Baptist Churches in Vermont. BY REV. C. A. THOMAS." In the early settlement of Vermont, few of the inhabitants were Baptists, and these few generally poor. In 1761, Mr. Samuel Robinson, with a large number of separatists or new lights, commenced a settlement in the town of Bennington. Among these separatists, were some who imbibed the sentiments of the Baptists; but as Bennington was for many years a little government by itself,exercising civil and ecclesiastical jurisdiction over its inhabitants, the Baptists generally repaired to places adjacent, and many of them settled in the towns of Pownal and Shaftsbury. In these places, they formed themselves into religious communities, upon the principles of civil and religious freedom. The foregoing circumstances, re Kindly furnished in behalf of the Baptist Convention of Vermont, to which body application was made for the same. FIRST CHURCHES AND MINISTERS. specting the Baptists in Bennington and its vicinity in the south-west corner of the state, were similar to those which existed in Brattleboro' and vicinity, in the southeast corner. The settlers of Brattleboro' were emigrants from Massachusetts, and they readily adopted the measures of their native state in support of religion, so that Brattleboro' became a place uninviting to Baptists. But the towns of Guilford and Dummerston, the one lying at the south, and the other at the north of Brattleboro', were resorted to by them, as places where they could enjoy their religious liberty. Thus while Brattleboro' and Bennington were unwelcome to Baptists, they repaired to towns adjacent, where they settled, and organized churches. The first Baptist church, in Vermont, was constituted, in Shaftsbury, in 1768. Another church was constituted in the same town, in 1780; another, in 1781; and a fourth in 1788. A Baptist church was constituted in Pownal, in 1773; and another, in the same town, in 1790. In Guilford a Baptist church was organized, in 1770; another, in 1772; another, in 1783; and a fourth, in 1791; and a church in Dummerston, in 1783. In 1790, there were thirty-five Baptist churches in Vermont, with 1600 communicants. These, however, were mostly confined to the four southern counties. The denomination increased very rapidly, in the state, until about 1795, when the sale of the military lands, in the state of New York, attracted the attention of the inhabitants of Vermont, and drew off multitudes to those new settlements. Since that time, there has been a constant emigration to the western sections of the country; and the Baptist denomination has contributed largely towards swelling this tide of emigration; so that some of the churches, which were once large and prosperous, are now small and feeble, if not extinct. For the last twenty years, however, there has been a gradual increase of the Baptists in Vermont, especially in the north part of the state; so that there are now, in 1841, about one hundred and forty churches, upwards of one hundred ordained ministers, twenty of whom may be superannuated, and upwards of eleven thousand communicants. Among the first Baptist ministers that visited this state were Elisha Ransom, Joseph Cornell, Thomas Skeel, Elisha Rich, Hezekiah Eastman, Wm. Bentley, John Heberd, John Peak, Caleb Blood, Whitman Jacobs, Isaiah Stone, Ephraim Sawyer, Elnathan Phelps, Roswell Smith, Timothy Grow, James Parker, Henry and Calvin Chamberlin, Jedediah Heberd, BAPTIST CHURCHES. ASSOCIATIONS OF CHURCHES. passed October 26, 1797.* This law bound the inhabitants of each town or parish to be of, and to support the leading denomination; or to show that they were of different views, and supported the gospel elsewhere. And even this was not a security in all cases; for sometimes persons were much annoyed after they had submitted to these humiliating regulations. This law was in force, until the year 1807, when it was repealed. The bill proposing the repeal of this law, was contested two years in the legislature, before it passed. At that time, Aaron Leland, a Baptist minister, was speaker of the house, and Ezra Butler, a Baptist minister, was an active member of the council. Since that time, all laws regulating the support of religious worship, have been done away; and the gospel in Vermont is left, as it ought to be everywhere, to be sustained by its advocates and friends. Sylvanus Haynes, Isaac Webb, Henry religious affairs, governed solely by the Green, Aaron Leland, Isaac Beal, Joseph regulations of the places, whence they Call and Samuel Kingsbury. These min-emigrated; and as by far the greater part isters did not all remove into the state. of the early settlers were CongregationWhile some came, and took the pastoral alists from Massachusetts and Connecticare of churches; others came, and serv- cut, they, of course, gained the ascened as itinerants; and others still were dancy, and advocated the support of the mere adventurers to seek a home, and en- gospel by measures which were repulsive joy religious freedom. The education of to Baptists. The first act of the state these early ministers did not extend gen-regulating the support of the gospel, was erally beyond the rudiments of a common English education, and yet their ministry was well adapted to the condition of the people of that period. They were persons of great natural ability, close students of the Bible, and careful observers of men and things. Having had a thorough physical training, they were prepared to endure great hardships, and encounter formidable obstacles. "They toiled in the cold and in the heat, by day and by night, traversing the wilderness from one solitary dwelling to another, by marked trees, and half made roads, fording rivers and streams, often without a guide, and