USA > Vermont > History of the Baptists in Vermont > Part 21
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"Springfield, December 20, 1787.
We, the subscribers, do by these presents, covenant and agree to form ourselves into a Society, in order to carry on the public worship of God, and to support the same among ourselves, accord- ing to that which we profess, as witness our hands.
William Lockwood,
Daniel Avery,
Abraham Olney,
Joseph Covel, Jr.,
John Griswold,
Joshua Lockwood,
Timothy Williams, Jr.,
James Dumphy,
Benoni Lockwood,
William Olney,
Henry Lockwood,
John Williams,
Thomas Cook,
Abraham Williams,
Abraham Lockwood,
Joseph L. Taylor,
Daniel Field,
Abraham Lockwood, 2d,
Nicholas Williams,
Nicholas Bragg,
Joseph Lockwood,
Darius Whitman,
Jacob Lockwood, 2d,
Eber Bly,
Amos Randal,
Thomas Corlew,
Benjamin Olney."
HON. FRED G. FIELD, North Springfield Formerly Inspector of State Finance
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HISTORY OF THE BAPTISTS IN VERMONT
Immediately after this is the recorded certificate, viz.,
"These may certify, to all to whom these presents may come, and to the Selectmen of the town of Springfield, County of Wind- sor, and State of Vermont in particular, that William Lockwood, (and the twenty-six others as above) all inhabitants of the town of Springfield, are members of the Baptist Society of Springfield.
Given under my hand at Springfield, this twenty-second day of March, 1788. Signed by order and in behalf of the Society.
THOMAS COOK,
Moderator."
For some time previous to its separate existence the North Springfield Baptist church had existed as a branch of the Baptist church in Chester, which was founded in 1789. In 1799, a power- ful revival increased the membership of the Chester church, and its branches, so that a division seemed desirable. Accordingly, on the thirty-first of August, 1803, a council consisting of delegates from the churches of Alstead, N. H., Jamaica, Vermont, and Wallingford, met in Chester and four branch churches were recog- nized and fellowshiped as independent churches. These were Andover, Cavendish, Grafton and North Springfield. Benedict in his history says: "This was an interesting day and the circum- stance is probably unparalleled in the history of our churches." Fifty-nine members constituted the church. The greater number of these were from Baltimore and Weathersfield, and the church was accordingly called the "Baltimore and Weathersfield church." The few among the original fifty-nine members, who resided in North Springfield, were David Boynton, Matthew Pierce, Eber Bly, and James Miller of the brethren, and of sisters, Hannah Lamson, Pais Schofield, Lucy Griswold, Dolly Bly, Charlotte Cook, Ruth Schofield, Mercy Streeter and Lucy Miller.
Beman Boynton was chosen moderator and Seth Houghton permanent clerk. The church promptly joined the Woodstock Association. David Boynton was ordained November 12, 1806. He was the first minister who preached a sermon in the town of Baltimore. Siłas Bigelow was chosen deacon in 1807, and held office till his death in 1833. January 2, 1808, Deacon Beman Boynton was ordained pastor of the church.
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HISTORY OF THE BAPTISTS IN VERMONT
A large brick meeting-house was erected about 1815. Isaac Bucklin succeeded Elder Boynton in the pastorate, May, 1817, serving, however, only till November of the next year, and was fol- lowed by Reuel Lathrop, whose pastorate was also short. Richard M. Ely assumed the pastorate in 1820. A revival occurred the following spring and over seventy were baptized. Five of these converts subsequently became ministers. Louis Ranstead was licensed to preach in 1827, and Charles E. Toothaker in 1829. Mr. Ely resigned in 1830, after a pastorate of ten years in which the membership had increased from forty-two to one hundred and forty. Ezra Fisher was pastor from November, 1830, to November, 1832, a period of remarkable prosperity, in which seventy were baptized, and the membership increased to two hundred and eight. During this term George C. Chandler was licensed. Mr. Fisher and his wife were dismissed that they might become missionaries in the West. Cyrus W. Hodge became pastor in 1833, and during a four years' term baptized eighty-nine, among whom were Foster Henry and J. R. Graves, who afterward became well-known as successful preachers of the Word. N. N. Wood was licensed.
