USA > Vermont > History of the Baptists in Vermont > Part 20
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The name of Aaron Leland will always stand at the head of the list of honored leaders of this Association. Though not the founder of it, he was more truly than any other the father of it. From 1786, till his death in 1832, he gave his influence to the church- es of this organization. Twenty-six years he served as moderator. These were in three periods of eight successive years each, and two at intervals. Six sessions he was the preacher of the annual sermon. He was the author of three circular letters, and one corresponding letter. He was appointed first on a committee to draft a constitution for an Education Society. He was Presi- dent of the Board of the Union Missionary Society of New Hamp- shire, and Vermont. In 1823, he was appointed delegate to Mont- pelier to consider the expediency of forming the Vermont Baptist State Convention. His activity in civil affairs was a cause of grief to some of his weaker brethren. As early as 1804 he had been sent for the fourth time to the State Legislature, as Representa- tive of his town, Chester. That year the Association was called upon by delegates from the Plainfield church to answer the query, "Does it agree with the doctrine or example of Christ or his Apostles for ministers of the gospel to be ministers of State or to be in any civil or military office?" The answer given by the Association was that "We conceive that those whom Christ has called into the ministry have enough to do in his kingdom, without being en- tangled in the affairs of this life, according to 1 Tim. 4:13, to the end, and 2 Tim. 2: 3, 4." This was no doubt covertly aimed at
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Mr. Leland. The following year the Vermont Association passed a resolution, openly censuring Mr. Leland for this, and calling upon the Woodstock Association to take some action in regard to the matter.
In 1806, the Association gave serious consideration to this complaint, but finally dismissed it on the ground that the com- plainants had not produced any evidence that they had taken the previous labors with Elder Leland, that the Gospel requires. Henceforth he was left undisturbed by the Association in the enjoyment of his civil honors, and in the discharge of his arduous duties, as one of the foremost christian citizens in his state.
Elder Daniel Packer was another man of influence in the early days. Ordained pastor of the Mount Holly church in 1811, he continued in that office without interruption thirty-five years, and under his administration, this church increased from its origi- nal membership of thirty to become one of the largest, if not the largest church in the State. In 1842, as appears from the record, this church numbered four hundred and sixty-six members, and this too, after forty-two members had been dismissed, in 1830, to form the new church in East Wallingford, and about the same number to form the church in the adjoining town of Plymouth and Shrewsbury in 1833. Mr. Packer was chosen moderator at nine sessions of the Association.
There are other names that will always be associated with this association where the most of their life work was wrought. Jabes Cottle, Job Seamans, Samuel Ambrose, Jeremiah Higbee, Nathan- iel Kendrick, C. W. Hodges, Benjamin Briarly, Horace Fletcher, Joel Manning, Elijah Hutchinson, Ira Pearson, Baxter Burrows and Joseph Freeman.
In the town of Reading originated a notable family of minis- ters: Jonathan Going, D. D., Ezra Going, James Going and Eliab Going. Jonathan Going was a graduate of Brown University, and probably the earliest college graduate among the ministers of Vermont. He was ordained in Cavendish in 1811, and was the first pastor of that church. From the church in Windsor, came S. S. Cutting, D. D. In Cavendish originated Addison Parker, J. W. Parker, D. D., and I. H. Parker, D. D., all of whom have at- tained prominence and rendered valuable service in the ministry
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One of the first queries in this Association was concerning family prayer, "Is it a crime for a brother to neglect constant family prayer?" The reply of the Association was: "It is the opinion of this body that praying in and for and worshipping God with our families is incumbent on us as christians, and neglecting the same daily is contrary to the Holy Scriptures, and practice of the people of God, whose character is therein exhibited, dishonorable to God, contrary to our profession as christians, and a matter of grief to the dear people of God."
The question, "Is it expedient or for the honor of religion to ascribe the title of Reverend to our Elders?" received the brief answer "No."
"Is it necessary that Elders or brethren become Masons?" received thesame answer, "No." This was in 1804.
When the question was brought up in 1867, "Ought churches to approve of secret societies and fellowship members, who belong to, and take an active part as members and officers in such socie- ties?" The conservative reply was, "It is well known that a decided difference of judgment exists in this Association itself upon the subject suggested by this inquiry. As the whole value of a recommendation from this body consists in the moral power which arises from something approaching unanimity in its utter- ance, your committee deem it inexpedient to express any opinion on this point, other than to earnestly entreat the churches carefully to administer the law of Christ, while at the same time they seek for the things that make for peace and things whereby they may edify one another."