at the hazard of their lives. They frequently had to pursue their journeys through storms of snow and rain, to meet their appointments, and administer, to the perishing, the bread of life." Such were the men whom God was pleased to honor in the planting and watering of the early Baptist churches in Vermont. Their lit- The Baptist churches in Vermont have erary qualifications, it is admitted, were united generally in clusters, called assonot great; but they were men of prayer ciations, not for the purpose of legislating and experience, intimately acquainted for the churches, since the churches are with the truths of the Bible, and posses- considered independent one of another, sing a strong desire to proclaim these and accountable alone to Christ their truths to the scattered inhabitants whom head; but they have associated for the they found in the wilderness. And the purpose of mutual improvement, and more people of those early days would travel efficient action. At the annual session of very cheerfully many miles to hear a ser- the association, each church belonging to mon. And they travelled, not on the good the body is required to represent itself by roads, and with the convenient vehicles delegates, and an account of what has of modern times; but over bad roads, on been its condition during the year. The foot, on horse back, and on sleds to the first association that was formed in this place of meeting, eager to hear the word state, was the Shaftsbury association in of life. And moreover the place of wor- the town of Shaftsbury, in 1780. This ship then was not the commodious and association, being located in the south comfortable temple of these days; but it western corner of the state, was composed was a log building—a log barn in sum- for the most part of churches in New mer, and a log dwelling house or school York and Massachusetts. These churchhouse in winter; and often the house was es, however, have nearly all been disso small, that most of the hearers were missed to form other associations, so that obliged to be without, seated on logs, the Shaftsbury association is now mostly while the preacher stood at the door, and confined to Bennington county in this proclaimed his message. And it is said state. There were belonging to this asthat under all these privations and incon-sociation, at its last session, in 1841, eight veniences the utmost order prevailed. churches, and about eight hundred communicants. The Baptists of Vermont, as well as Baptists generally, have been strenuous advocates of religious liberty. The inhabitants of the territory now called Vermont, were, for many years, as to their *This is a mistake, so far as relates to its being the first act regulating the support of the gospel. An act precisely similar in principle to the one above named, and nearly the same in detail, was passed on the 19th of October, 1787. BAPTIST ASSOCIATIONS. The Woodstock association was organized at Woodstock in 1783. Many of the churches, originally connected with this body, were in the state of New Hampshire. But this association is now principally confined to Windsor county in this state. They report, at their last session in 1841, twenty-three churches, and two thousand eight hundred communicants. BAPTIST CONVENTION. to the Vermont association. According to its last report in 1841, there were twelve churches with one thousand and seventy members connected with this body. The Onion river association was organ. ized in 1834. The churches composing this body are chiefly in Chittenden county, and were formerly connected with the Fairfield association. There were fifteen churches, with one thousand, one hundred and fifty five members connected with it in 1841. The Vermont association was organized at Manchester in 1785. This association, being the first that was composed of churches chiefly within the limits of the state, received the name of the Vermont association. At its last anniversary in 1841, there were thirteen churches, and one thousand and one hundred communicants, included for the most part in Rut-productive of much good. It afforded aid land county. The Richmond, known now by the name of the Fairfield association, was formed in the town of Richmond in 1795. In 1812, there were three churches in the Province of Lower Canada belonging to this body, with one of which the association was to hold its session that year. But in consequence of the war between the United States and Great Britain, it was deemed best by the churches in Vermont not to send their delegates into Canada, but to have them meet in the town of Fairfield, and hold their session. From this circumstance, the association received a new name which it still retains. There were belonging to this body in 1841, fifteen churches and upwards of nine hundred members, included chiefly in Franklin county. The Barre association was formed at Barre in 1807. It is now principally confined to Orange county, and contains sixteen churches, with about six hundred members. Most of the churches are feeble, and destitute of pastors. The Danville association was constituted at Danville in 1810. This association extends over several counties in Vermont, and some portion of Canada. Its statistics in 1841 were twenty three churches, and upwards of one thousand and four hundred communicants. The Windham county association was organized in 1830. The churches of which it was composed formerly belonged to the Leyden association in Massachusetts; but in 1830, they were set off, and being mostly in Windham county, received the name of the Windham county association. In 1841, it reported fourteen churches, with about one thousand and two hundred members. The Addison county association was formed in 1833 of