December 30, 1835, a new meeting-house was dedicated. The tide of prosperity had apparently reached its height. During the next two pastorates, that of M. D. Miller, 1837-1839, and Ben- jamin Briarly, 1839-1841, removals, deaths and a severe trial re- versed the fortunes of the church and caused it to lose somewhat its aggressive spirit. Rev. D. M. Crane came then under dis- couraging prospects, but a remarkably powerful revival commenced in 1843. Many were brought into agony of soul under conscious- ness of sin and condemnation, out of which they came into cor- responding joy. On ten successive Sabbaths the river was visited, and eighty-four were baptized, among whom were more than thirty heads of families, embracing the first citizens of the place in charac- ter and influence.
Mr. Crane was followed by Nathaniel Cudworth, whose special work was that of training the new members, who had recently been received in such numbers. In September, 1849, Baxter Burrows was employed to preach one year and again a season of refreshing was enjoyed, and sixty-one were added to the church, thirty-eight
251
HISTORY OF THE BAPTISTS IN VERMONT
by baptism. Mr. Burrows afterward wrote concerning this season : "The converts were born alive. Their voices were heard in praise and prayer and testimony. They went right into the work of leading their associates to Jesus. Two of the converts entered the ministry."
Rev. J. W. Picknell became pastor in 1858, and continued till 1867 when his earthly ministry was completed. The year 1863, was one of fearful mortality, seven of the church and fifteen of the Sunday school fell under that dread disease, diphtheria. Pastor and people suffered severely. The next year, however, was one of ingathering in which the strength of the pastor was severely taxed. The State Convention was entertained by the church in 1867, but the exercises were interrupted and suspended for the saddened church to bury their beloved pastor. Mr. Pieknell was an emi- nently pious, industrious and faithful pastor. He was born in Fairfax, Vt., 1823, studied at New Hampton Institution, was or- dained in Hinesburgh. In 1855, he removed to Windham, and in 1858, to North Springfield, and finished his course, September 28, 1867. Cyprian P. Frenyear took up the work in November of the same year, and was followed a year later by D. M. Crane. During the five and a half years of this pastorate more than sixty persons, many of them aged, were buried.
Robert G. Johnson, the historian of the church, from whose admirable account this sketch has been culled, was settled in 1875, and continued pastor till 1883. Since then the following have held the office, J. H. Robbins, 1884; W. W. Coombs, 1887-1888; W. P. Bartlett, 1889-1891; A. Chipman, 1892-1897; W. G. Corey, 1899-1901; S. H. Archibald, 1902-1903; P. D. Root, 1904.
By an ingathering in 1876, the membership which had been slowly declining in numbers for some years was raised from one hundred and twenty-two to one hundred and forty-two and for ten years was maintained above one hundred and forty, when again decline began, which was checked by an ingathering under Mr. Chipman, and the number reached one hundred and fifty-eight. S. II. Archibald, during his short stay, was permitted to welcome upward of thirty to the church, but a careful revision of the roll of members and the dropping of twenty-four names from it made the
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HISTORY OF THE BAPTISTS IN VERMONT
report of members appear less. His sudden death was a heavy affliction to the church which was heartily co-operating with Mr. Archibald in upbuilding the cause of Christ in the place. The ministry of P. D. Root, one of healthy development along scrip- tural lines, led naturally to the remarkable interest in 1911, when special meetings were held with the aid of State Evangelist Hafer, and fifty-one were received to membership, thirty-nine of them by baptism.
This church being a purely rural one, has received compara- tively few members by letter. Its losses by death and removal have been heavy. Forty members went out from this church to form the church in Perkinsville, and another company to form the church in Felchville, and in addition to this it should be recorded that the Baptist church in Union, Wisconsin, was founded mainly by members of this church who emigrated there.
