USA > Vermont > History of the Baptists in Vermont > Part 29
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Another feature of the benevolent work of the Association has been the care of its destitute ministers. In 1827, the Association contributed to the family of Ephraim Sawyer, at the time of his sickness and death. Elder Luther Cole, when mfirm and destitute, was aided by a contribution, annually, from 1866, till his death in 1871. Annual collections continued to be taken and a fund ac- cumulated, amounting to $280.43, which in 1888, was transferred to the Ministers' Aid Society of Vermont.
STATISTICS
LAMOILLE ASSOCIATION 1847-1912
Baptisms.
4,329
Received by Letter 2,076
Received by Res. and Ex. .418
Dismissed.
2,552
Died
1,735
Excluded and Dropped.
1,349
Benevolent Contributions
$108,137.00
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HISTORY OF THE BAPTISTS IN VERMONT
ONION RIVER ASSOCIATION
The life of the Onion River Association was so brief that the story of it may be told somewhat in detail. The decision to divide the Fairfield Association and form the new one was very delib- erately taken, after careful consideration, by a large committee, at a special session held in Fairfax, the second Wednesday in No- vember, 1834.
The first meeting of the new Association was held in Water- bury, the first Wednesday in September, 1835. The churches which composed it, were in the towns of Essex, Jericho, Richmond, Cambridge, Westford, Morristown, Hinesburg, Williston, Milton, Waterbury, Huntington, and Sterling. The churches were favored with the labors of nine pastors and contained nine hundred and twenty-seven members.
During the first year, the little church in Sterling, which had numbered but six members, received twenty-three by baptism. This was the bright spot in the Association, the rest appearing to be depressed. But thirty-three were received by baptism in the whole Association and twenty-four by letter.
The resolutions passed at this session were upon temperance moral reform, ministerial education and world wide missions.
The second session was held in Johnson. The churches in Westford, Waitsfield and Colchester, had received fifty-five by baptism. There were additions to the Association of eighty-seven by baptism and thirty-seven by letter.
The third session was at Hinesburg. The Middlesex church joined it (afterward uniting with the Waitsfield church). Additions, twenty-one by baptism; twenty-six by letter.
The fourth session was in Waitsfield. The year had been un- marked by any special interest.
The next year at Colchester, the Association held a most en- couraging and pleasant session. Almost half the churches had enjoyed revivals; one hundred and ninety-seven had been baptized and twenty-four added by letter. The membership of the Associa- tion had reached one thousand, sixty-six.
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The sixth and last session was held at Westford in 1840. At the time of this session, the state of religion was low in the churches, owing to the waves of public excitement, which in quick succession were affecting the people. This feeling, however, had not char- acterized the whole year, which had been more fruitful than most years, one hundred and thirteen having been added by baptism, and forty-five by letter, bringing the membership up to one thou- sand, one hundred and seventy-four.
The churches in this body, in 1840, were generally poor; more than half of them were destitute of preaching. Only three churches were favored with preaching all the time. The fifteen churches had but seven to break to them the Bread of Life. They resolved to reunite with the other churches, from which they had separated, and form the Lamoille Association.
Timothy Spaulding was one of the first laborers in this As- sociation. He was a man of superior talents, humble and faithful, and zealous. He removed from this part of the country and went West, and there, as in the churches of New England, he plead the cause of the oppressed, and when every sanctuary was closed against him, and no suitable place was opened to him, where he could advo- cate the inalienable rights of the down-trodden of our land, like his Saviour and like the early heralds of the Cross, he showed the people their transgressions in the open fields. Not being inured to the hardships of this nature, he soon sickened and died.
The zeal with which he worked and the pathetic circumstances of his death, enshrined his name with peculiar sanctity in the mem- ory of the Baptists of this Association and of the churches of Ver- mont, generally.
CHAPTER XXI
CHURCHES OF THE LAMOILLE ASSOCIATION
FAIRFAX
The first Baptist meeting in Fairfax was probably held in June, 1790, conducted by Deacon John Cressey, and from this time up to September, 1792, a few brethren and sisters met occasionally to worship, in a log house, about a mile from the village, now known as the Safford neighborhood. In September, 1792, the first Bap- tist church in Fairfax was organized, consisting of twenty-five mem- bers, among them, John Cressey, Martha Cressey, Eunice Barrett, Shaloma Squires, Subriette Heart, Joseph Call, Stephen Churchill, Naomi Cressey, Luther Cressey.
