USA > Vermont > History of the Baptists in Vermont > Part 24
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The last two churches were received in 1810. Chelsea and Royalton churches had previously been in the Woodstock Associa- tion. These nine Vermont churches were small, weak and scattered, and most of them like sheep without a shepherd. Their desti- tute condition moved the Massachusetts Baptist Missionary Society to send missionaries among them, whose visits were eagerly welcomed and very helpful. Joshua Bradley visited and preached in this region in 1804, and Samuel Ambrose in 1809, and Barnabas Perkins in 1816. The reports of these missionaries give evidence of the spiritual destitution of these fields. The churches needed the fellowship and co-operation of one another. Their spiritual leaders at the first, and for many years, were Elder Samuel Hovey, father of the late Alvah Hovey, D. D., and Elder E. Huntington, pastor of the Braintree church from his ordination in 1810 till 1828.
To the Association churches were added from time to time, the Roxbury in 1811; Sharon, 1812; Bethel, 1815; Kingston, Han-
NOTE .- The historical sketches of this Association and its churches were prepared by Rev. W. A. Kinzie and read at the Centenary of the Association held in Barre, 1907.
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over and Rochester in 1819; Thetford and Fairlee, 1817; Plainfield, 1820.
The Association in 1820, numbered thirteen churches, eight ordained ministers, and four hundred and seventy members. Still other churches have been admitted until forty different churches have been connected with this Association. Its territory has been most of Washington county, all of Orange county, with two towns in New Hampshire, one in Caledonia county, Vt., one in Addison county, and five in Windsor county.
The original name, Barre Association, was retained till 1871, when it was changed to The Vermont Central Baptist Association, which it still retains.
For a few years the sessions of the Association were mainly inspirational. Letters from the churches were read, the condition of those not reporting were inquired into, messengers from corres- ponding associations were welcomed, and brought tidings, and preached sermons, and encouraged the churches.
In 1810, they began to confer on the subject of forming a Domestic Missionary Society to aid in securing preaching in this region. A committee was appointed, and a treasurer to receive and manage funds contributed for the purpose. Generous gifts were made for several years, and the money expended in supplying the pastorless churches as far as possible with preaching, at the cost of three dollars per Sunday.
Meanwhile foreign missions began to attract attention, and funds were contributed by churches and individuals for that pur- pose. One item in the account for 1824, is ten cents, the only property of a little son, five years old, who died October, 1823.
Meanwhile the languishing condition of the churches began to awaken alarmı in the minds of some, and the Association in 1833. passed the following: "Resolved, that we regard with deep con- cern the deplorable destitution of ministers in the churches of this Association, and having no prospect of a greater supply, we do consider it important that our condition be represented to the Board of the Vermont Baptist State Convention, at their annual meeting in October next, with a request that said board appoint a missionary to labor within the bounds of this Association one
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full year." At the same time measures were taken to raise in the Association money for the support of the missionary as far as possible.
The report of the managers, in 1836, reveals how imperative was the need of the Association at the time advance steps were taken, and the success of the new measure. The report is as fol- lows: "While the suspension of discipline and Gospel order-the entire absence of Sabbath school instruction, and of pastoral labor and effort to procure it, and the tremulous pulsation of most of the churches in this Association, giving fearful apprehensions for their vitality-and the desecration of the Lord's Day, and lax, and even skeptical sentiments, were affecting our youth and society, while family prayer and other contracting influences were faint and few, some individuals were excited, by a redeeming spirit, to propose an effort to obtain a missionary for the Association."
Something was subscribed and a committee chosen for the purpose. On application the committee appropriated a sum, and chose two of their body to co-operate. One year passed by-the anxious committee inquired and looked in vain-the praying few still cried to God, between the porch and the altar. "Spare thy people, Lord, give not thy heritage to reproach." At length Bro- ther Willard from Massachusetts, was induced to undertake, and after nine months encouraging labor, subscriptions were increased, and application was made to the Convention to support two missionaries in the Association, which was granted, and brother Root obtained as an associate.
In view of the present aspect of the churches:
"Resolved. 1. That there is cause for gratitude to God for his blessing on the judicious, persevering labors of the missionaries.