The constituent members of the North Springfield church were,
Boynton, Beman,
Houghton, Seth,
Boynton, David,
Houghton, Sally,
Boynton, Ephraim,
Jones, Hannah,
Boynton, John,
Larabee, William,
Boynton, Jewett, Sr.,
Larabee, Lamson,
Boynton, Betsey,
Larabee, Hannah,
Boynton, Betsey,
Lawrence, Hannah,
Boynton, Hannah
Martin, Ebenezer,
Boynton, Pamelia,
Miller, James,
Boynton, Phoebe,
Martin, Mary,
Boynton, Ruth,
Miller, Lucy,
Boynton, Sarah,
Parker, Isaac,
Bigelow, Silas,
Piper, Noah,
Bly, Eber,
Pierce, Matthew,
Bradish, Daniel,
Piper, Sally,
Bigelow, Elizabeth,
Piper, Sarah,
Bly, Dolly,
Piper, Lucretia,
Bradish, Phoebe,
Piper, Prudence,
Bryant, Elizabeth,
Russell, Ebenezer,
Burnham, Polly,
Sherman, David,
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HISTORY OF THE BAPTISTS IN VERMONT
Culver, Justus,
Schofield, Pais,
Cheney, Priscilla,
Schofield, Ruth,
Chandler, Hannah,
Sears, Elizabeth,
Cook, Charlotte,
Streeter, Mercy,
Crane, Sarah,
Temple, Frederick,
Eddy, Amy,
Upham, Phoebe,
Graves, Hannah,
Whitney, Ruth,
Graves, Betsey,
Young, Clotilda,
Grout, Abigail,
Young, Lucy,
Griswold, Lucy,
Wood, William.
GRAFTON
The Grafton church, one of the four set off by the Chester church, August 31, 1803, began its course with thirty-one members: William McCuller, Daniel Baker, Jonathan Wooley, Amos Denni- son, Joseph Cumit, Samuel Smat, Enoch Heald, Abiel Wilder, Cornelius Baker, Joseph Rhoades, William Harris, Daniel Wilde, Roger Smith, Charles Ripley and Abijah Beald.
Mrs. Chloe McCuller, Lucinda Wooley, Betsey Baker, Olive Richmond, Ruth Harris, Abigail Rhoades, Polly Dennison, Martha Harris, Abigail Bead, Polly Gibson, Polly Smith, Lucy Wetherby, Abigail Heald, Saran Dennison.
Almost immediately after its organization the church had its trials which continued at intervals for some twenty-five years. It had to encounter the errors of some of its wealthiest and most in- fluential members. Disciplinary action was sanctified to the good of some of the members who were subjected to it, who repented and were restored, and ever after became loyal and devoted mem- bers, honored with official position. The first meeting-house was erected in 1812, though not completed for several years. Rough boards answered for seats till 1818, when pews were put in. In 1832, the house was turned half round, a cupola put on, the square pews taken out and the interior otherwise modernized. A new meeting-house was built and dedicated December 20, 1859.
A parsonage was obtained in 1838, which was exchanged for another in 1844. A Saturday evening prayer meeting was estab-
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HISTORY OF THE BAPTISTS IN VERMONT
lished in 1830, which continued till 1851. These were years of almost continuous revival and more than seventy were received by baptism. Mr. McCuller, a licentiate, supplied for a time.
Elijah Shumway was ordained first pastor, February 3, 1810.
Pastors : John Spaulding, 1811-1814; Joseph Elliot, 1816-1817, and Mr. Lathrop supplied; John R. Dodge ordained pastor, June 27, 1821-1823; John Sanders, 1823-1825; David Sweet, 1825- 1831; Edward Mitchell and S. A. Estee supplied, 1831-1833; Eras- tus Willard, ordained October 30, 1833; dismissed to become missionary to France. Samuel Eastman, 1835-1837; D. M. Crane, 1838-1842; Myron Merriam ordained 1842, July 1846; J. M. Wilmarth, September 1846-October, 1848; Baxter Bur- rows, 1849; J. W. Driver, 1850-1853; C. B. Smith, Principal of Leland & Gray, supply; Russell Wheeler, 1854-1858; Mr. Farrar and Baxter Burrows, supplies; J. Peacock, evangelist, two months, special meetings, twenty converted and baptized; S. Adams, January 1859-February 1, 1863; Horace Burchard, Principal of Leland & Gray, March 1-August 1, 1863. A. M. Swaim, October, 1863-February 29, 1868; L. B. Hibbard, 1868- 1871; L. Hayden, September, 1872-1876; Julius Leavitt, ordained June 27, 1876-1877. A. N. Woodruff, 1877-1880; George Ober, 1884-1887; B. S. Morse and D. C. Townshend, August 14, 1887- June, 1889; C. V. French, October 22, 1893, ordained December 20-December 20, 1895; J. R. Haskins, May 17, 1896-1899; D. M. Jones, 1901; J. A. Swart, 1901-1904; C. R. Upton, 1905-1906; C. W. Dealtry, 1908; A. D. Graffam, 1909 -- 1910; J. M. Compton, 1911.