churches principally in Addison county, and formerly belonging Besides these nine associations, there are, belonging to the Baptists in Vermont, other organizations, more specific and extended in their character. In 1806, a missionary society was formed which was to many feeble churches, and furnished missionaries to labor in destitute portions of the state and in Canada. In 1814, this society was remodeled and enlarged, and became auxiliary to the Baptist board of Foreign Missions. This society, after a course of successful operation for several years, merged itself in the State convention. The Baptist convention of Vermont was proposed and planned at Montpelier in October 1823, by the following persons: Ezra Butler, Aaron Leland, James Parker, Jonathan Huntley, Isaac Sawyer, J. W. Sawyer, C. C. P. Crosby, John Ide and J. D. Farnsworth. The convention was organized in October 1824, in aid of domestic and foreign missions. This missionary body has now been in successful operation sixteen years. Besides aiding churches and supporting missionaries at home, it has contributed generously in sustaining the missionary enterprize abroad. In 1828, the Vermont Baptist Sunday School Union was formed, which, at its anniversary in 1841, gave the following statistics: 78 schools, 544 teachers, 5111 scholars, and 8369 volumes in the libraries. The Vermont branch of the Northern Baptist Education Society, was constituted in October, 1830. By the instrumentality of this society, many pious, indigent young men have been assisted in their preparation for the gospel ministry, and although the number of persons now receiving assistance is not large, still the "branch" may be considered, as in a prosperous condition. In 1837, the Vermont Bible Society, auxiliary to the American and Foreign Bible Society, was formed; and liberal sums are annually contributed in aid of a pure and exact translation of the sacred scriptures into the languages of the nations of the earth. BAPTIST SEMINARIES. The Baptists generally in Vermont are active in the cause of temperance; and in the anti-slavery cause, they are not behind any of their neighbors, but rather take the lead. The Baptists in this state, like the Baptists in other sections of the country, have been slow to adopt vigorous and systematic measures for the education of their sons, inclined to the gospel ministry. They have been thus backward, not because, as a body, they have been opposed to education and improvement; but because they thought that they discovered, in some leading denominations, a disposition to lay more stress upon learning, than upon piety, and to use coercive measures in sustaining their learned ministry. All this prejudiced the minds of Baptists, and made them cautious in adopting measures for the education of their sons. The Baptists did not, at first, consider and admit, as they now very generally do, that while piety is considered as the mistress in the gospel ministry, learning may be considered as her handmaid; and that when the mistress and the handmaid are associated, the ministry will more readily command a voluntary support. Many of the young men, from the Baptist denomination in this state, have graduated at some one of the colleges in the land, with very creditable testimonials of scholarship and piety. Some of these are now filling important stations, as pastors of churches, or as professors in our highest seminaries of learning, or as missionaries to the heathen. In 1833, the Baptists, in this state, located an institution in Brandon, called the Vermont Literary and Scientific Institution. The building is of brick, commodious and pleasant; measuring 100 feet by 40, and three stories high, exclusive of the basement, furnished with a good library and philosophical apparatus. This institution has not received that aid from the denomination which it had reason to expect when established. Several other schools have been opened in the state, under the immediate supervision of the Baptists. Black River Academy, located at Ludlow, was opened in 1835. The building is of brick, two stories high, measuring 60 feet by 40. The Leland English and Classical School, established at Townshend, affords facilities for acquiring a thorough education. The Derby Institute, located at Derby in the north part of the state, is very pleasantly situated, and has recently commenced operations under favorable circumstances. .These institutions are all under the patronage of the Baptist denomination, but furnish equal advantages to all who may FREE WILL BAPTIST CHURCHES. be desirous of enjoying their benefits. The Baptist denomination in Vermont, as well as the Baptist denomination at large, differs from all other denominations, in their principles of church policy. The Baptists are distinguished for their simple adherence to the Bible, as their rule of faith and practice, and resort not to other authorities to be guided and established. their warm adherence to religious liberty. They are distinguished for and disclaim all alliance between church and state, and all civil interference with the rights of conscience. They are distinguished for their adherence to a personal profession of faith, and an immersion of the body in water, as essential to Christian baptism. nominations, believe that baptism is a preThe Baptists, in common with other derequisite to a participation of the Lord's Supper. Hence they feel sacredly bound to observe this arrangement, and that there would be a departure from the rule of their Divine Master, were they to admit to his table, those who have not previously been baptized. With few exceptions, all Christian denominations practice on this belief, and admit none to the sacramental board, who have not in