USA > Vermont > History of the Baptists in Vermont > Part 5
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
From the Senecas I went in company with Elder Holmes thirty miles to the Lanlawanly village of Indians, but the sachems being absent, could not obtain a council with them as we hoped. The night before we left them was a severe rain, and a part of that day, being taken up in our concern for the Indians, we were inat- tentive to the time in the day when we left the village, so that night overtook us while we were in the woods. The timber high and the night dark, we soon found ourselves out of the path and could not regain it; accordingly we were obliged to tarry that night in the wilderness. We were on low land, so that the water prevented us from lying down to get any sleep that night. We, however, spent
52
HISTORY OF THE BAPTISTS IN VERMONT
that time in religious devotion and conversation; the hours rolled away insensibly, and we passed the night in a manner quite agree- able; we were glad, however, to see the dawn of day. When the kind heavens had given us light we found our path and went on our way. This day there was a storm of snow. Two days after I parted with Mr. Holmes, which I was obliged to do before we could obtain a council with the different nations, as we intended. My obliga- tions and engagements on my way home, and the idea of leaving my brother Holmes, to go through this business without any hu- man assistance but his Indian interpreter, wrought up every feel- ing in my heart to the highest pitch. Concluding, however, that anxiety could do no good, I endeavored to resign the matter to Him, who can give to all his servants strength equal to their day. I then pursued my way home, preaching through the country as I came. The kind Lord returned me in safety to my family and people, and I found all things well.
The experiences of Elder Blood here related were probably no more trying and eventful than those of many of his brethren who from year to year followed in his paths. A volume of thrilling in- terest could be written if the reports of the other missionaries had been as fully related and as carefully preserved. Among these zealous missionaries were Joseph Cornell, Calvin Chamberlain, Nathaniel Kendrick, Solomon Brown, Daniel Haskall, George Witherell, Ebenezer Smith and Cyrus Andrews.
The pitiable condition of the Indians appealed to the sympa- thy of these brethren, and they gave them no little attention, win- ning their confidence and gratitude. The Tuscarora Indians were in particular responsive to the efforts of the missionaries, sending to the Association by them "written talks" expressive of their ap- preciation, and requesting further help, and sending, also, strings of wampum expressive of their friendship. To these the Associa- tion sent replies, and a staff or some other symbol of their regard.
In 1803, Lemuel Covell delivered an address to the Tuscororas in behalf of the Association, and preserved a copy of their reply, which was published in the Massachusetts Baptist missionary magazine as follows:
53
HISTORY OF THE BAPTISTS IN VERMONT
LETTER FROM THE TUSCARORA INDIANS TO THE SHAFTSBURY ASSOCIATION, 1803
Fathers and Brethren:
We are very happy to meet you here this day, and that we are well and in health. As many of us as are here, have met to let you know our minds, and what we have to say, I thank the good people, the ministers, that they have sent missionaries to visit our fire-place-to preach the gospel-the will of the Great Spirit, to us. Our whole nation thanks the ministers for their good will to our nation.
We hope the Great Spirit may protect you safe on your jour- ney home-that you may find all at your fire-place well. We pray that the Great Spirit may prosper your labours.
I say to the good people, that when they see our mistakes or errors, that they will not think hard of us, because we meet with a great many difficulties in the way. We slowly go on to get ac- quainted about the Great Spirit-for we think we are firm in taking hold of the gospel.
We say now, all we chiefs of our nation, we hope that the good people will not be discouraged about us because other nations of our color do not receive the gospel; for we are sure that we wish to be instructed.
We are chiefs-we do all we can to persuade our young men and our children to be taught in the good way-that they may be- come acquainted with the gospel, to the latest generation.
Second Sachem-I am very much pleased, and thank the min- isters of the Shaftsbury Association who sent you to us to preach the good word to us, which we have felt in our hearts!
First Sachem-I send word to my nephew, George, that he would not be uneasy about us-we have put off drinking spirituous liquor,-we feel happy to live a sober life-I wish that he would keep from liquor, and not taste one drop, so that he may be sober.
You may know by this, that I am glad always to see ministers, and hear their good words.
SCARESA x First Sachem,
WILLIAM x Printup, Second Sachem. October 31, 1803.
54
HISTORY OF THE BAPTISTS IN VERMONT
We, the subscribers, certify, that the foregoing Speech, was delivered by the above named Sachems, to the Rev. Lemuel Covell, word for word, as near as could be translated.
