USA > Vermont > History of the Baptists in Vermont > Part 4
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1801 marks the beginning of a new era in associational work. At this session, the Shaftsbury Association became emphatically a missionary body in a wide sense. Elder Caleb Blood preached the introductory sermon on the text Matt. 23: 8. "Be not ye called Rabbi, for one is your master even Christ, and all ye are brethren." The customary routine of business was followed. The proposition from the Philadelphia Association respecting a General Confer- ence was considered and after deliberation it was concluded that, "at present, we have not sufficient light on the subject, to see the utility of such a combination; therefore, voted not to engage there- in till we have further light thereon."
Then Elder Lemuel Covell, of Pittstown, rose and made a proposition for "raising a fund by contribution, for the purpose of
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sending missionaries to preach the Gospel in destitute parts of our frontier settlements, and as far as we may have opportunity, among the Natives of the Wilderness." The mover of this proposition was the pastor of the Pittstown church. He was a man of slender con- stitution, subject to frequent attacks of disease, aggravated, no doubt, by his intense labors of various kinds. He was a man of more than average ability, and his natural talents had been so improved that he was a very interesting and acceptable preacher. He la- bored under many seeming disadvantages, from the depressed state of his outward circumstances by which his sphere of useful- ness was considerably circumscribed. It was not his lot to be favored with much of this world's goods. He was one of the poor, whom God chose to be rich in faith and inheritors of the kingdom. Preaching was his element. The doctrine of salvation by the cross was his grand theme on which he dwelt with peculiar pleasure. His voice was clear and majestic and his iddress manly and engaging. Few could hear without feeling in some degree the force of truth. This man's heart was yearning for those who, scattered abroad, had not the privileges of the Gospel, and he was as ready to go himself on such errands as to send others, and did go and shortly fell in the midst of missionary efforts.
His proposal was received with marked favor and it was voted to recommend to the churches to take it into mature consideration; "and those who are disposed to adopt so benevolent a plan to sig- nify it in their letters at our next session; and likewise to make liberal contribution and send it forward at the same time to begin said fund, to be entrusted in the hands of such Committee or Trust- ees as the Association shall appoint to receive the same, and ap- propriate it to the above use as they shall from time to time think proper. And to contribute annually for the support of the same till the churches contributing shall judge they have sufficient eause to discontinue such contribution."
Before the close of the session, Brethren Elder Joshua Craw, and Elder Samuel Rogers expressed their intention to travel abroad in the course of the year for the purpose of visiting and preaching in the distant parts of the wilderness, and the Association gave them recommendations and encouragement and promise of prayers.
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At the next session, 1802, a plan proposed by Mr. Cornell was adopted. The plan was the appointment of a "Committee charged with Missionary Contributions," consisting of six ministers and six laymen, who should have charge of the money contributed by the churches for the maintenance of missionary effort, who should examine missionaries and recommend those whom they approved, and determine the time and place of their labors, which should be in the new settlements of the United States and Canada where the inhabitants were destitute of the preached word and unable to ob- tain it. They were to pay the missionaries sufficient for their ex- penses and no more. The missionaries were to keep careful account of their expenses and restore to the treasury any surplus above their expenses, and to make a full report of their work. In accord- ance with this plan the first Committee appointed consisted of Elders Abijah Peck, Caleb Blood, Isaac Webb, Justus Hall, Joseph Craw, and Lemuel Covell; laymen, Deacon William Stillwell, John Rouse, Joshua Mattison, Isaac Brewster, Stephen Carpenter, and James Green.
Under this plan the Association began at once its beneficent missionary work, which was to continue for many years. Elder Caleb Blood, one of the first Committee, was one of the first to volunteer for the difficult and sacred service. The account of his first missionary journey has been preserved, and as illustrative of the pioneer work of these missionaries it is full of interest.
Until 1806, the Association carried on its missionary work on the association committee plan, without any separate organiza- tion. At this time, however, there developed a difference of senti- ment among the brethren as to the best method to be followed in missionary work. Some were convinced that a society was essen- tial to the highest success. A plan for a missionary society was drawn up, and an organization effected assuming the name of The New York Baptist Missionary Society, and later finding that an- other society had taken the same name, this society added to its name "Northern"-"The New York Northern Baptist Missionary Society."
