Methodist Church - 1892
List of Pastors, Deacons & Parishioners
Glover, Oleans Co., Vermont


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This booklet provided by the Glover Historical Society
A historical sketch of Methodism in Glover
An address
Delivered by William F. Clark
At Glover, Vt March 27, 1892
 
Methodism in Glover
Remember the days of old,
Consider the years of many generations
Ask thy father and he will shew thee
Thine elders and they will tell thee
------Moses
 
Oft does the memory of former times come,
Like the evening sun, on my soul.
I look into the times of old, but they seem dim,
Like the reflected moonbeans on a distant lake.
------Ossian
 
The first Methodist preachers to visit any part of Vermont, probably, came up the Hudson River, from the revival fires kindled by Phillip Embury and Thomas Webb, local Methodist preachers in New York City, 1766. They found anxious hearers on the "New York grants" in Western Vermont which formed a part of early New York circuits.
Jesse Lee, the founder of Methodism in New England, preached a few days in some of the southern towns in Windham County in the spring of 1790. But the first conference appointee whose labor was wholly confined within the state, east of the Green Mountains, was Nicholas Snethen, in 1796, who was appointed to the Vershire circuit formed that year at the conference held at Thompson, Conn., Sept 20. This circuit was not definitely defined but included about 25 towns mostly in the present counties of Orange and Washington, and required a journey of nearly 400 miles in a single round. The early "circuit riders" were imbued with the missionary spirit of him who said, "The world is my parish", and were glad to preach wherever they could find willing hearers.
"They labored for souls, for the fields were white,
No mansions below, only heavenward was bright,
Their prayers were heard and their tears, we are told,
Transformed to pearls in the city of Gold"
In 1804 Phinehas Peck was assigned to the new formed "Danville circuit", Vermont district, at the New England Conference. He visited Barton that year and the organization of a Methodist society there soon followed. In speaking of the formation of this society, Miss Hemmingway's "Gazetteer of Vermont", says that "James Gould and others from Glover belonged to it." James Gould then lived on the hill east of Glover village. This little settlement in this north eastern part of the town was known as "Keene Corner," as most of the settlers there came from Keene, New Hampshire. It is probable that Rev. Peck preached in Glover as he would pass through this town in going from Danville to Barton. From 1804 to 1812 inclusive the New England Conference made appointments to a circuit in Canada, called Magog circuit the first two years and Stanstead the last seven. It is probable that some of the border towns in this county were included in this circuit but did not extend so far south as Glover.
Craftsbury circuit was organized in 1818 to which was assigned, that year, the newly consecrated Wilbur Fisk, whose rare pulpit eloquence and zeal in educational interests made him the most influential Methodist preacher of his age in America. He was one of the founders of the Wesleyan University at Middletown, Conn., of which he was president for nine years, declining an election to the Bishopship that he might serve her interests. Some of the old inhabitants tell me that he preached in Glover in what was then known as the "north schoolhouse." Whether he preached in Glover while on Craftsbury circuit I am not able to ascertain. But it is probable that it was during the time that he was presiding elder of the Vermont district - 1823, 1824 and 1825 - as Joshua Randall, who was assigned to the Danville circuit in 1819, is credited to Glover in the Vermont Register for 1819 and 1820. From this fact it is probable that Glover formed a part of the Danville circuit from 1804 to 1824 and that the preachers
The following is a list of the New England appointments to the Danville circuit for the period named, selected from "Methodist Appointments in Vermont," 1788 - 1844, by A. L. Cooper:
1804 Phinehas Peck
1805 James Young and L. Chamberlin
1806 J. Fairbanks and H. Sampson
1807 L. Chamberlin
1808 J. W. Hardy
1809 N. W. Stearns
1810 B. R. Hoyt and Robert Hayes
1811 E. F. Newell and Benjamin Keith
1812 C. Cummins and D. Blanchard
1813 Harvey Morey and Joseph Baker
1814 A. Taylor and S. W. Wilson
1815 Zenas Adams
1816 Zenas Adams
1817 Amasa Cowles and Z. Stewart
1818 J. A. Scarrett
1819 Joshua Randall and W. Mack
1820 L. Frost
1821 Phinehas Crandall
1822 Samuel H. Norris
1823 David Kilburn and John Foster
Preaching services were held in Eli Gray's barn as early as 1820. This barn stood opposite of the house now occupied by James Walker. Services were held here for several years during warm weather and in several of the school houses in the winter. In 1824 the name of the circuit for this section of the state was "Craftsbury and Derby" and probably covered the territory now included in Orleans County, with David Leslie and Justin Spalding as "circuit riders." The last named preacher preached in town that year. The next year Craftsbury was annexed to the Hardwick circuit, formed that year. N. W. Aspenwall was assigned to the Derby circuit in 1825, and Amasa H. Houghton and Elihu Scott in 1826. In answer to inquiries in regard to his work in this section that year Elihu Scott wrote me that the Derby circuit for that year included Derby, Holland, Navy (now Charleston), Brownington, Barton, Glover, Irasburgh, Newport, Coventry, Troy, Westfield, Jay, Salem (now a part of Derby), and Potton and Sutton in
The Vermont and New Hampshire Conference was organized in 1829. This year Barton appears in the Conference Minutes for the first time as the name of the circuit for this vicinity in place of Irasburgh and probably covered about the same territory. Barton appears in the Annual Conference Minutes each year since that date. Glover formed a part of this circuit and was associated with Barton until 1863, when it became a separate charge. Stephen H. Cutler and James Campbell were assigned to this circuit and preached at "Keene Corner," "Parish" and "Center" school houses that year. Elisha Scott, Horace Warner and John Smith were assigned to Barton circuit in 1830. The "South Church" was built this year. It was then a Union Church for the Universalist, Congregationalist, Methodist and Baptist. John Nason, George F. Crosby and Ira A. Sweatland are credited to Barton in 1831. There was a religious revival in town this year. In 1832 G. W. Fairbanks, O. F. Curtis and I. A. Sweatland were on this circuit.
