbury, at that time belonging to that county, and was
re-elected to that office the two following years. In 1806, he was
elected chief judge of that court, and continued to hold that office
until 1811. In 1811, Jefferson, now Washington County, was
organized, and Judge Butler was elected chief judge of that county
court, and except two years (1813 and 1814) when in Congress, he
held that office until 1825, when the judicial system of the State
was changed to substantially its present form, when Judge Butler
was chosen first assistant judge of the court.
In 1806, he was chosen a member of the council of censors,
and in 1822, a member of the constitutional convention. In 1804,
and again in 1820, a presidential elector. In 1812, he was elected
a member of Congress on the Republican general ticket, along with
James Fisk, Wm. Strong, Wm. C. Bradley, Richard Skinner and
Charles Rich. In 1814, the candidates of the Federal party were
elected, entirely changing the delegation from Vermont. In 1826,
he was elected governor of the State, and reelected the following
year, and each time wathout an organized opposition. Immedi-
ately after his second election he declined another election, and at
the close of that term retired from official life, having been in office,
without interruption, from the organization of the town in 1790,
often holding two important offices at the same time.
In addition to these civil and political offices, he was a com-
mittee with Elijah Paine and James Whitelaw, to fix the site for
the first State House in Montpelier; a commissioner in 1807, with
Samuel Shaw, John Cameron, Josiah "Wright, and Elihu Luce, to
determine the place and plan for the State prison, and subsequently
a commissioner to locate the State arsenal. He was a trustee of
the University of Vermont from 1810 to 1816. Indeed, there was
hardly an office of trust and honor in the gift of the people or legis-
lature that he did not fill. In this respect, the career of Gov.
HISTORY OF THE BAPTISTS IN VERMONT 397
Butler, from an untrained pioneer, — (his schooling was limited to
six months in his boyhood) from a hunter and trapper, up through
almost every grade of office to the chief magistracy of the State,
is a remarkable one and has few parallels in history. These honors
and trusts he won by his sterling sense and honesty, and by his
great energy and strength of will. Everybody felt that whatever
trusts were imposed on him were safe, that whatever was given
him to do would be done, and so they always found it.
Mr. Butler had a religious as well as political history, and the
former was as marked and positive as the latter. When he came
to Waterbury, he was an irreligious and profane young man, and
not a little disposed to quarrel with certain great doctrines, and
so he continued for some three or four years. The story of his
conviction and conversion is an exceedingly interesting one. At a
time of profoundest indifference in regard to religious things, when
he did not know of a religious man in town, and before there had
been a Gospel sermon preached in it, his attention was called to the
subject of personal religion in the following singular manner.
The account has been preserved substantially in the words of one
who received it from his own lips: "Being obliged to work hard
during the week, and there being no public worship in town which
he could attend, if he desired, he was in the habit of spending much
of the Sabbath in sleep. On a certain Sabbath, awaking from his
sleej), he found his wife reading a })amphlet, and proposed to read
it aloud for the benefit of both. The beginning and end of the
])ami)hlot were gone, and he never knew whence it came, what was
its title, or who its author. But he found it treated of a subject
which in former times had given him great perj^lexity, viz., how a
man could be l)Iameable for a disposition which he did not create.
He would admit the justice of God in punishing overt acts, but not
wrong propensities. The author he was reading made it ai)pear
that we are justly condemned for wrong dispositions as well as
wrong actions. After reading awhile, he exclaimed to his wife,
' If this is true, we are undone. ' In a moment all the convictions
he had formerly had turned upon him and he was cast into the
dee])est anxiety. After days of profoundest darkness and sharpest
distress. Ijordcriiig on despair, he was brought into clear light and
398 HISTORY OF THE BAPTISTS IN VERMONT
liberty of the Gospel. His feet having been set in the way of life
he walked circumspectly in that way to the end."
His was the first conversion in Waterbury. A few days after
his conversion. Rev. Mr. Call, a Baptist minister from Woodstock,
came along and preached the first sermon in Waterbury. iVbout
a year after this, Mr. Butler was baptized by the Rev. Mr. Call
and united with the Baptist church in Bolton. At the organiza-
tion of the Baptist church in Waterbury, in 1800 or 1801, Mr.
Butler was ordained as its pastor, and amid the multitude of his
civil offices he continued to discharge the duties of this office until
within a few years of his death, and that without salary or re-
mmieration. In all the conflicts of party politics, and all the labors
and perplexities of official life, it is said the meekness and dignity
and propriety of the Gospel ministry never forsook him. He
walked uprightly, and with serious christian deportment, amid
them all. Well may his children venerate his name and the com-
munity hold him in lasting remembrance.
His form was slightly stooping, his complexion dark and
sallow, and his whole appearance quite unprepossessing; but his
penetrating black eye and the calm tones of his voice, quickly told
of intellect and will of no common order. He died July 12, 1838,
in the seventy-fifth year of his age.
Burlington
The Baptist church in Burlington cannot be classed among
the pioneer churches. While in many less promising places
churches were coming into vigorous life, Burlington was taxing the
faith of a few residents, and the benevolence of sister churches.
The township was chartered in 1763, by Governor Wentworth.
An attempt to effect a settlement was made in 1775, but the Revo-
lutionary war, breaking out about the same time, the settlers were
driven back by the Indians, and ore of the number killed. In the
spring of 1783, the first permanent settlement was effected by six
or eight families from Massachusetts, New Ham})shire and Con-
necticut.
From that time till 1800, the population ii creased from forty
Hon. Lawrence Barnes
A pillar in Burlington Baptist Church, a power in the state
Born, 1815— Died. 1886
HISTORY OF THE BAPTISTS IN VERMONT 399
to six hundred. From 1783 or 1784, no traces of a solitary christian
can l)e found, and the Gospel was preached only occasionally, as
missionaries chanced to pass by. In 1795, Mr. Lee, a Congrega-
tional minister from Connecticut, visited the place, and remained
something more than a year. Mr. Lee found but four professors
in a population of near five hundred. His labors were crowned
with a measure of success. For nine years after he left, the place
remained destitute of stated preaching. The names of Kingsbury,
Gartu and Williams are mentioned as occasional supplies, up to
the time when Mr. Saunders entered the presidency of Vermont
University, who then became the religious instructor of the peo-
ple, and continued as such until the organization of the Congrega-
tional church, in 1815.
The first settlers were reckless of the interests of religion.
There is no evidence of the erection of a single family altar before
1800, and as late as 1802, at the funeral of a respectable person,
not a man could be found to engage in prayer, and no house of
public worship was erected until 1811.
Records have been searched in vain for a single member of a
Baptist church before 1823. From that time till 1830, a few traces
of our brethren have been found.
The first member of a Baptist church, of which any informa-
tion has been obtained as a resident of Burlington, was a Sister
Boyington, whose husband was not a professor. She was a very
devoted sister. Elder Phineas Culver was probably the first Bap-
tist minister who ever proclaimed the Gospel in Burlington. Some
circumstances led to his acquaintance with Sister Boyington,
when she solicited him to "come over and help," and it is believed
that his first sermon was delivered in her house, and the great
probal)ility is that she was the germ from which Baptist interests
sprung in this town. Elder Culver continued to j^reach occasion-
ally in the academy, which was generally filled with attentive
hearers.
Soon after this, lirethren Pangborn and Ebenezer Bartlett
settled in the village. A few sisters came about the same time.
Tiiese met often together. Elder Peter (^hase made them a visit,
probably about 1825 or 1826, and commenced preaching in the
court house, and continued his labors for some time.
400 HISTORY OF THE BAPTISTS IN VERMONT
Left without a leader, the httle company felt keenly their
destitution and began to rally and to cry to Heaven for help, and
finally came to the resolution that whatever came they would
throw themselves upon the promises of God, and ask their breth-
ren to constitute them into a branch church, under such regulations
as they might deem proper.
The church was finally organized by advice of a council as
a branch of the Williston church, provided that church extended
to them their fellowship as such, January 5, 1830, with power to
transact any church business save the final exclusion of members.
The persons composing this branch were six, viz. : Ebenezer Bart-
lett, Tera Pangborn, Esther Pangborn, Rebua Bartlett, Lucy
Wainwright, Ruth Cheney. Terah Pangborn was appointed their
first clerk, and they adopted the Articles of Faith of the Danville
Association. This church was received into the fellowship of the
Williston church, August 13, 1830, and into the fellowship of the
Fairfield Association soon after its organization, and with other
churches was dismissed for the purpose of forming the Onion River
Association.
Few, poor, and without a place of worship, the church began
its organized work. Brother E. Hill, a licentiate of the Williston
church, was their first preacher. Elders J. M. Graves, x\lvah
Sabin, M. Cheney, and Elder Winegar of Hamilton, N. Y., sup-
plied now and then. Baptism and the Lord's Supper were first
administered, April 18, 1830, by Elder Graves.
Elder Gregory Norris became their first pastor, July 24, 1834,
and on the 26th day of September, w4th the advice of a council,
the church was recognized as an independent church. The con-
stituent members, eleven in number, were as follows :
Elder Gregory Norris, Benja. D. Hinman,
Mrs. Norris, Abigail Hinman,
Charles Benns, George W^ells,
Isabella Benns, Lucy Wainwright,
E. Bartlett, Silva Proctor,
Lorinda Merritt.
HISTORY OF THE BAPTISTS IN VERMONT 401
For five years, the little church, being almost without pastoral
watchcare, maintained a precarious existence. Hex. INIr. Norris,
who had been laboring with them previous to their organization,
took his departure two months afterward. Rev. John H. Walden,
who accepted a call to the pastorate in June, 1836, resigned in
September of the same year. In June, 1835, Rev. Hiram D. Hodge
became pastor and resigned at the expiration of nine months; but
not without seeing the church doubled, numerically, by the recep-
tion to its fellowship of sixteen by baptism and two who brought
letters from other churches. In August, 1840, Rev. Hiram Saflford
was chosen pastor. Hitherto, the church had worshipped in a
chapel on Colchester Avenue, liuilt for their use by Charles Benns,
one of the constituent members, and rented to them at a nominal
price. At length, stimulated by the earnest encouragement and
guided by the wise counsel of Mr. Satford, the church purchased a
lot, and undertook the erection of a house of worship, on the south-
west corner of Church and Main streets. Before, however, the
little band were able to complete this enterprise, they were bereaved
of their pastor, who died July 28, 1844, aged fifty -three years. The
work of this consecrated man was not long, but was so fruitful of
important results as to make him worthy of special mention. He
came to the Burlington church when the church was poor, and few,
and overshadowed by Congregational, Unitarian, and Methodist
churches, and also by the University of Vermont, which was
officered by Congregational professors. He preached in an old
academy for some time. His congregations were small and the
church had been struggling for some eight or ten years A\ath its
head just above water. He encouraged his people to build a meet-
ing-house. He circulated the sul)scription in the town and the
neighboring towns, and as he was a mechanic himself, he supervised
the building of the house, collected the subscrij)tion, and paid for
the material and paid the workmen. The ett'ort was a noble, self-
sacrificing effort. Brother Satt'ord was a noble gentleman and he
had the entire respect of all the christian comnuinity of Hurlinglon,
and was tenderly beloved by all who knew him.
In January, 1845, Rev. I. II. Parker became pastor and en-
tered with earnestness upon the c()in])letion of tiic house of worship.
402 HISTORY OF THE BAPTISTS IN VERMONT
This was speedily accomplished and the dedication took place on
the 3d day of April, ensuing. Mr. Parker resigned after a fruitful
ministry in November, 1852. Rev. Leonard Tracy became pastor
in March, 1853. The protracted illness of his family compelled
him to resign in February, 1*^5, to the great regret of the church.
Mr. H. H. Burrington was ordained December 27, of the same year,
a man of frail health who served two years. In January, 1858,
Rev. N. P. Foster took pastoral charge of the church, which he re-
tained eight years. His pastorate was marked by an interesting
revival, in which thirty -five were baptized into the fellowship of the
church. The period of this pastorate was characterized by a sub-
stantial growth in material resources, which manifested itself in the
erection of a new and superior house of worship in a more favorable
locality, on St. Paul street, at a cost of $32,550. The dedication
took place December 15, 1864. In January, Mr. Foster resigned
and the church remained without a pastor one year. During this
interval, however, they enjoyed manifest tokens of divine favor.
There was developed in the Sunday school, under the superin-
tendency of Deacon E. A. Fuller, such a degree of religious interest
that the church had recourse to Rev. A. B. Earle, the evangelist,
for assistance in reaping the evidently ripened harvest. The labors
of Mr. Earle, though of brief duration, were attended with the
blessing of God and large numbers were added to the church. In
February, 1867, Monson A. Wilcox became pastor and was ordained
the 25th of April, follow^ng.
In the autumn of the same year, a mission school was started,
and the erection of a chapel on Water street projected. This was
speedily acco nplished and dedicated January 9, 1868. The
school, which commenced with an attendance of six, so increased,
under the superintendency of George E. Davis, as to tax, not un-
frequently, the capacity of the chapel. In April, 1875, Mr. Davis
resigned his position as superintendent and in 1877, this w^ork was
discontinued. In July, 1870, the church was incorporated with
the cordial consent of the society, which had previously had charge
of its business affairs. Early in the same year enlargement of the
house of worship became a necessity, and it was extended one-half
its original dimensions, securing a main audience room, seating
HISTORY OF THE BAPTISTS IN VERMONT 403
seven hundred and thirty, and in the vestry, accommodations for
five hundred or six hundred persons. The cost of this enlargement
exceeded $23,000, giving a total value of $55,550 to the enlarged
structure, which was dedicated to the worship of God, January 1,
1871.
The same winter, fifty -eight converts were baptized. In the
autumn of 1872, the church estabhshed a French Mission, in a
chapel, presented by Deacon Mial Davis for that purpose. Rev.
A. L. Therrien of St. Pie, Canada, was secured as leader of this
mission. The first French converts were baptized May 3, 1874.
In 1876, financial embarrassments constrained the church to seek
the aid of the American Baptist Home Mission Society in the
prosecution of this French work.
In 1879, the mission experienced an interesting spiritual re-
freshing, which resulted in the accession of several converts. Mr.
Therrien relinquished the work in July, 1879, to take up the work
in Grande Ligne Mission, and Rev. J. Rossier immediately as-
sumed charge of the mission, which continued for a time to prosper,
but after awhile was given up.
In the winter of 1875, there was a gracious spiritual quickening,
and forty -eight persons were baptized, and the Sunday school be-
came so large as to need extension of its accommodations.
The church has been greatly favored with the wise counsels of
its deacons. The names of those who have held this office, and the
dates of their appointments and retirement, are as follows :
Charles Benns, Septeml)er, 1834, to January, 1845; Daniel
Stearns, December, 1839, to 1841; Azariah Lee, August, 1844,
died Fel)ruary, 1851; William Hawkins, April, 1845, to June, 1854;
Isaac Austin, April, 1847, to January, 1849; Milo Fuller, Fel)ruary,
1854, to March, 1854; Eliashib A. Fuller, June, 1854; Dandy
Fletcher, June, 1854, to February, 1856; George Duncan, June,
1856, to July, 1857; Mial Davis, March, 1861, to December, 1878;
John Tennant, December, 1867, died March, 1868; Lawrence
Barnes, March, 1871; Samuel Bigwood, March, 1871; Volney G.
Bar})our, March, 1871, to May, 1873.
The following persons have believed themselves called to the
work of the ministry and have been licensed by the church :
404 HISTORY OF THE BAPTISTS IN VERMONT
Frank W. Ryder, September 4, 1873; Gaylord B. Smith,
August 13, 1874; Samuel W. Nichols, August 14, 1874; John C.
Bracq, April 8, 1880; Mr. Ryder was ordained at Rockport, Maine,
August, 1876; Mr. Smith was ordained at Plainfield, N. H., June,
1877.
Mr. Nichols was ordained at Essex, N. Y., in September,
1877; and in the autumn of the following year, sailed with his wife,
the daughter of Lyman Jewett, D. D., to Madras, to labor among
the Telugus. Mr. Bracq was converted from the errors of Roman-
ism in the summer of 1875, studied at McGill University, and gave
himself to the foreign mission work.
The Baptist church in Burlington, beginning its existence with
very limited resources, early asked the aid of the Vermont Baptist
State Convention, and for a period of twenty years, previous to
1859, received large appropriations for the support of its ministry.
Sometime between 1850 and 1860, the Convention Board appointed
a special committee to investigate the wisdom of having a Baptist
church in Burlington and of longer continuing aid to it. Rev.
L. A. Dunn was chairman of that committee, and went to Burling-
ton on a prayer meeting night, to meet the people and inform them
that the Convention Board had decided that a Baptist church was
not really needed in Burlington, and could no longer be aided from
the Convention funds. The thirteen members fell upon their
knees, and one after another besought Almighty God in some way
to carry on the work, and help them to maintain a New Testament
church in Burlington. When all had prayed. Elder Dunn was so
moved with their sincerity and determination, that he reversed
his decision, and told them to go on, and the Convention Board
would help them. In 1856, Lawrence Barnes began business in
Burlington, and shortly after jmt in money enough so that the
church could get along without Convention aid, and from that
time until the present, has continued to grow numerically, spirit-
ually, and financially, so that it now has about five hundred mem-
bers, and is one of the most generous supporters of the State Con-
vention. LaAvrence Barnes moved from New Hampshire to Bur-
lington in 1861, as the business which he established in 1856, had
greatly increased and prospered, and he became Burlington's fore-
Deacon- Willahd Chaxk, Burlington
Menil)(>r of Convention Board for thirty-three years
HISTORY OF THE BAPTISTS IN VERMONT 405
most citizen, and always proved himself an earnest christian and
a true philanthropist, and after his death, Willard Crane and D. G.
Crane stepped into the breach and for many years have given much
time and thought to the work, and been by far the largest con-
tributers for the support of preaching and the expenses of the
church.
The Burlington church has long since cancelled its pecuniary
obligations to the State Convention, by its liberal contributions
to that missionary body. It has been the aim of this church to
maintain vital interest in the principal enterprises of christian
benevolence, and in the progress of the Redeemer's kingdom
throughout the world. It established, at a very early period and
still continues to cherish, a monthly concert of prayers for missions.
Pastors
John H. Walden, June, 1836, to September, 1836; Hiram
Dodge, June, 1839, to February, 1840; Hiram Safford, August,
1840, to July, 1844; H. U. Parker, January, 1845, to November,
1852; Leonard Tracy, March, 1853, to February, 1855; H. H. Bur-
rington, August 1856, to August, 1857; N. P. Foster, January,
1858, to January, 1866; Monson A. Wilcox, February, 1867, to
1880; F. J. Parry, 1882, to 1886; F. S. McFarlan, 1887, to 1890;
W. S. Roberts, D. D., 1891, to 1902; F. Dee Penny, 1903, to 1910;
J. S. Braker, 1911.
Suggestive of the evangelistic efi'orts of this church, within the
last thirty years, there have been received into the church by bap-
tism, eight hundred and twenty-five persons. The benevolent
contributions, as reported in the minutes for the same period,
total $21,443. Present total membership (1912), four hundred
and eighty-three.
East Enosburg
The East Enosburg church o])served its centennial October
26, 1910. Pastor Rev. William J. Clark gave the historical address,
a part of which is here given. It must be said of the history of the
406 HISTORY OF THE BAPTISTS IN VERMONT
past century in this place, as of so many others, that it has been one
of constant struggle. Or to put it in the words of Deacon T. T.
Snell, "part of the time we have been swimming, and part of the
time we have been swimming with our heads scarcely above water,
yet we have kept on swimming. " The first Baptist knowTi to have
lived in town was Joseph Waller. ,, He moved here February, 1806.
Others soon joined him, and steps were taken looking toward
church organization, which took place on the 26th of October,
1810. There were ten constituent members. There is no record
of there having been a pastor till 1812, and then only for a brief
season. During long periods the church was pastorless, and dur-
ing other periods it had preaching one-fourth or one-half the time.
However, year by year, some additions are reported and the church
grew, till in 1833, it had forty-seven members. This gain was in
spite of distracting difficulties, one of which was likened to the
severing of a limb to save the body. In 1835, a few churches in this
region organized what was called the East Enosburg Conference,
a sort of circuit preaching, in the bounds of which Brethren Cole,
Flint and Chase, labored. The first year, 1835, Brethren Cole and
Flint, worked among the seven churches of the circuit and their
ministry was specially blessed to this church and eleven converts
were baptized. The second year. Brethren FHnt, Beeman, and
Chase, were engaged on the circuit and a revival followed in Fair-
field. But the third year the circuit preaching was discontinued,
because there \Aere a few who opposed it. The churches were
urged each to settle its owti pastor. During this time, however,
a continued healthy growth was maintained and the membership
became fifty -three, in 1841.
At this time, there was in this church much sympathy for the
slaves, some members of the church having been members of the
Anti -Slavery Society from its origin.
But now there came a sudden reverse in the continued pros-
perity of the church. The church voted to discontinue meetings
when they had no pastor. Perhaps the men of that day did not
realize the full purport of this action, but to one reading the records
today, it seems like the first great turning point in the church's
history. It seemingly makes a cooling of that warm spirituality
HISTORY OF THE BAPTISTS IN VERMONT 407
which had previously characterized the church. However, the
church kept together and in October, 1842, Rev. R. A. Hodge be-
came pastor. For the next ten years httle was done. During
the latter part of the decade they had preaching only one-fourth of
the time. During the next six years, the work appears to have been
nearly abandoned. On May 2, 1858, Rev. J. W. Buzzell was called
to the pastorate for one-half of the time. He went from house to
house, hunting out the places where spirituality had been hibernat-
ing and bringing it again to the light of day. By faithful effort
and prayer he gave the church the impetus which has made what
it has since become.