The results of the evangelistic efforts of the church may be indicated by the following tables of statistics, classed by decades :
Bap.
Let.
Dis.
Exc.
1803-1813
27
1
3
3
1813-1823
34
4
11
5
1823-1833
125
22
35
6
1833-1843
146
50
60
26
1843 -- 1853
27
27
46
18
1853-1863
173
44
83
26
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HISTORY OF THE BAPTISTS IN VERMONT
1863-1873
45
46
64
10
1873-1883
20
26
31
14
1883-1893
26
18
11
1893-1903
18
18
9
1903-1911
40
43
51
20
The total number of baptisms, 680; accessions by letter, 281; total by both baptism and letter, 962; dismissions, 404; exclusions, 128; total losses by dismissions and exclusions, 532. The revival periods have been the decades, 1832-1833; 1833-1843; 1853- 1863. In the year, 1854, there were indications of special interest, and Elder E. Andrews was called to assist. A series of meetings began about the twentieth of November and continued until about the first of February, and forty were baptized, six received by letter, and five by restoration, fifteen were dismissed and the membership reached its highest mark, two hundred and seventy-five. The total membership in 1911, seventy-eight.
In 1843, several members became affected by the Millerite principles, some of whom after exclusion went to Houghtonville and there organized a church of that sect which had short life.
This church has sent out from its ranks some notable workers: Erastus Willard, ordained October 30, 1833, later missionary to France; J. A. Leavitt ordained here and later President of Ewing College, Ill. Martin Rugg, converted and baptized into the fel- lowship of this church, October 4, 1873, and later pastor of one of the largest churches in the state of Illinois, in Urbana; honored with degree of D. D. by Ewing College; Elbridge W. White baptized and licensed at the same time with Mr. Rugg, Chaplain during the War of the Rebellion and since then an evangelist, who has led thousands to Christ, honored like his comrade with D. D. Arthur White, baptized here and later a successful pastor in Michigan; David Palmer, licensed and ordained here, pastor of several churches in this State. Clara A. Converse, who in her childhood attended the town schools and this Sunday school, converted and baptized and finally devoted her life to the foreign mission work in Yokohama, Japan, and Miss Nellie Streeter, who went from this church and has given her life to the home mission work among the colored people of Chattanooga.
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HISTORY OF THE BAPTISTS IN VERMONT
ANDOVER
The Andover church, which had for some time been a branch of the Chester church, began its independent life August 31, 1803. At the next session of the Woodstock Association it reported a membership of twenty-five. Joel Manning was its first pastor, continuing in that relation about thirty years. The church main- tained under his ministry a membership of between fifty and sixty, without any season of general revival. The most publicly notable incident in Mr. Manning's ministry appears to have been the at- tention given by the Woodstock Association to his theological views, concerning the relation between Christ and the Father. In 1812, a committee consisting of Aaron Leland, Ariel Kendrick and Jonathan Going was appointed to inquire if any of the brethren had become heterodox in their sentiments, and the following year they reported that they had attended to their duty, and presented a statement from Elder Jeremiah Highee and Elder Joel Manning. The statement signed by both elders is as follows:
"OUR BELIEF CONCERNING THE SON OF GOD
"1. We believe that the Son of God did from the beginning possess a personal existence, in distinction from God, which exist- ence he derived from God, as that of a son from his father.
"2. We believe that, that intimate and mysterious relation does exist, between God and Father and His Son, which rendered it proper for the Son to say, 'I am in the Father and the Father in Me,' or 'I and the Father are one,' distinct personality, but united in essence.