"Resolved. 2. That the baptism of forty by them in fellow- ship with our body, and the accession of two newly organized churches,-the settlement of three ministers by ordination, and the promising location of two others, which gives pastors to six churches, and supply of six other churches by the missionaries one week in each month, besides two weeks in a month where the remnant of three churches may be collected for public worship, furnishes evidence of the benefit of missionary labor."
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In 1832, the Association attained a membership of six hundred and twenty-four, which was to be its record mark for the next seventy-five years. From that point the membership fell some- what rapidly till it reached its lowest point in 1851, when it num- bered two hundred and seventy-three. From that point the general movement has been upward, till in 1912, it reached its highest mark, seven hundred and twenty-two.
The causes of continued weakness and declension, it were better to let the Association itself state, than to give them by inference or conjecture.
A note in the minutes of 1830, reads: "The difficulties and labors and discouraging aspects of the churches, as expressed or alluded to in their letters, is chiefly owing to the alliance of Free Masonry with the churches. To dissolve or break this connection appears to be the desire and prayer of all."
In 1850, the committee on the state of religion reported:
"The state of religion in this Association presents a great moral waste. The cause of Christ has in a great measure, lost its strong hold on the affections of our members, and spirituality is dying out of their hearts. The administration of the Word and ordinances is enjoyed by none of our churches more than half the time, by some one-fourth, and by a number not at all. Our churches are as sheep scattered upon the mountains; the watch- men are left, but a very small number. Each church can say of its own condition, 'The ways of Zion mourn because few come to her solemn feasts.'"
The report the next year was in the same vein.
"Should God in His providence remove a few of our labouring and praying brethren from these feeble churches they would be unable long to sustain their visibility; and even the Association itself would be blotted from the list of Associations in the State."
In 1855, not a single baptism was reported.
In 1856, John Kyle gave as a few of the hindrances: "One, the indisposition of Baptists to unite with churches near them. Living at a distance from a church or undervaluing church privileges they do not transfer their membership. Another is want of per- sonal effort, the demand for an interesting preacher, etc. Another,
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the spirit of covetousness. To these remarks there are very honor- able exceptions."
But praying men and women have not been wholly lacking. The Association has not become extinct, Some of its churches have been extinguished. To other churches times of refreshing have come, at long intervals, indeed, but often enough to prevent extinction. Some new churches have been built up and after de- pendence have become independent and even strong, notably the churches in Montpelier and Barre.
CHURCHES
SHARON
The Sharon Baptist church was organized in 1792, at Beaver Meadows, in West Norwich, a small settlement then partly in Sharon and partly in Norwich. Meetings were held at various houses and barns. Rev. James Parker was pastor part or all of the time from 1809 till 1838. J. Crowley, 1842-1845. In 1797, the membership was fourteen; in 1802, it was thirty. The largest membership reported was in 1843-1844, when it was seventy. In 1869, the church voted to hold its meetings in Sharon village, one-half the time, and the next year they began to plan for a house of worship there. The building was erected and the vestry oc- cupied in May, 1872. The building was dedicated the next Sep- tember, Rev. Dwight Spencer preaching the dedication sermon. The church has never been a strong one, financially, nor numerically, but has striven to exert a spiritual influence and to make known the truth. The list of pastors since 1868, is as follows : C. D. Fuller. 1868; A. W. Boardman, 1869-1870; R. Smith, 1871; J. S. Small, 1872-1873; L. B. Steele, 1874-1881; W. J. Smith, 1882; H. E. Robbins, 1883; R. S. Cook, 1885-1886; A. Meyers, 1890; H. V. Baker, 1895-1898; L. B. Steele, 1899-1903; R. M. Bennett, 1907- 1908.
BARRE
In May, 1888, Rev. Alexander McGeorge, State Missionary, visited Montpelier, at their earnest request. He found that church in a very discouraged state, soon after the resignation of
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their pastor, Rev. E. D. Mason. He visited every Baptist family in the place, learned that once there was a Baptist church in Plainfield, twelve miles away, drove there and found all the Bap- tist families that were left; there learned of Barre and visited the place, finding quite a number of Baptist families. He planned to unite all these people into one Society with Montpelier for a center, secure a strong preacher, and get them on a self-supporting basis. Mr. McGeorge was welcomed and his suggestions promptly followed. The Methodist church opened their house for the first Sunday service. Then a hall was hired, a Sunday school organized, and a beginning made, promising well for the future. The Barre people were eager to be organized at once, as a church; this, however, was temporarily postponed. July, 1889, a church, with twenty-three members, was organized and duly recognized. August 7. Rev. G. F. Raymond, pastor of the Montpelier church was engaged to preach every Sunday afternoon. The congrega- tion soon increased from twenty-five to one hundred and twenty- five. The next year the Barre church entertained the Associa- tion. Its membership had increased to fifty-five.