In July, 1858, the East Enosburg and the West Enosburg
churches united and a revival followed. In May, 1860, twenty-
five baptisms are recorded. A new meeting-house was built and
dedicated about December 20, 1 860.) A burdensome debt remained
a few years, but was finally cancelled by the generosity and firmness
of Deacon Snell, who said, "If you will pay the whole debt I will
give $50, and a friend will give a like amount. If the whole is not
paid I will not give a cent. " The debt was paid and the property
deeded, with reversionary clause, to the State Convention.
During the early sixties, this community sent out its quota of
men to the army. They were accompanied by the active sympathy,
interest and prayers of the church. The clerk of the church was
appointed to hold correspondence A\'ith the brethren in the army
and the church voted to look after the families of the soldiers who
belonged to the church and provide for them if necessary. This
correspondence brought its replies from the men at the front and
cemented the bonds of fellowshi]) which had previously existed and
thus was a benefit to the men at home as well as to those in the
army.
Another revival season is mentioned, with special interest, that
was about 1882 or 1883, when Rev. G. W. Schofield was mightily
used of Ciod as a messenger of life.
The church bell was given by David Stebbins, in monu)ry of
his mother. At the same time he left $200 in cash. During the
recent years the church has suffered gradual diminishing in num-
bers by death and removals. The present resident nu'inl)ership
408 HISTORY OF THE BAPTISTS IN VERMONT
is seventeen. Three men have been ordained by the church and
two young men have entered preparatory studies for the ministry.
In 1907, the church was closed. In 1908, it was reopened and Rev.
Wm. J. Clark chosen to work with this, in connection with the
Enosl)urg Falls church. At the dawn of the new century the out-
look is encouraging.
Berkshire
January 3, 1905, a small church was constituted and recog-
nized in Berkshire. After adding eighteen to their membership,
they secured the services of Elder William Rogers a part of the
time. There are no records of any other preachers until 1809,
but from other circumstances, and from the records of the St.
Armand church, it is probable that Rev. William Galusha did
preach to them part of the time from 1806 to 1809, when Rev.
Moses Ware was installed pastor and preached for a number of
years, until 1813. There are no records after that time to show
what became of the church. From the minutes of the Richmond
Association, we find that in 1813 a committee was appointed by
that body to inquire into the character of their former minister,
Moses Ware. In 1814, this committee reported that they had
made what inquiry they thought proper, relative to the character of
Elder Ware, and they found nothing proved against him, whereby
his character could be impeached. It is quite likely that the trou-
ble, which gave occasion for the appointment of this committee,
had something to do with the disbanding of this church.
Berkshire, Second Church
In 1817, another council was called in Berkshire, to recognize
as a Baptist church, nine brethren and nine sisters who had banded
together for that purpose. Ira Smith was appointed deacon and
Cromwell Bowin, clerk. Rev. William Rogers and William
Galusha preached to them part of the time. Their covenant meet-
ings and preaching services were held in dwelling-houses and school-
houses till 1827, when, in connection with the Congregationalists,
HISTORY OF THE BAPTISTS IN VERMONT 409
Methodists and Universalists, they built a meeting-house, owned
by the four denominations jointly, and occupied by each a quarter
of the time. On December 29, this house was dedicated, and in
January following, Rev. William Arthur was called and commenced
labor in the new house. His work was greatly blessed and this
year t^^•enty-four were added by baptism and seven by letter.
Eleven were dismissed the same year. Arthur remained two or
three years. Rev. Mr. Rockwell served one year, when Peter Chase
became pastor in 1835, and continued till 1841. He was assisted
in 1839, by Rev. Mr. Baldwin, and twenty -two united this year by
baptism and four l)y letter, making the total membership, fifty-
nine. In 1841, Rev. Albert Stone commenced pastoral work and
continued till 1843, when the Millerite excitement arose and the
pastor was carried away with it. The church was pastorless for a
short time. Isaac Cressey came and preached so acceptably that
he was ordained in 1846. In 1848, Rev. F. N. Jersey was secured
and served till 1851 .
A protracted season of depression followed. Removals and
deaths were saddening. Rev. S. Adams, a theological student,
supplied in 1854. J. W. Buzzell, A. L. Arms and Geo. Parker, a
licentiate, preached from 1860 to 1867. A great blow came to the
church that year when the church in East Franklin was organized
ai d twenty members of the Berkshire church were dismissed, to
unite at East Franklin. The same year. Deacon Jasper Chaffee,
a strong pillar in the church, died. This reduced the membership
to sixteen.
During the decade, 1870 1880, they were under the pr.storal
care of E. Ashton, E. P. Merrifield, A. L. Arms, David F. Estes,
M. G. Smith, J. S. Goodall and G. S. Chase. From 1880 till 1885,
Rev. A. L. Arms served as pastor, and during the years 1886,
1887, 1888, 1889, Rev. William G. Schofield, of Richford, gave
them preaching and pastoral care. Since this time, the church has
not sustained regular preaching and has not reported to the As-
sociation. In 1888, the subject of building a new meeting-house
was strongly agitated. Mr. Schofield helped to secure pledges of
money for this puri)ose and succeeded in getting $1800 subscribed.
A building lot was secured and it was confidently ex])ected that
410 HISTORY OF THE BAPTISTS IN VERMONT
a new meeting-house would be built that year. But through the
inaction of the building committee, nothing was done. The op-
position of some, who wanted another union meeting-house, was
apparently the cause of the inaction, and from that time many
lost interest in the church.
Franklin
Franklin began to be settled about 1816, and a few Baptists
were among the inhabitants, but there is no evidence of any
attempt to organize a Baptist church there previous to 1831.
In 18'26, Elder John Spaulding became a resident of the town and
preached in parts of it, though his labors were chiefly in other places,
till the spring of 1831, when he thought he saw signs of spiritual
interest, especially in the northern part, and his mind was strongly
impressed that there was a field ready for the harvest. He began
laboring there with increasing interest. A powerful revival fol-
lowed, which appeared to be at its height in November, though the
interest did not subside till the next summer. Among the one
thousand, one hundred and thirty inhabitants, near two hundred
were thought to be converted within a year, and about one hun-
dred joined some religious society. Some of the few Baptists,
the older ones, thought the time had come to set up a Baptist
church. About September 1, a covenant meeting was held in the
house of Job Prouty. Six persons only were ready to take up the
cross of setting up a standard diflferent from all the other denomina-
tions. These were J. Spaulding and his wife, members of the
Enosburg Falls church, Dorcas Glover and Harriet Giddings, of
St. Armand church, Mary Shepard, of Rupert, and Lydia Bradley,
of Fairfield church. These appointed a similar meeting every
other Saturday. At the third meeting a convert told her experi-
ence and was baptized into the Enosburg Falls church. At the
next meeting, Dr. Levi Cushman, an influential citizen of the place,
and his wife, members of the Baptist church in Chester, N. Y., and
Esq. Clark Rogers, who had long been a citizen of the town, with
his wife, aged people, who, in their younger days, had lived in
Hancock, Maine, and were members of the Baptist church there,
HISTORY OF THE BAPTISTS IN VERMONT 411
joined the little band. Their number was twelve. These called
a council which met October 26, 1831, and approved of their
organizing as a church and gave them fellowship. In about six
weeks, the number was doubled by baptisms. The next September,
it joined the Fairfield Association. Its numbers increased to
forty-two, in 1833. From that time began serious losses by dis-
mission and a few by defection. Elder Spaulding became super-
annuated and by 1841 the church was extinct.
East Franklin
The Baptist church in East Franklin was organized and recog-
nized as a church, June 11, 1867, by a council called by twenty
brethren and sisters, who were dismissed from the East Berkshire
church for this purpose. G. H. Parker was pastor till May, 1869;
E. A. Ashton, till February, 1870; E. P. Merrifield, May, 1870, to
May, 1872. No regular preaching till July, 1874; G. M. Smith,
one-fourth of the time for one year; G. S. Chase, half of the time;
A. L. Arms, alternate Sundays, 1885-1893; W. G. Schofield, 1885-
1893; A. Darrach, 1894. No report to the Association since 1894.
Membership then, ten. Largest number, twenty -nine. The
church up to 1895, and it may l)e, longer, sustained covenant meet-
ings and bore their part in maintaining union Sunday school.
West Bolton
This church was organized, Fel)ruary 16, 1843, with thirty-
nine members, as the Second Baptist church of Jericho, and was
so-called till 1862, when it was changed to the Baptist church and
society of West Bolton, and in 1873, it became an incorporated
church. The first pastor was Elder I. Huntley, who preached one-
half the time till August, 1845, and perhaps longer; the records do
not say. In August, 1847, Elder S. Parker was pastor. July,
1848, Rev. Wm. S. Hurlbut l>ecame i)astor and i)reached one-third
and one-half the time for twelve years. He died in the place where
he had so long and faithfully served, February 13, 1887. In Nov-
ember, 1860, Brother H. C. Lcavitt commenced ])reaching and
412 HISTORY OF THE BAPTISTS IN VERMONT
February, 1861, he was ordained pastor and continued to labor
with the church until October, 1864.
In the winter of 1865, L. L. Wood, a student from Burhng-
ton College, was hired to preach half the time.' He continued till
1866, and then went to Hamilton, N. Y., to study theology. In
March, Rev. L. B, Steele was hired to preach all the time. His
was a prosperous pastorate of about eight years. A good number
were received by baptism. He was assisted, in 1872, by an evan-
gelist. Rev. J. Peacock. During this pastorate the church edifice
was built. For four years after Mr. Steele went away the church
was without a pastor. Sermons were read. Elder Hurlbut
preached when he was able. He was aged and nearly blind, but
he kept the church together, administering the ordinances and
preaching the Gospel. January, 1879, Rev. A. A. Davis became
pastor, preaching half the time till April, 1881, when Rev. De F.
SaflPord became pastor. From June, 1883, till January, 1888,
Brother P. C. Abbey preached with acceptance as a supply. In
1889, had preaching but twice by visiting brethren. Rev. Richard
Nott, of Burlington, was the next supply, 1890. They were then
visited by Brother H. Rider, who came as a colporteur and held
meetings and visited from house to house. He was aided by Rev.
A. McGeorge and God blessed their united labors. Seven were
baptized. A Young People's Society of Christian Endeavor was
organized. For several years the church was without pastoral
care, but improved their house of worship and maintained church
life. They shared the pastoral care of the Jericho minister, Rev.
O. N. Bean, 1900-1902, and G. W. Campbell, 1904. Since then,
they have had but such occasional supplies as the State Convention
can furnish in summer by students and helpers. The church,
however, though pastorless and with a membership of but fourteen,
sustains a Sunday school, and two prayer meetings and a young
people's meeting, and attend the services of the Methodist church
in town.
St. Albans
The first regular service of the Baptist denomination held in
St. Albans took place December 17, 1865, in the chapel of the court
HISTORY OF THE BAPTISTS IN VERMONT 413
house, Rev. J. F. Bigelow conducting the service, at the suggestion
and with the assistance of the Baptist State Convention. On
January 17, 1866. a Baptist church was organized, consisting of
twenty-jBve meml)ers, six brethren and nineteen sisters. An
Ecclesiastical council, held in the court house, January 31, gave the
name of the First Baptist church of St. Albans to the new organiza-
tion. The first church officers were Rev. J. F. Bigelow, D. D.,
pastor; M. D. Walker and Marshall Mason, deacons; L. J. Swett,
clerk; and S. S. Robinson, treasurer. A Sunday school was at once
organized and also a missionary concert and Thursday evening
prayer meeting. In May, 1867, Dr. Bigelow resigned, having per-
formed the initial work of organizing a church. His signal aliility,
fine scholarship and christian courtesy gained for him the regard,
not only of the church and society, but of all denominations of
christians. For about a year and a half the church was dependent
upon supplies, and held its meetings in the court house, which was
its meeting place for seven years. November, 1868, W. G. Walker,
a graduate of Hamilton, commenced his pastorate and was ordained
to the christian ministry, January, 1869. He remained only one
year. Seventeen had then been added by letter and till June the
church was again dependent on supplies.
In June, 1870, Rev. M. G. Smith, under the auspices of the
State Convention, whose general agent he had been elected, com-
menced labor here as pastor, doing very much in addition to his
pastoral duties in securing funds for building a church edifice and
enlisting the interest of others in the enterprise. The cornerstone
of the new church was laid September 9, 1871, and the vestry
finished and dedicated August, 1873, after which public services
were held there until the whole work w^as completed.
In September, 1873, Rev. M. G. Smith, having seen the church
occupying the new vestry, was called elsewhere by the Convention,
leaving many devoted friends, who were called, not long after, to
mourn his death. During his pastorate, seventeen were added l\v
baptism and twenty -three by letter. Till al)()ut this time the Con-
vention had aided the church. Now it became self-sup})orting and
helpful in l)enev()lent enterprises. In May, 1874, Rev. J. A. John-
.son commenced labor as pastor. On tiie twenty-eighth of the
414 HISTORY OF THE BAPTISTS IN VERMONT
following December, the whole church edifice was finished and
dedicated free of debt, through the generosity of Lansing Millis,
Esq., prominent Baptists in the State; and townsmen of other de-
nominations, helping to provide one of the pleasantest church edi-
fices in the State. Mr. Johnson remained pastor until January,
1878. During the three years and more of this pastorate, the
church had received thirty-six by baptism and twenty by letter,
reaching a membership of one hundred and eight. Seven died
among them. Deacon D. M. Walker, had been identified with
the church from the beginning and had served as clerk nearly
all the time, till his last illness compelled him to resign.
Rev. Geo. S. Pratt was next pastor, commencing labor April,
1878, and continuing till March 13, 1887 — a period of aggressive,
vigorous work on the part of both pastor and people. In January,
1879, a series of well-sustained meetings, continuing ten weeks,
resulted in the accession of fifty-one members; forty-one by bap-
tism. May 10, 1883, the church edifice was destroyed by fire, and
about three years later, a new church edifice had been dedicated,
and a parsonage built at a cost, in round numbers, of $3,500.
From this pastorate Mr. Pratt went over to the Episcopalians.
Rev. Geo. A. Smith, of the First Baptist church in Saratoga,
w^as next pastor, February 28, 1887, to June, 1889. Shortly after
his dismission, his letter of dismission was recalled and proceedings
instituted against him for unchristian conduct. On advice of the
Lamoille Association the church called a council, the charges were
investigated and sustained, the hand of fellowship withdrawn, and
the pastor deposed from the Gospel ministry. The church rallied
nobly to the work after this crushing experience and were lovingly
led by Rev. L. S. Johnson, from September, 1889, till September,
1891, when ill health compelled the separation between the church
and this faithful pastor.
Rev. E. D. Croft was pastor from October 8, 1891, to October
13, 1893, and was succeeded by Rev. Chas. McGlauchlin, whose
pastorate was from April 5, 1894, to April, 1895. This half decade
was one of serious trouble. At the close of the first pastorate, the
church was divided and some thirty or more of those who had been
active and influential in the church work withdrew from the body.
HISTORY OF THE BAPTISTS IX VERMONT 4 15
Mr. McGlauchlin 's habits, confessedly irregular, brought rej)roach
upon himself and the church and caused his retirement from this
pastorate. Rev. W. H. H. Avery was then invited to this field
from Upper Alton, 111., and began pastoral work in July. He
found the church disheartened and well-nigh ready to give up all,
but the mem})ership rallied about him, put away dififerences, en-
gaged in special meetings, and within a year seventeen members
had been received, harmony restored and strong hopes awakened
of a prosperous future. This pastorate continued till 1903. Sub-
stantial accessions were made to the membership, nota])ly in 1899,
when twenty-five were received by baptism and six by letter. The
membership attained one hundred and forty-one, notAnthstanding
the roll had been carefully revised and numbers dropped, and, more
serious than all, within four years, more than twenty-five families
connected with the church and congregation removed from town,
reducing considerably the finan(;ial strength of the church and mak-
ing appeal to the Convention for generous support a necessity.
Since 1904, the Convention has appropriated $300 annually to sus-
tain this important work. Rev. John ('ameron succeeded Mr.
Avery, serving till 1905, when Rev. J. S. Brown was called from
Manchester, Vt., and began courageously leading the church in
aggressive work. The church has an exceedingly pleasant place of
worship and parsonage property.
Essex Junction
Established first as a mission. From May, 1877, until May,
1880, Rev. J. A. Leavitt was pastor. In 1878, began the erection
of a meeting-house and finished the chapel for innnediate use and
comi)leted the house in 1889. The Essex church dismissed twenty-
four members in 1879, to form a Baptist church in Essex Junction.
The church was organized July 5, 1879, and recognized by a coun-
cil November 4, 1879; admitted to the Lamoille Association, Sep-
tember 1, 1880. The first report of the church is as follows:
Baptisms, ten; letter, two; dismissed, two; total, thirty-four; resi-
dent members, thirty-four; Sunday school officers, ten; pupils,
sixty; average atten(lanc(>, forty-two.
416 HISTORY OF THE BAPTISTS IN VERMONT
Pastors: Rev. I. Coombs, 1880, to May, 1882; W. Gussman,
January, 1883, to January, 1885; S. E. Miller, January, 1889, to
1897; D. D. Owen, 1899, to 1902; W. F. Sturdevant, 1903, to 1904;
N. A. Wood, 1905, to 1909; I. M. Compton, 1910.
This church has had its trials and discouragements, but the
field is an important one, and the Convention has given liberal ap-
propriations and encouragements to it.
The following tragic incident is a part of the history of the
Lamoille Association.
Davidsonism
In September, 1829, a man by the name of Davidson called
on Elkana Reed, who lived in the southeast part of Fairfield.
Elkana Reed was a prominent member of the Congregational
church in Bakersfield. Mr. Davidson introduced himself as a
Congregational missionary, and as there was quite a settlement in
the neighborhood, part in Bakersfield and part in Fairfield, that
were some distance from any stated place of worship, Mr. Reed
asked him to preach in their neighborhood. He readily consented;
the appointment was circulated; the neighborhood gathered, and
Davidson preached, much to the acceptance of the people. The
next evening he preached in the same place to a larger congregation,
and all were much interested. He then, by invitation, appointed
a meeting on Friday evening at a schoolhouse in an adjoining
neighborhood, in the south part of Bakersfield. A good congrega-
tion assembled, and all seemed highly pleased with the new
preacher. His sermons were a little peculiar, as he dwelt mainly
on the prophecies, but they were of a high order; they exhibited
great study and research; they were finely arranged, and delivered
in a captivating manner. His language was elegant and well cho-
sen, yet plain and simple; his style was earnest, but not boisterous;
in a word, he was an eloquent preacher. By request, he ajjpointed
a meeting for the Sabbath at the usual hour, ten-thirty o'clock a. m.,
at the house of Timothy Carroll, his house being larger and more
convenient for a large assembly than any other in the section.
HISTORY OF THE BAPTISTS IN VERMONT 417
The day was fine and at an early hour a very large congregation
assembled to hear the eloquent stranger. He was seated near a
front window, so that he could be seen and heard by those within
and without the house. As soon as ten-thirty a. m. the audience
was all seated and ready for the service to commence. He was
sitting, looking steadily downward toward the floor, seemingly
unconscious that a large congregation had gathered to hear him
preach. After a little time, someone told him that the congrega-
tion was seated and ready for the services to commence, but he paid
no attention, but still remained with his eyes turned downward; a
long hour passed away; the congregation remained in profound
silence; all eyes were fastened on him; curiosity and excitement
were raised to the highest pitch. By and by he raised his head;
his eyes rolled in their sockets; his features were distorted, and, in
a manner overwhelmingly astounding, he announced to his hearers
that he was a prophet sent by God! And then in language the
most persuasive, and in tones the most solemn and impressive,
he urged his hearers not to doubt on pain of eternal death. He
then presented a very ingenious and conclusive argument, l)ased on
prophecy, to show that a prophet was to appear at that time.
His array of arguments in favor of that position was perfectly
astonishing; he seemingly made it as clear as the noon-day sun.
Miller never presented an argument so clear in favor of his view
of scripture prophecy as did Davidson in favor of his position.
He then i)roceeded to open his mission. He stated, flrst,
that he was sent to announce to the world that God, the Father,
was then on earth; that God, the Son, who was equal with the
Father, came in person to introduce the last Gospel dispensation,
and that the Father had come in person to close the dispensation
and with it wind up the affairs of earth. He stated that the world
would end in 1832, and his arguments in favor of 1832 were stronger
and more conclusive than any that have been presented in favor of
1843. The effect of these astonishing announcements upon the
audience, under the circumstances, cannot l)e described. Some
believed; some ridiculed and at once called him an impostor; but a
large j)ortion seemed to be struck with awe, and W(M-e disposed to
suspend their judgment for the time being. He continued his
418 HISTORY OF THE BAPTISTS IN VERMONT
meetings in that neighborhood each evening for some four weeks;
much excitement was created, and many professed to embrace his
views. In his sermons he labored especially to reveal the dark
things in prophecy. His discourses were able, impressive, and
thrillingly interesting; some of his views were rational and scrip-
tural; others were absurd and ridiculous.
Among other things, he taught that Christ was a woman, and
that she would appear on earth with the Fathet. Not long after
this announcement, a Mrs. Thompson, a lady some fifty years old,
who had never previously made a profession of religion, but had
embraced his views, and become wild with excitement, announced
that she was the Christ. At first Davidson seemed to hesitate a
little, but soon declared that she was Christ. Other people called
her crazy; her husband confined her; the neighbors watched her as
a crazy person. These meetings were holden mainly in Fairfield,
and a large number gathered from Bakersfield, Fairfax, Franklin,
Georgia, Milton, and some from the other side of the lake. Some
were Baptists, some were Congregationalists and some were Metho-
dists, but a large portion were persons who had never been members
of any church.