In 1795, the question was presented, "Is it a transgression of Gospel rule to admit a person who is a member of no church to sit in council, when said council is called to assist in ordination or other important affair of the church."
The Association united in the reply, "It is the opinion of this Association that although it would be contrary to Gospel rule to admit a man who is not a member of any church to sit in council, to act authoritatively, yet circumstances may exist which would not only render it allowable but expedient to take the advice of serious, judicious men in certain difficulties."
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In 1798, discussions upon the doctrines of predestination and perseverance of the saints raised the question, "Whether we can ruleably hold fellowship with any people who deny both."
Answer. "We take it for granted that the churches which compose this Association are agreed in these two great truths. Therefore, we view the doctrineof predestination and the persever- ance of saints to be clearly revealed in the word of God, insepara- bly connected with the doctrine of Christ and the faith which was once delivered to the saints, that the glory of God and the salva- tion of depraved men are so dependent on these important truths that a regular church of Christ can by no means ruleably commune with those who either in single capacity or church state, deny them."
The following peculiar question calls attention to a singular case, "Is it right to hold fellowship with a brother who has made an attempt to cast out devils and continues to justify his conduct?"
Answer. "It is the opinion of this Association that it is not."
The following question was doubtless aimed at Elder Aaron Leland, and gave the Association an opportunity to give an early endorsement of christian citizenship. The question was raised in 1810: "Is it agreeable to Scripture rule for christian brethren to take active part in making or executing human laws?"
Answer. "It is the opinion of the Association that brethren not engaged in the Gospel ministry, are not prohibited by divine rule from taking active part in either the legislative or executive department; that it would be a real blessing to the community at large, if the members of both were true lovers of righteousness, for when the righteous are in authority, the people rejoice, but when the wicked bear rule the people mourn. Proverbs 19: 2."
Concerning the duty of members contributing proportionately to the support of preaching, the Association ruled, "We recommend to the churches to be very careful to make their assessments equitable, and when so made, if any brother refuses to submit to them we think he ought to be disciplined, and if he persists in his refusal, be excluded."
The answers to queries reveal a commendable judicial spirit in the Association as a body, but also suggest a disposition on the
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part of the questioners not so clearly commendable. Concerning the custom of asking questions and the outcome of it, Elder Sabin wrote in his personal recollections: "The questions were some of them amusing, and some of them perplexing, and most of them came from persons whose minds were made up on the questions and they did not so much want instruction themselves, as to express and impose their opinion upon others. They were often designed to drive certain persons or churches to take stand upon some dis- puted point or topic, and so to definitely make a line of division that was indistinctly drawn before. It seemed to form for a cer- tain class of minds an opportunity to keep the waters so agitated that the sediment could not settle and its transparency seldom appeared, and for many years the practice has wholly disap- peared."
CHAPTER XVI
LATER ACCOUNT OF THE CHURCHES IN THE WOODSTOCK ASSOCIATION
WINDSOR
Baptists were among the first settlers of the town of Windsor. As early as March 26, 1779, Roswell Smith and Joseph Thompson were dismissed from the Congregational church, East Parish, "to build with the Baptists." Mrs. Thompson, wife of Joseph, was dismissed April 1, the same year. Joel Butler, who afterward preached in Woodstock, was dismissed November 15, 1780, and his wife, October 4. Captain Steel Smith, the first settler of the town, a member of the Congregational church in Windsor prior to April 4, 1779, was dismissed (date not known), "to the Baptist church." He united at Windsor by letter from the Baptist church in Woodstock, December 30, 1789.
The church relationship these dismissed members of the Congregational church held, was with the Baptist church in Woodstock.
Baptist preaching at that time was occasionally enjoyed in Windsor. Elder Peak, in his autobiography, refers to a Sabbath, August 9, 1785, when Mr. Peckins, of Claremont, preached in the forenoon, and Mr. Joel Butler, of Woodstock, in the afternoon, on which day also the Lord's Supper was observed. The services were held in a private house, as they continued to be for several years.
