USA > Vermont > History of the Baptists in Vermont > Part 28
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
This latter work was submitted by the author to a committee on circular letter, at the meeting of the Leyden Association, in Wilmington, Vt., 1820, and the committee's report was adopted and is as follows: "Your committee have examined a work written by Brother Elisha Andrews, entitled 'Racovius, containing dia- logues upon the Unitarian Controversy,' so far as the opportunity
338
HISTORY OF THE BAPTISTS IN VERMONT
would permit, and we are satisfied that it is well worthy the patron- age of the Association."
In 1805, Elder Amos Tuttle was chosen pastor of the Fairfax church upon a salary of two hundred dollars, to be paid in good merchantable produce; to be paid annually by the first day in January. The pay was to be raised by subscription, but if it could not be by subscription, to be raised on the polls and estates of the society. Deacon Wilkins protested against the plan of raising salary by a tax, and the church, in 1809, after deliberation, passed the following: "Having examined the situation of the church as a standing society, formed on the civil law, it was their opinion that the church come off this ground, as easy a way as possible, and the church pay the Elder Tuttle two hundred dollars per year in the following articles; namely, twenty dollars worth of beef, five dollars worth of tallow, fifteen dollars worth of rye, ten dollars worth of wool, twenty-five dollars worth of wheat, ten dollars worth of flax. The remainder to be paid in arti- cles most convenient for the church."
In 1811, the church, upon the ground that it was not able to fulfill their contract with Elder Tuttle, as to his support, dismissed him from office work in the church. Troublous times followed, but the church survived them and was built up for its long and useful career.
Few of the early pioneers have left any detailed account of their experiences, traveling in the wilderness, and making a home in the new settlements. The following authentic account of the experiences of Rev. Amos Tuttle is doubtless typical and for that reason has special historical value.
ELDER AMOS TUTTLE By his son, Capt. David Tuttle
Elder Amos Tuttle was born in Southbury, Ct., October 31, 1761; was married to Rachel T. Jones, June 16, 1782; lost a large part of his property soon after his marriage through the rascality of a man in high life, and, in 1788, engaged in the boot and shoe business in the town of Washington, Ct. He was at that time a
339
HISTORY OF THE BAPTISTS IN VERMONT
noted infidel, and strong in argument; but soon, although there was no religious excitement in the neighborhood, his attention became powerfully attracted to the subject of personal religion. He began to attend public worship in an adjoining town of New Preston; experienced a change of heart, and connected himself with the Baptist church in New Preston, of which Rev. Isaac Root was pastor. Soon after this he prepared himself to preach the Gospel, and was settled over a church in Litchfield, Ct.
Rev. Mr. Root about this time moved to Danville, Vt., and was settled over the First Baptist church there. Returning to Connecticut for a visit, he called upon Mr. Tuttle and gave him such a description of the beauty and fertility of Northern Vermont, that notwithstanding the urgent invitation of another friend calling him to western New York, Mr. Tuttle concluded to visit Vermont the next season. Accordingly, in June, 1794, he came to Danville and thence to Walden, Hardwick, Greensboro and Crafts- bury; became acquainted with the inhabitants, and found a church could be organized from the four last towns, the majority of the members living in Hardwick. A church was formed. Mr. Tuttle was called to settle, as minister of the town, and accepted.
In the month of October, 1795, he started with his family from Litchfield for Hardwick. Such a journey in those days was a great undertaking. They were fifteen days on the way, but meeting with no more serious accident than the breaking of a wagon, they arrived at Gilman's, in Walden, during the night of the 31st of October, in the midst of a hard rain storm. Beds were soon taken from the wagon and placed upon the floor of the little bark-covered log house, and our cold immigrants lay down to rest. There was not a pane of glass about the house and so no sign of day appeared until the door was opened in the morning. Then day appeared indeed, and with it, to the great surprise of all, appeared a white mantle of snow, covering the ground to a depth of at least fifteen inches. A messenger was sent to Hardwick, requesting the friends of the family to send teams to bring them on their journey. Three sleds with wild steers were sent. Two of them were loaded with the goods and the third was fitted up with boxes for seats and plenty of straw, to carry the sick, and
340
HISTORY OF THE BAPTISTS IN VERMONT
weeping mother and children. Mr. David Tuttle, who was then a boy says, "As we reached the bottom of the awful hill by which the Hazen road descends to the Lamiolle River, the sleds stopped, that the bridge might be repaired. I saw my mother, brother and little sisters, all in tears, and shall never forget the expression of anguish with which my mother said, 'Dear husband, where are you taking me. I shall die and what will become of the children.' It sobered me for the rest of that day and brings tears to my eyes now in my old age as I relate it."
