USA > Vermont > Addison County > Addison > Historical sketch of the Baptist Church in Addison, Vermont : 1779:1919 > Part 1
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REYNOLDS HISTORICAL GENEALOGY COLLECTION
ALLEN COUNTY PUBLIC LIBRARY 3 1833 01092 5086
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Digitized by the Internet Archive in 2015
https://archive.org/details/historicalsketch1797boar
HISTORICAL SKETCH
OF
THE BAPTIST CHURCH
IN
ADDISON, VERMONT
1797:1919
BY 1
REV. WALLACE SELDEN BOARDMAN
PUBLISHED BY THE VERMONT BAPTIST HISTORICAL SOCIETY 1919
1986731
FOREWORD
THE within printed history is essentially the same as was presented by the author before the Vermont Baptist Historical Society in its session at Bennington, Vermont, September 24, 1918. It is respectfully dedicated to the Society and its honored President, Rev. Henry Crocker.
REV. WALLACE SELDEN BOARDMAN, Author.
HISTORICAL SKETCH OF THE BAPTIST CHURCH IN ADDISON, VERMONT
BY REV. WALLACE SELDEN BOARDMAN
Several have undertaken a narrative concerning the origin and history of the Addison Baptist Church. I would make a like attempt, since the material for such a history is both ample and of interest.
It is recorded in Sacred Writ that Noah built an ark for the saving of his house. With a like faith in the same God, and with a like purpose, one of his descendants and a namesake, Noah Wilson, opened his heart and his house, that there with eleven others-an apostolic company, with Jesus in the midst-he might help in laying the keel of a visible ark of safety-a visible church of God in Addison; and might assist in its safe launching amid the flood-tides of sin.
The Addison Baptist Church was constituted October 25, 1797-nearly one hundred and twenty-two years ago. There were twelve constituent members. It was the seventy-first church of Baptist faith to be organized in Vermont; of which number only twenty-two survive.
During the first twenty years of its history the meetings for worship were held in the various homes, in schoolhouses, and even in a barn. Some of the members then, as now, resided in Panton; and some of the meetings were held in that town.
The pioneer members were stalwart champions of the faith. Each member felt a personal responsibility for the welfare of the church and the advance of the kingdom. As a consequence the youthful church had a sturdy and vigorous growth during the first two decades of its life. This is evidenced by the goodly degree of union and fellowship in the church, and by the frequent additions of believers. Between 1797 and 1817 no less than two hundred and thirty-seven identified themselves with this visible household of God. They had faith, and were not ashamed to confess it.
The basis for admitting new members is stated under date of February 9, 1798: "Voted, that the church will receive members from other Sister churches by Letter, and in any other ways than this shall Remain in the breast of the church to receive or Reject as they shall be agreed."
The first five years of church life were nourished by the occasional or brief ministrations of such men of God as Elders Henry Chamberlain, Ephraim Saw- yer, and Thomas Tuttle. In October, 1802, Elder Samuel Rogers located as pastor, and appears to have continued his services until October, 1806. From October, 1806, to February 28, 1808, Elder John Hayward ministered to the flock. Then for three and one-half years there appears to have been no particular under- shepherd. Elder Nathaniel Kendrick held the pastorate one year-November, 1811, to November, 1812. Elder Elisha Starkweather labored from December, 1812, to December, 1813. After an interval of a year Elder Henry Chamberlain
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assumed the pastoral relation, continuing from January 15, 1815, to July 20, 1816. He had previously served the church at its inception. From August 17, 1816, to April 30, 1819, Rev. Abel Woods, frequently referred to as "Our beloved Elder Abel Woods," fed the flock. During his pastorate one hundred and five identified themselves with this church.
In those days neither electric, nor gasoline, nor even kerosene lamps were required. The tallow candle furnished light at "early candle lighting." Hymn books were not as numerous as now. Under date of June 2, 1803, we find recorded: "Voted to sing after communion by lineing."
It was apparently during the pastorate of Elder Kendrick that the first discussions arose with reference to the erection of a meeting-house. On Decem- ber 14, 1811, it was: "4th. Voted to meet on friday Evening next in an Extra Church meeting to Consult on Matters relative to Building a Meeting House, and forming sum System to carry it into effect." A little less than five years later the thought resulted in the well-framed church edifice that has crowned the hill for more than a century. By August 17, 1816, this building was an outstanding reality; for at that date Brother Asa Willmarth and others entered a complaint that "some of the church had chosen a place for themselves and Erected a house for public Worship." The complaint was grounded not on the erection of the building, but upon the site chosen for its location, some wishing it where it stands, others wishing it elsewhere. After holding aloof in a disgruntled fashion for some time the complainants at length recognized the futility and the folly of their continued opposition, and they returned to the fold, confessing their wrong and were welcomed back with joy.