Rev. P. C. Abby was called to the pastorate in 1891, and began at once an aggressive work. The church prospered and in- creased in membership from fifty-five to one hundred and thirty- nine before the close of this pastorate, in 1897. They began to plan for a meeting-house, which was soon erected and sufficiently completed as to be serviceable in 1894.
The new church edifice was planned more with reference to the future prospects of the church than to its present ability, and the debt upon it soon became a heavy burden.
Rev. Edward M. Fuller was next called to the pastorate. The response to evangelistic efforts of pastor and people was very encouraging. The membership increased to two hundred. Sun- day school work was specially prosperous. A Baracca class of forty members and a Philathea class of large proportions were organized; mission work was begun at East Barre and Webster- ville.
The greatest hindrance to the development of the church appeared to be the debt on the church. The Convention Board,
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upon the receipt of the Ford Legacy, in 1900, appropriated five thousand dollars to apply as a subscription on the debt-on con- dition that the church secure pledges for a sufficient sum above that amount to cancel the indebtedness. The church met the con- ditions and the debt was cancelled. Mr. Fuller resigned in 1903, that he might take up the work of State secretary of the State Sunday School Association. Rev. W. A. Kinzie became pastor on the following Sunday, April 5, and remained till 1907. Evange- listic meetings under the direction of Evangelist, Rev. E. E. Davidson, resulted in the addition of thirty-seven members in 1904. At the close of this pastorate the number of members was two hundred and fifty-six. The church exercised a supervision to some extent over the Italian and the Swedish missions in the city.
In 1808, William E. Braisted became pastor and entered upon his work with zeal. Thirty-three were added that year and twenty-nine were dismissed to form the new church in Webster- ville, which was recognized February 4, 1909.
The growth of the church has continued till, in 1912, it num- bered three hundred and two. In 1910, the church edifice was com- pleted by a granite veneer, greatly improving both the appearance and the permanence of the structure.
HISTORICAL SKETCH OF THE EAST BETHEL CHURCH
(Taken from the Centenary Address of acting-pastor J. Wesley Miller, 1912)
August 24, 1812, a group of Baptist believers of the vicinity of East Bethel, gathered at the home of Elisha A. Fowler (the present home of O. F. Godfrey), and agreeable to their request for advice and assistance in organizing a church, were met by Elder James Parker and Brother S. Gould from Sharon; Elder Timothy Grow and Brothers D. Davidson and S. Alfred from Hartland; Elder Elijah Huntington from Braintree, and Elder Micaiah Coburn from Chelsea and Tunbridge. They organized a Baptist church
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with ten original members as follows: Samuel Peake, Elisha A. Fowler and his wife, Mary, Jacob Lerned and his wife, Elizabeth, Leonard Fisk, Anne Cole, Lucy Bradford, Electra Fowler and Achsa Tracy. Samuel Peake's name appears in the charter of the town of Bethel, the first granted by the State of Vermont, under date of December 23, 1779. He was the Baptist leader in Bethel and the third actual settler in the town.
There had been earlier Baptist organizations in this part of the State. The Church of Christ in Randolph and Bethel, called the Second Baptist church in Randolph, which was the immediate predecessor of the East Bethel church, was constituted with ten members on November 18, 1800. Two of these original members, Deacon Elisha A. Fowler and Anne Cole, later became members of the little group which founded the East Bethel church. The Randolph-Bethel church was constituted by a council of the Bap- tist churches in Chelsea, Braintree, and Randolph. The new East Bethel church soon became the successor of the Royalton church, and in all probability inherited whatever of Baptist interest there had previously been in Bethel.