their judgment, been baptized. The principle on which Baptists and other denominations act in this instance is the same; and other denominations, who make baptism, or something that they call baptism, a prerequisite to coming to the ordinance of the supper, cannot censure the practice of the Baptists, without condemning their own, for Baptists only require, what in their view alone constitutes this pre.requisite, which is, Believe and be immersed. SECTION V. Free Will Baptist Churches in Vermont. BY ELDER ZEBINA YOUNG. The Free Will Baptist denomination was founded at Barrington, N. H., about the year 1780, by Elder Benjamin Randel, who was converted in the year 1770, through the instrumentality of the Rev. George Whitefield. The denomination soon spread into New Durham, and other adjacent towns. About the year 1791, a lay member of the New Durham church, whose name was Robert Dickey, came to Strafford, Vt., to assist a relative in making a settlement at that place. While laboring there in the capacity of a hired man, his spirit was stirred within him when he saw the people living in sin, and QUARTERLY AND YEARLY MEETINGS. many of them in open profanity. He accordingly began to exhort them to turn to the Lord, and about thirty were hopefully converted through his instrumentality. These converts desired to belong to the New Durham church, 110 miles distant from them. Accordingly they sent to that church for help, and in the summer of 1792 Elders Benjamin Randel and John Buzzell visited them, preached a few times with them, and baptized a number. In January, 1794, Elder Randel made them another visit, but found them confused in their sentiments and divided in their feelings, and he returned entirely discouraged in regard to them. About the last of February following, Elder John Buzzell visited them again, and succeeded in organizing nine into a church, who entered into a covenant with each other to take the scriptures for their only rule of faith and practice. This church was organized about the first of March, 1794, and was the first Free Will Baptist church in Vermont. It is now in a flourishing condition, consisting of 200 members. At the present period, churches are organized in various parts of the state, and the several churches situated in the same neighborhood are associated together; and delegates from these associated churches assemble once in three months forming a Quarterly Meeting, at which reports are made respecting the condition of the respective churches. The several quarterly meetings are also associated together, and delegates from these meet annually forming a Yearly Meeting. There is also a General Conference, which assembles once in two years, and is composed of delegates from all the churches in the connection. Each of the individual churches has a monthly meeting for mutual edification and comfort. The Yearly Meeting of Free Will Baptists in this state, comprises in its connection, at the present time, 100 churches, 68 ordained ministers, 9 licentiates, and 4423 communicants. Their form of church government is democratic, each member having an equal opportunity to speak and vote in all the business of the church. Some of the principles of doctrine held by this denomination are the following, viz: That man was created in the image of God, which image consisted in righteousness and true holiness. That he was rendered amenable to a moral law, which law, through the influence of the tempter, he transgressed, whereby he lost the divine image, and became a depraved, sinful being, subject to death; from which UNITARIAN CHURCHES. deplorable condition he could not deliver himself; and that God, in the plenitude of his love, sent his son to die the just for the unjust. That man is now, and has been ever since the apostacy, dependent for salvation upon the redemption effected through the blood of Christ, and upon being created anew unto holiness through the operation of the Holy Spirit, both of which are provided for every son of Adam. They hold that as the regenerate are placed in a state of trial during this life, their future obedience is neither determined nor certain, but though they may turn away from their righteousness, commit iniquity and die thereby yet it is their privilege and duty to be steadfast in the truth-to grow in grace-persevere in holiness, and make their election sure. The ordinances of the church as held and practised by this denomination, are Baptism, or the immersion of believers in water, in the name of the Father, Son and Holy Ghost, and the holy sacrament of the Lord's supper. They believe that the soul, or spirit, immediately after death, enters a state of happiness or misery, according to the character formed, and the deeds done in the body: and that there will be a resurrection both of the just and unjust,-the saints to be raised in the likeness of Christ; but the wicked to awake to shame and everlasting contempt: and finally, that there is to be a general judgment, when time and man's probation will cease forever, and all men will be judged according to their works, the righteous will enter into eternal life, and the wicked will go into a state of endless punishment SECTION VI. Unitarian Churches in Vermont. BY REV. GEORGE G. INGERSOLL. Unitarian is a comprehensive term, including all those christians who believe in the strict, personal unity of the Deitythat "there is but one God the Father," and not a trinity of Father, Son, and Holy Spirit. In this interpretation there are many Unitarians in various parts of Vermont. But of the denomination more particularly denoted by this term, there are but four regularly organized congregations. These, like those of the same name throughout New England, are, in mode of |