The first record in the church book is as follows:
"Whereas, a branch of the First Baptist church in Woodstock, living in Windsor, State of Vermont, met by mutual agreement in the house of Deacon J. Thompson, on the third day of December, 1785, to confer respecting building a church in Windsor, having
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previous liberty therfore from the Woodstock church, proceeded to unite under the character of the First Baptist church in Wind- sor, and signed a covenant." Signed by three brethren, Frederic Burnham, John Gill, and Joseph Thompson. Roswell Smith joined January 5, Joseph Drake and Bela Rogers on the 12th of the same month, on which day it was voted, "Brother Smith is received with his gift, as recommended from Woodstock." April 20, Mr. Smith was called to constant improvement. He being present, consented to it."
This church was received into the Woodstock Association at its anniversary in Sutton, N. H., in 1786, and the following year the Association met with the church in Windsor, holding their session in the Congregational church, West Parish.
Various persons preached to this newly formed church during the first years of its existence. Besides Roswell Smith, the names are mentioned of Elder Ransom, E. Ainsworth, and J. Peckins. The arrangments to meet the expense of preaching were very simple. October 12, 1786, a committee was raised to examine Brother Roswell Smith's outward circumstances, who reported, recommending that about five pounds should be raised, and this, as another committee subsequently reported, "by equality." The year following the church raised five pounds in produce, equal to wheat at five shillings, to be stored in the house of Brother J. Thompson, and applied as the church should think best hereafter. This amount was divided, to Elder J. Peckins, for his past labors of love, one pound, four shillings; to Elder Peak, eighteen shillings, for like work, and three pounds for regular pastoral services. Elder Peak, who had previously preached to the church occasional- ly, was invited October 13, 1787, to become pastor of the church, and subsequently another vote was passed, as follows:
"November 5. Met by sudden notice at the house of Joseph Thompson, chose John Gill, Moderator; voted in addition to the first vote passed October 13, (viz.) to call on Brother John Peak to come with his family and lead in the worship of God with us, as long as we shall think it is for God's glory and our own comfort and edification."
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A committee appointed to look up a house for Brother Peak reported that the church could have the house of Mr. Jacob Patrick, known by the name of Dad Hall's House, the use of it to be judged by indifferent men, in case we did not agree to pay down one thousand large nails and four thousand small nails.
Elder Peak moved with his family to Windsor, November, 1787. The church then numbered eleven, of which five were males. During the winter considerable interest prevailed and conversions ensued. Mr. Peak was ordained the first pastor of the church, June 18, 1788. William Grow presided; Eben Bailey offered ordaining prayer; Joseph Cornell gave the charge; Joseph Call the hand of fellowship. On the Sabbath following, the newly ordained pastor baptized several young converts, and during the summer about thirty. The attendance was soon too large for private houses. The meetings were removed from Sabbath to Sabbath to different parts of the town, to give all a share. For a while a hall over the school room in the West Parish was oc- cupied. When Rev. Pelatiah Chapin closed his labors with the Congregational church in the West Parish, an invitation was extended to the Baptists to use the house in that parish, when not otherwise occupied. The three men who earnestly opposed this matter were afterward won over in a remarkable manner. One, who carried a large cane, and who said, "Peak will not get by me into the pulpit," was, a few days afterward, at a funeral, melted to tears under Mr. Peak's sermon, and became a constant friend. Another who said, "He had rather see hell-fire in the pulpit than to see Peak there," had a little daughter scalded to death, about a week after the parish meeting, and in a few months after, his only hoy was drowned. Mr. Peak attended both funerals; the father and mother were both brought to Jesus, and were baptized by Mr. Peak. The third, who said with an oath, "He wished the house was in flames," called for Mr. Peak about two weeks after the parish meeting with his wife, who was deeply convicted for sin. The wife was soon after baptized and her husband continued a firm friend of Mr. Peak's. The opposition being removed, the church occupied the meeting-house in West Parish the remainder of Mr. Peak's pastorate in town. "Almost every family in the
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parish," says Mr. Peak in his autobiography, "and many in the East Parish attended our meetings, and members were added to the church from Hartland, Weathersfield and Reading. Mr. Peak's pastorate continued in Windsor about five years, and the church was increased from eleven to seventy-five members. Mr. Peak was a tailor by trade, and for lack of adequate support much of his time was diverted from the ministry to support himself and family. Other churches appreciated his gifts, and were willing to let him give himself wholly to the ministry of the Word. He re- moved to Deerfield, N. H., in June, 1793, and died in Boston, Mass., in 1841, "full of years greatly respected, leaving behind him abundant fruit as the result of a faithful ministry."
