USA > Vermont > History of the Baptists in Vermont > Part 14
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53 | Part 54 | Part 55 | Part 56 | Part 57 | Part 58
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, Walling- 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 with 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 OF 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 writes in the missionary magazine Vol. I, pages 52 and 53, as follows:
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;
165
HISTORY OF THE BAPTISTS IN VERMONT
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 without God as with him? She paused a moment, and then replied : 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 Greensborough, 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 proved 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 thirty 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 prayer was offered, not only in Fairfax, but also in the
167
HISTORY OF THE BAPTISTS IN VERMONT
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 pupils. 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 1823 was a season of great refreshing, and of large additions to the young and 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 number 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 truc of the Baptist churches of Vermont. Many 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 membership.
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 was 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:
169
HISTORY OF THE BAPTISTS IN VERMONT
"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, without 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 pulsation 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 members of the churches, where they occurred, working together,
171
HISTORY OF THE BAPTISTS IN VERMONT
without much of any help from without their own bounds. These last have been largely che 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 have 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 towns for the maintenance of reli- gious worship. An example of this may well be noticed. Elisha Ransom, under 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 great 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 Vermont history.
There was a provision in the early legislation of the State by 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 town 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 polls 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
175
HISTORY OF THE BAPTISTS IN VERMONT
same), such party 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 201, 202.) The same, with a slight varia- tion, was re-enacted October 26, 1797. (See Fay's edition of the Statutes, pages 474-479.) By an act of November 3, 1801, the foregoing provisions 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 town 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. Brown, 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 any part in the matter were so easy of attainment that it seems over- scrupulous that any, as in the case before mentioned, by Mr. Ransom, should refuse to comply with them.
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.