USA > Vermont > History of the Baptists in Vermont > Part 50
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Deacon P. W. Dean was born in 1798, and died March 1879. He was one of the founders of the Convention, and, for fifteen years, a member of the Board. He was also, at one time, a member of the board of the Missionary Union. He was a man of earnest piety, and a great aid to the church in Grafton, where he resided, and also filled important positions in the civil affairs of the town.
HON. FRED M. BUTLER, Rutland Judge of Superior Court President of Convention, 1909-1910
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Deacon S. Griggs. Long an active and prominent member of the church in Rutland, and a member of the Board of the Conven- tion for thirty-two years. He was born in 1784, and died in 1866.
Deacon John Conant was one of the most prominent Bap- tist laymen in the State, and a large factor in the growth and pros- perity of Brandon. He was born in Massachusetts in 1773, and died in Brandon, in 1856, to which place he removed in 1797. He aided in building a house of worship for the church before he built his own residence. He was a member of the Board of the Conven- tion for twenty years, and its treasurer for a long time.
Deacon Jacob Estey was born in New Hampshire in 1814, and died in Brattleboro, 1890. He was energetic and persevering in business and, although sustaining several losses, time and again, by fire and flood, he pressed on, and in connection with his son, Gen. J. J. Estey, and his son-in-law, Hon. Levi K. Fuller, built from small beginnings, the Estey organ manufactory, probably the largest and most widely known of its kind in the world. He was a wise counsellor, a prosperous business man, a generous giver, and a true christian.
Hon. Alanson Allen. For many years a prominent man in the history of the Convention; he aided in forming the church in Hyde- ville, in 1850, and continued his connection with that body until he, with others, secured the formation of the church in Fairhaven, in 1867. His double wagon used to bring a load from Fairhaven, on the Sabbath, to worship at Hydeville. He was five years a men- ber of the Board of the Convention, and was prominent in the rela- tions of civil life. He was discreet in advice, and large hearted in giving. He was one of the first trustees of Vermont Academy.
Hon. Ira C. Allen. He was born in Bristol, April 4, 1816. He entered the employ of Alanson Allen, in Livingston County, N. Y., in 1835, and removed with him to Fairhaven, in 1836, where he passed the remainder of his life, with the exception of one year at Whitehall, and one year in the city of New York, where, in 1845, he became a member of the Laight Street Baptist church. On his return to Fairhaven, he united in the formation of the church in Hydeville, and when the church in Fairhaven was or- ganized, he was one of its constituent members. He had large
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success in business, and was a representative and a senator in the legislature. He was engaged in slate manufacturing, in banking, and in the Rutland and Whitehall railroad. It is affirmed, by those competent to judge, that to no other man does Fairhaven owe so much of its prosperity. He was at one time trustee of Vermont Academy and a vigorous supporter of its interests.
Hon. Ryland Fletcher was born in Cavendish, and was long connected with the Baptist church in that place. He was gov- ernor of Vermont, in 1859, and was from early life a decided and outspoken anti-slavery man. He was moderator of the Conven- tion in 1858-1859, and was one of the committee appointed by the Convention in 1859, to address the American Baptist Publication Society, in regard to the duty of that society in reference to the subject of slavery.
Hon. Levi K. Fuller. He was born in Westmoreland, N. H., February 24, 1841, and died in Brattleboro, October 10, 1896. In early life, he united with the Tremont Street Baptist church, in Roxbury, Mass. In 1860, he settled in Brattleboro, and began that connection with the Estey Organ Company, which continued until his death. He was a man of varied abilities. At the time of his death, he had more than one hundred patents standing in his name in the United States Patent Office. He was prominent in the military organizations of the State. He was lieutenant- governor of the State in 1886, and governor in 1892. He was president of the Convention three years, its treasurer five years, and a member of its Board fifteen years. He was a member of the board of trustees of Vermont Academy, from its commencement until his death; for many years its president, a liberal contributor to its funds, and among its most enthusiastic supporters.
Deacon Lawrence Barnes was born in Hillsboro, N. H., in 1815. In the year 1861, he removed to Burlington and entered into the lumber and manufacturing business there, and during his whole after-life was one of the greatest factors in the business of that place, and one of the most important agencies in the rapid growth, and increasing influence, of the Baptist church there. While he was active and energetic in his business, he was a man of consistent and devoted piety, and of large liberality. Of his in-
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creasing means, he imparted freely to the various appeals of chris- tian benevolence at home and abroad. He was especially in- terested in education, and to the Vermont Academy and the in- stitution at New London, N. H., to the theological seminary at Chicago, and to the Vermont University, he made large donations. He was deacon of the church in Burlington many years. He died June 21, 1886. His Bible class was for years one of the institutions of Burlington.
