USA > Vermont > History of the Baptists in Vermont > Part 2
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
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 Willoughby 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
17
HISTORY OF THE BAPTISTS IN VERMONT
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. McNiff'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, Jolın 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, 1773, 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 balances, 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, rededicated 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. Millington's qualifications 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 Downer, 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
19
HISTORY OF THE BAPTISTS IN VERMONT
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 plainness of speech at church meetings and at other times, in order to know each others' circumstances in respect to temporal needs, and ap- pointed 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 guard against any misapprehension, the quaint record of this plan closes with the remark, "Now it is not our meaning by drawing out our breasts to the hungry to nourish the least idleness or imprudent management in any matter, for we are sure it is the duty of all ae- 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 Chh Meeting 1st; after Prayer to God Considered a diffculty that Br. William Fareman and Amaziah Martin Brought into the Chh, 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 Chh 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.
"Bly the Chh Doth wholy Renounce Resisting the authority, or opposing any office, 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 Insufficient 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
21
HISTORY OF THE BAPTISTS IN VERMONT
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 1827. 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 Downer 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 town, 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, from 1832 to 1835 and again in 1838. In 1831, they enjoyed a re- vival 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 fellowship, which
22
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 independent existence.
THE FOURTH BAPTIST CHURCH IN SHAFTSBURY
The Baptist church in Shaftsbury called the Fourth, 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 discipline, 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 member should be brought 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 religion 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 preaching for some
23
HISTORY OF THE BAPTISTS IN VERMONT
time in town, was a man of ardent temperament, but somewhat periodical in his religious feelings, and seemed better calculated to enlist the feelings and kindle the passions than to instruet his hearer in the doctrines and duties of christianity. He had ardent friends in the church, whose views and tastes corresponded with his own, 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 patient 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 thirty-five 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-fire 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, dissolved that connection and united with this church, so that subsequent to this period this church was uIs- 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 living in a very careless way, neglecting public worship and indulging themselves in all kinds of vanity. In March, 1773, they were afflicted with a serious distemper, which greatly alarmed them, and led them to attend upon the means of grace in large numbers. 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, when 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
25
HISTORY OF THE BAPTISTS IN VERMONT
the house of Titus Andrews in Wallingford, on the important affair 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 Andrews, 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 placed 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 there is credible evidence that certain of
26
HISTORY OF THE BAPTISTS IN VERMONT
the inhabitants of Wallingford, wishing to evade military 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 known 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- ported as excluded, quite a number of whom afterward confessed their fault and were restored. By far the greater part of these were
27
HISTORY OF THE BAPTISTS IN VERMONT
cut off previous to 1820, 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 pastor, but Elder Rich preached more or less of the time, and it is shown by the records was desirous of becoming their pastor. This led to much conference and prayer and brethren from abroad were counciled with, 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 Rich, it is proper to remark that in other fields he proved an efficient and useful minister of Christ.
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.