Under date of September 20, 1817, we find this record: "6th. Voted that after the 1st Wednesday of October next we will hold our Meetings of Worship on Lord's Days at the Baptist Meeting House in Addison." So after twenty years of worship here and there, the church at last entered a centrally located church home. It is beautiful for situation. No spot more beautiful could have been chosen. The massive beams put in their places are marvels of structural genius. A trip to the belfry will tell a graphic tale. The interior of the building was considerably altered in 1849, at which time the side galleries were. removed, and "a vestry was put in below." The edifice has been struck by lightning twice, but is still preserved; and we trust it may continue for at least another century in service for Christ and the community.
Soon after its completion new converts were added literally by the score, Elder Abel Woods being pastor. The approval of both God and men seemed to crown the completed task. From January 1, 1817, to July 1, 1817, there were received into church fellowship ninety-three new members-eighty-seven of these by baptism. From July 1, 1817, to January 1, 1818, there were added eleven more-five by baptism, five by letter, and one by restoration.
The early days were days of the pioneer. Those early pioneers sought to find fellowship with those of like faith. On June 2, 1803, the Addison Church appointed delegates to visit the Richmond Association, which met the following August. On July 11, 1804, the church voted to send a letter to the Association in Richmond requesting to join them. August 15, 1805, appointed messengers to represent the church in the Richmond Association. The Addison church re- mained in this association until 1816, when she joined The Vermont Association.
Distance was no insuperable barrier to church fellowship. The Addison Church sent delegates to sit in council with the church in Peru, the first Wednes- day in January, 1804. They paid Elder Rogers "his expense in going to Peru."
The early days were days of strict discipline. The church sat as a court of law upon the moral conduct of the individual members. On December 6, 1802, we find this entry in the church records: "5ly. Voted to admit of complaints from any honest Inhabitant and evidence from any moral honest man." On May 16, 1804, the following was sustained: "2nd. Church voted to receive no com- plaints against the church nor individuals except in wrighting."
The church acted as a plenipotentiary, dealing out justice to the high and the low alike; granting pardon to the penitent, reproof to the wayward, and reprisal to the aggrieved. Culprits were summoned to appear at set times to render ac- count to the church as to their misdemeanors. At times other churches were called into council on disputed questions. Under date of August 2, 1804: "5th. Voted to the council as a question whether it is to be tolerated among brethren that when brethren have done wrong and confessed it to the satisfaction of all and their brethren and sisters forgive them afterwards to rake up the same mat- ters and report them to the hurt of said Brother or Brethren." Modern councils might well be called to discuss like questions.
The financial attractions of the ministry were not large in those early days of Vermont, any more than now. On March 17, 1808, "the church voted to tax themselves to Raise forty Dollars for the Support of the Gospel." Elder Stark- weather received $40 a year ; Elder Chamberlain $43; Elder Kendrick $50; Elder Woods $50. Under date of March 16, 1811, we find a reference to the method employed for raising church funds : "Voted to Raise a tax of 3 mills on the dol- lar on the Grand List of 1810." This same method continued in vogue for some years, with an occasional interspersing of the subscription method. The amount to be raised was sometimes referred to as the "church tax," sometimes as the "minister tax." Some today look upon it as a tax, and, accordingly, pay grudg- ingly. In early days delinquent taxpayers were brought to task for their de- linquency.
As early as June 4, 1814, we find the outcropping of antagonism against the Masonic Order : "6th. Church voted that they Would not Receive any Mason into the church unless they would withdraw from the Masonic Society." On January 20, 1816, William Whitford was excluded from the church, because he became a member of the Masonic Order; one reason given for his dismissal being "his strenuous and ungospel arguments to justify and support himself in the practice of Meeting with his Masonic Brethren for the Space of Eighteen months or more, all this proveing to the church that he is more attached to Masonry or his Masonic Brethren than he is to the peace and harmony of the Church of Christ."
Brother Whitford later renounced Masonry, returned to the church, and was reinstated, and became an earnest, useful, and prominent member-in 1838 holding the office of Church Treasurer.