They turned off of the Hazen road near where L. H. Delano now resides, followed a narrow sled path, which wound through the woods, crossed the Tuttle brook at a place above where the road now crosses, ascended the steep bank by doubling the teams and passed through the burnt slash to the house of Mark Morris.
The journey being thus safely over, the next care of our pioneer pastor was to find a house for his family. There was an empty log shanty to be had, but it was much out of repair. Mr. Tuttle was strong and healthy, however, and with the aid of friends, he succeeded by the middle of November in making it habitable. There was, to be sure, neither windows nor cupboards, nor chimney, and the hut itself was only twelve feet by fifteen, but he cut some holes through the logs and pasted oiled paper over them for windows, and the smoke found its own way upward.
A successful hunt on snow shoes on the West Hill, in which three moose were killed by his party, provided the family with meat for a time. He was so fortunate also as to procure a bushel of salt of a peddler by paying five dollars in cash. The price of salt must have risen higher still, or else money must have become scarce, for next year he paid six bushels of wheat for one of salt, and this in preference to paying three dollars in cash.
After thus providing for the creature comforts, the next question seems to have been how to get about his parish. His gumption soon found a way. A "Tom Pung" as he called it, was hewed out and put together with pins and rods, and the pieces of rope, which had been used as binders on the journey, he made into a harness, sufficient at least to fasten the horse to the pung and to guide him through the woods.
341
HISTORY OF THE BAPTISTS IN VERMONT
The town of Hardwick was organized on March 31, 1795. In April, 1796, the town met and voted to unite with the Baptist church in settling Mr. Tuttle, as the minister of the town. He was installed in June, following. The people being poor, it was agreed that he should receive no salary during the first four years. By a provision of the town charter, however, he was entitled to draw three lots of land, as the first minister of the town. One of these lots he sold for a little money and a little wheat, to be paid in four instalments.
Soon after his installation he went to work to clear a piece of land and build himself a log house. By the middle of November, he completed the work, and in just one year from the time when the family first huddled themselves into the little hut, they moved into the largest and best log house in the town, thirty-two feet by fifteen. The Sabbath worship was held in this house during the winter months and in barns in different parts of the town during the summer.
The course of church life in Hardwick was not smooth. The church became divided, much to the grief of Mr. Tuttle. He con- tinued to preach in the town to a Congregational church for a time, and, in 1806, accepted a call to the church in Fairfax. That was a year of grace to that church, sixty-five being received by baptism. This pastorate continued till 1811. After this Mr. Tuttle labored as an evangelist, visiting most of the towns in Vermont, and many of the townships bordering on the line in Canada. During this time he made his home in Hardwick, but afterward removed again to Fairfax, where he remained till the death of his wife, when he returned to Hardwick to spend the remainder of his days with his son, in the same house which his own hands had built in the vigor of his early manhood.
He died in February, 1833, aged seventy-two years.
CHAPTER XX
THE RICHMOND, FAIRFIELD, ONION RIVER AND LAMOILLE ASSOCIATIONS
The first church to make a definite proposition and to take steps to test the question, whether the churches in this part of the State were ready to unite in an association, was the Richmond church. On the time-stained record of this mother church, under date of August 23, 1795, is the following minute:
"Voted: That Elder Wilmarth write letters in the name of the church to the different churches to have them send delegates to this place, to see if we can't form into an association."
"October 3, 1795, the church voted that Elder Wilmarth, Deacon Everts and Brother John Page, be delegates to represent the church in the convention to see if we can't form into an as- sociation." August 19, 1796, the church made choice of Deacon Everts, and Brother Hulburt, to attend the Association at Cam- bridge, to be holden on Wednesday, the 30th of August, instant.