The meetings were continued night and day and assumed a
most ridiculous character. Toward spring, Mrs. Thompson es-
caped from her confinement and joined them. She was worshipped
as Christ and all her commands were strictly obeyed. A Mr. John
Steward, an Englishman by birth, and a joiner by trade, a very
pious Methodist man, embraced Mr. Davidson's views. He had
no family and for some time had made his home with Mr. Timoth.>'
Carroll, in Bakersfield. While Mrs. Thompson was in Fairfield,
Mr. Steward, by request or otherwise, called to see Mrs. Thompson,
whom he believed to be the very Christ. She had some private
conversation with him; what she said to him we know not. On
coming out of the room he looked pale and terrified. He walked
rapidly some four miles to Mr. Carroll's and without speaking to
the family, went directly to his chest of tools, took a cord, went a
little way into the woods, a little way back of the house, fastened
the rope around his neck and then around a tree, swung off, and
soon he was in the eternal world.
Dan'ii) G. Cuane
A nu-ml)(T of tlu- Hurlinston Baptist ("liurcli
fifty years
HISTORY OF THE BAPTISTS IN VERMONT 419
In the uutuinn following, a Mr. Craw in Fairfield, who had
embraced the views of Davidson, had become entangled in the
snare, sharpened his knife and deliberately cut his own throat.
A short time after this, a Mr. Randall, in Franklin, who had
become affected with this same doctrine, came to believe that he
must offer his children in sacrifice; he, therefore, took his butcher
knife and deliberately cut their throats. At this, some of the in-
habitants of Fairfield became so indignant that they resolved to
put an end to this work, and one night this Davidson mysteriously
disappeared. What became of him I know not. Report says
that he was placed astride a little French horse, and having been
well covered with tar and feathers, was driven beyond the line of
the State. Where he came from, what had been his former occupa-
tion, or what was his true name, or what was his end, we know not.
He mysteriously came among us, ran a short race, accomplished
a vast amount of injury, and disappeared. There being no Bap-
tists in Bakersfield, and but few in that part of Fairfield, we suf-
fered less in this raid than some others; but yet, our churches suf-
fered to some extent.
Historical Sketch of the French Baptist Church of
Montgomery, V^ermont
In the years 1840 and 1841, several French Canadian Catholics
were led to embrace the truth of the Gospel in some Methodist
meetings held at the village of West Enosburg, \'t. Among them
a laboring man, Mr. J. Morin, a mechanic, unable to read even in
his own language, worked very earnestly to spread the truth
among his countrymen. His efforts developed in him natural
talents for the work of evangelization. After a few years, forty
of these converts, who had united with the American Baptist
church of Enoslmrg, .severed their relations to it in order to form
the French Baptist church of Enosburg, of which Mr. Morin, who
had made a short stay at the Institution of Grande Ligne, became
the pastor. Prayer meetings, from house to hou.se, multiplied.
Most of the Canadian families of the locality were won to the
truth, and the good work .soon spread in the neighboring towns
420 HISTORY OF THE BAPTISTS IN VERMONT
of Berkshire, Richford and Montgomery, where the French popula-
tion was on the increase from year to year.
In the meantime, while the Lord was using J. Morin as an in-
strument of His grace among the French Canadians scattered
among the Green Mountains, he was preparing in distant vil-
lages of Canada, new souls, who were soon to come and share in
this glorious gift of Gospel light. In the village of St. Aime,
(twelve miles from Sorel), an aged man named Dominique, a native
of France, lived peaceably in the midst of his numerous family,
which was nominally Catholic, while he himself, connected with
no religious denomination, spent his leisure hours in reading an old
Bible which he had brought from his native country. The priest,
who watched with close attention this family, whose devotion to
the church was somewhat doubtful, had often attempted to take
possession of the precious volume, the old man's treasure, with
which indeed some of his sons, in order to escape the suspicion
of heresy, would have consented to part. Three of these came to
settle with their families in the vicinity of Enosburg. One of
them, Fehx, having obtained a Bible from Mr. Morin, read it with
much interest, so much was he under the impression that the
Protestant Bibles were falsified. In this anxiety he returned to
St. Aime, and desired the opinion of his father with regard to the
book. After a careful examination, his father said to him, "This
book, my son, is the living word of God; read it without fear."
Not long after the father died and the priest ordered that the book,
which had kept him aloof from his church, be burned, an order
which the children at first refused to obey. However, one of the
sons, the owner of the old homestead, having delivered the book
into the hands of the priest, he quickly cast it into the fire, thrusting
it with the poker before the horrified eyes of the family. After
his return to Vermont, the Bible became indeed for Felix and his
family, "the living word of God." His zeal and christian fidelity
conduced greatly to the edification of the Enosburg church initil
his death. Afterwards, the church in Montgomery numbered
among its members several of his children and relatives, and the
author of this sketch considers it one of the most interesting
incidents of his missionary life that he received these details from
HISTORY OV THE BAPTISTS IN VERM(JXT 421
the lips of his pious wife, when on her death bed she praised and
glorified the Lord that He had delivered her husband with his kin-
dred from the power of darkness and translated them into the king-
dom of His dear Son. (Col. 1 : 13.)
This progress of the Gospel among the French of Vermont
awakened the lively interest of the American churches. Mr.
Morin and his colporteurs were liberally supported. A society
was even organized at liurlington with the special object of aiding
this work. This sympathy, thus expressed, created great anticipa-
tion that might have been fully realized had not self-seeking human
nature been allowed to use these smiles of divine grace and the
gifts of christian munificence for its own glorification, an act which
is always the sure presage of humiliating defeats.
The French population, disseminated in the forests which at
that time completely covered the hills south of Montgomery',
formed an important part of the West Eno.sburg church. The
Gospel was readily and joyously received by those people, who were
laboriously engaged in establishing for themselves homes in those
wild places where the soil was comparatively cheap.
On the tenth of November, 1851, forty-eight of these people,
most of them members of the West Enosburg church, organized a
French Baptist church, of which Mr. Antoine Boisvert, a French
colporteur of the same locality, became the pastor. Rev. J. Morin
presided at the council convened for that purpose in the Metho-
dist chai)el at Montgomery. On this occasion some of the French
Protestants, whose homes were situated on the Richford mountain,
but who had attended this Convention for the purpose, also organ-
ized themselves into a Baptist church. Soon after, the church
of Enosburg was obliged to sever its connection with its pastor,
who had brought reproach upon himself and upon the church by the
use of hitoxicating drinks, while Rev. A. Boisvert, receiving little
encouragement, retired from the work at Montgomery. Thus,
in a short time, this missionary enterprise, de])rive(l of its leaders,
presented the sad s])ecta<'le of a ship al)and()ne(l in initl-ocean. In
these circumstances the Grande Ligne Mission directed some of her
la])orers, particularly Rev. J. N. Williams and T. Hiendeau, to
visit the field as often as possible. They did so until tlii' year 1858,
422 HISTORY OF THE BAPTISTS IN VERMONT
when a missionary from France, Rev. J. Sestoiirneau, who had
come to Canada mider the auspices of the Grand Ligne Mission,
impressed by the urgent need of Vermont, came to settle at West
Enosburg with his family. He was ordained the year following, by a
council of Baptist pastors, and immediately addressed himself with
great energy to the work of re-establishing the churches and re-
pairing the injuries which they had received. At first he was but
scantily supported, receiving but a small appropriation from the
Vermont State Convention. He, however, labored none the less
with an energy and devotion which will not soon be forgotten.
The work received a new impetus. The churches setting aside
their local preferences, united under the name of The Church of
Montgomery and West Enosburg. The little church of Richford
was also revived. A general revival took place. A large number
of converts were gathered in who confessed their faith by baptism
and greatly rejoiced the heart of the missionary and the churches.
In the meantime a meeting-house was built at Montgomery, the
seating capacity of which often proved inadequate for the increas-
ing congregation.
At the request of the church, the board of the Grande Ligne
Mission, in 1860, decided to assume the support of Brother Ses-
tourneau, and to consider his field as one of their missionary sta-
tions. A colporteur was engaged to help him in the person of Mr.
E. Villeneuve. Swanton and Highgate were visited by the mis-
sionaries. In this last place the Gospel was well received by sev-
eral French families, and a few persons having given evidence of a
change of heart were baptized. This, however, drew the opposi-
tion of some Catholic priests, three of whom came to visit their
former adherents at M<Hitgomery. where they challenged the
Protestant missionary to a pubhc discussion, in the hope of bring-
ing back into the pale of the Roman Catholic church some of those
whom they considered as lost sheep. But this attempt resulted
in their discomfiture. A poor Catholic man having asked them
where he must go to find the truth, he was told that the truth was
at Rome. "In that case," said he, "I must make up my mind
to go without the truth, for I am too poor to go so far to get it. "
During the war of the secession, a comparatiAcly large num-
HISTORY OF THE BAPTISTS IN VERMONT 423
ber of French Canadians entered the army of the United States.
This national calamity was the cause of many painful separations,
and of the making of many orphans and widows among the French
families under the pastoral care of Brother Sestourneau. His
visits became more urgently needed and much more frequent. In
leaving their families these soldiers commended them to the watch-
ful care of their devoted pastor, and when they were away a large
part of their correspondence devolved on him. These additional
cares and labors made the draught upon his system too great.
Before the end of the first year of the war. Brother Sestourneau 's
health was seriously impaired, symptoms of a nervous disease
developing with an alarming ra})idity. Family circumstances
having induced him to settle at Richford, his visits became still
more difficult. The field of Montgomery was the first to suffer.
In a visit to Canada, Mr. Sestourneau met with a young brother,
who had just left the Institute of Grande Ligne, and who some
time before had entertained a conviction of duty to devote his life
to the missionary cause, but who was at this time in a state of
serious doubt and uncertainty with regard to the foundation of
these convictions. Accepting, however, an invitation extended to
him l)y Mr. Sestourneau to accompany him to his field of labor,
he was thus initiated into the work, accompanying him in his
missionary visits and participating in the conduct of jjublic meet-
ings. His vocation soon became manifest. Hearing of this.
Madam Feller, of the Grande Ligne Mission, was greatly rejoiced,
and she requested the board of that mission to appoint him as as-
sistant missionary, stationing him at West Enosburg, where he re-
mained about a year. Thus, the Lord was preparing for his work
a new missionary in the person of our brother. Rev. A. S. Therrien.
whom the board of the Grande Ligne Mission now justly claims
as one of its laborers and has called him to the important station
of Montreal. Brother Sestourneau 's health growing worse and
worse, he was obliged to resign the pastorate of the Montgomery
church, but retaining that of the Richford church, which soon lost
two-thirds of its members, who immigrated to Minnesota. In the
same year, at the request of the church and on the recommenda-
tion of Mr. Sestourneau. the l)oard of the Grande Ligne Mission
424 HISTORY OF THE BAPTISTS IN VERMONT
appointed Rev. J. D. Rossier, a native of Switzerland, to the post
of Montgomery. He found the congregation greatly stirred
through the ardent and somewhat eccentric zeal of a Methodist
brother. From its origin, the church had sho'ftai a predilection
for that demonstrative style of praying and exhorting which some-
times characterize religious revivals among country people. In
meetings protracted to a very late hour, the emotions of the heart
culminate in an enthusiasm and ecstatic demonstration. This
dangerous element, which lead many to depreciate quiet meetings,
and to place a higher estimate upon loud and demonstrative speak-
ing than upon plain and earnest preaching of the Gosppl, and which
fosters the notion that clamours and groanings are the necessary
accompaniments of true worship, can easily be developed among
the French who have received the first glimpses of Gospel light. A
too free reception given to new doctrines and an undiscriminating
admiration for those who can speak well, is another danger which
has often threatened the peace of the church. In these circum-
stances the new pastor saw that his work called him to plant his
home among his people upon the hill of Montgomery, which
through years of hard labor, had become more habitable. Being
aware of the church 's lack of a solid foundation of religious knowl-
edge upon which to rest its faith, he thought it of primary import-
ance to instruct them, and to apply himself to the teaching of sound
doctrine, in order to place his flock in better condition to resist the
dangers mentioned above. It was not long after this that some
Seventh Day Adventists, who had succeeded in founding in a
neighboring town, a church which was under the direction of two
French l)rothers, formerly connected with the Enosburg church,
attempted to spread their views among the flock. But receiving
no encouragement they abandoned their undertaking. After-
ward, some Catholic priests came, preaching in private houses,
visiting among the people, sprinkhng children born of mixed mar-
riages, and artfully assuring the peoj)le that they could be received
into the comnnmion of the Roman Catholic church without being
constrained to obey all its regulations, and that they could even
be excused from accepting certain doctrines too repulsive to be
accepted by those who have tasted of God's pure Gospel. The
HISTORY OF THE BAPTISTS IX VERMONT 425
pastor was again challenged to a puhlie discussion Avhich, however,
was conducted more prudently than the one above alluded to.
The priests agreed to establish their thesis by the Scripture, which
they recognized as the basis of christian faith; but, forced to ex-
press themselves upon certain doctrines of their church directly
contradicted by Scripture, they declared that the Church of Rome
is endowed with divine authority to estabhsh or condemn. No
unfortunate results ensued from this discussion; the church re-
mained firm and united. The meetings were well attended and
several members were added to the church.
The board of the Grande Ligne Mission, having become con-
siderably embarrassed in its finances, the church was obliged to
look elsewhere for help. An application was made to the American
Baptist Home Mission Society, which agreed to pay two-thirds
of their pastor's salary, the church paying the other third.
In the year 1874, the board of the Grande Ligne Mission
called the pastor to take the direction of the Grande Ligne Institu-
tion, hoping to find a suitable man to succeed him at Montgomery.
During two years the church remained without a pastor, depending
upon the occasional services of colporteurs and neighboring pastors
and the monthly visits of its late pastor.
After two years, and as a conse(|uence of too many cares and
excessive; labors in the supervision of the house-management at
Grande Ligne, Mrs. Rossier's health failed and this induced her
husband to accept a second call extended to him by the church in
Montgomery. Shortly after his return his heart was greatly
cheered by the conversion of a few persons who had recently ai)an-
doned Romanism. One of these, Mrs. D. \'ierge, deserves a
special mention. Being a widow and an invalid, she had been,
until the age of seventy-five, a sincere adherent of the Roman
Catholic church, in spite of the fact that her children had aban-
doned that church long ago. But at last, through the labors of
the French Canadian colporteur she was led to see and embrace
the truth as it is in Jesus. She soon desired to follow her Saviour
in baj)tism and prayed earnestly that the Lord might send a i)a.stor
to administer the ordinance to her. Being unable to walk, some
of her friends carried her in their arms through the woods to a
426 HISTORY OF THE BAPTISTS IN VERMONT
favorable place where she was baptized in the presence of a large
assembly, largely composed of Catholics, who admired her courage
and her sincerity, which could not be questioned. "What a
blessing," exclaimed the daughter! "We left Canada with the
thought that we were coming to a country where there was no
religion, and behold we found in it the light and truth. "
Not long after the pastor 's return to his former field of labor,
the board of the Grande Ligne Mission having decided, on account
of its financial embarrassments, to abandon its station in Vermont,
the church was left to its own resources and the pastor found him-
self in a critical position. Owing to the inability of the Vermont
State Convention, and of the other missionary societies, to extend
any help for the continuation of his work, and in the circumstances
desiring to leave the church entirely free to act for itself, the pastor
resigned, in 1874, his pastoral charge, while continuing to serve
the church as supply according to the measure of strength the Lord
gave him, he being obhged to work with his hands for the support
of his family. In 1879, the church of Montgomery numbered
sixty-one members, who had regular services every Sunday in two
different localities. The field of the missionary embraced seventy
families of French Canadians, nominally Protestants, and a certain
number of others which, though Catholic, were disposed to listen
to the reading and exposition of God 's Word.
Translated from, the French by Rev. A. L. Therrien, 2 Thistle
Terrace, Montreal.
liuAXDOX HaI'TIST ('ill K( II
The Coll vciilioM was (,ro;uiiz,.,l i,i l{r;m<l..M. 18iJ-i
Chapter XXII
THE VERMONT BAPTIST STATE CONVENTION
Origin and Early Years
Convinced of the need of closer co-operation in evangelistic
and missionary operations, the Fairfield, Vermont, and Woodstock
Associations, each appointed delegates to confer with the delegates
from other Associations, and with brethren from different parts of
the State, on the expediency of forming a General Convention of
the Baptists of Vermont.
Thus authorized, a number of brethren met in conference in
the court house, in Montpelier village, on Wednesday, October
14, 1825. In addition to the brethren appointed by the Associa-
tions mentioned, there were present brethren from the churches
in the Barre, Danville and Leyden Associations.
Ministers present were from Waterbury, Ezra Butler; Chester,
Aaron Leland; Dummerston, Jonathan Huntley; Sharon, Joseph
Parker; Brandon, Isaac Sawyer; Whiting, Joseph W. Sawyer;
Montpelier, C. C. P. Crosby; Coventry, John Ide.
Lay brethren, from Fairfield, Joseph D. Farnsworth; Swanton,
Joseph Berry; Vernon, Samuel Sikes.
Brethren, after deliberating upon the (juestion committed
to them, agreed that the interests of religion required that a Con-
vention be formed. This decision was not reached till the whole
question had been thoroughly debated. One of the delegates, at
least, was there as a vigorous opposer of the enterprise; that was
Aaron Leland. "With the most determined energy he fought the
proposed formation of a State Convention, believing or fearing that
it would je()i)ardize the independence of the churches. After the
vote was taken, resulting in a strong majority against him, he arose
and said in a good natured way all his own. 'And now, my brethren,
I suppose you think you hiixv got rid of the troublesome old man;
428 HISTORY OF THE BAPTISTS IN VERMONT
but if SO you are much mistaken. I can never be separated from
my brethren, and if you are determined to launch this ship, I shall
jump aboard and ride; and I warn you now, that if you do attempt
to interfere with the independence of the churches, you will hear
my voice in protest.' " (Convention Minutes, 1875.)
The main question having been thus settled. Brethren Joseph
W. Sawyer, and C. C. P. Crosby w^ere appointed a committee to
draft a constitution, rules of decorum, and a circular or call to the
churches and associations. At a subsequent meeting, this com-
mittee made their report, which was unanimously adopted. The
names of all present were appended to the circular, and a number
of copies of the constitution and circular were printed and distri-
buted through the State. The time mentioned in the circular for
the meeting of the delegates was the fourth ^Yednesday in October,
1824. The place fixed upon was Brandon.
Agreeable to this appointment a Convention was held in
Brandon, October 26, 1824. The following brethren were present,
Vermont Association, Rev. Abel Woods, of Hubbardton; Rev.
Isaac Sawyer, Rev. Samuel C. Dillaway, of Granville, N. Y.; Rev.
Jonathan Merriam, Jr.. of Bridport; Deacon Oliver Sanford, of
Poultney. Fairfield Association, Rev. Peter Chase, of Hines-
burg; Rev. Alvah Sabin, of Georgia; Austin Beecher, of Hines-
burg; Edmond Chamberlain. Woodstock Association, Rev.
Daniel Packer, of Mount Holly. Manchester Association, Rev.
John R. Dodge, of Manchester. Mission Society, Vermont
Association, Rev. Pharcellus Church, of Poultney.
The Convention was organized by choosing Rev. Isaac Sa'vs'yer,
moderator, and Rev. John R. Dodge, clerk. The circular was
read, and the probable advantages of the Convention discussed.
1. The Convention voted to adopt the substance of the
constitution (adopted by the meeting the preceding year).
2. Appointed Rev. J. R. Dodge, and S. C. Dillaway, a com-
mittee to prepare a set of by-laws for the Convention.
3. Appointed the following persons, officers for the ensuing
year: Rev. Ezra Butler, president; Rev. Aaron Leland, first vice-
president; Rev. Roswell Mears (of Georgia), second vice-presi-
dent; Rev. Joseph W. Sawyer, corresponding secretary; Rev.
HISTORY OF THE BAPTISTS IN VERMONT 429
John R. Dodge, recording secretary; Deacon Abner Forbes (of
Windsor), treasurer; Rev. Linus Austin (of Whitingham), Rev.
Abel Woods, Rev. Timothy Spaulding, Rev. John Ide, Rev. Alvah
Sabin, Rev. Daniel Packer, John Conant, Esq., (of Brandon),
Deacon Peter Dean (of Manchester, afterwards of Grafton);
Deacon Daniel Mason (of Rockingham); Hon. Joseph D. Farns-
worth, board of trustees.
4. Voted that the next meeting of the Con\'ention l)e held at
the Baptist meeting-house. East Bethel, on the third Wednesday
of October, 1825.
Every association was represented except Shaftsbury, which
then had only four churches in the State. The Shaftsbury Associa-
tion, however, in 1826, voted to unite with the rest in the Con-
vention.
It is noteworthy how many able leaders there were, so early,
among the Baptists in Vermont. Aaron Lei and was then lieuten-
ant governor of the State: Ezra Butler had been in Congress
(1813-1815), and was soon to be governor of Vermont (1826-1828),
before Leland laid down his office,- — two Baptist ministers, at the
head of the commonwealth! Alvah Sal)in was sent to Congress
during the anti-slavery struggle in 1853. Deacon Conant, Judge
Farnsworth, General Forbes were among the most influential men
on either side of the Green Mountains. Rev. Pharcellus Church,
D. D., died at Tarrytown, N. Y., June 5, 1886, full of years and
honor, the last of the founders of the Convention. He was or-
dained in Poultney, in June, 1825, l)ut he left the State in 1828.
The foresight and energy of these brethren and others of equal
wisdom, if not equal in prominence, led to a remarkable series of
denominational enterprises during the next fifteen years, and
under the divine favor, to an advance of our numbers from 6,600
to 11,000. The outflowing westward tide of emigration was only
then beginning.
The Vermont Baj)tist Convention was formed in the same
year as that of Rhode Island, and was preceded in age only l)y
Massachusetts (1802); New York (1807); South Carolina (1820);
(ieorgia (1822), Alabama, C(mnecticut, \'irginia (each 1823).