The Association, however, continued to work as before through its committee, and the contributions of persons interested were
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given, some to the society, and some to the committee, and each made reports of their receipts. The committee and the trustees of the society met at the same time and place and planned and worked together.
Concerning this duplex missionary work, Rev. A. L. Vail in "The Morning Hour of American Baptist Missions," writes, "The special interest to us in this story is that it exhibits the contest be- tween the association and society methods in missions as it is ex- hibited nowhere else in our period.
"Remember that, in 1797, on this same territory, an interdenom- inational missionary society had been established on a plan of dis- tricts which was adopted, in 1806, by the Baptist society, and ap- peared nowhere else among Baptists. This indicates intimacy be- tween the Baptist and the Pedobaptist missionary forces on this field; and that when the Shaftsbury Association launched its plan of missions, it did so against the influence not only of Boston, but of its immediate missionary neighbors in other denominations, with whom some of its people had probably been associated in the older society, just as the same two classes of people were associated in the original society in the city. And the Baptist conflict on the upper Hudson over two plans, extending through a decade, indicates somewhat clear convictions and pungent discussions not now in view. This, however, does not mean any disturbance of fellowship, the indications being that it was a cordial contest between prefer- ences."
This missionary work was carried on by a noble company of men, the full record of which can never be given. By far the larger part of the work was done in western and northern New York and in Canada. Comparatively little in Vermont, and that in the ex- treme northern portion.
Summing up the chapter of this association, ending with 1811, Stephen Wright, in his History of the Shaftsbury Association says: "The services of a Blood, Covell, Warren, Finch, Gorton, Asahel Morse, C. Chamberlain, N. Kendrick, Haskall, Witherell, and An- drews,-who labored under the patronage of this body,-cannot be valued till the revelations of the final day shall tell what good they did in comforting God's people, awakening sinners, encouraging
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feeble churches, and setting in order the things that were wanting in a hundred places whither their footsteps were directed by the great Head of the church in the wildernesses of Northern and Western New York and of Canada West."
Although some fifteen churches had been dismissed by the formation of the Saratoga Association and others had been dropped, there had been a great gain in the Association during the period from 1786-1800, and at the close it numbered but eleven less churches and four hundred less members, while some three thou- sand had been added to all the churches in the same time. Only a few of the churches were in Vermont; these were the First, Second and Fourth Shaftsbury and Pownal.
By transfer of churches to other associations more conven- iently near, the Shaftsbury Association became reduced in number till, in 1854, it consisted of but five churches; first Bennington, one hundred and twenty-four members ; second Bennington, one hun- dred and fourteen members; first Hoosick, one hundred; Manches- ter, ninety-one; Shaftsbury, one hundred and sixty-five.
In 1855, the Shaftsbury Association united with the Vermont Association under the name of The Shaftsbury and Vermont As- sociation.
In 1878, the name was changed by the omission of "Vermont" to the Shaftsbury Association with the note, "Shaftsbury formed in 1780, Vermont formed 1785. United in 1855."
In 1910, under the name of The Shiftsbury Association, were nineteen churches, sixteen pastors, two thousand four hundred and ninety-four total membership; one thousand seven hundred and twenty-six resident members. The churches were as follows, with the birth year of each of the organizations:
Bennington, 1827; Brandon, 1785; E. Hubbardton, 1787; E. Poultney, 1802; Fair Haven, 1867; Hydeville, 1850; Ira, 1783; Manchester Center, 1781; Middletown Springs, 1784; N. Benning- ton, 1844; Pittsfield, 1841; Poultney, 1802; Pownal, 1782; Rutland, 1823; Shaftsbury, 1783; Wallingford, 1780; West Haven, 1803; West Pawlet, 1852; West Rutland, 1884. Eleven of these were among our pioneer churches.