October 3, 1793, was the first ordination in Fairfax. Elisha Andrews was ordained pastor. The salary agreed upon, was board and clothes for himself and wife and five dollars for books. Mr. Andrews' work continued but one year. After him, came a Gospel worker, going from house to house, stirring the people up spiritually. That young man was Ephraim Butler, who afterward became a minister and preached the Gospel for more than fifty years.
The church was incorporated on October 25, 1797. At the first meeting of the society, Rev. Amos Tuttle was called to the pastorate, and it was voted to give him one piece of land worth $400, as a settlement, and $200 as salary, to be paid yearly in good merchantable produce. Mr. Tuttle was installed August 6, 1806. That year was a glorious one for Fairfax. Sixty-five were received to membership by baptism. The years 1807-1816, were a dark period. Most of the time in the meetings was taken up in dis- ciplinary inquiry and action. Even the pastor was called to account for speaking publicly, in a manner that implicated his rulers.
In 1809, Deacon Wilkins refused to commune with the church because the minister was settled on civil law, and his salary raised
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HISTORY OF THE BAPTISTS IN VERMONT
by tax on the estimated property of the members. The church came off that ground as speedily as possible. Agreement was made with Elder Tuttle that he should receive $200 in the follow- ing articles: $20 worth of pork; $15 worth of beef; $5 worth of tallow; $15 worth of rye; $10 worth of wool; $25 worth of wheat; $10 worth of flax. The remainder to be paid in articles most con- venient for the church. Later it was found impossible to keep this agreement and Elder Tuttle was dismissed. The next trial came from John Cressey, complaining that some of the members had joined the Washingtonian Temperance Society, a secret organiza- tion. The outcome was the exclusion of ten members, who were afterward recalled, the church confessing that it had not acted in a spirit of brotherly love. In 1816, an interesting revival was en- joyed and twenty-four were baptized. Elder Tuttle became pastor again in 1817, after an absence of five years, during which the church had been without a pastor.
In 1820, a controversy began as to the validity of baptism, if performed by any but a Baptist minister in regular membership in a Baptist church. The controversy was hot and long, resulting in the withdrawal of thirty members, including the pastor, who was afterward excluded by the church. Various efforts at recon- ciliation were made, which finally succeeded, and a great revival followed.
From the time of Elder Tuttle's withdrawal, 1820 to 1830, the church had preaching only occasionally, by Ephraim Butler and Roswell Mears. In 1830, Jeremiah Hall was chosen pastor, and he proved a peacemaker. Mr. J. C. Bryant, a licentiate, sup- plied a few months in 1832. In 1833, there was an interesting dis- cussion upon the subject of Freemasonry, and that secret order was denounced and renounced.
The Sunday school was organized in 1833, and for many years a prayer meeting was sustained once a month in place of the Sun- day school lesson. In 1837, Rev. Simon Fletcher was hired for one year. In October, 1839, Rev. C. W. Hodge commenced a series of meetings, which resulted, in the course of ten weeks, in the reception of thirty-one by baptism. Mr. Hodges became pastor and served two years. In 1841, a parsonage was purchased.
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April 23, 1843, Rev. Lewin A. Dunn was engaged as pastor, half the time for six months. Thus began a pastorate which con- tinued twenty-eight years. In 1846, a new church edifice was built, Elder Dunn acting as engineer and overseer.
An incident connected with the building of this house is of special interest. The necessity of a new house of worship had be- come so impressed upon the mind of Mr. Dunn that he decided, if this could not be done, his work with this church would soon cease. It was decided that if suitable stone for the basement could be obtained, the house would be built. Several efforts were made to obtain the stone, which proved unsuccessful, and the matter of building the new church began to look shady. One more effort was to be made. If a certain rock or ledge could be broken suc- cessfully, the stone could be obtained and the house built. This would decide whether Elder Dunn was to remain longer as pastor of the church. Elder Dunn, with Osias Story, a mason, went forth to test this last plan. The holes were drilled, the wedges driven, but the rock was not broken. The young pastor went a little dis- tance from the rock and sat down, heartsick and discouraged. His work appeared to be done. But at length, a slight snapping sound was heard in the direction of the rock. He went back to it. The rock was broken its entire length. His sorrow was turned into joy. The little church seemed inspired with new life and energy.