Witness our hands,
NICHOLAS COSICK JOHN x MOUNTPLEASANT Interpreters.
I, Hereby certify, that I write down the above Speech as de- livered to me by the above interpreters.
ELKANAH HOLMES.
CHAPTER III
ITINERANT MISSIONARIES FROM THE MASSACHU- SETTS BAPTIST MISSIONARY SOCIETY AND THE MAINE BAPTIST MISSIONARY SOCIETY
While the missionaries of the several associations were busy in their beneficent work of evangelism, they were ably assisted by the missionaries of the Maine Baptist Missionary Society, and the Massachusetts Baptist Missionary Society.
In October, 1802, Rev. John Tripp, one of the first trustees of the Maine Baptist Missionary Society, and for forty-nine years pastor of the church in Hebron, Maine, commenced missionary labors under the society which he ably represented. While preach- ing in towns on the New Hampshire side of the Connecticut River, he crossed over and preached in Northumberland, Vt., May, 1803. In January, 1804, he preached in Waterford on the Vermont side. Here he found a few brethren sincere and earnestly desiring in- struction. At their request, he urged the missionary society to pay them some attention.
In May, that same year, the Massachusetts Baptist Missionary Society appointed Rev. Peter Philanthropos Root, a missionary, with directions to visit the District of Maine, Upper Coos, and the destitute parts of Vermont, and so westward. In August of that year, Mr. Root preached in Brunswick, Maidstone, Guildhall, Granby, Waterford, St. Johnsbury, Barnet and Ryegate.
Leaving this country he writes, "I steered my course for the LaMoille and Onion Rivers, preaching as I passed from place to place, but after leaving Onion River, I did not stop to preach till I came to Pawlet, where I attended the Vermont Association, October 3 and 4.
In 1806, Mr. Root went again to Otter Creek and preached in Ira, Rutland, Leicester, New Haven, Cornwall and Sudbury.
---
56
HISTORY OF THE BAPTISTS IN VERMONT
Samuel Ambrose was another zealous itinerant minister sent out by the Massachusetts Society. He visited the destitute dis- tricts of Vermont in March, 1909, going through Danville, Hard- wick, Greensboro, Irasburgh, Barton and Coventry. He found Esquire Ide's house a sanctuary, and after preaching there, spent three days visiting from house to house, then crossed over into Canada, and returning, preached on his way home to the churches that had given him previous welcome.
In December of the same year, he began a midwinter journey at Bethel, going thence to Randolph, Brookfield, Roxbury, Warren, Waitsfield, Moortown, Cabot, Hardwick, Craftsbury and Coven- try. At Coventry he found a church had been organized since his summer visit. This midwinter tour was one of wearisome journey- ing, exposed to tedious storms and other forms of discomfort. The record of it is given as by one who enjoyed the memory of it, and who had no disposition to magnify the trials of it.
He refers with special pleasure to his visit at Brookfield, at the home of Elder Samuel Hovey. A reformation had been in progress in that place all summer, and ten of Elder Hovey's family, and near connections, had "obtained a comfortable hope in Christ" as well as a goodly number more from ten to twelve to fifty years of age.
Samuel Churchill traversed this same territory in 1811, and Barnabas Perkins again in 1816. The reports of these missionary journeys, as given in the Baptist missionary magazine, are full of the incidents of this interesting and fruitful ministry.
Rev. Phineas Pillsbury, another of the missionaries sent out by the Maine Society, drawn by the destitute condition of Ver- mont, crossed the line from New Hampshire and did evangelistic work here. He came to Danville in February, 1807, where he found a small Calvinistic Baptist church, and one Free Will Baptist church. Here he preached six times, and then rode seventeen miles to Hardwick and "preached a lecture at the house of Deacon Fuller" of the Congregational church. There was another Con- gregational church there and one Free Will Baptist. He next visited Greensboro and preached in a Congregational church. Thence he made his way to Craftsbury. He was informed that
57
HISTORY OF THE BAPTISTS IN VERMONT
there was no regularly ordained minister of any denomination in Orleans County, besides a multitude of destitute places in ad- joining counties. After crossing into Canada, on his return, he stopped at Alburgh, where there had recently been a reformation, and the converts had sent for a council to organize them into a Baptist church. On this mission he spent six months, rode eleven hundred and twenty-seven miles, preached one hundred and fifty- five times, baptized four persons and attended to other missionary labors. Received eleven dollars and forty-two cents, and expend- ed eight dollars and eleven cents.