Twenty agents were appointed at Bramlon to collect funds and
to form auxiliary societies: The treasurer and Deacon Conant were
430 HISTORY OF THE BAPTISTS IN VERMONT
designated to receive money or goods, and disl)urse the same
under the direction of the Board. Rev. Abel Woods was also
appointed to be a traveling agent for six months. But funds
were not secured, and the ensuing February, at Royalton, the
Board resolved to retain but one collecting agent, Rev. John R.
Dodge, with a salary of six dollars per week, to be paid in money
or goods in proportion to each collected. This arrangement stood
till 1826, and then it was voted that "the compensation of the
missionaries and agents be 'the same,' payable half in goods
and half in money. "
Circular Ordered by the Vermont Baptist State
Convention in 1824
The Board of the Baptist Convention of the State of Vermont
and vicinity, to the churches composing the same, and to the
friends of the cause of benevolence, send christian greetings.
The work of e\'angelizing the world is now successfully com-
menced by the friends of Christ — and in this labor of love we, as
a denomination, are attempting to bear some humble part. There
are already, in the various fields occupied, twenty-eight com-
petent missionaries — sixteen males and twelve females. Nine
males are ordained preachers. These missionaries have, under
their immediate instruction, about two hundred scholars. They
have also established four churches among the heathen. In addi-
tion to this, we have a number of institutions, literary and theologi-
cal, which make a demand on our charities, and ought not to
languish through our neglect. Also, the condition of our own
State, (in which there are at least one hundred churches of our own
denomination, and of ministers not more than two-thirds that
number), demands the sympathies, the prayers and the benevolent
efforts of all who cordially desire the advancement of the Redeem-
er's cause.
These considerations, together with that oi a world lying in
sin and wickedness, and perishing without the knowledge of sal-
vation, have impelled the Board to call upon you in this manner,
in the hope of exciting you to greater exertions.
Our missionaries require immediate assistance in order to
continue their operations. The n^sources of our l)rethren, which
HISTORY OF THE BAPTISTS IN VERMONT 431
were called into action for about three years from the formation of
the General Convention, manifested that they were both al^le
and willing to do much for the spread of the Gospel. If, then,
for any reason, we have become inactive and indifferent, let us
not remain so. It is time to awake and put forth our energies in
the best of causes.
Does not He, who gave His life for us, require it at our hands?
Consider how large a portion of the church in America is made
up of our brethren; and shall we withhold our portion from the
treasury of the Lord? Let each one now act with eternity in view.
And let it not be found, in the Great Day of accounts, that for the
sake of leaving a trifle more to his heirs, he has withheld from
immortal souls the Gospel of salvation.
As united and concentrated action is most powerful and suc-
cessful, to this we now invite you. We confidently hope that
ministers, deacons and private brethren will take an active part
in this good work, and exert themselves in forming in their respec-
tive neighborhoods, societies auxiliars^ to the State Convention.
That all monies and other property may be at the disposal of the
united wisdom of the whole; unless when a special object is named
by the donors; in which case, it will be faithfully applied to that
object, whether foreign or domestic missions, or the support of our
literary institutions.
We trust that it will be obvious to everj' one, that a State
Convention on the general plan marked out by the constitution,
supported by the different auxiliaries, is the best means of pro-
motion, the great ol)ject we have in view.
We have, therefore, appointed Rev. John R. Dodge, as a
traveling agent, to make the necessary explanations — to assist
in organizing societies, solicit donations and subscriptions, and
receive whatever is contributed to the funds of the Convention;
who will make returns to the Board at their next annual meeting,
at Hethel, the third Wednesday in October, 18'25, at ten o'clock
A. M.
Done by order of the lioard,
John Coxant, Cli:iinuaii,
Joseph W. Sawyer, Clerk rroTcni.
Randolph, Februaiy 9, IH'id.
432 history of the baptists in vermont
Form of a Constitution for an Auxiliary Society
Article 1 . This society shall be called the Baptist Benevolent
Society, auxiliary to the Baptist State Convention of Vermont and
vicinity.
Article 2. The sole object of this society shall be to raise
money, or other property, annually, to aid the funds of the State
Convention.
Article 3. Any portable property may be taken in payment
for the subscriptions of those who sign, but no property may be
taken on a subscription, above the current price of such property,
at the time when it is paid into the treasury.
Article 4. All persons, belonging to this society, shall have
the privilege of designating the object to which the Convention
shall appropriate their subscriptions or donations; and the same
privilege is by the Convention, given to each auxiliary society.
Article 5. It shall be the duty and the right of every society,
which adopts this constitution, to send an agent to each State
Convention, to act in all their deliberations.
iVrticle 6. The officers of this society shall be a chairman
and scribe, a treasurer and collector; who shall perform the fol-
lowing duties, viz. :
The chairman shall preside in all the meetings of the society ;
the scribe shall keep the records and conduct the correspondence;
the treasurer shall take charge of the money or property collected,
and pay it out by order of the society; the collector shall make
collection of the same for the society.
Article 7. The annual meeting of the society shall be on the
third Wednesday of October. The meeting shall be opened l^y
prayer; and, if practicable, a sermon shall be delivered, before the
ordinary business of the society commences. The report of the
treasurer shall be presented, and audited by a committee, ap-
pointed for that purpose; and the funds transmitted to the treasur-
er of the State Convention; together with directions for its appro-
priation, unless it be left at the disposal of the Board.
HISTORY OF THE BAPTISTS IX VERMONT 433
1824—1840
At its next session, October 19, 1825, the Convention began
to assume the proportions of a State organization, and its con-
stituency, constitution, its appeal to the churches and the begin-
nings of its work become the objects of interesting study, in com-
parison with more recent developments.
The following associations and auxiliary societies were repre-
sented: Woodstock Association, Rev. Daniel Packer and Rev. R.
M. Ely; Vermont Association, Rev. Abel Woods, Rev. Joseph
Sawyer, Gibbon Williams, Rev. Jonathan Merriam, Jr.; Ley den
Association, Rev. Phineas Howe; Manchester Association, Rev.
C. M. Fuller; Barre Association, Rev. Isaac Sa%\yer, Rev. Timothy
Spaulding, Rev. Elijah Huntington; Warren Baptist Missionary
Society, Bissell Phelps; Bethel Female Mite Society, John Billings,
Jr.; Bethel Baptist Missionary Society, E. A. Fowler; Putney
Female Mite Society, John Townsend; Putney Baptist Benevolent
Society, John Townsend; Manchester Female Mite Society, C.
M. Fuller; Grafton Female Mite Society, C. M. Fuller; Brandon
Flock Society, J. W. Sawyer; Townshend Baptist Missionary
Society, J. M. Graves; Townshend Female Missionary Society,
J. M. Graves; Jamaica Baptist Missionary Society, J. M. Graves;
Jamaica Female Missionary Society, J. M. Graves; Hartland
Baptist Missionary Society, Rev. T. Grow; Halifax Female Mis-
sionary Society, P. Howe; Vermont Baptist Missionary Society,
Rev. Pharcellus Church.
There is nothing in the records to show how many attended
the Convention besides the apj^ointed delegates, but it is evident
that the attendance was not large, as the morning session, which
was doul)tless held in the meeting-house, adjourned for one hour,
"and then to meet at Deacon Fowler's."
Rev. Nathaniel W. Williams, R. M. Ely, Deacon Abner
Forl)es and Brother John Billings were appointed to prcpaiv a
circular, make the necessary alterations in the constitution and
superintend the printing of the minutes.
Elected Rev. Isaac Sawyer, president; Re\'. .Vbel Woods and
Rev. Daniel Packer, vice-prcvsidonts; Re\ . Joseph Sawyer, cor-
434 HISTORY OF THE BAPTISTS IN VERMONT
responding secretary; Rev. Richard M. Ely, recording secretary;
Deacon x\bner Forbes, treasurer; Brother John Jones, sub-treas-
urer.
Rev. Joseph Sawyer and Cy renins M. Fuller were appointed
delegates to the General Convention of the United States, to meet
in New York, in April, 1826.
The business transacted by the Board of Managers makes a
very brief report. The churches of Dresden, Grafton and Putney
were the first to receive appropriations; to Dresden, the sum of
twenty dollars, that the Rev. Isaac Fuller might continue his
labors with them; to Putney, fifteen dollars, to be paid their pastor,
Rev. M. McCullar; and Elder Sweet, a missionary for the town
of Grafton, was allowed to receive the money still retained by the
society there (auxiliary to the Convention), for his labors while
in the service of the Convention.
One hundred dollars were ordered sent to the treasurer of
the General Convention. Note the small beginnings of State
work and the relatively large appropriation for the general work
of the denomination.
Several agents were appointed: Rev. Timothy Spaulding, for
the term of six months, to labor in the northern part of the State
and vicinity; Brother Gibbons Williams for four weeks; Rev.
Isaac Sawyer to labor one-fourth part of the time till the next
meeting of the Board; Rev. C. M. Fuller, for four weeks; Rev. J.
M. Graves for four weeks.
The first treasurer's report is in two columns, one for the
cash receipts, mainly from associations and societies, amounting
to $184.45; the other for clothing, etc., amounting to $IQ6.56}/^.
The items in the clothing column are exceedingly suggestive of
the primitive conditions in those early days of the Convention,
They are not unworthy of permanent record in these pages. "Two
boxes of clothing, etc., for Carey Station, in the hands of Asa Bill-
ings, Royalton, from a few females of Thetford and Fairlee, $61.00;
Brandon Religious Flock Society, 143^ yards fulled cloth, $15.35-
9 yards fulled cloth from Manchester Society, $9.00; 1 pair shoes,
do., $1.50; sundry clothing from Grafton Female Missionary-
Society, $17.52; Putney Female Society, sundry socks, etc., $4.25;
HISTORY OF THE BAPTISTS IN VERMONT 435
Jamaica Missionary' Society, sundry clothing, $2.08; Do. Fern.
Society, 15 yards cotton cloth, 12^^ yards flannel, 5 pair socks and
1 handkerchief, $10.38; ToMTishend Missionary Society, 2 pair
socks, etc., $4.81; D. Female do., sundries, $4.09; Elder Dodge, 2
pair shoes and 3 pair socks, $2.10; 10 volumes sermons and pamph-
lets collected by Elder Dodge, $15.00; 1 pair Satin Den shoes,
$1.50; 1 pair child's morocco shoes, $.75, and 1 cotton shawl and
two silk handkerchiefs, $3.12}/^; 1 pair shoes and 2 pair socks,
$1,313/2; linen and two yarn $.94. From individuals in Plainfield,
41^ yards fulled cloth, $4.50, diaper, $.50; Middletown Female
Missionary Society, 4 pair socks and 4^/2 yards fulled cloth, $6.85."
Contributions of goods and articles of value continued for
some years to form a large part of the income of the Convention.
The work of collecting, appraising, transporting, storing and dis-
tributing these articles became at times burdensome to the treasur-
er and his assistants, especially when the contributors were not
careful to give a careful inventory of their boxes, or properly to
label them, and more than once they had to be reminded of this
important duty.
The women bore their full share of the Convention burdens,
giving their money, time and toil for the cause. The "Female
Mite Societies" and "Female Missionary Societies" are con-
spicuously in evidence in the treasurer's reports. They carded,
spun, wove, knit, sewed and sacrificed to supplj^ the needed re-
sources. Many of them parted with their personal ornaments,
strings of gold beads, necklaces, finger rings, ear knobs, watch
seals and watches, jewelry of every kind. These were sold in
Boston by the agents of the Convention, and the receipts turned
into the treasury.
Articles of other kinds bear witness to the devotion of the
men. Sermons, pamphlets, sole leather, axe helves, found their
way to the treasury. An elder and his family contributed "two
dozen boxes of pills, appraised at four dollars."
Children put in their offerings, juvenile societies and Sunday
school scholars are credited with contributions, and old people
cast in of their slender income. Among the most interesting
entries, occurring several times, is "a tenth of an old Hevolutionai y
soldier's pension, sacredly consecrated."
436 history of the baptists in vermont
The Second Circular, Five Hundred Copies of Which
Were Ordered Printed in 1825
After a comprehensive review of the missionary movement
that began with Pierce and Carey about the year 1790, the circular
continues :
"It is probably known to you all, that a Convention of our
denomination was formed in this State one year since, having for
its object the promotion of the interests of true rehgion. This
object they aim to attain, not by an exclusive attention to any one
method of exertion, but to embrace in the design, foreign and do-
mestic missions, and the instruction of pious young men called to
the Gospel ministry. Which of the three may be considered the
most important, it is difficult to say. The design is to afford aid
to them all, and, from time to time, to bestow the greater atten-
tion to that object, which appears to need the greater assistance.
At the present time it is conceived that a considerable portion of
attention is needed in our own State. Many of the churches are
destitute of pastors, and are suffering for want of constant, faith-
ful preaching and discipline, and other parts of the State, where
no churches exist, or where destructive errors and practices are
prevalent, need the faithful and judicious labor of pious mission-
aries.
"Many of our churches and societies are too small and too
poor to support a minister themselves, but where they lie con-
tiguous to each other, by combining the means of two or three
churches and societies, they might support a respectable preacher,
who should devote his whole time to prayer and the ministry of the
Word in their service.
"In this way our churches may be brought into a more reg-
ular and systematic state, and it is believed that by the constant
labors of pastors the cause of religion would be more extensively
promoted. We know that, in a state which is comparatively new,
it cannot be expected that every desirable object should l>e at
once accomplished, but every object should be prosecuted in a
manner adai)ted gradually to secure the end proposed. The sup-
port of faithful and well informed missionaries, to labor within the
HISTORY OF THE BAPTISTS IN VERMONT 437
State, is thought to he one of the liest which we can employ. And
if we would have missionaries qualified for their work, our young
brethren, who are generally unable to bear their own expenses,
must be furnished by the hand of christian charity, with the means
of cultivating and improving the gifts which God graciously be-
stowed upon them.
"Nor must we overlook missions among the red men of our
forests, and the many millions of idolaters which live in foreign
countries. To carry the Gospel where it has never been known is
an apostolical work. To engage in this work, the providence of
God is particularly inviting us. Great facilities are afforded in the
translation of the scriptures, and very pleasing success has of late
attended some of the exertions which have been made. It is true
that the peril of our dear friends in Burma have been great, and for
the safety of some of them we have many fears. Yet, even there
it is believed the way is preparing for much more extensive efforts,
and with far greater safety, than were made before the war.
"A more perfect translation of the New Testament is now
preparing in Calcutta, with which the brethren will return to Bur-
ma as soon as the war shall have ended. Beside the missionaries,
who have been for several years in India, our worthy Brother
Boardman, with his wife, have probably reached their destination
about this time. Other brethren are ready to go when the Board
or management shall think fit to send them. In view of all these
circumstances, it nmst be obvious that large expenditures are re-
quired and larger ones will be required.
"How desirable it is that missionary funds should be increased.
But we have to lament that for several years the spirit of missions
has declined, so that it has been with difficulty the Board has been
able to support their laliorers in the field. We do not, however,
think that this defect has been wholly owing to the want of feel-
ing, but chiefly to the want of system and cooperation among our
churches. The practice of forming distinct st)cieties is not suf-
ficiently prevalent. To remedy this evil the Convention has leen
formed in this State, and it is ardently desired that, in each and
all of our churches, societies may be formed sjieedily. auxiliary to
the Convention, and rcj)orted without delay. This Convention
438 HISTORY OF THE BAPTISTS IN VERMONT
will be likely to become auxiliary to the General Convention of the
United States, and thus a regular channel of communication be
formed from the individual contributions to the general treasury,
"And now, beloved christian friends, we have only to exhort
you to think of the millions of precious souls that are destitute
of gospel instructions and liable every moment to drop into etern-
ity! Let the question come home to your own mind, 'How much
owest thou unto my Lord?' and if your hearts are grateful for the
love of Jesus for you, do all in your power to make known the same
love to others. Govern your charity by this apostolic rule: 'Let
every one of you lay by him in store, on the first day of the week,
according as God has prospered him.' And while you give, dear
friends, do not forget to pray that a blessing may attend your
gifts. 'Prayer moves the hand that moves the world. ' Imagine
yourselves and your children in the same situation in which the
disciples of Jesus in Burma are. Would you not desire and justly
expect the favored inhabitants of America to send the gospel to
your perishing countrymen.? Bear, then, on your hearts the poor
heathen before God, and in view of that day when you must need
the assembled nations before the Lord, now act as you will at that
time wish you had done."
ORIGINAL CONSTITUTION OF THE VERMONT
BAPTIST STATE CONVENTION
Preamble
At a day when the christian church is impressed with the
great importance of spreading the Gospel of Christ, the Baptist
churches of the State of Vermont, being desirous of aiding the same
cause, delegates from different parts of the State, pursuant to a
circular missive, from brethren convened at Montpelier in October,
1883, resolved that it was expedient to form a State Convention,
and proceeded to the adoption of a constitution, which, being
altered and amended by a committee appointed by the Convention
for that purpose, at their annual meeting in Bethel, in the present
month of October, 1825, the following is the revised:
history of the baptists in vermont 439
Constitution
OF the BAPTIST CONVENTION OF THE STATE OF VERMONT AND
VICINITY
I. This Convention shall be called The Baptist Convention of
the State of Vermont and Vicinity.
II. The object of this Convention shall be to unite the wisdom
and energies of the Baptist Denomination in this State and
vicinity, thereby to facilitate their union and cooperation
in supporting missionary labors among the destitute, and
to devise and execute other important measures for the ad-
vancement of the Redeemer's kingdom.
III. This Convention shall be composed of delegates annually
appointed, by the different Associations, Missionary and
Education Societies within the State and vicinity, i. e.,
each Association contributing to the funds of the Convention
shall have the right of sending one delegate, and for a con-
tribution of $50 or more, shall have the right of sending two
delegates. Each Missionary or Education Society, which
shall contribute to the funds, shall have the right of sending
one delegate, and for a contribution of $50 or more, two
delegates; and each individual contributing $5 annually,
shall be a member for life, and anyone who shall contril)ute
$50 at one time, shall be a member of the Board of Trustees
for life.
IV. The Convention shall meet annually at such time and place
as shall l)e appointed, at which time a sermon shall be de-
livered by a person previously elected, at the close of which
a collection shall be taken up for the benefit of the Con-
vention.
V. At the annual meeting of the Convention there shall be
chosen by ballot a President, two \'ice Presidents, Corres-
ponding Secretary, Recording Secretary, Treasurer, and
one Trustee, who shall constitute a Board of Managers
eight of whom shall be a (piorum to transact l)usiiiess.
440 HISTORY OF THE BAPTISTS IN VERMONT
VI. It shall be the duty of the President to preside in all meet-
ings of the Convention and Board of Managers, and in his
absence one of the Vice Presidents shall fill his place.
VII. The Corresponding Secretary shall maintain correspondence
with such individuals and societies as he may think proper,
or the Board may direct, with a view to aid the great ob-
jects of the Convention.
VIII. The Recording Secretary shall register every society which
becomes an auxiliary, and every member's name, and shall
keep a fair record of the transactions of the Convention and
Board of Managers, which shall be liable to their inspection
whenever requested.
IX. The Treasurer shall receive all donations made to the Con-
vention, and give a sufficient security for the funds in his
possession, and shall pay out on the written order of the
Board, signed by the Secretary, and shall render an accurate
statement of accounts at each meeting of the Convention,
or oftener if required by the Board.
X. In regard to the funds, contrilmted to the promotion of the
general objects here contemplated, the Board shall exercise
discretion in their appropriation, but no moneys, contributed
for any specific object shall be otherwise applied. They
also shall have power to make appropriations, from time
to time, to the General Convention of the Baptist Denomi-
nation in the United States, — to employ missionaries, de-
cide on their qualifications, designate the place of their
labors, and dismiss them at their discretion, and they may
draw on the treasurer for the amounts due such missiona-
ries, — appoint agents to collect funds, and at their annual
meeting shall make a report of their proceedings for the
past year.
XI. The Convention shall recognize the independence and
liberty of the churches of Christ, and shall not in any case
interfere with their spiritual or secular interests; and no
decision of this body shall be further binding on any church
or association, than the decisions of the Associations are
upon the churches which compose them.
HISTORY OF THE BAPTISTS IN VERMONT 441
XII. Whenever a General Convention from State Conventions
tliroughout the United States, shall be formed, or designed,
it shall be in the power of this Convention to send delegates
to meet in such Convention and to instruct them to enter
into any arrangements to ])romote the interests of religion
not inconsistent with this Convention, nor with the general
declaration on which it is founded.
XIII. It shall be the duty of the delegates, from each Association,
to present to the Convention a full and correct list of all
the churches belonging to the Association which they repre-
sent. This list shall specify the number of churches and
of members at present, the numbers added, dismissed, ex-
cluded and deceased, since the last meeting, the number of
licentiates, and the number of destitute churches, belonging
to the Association, together with such other information as
the Convention may, from time to time, request.
XIV. Any alterations may be made to this Constitution at any
atmual meeting of the Convention, by three-fourths of the
members present.
XV. This Convention may make such by-laws, from time to
time, as may be thought proper, not incompatilde with this
Constitution.
In 1826, the Convention met in the Baptist meeting-house in
Poultney. Rev. Isaac Sawyer presided.
Deacon Forbes, Rev. Alvah Sabin and Rev. John Ide, were
chosen a committee to oljtain from the legislature the grant of
an act of incorporation for the Convention.
The Board of Managers reported that the agents appointed
at the last meeting had organized seventy-five societies, from which
an income of $1,651 was expected; $20 had been a])])ropriated for
the church in Dresden, N. Y., for the support of Rev. Isaac Fuller;
$15 to assist the church in Putney, and $(50 to the church in Rut-
land, to enable them to obtain a suitable minister to jjreach in East
Village, in the court house.
The treasurer's re])ort showed receijjts in money and goods
amounting to $1,248, received from no less than fifty -four societies
and associations.