The edifice was completed in 1849. Supplication was then made for revival influences, and soon a revival began, in which men and women and children were converted, and the power of the Spirit was manifested as never in this place before. In 1850, there were fifty-nine additions by baptism and fourteen by letter. In 1851, the house was enlarged. During the years 1850 to 1860, inclusive, one hundred and seventy-two were baptized, and seventy- four received by letter, the membership increasing from one hun- dred and twenty-seven to two hundred and eighty-eight. This period includes the time when New Hampton Institution was flourishing, and the students constituted a large part of the mem- bership, and the church was heartily at work for the conversion of the students. In the period, 1861 to 1871, inelusive, the accessions by baptism were one hundred and twenty-nine, and by letter,
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HISTORY OF THE BAPTISTS IN VERMONT
twenty-nine; the membership attaining its maximum number, of three hundred and forty-six. The influence of the church and its pastor, through the student body of New Hampton Institution, became very strong and wide. In the fall of 1870, Rev. H. G. De Witt commenced a protracted meeting with the church, con- tinuing several weeks. Thirty-six were brought to Christ and were baptized; four were received by letter.
In the fall of 1871, Elder Dunn closed his labors as pastor here, having been pastor here twenty-seven years and six months. He baptized, while here, three hundred and fifty; three successive years he represented his town in the State legislature. He went from Fairfax to become President of Pella University. In 1861, and again in 1878, he visited Europe, Egypt and Palestine, and pub- lished the story of his travels in a book entitled, "Footprints of the Redeemer." His name will long be held in remembrance in the community and in the State, where he did such a commendable work.
Rev. Jabes Ferris supplied for six months; then, for about six months, the church was without a pastor. In October, Rev. J. L. Webber became pastor and remained two years. These are re- ferred to as dark days. Indeed, for the next decade, the accessions were very few, the losses by dismission and revision of the roll many, and the membership rapidly diminished from three hundred and sixteen in 1875, to one hundred and thirty-six in 1885. The pastors during this period were: De F. Safford, 1875-1876; G. W. Bower, 1878; W. G. Goucher, 1880-1883; C. A. Votey, 1883-1887. Mr. Safford, and the church with him, were afflicted by the death of his wife, during his short stay. Mr. Bowers was a man of fine ability, but in feeble health, and soon after his work closed in Fair- fax, his life work ended. W. G. Goucher was a fine sermonizer, an ardent Baptist, and always wore his Baptist armour and kept it bright by constant use, and whenever he used it, he drew blood. So said one, who knew him well. C. A. Votey was a man of evan- gelistic zeal and had the privilege of welcoming twelve by baptism.
In 1885, the church edifice was thoroughly repaired and reno- vated at a cost of over $3,000.
Rev. Henry Crocker became pastor in June, 1887, and con- tinued in that relation till the spring of 1899. These were years of
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normal church life and work marked by some noteworthy incidents.
On July 15, 1888, Dr. Dunn was present with his loved people, after an absence of seventeen years, and gave a short address, full of tender allusions to the past and of suggestions for the future.
Four months later came the news of the sudden death of this beloved pastor. His body was brought to Fairfax for burial in the cemetery, which he himself was instrumental in having consecrated as a public burial place. Special services were held, in which both the pastor and some friends from Pella took part.
In 1893, the centennial year of the church was signalized by a series of sermons at intervals, by representatives of the several missionary and philanthropie organizations, and by special com- memorative exercises, September 27. These exercises were at- tended by large numbers of former members and former students of New Hampton Institution, and were very impressive and in- spiring. The State Convention was held here the three days fol- lowing. In this period a company of promising young people came up from childhood into young manhood and womanhood, and entered upon courses of study, or upon their life work. Among them were Rolla Hunt, now pastor of the Baptist church in Shel- burne Falls, Mass., and another, A. F. Ufford, now missionary in China.
It was in this period that the buildings of old New Hampton Institution were burned, and this somewhat melancholy reminder of the glory of departed days was removed from sight. A smaller, new school building stands in its place, which is the rallying place of the Green Mountain Summer Institute.
The next pastor was Rev. O. R. Hunt, 1900-1905, who wel- comed twelve by baptism, and was an energetie pastor. He was followed by Rev. A. Frank Ufford, a member of the church, brought up from infancy under its influence. Mr. Ufford had con- secrated himself to the foreign mission work and these years were pending his appointment. This was a brief but ideal pastorate, marked by the baptism of fifteen converts. Mr. Ufford was ordained here.