The decision of the Convention was that it was possible and desirable to form into an association. Whether they limited their work to the settlement of the question they were invited to con- sider, and the fixing on a time for the first meeting of the proposed association, or immediately organized and adopted a constitution and held a meeting of an associational order, we do not know. The fact that the name, Richmond Conference, was chosen, and the tradition that Richmond was the place of the organization of the body, favor the first supposition. If so, 1795 is the birth year, and Richmond, the birth-place of the Association. If, as is possible, they simply came to an understanding, and made an appointment for an association to be held the following year. 1796 is the birth-
344
HISTORY OF THE BAPTISTS IN VERMONT
year, and Cambridge the place where the Richmond Conference, or Association, was organized.
The churches represented in this first association were: Fairfax, Cambridge, Richmond, Essex and Westford.
The years immediately following the organization of the As- sociation were fruitful ones. Revivals occurred in several places. The Association grew rapidly by the accession of new churches. In 1804, there were enrolled fifteen churches, with a member- ship of six hundred and thirteen. In 1810, there were seventeen churches and eight hundred and ten members. These churches were Richmond, Fairfax, Essex, Cambridge, Westford, Swanton, Johnson, Richford, Fairfield, Addison, Berkshire, Georgia, Sutton, Hatley and Stanstead, Derby, St. Armand and Stanbridge.
Early pastors in the Association were men of ability. Among them were: Elisha Andrews, Joseph Call, Roswell Mears, William Marsh, Stephen Holmes, Amos Tuttle, Ezra Butler, David Boyn- ton, Isaac Sawyer, Jesse and Samuel Smith, Samuel Churchill, Moses Wares, and Roswell Smith. Among the laymen, were the Cresseys of Fairfax, Deacon Andrews of Richmond, in whose barn the Association met in 1805, Deacon David Campbell of Swanton, Deacon David Churchill of Fairfield, and Nathaniel Blood of Essex. As a prince among the laymen, was one of fine physique and gentlemanly bearing, a close listener and of few words, but whose words, when uttered, were of unusual clearness and elegance, a fine presiding officer of remarkable judicial and executive ability, -J. D. Farnsworth, long known since as Judge Farnsworth. These were some of the fathers of this Association.
On the 12th of June, 1812, war was declared between the United States and Great Britain. The Association had been ap- pointed to meet that year at Stanbridge, Canada. As the time approached, the brethren began to inquire, with no little solicitude, whether it would be safe to cross the border for that purpose. They corresponded with the Canadian brethren. The loving rela- tion between the churches was not in the least strained, but on the whole, it was deemed more prudent not to go. Instead, the churches on this side of the line met at the time appointed, the third
345
HISTORY OF THE BAPTISTS IN VERMONT
Wednesday in September, in Fairfield. Fourteen churches were represented: Richmond, Georgia, Westford, Berkshire, Cambridge, Swanton, Essex and Jericho, Fairfax, Fairfield, Enosburg, Milton, and Morristown. The latter church united at this time. A new Association was organized under the name of the Fairfield Associa- tion, adopting the constitution, articles of faith, rules of decorum, and general regulations of the Richmond Association.
During the years from 1812 to 1834, fourteen new churches were organized: Morristown, Milton, Colchester, Fletcher, Jericho, Montgomery Center, North Fairfax, Sterling, North Fairfield, Enosburg Falls, Williston, Huntington, Stanbridge and Burlington.
In 1834, the Association included twenty-six churches, with a membership of one thousand, five hundred and ninety-one. The territory was large and the delegates were sometimes compelled to travel from fifty to seventy-five miles to attend the meetings of the Association. On this account alone, it was thought advisable to divide the Association. This was done. The Lamoille River was made the dividing line. The northern part retained the name of The Fairfield Association, the southern took the name of The Onion River Association.
The Fairfield branch met at Fairfield. Three new churches were received: Montgomery, Dunham, and Lapraire, bringing the number of churches to fifteen, with nine pastors.
The spiritual condition of these churches was for a time dis- couragingly low. Additions by baptism were few. In 1838, but one baptism was reported in the whole Association. The year fol- lowing, there were one hundred and sixty; the next, one hundred and two; and in 1843, there were one hundred and fifty-one baptisms.
The Onion River branch was organized at Waterbury, and was composed of seventeen churches, mostly in Chittenden county. These were: Jericho, Essex, Richmond, Johnson, Cam- bridge, Morristown, Hinesburg, Sterling, Williston, Milton, Hunt- ington, Waterbury, Westford, Waitsfield, Burlington and Col- chester. It had eleven ministers and about nine hundred and forty members. These churches reported each year a fair number of baptisms, especially the years, 1840, 1842 and 1843, when the
346
HISTORY OF THE BAPTISTS IN VERMONT
numbers were respectively, one hundred and thirteen, sixty-six, and one hundred and twelve.
