USA > Vermont > History of the Baptists in Vermont > Part 11
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"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 payment : "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."
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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
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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 benevolent 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 Association 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 born 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
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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
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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 quiekened 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 thirty added to the church in Orwell, of which Elder Phelps was then pastor. In these labors he was assisted by Elder Chamberlain, 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 siekened 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- listie work, resolved to preach if the way opened. He had not the learning of schools and books, but he understood 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 proelaim the love of God.
In 1792, he was invited to Cornwall. There he worked with- out the promise or expectation of reasonable compensation. He labored with his hands; erected a log meeting-house; was ordained, and for nine years preached in Cornwall and adjacent towns. He was often in financial straits and twice was imprisoned by impatient
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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. Within a year from the date of their organization, they had ordained their minister, built a meeting-house, and increased their membership to seventy-two. 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 withdrawn, 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 years fifty-seven others.
In June, following, Elder Webster removed his family to Orwell and became pastor of the church.
In 1799, the church complied with the request of a number of brethren and sisters,living in the towns 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
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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 town, 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-tiro were 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 by 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. Difficulties
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multiplied and divisions increased, caused among other things by the Advent excitement, that doctrine having been embraced by many of the members, until finally the church was scattered like sheep upon a mountain not having any shepherd. The meetings were neglected, reeords 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 1848, six only were willing to subscribe their names renewing covenant. In 1853, the church numbered thirty-two. 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 1792, 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 reeent 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 elothes, suitable for his public duties. They allowed him to travel far and wide through the region on evangelis- tic errands, and though these sometimes took him several weeks at a time from his own people, his ehurch did not appear to suffer loss but grew in numbers and influence. For more than nine years
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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 was 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 find a satisfactory successor. Said an earlier chronicler, "The fire 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-five 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
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graduated from Waterville College, bearing the second honor of his class. His first pastorate was at Saco, Maine. In 1854, he re- turned to Vermont as missionary agent for the Vermont Baptist State Convention, prosecuting that work with great energy and success for five years. Subsequently he was 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, with the backing of the State Convention, Rev. Guy C. Lamson became pastor and the parsonage was 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. Howard for five years, 1903-1908.
Since 1908, the church has been pastorless and has failed to report to the Association. Membership last reported was twenty- six.
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 baptized them in Champlain. 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
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chosen clerk. In 1799, Henry Chamberlain was ordained first pastor of the church, first settled minister in the town. 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 was 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.
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