"3. We believe that the Son of God became so united to that human body which God prepared for Him as to become the soul of the same; or so as to constitute one complete agent, or con- scious being possessing divine and human natures in personal union.
"4. That the Son of God as a divine human being was made under the law for us, died for our sins, rose for our justification, is seated at his Father's right hand, has received of the Father all
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HISTORY OF THE BAPTISTS IN VERMONT
power in heaven and on earth, is worshipped as the Son of God by angels and saints in heaven, and by His people on earth; that He will reign until His enemies are all subdued; then the Son will re- sign up the kingdom to His Father and will be subject to Him who put all things under Him, and God will be all in all. The fore- going articles we believe because we find them clearly and abun- dantly confirmed by the inspired writings of the holy scriptures, which are the only rule by which we can judge of what is truth in that case."
The Association voted, "That we do disapprove of their sentiments. Although we cannot fellowship the above sentiments of our brethren; yet in view of our agreeable connections with them heretofore and in hope of their return to soundness in the faith, resolve to postpone the matter until our next association."
The next year Elder Higbee made the following retraction: "I have reviewed of late, with great seriousness, the ideas which I have exhibited concerning the Son of God, and I now feel it my duty and privilege to state that, so far as my communications have implied or seemed to imply that the Son of God is inferior to His Father in His divine nature, I feel to disapprove of and re- tract the same as erroneous and not to be justified. I beg leave also to state, that I view the doctrine of God manifest in the flesh as a great mystery; and to be a matter of faith, and not of specula- tion. And I shall endeavor in future to regulate my conduct ac- cordingly." This retraction was signed only by Elder Highee. A committee was appointed to visit the Andover church and in- quire of them whether they believe the sentiments exhibited by their pastor. Elder Manning, respecting the Son of God. This committee was continued a second year and finally, in 1817, Mr. Manning sent the following: "Upon a review of the sentiments that I have advanced on the sonship of Christ, with my Bible in my hand, I feel it a duty and a privilege to say, that the sonship of Christ as a derived being is incorrect; and my present sentiment is that He is God and a created being in union."
This incident is illustrative not only of the keen theological discussions of that day, but also of the watchcare of the Associa- tion over its constituent churches and ministers.
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HISTORY OF THE BAPTISTS IN VERMONT
The close of Mr. Manning's pastorate was a year of blessing, when twenty-seven were welcomed to the church. He was suc- ceeded by E. Hurlbut, 1833-1837, during whose administration sixty-two were added to the church and the membership passed by the one hundred mark. R. Meyers followed with a two years' term, when the membership reached its highest numerical mark, one hundred and four. J. Pierce, a licentiate, supplied in 1841; H. Crowley was pastor, 1843-1845; A. A. Constantine, 1845-1847, receiving eighteen to membership; E. H. Small, 1848-1849, twenty-seven additions; A. A. Constantine, a second pastorate, 1850-1855; N. Cudworth, 1856; G. C. Fisher, 1858-1859; L. Culver, 1860-1862; B. Burrows, 1863; J. Freeman, 1865; A. J. Walker, 1867-1873; C. S. Sherman, 1874-1879; T. B. Eastman, 1880-1885; L. Kinney, 1887-1889; H. C. Searles, 1891; G. E. Boynton, 1893-1896; J. R. Conrad, 1898-1901; H. C. Searles, 1901-1902; C. W. Safford, 1904; J. A. Thoms, 1906; W. J. Vile, 1907-1908; W. H. Bishop, 1909-1910; E. B. Russell, 1911.
During the pastorate of Mr. Walker, a new parsonage was purchased, and a new church erected, 1868, in Peaseville, which had become the new center of the town.
For many years this church has been in close relation with the church in Weston and the same pastor has served both churches, driving across the mountain and back, living sometimes in Andover parsonage, and sometimes in Weston. Great changes have taken place in this territory. A colony of Finns now occupies a large section of the town once occupied by families who supported the Baptist church. The membership has been reduced to a total of twenty-two, eleven resident.
OLD TIME MEETINGS AND SUNDAY SCHOOL IN ANDOVER
Narrated by the Mother of Rev. J. Mervin Hull, D. D.