442 HISTORY OF THE BAPTISTS IN VERMONT
At this session a resolution was passed earnestly recommend-
ing to the churches and ministers to take immediate measures to
promote the systematic study of the sacred Scriptures. An elabo-
rate plan for systematic instruction was presented by Mr. Merriam,
which was endorsed by the Convention.
In 1827, the Convention met at Mount Holly, October 17.
Aaron Leland presided and preached the concluding discourse.
Ira M. Allen was authorized to carry into effect the plan of
forming county societies, auxiliary to the Convention, to he com-
posed of primary societies, in order to establish a uniform system
of operation throughout the State, and it was resolved to employ
Mr. Allen as agent, until he had passed over the State, agreeable
to the plan on which he had commenced, and pay him according to
the agreement made with him by the committee of the Board.
The Board, in their report at this session, complain of their
lack of success, and yet show a commendable amount of missionary
work done. They say, "The principal object of this Convention
is to amass together all the pecuniary resources of the denomina-
tion, for the purpose of rendering the most immediate and ef-
fectual aid to the cause of general benevolence. This object has
therefore been viewed by us as one of primary importance, and when
attending to it, we have felt the necessity of having an agent
constantly employed in forming societies auxiliary to the Conven-
tion, and promoting a spirit of liberality in the churches. But
after making diligent and unwearied efforts to obtain a person suit-
able to act in such a capacity, it is with regret that we state to you
that we have not succeeded to our wishes."
The Board employed Rev. Timothy Spaulding as agent in the
early part of the year. He stated that he had formed sixteen
primary societies in the towns of Rochester, Middlebury, Bridport,
Addison, Panton, Bristol, Jericho, Essex, Fairfax, and Cambridge;
that the sums subscribed would probably amount to $232. The
whole numl)er of subscribers, two hundred and ninety-two. He
also stated that '"a part of the societies were flock societies; the
number of sheep for which keeping has been procured was thirty-
five. Mr. Spaulding stated that his missionary labors were per-
formed in the following towns: Chelsea, Brookficld, Washington,
HISTORY OF THE BAPTISTS IN VERMONT -143
Barre, Plainfield, Orange, Topsham, Bradford, Montpelier, Nor-
wich, Sterling and Rochester. He found some of these churches
in a very low state, spiritually; baptized four persons and received,
while engaged as missionary and agent for the Convention, $31.34,
and articles of clothing, etc., to a considerable amount, not valued.
Rev. Joseph Gambrell spent ten weeks with the churches of
Winhall, Londonderry and Weston.
The northwest part of the State, adjacent to Lower Canada,
offered at that time the most extensive and needy field for mission-
ary effort. There were a few feeble churches, scattered here and
there, that are described as appearing like stars of the sixth magni-
tude, and there were few ministers to break the bread of life there.
The cry from that region was like that from jNlacedonia, "Come
over and help us," and the Board could not but respond. Rev.
Marvin Grow was sent and labored in twenty towns, baptizing
eighteen persons, and reporting revivals in Richford, Montgomery,
Craftsbury, Maiden and Goshen Gore.
Rev. John Ide was another missionary sent to that part of the
State, laboring in sixteen towns. He was gladly received wherever
he went and baptized seven persons, assisted in organizing one
church, and formed one auxiliary- society. Rev. Harvey Clark,
another missionary, was sent across the border into Lower Canada
and spent about twelve weeks, principally in Stanstead, Barnston,
Eaton, Bolton, Dunham, St. Armand and Stanl)ridgo. INlr. Harvey
reported the region very destitute of evangelical i)reaching, and
that he was ])robably the only Baptist preacher in that region.
Ira M. Allen, agent of the Convention, during an agency of
six weeks in Bennington County, traveled five hundred miles,
origiiuited five primary societies and reorganized sixteen. He
found many societies in a dying state, their annual meetings having
passed without notice, and nothing would have been raised l»y
them had they not been visited by an agent.
Approi)riations of from $20 to $'25 were made to the churches
in Dresden, East Clarendon, Pittsford, Dorset and Arlington, and
one of $60 to the Rutland church, which had been supjilied during
the year with a pastor and bad erected a new, decent house of
worship.
444 HISTORY OF THE BAPTISTS IN VERMONT
An appropriation of $33 was made to Hamilton Theological
School, and $20 given to assist a beneficiary of that school.
Boxes of clothing were sent to the western missionary sta-
tions among the Indians, and $300 appropriated to the Burman
missions.
One cannot read this report without being impressed with the
breadth of the missionary spirit of the Convention.
In 1828, the Board reported that the small amount of funds,
and the difficulty in obtaining suitable men, had given them much
perplexity. Home and foreign missions received some support,
and the circulation of missionary and other religious periodicals
and publications was encouraged by the Convention and its agents.
Seven missionaries had been employed from two weeks to three
months each. In this number of missionaries was Rev. Wm.
Arthur, widely known now as the father of Ex-President Chester
Allen Arthur. In his report to the Board he gave a gratifying
account of his work, which was half the time for six months in
Richford. He remarks that when the brethren were made ac-
quainted with his appointment to labor among them as an under
shepherd, they manifested gratitude to the Giver of every good and
perfect gift, as also to the Board for their special fostering care ex-
hibited to them in seasons of peculiar need. He had the pleasure,
generally, of preaching to large and deeply interested audiences,
and frequently enjoyed the satisfaction of seeing anxious sinners
come forward to request prayers. During the period of labor wath
them, seventeen were added to the church by baptism and three
by letter.
The connection of William Arthur with the Convention, and
his relation to the people of this country as the father of Chester
Arthur, give special interest to the account of his life and character
published at the time of his death. He was born in the county of
Antrim, Ireland, in the year 1797. He sprang from that Scotch-
Irish stock which is excelled by no other in all those qualities which
go to make strong, true, independent men. After a thorough pre-
liminary training, he entered Belfast College and was graduated
from that institution at the early age of eighteen. Not long after,
he determined to make the new world his home and accordingly
HISTORY OF THE BAPTISTS IN VERMONT 445
sailed from Liverpool to New York. Proceeding from the metro-
polis he began his lal)ors in this county as principal of Burlington
Academy. While maintaining this connection he commenced
the study of the law, which he subsequently continued in the office
of Governor Van Ness of Vermont. His future, however, was
destined to run along a different path, and he had not been long
at the law before he became convinced, first in his heart and then
in his mind, that he was called to the ministry. He at once pre-
pared himself ■v\ath characteristic energy and assiduity for the
sacred calling, and in due course of time was installed as minister
of the Baptist church in Bennington. He was subsequently settled
at Hinesburg, Fairfield and Williston, Vt., and, in 1835, removed to
western New York. After laboring a while at York, LiAingston
county, he accepted a call from the Baptist church in Greenwich,
Washington County, and in that field remained five years. Later
he removed to Schenectady and had charge successively at Schen-
ectady, Lansingburg, Hoosick, West Troy and Albany. Among
his literary labors, the most widely kno\\ai was his work on
"Family Names."
A correspondent of the Rutland Herald, probably Dr. Case,
of Brandon, wrote the following letter to that paper :
"I send you a few facts concerning the parentage and birth
of Gen. Arthur, the Republican nominee for Vice President.
Nearly fifty years ago, the WTiter, then a small boy, lived in a re-
mote district in the town of Fairfield, Vt., which joins St. Albans
on the east. I well remember the advent to that neighborhood of
a Baptist preacher of Iri.sh birth, but of remarkable a1)ility and
elocjuence. He drew audiences unheard of before in that rustic
community, where there was a flourishing Bai)tist church. He at
first ])reached in the district schoolhouse, which soon failed to
hold half his audience. Finally, a spacious neighl)()nng barn was
pressed into ser\ice as a place of worship. A meeting-house was
soon built in which he afterward preached. On moving his family
to the place of his labors there was no vacant house suitable to re-
ceive them, as the large families of the farmers filled all desirable
tenements. The minister and his wife and four young daughters
moved into a small log cabin, only a few rods from the hiiinble
446 HISTORY OF THE BAPTISTS IN VERMONT
dwelling of my parents, to remain there till a small but comfortable
parsonage should be built across the way. In this log cabin Chester
A. Arthur was born. "
At the session in 1829, the Convention made its first declara-
tion on the subject of temperance, appointing a committee on that
subject composed of three strong men — Hadley Proctor, Aaron
Leland and Alvah Sabin. When we take into account the com-
paratively low standard of public sentiment at that time upon the
subject of temperance, the stand taken by the Convention becomes
an item of history worthy of record. The report of the committee
sounded a note of uncompromising hostility to the use and sale
of intoxicants. The report:
"The committee on the subject of intemperance beg leave
to report that they consider the evil of intemperance as one of an
alarming nature, and while they are pleased with the powerful
check which it has received, it is still evident that much more must
be done before the remedy will be equal to the disease. It is the
duty of all christians to use their influence to advance the cause of
temperance, and especially should the ministers of religion lift up
their voice and cry aloud until the alarm be sounded through all
the land, and the means of suppressing the evil be known and suc-
cessfully employed. It is the duty of every christian to adopt as
his maxim, in relation to this subject, 'Touch not. Taste not.
Handle not. ' Wherefore,
"Resolved, 1. That it be recommended, that all persons, and
especially professors of religion, wholly abstain from the use of
inebriating liquors.
"2. That it be recommended to the several churches to take
the subject into consideration, and adopt such measures as will best
promote temperance, and report next year to the Convention their
doings on the subject.
"3. That this Convention approve of the object and measures
of the American Society for promoting temperance, and recom-
mend to the churches a cooperation with that body to the extent
of its ability.
"Hadley Proctor, Chairman."
HISTORY OF THE BAPTISTS IN VERMONT 447
Another important incident marked the session of the Conven-
tion in 1829. "On the expediency of forming a Sabbath School
Union for the Baptist Denomination in this State, the churches by
their delegates were agreed; therefore, Resolved, that we proceed
to form a Baptist Sunday School Union for the State of Vermont. "
Jonathan Merriam, Leland Howard and Cyrus W. Hodges, were
appointed to draft a constitution, which, after amendments, was
adopted and the Union organized by choice of Rev. Proctor, presi-
dent; Rev. Jonathan Merriam, corresponding secretary; and Eli
B. Smith, recording secretary. A committee was appointed to
prepare a suitable address to the churches which, with the constitu-
tion, was printed in the Vermont Telegraph, a paper which was re-
garded as an important auxiliary in promoting the various objects
of the Convention. This organization was maintained until 1844,
when it was merged into the State Convention.
The year 1830, was one of great religious interest throughout
the churches in most of the Associations.. The baptisms for the
year were one thousand, three hundred and twenty -nine. The
Board reported the missionary work as encouraging, considering
the amount of funds at their disposal, $1,G09. Six missionaries
were employed, mostly for short periods of time, and thirteen
churches were aided, among them the Burlington church, which was
organized that year, and was aided to the amount of $100. The
great destitution of pastors in the northern parts of the State, to-
gether with the inability of the Board to procure suitable men to
supply vacancies, led them to recommend to such churches to unite
in forming circuits of suitable size, and to employ one or more min-
isters to preach to them. Rev. J. M. Graves was appointed agent
of the Convention to assist the churches in forming such circuits.
Committees in each association were also ajJiiointcd to carry the
measure into effect.
At this anniversary was formed the \'ermont Branc-li of tlie
Northern Bai)tist Education Society. This society, of which
further account will be given, was maintained till 184.), when it
was merged into the State Convention.
The next anniversary, in 1831, was one of deej) and thrilling
interest. A large majority of the churches had enjoyed a glorious
448 HISTORY OF THE BAPTISTS IN VERMONT
refreshing from the presence of the Lord — one thousand, two hun-
dred and sixty -three baptisms were reported for the year. The
circuit system so far as organized had worked well. Eight mis-
sionaries were employed, most of them for short seasons.
Some of the aided churches had been specially blessed by re-
vival influences and additions to their membership. The Arhngton
church had received thirty by baptism; Middletown was rejoicing
in the addition of fifty, nearly all youth and children. The pastor
of the WaHingford church had baptized forty; Williston had re-
ceived thirteen converts; Londonderry and Weston each had re-
ceived fifteen. Burlington alone is mentioned with discourage-
ment. Brother Winegar, after laboring there eighteen weeks,
thought the prospect not very flattering for a Baptist church
there. They had no convenient place of worship.
At this session, which was held in Ludlow, the Convention
appointed a l^oard of twenty -five trustees "to take measures to
establish a literary institution in this State. " This action resulted
in the founding at Brandon, in 1833, of the Vermont Literary and
Scientific Institution, which school, in its day, did good service in
the cause of education, but for want of adequate support did not
realize the hopes of the founders.
The year 1832, was also a year of unusual spiritual prosperity.
About one thousand, six hundred souls were gathered into the
churches by baptism. The receipts of the Convention were large,
amounting to $2,347. The domestic mission work was carried
on in the northern part of the State and in Canada, though by
fewer missionaries and with less vigor than for a few years pre-
vious. Fewer churches also were aided than before. Foreign
missions absorbed, and naturally, a larger share of the interest of
the churches that year. Since its organization the Convention
had taken a deep interest in the Burman mission. During the
six years it had contributed more than $1,000 to its work. Now
the relation was to be still more intimate and sympathetic, for one
of their own number was to be a missionary there, and for this
event the churches had been preparing, having raised some $1,800
for the outfit, passage money, and support of Nathan Brown and
his wife, who were soon to sail as " our missionaries to Burma.'"
HISTORY OF THE BAPTISTS IN VERMONT 449
The Convention at this session pledged itself to support the
Rev. Nathan Brown and wife, "while they shall labor as mission-
aries under the approbation of the Bajitist General Convention. "
The Board in its report says, "This field has now become ex-
ceedingly dear to us, from the circumstance that one of ourselves
has taken a commission to labor in it, nursed in our churches, set
apart to the work of a missionary by our hands, clothed, fur-
nished, and sent forth l)y our liberality, known to our eyes, loved
by our hearts, and to be sustained through the toils of his life by
the aid we have pledged; we are, it is believed, ready to say, as
was said to the first mission from England : while Nathan Brown
is in the well, we will hold him up — we will not let go the rope. "
Although Dr. Brown was not born in Vermont, and was edu-
cated in Massachusetts, yet, as he removed with his parents to
Whitingham the year after his birth, and was ordained and sent
out from this State, he is appropriately claimed as our representa-
tive. He was born in New Ipswich, N. H., in 1807. He was con-
verted at the age of nine years and received into the \Yhitingham
church, August 5, 1816. He was graduated from Williams College
in 1827. After graduation he was one of the associate principals
in the Bennington Seminary, in 1829, having taught formerly in
Sunderland and Ipswich, Mass., and Concord, N. H., thus earning
money to pay his del:»ts incurred during his college course. Here
he became acquainted with William Lloyd (iarrison, then editor
of the Bennington Times, and the intimacy doubtless deepened
and intensified his anti-shiA-ery \iews.
He was dismissed from the Whitingham church to unite with
the Bennington church, March 6, 1830. On the sixth of May,
1830, he married Eliza Ballard, who was born in Charlmont,
Mass., April 12, 1807, and was educated at Framingham, Mass.,
and later at Sanderson Academy in Buckland, Mass., then under
the charge of Miss Mary. Lyon. For a while they resided at Bran-
don, and Mr. l^rown was editor of The Vermont Telegraph. He was
a member, for a short season, of the church in Rutland, antl was
ordained there as a missionary to Burma. August lo, 1832. They
embarked for Burma, December 21, 1832, and arrived in Bengal,
May 2, 1833.
450 HISTORY OF THE BAPTISTS IN VERMONT
As a translator, philologist, poet and philanthropist. Dr.
Brown met the highest expectations of those who were so interested
in his going to the foreign field.
Dr. and Mrs. Brown, in consequence of conscientious scruples
in regard to the receipt of money from slave-holders, for the sup-
port of missions, returned to this country in 1855.
For fifteen years he was editor of the American Baptist, the
organ of the American Free Baptist Mission Society. While he
was in this post, he was one of a committee of three, who visited
President Lincoln, to urge the issue of the Emancipation Proclama-
tion. The difference among northern Baptists in regard to
slavery having been settled by the war of the rebellion, Mr. Brown
accepted an appointment from the missionary union as a mission-
ary to Japan, and reached there in February, 1873, when he was
sixty-five years old. Having translated the New Testament into
that language, finishing it in 1847, he now did a kindred work for
the Japanese, completing it in 1879. He died January 1, 1886,
aged seventy -nine years.
Mrs. EHza Brown died in 1871. On the 24th of July, 1872,
Dr. Brown married Mrs. Charlotte A. (Worth) Marlitt.
The joy of the delegates at this session, in 1832, was tempered
with sadness on account of the death of one of its foremost mem-
bers. Elder Aaron Leland. At the close of the annual report, the
Board pay a brief but fitting tribute of respect to the venerable
Father Leland, "who had for the last five years, with no ordinary
diligence and patience, presided over the deliberations of your
Board, and taken a very active part in all the business of the Con-
vention. Prompt in his attendance upon all the meetings of the
Board and Convention, ever ready to unite with all the friends of
Zion in all measures to advance her interests, we feel that we may
be allowed to imitate the conduct of the ancient Israelites, who
mourned when they saw that Aaron was dead."
At this meeting also the Convention voted to become an auxil-
iary of the American Baptist Home Missionary Society, and or-
ganized a board of managers to act as an executive committee
for home missions. Of this board, Alva Sabin was })resident and
G. B. Ide, secretary.
HISTORY OF THE BAPTISTS IX VERMONT 451
In their report on the state of religion for 1833, it appears that
the churches were generally prosperous, although in the Barre
Association the condition was said to be deplorable. It had four-
teen churches and only three were ordained ministers. The Board
appropriated $200 to support circuit preaching in eight towns in
the northwestern portion of the Danville Association, and Brethren
Downs, Powell and Jonathan Baldwin preached on the circuit
wath much success. Earnest effort had been made to secure an
effective agent for the Convention and Rev. J. M. Graves had been
engaged, but for special reasons he had been able to give but ten
weeks to this work. At one of its meetings the Board, having
sought in vain to secure an efficient agent, apjjointcd every Bap-
tist minister in the State an agent of the Convention. But the
result approved the wisdom of the old adage, "What is everj^-
body's business is nobody's," as the receipts for the year were
only $755, the smallest amount reported since the first year of the
Convention, when the Board began by appointing twenty agents.
At this session, added to the usual committees was one on
tracts. On this was the untiring Hadley Proctor and Edward
Mitchell. In their report they refer to the general utility of tracts,
as proven by their success in the foreign mission work, and by the
increasing demand for them throughout the world. The report
concludes -wnth the resolution, "(1) That we feel a deej) interest
in the affairs of the Baptist General Tract Society and approve
both their general and denominational pul)lications; (2) That we
purchase the Depository at Brandon and take the whole manage-
ment of the concern; (3) That we furnish all our domestic mis-
sionaries a suitable portion of tracts for gratuitous distril)uti()n. "
The sessions of the Convention were adjourned three hours
to give time for the anniversary of the Education Society.
In 1834, the Convention held its anniversary at North Spring-
field. Mr. Joab Seely, agent of the American Bible Society, ad-
dressed the Convention in relation to the work of that society, and
was commended to the patronage of the Baptist churches of Ver-
mont, among which he was then traveling.
Rev. Bela Jacobs, secretary of the Western Baptist Kilucation
Society, gave an interesting account of the efforts in operation to
452 HISTORY OF THE BAPTISTS IN VERMONT
extend general information and pure religion throughout the states
of the Mississippi Valley, and upon calling for contributions, above
$100 was immediately raised for the work of the society he repre-
sented, and resolutions passed commending the interests of that
great valley, with its rapidly increasing population, to the prayers
and contril)utions of the people. The work of the Board had been
limited for lack of means. But few" churches had been aided. The
Orleans circuit had been organized, but no man found to take
charge of it. One church, the Passumpsic, realizing the destitu-
tion in this circuit, were willing that their pastor should be absent
from home a third of the time, and he worked with success and was
rewarded by seeing several churches revived, and reported sixty
conversions in Derby and thirty in Coventry.
William Guilford and Prosper Davison were employed about
thirteen weeks, and Edward Mitchell and Jona. Baldwin worked
in Lower Canada with encouraging success. During that year
twelve protracted meetings were held in the Danville Association,
and three hundred were baptized into the fellowship of those
churches.
The Leyden Association changed its name to the Windham
County Association. The Vermont Association was divided and
its boundaries confined to Rutland County.
The Addison Association held its first anniversary this year.
We have covered now the first decade in the history of the
Convention. The results have been thus summed up by Rev.
Chas. Hibbard, whose centennial address is the basis of what has
been already given. "The success of the organization has already
become assured. It has facilitated intercourse among brethren
in all parts of the State; it has become a strong bond of union to the
churches and of fraternal and christian affection to their member-
ship; it has made known to all the wants of the destitute, and has
become the medium of their relief. Noble plans of usefulness have
been devised, sectional jealousies have been removed, selfishness
repressed and benevolence promoted. Churches separated by
mountain barriers have become one in feeling, in interest, in action.
Supported by its contributions, the heralds of the Cross have con-
veyed the glad tidings of mercy to the sinful and perishing through-
HISTORY OF THE BAPTISTS IN VERMONT 453
out the length and breadth of the State; and many a barren spot
has been made to blossom as the rose. And not only to our own
State, but to Canada and to many a western settlement, and even
to distant Burma, it has become a fountain of blessings. The Sab-
bath School Union, The Home Mission Board, The Education
Society and institutions of learning have been the natural out-
growth of the Convention. During these years, six thousand, four
hundred and forty-nine persons have been received into the mem-
bership of the churches by })aptism, and the total membership has
been increased from six thousand, six hundred and twenty -nine in
1825 to ten thousand, six hundred and eighty-two in 1834. The
receipts of money in the meantime have amounted to $13,657,
making a yearly average of $1 ,365.70. And, finally, Nathan Brown
and his noble wife, have been sent as missionaries to Burma. "
The study of these early records and documents reveals the
conception the founders had of the constituency of the Convention
and of the method of accomplishing its mission. The Convention
originally was a. federatio7i of missionary societies. It was a sort
of missionary trust; all the little scattered missionary' societies pool-
ing their contributions in a central treasury, under the management
of trustees appointed by their representatives. The membership
of the Convention consisted of the delegates of associations,
missionary and education societies, and contributing individuals.