On November 11, 1831, the Addison Church adopted the so-called "Whites- boro Resolutions" on the subject of Freemasonry. On April 20, 1833, a slightly modified form of the above resolutions was adopted by vote of the church, and readopted on April 18, 1846. The resolutions in the wording of April 20, 1833, follow :
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"Resolution 1st. That in the opinion of this conference speculative Free Masonry is an Evil which ought not to exist in the churches of Christ.
"Resolved 2d. That it is the duty of every member of our churches who is a 'Free Mason' to dissolve all connection with the fraternity and hold himself no longer bound by any ties of allegiance to the Masonic Institution or by its laws, usages or customs, and that he give to the church to which he belongs satisfactory Evidence of the same, thereby particularly disapproving of the same."
The above resolutions, which are essentially the Whitesboro Resolutions, were framed at a Conference of ten churches held at Addison in September, 1832. For a period of fifty years, in this hurch, the feeling with reference to Masonry was acute. The resolutions still stand on the books, but have gradually lapsed into desuetude, and become a dead letter.
II. The second period of twenty years-October, 1817-October, 1837- was on the whole, like the first, prosperous. This period began during the pastor- ate of Elder Abel Woods. After the large ingathering there seemed to be a period of thinning out, some not holding fast to their profession. Only three were added from January 1, 1818, to May 1, 1819.
Those who followed Elder Woods in the pastoral relation were-Elder John S. Carter, April, 1819-April, 1820; Elder Seth Ewers, April, 1820-April 15, 1823; Elder A. Willy, April, 1823-April, 1825; Elder L. Austin, serving a few weeks; Brother Alanson Covell, September 22, 1825-October, 1828; Elder Hurl- but, May, 1829-May, 1830; Elder William Storrs, May, 1830-March, 1832; Elder Burton Carpenter, May, 1832-April 15, 1838.
During this period 227 united with the church. The largest numbers came curing the pastorates of Elders Covell Storrs, and Carpenter-30 during pas- torate of Elder Covell; 71 during pastorate of Elder Storrs, and 104 during pas- torate of Elder Carpenter. During Elder Carpenter's pastorate the membership of the church reached its highest-187 resident members.
Elder Alanson Covell, a son of Rev. Samuel Covell, came to Addison from Charlotte as a schoolteacher. But his religious zeal so commended itself to the brethren, that he was encouraged and prevailed upon to assume the pastoral relation. Accordingly he transferred his membership from East Charlotte to Addison. He was ordained at Addison on February 4, 1828. For his pastoral service the first six months the church voted to pay him $87, "two-thirds in produce, and the remaining one-third in money." The amount paid was in- creased somewhat during the remainder of the pastorate.
Elder Covell wished to take to himself a helpmeet, and stipulated that the church provide him a house to live in-which they agreed to do. The church went so far as to raise money toward a house, and made some advances toward procuring one. Their dilatory methods, however, did not suit the taste and am- bition of the aspiring youth, and "hope deferred made the heart sick." In consequence he took to himself as bride a daughter of Elder Abel Woods, but relinquished the pastorate at Addison. Two letters of the year 1828, one to his wife and one to his sister, illuminate for us the state of his mind. Under date of March 22, 1828, he wrote: "Our church have a meeting this afternoon to make arrangements for us, or somebody, to live hereafter. I expect some will think and say one thing and some another. Many feel very poor, and can scarce- ly see any way for them to meet and fulfill their engagements. Others think they
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are able to go on; to purchase and possess the land, to keep their minister and to make him as comfortable as they are themselves, and would be glad if he were more so. Such choice brethren are speaking to the children of Israel that they go forward, and if their influence prevails the object in view will be accom- plished. I hope it may. I am sensible if there should be a failure, it will be almost fatal to the prosperity of the church. O, let us pray that God may over- rule these events; turn the hearts of the people to him, and give not his heritage to reproach.
"People in Addison and everywhere else are enquiring of me when I am to commence house-keeping, when you are coming to Addison, whther you will move before the ground settles or not, and a great many other inquiries of a similar kind. I sometimes am almost at a loss for an answer. But I commonly tell them that I do not know anything about it; that everything is uncertain- 'may or may not be so.' Some think we are doing just right, and others think we had better go into one end of some house and live until some other place is provided. Some think we might do almost any way just for the present; that we must creep before we run, etc. I do not think there is much prospect of our running much at present, and as to creeping, I have some very serious doubts about its being a proper method of getting about. There are too many who would be glad to have ministers and their families creep, while they would gladly ride in a coach and six. Such a spirit ought not to be indulged. To it no place should be given by subjection, 'no not for an hour.' You may think this is enough, and too much for me to say. So I will forbear anything further. You know I am apt to express my thoughts without reserve.