Joshua Bradley, a missionary of the Massachusetts Society, visited the new settlements in Vermont in the fall of 1804. He attended the Woodstock Association in Alstead and "beheld their good order, love, peace, unity and zeal." Then he visited Braintree, preaching in different parts of the town, then went to Randolph, followed by a large number of people from Braintree, who were eager to hear more of the Gospel from his lips. He preached later at Hartford, and was greatly moved by the evidence of spiritual destitution among the people and their need of shepherding.
Barnabas Perkins made a missionary journey, beginning his work in Danville, September 18, 1809. From Danville he was called to St. Johnsbury to visit a sick man, who a little before had been calling for some one to pray with him, and there was no one, who had learned to pray for himself, able to respond to the dying man's request. After spending some time here, at Lyndon, and Whee- lock, he returned to Danville and baptized two persons. Thence he made his way to Coventry, where a reformation was in progress. This was an eventful visit. Mr. Perkins had been there the pre- vious July and had preached in the home of John Ide, a highly respected citizen, supposed to be inclined to Universalist sentiments.
Mr. Perkins, while spending the evening with Mr. Ide, talked with him on the nature and design of the atonement, the freeness of grace, the necessity of the new birth and of faith in Jesus Christ, without which no one can be saved. "His host was respectful, but reticent." He seemed to be in deep study. Mr. Perkins, after preaching twice in the place, left, not knowing the result of his "fire-place sermon." But the truth found lodgment in a good
58
HISTORY OF THE BAPTISTS IN VERMONT
heart and brought forth fruit. Mr. Ide was soon thrown into deep conviction in which he continued for several days, and then came into "sweet liberty." His wife and four others were converted, and a deep religious seriousness pervaded every family in the place. Later, Mr. Ide was baptized by Mr. Perkins. He afterward be- came the pastor of the Coventry church and continued in that relation sixteen years. He was the father of George B. Ide, who became well-known in the denomination far beyond the limits of his native state. The Coventry church was supplied by several of the missionaries of the Massachusetts Society, among them, Ariel Kendrick, Samuel Churchill, Barnabas Perkins and Jacob Cottle. From this church was set off, in 1816, members to constitute the church in Irasburgh, and, in 1817, others to constitute the church in Newport, and, in 1818, still others to form the church in Troy.
Mr. Perkins made another tour in September, assisted in organizing a church in Lunenburg, and baptized several persons in Derby, two of them aged women, one seventy-five and the other seventy-eight years of age.
Barnabas Perkins relates the following:
A REMARKABLE DREAM (Miss. Mag. Vol. 2, p. 180.)
Lord's Day, the 16th of October, I preached at Wheelock, and while I was there a respectable sister, belonging to the Danville church, sent me the following dream :
Sister D. in a dream thought her father, who had been dead about five years, came to see her, with whom she had considerable conversation; after which he went to the door as though he were going away, but turned about and asked if Mr. Perkins were going to preach in town any more. She answered, yes. He asked, when? She answered, "the Lord's day after next." He asked, at what place? She answered, "at the courthouse." He replied, "Tell him that he must preach from this text, John 21, 22. 'Jesus saith unto him, if I will that he tarry until I come, what is that to thee? Follow thou me.' And do you tell him that this is an errand from me." On my way to Danville, I called on her and she repeated the dream as related above; and told me withal, that she had a trial on
59
HISTORY OF THE BAPTISTS IN VERMONT
her mind about doing the errand; but the impression was so great that she dared not omit it. She furthermore told me that she could not remember a word of the conversation with her father, excepting what is related above. It made a singular impression on my mind which led me to think much about it. However, it was not long before a field opened from the text, that was quite new to me. When the time came for me to preach, I delivered my subject with much freedom of mind; and the attention of the people appeared to be called up. A few days after, I baptized three amiable young sisters in the bloom of life. They declared that the text and subject so impressed their minds, that they felt constrained to follow the example of their Lord and Master. Some others told me afterwards that they had hard work to go from the water, and not receive the ordinance. "He that hath a dream let him tell a dream."
CHAPTER IV LATER ACCOUNTS OF THE CHURCHES IN SHAFTS- BURY, POWNAL AND WALLINGFORD.