The history of primitive associations would be far from com-
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plete without some special allusion to the queries that were brought to them for answers. These queries and replies reveal the problems and perplexities of the early churches.
One of the first ones proposed in the Shaftsbury Association was the theological question on which many were pondering, "Whether all men or any part of them are actually discharged from the condemnation of the law, by the Atonement of Christ, without the special application of that Atonement by the Holy Spirit?"
This was answered in the negative.
2nd. Whether the benefits of the great Atonement, as they respect the eternal salvation of man, are applied to any except the eleet. Answered in the negative.
In 1798, queries on Masonry called forth the following reply :
"Dear Brethren, As a number of our churches are greatly dis- tressed by their members joining with the Free Masons, for the peace of the church, we pray such to desist. If there is no moral evil in joining with the Masons, yet it is sinning against the weak breth- ren, and he that sins against his weak brother sins against Christ. But as this Association claims no jurisdiction over the members of churches each church must judge for itself according to facts and circumstances."
In 1803, the query was raised, "Is honor done to the public cause of religion when an association has published advice in their min- utes to the churches not to allow their members to associate with Free Mason Lodges, and have declared against it; yet give fellow- ship to brethren of other associations who do the same and call on them to take seats in the Association."
This was referred to Elders Blood, Gray, Warren and Brother Hezekiah Mason, to report next meeting. The reply of this com- mittee was as follows: "We think it proper to insert in our minutes that there are numbers of our brethren and some of our churches, who cannot walk in fellowship with those brethren who join with, and frequent the Masonic Society, when they know it is a grief to their brethren; and that some have joined that society, to the grief of others, which has been and still is, the cause of mueh difficulty in many of our churches and has repeatedly occasioned trouble in this Association. This has given rise to the remarks published in the 14th section of our minutes for 1798 on that subject."
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"In order to prevent further difficulty of that nature, we wish now to be fairly and fully understood ;- That as to the propriety or impropriety of Free Masonry we do not as an association under- take to determine. Yet, we freely say, that inasmuch as our breth- ren do not pretend they are bound in conscience, by any rule in the word of God, to unite with the fraternity; for them to form a con- nection with them or frequent their Lodges when they know it is a grief to their Christian Brethren, and makes disturbance in the churches; it (in our opinion) gives sufficient reason for others to conclude that they are not such as follow after the things that make for peace and things whereby one may edify another (Rom. 14: 19) but rather, are such as cause divisions and contentions, contrary to the doctrine we have learned, (Rom. 14: 17,) and of course if they continue obstinately in such practices, ought to be rejected from fellowship; and consequently it is not reasonable for us to invite them to a seat in our Association. We, therefore, answer the query from the church at Providence in the negative. Yet, we do not wish, at present, to have this resolution so construed, as to interrupt our correspondence with sister associations, but to have it continued.
"If there be any Brethren, in any of our churches or sister as- sociations, who live in the practice of frequenting Masonic Lodges, we flatter ourselves that such churches and associations, after hear- ing our minds on the subject, will not feel disposed to grieve Breth- ren among us, by sending such of their members, as Delegates to this association."
The troubles of the Partridgeville church was the occasion of this query: "Is it not best, all things considered, to endeavor to promote a public fund for the benefit of suffering churches in the Association?" The reply of the Association shows that the period of oppression was near its end. "This Association esteem it duty to afford relief to churches or Brethren who are suffering by op- pression (which is the suffering contemplated in the query) as far as we have opportunity, but as there are very few of our churches in a situation to suffer in this way, we do not think it necessary to raise a fund for that purpose, but would recommend it to churches who are suffering to make known their wants to the Association, and they will undoubtedly obtain relief." From the same church
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came the query, "Is it agreeable to the gospel for a church of Christ to petition the civil powers, to incorporate them into a religious so- ciety?" Answer: "We view it derogatory to Zion's King, and undervaluing his ample code of laws, for a christian church to ap- ply to the civil authority to be incorporated as bodies politic, for the purpose of regulating their ecclesiastical concerns, or forcing their members to support their preachers, or even for the sake of getting exemption from religious oppression; believing religion, in all its branches, to be no object of civil government, nor in anywise under its control. It may, nevertheless, be proper in some states for churches to avail themselves of the act of incorporation for the sole purpose of holding possessed property."