The next pastor was Rev. C. E. VanSchaiek, well-known as the State Colporteur, for a season. He remained two years and was followed by Rev. W. S. Boardman.
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This history would be incomplete without the mention of the important place given to the service of song, and the name of Deacon Francis Wayland Shepardson, who for sixty-four years has been chorister.
GEORGIA
In 1788, Benjamin and Stephen Holmes, and their wives, were the first Baptists that settled in Georgia, Vt. In 1791, Rev. Joseph Call, an evangelist, came from New Hampshire. He preached in Cambridge, Fairfax, Fairfield, Georgia and Milton. He was the first Baptist minister that preached in this region. July 12, 1793, marks the date of the first Baptist meeting in Georgia. It was held in Abraham Hathaway's house, for the purpose of gaining fellow- ship, forming articles of faith, and adopting rules of order. A council was called October 21, 1793, and a church regularly con- stituted. The region was then little less than a wilderness. There is no record of their having a pastor. When the first meeting- house was to be built in Georgia, the majority of the inhabitants wished it to be built and the minister supported by a town tax. This the Baptists resisted. The meeting-house was built in 1800, by subscription. In 1807, the Baptists claimed the use of this house a portion of the time. This was resisted by the Congregationalists, but finally a compromise was agreed upon and each used the house in proportion to the amount of interest of the members of the re- spective churches.
In 1807, Roswell Mears was called to the pastorate. In 1808, Benjamin Holmes ard Ephraim Lewis were chosen and ordained as deacons. Deacon Holmes represented the town ten years in the State legislature. He held many important trusts. He and his wife were well-known for their benevolence. During the winter of 1815 and 1816, the church enjoyed a powerful revival. Sixty were added to the church. Of this number, were four young men who afterward became ministers, viz .: Alvah Sabin, Daniel Sabin, Joseph Ballard, and Paul Richards. In 1818, Elder R. Mears be- gan preaching one-half of the time in Swanton and continued his labors there twelve years. While he was pastor, there was much
REV. ALVAH SABIN Member of United States Congress 1835-1837 Pastor of Georgia Plain Baptist Church 1825-1857 Born, 1793-Died, 1885
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church discipline and many trials. One burning question was whether a person called to preach should spend time in attending a theological seminary, previous to preaching the Gospel. Because Alvah Sabin spent some time in preparatory study, several brethren left the church. Alvah Sabin was born in Georgia, October 20, 1793. He was converted in early youth, but neglected to put on Christ in baptism till February, 1815 or 1816, when he was bap- tized with fourteen others in the Lamoille River, the ice being cut away for the purpose. In 1817, A. Sabin preached before the church and received a license. He spent some time in preparatory study and having proclaimed the Gospel in all the region round- about, in 1825, commenced preaching in Georgia half the time. In the meeting-house in Georgia, such a thing as a stove or furnace was a thing unknown, except the hand-foot stoves that the matrons brought from home filled with live coals. In 1826, the church paid to have the schoolhouse, which was being built, have an upper room. Many meetings of interest were held in that upper room.
In October, 1831, H. II. Hale, John Bowker, and Truman Williams, were ordained deacons and became towers of strength, financially and spiritually. In 1834, Elder Sabin served the State Convention as agent. Elder R. Mears took his place for one year; Elder N. H. Downs, one year, and R. Mears the year following,
then A. Sabin resumed his work again as pastor. In 1846, the church voted to build a brick church in the southwest part of the town. The same was dedicated February 2, 1848. The following year quite a number were converted and baptized. In 1852, Elder Sabin was elected to represent the second district of Vermont in the United States Congress. He was absent four years, except during the summer months. In his absence, Rev. Eli B. Smith, D. D., was a most acceptable supply. Several valuable additions were made to the church during those four years. Upon his return from Washington, Elder Sabin was often called upon to comfort those that mourned the loss of friends upon the battlefield. In 1868, Rev. Rufus Smith assumed the pastoral care of the church and during the two years and three months of his stay, the Sunday school was reorganized and several united with the church. In April, Elder Sabin assumed the pastorate. He did not feel him-
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self physically able to perform much pastoral labor, yet his gray hairs and well-known voice were a blessing to those who attended the meetings. During the summer and fall of 1876, the old par- sonage was sold and a new one erected, at a cost of between $1,400 and $1,500.