Business meetings were frequently held in the schoolhouse near Marsh's Mill or Bethel center village. Sunday services were also occasionally held in that village, both before and after the erection of the Union brick meeting-house, now the Universalist church building. It is of interest to note that the dedicatory sermon at the opening of this building was preached December 24, 1816, by the Rev. Aaron Leland, eminent Baptist minister and later lieutenant-governor of the State.
The East Bethel church appointed a meeting-house society, February 10, 1824, at the home of Deacon Fowler, where nearly twelve years before the church had been constituted. Samuel Hebard gave the building site, and the committee was instructed to "hire a house built in the cheapest and best manner and as large as money can be raised to defray the expense of." On November 26, 1824, the committee reported the completion of the present structure at an expense of one thousand and sixty dollars. Because of neglect, the building had to undergo extensive repairs in 1861. The old pews were removed and the present "slips" substi-
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tuted. The old gallery was taken down and a low gallery placed between the two entry doors, and the interior generally renovated. Fifteen years ago the low gallery was removed and a new pulpit placed. In 1910, about five hundred dollars was expended by the Ladies' Aid Society in putting the house into its present neat and comfortable condition. During the year, electric lights have been installed and the exterior woodwork refinished.
The first pastor to hold services in the new meeting-house was Isaac Sawyer, who stayed three years. He was followed by Willard Kimball. Then came Simeon Chamberlain, who died after only one year's service. In 1836, Leonard Kimball was received into membership by letter and soon ordained as minister. The following year, one Deacon Orsemus Blodgett, was given a written license to preach. During most of the 40's and 50's there was almost utter stagnation in the Baptist ranks, interest centering in the Union church of the village.
After something like seventeen years of recordless sleep, the Rev. Austin Norcross, of Derby, was settled as pastor in 1859. He proved the right man for the place and brought the church into active spiritual life, besides carrying thru to a successful issue the extensive repairs and improvements upon the meeting-house undertaken during 1861. He served six years, being followed by the Rev. A. N. Woodruff. During the year, 1867, the church en- joyed its greatest revival under the ministration of the Rev. Jona- than Tilson, who conducted three weeks of evangelistic services. In 1868, the Rev. Leonard Tracy returned to his boyhood church and spent the last two years of his ministry as its pastor. Two other members of the church became ministers, Charles B. Turner and Cyrus Tucker.
Mr. Norcross returned to his former field in 1872 and stayed two years. Then George B. Wheeler served the church for one year, 1878-1879, and in April, 1882, Ora F. Taylor began a six-year pastorate, he being the last resident pastor the church has had. For twenty-four years the pulpit has been supplied and more or less pastoral work done by temporary supplies. Indeed, the people have had many supplies during the one hundred years of their church life. For the past five years the church has enjoyed the
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faithful services of acting-pastor Miller, a clergyman of the Metho- dist faith. There has been a recent revival of spiritual interest in the community and the Baptist people are looking forward with hope to a union pastorate with the Free Baptist church of East Randolph.
GROTON
Elder James Peacham founded the Baptist church in Groton in 1813. The constituent members were Phoebe Darling, wife of John Darling; Anna Welch, wife of Jonathan Welch; Edmund Welch and wife; Sarah, wife of Stephen Welch; Betsy Morrison, wife of Bradbury Morrison; John Emery and wife, Sarah; Mary, wife of James Hooper; Edmund Morse; Josiah Paul and wife, Sarah. Rev. J. Spaulding was one of the earliest ministers. He was on this field in 1814. In 1824, Rev. Otis Robinson was in- stalled pastor, and for a number of years the church prospered. But at length trouble arose; Mr. Robinson became deranged and moved away and the church received a shock which appeared to take its life.
In 1840, however, it seems to have been resuscitated and reported to the Association eleven members. There was an in- crease for several years until the number reached forty-two, after which came another period of decline. Rev. P. W. Fuller closed a pastorate in March, 1868, and was succeeded by Rev. T. Wrinkle. In the third and last year of his pastorate, nineteen were baptized and two received by letter, the membership becoming eighty-nine. Rev. G. Carpenter was pastor, 1872-1875. In 1876, thirteen were added. Rev. W. Crocker served in 1877-1878; S. F. Dean, 1879- 1880. Rev. Joseph Freeman, D. D., was engaged in 1881, and the following year twenty-one were received by baptism and thirteen by letter. After Rev. W. Worthington had labored one year, 1883, Rev. W. G. Clough entered upon a successful pastorate of three years, and was followed by Rev. A. N. Woodruff, who remained four years and welcomed thirty-three by baptism. The church then numbered one hundred and fourteen members.