The questions concerning pastoral authority suggested this query: "What duty is there devolving on a minister which does not devolve on a deacon, except to be the administrator of the word and the ordinances. Answer: "The pastor has a special rule (Heb. 13: 7 and 17), and oversight to practice which the deacon has not."
Neglect of the ordinance of the Lord's Supper by some mem- bers was a cause of grief and perplexity, and the Association was called on to give its voice concerning the query: "Is it right to ex- clude a person for neglect of communion?" To this the careful reply was given: "That we think, as a general rule, continued neg- lect of attending the ordinances of the Lord's Supper merits ex- clusion. Notwithstanding, as such a neglect may originate from different causes, we think that these causes ought by the church to be taken into consideration, and the individual so neglecting be treated as circumstances may require. 'Of some having compas- sion, making a difference, and others saving with fear, pulling them out of the fire, hating even the garments spotted by the flesh.'"
A query on the temperance pledge brought on an animated dis- cussion and a pretty even division of the Association. The ques- tion was, "Is it just and right in a church to require of all of its members a pledge of entire abstinence from all drinks that are in- toxicating as a condition of membership in good standing?" The answer by a majority of two was, "Yes."
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CALEB BLOOD'S ACCOUNT OF HIS JOURNEY
On the 24th of August, 1802, pursuant to appointment of the Shaftsbury Association, I set out for a three months' tour in the Western country. I traveled first in the northerly and westerly part of the state of New York, particularly through the Onondaga and Genesee countries. Here I found a large extent of country with but very little stated preaching. The people were very nu- merous and anxious to hear. At some places, as I went on my journey, there were evident tokens of divine power and grace among the people, who in general gathered to attend preaching; but, as is too often the case in new countries, they are awfully im- posed on in some places by false preachers, whose character and doctrines are both corrupt. This has often been distressing to me, when I have visited the infant plantations of our country, and has been one stimulus to my having so often visited the new settle- ments in former years. But to return. When I came to Genesee River I crossed and went through the wilderness, where there were few inhabitants except the natives, for nearly one hundred miles. I, however, found two small settlements of white people, with whom I attempted to preach. This tract of country is distinguished by the name of Hallan Punches. When I had gotten through this wilderness I struck Lake Erie, went down to its outlet, and crossed over into the westerly part of Upper Canada. Here I found large settlements of white people, who understood our language; but when I first entered the Province I traveled twenty-five miles be- fore I found a house, where the people would willingly open their doors for preaching, and scarce any people were willing to converse on religious subjects. This route was down the Niagara River to- ward Lake Ontario. When I came to Queenstown, I was introduced to a Mr. Thompson, a Scotchman, who received me with great hospitality and was anxious for preaching. With him I left my horse the next morning, and went on foot two miles down the river to the landing.
I crossed into the wilderness on this side, and after climbing a precipice of rocks found a kind of house made of rough logs. Here I found Elder Holmes, missionary to the Indians. He was sit-
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ting at a kind of table writing on the business of his mission. If you could paint to yourself how you should feel in a dreary land, hun- dreds of miles from any brethren in the ministry to advise with, and your soul filled with concern to disseminate light among the poor heathen, and a number of councils to hold with different nations, and no mortal to assist you but an Indian interpreter, you may guess what a meeting we had! We soon went on three miles and a half to the Tuscarora village of Indians, and held a council with that na- tion, and obtained an answer to a talk sent them from the New York Missionary Society on the subject of their receiving the gospel. This council was on Saturday. I tarried with Mr. Holmes and attended worship with the Indians on the Sabbath. After worship in the evening he stated to me the circumstances of the business with the Indians, and wished for my assistance. I agreed to spend some time with them; accordingly attended three days with the Indians.
Mr. Holmes, being otherwise employed, the Indians were very attentive, and the interpreter appeared very pious and faithful.