The representation of a society was determined by the size of its
contribution. Each organization was entitled to one delegate, and
if its contribution amounted to $50, it could send another. The
influence of an individual was determined by the size of his con-
tribution. Five dollars annually made him a memlier for life, and
$50 at one time made him a member of the Board of Trustees for
life!
CInirclies were not recognized as missionary organizations from
which delegates could be sent and contributions expected. Or-
•dained ministers were not members by virtue of their office, but
by virtue of their ai)pointment liy some society. Within the
churches there were missionary societies, and female mite .so-
cieties, and flock societies, and Education societies, and these
were the units of the Convention and the base of its supi)lies.
454 HISTORY OF THE BAPTISTS IN VERMONT
Accordingly, the first work of the Convention was an effort
to multiply these societies. The lack of missionary interest was
accounted for as due not to want of feeling, but chiefly to want of
system and cooperation among our churches. They said, "The
practice of forming distinct societies is not sufficiently prevalent.
To remedy this evil the Convention has been formed in this State,
and it is earnestly desired that in each and all our churches, socie-
ties may be formed speedily, auxiliary to the Convention and re-
port without delay."
The agents appointed in 1825, addressed themselves vigorously
to this task of organizing societies, and wdthin a year seventy -five
new societies were reported. The work of organizing and reorgan-
izing was urgently pressed. Appeals were addressed to the pastors
to engage in this work. Thus, plainly the hopes of our fathers
were based upon organizations within the churches, rather than
upon the churches themselves. It is interesting to follow the
amendments to the constitution and note the gradual change in
the recognized basis of the State Convention.
By an amendment in 1826, a contribution of $50 entitled a
society, not only to an additional delegate, but also gave it the right
to elect a trustee, and $25 annually gave a contributing individual
the right to a place on the Board of Trustees. The offer of a life
membership in the Board for $50 was withdrawn.
In 1829, the Associations were permitted to send each five
delegates instead of one ; and the churches are for the first time in-
cluded with the societies, as entitled to delegates, if contributing
to the funds of the Convention.
In 1832, the constituency was apparently broadened by the
general provision, that it consisted of delegates from Associations
not exceeding five, and of delegates from any other body of people,
who shall contribute $5 annually. Additional delegates were al-
lowed for additional $50.
In 1842, ordained Baptist ministers in regular standing, resid-
ing within the bounds of the Associations, were entitled to member-
ship; the delegates from Associations reduced from five to three
each ; one delegate was received from each church and each auxiliary
society, and the members of the Board were ex-ofiicio members.
Hon. William W. Stickney
Governor of Vermont, 1900—190^2
President of Convention Board
HISTORY OF THE BAPTISTS IN VERMONT 455
The amendment of 1851 differs little from that of 1842, except
by the provision that any meml)er of a Baptist church in good
standing may be a member for the year, by the payment of $5.
The latest amendment, that of 1893, reads, "This Convention
shall be composed of ordained Baptist ministers within its bounds
in regular standing, members of the Board, and delegates from the
churches as follows: One from each church contributing to its
funds; any church contributing not less than fift}^ cents per resident
member (as reported the preceding year) shall be entitled to a
second delegate, or any church, contributing $50, or more, shall be
entitled to a delegate for every $50. "
Thus the Convention has come gradually to recognize its
ministry and its churches, as the sole basis of its membership, and
source of its supplies.
1835-1840
For the next six years the Convention prosecuted its work
with commendable energy, and a fair degree of success, but
evidently under increasing difficulties and discouragements.
The average yearly receipts were $2,083. x\nd yet, in the year
1837, the receipts fell off from $2,600 of the year before, to $1,140.
This unexpected decrease seemed to lay upon the Board the neces-
sity of paying only fifty cents on the dollar of the appropriations;
and they had to borrow the funds in the treasury, belonging to
foreign missions, to do that. The year 1837, was one of great
financial disaster throughout the country. During the six years
there were employed, on an average, seven and one-half mission-
aries a year, in Danville, Barre and Fairfield Associations, and in
the border townships of Canada. The mission in Canada became
very interesting. In 1838, six missionaries were appointed to that
field alone, five of them labored through the entire year, and the
sixth, four months. They reported nine churches and four hun-
dred members. Edward Mitchell and Jonathan Baldwin were
especially useful through this {)eriod. Mitchell laboring for tiie
most part in Canada, and Baldwin both in Canada and in the
northern part of Vermont. It was in 1838, and in a protracted
456 HISTORY OF THE BAPTISTS IN VERMONT
meeting in St. Armand, held by this venerated man of God, that
Charles Hibbard was brought to the decision to give himself un-
reservedly to Christ. Mr. Baldwin's labors as a missionary and
in protracted meetings were greatly blessed for many years. During
this period there were baptized into the churches connected with
the Convention, four thousand, five hundred and seventeen, or an
average per year of seven hundred and fifty -two and five-sixths.
In 1837, the Convention, sympathizing with the feeling which
originated the American and Foreign Bible Society, recommended
the immediate formation of a Vermont State Bible Society, auxil-
iary to said society. An adjournment was at once voted to give
an opportunity for the organization of the same. Hon. J. D. Farns-
worth was chosen president, with ten vice-presidents, secretary,
treasurer, and executive committee.
A full account of this organization is given in a separate
chapter.
During these years two more schools of higher learning, under
the control of the denomination, were established in the State, in-
dicating a revival of educational interest of much promise — Black
River Academy, founded at Ludlow in 1835, Leland and Gray
Academy founded at Towaishend about the same time, and the
Derby Literary Institute, afterward known as Derby Academy,
at Derby Center, incorporated in 1839.
During these years the questions of temperance and slavery,
specially the latter, began to assume increasing prominence.
Resolutions, strongly condemnatory of the slave-holder, as well as
the institution of slavery, were introduced and earnestly discussed
in the meetings of the Convention.
At the close of this period the total membership in our churches
was eleven thousand, one hundred and one, being an increase of
four hundred and nineteen since 1834, and of four thousand, seven
hundred and seventy -two since the formation of the Convention.
At a meeting of the Board in October, 1837, it was voted
"that the American Baptist Home Mission Society be requested
to recognize our missionaries laboring in Lower Canada, as their
own: and that they authorize this Convention to sustain them from
funds raised l)y the Convention, designated for Home Missions, and
HISTORY OF THE BAPTISTS IN VERMONT 457
pay over the surplus to the parent society. This course was not
taken for the j)urpose of rehnquishing our jurisdiction over the
Canada mission, nor because we have discovered any diminution
of interest on the part of the churclies to sustain it; l)ut solely to
avail ourselves of funds raised within our l)orders, for what is called
the Home Mission." The executive committee of the Home
Mission Society in reply to the request of the Board, agreed to
comply with the request. "It is deemed reasonable," they say,
"that the money expended out of ^'ermont should be considered as
belonging to the Home Mission Department. By this arrange-
ment it is understood that your Board are still to have the oversight
of the Canada mission, and that all moneys, raised in Vermont
for home missions, shall be appropriated for the support of that
mission ; the surplus to be transmitted to the treasurer of the j)arent
society."
Under this new arrangement the missionaries were expected to
report, from time to time, to the Home Mission Society, and the
treasurer of the Convention to report an account of the moneys
paid over to these missionaries. The Convention considered itself
pledged for the support of this mission, })ut were not able to long
carry the burden, and the mission was practically transferred to
the Home Mission Society.
1841-1850
In the sessions of 1841, the discussions were animated, if not
exciting. Anti-slavery was the subject of all-absorbing interest.
A proposition was introduced recommending that the relation
between the Convention and the American Baptist Foreign Mission
Society and the American Bai)tist Home ^Mission Societies be dis-
solved, and another resolution introduced called for a jirotest
against the action of the Triemiial Convention, which was thought
to have committed that l)ody in favor of the South on the subject
of slavery. Neither of the.se resolutions passed, but they were
fully discussed. A remarkably large number of visitors from abroad
were j)resent and took part in these discussions. These were
Reuben Winchell, agent of the .American Bai)ti,st Mission Society;
458 HISTORY OF THE BAPTISTS IN VERMONT
Horace Seaver, agent of the American and Foreign Bible Society;
William Crowell, editor of the Christian Watchman; E. Thresher,
secretary of the Northern Baptist Education Society; Seth Ewer,
Sandy Hill, N. Y.; D. S. Lincoln, Hubbardton; Lewis A. Dunn,
Granville, N. Y.; J. M. Rockwood, Mass.; and S. Fletcher, N. Y.
The committee on the state of religion reported, "There has
not been such general dearth of revival intelligence through the
State for many years. Last year nine hundred and sixty-four bap-
tisms, this year three hundred and seventy-six. Of the one hun-
dred and thirty -five churches reported last year, only about fifty
have retained their pastors. This is one of the most unfavorable
indications in the history of the Baptist denomination in this
State; for these changes have taken place among the churches
themselves. But few pastors have been called out of the State,
or to larger or more important fields. Under the unhealthful ex-
citement of these frequent changes the churches can enjoy but a
spurious prosperity at best, and the ministry cannot greatly im-
prove. "
Such was the bankrupt condition of the treasury that the
Board felt obliged to decline nearly all applications for aid to
churches. Three only received any help, and the year closed with
a debt.
In 1842, little was done save to render $50 each to the churches
in Burlington, Brattleboro, and Middlebury. The Burlington
church, vmder the lead of Rev. H. Safford, was building a meeting-
house. The Brattleboro church was thought to be able, under
favorable circumstances, to raise $300, and needed the fostering
care of the Convention.
Brother Safford, of Burlington, had expressed the hope "that
Baptists in Vermont, who have means, will not forget the Burling-
ton church, and that the Board of the Convention will increase
their appropriation for a few years, when they hope to go alone, and
do something to help others,'^— a hope gloriously fulfilled.
In 1843, no missionaries were employed, and no appropria-
tions made. Even the Canadian mission was cut off. This year
the Convention received its first legacy. By the will of John Rog-
ers, a legacy was given the Convention, which at that time was
HISTORY OF THE BAPTISTS IN VERMONT 459
thought to be al)out $750, but fell somewhat short of that amount.
This was the begmning of the permanent fund.
There were no signs of improvement in 1844. Many churches
had been sadly injured by the recent extravagant notions of the
Second Advent of Christ.
On its twentieth anniversary, the Convention was still in
debt and practically disabled in most lines of work.
In 1843, the eighteenth annual report of the Board began
with this melancholy record: "We have been constrained for the
want of funds the past year, to almost suspend our missionary
operations. ^^ e have been obliged, not only to withdraw aid from
Canada, but to turn away from waste places within our own
borders."
During the next five years little was attempted or accom-
plished. The Convention was, however, awakening to its condi-
tion and was studying the causes and seeking the remedy.
In 1848, a special committee, appointed to suggest the causes
and ascertahi the remedy for the decline of the Convention, re-
ported as follows :
"I. Causes. We consider a worldly spirit, sapping the foun-
dations of deep piety and bene\'olence, as the main cause. The
prejudice against State agencies, on account of the supposed use-
less exj)enditure for their support, as a second cause.
"(living up the ])rosperous Canada mission, and the missions
among the Catholics in northern \'ermont we consider a cause.
"Want of full pul)lishe(l reports of the success attending the
aid afforded several of our once feeble, t)ut now flourishing churches,
we consider arnong the causes.
"Did the churches generally know the value of their aid
formerly afforded to several feeble churches, they would be more
ready to continue their benevolent e.
"II. The Remedy. We consider that the api)()iiitmciit of
one or more missionary agents, to take the oversight of the whole
field— its wants, and its pecuniary means — is one of the first things
to be done.
"We consider that definite fields of labor should be hunted
uj) and pointed out to the churches, as objects of specific effort;
460 HISTORY OF THE BAPTISTS IN VERMONT
such as used to be the Canada mission, and as would be the Catho-
Uc population on the northern border of our State; such towns as
once were Burlington, Rutland, Brattleboro, and places where
former assistance has been rendered by your body.
"Feeble churches should be visited by the missionary agents,
ascertaining their ability, stirring them up to duty and aiding them
in obtaining pastors to supply the churches according to their
ability of support.
"Pastors raising funds for benevolent purposes should en-
deavor, under existing circumstances, to see, especially, that the
wants of the Convention be supplied. While we would not wish
to have any cause of benevolence neglected, still w^e would have the
importance of making first efforts, at least the present year, for the
State Convention."
A. Angier was chairman of this committee.
Again, in 1850, Mr. Angier expressed to the Board his con-
viction, that if the Board, for the ensuing year, should adopt effi-
cient measures for the supply of the destitute in our own State, the
churches would cheerfully devote the major part of their contribu-
tions to the treasury of the Convention.
During the years 1840-1849, inclusive, twenty-nine churches
became extinct. These were Dorset, Craftsbury, Burke, Shafts-
bury '2d, in 1840; Franklin, 1841; Barre, 1842; Arlington, Roches-
ter 2d, West Windsor, Windsor, 1843; Richmond, — the birthplace
of the Richmond Association, 1844; Ferrisburg, Fletcher, Reads-
boro, Randolph, West Townshend, Williamstown, Winhall, 1845;
Sterling, Stowe, 1846; Charleston, Stockbridge, Stratton, 1847;
Hartford, Pawlet 2d, Union Village, 1848; Milton, West Roxbury
and Waitsfield, 1849.
Sunday schools, ministerial education, and, in short, all our
State benevolent work seemed struck with spiritual paralysis.
And yet one or two items cast a glittering ray into the gloom. One
was the French mission at Enosburg, which, though it had its
lights and shades, was generally very prosperous from the time it
was taken up in 1843, till at the close of this period. The church
numbered one hundred and seven members, the most of whom were
won from the thrall of Romanism. One new church, the Hyde-
HISTORY OF THE BAPTISTS IN VERMONT 461
ville, was organized this year under promising auspices, and aided
by the Convention. The Brattleboro church, after nine years of
fostering care, in which time it received from the Convention
about $350, became self-supporting, in 1849, and it is important
to notice that, while thus fostered, it contributed during those
nine years, to different benevolent ol)jects, between $600 and $700
Thus, "the bread cast upon the waters was found after (not) many
days."
It is but just, also, to the churches of this period to state that
they were not utterly dead to the claims of the perishing world.
They took a far deeper interest in foreign missions than in their
own State or home mission work. During the last four years of
this time, they contributed $7,966.57, or about $2,000 a year to the
Missionary Union.
Some of the more prominent causes of this remarkable de-
clension, noted by Mr. Hibbard, are as follows:
First, is Millerism, which from 1841 to 1843 swe})t like a deso-
lating fire over a considerable section of our State. It was specially
destructive in Addison County and Lamoille Association. x\t the
outset, it led many to scoff and turn away in disgust from all con-
.sideration of religion, but as the time set drew nigh, there was in-
tense excitement, and multitudes from sheer fear, it is believed,
professed to be converted and were baptized. In that year, one
thousand, two hundred and fifty -five united with our churches by
baptism, while the year before, only four hundred and seventy-
seven did so; and the year after, one hundred and fifty -four; and
still a year later, one hundred and one. But if many had scofl'ed
at religion during the excitement, very many more did so after the
set time had passed, and became utter infidels. And while spurious
converts cjuickly fell away, thousands of true christians, who had
more or less strongly entertained the belief, wore paralyzed by
the shock given to their faith in God's word. It took years for
some of the most excellent of them to regain their lost ground, and
many of them died under a cloud.
Second. Following in the track of this desolating scourge, or
rather sweephig on with it, came a wave of infidelity,- often called
Murrayism, — from the fact that Orison S. Murray oi liraiulon. was
462 HISTORY OF THE BAPTISTS IN VERMONT
the head and front of it. He was a Baptist, and a man of great
energy and determination of character, and had for some years
been editor and proprietor of the Vermont Telegraph, a Baptist
paper widely taken by our people. Becoming an infidel, he began
at first covertly, but afterward openly and boldly, to disseminate
his pernicious views, through the columns of that journal. When
the paper was discarded by the denomination and the " Vermont
Baptist Journal" was started in Middlebury, in 1842, (this paper
was published only a few months) to counteract its infidelity, he
took the lecture field. Being a strong, outspoken opponent of
slavery, he drew large audiences, into whose ears, willing or un-
willing, he was sure to pour his infidel sentiments. The poison
was widespread, and the evil results far greater and more lasting
than those of Millerism.
Third. The anti-slavery discussions were a third element in
explanation of this declension. Baptist principles demanded
equal liberty for all. It is not surprising, therefore, that our people
early took strong anti-slavery ground. This they did as far back
as 1834, but then, trampling on their own principles, many were
not willing to allow others the liberty of seeking its overthrow in
whatever way might seem to them the most promising, and so the
discussion grew hot, — nay, almost fierce. It was brought into the
Convention and all public meetings consuming time, dividing coim-
cils, impugning motives, alienating brethren. The Vermont Tele-
graph was full of it, and in 1842, was formed the Vermont Anti-
Slavery Society. Now, there is no doubt but that God over-ruled
this discussion for good. It did its part in bringing to pass President
Lincoln's ever memorable proclamation of liberty to the slaves,
in 1862, but turning away men's minds, as it did so largely, from the
subject of personal religion, it just as certainly did much to bring
on the great declension of this period.
Fourth. But a cause, greater than any one — nay, than all
these, because it left an open door to them all — was the ineffi-
cient ministry. One of the most keen and accurate observers in
the State referring to that period, wrote: "We had no adequate
supply of even partially trained men, in the ministry, to meet the
evils that came in like a flood." Here we have in a sentence the
HISTORY OF THE BAPTISTS IN VERMONT 463
secret of the disaster. Beyond a dozen or fifteen names, we had no
well-trained men in the ministrj^ — men fitted by mental discipline
and generous culture to meet the disseminators of error, hand to
hand, foot to foot, and turn back the tide of evil; or yet, as in the
anti-slavery discussions, to stem the torrent of misguided enthus-
iasm. Grant, Patterson, Church, Conant, Hotchkiss, Hodge,
Smith, and Ide, and others like them, each a host in himseK, had
left the State.
We find that against the churches where such men were re-
tained, the storm surged in vain.
Fijth. A fifth adverse influence, and one which, to a certain
extent, lay still back of the last mentioned, was a worldly spirit,
or a love of the wealth and honors and pleasures of this world. It
had grown strong with the greatly increased prosperity of the coun-
try. It indisposed men to take the sacrifices needful to the pro-
curing of an educated ministry, or to support, and so retain, such
as had providentially come to them.
It took advantage, moreover, of the early prejudice against a
learned ministry, and so refused to support the men, who, if re-
tained, would have V)een the salvation of the churches. Christians
hoarded their wealth, or spent it upon their lusts, which, if poured
into the treasuries of the churches and the CoTivention, would have
saved the State from the terrible calamity of this period, and caused
many a desert place to bud and l)lossom with beauty. If the last
was the secret of the disaster, this was the l)ottom element. Other
minor causes might be mentioned, but such of them as were pe-
culiar to this period are substantially covered by the above.
The anti-slavery discussions were so animated in this period,
and the action of the Convention on the subject so distinctly his-
torical, that the full account of it may well be included here.
Slavery
In 1837, a new committee was appointed,- a "Coimnitti'c on
Slavery," — A. Salnn, and O. S. Murray. The report of this com-
mittee was adopted and ordered i)rinted in an extra of the Vermont
Telegraph, signed by the chairman and clerk of tlie Convention,
464 HISTORY OF THE BAPTISTS IX VERMONT
and sent to all the Baptist churches in the southern states of the
American Union.
The next year, 1838, Wm. Guilford and W. Marsh, were on
this committee. This was their brief report, unanimously adopted :
"Resolved. 1. As the ancient prophets were sent to warn the
kings and nations, and remonstrate with them for their sins, the
sons of the prophets ought to speak in the ears of this nation, re-
proving, exhorting, and remonstrating for the sin of slavery.
Resolved. 2. That the history of the last six years demonstrate
that God has been arousing the minds, not only of this nation, but of
all Christendom, to the injustice and cruelty, and sin of slavery;
and we cannot be workers together with God vmless we throw our
influence into the scale of humanity and justice. "
The extent to which the subject of moral reforms was agitating
the minds of the delegates to the Conventions is indicated by a
resolution which, though tabled, had some grounds, evidently, for
its introduction.
" Whearas, the introduction into this Convention of the various
subjects of moral reform, such as Temperance, Anti-Slavery,
Peace, etc., seems to divert attention and retard the business con-
stitutionally before this liody, therefore. Resolved, that in future
we vacate the afternoon of Thursday to give room for those who
may wish to discuss the several subjects of moral reform now
agitating the community."
In 1840, the committee of arrangements of the Convention,
assigned Wednesday evening to the friends of the slave, at which
time most of the members of the Convention assembled, and many
from the village and vicinity of Bristol. It was a full meeting,
indicating deep interest in the subject.
Brother Stephen Hutchins, pastor of the Baptist church in
Bennington, was appointed chairman, and O. S. Murray, clerk.
Moses Flint, of Charlotte, led in prayer. All were invited to par-
ticipate in the discussion. The following resolutions were intro-
duced and read : " Resolved, that slavery is a violation of human
rights, a sin against God, and, as connected with the christian
church, a scandal on the Christian religion.
"Resolved, that the time has fully come to withdraw christian
HISTORY OF THE BAPTISTS IN VERMONT 465
fellowship from those who practice this sin, or apologize for it, or
in any way countenance it.