Deacon Mial Davis was born in Dunstable, N. H., Deeem- ber 9, 1828. Hle removed to Nashua, N. H., in 1828, but finally made Burlington his home, in 1858. In his business, he succeeded in amassing large wealth, but did not forget to be "fervent in spirit, serving the Lord." He was deacon in the Baptist church nearly forty years. It is said that in his life-time he was privi- leged to give to the cause of Christ over $100,000. In the year 1875, business reverses overtook the firm of which he was a mem- ber, and he no longer possessed the means to do as he had done for the good of men. He removed to Fitchburg, Mass., where he spent the remainder of his life. He was a member of the Board of the Convention eight years, and was one of the first board of trustees of the Vermont Academy. He was for some years a mem- ber of the board of the Missionary Union. He died in 1896.
There have been many other laymen, now dead, and are many still living whose names we would be glad to record here, but we forbear. Their record is on high, and sooner or later their Master will reward them openly.
CHAPTER XXXI
THE FREE WILL BAPTISTS IN VERMONT.
Rev. I. D. Stewart, in his "History of the Free Will Baptists for Half a Century," published in 1862, says, "It is to be regretted that the traces of the early churches in Vermont are so fragmentary. Only a glimpse now and then can be caught of their condition, and the efforts in planting them, with one exception, are mostly for- gotten, or have not been furnished for the history. The number of strong churches has never been large, but from them, and even some of the feeblest ones, have gone forth the first men to raise the standard of the Cross westward of New England, and in every period of our history has that State furnished her quota of minis- ters to the cause, many of her ablest ones having spent their best energies in other fields of labor."
The first Free Baptist church in Vermont was organized in Strafford, with nine members, early in 1793. Robert Diekey, a member of Elder Benjamin Randall's church in New Durham, N. H., working as a hired laborer with a relative, saw the wieked- ness and needs about him, and under the influence of his "excel- lent gift of exhortation," about thirty were hopefully converted. Several were baptized. Calvinistic articles of faith were pre- sented and tacitly received, and a church was organized. The members, however, were of mixed sentiments, part were Calvin- istic and part were not. They all loved each other then and chose to be embodied together, but finally they could not walk together because they were not agreed.
A letter dated Strafford, September 10, 1791, was addressed to the Baptist church in New Durham, N. H., requesting assist- ance in organizing. It was written by Samuel Rich in behalf of
NOTE .- Sourees: I. D. Stewart's "History of the Free Will Baptists," Free "Baptist Cyclopædia" and Year Books.
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several others, and said, "We now think it expedient to come into church order, as the word of God directs, and being informed by Brother Dickey, of your standing and order, it being agrceable to our minds, we request some of the elders of your church to come as soon as possible to our assistance, as we are exposed to many snares, and we are alone as to sentiments in this part of the world."
Elder Randall's engagements were such that he could not visit them at once, but he wrote an encouraging letter, and in July, he with John Buzzell, made a tour to Vermont. They tarried in Strafford a few days, preached frequently, visited extensively, and baptized a few. They found the converts divided in their doctrinal views, but united in their church relation, and being filled with the Spirit, they believed it possible to live in peace, hav- ing softened their articles of faith. Without objection, they were allowed to make the trial, and were recognized as an independent church.
In this condition Randall and Buzzell left them, fearful that they could not walk together, because they were not agreed in their doctrines of communion, election, and final perseverance.
The fears of Randall were soon realized. The brethren could not let the differences in their doctrinal views rest; neither could they discuss them with love and forbearance.
A spirit of alienation crept in, and a mutual council was called. A letter received at New Durham, requested Randall, or some of the "most able members," to come to their assistance. Accom- panied by a lay brother, Randall visited them again in February, 1793, and met in council six others from Calvinistic Baptist churches in the vicinity, for the settlement of their difficulties.
As the division involved principles that neither could sur- render, the council advised a separation. But some were un- decided with which division to go; and to make a finality of the matter, it was agreed that William Grow, a Calvinist, and Randall, should each preach a discourse, embodying his own views in the "five points," and then they would "poll the house." The ser- mons were accordingly preached, after which the church took the broad aisle, and Grow, standing on one side of the house and Ran- dall on the other, the members were called upon to follow the min-
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ister of their choice. Ten stood with Grow and fifteen with Ran- dall. Neither division was then organized as a church, but a "solemn word of caution, advice and exhortation was given by several," that they would strive to live in christian "love and union and not be consumed one by the other." Having "joined in solemn prayer," the council dissolved and the congregation dis- persed.