"My best love to our dear parents, and sister Elmira.
"Your most affectionate friend and husband, A. L. COVELL."
The second letter reads in part as follows :
"My dear sister :- When I last wrote you, various circumstances prevented me from writing as particularly as I wished to. You were, perhaps, surprised to hear that I had left Addison, and had so essentially and so suddenly changed my course of duty. Whether I was right in taking the course I did, in leaving the church at Addison, I shall not presume to say. I am conscious, however, of en- deavoring to do that which would eventuate in the greatest good to myself and others. My arrangements were not sudden or unexpected to myself, though they might have appeared so to others. I had through the summer revolved the sub- ject in my mind, and asked the advice of a few confidential and experienced friends. Soon as I had become settled in my own mind, I made my intentions known to the church, and asked from them a dismission, in agreement with the engagement I had made with them. They, with the greatest reluctance, granted a request which could not be denied, and directed the clerk to give me a letter of dismission and commendation, whenever I should request it. They had hopes of my return to them, after a few months, and accordingly have com- menced making preparations for it, by building a house, etc. I have not at pres- ent any expectation of returning to them. The course I am now pursuing is far more in accordance with my views of duty, and much more congenial to my inclination. I am preaching every Sabbath with the church in Hinesburgh, eight miles from here. Williston, December 20, 1828."
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In 1830 he preached at Madison, Wisconsin. March 28, 1831, he became pastor at Whitesborough, New York. On November 25, 1835, he became pastor of the First Baptist Church of Albany, New York. There he died in 1837.
Brother William Storrs was likewise ordained in Addison-August 23, 1831. The first year of his pastorate his salary was $125; which was later in- creased to $175. During his pastorate Horace Hale was baptized, July 17, 1831. He was author of a Resolution on Slavery, which was finally adopted by the Addison Church by a unanimous vote on December 17, 1842. "Whereas Slavery is Contrary to the letter and Spirit of the Gospel and Consequently a Sin against God, therefore Resolved, that we will not hold in Church fellowship, Slave- holding churches, or any Brother or Sister who is a Member of Such Church un- til they have given evidence of Reformation."
Elder Burton Carpenter was offered a salary of $300 a year, and a house to live in. After a lapse of four years the church secured the house they had promised to Elder Covell. It is significant that the erection of a parsonage was followed by a religious revival, as was the case after the erection of the church edifice. The largest ingatherings in the history of the church followed these events-105 being added in the pastorate of Rev. Abel Woods, and 104 in the pastorate of Rev. Burton Carpenter.
During this second period of the life of the church, discipline was strict. On June 17, 1837, it stands on record: "Voted to Exclude Miranda Reynolds from our fellowship for being Guilty of playing Cards and other unchristian Conduct, and no longer consider her a member of this church." Under April 15, 1837, is this: "Withdrew the hand of fellowship from Marcus Woodworth for Making too free use of Ardent Spirits, Convenant Breaking, and other unchris- tianlike conduct, and consider him no longer a member of this church." Under December 18, 1830: "Took up the case of Brother Eli White, and Deacon White Informed the church that his son Eli had Informed him, that he had Em- braced the Universal Sentiment." The church two years later excluded Eli for this error. They adopted root and branch methods.
Lay members were delegated by the church for spiritual oversight. For example : October 16, 1830-"Appointed Deacon Smith to visit Sister Susan Willmarth and Enquire the State of her Mind."
With the increase in church membership came an increase in the pastor's salary. Elder Carpenter's salary was increased from $300 to $350, and later to $400. This was the highest salary given up to that time. The Subscription Method of raising money is first mentioned under date of July 19, 1816; and again under date of December 22, 1817. On February 17, 1838, the Subscription Method is adopted, with final recourse to taxation, if anything is lacking in the desired amount.