"Resolved, that robbery for offering is an abomination to
God. Resolved, therefore, that in future we will seek channels
for our contributions to the cause of benevolence, uncontaminated
by the offerings of those who extort without wages. "
The first resolution was adopted unanimously after thorough
discussion.
The second gave rise to an animated discussion of great
length. It was manifest that a large majority were at any time
ready to adopt it. But there were a few who thought that the
time had not yet "fully come." Most of this class appeared to
think that the time would come, but they confessed that they had
not yet discharged the duty which they felt to be incumbent on
themselves, preparatory to such a step. The number was small
who did not look to action of this kind, and in this degree, sooner
or later. At length the following substitute was offered and adopt-
ed by a large majority: "Resolved, that the time has fully come,
when we can no longer invite slave holders, either to our pulpits, or
our communion tables, or in any other way countenance the sin
of slavery."
By this time it was near eleven o'clock and the meeting ad-
journed without taking up the third and fourth resolutions, hoping
there might be another opportunity to give further attention to the
subject, before the close of the Convention, but no opportunity was
found.
It is evident that the Convention was divided between the
more radical members and the more conservative. In 1841, a
resolution was introduced by Brother J. A. Beeman. "Resolved,
that our connection with the American Board of Missions for
Foreign Missions and the American Baptist Home Mission So-
ciety, as an auxiliary, be dissolved." This resolution, after long
discussion, was divided, and the last item taken first in order. In
the afternoon, after another long discussion, it was rejected b>- a
vote of seventeen affirmative and forty negative. Another resolu-
tion was introduced at the same session by Rev. H. I). Hodge:
"Resolved, that we view the doings of the Triennial Convention.
466 HISTORY OF THE BAPTISTS IN VERMONT
at Baltimore, in which, in our opinion, the Convention became com-
mitted in favor of the South on the subject of Slavery, as a breach
of the neutral ground which the Convention as such has heretofore
occupied, and that we hereby enter our protest against it, "
This resolution, on motion of D. Haskell, was indefinitely
postponed.
October 13, 1842, the Vermont Baptist Anti-Slavery Society
was organized at Ludlow. A large number of the brethren as-
sembled in the Baptist meeting-house to deliberate upon their duty
to the colored population of our country, enslaved and free, and
the best means of discharging that duty. Brother Wm. Warner,
of Andover, was chosen chairman, and J. W. Sawyer, of Shafts-
bury, clerk. Brethren B. Brierly, T. H. Lunt, J. Ide, T. Galusha,
and A. Beecher, were appointed a committee to report a declara-
tion of sentiments and a constitution. The following declaration
of sentiments was adopted :
"We, the undersigned ministers and members of the Baptist
churches in Vermont and \ncinity, adopt the follo^^^ng sentiments:
"1. That God, as the moral governor of the universe, justly
claims the right to give us such law^s as He, in infinite wisdom, sees
fit.
"2. That God, in His word, has given laws for the regulation
of our intercourse with Himself, and with our fellowmen.
" 3. That in giving us these laws. He has clearly defined man 's
relation to his fellowman, and the duties growing out of this rela-
tion,
"4. That this relation and these duties, as revealed to us in
the Bible, render, in our view, the chattel principle of slavery a
fearful infringement of human rights, and no small violation of
the law of God.
"5, That such being the facts we conceive that under no
circumstances, whatever, can man hold the right of property in his
fellow man, as he may in the soil or its products,
"6. That with these views we cannot believe that slavery, in
the modem acceptation of the term, ever did exist, or ever will exist,
by divine right or with divine sanction.
"7. That if slavery did exist anciently, by divine authority,
HISTORY OF THE BAPTISTS IN VERMONT 467
the American slave-holder can claim no such authority, the former
system can be no justification or palliation of the latter.
" 8. That American slavery is a fearful violation of the divine
law, a gross outrage upon human rights, a plague spot upon the
purity of the American church, a stain and reproach upon our na-
tional character, exposing our professions of religion and liberty to
the contempt of the civil and christian world, endangering the
purity and safety of the church, and the permanency of our civil
institutions, and worse than all, exposing us, as a church, and a
nation, to the rebukes and judgments of God.
" 9. That we are called upon by our duty to man, by our pro-
fessions of attachment to liberty and religion, by our piety and our
patriotism, to bring all the influence that we possess to redeem the
nation and the church from its moral and political evil.
" 10. Believing that our relation to the Baptists of the South
and the mutual relation of both them and us to the cause of Christ
gives us the right, and makes it our imperative duty to remon-
strate with those of them who are directly or indirectly fostering
this sin, and that we may labor more effectively, we agree to form
ourselves into a society, and to be governed by the following
Constitution:"
The object of this society was, "To aid in forming correct
abolition sentiment in our churches at home and among the church-
es of the South, and to exert our influence for the elevation of the
free colored population of our country.
"It shall endeavor to accomplish these objects by resolutions
and addresses at the annual meetings, by the circulation of informa-
tion among the churches at home, and by the opening and conduct-
ing, by means of committees a])pointed for this purpose or l)y its
corresponding secretary, a correspondence with the Baptist church-
es and Associations in the South, and with such individuals at the
South as may be thought desirable. "
The officers chosen were, for president, W. M. Pingry, of
Perkinsville; vice presidents, M. Bruce, V. Church, A. Angler,
F. Blood, T. Galusha, J. Conant, R. Fletcher, L. Bottom. Each
of these represented an Association to which he belonged. Record-
ing secretary, J. W. Sawyer; corresi)onding secretary, H. Brierly;
468 HISTORY OF THE BAPTISTS IN VERMONT
treasurer, L. H. Cheney. Brethren Brierly, Sawyer and Angier
were appointed a committee to prepare an address to the churches
of the South, stating our grievances, and entreating them to break
every yoke and let the oppressed go free. The society recom-
mended to the churches to hold a concert of prayer for the Slave,
in connection with the monthly concert of prayer for missions,
on the first Sabbath evening of each month.
At the second meeting of the society resolutions similar to
those referred to were passed and another address prepared to be
sent to the churches in the south.
In 1854, the society expressed its approval of the action of the
Foreign Missionary Board in the following resolution :
''Resolved, that while our acting Board of Foreign Missions
is bound to confine its attention to the one great object for which it
was appointed, we hear with pleasure that several of its members,
in their individual capacity, are decidedly opposed to slavery, and
that as an associated body they have deliberately and fully de-
termined that they can never be a party to any arrangement which
would imply approbation of slavery. Resolved, that as by
righteously refusing to appoint a slave-holder as a missionary, they
have incurred the displeasure of the slave-holders at the South, and
the consequent loss of their cooperation and pecuniary aid, it
behooves us, as anti-slavery Baptists, and as the Friends of Foreign
Missions, to tender to the acting Board our warmest sympathies,
and to offer on their behalf our fervent prayers, and to diminish
their pecuniary embarrassment by contributing liberally to their
funds."
There are no further records of this society in connection with
the minutes of the Convention.
In 1848, the Convention, by resolution, expressed its pleasure
that the Executive Committee of the American Baptist Foreign
Missionary Union, in April last, speedily and unanimously refused
a legacy of about six hundred dollars, when the money offered them
was a part of the proceeds of the testator's slaves.
A final resolution, expressive of its stand relating to slavery,
until the outbreak of the Civil war, was passed in 1855 : " Whereas,
this Convention has, in various wavs, and at various times, ex-
HISTORY OF THE BAPTISTS IN VERMONT 4b»
pressed its convictions of the wickedness of the whole system of
slavery, and its abhorrence of it, therefore, Resolved, that we
deem it unreasonable and improper for any persons or person to
demand any reiteration of views on this subject. We do, however,
now re-affirm our past declarations, that we do not in any manner
sanction that iniquitous system and have no brotherhood or fellow-
ship with its supporters or advocates. "
In 1854, a resolution was introduced by T. H. Archibald and
adopted by unanimous vote :
''Resolved, that we deem it our duty to express our deep
abhorrence of the late act of Congress of the United States, known
as the Nebraska Bill, opening the extensive territories embraced in
its provisions, to the enormities and horrors of slavery, as being
alike a violation of plighted national faith, an outrage upon the
principles of human liberty, and a disregard of the Divine law, which
demands a stern rebuke of every friend of humanity and of God. "
In 1859, immediately after resolutions commending the
American Baptist Publication Society, a resolution was introduced
by T.H.Archibald:
"Resolved, that in the judgment of this Convention, the
American Baptist Publication Society ought to bear the same out-
spoken testimony against the system of American slavery which it
has already recorded against intemperance, Sabbath breaking, and
other kindred sins.
''Resolved, that a committee of three be appointed whose
duty it shall l)e to present the above resolution to the American
Baptist Publication Society and urge action in consistency with the
opinion therein expressed."
T. H. Archil)ald, R. Fletcher, and I. Person were appointed.
The following year the report of this committee was recom-
mitted to the same committee, awaiting tlic final action of the
society on that subject.
Before the next session the Society had taken the stand desired,
and upon the motion of T. H. Archibald the following resolution
was adoi)ted:
"Resolved, that we hail with peculiar gratification the action
of the American Baptist Publication Society at its last annual
470 HISTORY OF THE BAPTISTS IN VERMONT
meeting affirming its duty to publish on the sin of American Slavery
as on other sins ; that we pledge our hearty cooperation with them
in their new position on this subject, and respectfully, yet earnestly,
urge upon the Board an early compliance with the practical in-
structions of the Society. "
1851-1860
With this decade a brighter period opened, but with no sudden
outburst of light. Pursuant to the policy which the Board be-
lieved had been wisely prescribed, they set themselves to the task
before them. The closing action of the Convention in 1850 was
a vote which was prophetic of good things. On motion of Brother
N. W. Smith, " Resolved, that we go home and go to work and raise
$2,000 for the Convention." More than $400 were subscribed on
the spot.
The Board, confidently anticii^ating that God would stir up
the people to increased liberality, did not feel at liberty to turn a
deaf ear to the urgent entreaties of need, and every application was
carefully considered and none wholly denied. God honored their
faith, giving them an income of $1,845 — against $513 of the year
before. Brother M. G. Hodge served three months as agent,
soliciting funds, and Ahira Jones was secured for the whole of the
ensuing year as agent of the Convention.
In 1851, we find the first record of aid extended by the Conven-
tion to the Grande Ligne Mission. Two incidents made the ses-
sion of 1852 memorable. In the afternoon session of the first day
the business was suspended to see if the sum of $2,000 could be
raised, to complete the endowment of the New Hampton Institute,
to be transferred to Fairfax. The eft'ort was successful, and a
prayer of thanksgiving was oftered.
The next niorning Rev. Moses H. Bixby, who, with his -wife,
was about to sail for Burma, made a farewell address, and Rev.
L. A. Dunn, in behalf of the Convention, gave the parting hand,
and Brother H. I. Parker connnended to the kind guardianship
of the God of missions. Dr. Bright then addressed the Conven-
tion on the subject of foreign missions.
lIoWAKI) CUANK
Treasurer of ('(Hiveiitinii since llKl'i
HISTORY OF THE BAPTISTS IX VERMONT 471
A similar service made impressive the session of the Comen-
tion at Brandon, in 1858, when Rev. M. J. Knowlton who, with
his wife, was under appointment of the American Baptist Mis-
sionary Union, addressed the Convention, and })rayer was offered
in their behalf, led by I. Person, after which Alvah Sal)in addressed
them and, in })ehalf of the Convention, gave them the i)arting
hand. The following December they sailed for Xingpo, China,
and began their service of twenty years, which made their names
dear to all American Baptists, and gave them a lasting monument
in the China mission.
The year 1853 was made memorable by the removal of the
New^ Hampton Academical and Theological Institution from New
Hampton, N. H., to Fairfax, Vt. The legal transfer had been
effected in November, 1852, but it was not until the summer of this
year that the removal of the school was fully effected. The open-
ing of this institution in Fairfax, with its able faculty and full
classes, was a happy augury for our denomination in Vermont.
It did very' much to change the ebl)ing tide of disaster into the flood
tide of success.
During the remainder oi this decade the Convention pros-
ecuted its work with steadily increasing success. A review of the
w^hole period shows on an average ten churches aided j^er year,
against three the last decade. The Bellows Falls church was
formed in 1854. The Burlington church, which had been steadily
aided by the Convention since 1828, in 1859, with grateful thanks,
declined further assistance. Many a time this little church had
been ready to die; and many times the Board sent a committee
to see if it was not better to let it die; but in every instance a little
handful of devoted christians, for the most part women, plead for
assistance with a faith that could not be denied. Many and
bright will be their jewels in the day of the Lord Jesus.
There were baptized during these ten years, three thousand,
three hundred; and the total membership was eight thousand, two
bunded and sixty-three, against seven thousand, six hundred and
fifty-three in 1850; or a gain of six hundred and ten, again.st a loss
of three thousand, four hundred and forty-eight during the previous
ten years. The advance will l)e still more apparent wiien we com-
472 HISTORY OF THE BAPTISTS IN VERMONT
pare the receipts of the treasury for the two periods — $23,351,
against $5,133, being a gain of $18,218. In both cases only funds
raised for the purposes of the Convention are included. "Besides,
it is to be borne in mind," says the report for 1860, "that during
said period there has been raised among the churches comprising
this Convention a subscription of more than $2,000 for an endow-
ment of a Theological Institution among us. "
Another event marks this period. In the year 1851, an Act
of Incorporation was passed granting a charter to the Convention,
which, after a slight amendment the following year, was accepted,
and the Convention thus incorporated entered upon a new era in
its history, as the guardian and manager of trust funds sacredly
consecrated to its work. That expectations of the Convention at
that time were not extravagantly large is indicated by the limit
fixed to the amount which might legally be received in trust. Ten
thousand dollars was the measure of their faith. The possibility
that this body might ever be the guardian of funds amounting to
over $200,000 was beyond their fondest dreams. The text of the
charter is as follows :
"Act OF Incorporation
"Passed November 18, 1851, and amended November 9, 1852.
"It is hereby enacted by the General Assembly of the State
of Vermont, as follows :
"Section 1. Joseph D. Farnsworth, John Conant, Truman
Galusha, Peter W. Dean, Nathan N. Bottom, John P. Skinner,
Frederick W. Baldwin, Jacob Estey, Samuel Griggs, and Sanmel
L. Armington, and their associates, are constituted a corporation
and body pohtic, by the name of 'The Vermont Baptist State Con-
vention' and by that name may sue and be sued, prosecute and de-
fend, and be vested with, and enjoy, all the privileges and powers in-
cident to corporations of a similar nature.
"Sec. 2. Joseph D. Farnsworth, John Conant, Truman
Galusha, Peter W. Dean, Nathan N. Bottom, John P. Skinner,
Frederick W. Baldwin, Jacob Estey, Samuel Griggs, and Samuel
Armington, and their successors in office are hereby constituted a
HISTORY OF THE BAPTISTS IN VERMONT 473
Board of Trust, to control and manage the funds, and all the
pecuniary interests of said Convention. The persons named in
this section shall hold office until their successors shall have been
chosen by said Convention, The said Convention may increase
the number of said Board to a number not exceeding twenty -one,
and may elect such Board, or a part thereof, from year to year,
according to such methods as the Convention may prescribe.
"Sec. 3. Joseph D. Farnsworth is hereby authorized to call
the first meeting of said Board of Trust, at any suital)le time and
place, by giving such notice to the members thereof as he may
judge sufficient; and said members, or a majority of them present
at said meeting, may choose a moderator and clerk, and establish
such rules and by-laws as they may deem exi)edient, and not re-
pugnant to the Constitution and laws of this State.
"Sec. 4. Said Trustees may receive, hold and alienate real
and personal estate, to an amount not exceeding $10,000 in trust,
for the use of said Convention, to be appropriated foV the benefit
of Domestic and Foreign Missions.
" Sec. 5. This act shall be under the control of the Legislature
to alter, amend or repeal, as the public good may require. "
The number of trustees authorized l)y this act is not to exceed
twenty-one. The old number, thirteen, was for some time con-
tinued as sufficient.
In 1869, the number of trustees was not less than twelve.
In 1878, the articles of incorporation were amended, making
the amount of funds authorized $100,000 instead of $10,000, and
the purposes designated are "for Domestic and Foreign Missions
and for any other religious or educational purposes. "
In 1885, Art. \T. of the Constitution was amended to read,
"At the annual meeting, in 1886, a Board of twenty -one managers
shall be chosen in three classes of seven each, to serve respectively
one, two and three years. Annually, thereafter, one class of seven
shall be elected for three years, and vacancies in the other two
classes shall be filled. Five members shall constitute a (juorum.
All shall be nominated by a committee appointed for that purjjose.
The Board of Maiuu/ers shall annually elect from their members a
president, two vice i)residcnts, etc." Hitherto the officers of the
474 HISTORY OF THE BAPTISTS IN VERMONT
Board were appointed by the Convention at the annual meeting.
November 13, 1900, the Act was again amended and the
limiting clause in Sec. 4, "not exceeding $100,000," was removed
and no limiting clause substituted.
1861-1870
This period opens at the beginning of a chapter of national
history of unparalleled tumult and trouble. The WTongs and
abuses of slavery were to yield their legitimate fruit of suflFering and
blood. The year 1861 had hardly begun before the mutterings
of the impending war became distinctly audible, and before it had
closed the war was casting its dark and fearful shadow over the
whole land. The part that Vermont took in that Civil war has been
told by those who witnessed its terrible scenes and shared in its
perils at the front. The stories of camp and march, siege and battle,
have been rehearsed for many years. The story, however, of the
homeward side of that dreadful war, the anxiety, suffering, sacri-
fice and sorrow of those who remained at home, has never been as
fully told, and probably never wdll be told. If it could be, it might
be impossible and perhaps undesirable to separate from the rest
the narrative of the part taken, the trials endured, by the Baptists
of Vermont. Still one cannot help -^-ishing, at times, that when it
was possible to gather the facts we might have preserved the knowl-
edge of the suffering and the cost in life and treasure to our churches
of that terrible strife. The history of our part of that war is a
record of a small and rural commonwealth, heavily drained of
its able bodied men by emigration, \\'ithout large towns or floating
population, and having thus much less than the average proportion
of the material out of which modem armies are made, but which,
nevertheless, sent to the war ten men for everj' one hundred of its
total population.
In proportion to her population Vermont had more of her
sons killed in battle than any other northern State.
The deaths from all causes are reckoned to be five thousand,
two hundred and twenty -four, or one hundred and sixty and forty-
nine hundredths men lost to every one thousand of her population.
m STORY OF THE BAPTISTS IN VERMONT 475
How many families were thrown into mourning, how many
homes and hearts made desolate! It could not be otherwise than
that the churches should feel heavily the burdens and the depres-
sion of this period. But no portion of the people were more loyal
than the Baptists.
The annual sessions of the State Convention, and of the sev-
eral Associations, gave opportunity for the expression of patriotic
and loyal sentiments, and these expressions are an interesting and
honorable part of Baptist history. They were usually made by
men who penned with care the resolutions that they presented, and
the hearty adoption of them by these representatives, assemblies
of the delegates from the churches, bears witness to the prevalent
sentiments among the membership.
In 1861, the committee on National Affairs reported the fol-
lowing resolutions, which, after interesting remarks, were adopted
and ordered to be printed in the minutes :
"Resolved, that in the present state of our national affairs,
we ^^^tness the culmination of a strife, which has long been pro-
gressing, between the principles of freedom incorporated into the
frame work of our government, and laying at the foundation of
our national existence, on the one hand, and the system of American
slavery on the other.
" Resolved, that in our judgment, everj' just principle of reason
com})ines with all the signs of the times, and all the events of the
conflict, to indicate that the conquest can be determined only by
the complete and permanent subjugation of one or the other of
these contending elements.
" Resolved, that every principle of right, and everv' considera-
tion of expediency, continue to call ui)on tliis government to
emancipate the slaves, of every person engaged in the rebellion now
going on against the authority of these United States.
"Resolved, that as citizens, as christians, and as christian
ministers, we tender to the Government in this contest our constant
symi)athy, our earnest prayer, and our cordial and persevering aid
in all righteous means for the suppression of this unholy rebelHon. "
476 HISTORY OF THE BAPTISTS IN VERMONT
1862
In ISQ'i, the Emancipation Proclamation had been signed and
the Convention expressed its satisfaction by the following :
"Resolved, that the proclamation recently put forth by our
Chief Magistrate, looking to the emancipation of more than three
million of slaves, increases our confidence in the wisdom and in-
tegrity of x\braham Lincoln, and meets our hearty approbation,
gives us great reason to thank God and take courage, places before
us additional motives for labor, and affords new encourage-
ment for prayer for the emancipation of every slave, and for the
suppression of the wicked rebellion which seeks to overthrow and
destroy all our liberties, both civil and religious.
""Resolved, that, as citizens and as christians, we tender to the
Government, in this contest, our constant sympathy, our earnest
prayers, and our cordial and persevering aid in all righteous means
for the suppression of this unholy rebellion. "
The progress of the war was watched with intense interest.
Fervent prayers were offered to God for the return of peace. The
hand of God was recognized directing events, and strong faith was
exercised that He who founded the nation had beneficent purposes
for the world through it, yet unfulfilled, and that he would, in due
time, suppress rebellion and preserve the nation from disruption.
Though the longed for end of the war had not come, yet there were
indications of final victory, and the resolutions in 1863 were hopeful
and loyal.
1863
"Resolved, that in the present appearances that the beginning
of the end of the rebellion is come, we have occasion for devout
thanksgiving to God; we see the efficiency and adaptation of our
Chief Magistrate to the position Providence has assigned him; that
protestantism and evangelical piety are to supplant all false
systems of religion and rule the world; and that America is yet to
be what her ancient history promised, the missionary nation to
carry the gospel to the ends of the earth.
HISTORY OF THE BAPTISTS IN VERMONT 477
''Resolved, that the pohcy of the Administration in emanci-
pating the slaves and employing them in the service of the Gov-
ernment is evidently directed by 'that wisdom which cometh from
above,' and is an omen of success in securing freedom, and restor-
ing peace and union to the nation.