Roswell Smith served a successful pastorate from March 18, 1793, till 1800, followed by William Ewing, 1800-1803. Samuel Sweet, 1803-1804. About 1802 a meeting-house was built but never finished inside, about four miles west of Windsor East Parish, and about the same time a church was constituted in West Parish. This church existed till 1842. Samuel Lamson was pastor throughout its life. From a membership of between thirty and forty it reached the number fifty-five, and maintained for several years a membership of about fifty. Its decline was some- what rapid.
Daniel Bigbee was pastor of the East Parish church in 1810, and that year thirty-eight were added. Jabez Cottle served two years, 1811-1813; Joshua Bradley 1814-1816, a period of marked progress. The brick meeting-house still occupied, was built at that time. Leland Howard was ordained sixth pastor October 23, 1816, and served till October, 1822, followed by Romeo Elton, one year, and M. W. Williams, one year. C. S. Hale ordained August 2, 1826, served till November, 1828. Leland Howard be- gan a second pastorate in 1829 and served till August, 1833. This pastorate was a continual revival in which one hundred and nine were added by baptism, and eleven were received by letter, and the membership became one hundred and ninety-eight. Then began the long pastorate of Elijah Hutchinson, 1835-1860. The first year of this pastorate was marked by an extensive ingather- ing, when eighty-four were baptized. Annual accessions continued
DEACON B. A. PARK, Chester Member of Convention Board
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to be made. In 1843 and 1844, another special interest occurred and the number of members became two hundred and fifty-four, its maximum figure.
Mr. Hutchinson was succeeded by G. S. Abbott, 1861; S. K. Dexter, 1865; S. M. Whiting, 1869; A. H. Ball, 1872; W. M. Mick, 1876; J. M. Hull, 1880; F. W. Preble, 1885; W. C. Carr, 1887; S. D. Moxley, 1890; E. H. Sweet, 1894; E. W. Potter, 1895; F. E. Coburn, 1898; Thomas Cain, 1901; G. W. Clough, 1906; A. B. MeLaurin, 1909; J. E. Naylor, 1910; E. S. Doloway, 1911. Sixty- one were received to membership during the three years of Mr. Whiting's pastorate, but a large number were dismissed or dropped from the roll, twenty-eight were added in 1874, twenty-two in 1906. There has been no general revival for many years. Present membership, (1912) fifty-five.
CHESTER
July 4, 1813, William Howard was baptized and received into the church. The next year he was chosen clerk and served in that office till his death, sixty-two years. He was also deacon, faithful in his duties, and greatly beloved. From 1823 to 1825 an unhappy difficulty arose between a small but influential portion of the church and Elder Leland. Leland was painfully affected by the assaults of his opposers. The church, too, were deeply affected. After long labor they excluded eleven disaffected mem- bers, and wrote letters of fellowship to their pastor. A council was called which proved one of marked ability. Elder Leland was found to have exhibited a spirit more ambitious for secular honors, and less meek and gentle than was becoming, but all the more serious charges against him were declared unfounded. The ex- cluded persons were reproved as having dishonored Christ, and were exhorted to repent, confess and seek re-admission to the church. The decision of the council quieted the painful contro- versy but a more effective healing remedy was at hand. In 1830, revival influences began to be felt and eleven were baptized, the church and the excluded members made mutual confessions and were reconciled. The revival became more powerful, and within
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fourteen months one hundred and fourteen had been added to the church by baptism and many others by restoration and experience and letter. While the revival spirit still lingered Elder Leland died, having served the church as pastor forty-three years from its organization.