Rev. J. G. Lorimer became pastor in December, 1876. Not long after his settlement, three brethren, who had been the main leaders of the church for at least a half century, were called to their reward and rest -- H. H. Hale, who had filled the office of deacon for forty-seven years, a man gifted in prayer, genial, benevolent and highly respected; Alfred Ladd, a deacon in the church thirty- three years, a man of financial ability and devoted to the interests of the church; and Elder Alvah Sabin, a man of ability, recog- nized not only by the church but throughout the State.
October, 1826, the Baptist meeting-house in Georgia was burned. A new one was promptly erected at a cost of $6,235. The new house was dedicated October 25, 1887. Rev. Henry Crocker, of Fairfax, delivered the sermon from Psalm 122: 1. There was a debt of $1,430. This was provided for on the day of the dedication. October 25th was a red letter day for the church.
Mr. Lorimer served the church with ability, fidelity and love, for twenty-five years, cheerful under discouragement, a lover of young people, the companion and friend of the aged, a genuine under shepherd, beloved of all his people.
Failing health compelled him to give up his pastoral work in 1902. He spent the sunset days of his life among the people he had so long served and passed to his rest, December 21, 1911. Joseph Gibbs Lorimer was born in Beebe Plain, P. Q., February 4, 1833. He was ordained to the Gospel ministry by the church in Derby, Vt., in June, 1861, and served this church as pastor six- teen years. On September 30, 1862, he was married to Miss Almira Hale of Georgia, Vermont. In 1877, he moved to Georgia Plain and began his second pastorate, which lasted twenty-five years. While he gave up his pastorate in 1902, almost to the end of his life he was in truest sense a minister at large. It was his to win many to Christ and the church. He baptized three of his nephews, who later became clergymen: Rev. Addison B. Lorimer,
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Rev. Albert W. Lorimer and Rev. E. I. Nye. Mrs. Lorimer died June 11, 1811. While deeply interested in the home field, both Mr. and Mrs. Lorimer were very much interested in State, home and foreign missions. By industry and economy they saved con- siderable money and at their death bequests were made to the Georgia Plain church, the Vermont Baptist State Convention, the Woman's Baptist Home Mission Society and the Woman's Baptist Foreign Mission Society, $500 each.
Rev. Thomas Adams succeeded Mr. Lorimer as pastor, 1903, continuing till 1908, when Rev. L. L. Holmes succeeded him, serv- ing till 1911, when J. R. Thomas became pastor.
CAMBRIDGE
April 2, 1793, eleven persons, whose homes were in Cambridge and Johnson, met at the house of Robert Cochran, in Cambridge, related their christian experience, were baptized and covenanted together to walk in the ordinances of Christ's house. On the 10th of July, 1793, a council convened to ordain Robert Cochran to the office of deacon, examined its articles of faith and recognized this body as a regular Baptist church and shortly after it became a member of the Woodstock Association.
The materials of which this church was composed, were the fruit of a work of grace which commenced in this vicinity in the summer of 1792. The commencement of this work is to be cred- ited to two earnest christians, Amos Page, and Ichabod Warren, who noting the destitute condition of the place and the indifference of the people to the interests of souls, became deeply affected and resolved to appoint a conference meeting for the purpose of calling the attention of their neighbors to the great subject of religion. In their first meeting two persons became seriously interested and were soon converted. Thus encouraged, they continued their meetings, which increased in interest and solemnity, till a general seriousness prevailed. About this time Roswell Mears came, full of faith and holy zeal, and under his influence and preaching many were led to Christ, until seventy or eighty were giving evidence of conversion.
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Then came Joseph Call, who was present at their organization into a church, and became their first pastor. This church continued to maintain its organization till 1801, when diminished in numbers and discouraged by difficulties, it was disbanded. Four years later, however, a new organization was formed which lived a few years.
SWANTON
On the 12th of March, 1796, brethren, delegates from the churches of Fairfax and Caldwell's Manor, met in Swanton, and were organized as a council, and after deliberation, recognized as a Baptist church, the following persons: Joshua Calkins, Thomas Brown, Thomas Armes, Daniel Rowley, Caleb Calkins, David Campbell, Mercy Calkins, Elizabeth Calkins, Martha Armes, Deborah Adams, Deborah Campbell. David Campbell and his wife lived in St. Albans, the others were residents of Swanton.
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