In their minutes of 1843, is one item of melancholy interest, announcing the extinction of the Richmond church, whose efforts, in 1795, resulted in the organization of the Association.
Judging from the minutes alone, one would suppose that the old Fairfield Association had peacefully divided, and that each branch was growing independently and content with the change. But one who was an attendant upon these meetings, tells us that the result of the division was that the whole old Association met at both places, and neither could be satisfied, unless all were to- gether, and this state of things continued, with little or no abate- ment, until 1844, when a resolution was adopted by both associa- tions, at the suggestion of the Onion River Association, that they reunite on their common constitution, and that the name Lamoille Association, be adopted. Elder Sabin says that the reason for re- uniting the two associations was, "first, they could not get apart; and second, when they were all together, it made a large assembly and a good variety of gifts, and ministers and brethren from abroad could afford to visit us, and the churches that entertained the As- sociation preferred that there should be a good congregation at their place, and it encouraged their own brethren to see so many who were sustaming the same banner of Jesus with themselves. Then, in our societies, formed in connection with the Association, a parallel advantage was gained." The union of the two Associa- tions was effected in September, 1847. Then began the history of the Lamoille Association.
When the Association took the name of The Lamoille Associa- tion, it consisted of twenty-seven churches, namely: Burlington, Cambridge, Colchester, Essex, Enosburg, Enosburg Falls, West Enosburg, North Fairfax, South Fairfax, North Fairfield, South Fairfield, East Fairfield, Fletcher, Georgia, Huntington, Hines- burg, Jericho,2nd Jericho, Johnson, Milton, Montgomery, Swanton, Waitsfield, Waterbury, Westford, Williston. The pastors were: M. G. Hodge, J. C. Bryant, L. A. Dunn, I. Huntley, M. N. Stearns, A. Sabin, D. Sabin, Wm. S. Hurlburt, I. I. Cressey, J. P. Hall, J. Morrain, R. A. Hodge, J. Cressey.
347
HISTORY OF THE BAPTISTS IN VERMONT
Of these churches, nine have become extinct. Meanwhile, others have been organized and weak ones have put on strength. Burlington, for many years a weak and struggling interest, has come to a position of commanding influence. The Richford, built out of the ruins of earlier organizations, has lived. The St. Albans has come into existence, the Essex Junction, also, and East Franklin.
One of the oldest churches had a noteworthy resurrection.
The Westford church had the appearance of a dead church. Its services were discontinued, its meeting-house was closed, and the weeds had grown high between the stones about the door. But one day a little company of five, four of them members of one family, came to the house praying that it might be opened. For a time it seemed doubtful if they could obtain the key. Mean- while, one of the sisters pulled the weeds about the door, and then knelt upon the threshold, and prayed that the door might be opened, and had the assurance that it would be. The key was brought and the little company entered and prayed that God would awaken the remnant of the church and send someone to lead it as a shepherd. The prayers were soon answered. Rev. Thomas Tellier was soon secured; the church quickened; the house opened and renovated; a parsonage and horse sheds built, and the church strengthened in numbers and resources.
From 1852, for fifteen years, the New Hampton Institute ex- erted a powerful influence over the Association. Its professors and students were ready to do any service, anywhere it was needed. They went out holding meetings in schoolhouses and supplying destitute churches, giving evidence of their consecration and ability. Among these faithful helpers of the churches these names are worthy of record: L. B. Steele, Peter Frenyear, L. B. Barker, D. C. Bixby, A. S. Gilbert, J. G. Lorimer, W. G. Schofield, P. C. Abby, President E. B. Smith, and Dr. James Upham.
The rise and decline of the French churches of Montgomery, Enosburg, and Richford, and the French Mission in Burlington, make an interesting chapter in the history of this Association.
The Civil war, from 1861 to 1865, caused these churches much anxiety and suffering. In 1864, the Fairfax church reported:
348
HISTORY OF THE BAPTISTS IN VERMONT
"We have sent one hundred and three, including students and transient hearers, to the battle field, thirteen church members. Nine members, thirteen in the congregation and seventeen in the army, have died during the year."
In common with the other associations, this suffered from dis- ciplinary trials-The Washington Temperance Society, Free- masonry, Millerism, Davidsonism, Truarism, and so forth.