I did not find the difficulty in preaching by an interpreter that I expected. Indeed, to see the poor creatures in such profound ig- norance, and yet eagerly attentive to hear instruction, I must say absorbed all my feelings beyond any other preaching I ever at- tempted in my life. While I was here I had opportunity to make some appointments among the people of Upper Canada. On Thurs- day, I went on my way up Lake Ontario. Here I found large set- tlements of white people, and all destitute of preaching. In some settlements it was hard work to get them to hear preaching. I was in some cases obliged to adopt measures I had been wholly un- accustomed to. I was forced to go into settlements and put up, and then go from house to house and beg of them to come and hear, and did not give out when one after another told me they did not choose to attend, and even when they said they would and did not, I still tried them again. For when I could once get them to hear they were as anxious to hear more as any people I ever saw. Then I made ap- pointments on my return. Thus I went on and preached in every settlement until I had gone some distance beyond the head of Lake Ontario. I imputed much of this backwardness in hearing to the
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people having been so greatly imposed upon by vicious characters, who had been among them in the profession of preachers. I must here mention a trying circumstance. Word came to me with a re- quest to go about fifty miles farther, to a place called Long Point Settlement on Lake Erie, informing that there was a work of divine grace in that place; that there were thirty or forty persons who stood ready for baptism, and no administrator whom they could obtain within two hundred miles of them; but I had my appointment back through the Province and could not go to their relief. This tried my feelings beyond expression. I endeavored to give the case up to God, and returned according to my appointments.
As I came back through the Province, the people attended meetings, which were full and very solemn. Some hopeful symp- toms of good appeared among them. I gave them encouragement that we should send a missionary among them next year, and they were anxious that we should. I left them with reluctance, crossed the water at the outlet of Lake Erie, and spent two weeks with the Seneca nation of Indians. These are thought to be the most savage of any of the Six Nations, and have, therefore, utterly refused to re- ceive missionaries. The Grand Couneil of the Six Nations met while I was there. I was admitted with Elder Holmes to attend the Couneil which continued four days. Our interpreter informed us what they were doing. They had business on different subjects, and among others whether they would follow the dictates of their prophet, or receive the gospel; for in the Allegany Nation a prophet had risen up who professed to be immediately inspired by the Great Spirit to teach the people. He taught some good morals; just enough to answer the purpose of Satan to blind the poor creatures. He then urged the necessity of all their Pagan worship. It had been the practice of this nation once a year to sacrifice two dogs to the Great Spirit. With this sacrifice they offer a kind of incense, made of compounded spiey herbs, dried and pulverized, which are thrown into the fire, a little at a time, while the dogs are burning. They close the scene by a festival, and spend a night in dancing. The young warriors are generally pleased with the prophet, and love those high danees. Great exertions were made in the Council to depose Red Jacket from his office as Sachem because he was in
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favor of receiving the gospel, and would not submit to the dictates of the prophet. A majority, however, of the sachems and chiefs of the nations present, with long speeches, delivered strings of wam- pum, in confirmation of Red Jacket in his office. This is the famous orator by that name who has so often attended public business with the government of the United States. The last interview I had with him, I went with my interpreter to his own wigwam and spent some hours in conversation.
He said, with tears on his cheeks, that he thought it would be a happy thing if their nation would receive the gospel; and that when he traveled among white people, he noticed that all good white people receive it, and pray to the Great Spirit in their houses; and that they prayed for the good of the red people, as well as of the white people. He further plainly saw that the doctrines that we preach to them tended to peace and good order in society; but the doctrine of their prophet tended only to confusion. I pitied the poor creature, persecuted by his own people, without means of de- fense. I attended some of their meetings where they were cove- nanting to follow the instruction of the prophet. Their zeal went to great extremes, and there were such hideous yells interspersed with their devotions, as would have effectually tried my courage if my interpreter had not been there to inform me what they meant. But, notwithstanding all their confusion, it was easy to be perceived, as I attended with them at the Seneca village, that light daily in- creased in their minds, and some of them seemed sensible that the temper of the gospel is preferable to savage barbarity.
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