There were two "meetin-housen" in the town where I was born and brought up. One was proper large and had galleries.
NOTE-Dorcas Manning Pettingill, my mother, was born in Andover, Vt., in 1816. Most of this account I have in her own handwriting, but some points are added from notes that I took, and from memory, as in my boyhood I liked noth- ing better than to hear my mother tell of her girlhood days in Andover .-- J. M. HULL.
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HISTORY OF THE BAPTISTS IN VERMONT
That was up to "Middle-Town," three miles off from my father's. The other was a little small one, situated on East Hill, and was only one-half mile from my home. It was wooden, with a huge stone at each outside door, to aid in getting into the porch. We always called them "the door rocks." The church was painted yellow with white trimmings. Inside there was no paint except on the entry doors and the pulpit, which was elevated far above the level of the main floor, and was only large enough for one to be in it at a time. The minister had a box which he knelt upon when he offered prayer, and the toes of his boots lay on the win- dow-sill, the pulpit was so narrow.
The pews extended from the door to the pulpit on each side of the house, and they, too, were raised about six inches above the "level of the sea." Each had a seat on three sides and the door that shut us in on the fourth side, so we were boxed up for two long hours, unless we chose to run out a while, which was a common practice. During the long sermon some of the men used to stand up and lean on the pew door to rest. One day when old Uncle Pete Adams was doing this, he fell asleep, and leaned so heavily that the pew door became unlatched, and Uncle Pete fell clattering to the floor, to the astonishment of the congregation and to the great delight of us young folks .*
Six could be accommodated in a pew and there were accom- modations for hanging up bonnets, which the older women did: also the men folks hung their hats on the same post, which post accommodated two pews at the same time, as it extended straight up to the top of the house, so Uncle John and Aunt John, Uncle Ben and Aunt Ben hung their hats and bonnets together.
The singers' seat was in the middle of the house, with a bench running through the center of that for the hymn books. The bass sat with their backs to the minister, and the treble faced him. Uncle Moses Dodge took the lead of the singing. When the hymn was given out, he took his pitch-pipe, a sort of wooden whistle which could be extended to sound different notes, and sounded out the note, and the different parts took their notes from that. Unele Moses beat the time with his right hand, the fingers all spread out.
*Mrs. Alice Morse Earle has this story in one of her books, but my mother told it to me long before it was printed .- J. M. H.
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HISTORY OF THE BAPTISTS IN VERMONT
It was a freezing operation to walk half a mile in winter and then sit in a house with not the smell of fire in it, except what the ladies had in their foot-stoves. Some had hot bricks, but neither would keep warm till the first prayer was over. The men would rap their feet together to start circulation in their nearly frozen toes; but the benediction did come at last with its welcome ap- pearance, and then the minister would say, "Intermission one hour, " and take his big Bible under his arm and "stiver" for home. The minute he was gone there was a stampede for Capt. Adams' warm kitchen, where we ate our doughnuts and cheese, and the old men had their cider.
The minister through all my girlhood was Elder Joel Man- ning. He was a comely man-good looking I mean-with brown hair, cut "punkin shell" fashion, and blue eyes. In one sense he was like Zaccheus, small of stature, but he wouldn't climb as high as a gooseberry bush to see the Lord Jesus if he knew He was pass- ing by, lest he should be doing something towards his own salva- tion, which was contrary to his preaching. His constant theme was, "Saved by grace and not by works, lest any man should boast," and from his interpretation of this text he was opposed to Sunday schools. In the pulpit he read a great deal from the Bible, which had as many as fifty threads hanging out as book-marks, and I always wondered how he knew which thread to pull for his refer- ence. When he talked he stood with the fore-finger of each hand in one of his jacket pockets, and his glasses top of his brow. When he got through he left the house without speaking to any one. He was a good man and greatly respected. He had three professions- a minister, a farmer, and a cooper. He made our tubs and buckets and hooped the parish cider barrels, which were neither few nor far between in his own cellar, as well as in all the neighborhood. But when the temperance reform started, and he became enlightened on that point, he was active in organizing the first temperance so- ciety in Andover.
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