Among the fifteen that stood with Randall were two men of note. Dickey, noted for what he had done in the commencement of the revival, and subsequently in the ministry, though sad to re- late, afterward joined the Shakers; and Nathaniel Brown, noted for his later labors. He soon entered the ministry; preached suc- cessfully in Vermont; afterward removed to New York; planted the first Free Will Baptist churches in that state, and organized the first Quarterly Meetings beyond the limits of New England.
Randall, on his return home, informed Buzzell of the tried state of the brethren in Vermont, and advised him to go to their relief. He did so immediately, and performed the entire journey of one hundred and ten miles on foot, through the snows of Feb- ruary, on the last days of that unpleasant month for traveling. He found them not only at variance with Calvinists, but divided among themselves, and greatly disheartened. He preached sev- eral times, visited from house to house, and encouraged them as best he could, but no human power could move them to action. Like Elijah under the juniper tree, they were ready to die. At their last meeting, he called them together in a room by them- selves; told them of his anxiety for their spiritual life and labor; the pains he had taken to afford them aid, and the apparent failure of his effort. "Now," he said, "I ask it as a parting favor that you sit down in silence with me for one half-hour, and think of your condition."
A request so reasonable, under the circumstances, they could not refuse, and all were seated; all were thoughtful; Buzzell was engaged in mental prayer; God was in that silence; and after fif- teen or twenty minutes, one of the number could not suppress his convictions, and in a most contrite and affecting manner, con- fessed his wandering from God, asked forgiveness, and declared his
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purpose to live for Christ. Eight others in quick succession fol- lowed his example, and the power of God was manifest beyond de- scription. These nine then entered into a covenant engagement, and thus was 'constituted the First Free Will Baptist church in Vermont.
No record can now be found of its struggles for the first ten years, but tradition says it came up through great tribulation. For a few years it was a lone star in the State, and has been one of dif- ferent magnitude at different times, but its shining has always been visible.
The further progress of Free Will Baptist sentiments and the multiplication of churches by this name were due to Gospel evan- gelism pure and simple, not a love of controversy, but a love of souls, coupled with intense conviction as to the truth of the doc- trines which distinguished them from others.
In the autumn of 1800, Rev. Joseph Boody, senator, of Bar- rington, N. H., made a tour into northern Vermont, baptized eighteen in Sheffield and organized a church with fifty-six members.
Batchelder had organized one at Tunbridge. William S. Babcock, son of a wealthy merchant, settled in Springfield, was converted from infidelity, about 1800; commenced preaching; was ordained by Jeremiah Ballard, and gathered a church of twenty-five members. Rev. Steven Place, from Rhode Island, also gathered a church of twenty-one members in Weathersfield. These two churches sought admission to the fellowship of the Free Will Baptists, and after examination were received. Aaron Buzzell came into Vermont at this time, and became pastor of the Strafford church, continuing in that relation thirty-seven years, and became a general conneilor in the cause of Christ. In the northern part of the State, Joseph Boody was preaching and planting churches. July 4, several brethren from the churches in Hardwick, Sutton, Sheffield and Danville, met at Gideon Leavitt's, in Wheelock, for conference, and established the Whee- lock Quarterly Meeting, an unauthorized organization according to the policy of that day, but later formally approved.
June 26, 1802, Tingley, John Buzzell and representatives from Strafford, Tunbridge, Vershire, Corinth and probably, Brook-
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field, met at Vershire and organized a Quarterly Meeting to be known as the Strafford Association. At a meeting held in the same place the next day, Nathaniel Brown, of Strafford, was ordained. John Buzzell preached two hours and three-quarters, from the text, "Go ye into all the world and preach the gospel to every creature." The last part of his discourse consisted of four distinct addresses, made to ministers, christians, backsliders, and sinners. Those of each class rose, and stood, while the ad- dress was being made to them. There were fifteen hundred in this audience. The same council met with the church in Tun- bridge, July 1, and ordained one of its members, Nathaniel King. Eli Steadman was soon afterward ordained and the Quarterly Meeting then had four ministers, five churches and three hundred and thirty members. "From this storehouse of gospel truth, the seed of the kingdom was soon carried to western New York and southern Ohio by these two men, Brown and Steadman."
August 28, a committee of the Yearly Meeting met the as- sociated churches at Wheelock, and ordained Eliphalet Max- field and Robinson Smith as evangelists; and Poleg Hicks, a Calvinistic Baptist minister, and with his two churches, united with the Quarterly Meeting. The Hardwick, now Wheelock Quarterly Meeting, then had four ministers-Boody, Maxfield, Smith and Hicks-and eight churches-Hardwick, Sutton, Shef- field, Upper Danville, Lower Danville, Cabot, and the two Cal- vinistie Baptist churches, names unknown, and it numbered two hundred and sixty members.