Name of Conference was changed (1832) to New Hampshire without change of territory. This year the "Brick Church" (Methodist) was built at Barton and a church in Glover in which the Methodists had an interest. The "old church yard" is still used as a burying ground for that section of the town. This church was afterwards moved to West Glover and in 1869 remodeled. About this date (1832) the Free Will Baptist organized a society. For most of the time they held their meetings at the "Center school house", especially in the last years they kept up an organization. A few of the Methodist members in this section joined them. In the winter of 1861-62 this society enjoyed a large revival at the Center. Near the close of the Civil War the society was left without a preacher and the society disbanded, a portion of the membership going to the Methodist.
M. G. Cass was on the Barton circuit in 1833, residing in Glover, and preached in the Union (now Universalist) Church.
The following statement made by Mrs. Eliza Baldwin illustrates the privations of the early "circuit riders" as well as the faith of this devoted preacher: The last morsel of food in the house had been eaten by their children at night, the father and mother retiring supperless. In the morning his wife said, "What shall we do?" He replied, "Set the table as usual and God will supply the food." She objected at first, but finally did as he requested while he went into an adjoining room and prayed. Just as she had completed the preparation one of his parishioners drove to the door with the needed supplies.
The following incident was related to me by Rev. John Currier of the New Hampshire Conference, during his visit to this place a few years ago, in regard to his first year's salary: "I was on the Craftsbury circuit in 1829. I preached 123 times and attended as many prayer meetings, for which I received effects valued at 65 cents." He quaintly remarked "perhaps that is more than it was worth." He was associated with Elisha Scott who had a family to support, and of course the "widow's mite" went to him. These experiences and others which we might relate clearly show that these pioneers of Methodism preached not for worldly wealth but that their souls were burdened like Paul's when he wrote, "Woe is unto me if I preach not the Gospel."
In 1834-35 N. W. Scott is credited to Glover in the Vermont Register. The year previous he was at Sutton and as his name does not appear in the Conference Appointments for these years it is probable that he did not take regular work but occasionally preached in this place. N. W. Aspenwall was assigned to this circuit for the years above named, with J. Dow the first year and E. Kellogg the second. As early as 1829 John Garfield, who lived in the south-west part of the town, had an exhorter's license and preached at the Center school house for several years. Some of the old inhabitants tell me that John Swasey preached in town in 1836-37. As his name is not among the Conference Appointments, it is probable that he was a local preacher.
John Bickford, Curtis Phillips, Harry Nutter and John Smith were early class leaders, but I am not able to give exact dates. Some of these were appointed as early as 1829 and probably earlier. The appointments for 1836 were N. Howe and J. Dow; 1837 N. Howe, G. B. Houston. J. S. J. Gridley was assigned to Barton in 1838 and preached in Glover. He was a young and energetic worker. While in town he made his home with A. F. Clark. There was a revival at the Center during his ministration. A woman's prayer meeting was sustained at the Center school house that season, led by Mrs. John Garfield and Mrs. John Bickford. The latter is better known to us as "Aunt Lottie" Abbott, who remained with us until near the close of 1889, lacking only a few days of being 100 years old at the time of her death. I. D. Rust is credited to this circuit for 1839 - 40, followed by Hollis Kendall two years.