THE FIRST SHAFTSBURY
Steven Wright gives the following later history of this church:
In 1801-2, they had a pastor in the person of Elder Andrew Harpending; his labors seem not to have been of much service to them. But, in 1803, Isaiah Mattison, one of their own number, born, reared, converted and baptized among them, was called for- ward to public service, and in November of that year he was or- dained to the pastoral care of his native church at the age of twenty- three and a half years. In 1807, this church reported nineteen ad- ditions; in 1811, thirty-three more, and from that onward till 1825, a few scattering drops fell upon their soil to encourage the fainting laborers. Yet, with their pastor's labors only one-half the time from 1807, there was a gradual decrease of their numbers from one hun- dred and thirty-six until in the year 1824, they reported only six- ty-five members in standing. But, in 1825, they went up to the Association rejoicing over thirty-five accessions to their number; and, in 1827, they reported over forty more, making a total of one hundred and thirty, after dismissing fifteen the year previous. In 1831-4, during three years, they received seventy-one by baptism and a few by letter, raising their total membership to one hundred and eighty-two. Again, in 1839, they reported thirty- two baptized; and, in 1843, seventeen more, which was the last re- vival they ever enjoyed. During the long period of forty years Isaiah Mattison was their spiritual guide and counsellor. He was, in fact, the only pastor the church ever really enjoyed. All others had been mere transient helps for a brief period. But this pastorate endured till its incumbent had well-nigh worn himself out in the
62
HISTORY OF THE BAPTISTS IN VERMONT
service of this single church and the fourth church for a while half the time.
After the death of their pastor, this church became entangled in difficulties and dissolved its organization in 1844, after an ex- istence as an independent body about seventy-six years.
THE FOURTH SHAFTSBURY, LATER CALLED THIRD SHAFTSBURY
Elder Blood continued his relation with this church as pastor until April, 1807, a period of nearly twenty years. Owing to the destitution of Baptist ministers in this region at that time, and owing to his long and justly established character as a successful minister of the gospel, whose fame was in all the churches, he was so frequently called upon to attend public meetings, councils, as- sociations, ordinations and funerals, that it took much of his time, and his people felt the loss. Several circumstances conspired to fix his mind upon a resignation. Years had passed without any special work of grace under his ministry. His congregations had been thinned by death and removals, and frequent and urgent solicita- tions were made to him for his service in other places. He removed from this place to Boston, and two years afterwards to Portland, Maine, at which place this venerable man closed his eyes on all earthly scenes.
Upon the dismission of Elder Blood, the church made applica- tion to Elder Isaiah Mattison of the west church and obtained his services for one-half the time, he preaching every other Sunday for this church and continuing his connection with the first church as their pastor. This arrangement continued with Elder Mattison for nearly nineteen years, until the 1st of January, 1826. During the ministry of Elder Mattison two revivals of religion were enjoyed, one in 1810-1811, in which about one hundred members were added, and one in 1817, in which twenty were added.
Following Elder Mattison's pastorate, Elder Daniel Tinkham served one year, and Elder Cyrus Hodges, four years, ending in the spring of 1833, during which time two revivals were witnessed, one in 1829, in which thirty-two were added; the other in 1831, in which
63
1
HISTORY OF THE BAPTISTS IN VERMONT
forty-one were added. The consistent piety of this devoted servant of Christ, together with his amiable deportment, sweetness of tem- per and meekness of mind, greatly endeared him to the people of his charge, especially to those who, by the Divine blessing, had be- come the subjects of grace under his ministry.
In the month of January, 1839, a committee was appointed to take into consideration the subject of holding a series of religious meetings, and in their discretion to employ suitable gifts in aid of such meetings. This led to the acquaintance with Joseph W. Saw- yer, who came at the request of said committee to labor for the church. These labors proved successful, and with the blessing of God, resulted in the addition of fifty members. Elder Sawyer was employed as pastor of the church and so continued for five years. In the autumn of 1842, and winter and spring of 1843, a very in- teresting work of grace was enjoyed by the church and one hundred were added to its number. Several united, who had been members of the Second church, and the Second church held no meetings after that time, being thus dissolved.
Elder Sawyer was succeeded by Elder Israel Keach in the spring of 1845, who remained with the church as their pastor for three years; and in the summer of 1848, Elder Lansing Bailey was chosen and remained till 1851. During the autumn of 1849, twenty- fire new members were added as the result of a series of meetings held by Elder Isaac Wescott.