For a time, in both the Strafford and the Hardwick Quar- terly Meetings, there were revival influences and large accessions of members. By 1807, reaction had begun. The Lower Danville church left the Quarterly Meeting, renounced the name Free Will Baptist and assumed the name Christian. At the Yearly Meeting held in Bradford, February 6, 1808, the reports from the churches were not altogether cheering. The next year there was evidence of some improvement.
During the next decade, in spite of some distracting influences, the work of the Free Will Baptists prospered through the efforts of consecrated men in evangelistie work. John Colby, after a long journey westward, spent the rest of the year 1810, in revival
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in Sutton, Burke, Lyndon and Wheelock, where fifty-one were baptized. In central Vermont, the labors of Buzzell and King were blessed to the churches in Strafford, Tunbridge, Vershire, Corinth, Northfield and Woodstock. Clarissa Danforth, of Weathersfield, entered upon evangelistie work and the winsome- ness of her manner and the novelty of her position, and the ability of her preaching, drew large audiences and gave encouraging results. Charles Bowles, a colored man born in Boston, a soldier in the army of the Revolution, became a Free Will Baptist and an evangelist, whose unblemished character and ability as a preacher won for him confidence and gave him power. In 1816, he settled in Huntington, where one hundred and fifty were con- verted and a church of ninety members organized. The Yearly Meeting at Tunbridge, February 1, 1817, was one of great interest. Twelve hundred were in attendance on the Sunday services. The Waterford and St. Johnsbury churches were refreshed. The Huntington Quarterly Meeting was organized September 12, 1818, and consisted of the churches in Huntington, Duxbury, Hines- burg and Shelburne, and a little later, churches were formed in Stowe and Waterbury. Allen preached alternately at Wheelock and Cabot, and fifty were baptized.
EARLY FREE WILL BAPTIST CHURCHES AND MINISTERS IN VERMONT
The churches known to have existed in Vermont at the close of the eighteenth century were Strafford, organized in 1793, and Corinth, in 1798, and Daniel Batchelder was the only man that had received ordination.
1800-1810
Churches Organized. Cabot, Danville, Hardwick, Sheffield, Springfield, Tunbridge, Vershire, Walden and West Danville, 1801; Lyndon, Sutton, and Weathersfield, 1802; Washington, Waterford, Hatley and Stanstead (in Canada), 1805; Calais, Con- cord, Deweysburg and Barnston (in Canada), 1808; Chester, Peacham and Bradford, time unknown.
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Ordinations. In 1800, William S. Babcock; 1802, Ephraim Ainsworth, Nathaniel Brown, Nathaniel King, Eliphalet Max- field, Robinson Smith and Eli Steadman; 1803, Benjamin Page, James Spencer and Ziba Woodworth; 1804, Edward Ralph, and two in Strafford Quarterly Meeting, names unknown; 1805. Paul Holbrook; 1806, Avery Moulton (in Canada); 1809, John Colby, David Norris and Benjamin Putnam; and Daniel Chappel, time unknown.
1810-1820
Churches Organized. In 1801, East Randolph; 1812, Mont- pelier; 1815, Newark; 1816, Huntington and West Brookfield; 1817, Duxbury, Hinesburg and Shelburne; 1818, St. Johnsbury and Melbourn in Canada; 1819, Stowe and Waterbury; and Compton in Canada.
Ordinations. In 1810, Rufus Chency; 1811, Moses Norris; 1815, Willard Bartlett, Nathaniel Bowles, Samuel Gilman and Moses Wallace; 1816, Charles Bowles, George Hackett, Thomas Moxley and Daniel Quimby; 1818, Reuben Allen, Abel Bugby, John Orcutt and Jonathan Woodman; 1819, Jonathan Nelson. The years in which Frederic Clark, J. Capron, B. Maynard and Samuel Webster, were ordained are unknown.
Deaths. In 1811, Nathaniel Marshall; 1817, John Co by.
1820 1830
Churches Organized. 1820, Middlesex, and Woodbury; 1821, Jericho, Morgan, Roxbury, Starksboro and Windsor; and Dur- ham, Canada; 1822, Groton and Richmond: 1823, Canaan and Enosburg; 1824, Woodworth; 1825, Farnham, and St. Armand, Canada; 1826, Bakersfield and St. Albans; and Dunham, Canada; 1827, South Enosburg and Worcester; 1828, Leverett, and Bolton, Canada; 1829, Newport and Westboro, Canada.