In December, 1832, the question of dividing the Vermont Association was brought up; and on February 16, 1833, the Addison Church appointed delegates to meet in Whiting, to consider the propriety of such a step. From then till now the Addison Church has belonged to the Addison County Association. The Ver- mont Association met at Addison in 1817; and also in 1826. The Addison Coun- ty Association met here in 1837, 1844, 1850, 1859, 1867, 1877, 1884, 1891, 1897, 1905, and 1913. The Vermont Baptist State Convention held its Thirty-second Annual Meeting at Addison in 1855.
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III. The third period of the history of the church, from October, 1837, to October 1857, may be characterized as the period when the question of slavery stirred the church and the community. Agitation was strong and persistent.
This period, too, is notable for references in the church records to Home and Foreign Missions, and to the work of the Bible Society. Under date of September 15, 1838, is this record: "Voted Henry Willmarth be a Committee to Collect a Subscription for home Missions." Under December 16, 1843: "6th. Professor Haschal presented to the church the object of the home and foreign missionary cause, saying they needed funds in order to be sustained and that light and truth might increase when the good work had begun. The church ap- pointed Elder Keach, Deacon Allen and Deacon G. B. Whitford as committee to get what they could from the church for the above object." August 20, 1842: "Voted to invite Brother McClay to address us on the morrow upon the Bible Cause."
During the pastorate of Elder Davis it was voted "to purchase a Bibble [Bible] for the Desk." A large pulpit Bible, printed in 1838, laid aside in the book case in the gallery, is doubtless the one purchased at that time.
Those ministering to the church during this period were: Elder H. F. Davis, August, 1838 to April, 1840; Elder Bryant, April 1, 1840 to April, 1841; Elder Israel Keach, August, 1841 to May, 1845; Elder C. E. Miles, May, 1845 to Decem- ber 30, 1847; Elder Albert D. Low, February, 1848 to August, 1848; Elder M. D. Miller, August, 1848 to December 31, 1852; from January 1, 1853 to April 19, 1854, there was no pastor; Elder C. E. Himes, April 19, 1854 to January, 1857; January to October, 1857, the church was pastorless.
During this period 92 joined the church. Of this number 14 united during the pastorate of Elder Davis; 30 during that of Elder Keach; 32 during that of Elder Miller.
Four hundred dollars and house, paid to Elder Keach, was the maximum salary paid during this period.
During the first decade of this period the tallow candle and the candlestick were displaced by the more brilliant kerosene lamp, with its more showy form. Under date of December 11, 1844, nearly 75 years ago, we read: "The subject of purchasing a lamp for the Meeting House was brot up and after some remarks it was voted that Brother Barber purchase the Lamp which he took on trial-on as reasonable terms as it can be afforded."
The care of the house seemed to need especial attention. Under February 20, 1847, we read: "Voted that the assessing committee assess a Tax of twenty cents on each male member to defray the Expense of warming, lighting, sweep- ing and cleaning the Meeting House."
The church janitor was not overpaid in those halcyon days. June 20, 1840: "Voted that Brother Lansing take the charge of cleaning the Meeting House for the year to come. Price agreed on $10.00." On that same day a committee was appointed "to Report to Proper Authority, any Person who may be Guilty of Damaging the Meeting House by Cutting or any other way."
The church Fuel-Bill was not exorbitant then as now. Note this: "October 16, 1841-Voted that Deacon G. B. Whitford and Brother Calvin R. Smith be a Committee to see that wood is provided for the Meeting House and that in case any wood has to be bought the price of hard $1.00 and Pine $0.75." Note also
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this : October 19, 1839-"3d. Voted to allow 75 cents per cord for pine wood and $1.00 for hard wood if Dry and put under Shelter to the amount of ten cords to be Got by the 20th. of November next, also appointed Brother C. Stickle to Measure said wood." What would Fuel Administrator Garfield say to that ! What would we all say! It does not look as though those early church fathers intended to have cold feet. Such a church wood-pile would surprise and amaze some modern janitors. Ten cords of dry wood under cover-whew! Let's take off our hats to our forefathers !
In 1841 the Addison Church gave financial aid to the then struggling church at Middlebury: "Voted that a committee of three be appointed to draw up and circulate a subscription paper to assist the Baptist Church in Middlebury in pay- ing for their Meeting House-which money, if any is obtained, shall go for that purpose provideing the Middlebury Church will be able to Retain the house." "Bread cast upon the waters shall return after many days." Colonel and Mrs. Silas A. Ilsley of the Middlebury Church have in recent years generously aided the Addison Church in making repairs and improvements in and about their church edifice.
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