BAPTIST CHURCHES. ASSOCIATIONS OF CHURCHES. 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 passed October 26, 1797.* This law bound English education, and yet their ministry the inhabitants of each town or parish to was well adapted to the condition of the be of, and to support the leading denompeople of that period. They were persons ination; or to show that they were of of great natural ability, close students of different views, and supported the gospel the Bible, and careful observers of men elsewhere. And even this was not a seand things. Having had a thorough curity in all cases; for sometimes persons physical training, they were prepared to were much annoyed after they had subendure great hardships, and encounter mitted to these humiliating regulations. formidable obstacles. "They toiled in This law was in force, until the year 1807, the cold and in the heat, by day and by when it was repealed. The bill proposing night, traversing the wilderness from one the repeal of this law, was contested two solitary dwelling to another, by marked years in the legislature, before it passed. trees, and half made roads, fording rivers At that time, Aaron Leland, a Baptist and streams, often without a guide, and minister, was speaker of the house, and at the hazard of their lives. They fre- Ezra Butler, a Baptist minister, was an quently had to pursue their journeys active member of the council. Since that through storms of snow and rain, to meet time, all laws regulating the support of their appointments, and administer, to the religious worship, have been done away; perishing, the bread of life." Such were and the gospel in Vermont is left, as it the men whom God was pleased to honor ought to be everywhere, to be sustained in the planting and watering of the early by its advocates and friends. Baptist churches in Vermont. Their literary qualifications, it is admitted, were not great; but they were men of prayer and experience, intimately acquainted with the truths of the Bible, and possessing a strong desire to proclaim these truths to the scattered inhabitants whom they found in the wilderness. And the people of those early days would travel very cheerfully many miles to hear a sermon. And they travelled, not on the good roads, and with the convenient vehicles of modern times; but over bad roads, on foot, on horse back, and on sleds to the place of meeting, eager to hear the word of life. And moreover the place of worship then was not the commodious and comfortable temple of these days; but it was a log building-a log barn in summer, and a log dwelling house or school house in winter; and often the house was so small, that most of the hearers were obliged to be without, seated on logs, while the preacher stood at the door, and proclaimed his message. And it is said that under all these privations and inconveniences the utmost order prevailed. The Baptist churches in Vermont have united generally in clusters, called associations, not for the purpose of legislating for the churches, since the churches are considered independent one of another, and accountable alone to Christ their head; but they have associated for the purpose of mutual improvement, and more efficient action. At the annual session of the association, each church belonging to the body is required to represent itself by delegates, and an account of what has been its condition during the year. The first association that was formed in this state, was the Shaftsbury association in the town of Shaftsbury, in 1780. This association, being located in the south western corner of the state, was composed for the most part of churches in New York and Massachusetts. These churches, however, have nearly all been dismissed to form other associations, so that the Shaftsbury association is now mostly confined to Bennington county in this state. There were belonging to this association, at its last session, in 1841, eight churches, and about eight hundred communicants. * 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 organized 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 Besides these nine associations, there state, received the name of the Vermont are, belonging to the Baptists in Vermont, association. At its last anniversary in other organizations, more specific and ex1841, there were thirteen churches, and tended in their character. In 1806, a one thousand and one hundred communi- missionary society was formed which was cants, included for the most part in Rut-productive of much good. It afforded aid land county. 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 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 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. as well as the Baptist denomination at The Baptist denomination in Vermont, large, differs from all other denominaThe Baptists are distinguished for their tions, in their principles of church policy. 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. was founded at Barrington, N. H., about The Free Will Baptist denomination the year 1780, by Elder Benjamin Randel, who was converted in the year 1770, through the instrumentality of the Rev. George Whitefield. soon spread into New Durham, and other The denomination adjacent towns. lay member of the New Durham church, About the year 1791, a 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 mem bers. 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 Deity— that "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 UNITARIAN CHURCHES. church discipline and worship, Congregationalists-maintaining that each particular church has authority from Christ for exercising government and enjoying all the ordinances of worship within itself, and that the only terms of admission to Christian privileges consist in the acknowledgment of the great Protestant principle-the Bible is the religion of Protestants. They also maintain the authority and obligation of the two Christian rites, Baptism and the Lord's Supper-the former to be administered to believers and their children; the latter open to all who profess "repentance toward God and faith toward our Lord Jesus Christ." Receiving the scriptures of the Old and New Testament, as containing authentic records of the dispensations of God and of his revelations to men, and thus regarding the Bible as the only summary of religion, they do not profess to comprise their sentiments in any system of articles to be imposed on their several churches, but offer the hand of Christian friendship to every one who believes that "Jesus is the Christ," "the Son of the living God," "whom the Father sanctified and sent into the world." Unitarians receive Christianity as a divine system originating in the love of God, and having for its object the salvation of men. They believe that Jesus Christ, who came to reveal it, is, in his offices and example, fully entitled to implicit faith, obedience, love and imitation; and that he lived and died, not to make God merciful but to show that he is so. They regard man as free and accountable, and able, through the grace of God, to obey the requirements of the gospel and conform to the conditions of salvation. That to obey is to be happy, while disobedience will be followed by a righteous retribution as declared in God's holy word. And that while man has all motive and encouragement to duty, every thing is the gift of God, the blessings of this life and the hope of immortality. Unitarians, though "ready always to give an answer to every man that asketh a reason of the hope that is in them"insist that "the liberty wherewith Christ hath made us free," gives to all his followers the right of free inquiry and private judgment. That no individual or body of Christians are authorized to make their opinions the standard of belief; or subscription to their particular creed the sole condition of communion; but that there is "one Master Christ" and that the rule Christian Church, Woodstock. Christian Churches in Vermont. BY ELDER JASPER HAZEN. This class of christians arose, as a denomination,nearly simultaneously in three different sections of the United States, the southern, the northern, and the western, but remained for some time without any knowledge of each other. In 1793, James O'Kelley, in company with several other preachers and about 1000 members, separated from the Methodist society in Virginia and North Carolina, and eventually associated together as Christians. They have since spread through different portions of the southern states and number many thousands in their communion. The first church at the north was gathered at Lyndon, Vermont, in September, 1801, through the instrumentality of Dr. Abner Jones, then a practising physician in that town. He had previously been connected with the Calvinist Baptist church, from which he separated in the year 1794, accompanying his separation with the following declaration: "I embrace the Bible as an all-sufficient rule of faith and practice. I reject all articles and confessions of faith except the Bible. I reject all denominational names as applied to the disciples of Christ, except that of Christian." This declaration he maintained until his death, which occurred at This name as here applied is often pronounced Christ-ian, not on account of ignorance or disrespect, Christians of other denominations. and motto of his followers should be, but merely to distinguish this class of Christians from "liberty, holiness, love." |