Counteracting these came gracious revivals. In 1815 and 1816, Georgia enjoyed a great revival and sixty were added, among them, four young men, who afterward became ministers. These were Alvah Sabin, Daniel Sabin, Joseph Ballard, and Paul Richards.
The Vermont Baptist State Convention rendered noble ser- vice, in this then destitute field, sending here: Marvin Grow, Harvey Clark, John Ide, Wm. Arthur, and Ezra Fisher. In 1830, John Ide was sent to Richford. He found the church in difficulty, and after preaching Saturday evening and three times Sunday, he met the church on Monday at 12 o'clock, and continued the meeting till two o'clock the next morning, and had the hap- piness of seeing every trial removed and peace and harmony re- stored.
The year 1823, was marked by a discussion, growing out of a proposition by the Northwestern Congregational Union to the Fairfield Association, for a conference upon the expediency of forming a union between the Congregational and Baptist denomi- nations, in the vicinity of the two associations. The full account of this conference is printed in the minutes of the Association and in the Missionary Magazine, and is a notable bit of denominational history.
This Association, like the others, while not assuming authority over any of the churches, has claimed and exercised the right to decide for itself what churches shall be eligible to membership, and to be a counsellor to the churches within its bounds. In 1803, a committee was appointed to labor with the Cambridge church, and the church refused to hear the Association. The Association, at the next session, withdrew the hand of fellowship. It is probable that this action had salutary effect, as shortly after, the name of the church is found in the list as usual. In 1809,
349
HISTORY OF THE BAPTISTS IN VERMONT
upon request of the Westford church, the Association advised them to call a council, and the advice was followed, and the church con- tinued in the fellowship of the Association. In 1813, a committee was appointed to look into the situation at Berkshire, and to in- quire after the character of their former pastor. The inquiry re- sulted in finding the current charges against the minister unfounded. In 1818, the church in Morristown excluded their pastor. The Association instituted inquiry and reported, justifying the action of the church, and took steps to warn another Association against the unworthy minister.
The church in Colchester was visited in 1840, and the Rich- mond church in 1841. In 1842, the church in Fletcher did not report to the Association, and by verbal report it was learned that the cause was "internal commotion." A committee was at once appointed to visit and advise the church.
The latest action of the Association in this line, was in 1889, when the St. Albans church was advised by the aid of itself, or a council, to investigate current reports affecting the moral character of their recent pastor. The church followed the advice given.
As a natural outgrowth of this mutual interest of the churches in each other and of the power of the Association to assist the weak, it soon took the character of a missionary organization. Plans were laid as early as 1804, that the pastors of the As- sociation might spend all their time preaching to all the churches. In 1818, the Association appointed a committee of five, who were instructed to form themselves into a board for solieiting and rais- ing money, and other property, for the purpose of employing one or more Gospel ministers in destitute places within the Association and elsewhere. It obtained for a time the services of Elder Eph- raim Sawyer, whom Elder Sabin described as "a man of limited education, but with a thorough knowledge of human nature, and a large acquaintance with all classes of men, and a correct knowl- edge of the Bible, and a consistent theory of religion." It also em- ployed in 1824, Elder Phineas Culver, and at another time, Elder Isaac Sawyer. It sometimes established circuits by which destitute churches were supplied. Since the organization of the State Con- vention, it has worked through it and in harmony with it to help the weaker churches.
350
HISTORY OF THE BAPTISTS IN VERMONT
The Association responded to the call that was voiced by Luther Rice, in 1814, for help on the foreign field. Agents were ap- pointed to collect funds and a board was formed to dispose of the contributions.
In 1825, a Missionary Society was organized in the Associa- tion, collectors appointed in every church, and four agents ap- pointed to convey their collections to the treasurer of the Associa- tion. In 1824, the Association organized a Tract Society, which did not prove as useful as expected and was discontinued in 1836. In 1852, the Lamoille Sabbath School Union was organized to promote that important agency for the upbuilding of the churches. After the Vermont Branch of the Northern Baptist Education Society was merged as a department of the Vermont Baptist State Convention in 1843, the brethren of this Association organized the Lamoille Education Society, which for several years was able to assist two or three young men in their studies. The New Hamp- ton Institution, and the Northern Educational Union, in its support, were in close relation with this Association, being within its bounds, and especially helpful to its churches.
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.