Ordinations. In 1820, Leland Huntley, Samuel Lord, and George W. Pownal; 1821, Edward E. Dodge, Calvin Huntley,
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James Morgan, Dexter Smith and Josiah Weatherbee; 1822, William Davidson, Ziba Pope and Sylvanus Robinson; 1823, Perley Hall; 1824, Jonas Allen, Thomas M. Jackson and Porter Thomas; 1825, Nathaniel Ewer and Erastus Harvey; 1826, Harley Burr, Edward Fay, John Hillar, Alanson Kilborn and Nathaniel Perry; 1827, Sewal Fullom, Stephen Leavitt and Nathan Muxley; 1828, Benjamin Chatterton and Abiel Moulton, Canada; 1829, Samuel Dennett, Orange Dike and Simeon Haseltine, Simeon Alden, James Roekwell, Canada.
Deaths. 1824, Paul Holbrook; 1826, Samuel Webster; 1827, Ziba Woodworth; 1828, Thomas M. Jackson and Avery Moulton, Canada.
THE STRAFFORD QUARTERLY MEETING
About 1830, we find that the ten veteran interests, whose origin we have traced, had gained another ten. In addition to Strafford, organized in 1793; Corinth, 1798; Tunbridge, 1800; Vershire, 1800; Washington, 1802; Randolph, 1810; West Brook- field, 1816; East Roxbury, 1821; Groton, 1822; Windsor, 1822; we find in the field the Second Tunbridge, Northfield, Hartford, Orange, Hanover, (N. H.), Plymouth, West Roxbury, East Brook- field, Topsham, and Kingston. Aaron Buzzell was still at Straf- ford, Nathaniel King, at Tunbridge, while Ziba Pope and Natha- niel Bowles, and twelve other ordained ministers, were serving the nineteen churches of the Quarterly Meeting. In 1833, Berlin, Moretown, Cavendish, Mount Holly and West Windsor had been received, and the Quarterly Meeting had twenty-four churches with a membership of one thousand, two hundred and ninety-four, far the largest in the Yearly Meeting, and the fifth Quarterly Meeting in size in the denomination. The Strafford church now had a membership of one hundred and sixty-four; the First Tun- bridge, of one hundred and eighty-six; the First Corinth, of one hundred and fifty-five. In 1834, Newbury was added; 1835, Granville and East Williamstown.
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In 1836, the Strafford Quarterly Meeting yielded its thirteen northern churches, with a membership of about seven hundred, to form the Corinth Quarterly Meeting. Its eleven remaining churches, the Cavendish, Granville, Plymouth, Randolph, Straf- ford, First Tunbridge, Second Tunbridge and West Windsor, had a membership of five hundred and eighty-four. Three years later there were seven hundred and twenty-nine. During the next fifteen years it decreased to three hundred and two.
In 1840, Second Plymouth was added; 1842, Plymouth and Ludlow church; 1843, Bridgewater and Plymouth; 1842, Center Tunbridge, with fifty-seven members, and 1843, East Tunbridge, with thirty members. In 1845, the old Second Tunbridge became extinct, and the next year the East Tunbridge. The First Tun- bridge continued its work till 1879. In 1846, a church with eighteen members appeared in Andover, for a little time. In 1861, another, with ten members at Hancock, and in 1878, a church at Plymouth with twenty-four members.
In 1888, the Strafford Quarterly Meeting had three churches- Strafford, East Randolph, and Tunbridge, with a total member- ship of two hundred and eighty-eight.
WHEELOCK QUARTERLY MEETING ORGANIZED 1802
The complete report of this Quarterly Meeting, in 1832, shows five hundred and thirty-one members; nine ministers, and fifteen churches :- Hardwick, Sheffield; Cabot, organized in 1800; the Sutton, 1801; the Waterford, 1802; Concord, 1805, 1821; Mont- pelier, 1812, 1826; St. Johnsbury, 1818; Indian Stream, Canaan, Stewartstown, (N. H.), 1823; Worcester, 1827; Brandon, 1832: Wheelock (South Wheelock after 1850); and Charleston (after 1870, East Charleston), time imknown; In 1834, Brighton ap- peared for one year, with six members, and Lyndon, where an in- terest was planted in 1801, was reorganized with sixty members; while Woodbury, organized in 1820, appeared in the report. In 1837, Second Sutton and Second Sheffield interests appeared; in 1839, Glover; Second Wheelock (later Wheelock Hollow), and the next year, Second Montpelier and Newark, where an original in-
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