''Resolved, that we endorse the j)olicy of the Administration
in suspending the writ of the habeas corpus, as demanded by the
occasion, and a wise measure for the preservation of the Union.
"Resolved, that in the hopeful signs of the times we see no
occasion to omit the least effort to overcome the rebellion ; and that,
as heretofore, we pledge to the President, 'our lives, our fortunes
and our sacred honor, ' to stand by him until the authority of the
Government is vindicated, and the honor of our flag maintained,
which is the emblem of freedom, equality, justice, and the power of
a great law-abiding and liberty-loving people. "
Another year passed and the end had not come. The (Con-
vention met again under the depressing influences of the prolonged
and dreadful war, but its utterances were still hopeful and patriotic.
1864
"Resolved, that we recognize, with devout gratitude to Al-
mighty God, that divine favor which has given so many and such
important victories to our arms, and hail them as harbingers of the
complete and speedy suppression of this unhallowed rebellion.
" Resolved, that in this terrible conflict, the insurrection of the
southern oligarcy against the constitutional government of the
country' secures the sympathy and aid of everj- lover of civil and
ecclesiastical despotism throughout the civilized world, as they
hope for the overthrow of civil and religious freedom of this con-
tinent.
"Resolved, that while we long and pray for a speedy peace,
we believe that no peace can be either righteous or j)ermanent,
and therefore no peace can be desirable, that does not embrace
these three things, namely, the integrity of the whole I'nion, the
complete submission of those in arms against the Go^•e^nment, and
478 HISTORY OF THE BAPTISTS IN VERMONT
the entire abolition of chattel slavery- ^the impelHng cause of the
conflict — and that for the attainment of these ends, we are willing
to bear all needful burdens and make all necessary sacrifices.
"Resolved, that we believe it to be the duty of every christian
and of every patriot to rally around the Government and sustain
it to the utmost, in its efforts for the preservation of the country
and that we pledge it our earnest prayers, our continual sympathy
and our steady support."
When the Convention met in 1865, the nation had passed
through experiences of unparalleled interest. The victory of
Appomattox and the surrender of Lee had wakened ecstatic re-
joicings, which were soon quieted and quenched with tears by the
assassination of the beloved Lincoln. By autumn, the minds of
the people were quieted, and christians were filled udth devout
thanksgiving to God for his providential care and were seriously
facing the problems before them.
" ResolvecL that in view of the wonderful and stirring develop-
ments of divine providence during the past twelve months connected
with our national affairs, while we have abundant reason for
humility and abasement for the carnage and atrocities of war,
culminating in the unparalleled assassination of our late beloved
President, we find cause for devout thanksgiving for the return of
peace to our borders and that in deserved wrath God has remem-
bered mercy.
"Resolved, that although the surgings of the battle are stilled
and the effusion of fraternal blood is stayed, perils of scarcely less
magnitude yet gather around us, threatening to destroy the pros-
pective good purchased by such terrible sacrifices of treasure and
hfe, it becomes us as patriots, philanthropists and christians, to
earnestly and humbly pray Almighty God that he will grant our
Chief Magistrate, his counsellors and advisers, all that A\-isdom
requisite for the great and difficult work, 'Reconstruction,' and
that the Government may not forget or disregard the entire man-
hood ))elonging to the race manumitted by the stern arbitrament of
arms, in which that race have exhibited so much loyalty to the Gov-
ernment and faith in God. "
Notwithstanding the distress and depression of this condition
of things during the war, the State Convention continued its work
HISTORY OF THE BAPTISTS IN VERMONT 479
with increasing activity and widening usefulness. Strong men
were upon the Board and in the pastorate of the churches. A.
Sabin, J. Freeman, T. H. Archibald, M. Merriam, C. A. Thomas,
L. A. Dunn, N. P. Foster, W. L. Picknell, .1. Person, R. Sawyer,
and others of like ability. I. Person was moderator in 1861 ; and
N. B. Lock, D. D., president of the Board; T. H. Archibald, cor-
responding secretary; Deacon E. A. Fuller, treasurer.
Eli B. Smith, D. D., had been recently taken from the scenes
of his important labors. No man could have been taken from
among us whose departure would have left a wider breach. Re-
spected as a christian, wise as a counsellor, mighty in Scriptures
and ready for every good work, his advice was of great service in
all the deliberations of his brethren. Ezra Butler, C. A. Briggs,
R. M. Ely, and E, Megregor, were also among the men who had
ceased from their labors and entered into rest.
The Board found itself exceedingly embarrassed by the un-
expected financial revulsion, which utterly deranged the monetary
interests of the country. They, however, aided fifteen churches.
Their api)ropnations amounted to $1,093.33; their whole expendi-
tures, including salary of agent, amounted to $2,059.70. For a
time it appeared that the debt of the previous year would be
heavily increased, but the receipts of the treasury were unex-
pectedly large at the last of the year, and that debt was increased
but a little over $160. Rufus Smith was the very eflficient agent
of the Board during this year.
The anniversaries of 1862 were held with the church in liur-
lington. The place of meeting \Vas suggestive of the good achic\ed
through the instrumentality of this body. The secretary of the
Board, in his report, naturally called attention to this fact. '* Here,
for many long years, an infant church, struggling for existence, was
sustained by appropriations from the Vermont Haptist Convention,
without which, it is not too much to say, that Baptist preaching
could not have been maintained in Burlington. Here and now we
witness a portion of the ri])ened fruit — a self-sustaining church
welcoming us here, to hold our tliirty-seventh anniversary, and
causing us with grateful admiration to crv, 'What hath (iod
wrought?' Long may this church continue a luonunient of your
480 HISTORY OF THE BAPTISTS IN VERMONT
wise liberality, to bless this community, and to bless the world;
and may many such be raised up and matured in every part of the
State, through the same agency, till our whole people shall become,
'The chosen of the Lord, the branch of His planting, that He alone
may be glorified in that day.' "
This session was rendered specially impressive by the presence
of another of our number designated for the foreign mission field.
Rev. C. H. Carpenter, of Brattleboro, designated as missionary to
the Karens, was sent out with appropriate services. Rev. J. G.
Warren, D. D., addressed the missionary on the qualifications es-
sential to missionary success. Rev. Mark Carpenter, father of
the missionary, offered the consecrating prayer. Rev. C. H. Car-
penter addressed the Convention upon his convictions and hopes
upon going forth to his work. The chairman addressed the mis-
sionary in behalf of the Convention, and a missionary hymn was
sung by the choir.
Fifteen churches were again aided by the funds of the Conven-
tion. A part of the report of the Board reflects the condition of the
churches and of the times. " They have been perplexed more than
they can describe in ascertaining the path of duty. On the one
hand the distress and embarrassments have borne, with oppressive
weight, upon the feeble churches, which have been accustomed to
look to them for aid. Their numbers have been diminished, and
their pecuniary ability reduced, by the enlistment of their members,
and supporters in the armies of the nation, while those who remain
have been called to struggle under unusual pecuniary burdens, and
they have urged, with the importunity of distress, for aid as involv-
ing not only their usefulness, but their visibility also. On the other
hand, the churches that have been accustomed to contribute to
your treasury have themselves, in many instances, been crippled,
and in all cases rendered less able, than in times of wonted pros-
perity."
The balance against the treasury at the end of the year was
$380.17. Eleven churches were aided in 1863.
At the commencement of the year it was determined to make
an earnest effort not only to defray the current expenses of the
year, but also to remove the existing liabilities of the Convention,
HISTORY OF THE BAPTISTS IN VERMONT 481
which then amounted to $750. This, togetlier with the expendi-
tures of the year, constituted an aggregate of $'2,'284, besides in-
terest. The receipts of the year exceeded this, and canceUing all
past liabilities, left a balance in the treasury.
The Board had been specially impressed with the need of
enlarging their work, entering new and promising fields, and Rufus
Smith, agent of the Board, made a careful survey of the State,
county by county, mentioning the towns that were without Baptist
preaching, and suggesting where work might profitably be begun.
Acting upon these suggestions, the Board appointed a committee to
visit St. Albans to confer with the friends there in regard to the
establishment of a Baptist church there. The result was that
a lot for a house of worship was secured, and a subscription started
to build a chapel that could be occupied until sufficient strength
could be gained to erect a larger and more commodious l)uilding.
During the winter of 1866, the safe of Deacon E. A. Fuller
"was feloniously opened, and along with private property, cash,
drafts and bonds belonging to the Convention to the amount of
$344, were stolen." A part of this was in drafts, the payment of
which was stopped; the remainder was lost. The Board, in view of
the fact that no blame could by any possibility be attached to
Brother Fuller, and that his valuable services as treasurer for a
series of years had been entirely gratuitous, unanimously voted
to recommend to the Convention to discharge him from all liability
for the funds lost.
The anniversary in 1867 was held at North Springfield, and was
rendered specially serious and sad by the death of the pastor of
that church, the beloved Brother W. L. Picknell, which occurred
September 28. The convention met October 'i. Business was
suspended for an hour in the afternoon of the first day for devo-
tional services, followed by services in memory of Brother Picknell.
The family were conducted to the house by Brethren Freeman.
Cudworth and Dunn. Rev. S. F. Smith ])ronounced a eulogy uj)on
the life and character of Brother Picknell, and resolutions were sub-
mitted which, after remarks l)y Brethren L. A. Dunn, T. H. Archi-
bald, Ira Person and H. Fletcher, were adopted.
Rev. W. K. Picknell was born in Fairfax, in the year 1823. He
pursued his studies at the New IIami)t(>n Institution and was
482 HISTORY OF THE BAPTISTS IN VERMONT
ordained to the work of the ministry at Hinesburg. In 1855, he
removed to Windham, and in 1858, to North Springfield, where
September 28, 1867, he entered into rest. Brother Picknell was a
man of earnest and consistent piety, with as few imperfections of
character as are often found in any one, yet he was always deeply
conscious of his own unworthiness in the sight of Christ. His con-
ceptions of man 's sinfulness and need of a Saviour were very clear,
and gave impressiveness to his sermons. He was marked by warm
sympathies and strong affections. As a pastor he was more than
usually industrious and discreet. Free from ebullitions of passion,
he preached and practiced forbearance. He lived for the single
purpose of preaching Christ, and Him crucified. His ministry was
a successful one.
The years 1866-1867, will long be memorable for the great
spiritual awakening experienced by many of our pastors and laymen
under the labors of Rev. A. B. Earle, the evangelist. The meet-
ings in Burlington, Chester and elsewhere, were specially blessed
to the development of a simpler faith in God and more perfect
consecration to his service. The success of these meetings led to
the revival of a policy so successful twenty -five years before, viz. :
that of employing missionary evangelists to hold protracted meet-
ings among the churches. Rev. M. G. DeWitt was accordingly
invited to do this work. He came, and under the direction of the
Board, labored with much success. In 1868, the First Baptist
church in Vergennes, was constituted under the fostering care of
Joseph Freeman, D. D., pastor.
In 1870, was organized the Vermont Baptist Sabbath School
Convention, with much promise of good in promoting a more ear-
nest and effective prosecution of this important branch of our evan-
gelistic work. This year, also, the Rev. M. G. Smith of Connec-
ticut, a long tried and efficient pastor, was secured as State mis-
sionary, and entered upon his work with good hopes of success.
Thus closes this eventful period, during which the nation was
aroused as it had not been for ninety years; and the energies put
forth in the defense of a free and united country were terrible.
But though the demand upon our people for money, as well as men,
was heavy and continued, business, after the first shock, was pros-
HISTORY OF THE BAPTISTS IN VERMONT 483
perous, and the Convention was well sustained. Its receipts for
the ten years were $22,966, only $300 less than during the previous
decade; three thousand, three hundred and seventy-five were added
to the churches by baptism, making a total membership at the close
of this period, of eight thousand, seven hundred and twenty-seven.
1871-1875
For several years the instability of the pastoral relation was a
cause of embarrassment and of special mention in the reports of the
Board.
In 1867, the Board called special attention to this. "Never,
since the organization of this body, have we so many removals of
pastors to record as at the present time. Rev. Messrs. Sherwin.
Gurr and Swain of the Board, and R. A. Hodge, W. H. Dean, A.
Sabin, J. Upham, J. F. Bigelow, L. B. Hibbard and R. G. Johnson,
ten in all, have resigned their respective charges, most of whom
have removed from the State. It is a serious disaster to any de-
nomination, in any state, when moie than one-tenth of its effective
ministry are taken from it in a single year. "
In 1868, notice was again called to the number of ministers re-
moving from the State in considerable numbers. "The Rev.
Messrs. Foster, Jones, Pillsbury, C. D. Fuller, Coon, Small, Dean,
Nicholson and Peabody have left us and many of the vacancies
thus created are unsupplied, while the churches to which they min-
istered are in danger of l)cing scattered as sheep having no shepherd.
May the Head of the Church in mercy save us from the desolation
and decay which are the natural results of this constant mutation
in the pastoral office among us. "
Again, in 1870, comes the same note of warning. "We re-
gret to notice the frequent changes occurring throughout the State
in the pastoral relation. The feebleness and conseciuent ineffi-
ciency of a large i)roportion of our churches is due, in a great meas-
ure, we believe, to this cause. It is demoralizing to both pastors
and churches, but especially to churches. Often more is lost in
one change than can be regained in a three or four years' pastorate.
The extent of this evil is startling. No less than forty of these
484 HISTORY OF THE BAPTISTS IN VERMONT
changes have occurred, within the bounds of the Convention, dur-
ing the year under review. In view^ of the importance of this sub-
ject the Board would recommend the appointment of a Committee
to prepare an exhaustive report upon it to be read at the next
anniversary."
>This recommendation was adopted by the Convention and
Brethren L. A. Dunn, C. Hibbard and I. D. Burwell, w^ere ap-
pointed to make, at the next session, an exhaustive report on the
lamentable frequency of pastoral changes, and the remedy therefor.
This committee accepted its appointment seriously, and at the
session in 1871, did render an "exhaustive" report, of which Rev.
L. A. Dunn was author. It was printed in the minutes and fills
thirteen pages of closely printed matter. It was also published as
a pamphlet. The discussion was so thorough and the subject so
important that but for its length the paper might be inserted here
as a part of the history. A summary of it is worthy of preserva-
tion:
"Here, then, in brief, we have the cause and the cure for fre-
quent pastoral changes. The cause may be found in the want of
love between pastor and people, or any real, earnest desire to make
the relation permanent, and, consequently, a want of a willingness
to make the proper sacrifices and put forth the proper effort.
" To remedy this evil there must be :
"A better understanding of the nature of the relation and of
the principles on which it depends.
" Pastors should be more careful and not enter fields that they
have not the ability to cultivate.
"The pastor should more thoroughly cultivate his field. To
do this, and insure success, he must have wisdom.
"1. To preach the right truths at the right time.
"2. To foresee an evil and shun it.
"3. To adapt his preaching to the wants of the common
people.
"4. To enable him to overcome evil with good.
"5. To give point and purpose to his preaching.
"6. To preach the gospel so that sinners may be converted,
and the piety of the church strengthened.
HISTORY OF THE BAPTISTS IN VERMONT 485
"And, lastly, to secure the blessing of a permanent pastorate,
both pastor and people must avoid everything that will tend to
weaken the strengtli or retard the growth of the bond of union. "
Whether this report accomplished its mission or not may be
judged by the subsequent course of events. It certainly was an
honest effort, on the part of the Convention, to expose and to
remedy a great evil, and a pregnant cause of weakness; and it is
suggestive of a line of work that a State Convention may well de-
vote itself to, not spasmodically, by an occasional exhaustive paper,
but by constant, studious and well directed effort to discourage
short pastorates and secure longer ones.
The year 1871 is memorable for the report of the Committee
on a New Educational Institution, the outcome of which was the
founding of Vermont Academy, to the history^ of which a separate
chapter is devoted.
At this session the trustees of Derl)y Academy offered the
buildings and other property of the corporation to the Vermont
Baptist State Convention, and a resolution was introduced, "That
we accept the trust and manage the school. " This resolution was
referred to the Board.
This year marks the beginning of the Women's IVIissionary
Work, and the Convention cordially recommended to the sisters
of our churches the Woman 's Baptist Missionary Society, recently
formed at Boston, as worthy of their generous support.
In the morning session of the Convention, in 1872, the Board
through its secretary. Rev. Charles Hibbard, made an appeal for
the immediate liquidation of the debt of $1,873.50. The effort
was made and $1,886.82 raised and nearly all i)aid in.
The ladies held a session by themselves and were addressed by
Mrs. C. H. Carpenter, lately' returned from Burma, and ISIiss Hill
of Boston, on Woman 's Foreign Mission Work.
A notable series of addresses marked this anniversary. Dr.
Lorimer, of Boston, addressed the Convention on the subject,
"The Mission in Rome," and a collection was taken for that object.
Addresses were made by Dr. Backus, corresponding secretary
of the American Baptist Home Mission Society. Rev. C. II. Car-
486 HISTORY OF THE BAPTISTS IN VERMONT
penter, returned missionary from Burma, and Dr. Gillette, presi-
dent of the American and Foreign Bible Society.
In 1873, the report of the Board gave rise to an animated dis-
cussion in which twenty of the brethren took part. There was
evidence of a strong desire to undertake advanced work.
In 1874, the Board called attention to an important, radical
change in their policy and methods of work. Up to about that
time, from the beginning, the success of the Convention financially
was thought to depend upon having an efficient agent to go
throughout the State, as far as possible, representing the Conven-
tion and collecting funds. There were always some who chafed
under the cost of this method of collection, but it seemed impera-
tive. But it was always difficult to find the suitable man for this
service, and after one was found in Rev. M. G. Smith, his services
became so much more valuable as a missionary, than as a collector
of funds, that it was about impossible to get him away from the
new fields like St. Albans, Richford and other places, to permit him
to spend time collecting funds. At length the experiment was
tried of securing several men, in different parts of the State, to
collect at the least possible expense, and so far as the treasurer's
report shows this expense was cancelled entirely, and the Board
devoted itself to purely missionary work, especially in new and
promising fields. The result was gratifying.
Their report in 1874 begins, "In presenting their annual re-
port your Board desire first of all to make mention of the good
hand of our God upon us, both in counsel and in field. The year
began with a small balance in the treasury, and has closed, we are
thankful to say, without debt. We think the financial success of
the Convention for the past few years has fully justified the wis-
dom of the Board in dispensing with paid agents for the collecting
of funds. And we desire to call the attention of our brethren
especially business men, in all parts of the State, to the fact that
every dollar that is now contributed to the Convention goes
directly, and without loss, to its benevolent work, no fraction of
it being absorbed on the way by secretaries, treasurers or collectors.
Where else can the gifts and legacies of Christ 's almoners do more
to advance His cause? "
HISTORY OF THE BAPTISTS IN VERMONT 487
M. J. Smith spent most of his time this year in the northern
part of the State, half of it at Richford. Another missionary,
Rev. J. H. Parmelee, was employed in the central portions of the
State.
The fiftieth anniversary of the Convention was held at St.
All)ans, Octo})er 6, in the beautiful and well-appointed meeting-
house which had recently been dedicated, free from debt. Its cost
was about $36,000.
Of those who were present at the first anniversary of the Con-
vention, but two were knowTi to be living at that time, viz. : Rev.
Alvah Sabin, of this church, and Rev. Pharcellus Church, of New
York.
At this session Rev. Charles Hibbard gave a most excellent
historical address, covering as fully as could be in a single address
the fifty years' history of the Convention. It has been the basis
of historical papers since then, and most of the facts he mentioned
huxe been noted in the preceding pages. In a concluding paragraph
he says, "Since the first anniversary of this body fifty years ago,
more than one hundred churches have been aided by its funds,
either by appropriation of money or by missionary supplies
(seventy-four by grants of money) and all have received its foster-
ing care. Of the present leading churches, Burlington, Brattle-
boro, Bennington, Manchester and Rutland were for a time thus
aided. In carrying on its work the Convention has received and
expended $94,438. (For the first fourteen years small contribu-
tions for home and foreign missions are included in this sum).
In the meantime, $57,014.02 have been contributed for foreign
missions, and twenty-one thousand, seven hundred and seventy-
one converts, have, during the same period, been added to the
churches by baptism.
"During these one hundred and forty -two years since the found-
ing of the first church in Shaftsl)ury , many churches have come into
existence, been sustained for longer or shorter time, with more or
less of vigor, and then i)as.sed away. There have iieen about
eighty of such. The causes for such decay and death are various.
"But with all these drawbacks, it is of great importance that
the feeble churches be generally aided, even though they continue
488 HISTORY OF THE BAPTISTS IN VERMONT
weak or die. The smallest and shortest lives of them all have
lived long enough to be the means of saving precious souls. And
if the strong men who were raised up among them were not re-
tained by them, they were sent forth to do noble work elsewhere
and to make other fields 'blossom as the rose.' I have but to
name a few of them to make this apparent: as Chase, Culver,
Conant, Cutting, Church, Woods, Kendrick, Ide, Haskall, Hodge,
Hovey, Parker, Fish and others like them, a long catalogue; be-
sides Brown, Haswell, Brayton, Bullard, Beecher, Knowiton,
Carpenter and others who have carried the Gospel to heathen
lands. Moreover, the sons and daughters of all our churches are,
by thousands, carrying light and joy and a purer morality and
deeper piety into the homes and churches of all the West. It
pays to support churches which send forth such streams of in-
fluence as these; churches that are the mothers of Gospel ministers
and missionaries; churches which, if they die here, yet live broader
lives in other states and lands. Finally, brethren, shall not this
inquiry of the former age, this search of the fathers, incite us to
yet greater diligence and self-denial and singleness of purpose in
prosecuting the work which the Master has set before this Con-
vention."
1876-1885
The Convention entered upon its fifty-first year, and the
centennial 