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T. C. Souter served one year. There were but two pastors in the next decade, Thomas Tellier, 1894-1898, and G. W. Clough, second pastorate, 1899-1905. The year, 1904, was one of deep sadness on account of prevailing sickness and the death of three prominent members, Martha J. Robinson, widow of a former pastor, Mrs. Mary E. Clough, the wife of Pastor G. W. Clough, a woman greatly beloved, and Brother A. H. Ricker, a strong support of the church, spiritually and financially.
The more recent pastors have been H. A. Calhoun, 1906-1907; H. S. Meyers, 1908. Another strong pillar of the church died in 1909, Deacon Jefferson Renfrew, who perpetuated his influence for the church by a bequest of one thousand dollars in trust to the State Convention for the benefit of the Groton church. . The year, 1911, was marked by the ingathering of twenty-two new members, seventeen by baptism. Present membership, one hun- dred and thirty.
MONTPELIER
Elder Ziba Woodworth, a Free Will Baptist minister, was a citizen of the town at its organization, and on its record is a certif- icate of his good standing in the Baptist church, prior to his resi- dence here. He was a Revolutionary soldier, who had been des- perately wounded at Fort Griswold. He was chosen in 1791, when the town was organized. From about 1800, Mr. Woodworth was in the habit of exhorting as occasion offered, and in 1806, was or- dained and preached from 1806 till 1826. Philip Wheeler is named in Walton's Register as a Baptist preacher in 1815 and 1816, and again in 1823 to 1825. Also, Samuel Parker from 1827 to 1832. A Free Will Baptist church was organized in 1812, according to Rev. I. D. Stewart's History of The Free Will Baptists. In 1826, Elder Morse visited Montpelier and found there the remnants of three Baptist churches and commenced labor with the central one. Opposition was strong, but the Lord worked with him and several were converted. These, with such as came from the old churches, united in a new organization, and after two months he left them a promising church of thirty-five members. Another church of the
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same denomination was organized in 1840, and of this Elder Kennis- ton was pastor 1840, and Zebina Young in 1841-1843. Elder Jackson, 1849. No mention is made of these churches in our Associational minutes, of course, but these early churches contri- buted their part to Vermont Baptist History. In 1854, the State Convention, through its agent, made an attempt to establish Baptist work in Montpelier, but the people were not ready to co-operate and the effort failed.
The present church in Montpelier was organized in June, 1865, with fourteen persons, five of whom were men. Rev. Rufus Smith, State Convention agent, was elected clerk and supplied the pulpit for a time. The first services were held in the Village Hall. In October, 1865, a call was extended to Rev. H. D. Hodge, but he declined. In February, 1866, Rev. N. P. Foster was called and began his pastorate the October following, remaining till April, 1869. Eleven had been added before this pastorate and seven- teen more came in while Mr. Foster was there. Services con- tinued in the Village Hall for a few months and then were held in Freeman Hall, and on November 12, 1865, they began in the Court House where they continued till 1868, when they were ordered by the Assistant Judge to vacate the premises. This served to spur them to the erection of a church edifice for which the ground was broken March 23, 1886, and the basement put into use the follow- ing November, though there were no windows in as yet.
The church had worshipped in sixteen different rooms. The cost of the new edifice was seventeen thousand dollars. Dedicated January 29, 1873.
The church has been served by the following pastors: N. P. Foster, 1868-1869; Wm. Fitz, 1870; N. N. Glazier, 1871-1878; H. A. Rogers, 1879-1882; E. D. Mason, 1883-1887; G. F. Raymond, 1888-1890; G. D. Webster, 1892-1894; E. B. Earl, 1895; W. A. Davison, 1897-1899; W. J. Cloues, 1900-1903; Guy C. Lamson, 1904-1905; A. H. Roberts, 1906; H. A. Buzzell, supply, 1907; L. J. Bamburg, 1908-1911; I. H. Benedict, 1912.
The church has had difficulties to overcome, discouragements and trials, heavy financial burdens, and the loss of members by death and removals, but it courageously continued and grew
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