In 1832, a Sunday school was organized and became an in- fluential department of the church work. The same year that Elder Leland died, Jacob S. McCullam, a young man and a licen- tiate began his ministry and the next year was ordained pastor, continuing three years, during which time a new and commodious meeting-house was erected, and twenty-three were added to the church by baptism. The losses, however, were many and the membership decreased from two hundred and thirty-seven to one hundred and ninety-seven. Ira Pearson was next pastor, 1835- 1837, and forty-six were baptized by him, the membership becom- ing two hundred and three. Rev. R. M. Ely was pastor from 1837 to 1842. In 1844, Rev. Reuben Sawyer became pastor and con- tinued in office nine years. During this, and a part of the preced- ing pastorate, the church appears to have been brought to the verge of ruin. The demon of discord was rampant. The record of disciplinary actions are painful to read. Very few were baptized and the membership declined to one hundred and seven. In 1834, under a kind providence, Rev. Ira Pearson came as a peacemaker, laboring with marked success. Troubles were in a measure healed. Thirteen were received by baptism in the year he served. The next year Rev. D. Burrows began a three years' pastorate. The church edifice was thoroughly repaired at a cost of $1,200. Rev. C. G. Gurr was pastor from 1858 to 1867, a peaceful pastorate, though accessions did not equal losses, and the mem- bership became one hundred and four. In 1867, Rev. Charles Hibbard, a returned missionary and skillful worker was called, and the same year, Rev. A. B. Earle, the evangelist, came to assist him in special meetings, in which most of the neighboring pas- tors assisted, and during that Associational year fifty were bap- tized into the fellowship of the church. Accessions continued annually, and during Mr. Hibbard's pastorate of seven years, one hundred and seventy-one were received into the church, one
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hundred and one by baptism, and seventy-one by letter, ex- perience and restoration. A healthful missionary spirit was stim- ulated. The next pastorate was one of continued advance. Rev. J. J. Townshend, ably sustained by the people, had the privilege of welcoming sixty-one to membership in the six years of his stay. Rev. R. A. Wilson had a short term of about one year. Ernest L. Scott was pastor, 1884-1886; Rev. H. B. Tilden, 1888-1890; Rev. J. H. Robbins, 1892-1893; Rev. James E, Beach, 1895; Rev. J. M. Ashton, 1897-1898; Rev. Henry Crocker, 1899-1906: R. M. Jones, 1906. During these years the church maintained a normal life, without extensive revivals and with- out serious reverses. The accessions have just about balanced the losses, which have been considerable. Rev. James M. Beach was specially winning in his manner and work, and in the short time he was here won their affection and esteem. His death, soon after leaving Chester, was an occasion of sincere grief, and his name is always mentioned with peculiar evidence of the hold he gained upon the hearts of the people. In 1900, the church erected a convenient parsonage, and in 1910, thoroughly renovated the church edifice at considerable expense. In benevolent enter- prises of the State and denomination it has taken a generous in- terest. Membership, one hundred and fifty-nine in 1912.
READING
A Baptist church was organized in Reading Center in 1788, and that year was received into the Woodstock Association. The minutes of the Association are the only source of information available concerning this church. In 1790, sixteen members were added. The largest membership reported was in 1806, forty-one members. The Association provided for a few years that this church should have a few Sundays supplied by its strongest pastors. Thus in 1789, Elder Peck was appointed to supply their pulpit the third Sunday in December, Elder Aaron Leland, the first Sun- day in August, and Elder Elliot, the first Sunday in December. In 1790, Elder Peak, and Elder Drew were appointed each for one Sunday, and in 1791, Elder Elliot, Elder Aaron Leland, and Elder Hibbard were the supplies.
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The names of the members who were sent as delegates to the Association were Asa Wilkins, Joseph Carpenter, Isaac Wilkins, Daniel Edson, Zimri Kendall, Isaac Kendall, Samuel White, Ephraim Hubbell, John Moore, Samuel Lamson, Samuel Buck, Lemuel Pierson, Jr. The church ceased to report to the Associa- tion in 1810, and doubtless became extinct about that time.
NORTH SPRINGFIELD
In a warrant for a town meeting in Springfield, issued February 29, 1788, the second article read, "To see what the town will do respecting the Baptist Society." At an adjourned meeting held March 20, 1788, the record reads, "Voted to pass the second article which is to see what the town will do respecting the Baptist Soci- ety and consider the article respecting the meeting-house spot and the dimensions of the same." Of the same meeting the fourth item in the record is a vote that the Baptist Covenant and certificate be recorded. The covenant referred to is as follows:
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