After reading the record of such frequent revivals and large in- gatherings one might expect to find reports of a large membership at the end of this period, and is surprised to learn that this church, in 1852, returned to the Association one hundred and seventy as its membership. The explanation is that large numbers, which united during so many successive revivals, were dismissed principally as a consequence of emigration to the West, where many of them were promptly called to fill important stations.
(The foregoing sketch was prepared by the Hon. Nathan H. Bottom, for many years clerk of this Shaftsbury church, in June, 1852).
The more recent record of the church's history is of frequent changes in the ministry, gradually decreasing membership; earnest
64
HISTORY OF THE BAPTISTS IN VERMONT
effort to meet the demands of changing conditions in the commun- ity. Much has been made of the Sunday school and young people's meetings. In 1857, the church was sustaining seven Sunday schools in different parts of the town. Prayer meetings in school-houses and private dwellings have been means of reaching the scattered mem- bership and their neighbors. Since 1852, the following pastors have served short periods: Arthur Day, S. Adams, J. Tucker, J. N. Chase, M. Merriam, Philander Perry, W. H. Rugg, P. C. Dayfoot, G. B. Smith, A. J. Chandler, C. A. Votey, G. A. Wilkins, J. Free- man, L. B. Steele, J. M. Compton, G. N. Gardner, Geo. Williams, Thomas Adams. The membership, in 1911, numbered forty-nine.
POWNAL
Elder Caleb Nichols gave fifteen years of faithful labor among this people, and died in their affections.
The next pastor was Elder Dyer Starks, three years. For three or four years they were again without a pastor, 1807-1810, and dur- ing this time they were favored with a gracious revival, aided by the labors of Elder John Leland, so that in 1808, they reported to the Association, meeting with them that year, the accession of seventy-seven and a total of one hundred and ninety-two in the membership of the church.
In the year, 1811-12, Elder David Hurlbert was pastor; and then three years of destitution till 1816. George Robinson was pastor for five years. But, from 1811 to 1821, it was a time of de- clension in which not more than five persons were added to the church, according to the minutes of the Association. For many years the church was supplied in their seasons of destitution by two licentiates living among them, named Benjamin Gardner, and Dr. Cranmer Bannister. Elder Leland, of Chester, usually baptized for them.
In 1822, they report twenty-six baptized, with a total of only ninety-five. In 1824-5, Elder Edward Green was pastor and thirty- one baptized in 1824. In 1829, we find Elder Wakeman O. Johnson pastor, and in 1831-3, Elder Green was again their supply, with an addition of fifteen in the time. But, in 1834, Elihu Dutcher was their
65
HISTORY OF THE BAPTISTS IN VERMONT
pastor till 1837. During his first year, in mid-summer, a powerful revival was enjoyed as the result of a protracted meeting in which various ministers assisted, among whom was Elder Eber Tucker, an evangelist, and fifty-nine were baptized, raising the number to one hundred and seven. In 1837, another season of refreshing was enjoyed in a similar meeting, in which their pastor, Elder Thomas S. Rogers, was aided by Elder William Grant, which brought in another accession of twenty by baptism. Elder Rogers was or- dained in the midst of these meetings. He remained only a year. After him came Elder Isaac Childs as pastor, and then a destitution for three years. In 1843, Elder D. W. Gifford, pastor, there were no additions,-total membership, seventy-eight.
In 1843, Elder Matthew Batchelor settled among them and continued pastor for many years.
In 1854, the Association passed the following resolutions:
Whereas, it has been made known to this Association by the North Bennington and Hoosick churches that they recently com- menced a labor with the church in Pownal, with reference to certain heretical sentiments understood to have been embraced by their pastor, Rev. Matthew Batcheler, and fellowshiped by them, par- ticularly the following, viz .: That future punishment of the wicked consists in an utter extinction of being, and
Whereas, it was satisfactorily ascertained, from the acknowl- edgement of both pastor and people, that the doctrines above re- ferred to are held and propagated by them, and
Whereas, the said church refuses to unite with them in calling a mutual council, therefore,
Resolved, that according to Article V of our Constitution, said church be "considered as regularly out of fellowship, and be dropped from the minutes." In 1873, the Association appointed a committee, consisting of Rev. Z. Jones, Rev. F. Henry, and Rev. S. L. Peck, to visit the church in Pownal to learn the condition of the church and their wishes with reference to its reinstatement with them. This committee at the next meeting reported that a visit had been made to several prominent members of the Pownal church, with whom they were acquainted, and on stating the object of their
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.