A general revival spirit was manifested in town in 1842 which gave to the church several influential members. Rev. Rust assisted in the revival work and probably for this fact is credited to Glover in the Vermont Register for that year. N. W. Scott was at Glover this year also, to assist Kendall on the circuit, who lived in Barton. N. W. Scott remained at Glover for another year with A. T. Gibson at Barton. E. Pettingill and O. S. Morris were assigned here in 1844. This year the General Conference formed the Vermont Conference with a membership of a little less than 8000. The size of the circuit for this section was changed from time to time so that all the ground could be covered and no station should be without a preacher to look after its interests. This is an advantage which the itinerancy of our church enjoys over every other systems of pulpit supply. From 1845 to 1863 Barton and Glover alone formed the circuit, excepting in 1846 Brownington and Coventry, and Irasburgh in 1857 were joined wi
The following is a list of the appointments to this circuit from the Vermont Conference from 1845 to 1863:
1845 E. Pettingill, one supply
1846 Otis Denbar and N. W. Scott
1847- 48 D. S. Dexter
1849 A. Newton
1850 H. J. Wooley
1851- 52 J. S. Spinney
1853 Dyer Willis and N. W. Scott
1854 I. McAnn
1855 I. McAnn and N. W. Scott
1856 - 57 E. D. Hopkins
1858 - 60 D. S. Dexter
1861 - 62 L. Hill, one supply
The Wesleyan Methodist, under the lead of Orange Scott, seceded from the Episcopal Methodist Society in 1842 because the parent society did not exclude the slave-holding members of the South from the church. In 1844 the M. E. Church South withdrew because the action of the church was so strong against slavery. The Wesleyans formed a society in the southern section of this town as early as 1850. They held meetings at South Glover and other places in town. The membership was not large and preaching was supported in connection with other towns. Ray, Lambert, Barr, Hancock, Willis, Crocker, Hall, Barton, Gibson and Whitney were among their preachers. The society waned with the death of slavery, as the cause of separation was removed, and most of its membership returned to their former fold.
The Congregationalist Church at Glover village was built during the summer and fall of 1852 and completed for occupation about the middle of the following January. Their rights in the old "Union Church" was for one-fourth of the time and they desired to hold services here half of the time, alternating with West Glover. The members of the Methodist and Baptist societies were asked to aid in the erection of this church edifice with the understanding that they could occupy the house when the Congregationist did not want it. Josiah Phillips (Methodist) and Solomon Dwinell (Baptist) were members of the "meeting house society." The Congregationalist Society date their organization back to 1817 with Rev. Reuben Mason who was their settled pastor from 1826 to 1836. Rev. Levi H. Stone, 1845 - 54, and Rev. S. K. B. Perkins, 1858 - 76, are the only other preachers who have enjoyed long pastorates. The church has no settled pastor at present, and several times has been without a supply.
The building of this church left the Universalist alone in the occupancy of the "Union Church". Their pulpit has been filled by a long list of able preachers, many of whom have shown a zeal worthy of imitation. One of her former laymen is now an eloquent and forcible preacher. I refer to Rev. Benjamin Brunning, whose earnest appeals to lead a better life as heard in his sermons while visiting his old friends in Glover, have the touches of Methodistic fires. In his belief he differs but little from our own, except on points beyond our ken which a loving Father has wisely vailed from mortal eyes.
In 1853 N. W. Scott was on the superanuated list and resided in Glover, preaching a part of the time. J. B. H. Norris, an old preacher, who was superanuated in 1852 lived in this town in 1858 and preached a part of the time at South Glover. These were aids to the regular conference appointments.
The "supply" with L. Hill 1861 - 62 for this charge was N. W. Scott, familiarly called "Father Scott", who located at Glover where he resided until his death, Nov 8, 1884. He was born in Hartford, VT, Nov 4, 1801. His father moved to Greensboro in 1803. In the twentieth year of his age he was born of the spirit, and entered the traveling connection in 1825. When Glover became an independent charge in 1863 he was the "supply" until 1868, preaching on every other Sabbath at Glover and West Glover, alternating with the Congregationalist.
The following is a list of preachers sent to this charge by Conference from 1868 to the present time, with dates of Conference years beginning the last of April:
1868 - 69 R. J. N. Johnson one year
1869 - 71 George M. Tuttle two years
1871 - 72 M. R. Chase one year
1872 - 73 J. Evans one year
1873 - 75 J. E. Knapp two years
1875 - 77 L. Hill two years
1877 - 79 L. C. Dickenson two years
1879 - 81 G. W. Goodell two years
1881 - 84 J. Thurston three years
1884 - 87 C. W. Morse three years
1887 - 90 W. S. Jenne three years
1890 - 92 R. J. Chrystie two years
1892 - J. McDonald
Rev. J. C. Wright was here about two months in summer of 1889, during the absence of preacher for that year.
In 1884 the society built the church they now occupy. In the spring of that year we were informed by the Congregationalist that rent would be expected from our society if we continued to occupy their church. Some of our members owned and some rented pews in the church: generous aid had been given in the recent finishing of their vestry; still we held no legal right to the property. A stewards' and leaders' meeting was called April 9, and a committee was elected to procure a place for church services, and also to see what could be raised towards building if it became necessary to do so. A conference with their committee showed that we could not buy a part nor obtain a perpetual lease of their church. May 1, at an adjourned meeting, it was voted to build a Methodist church, and W. F. Clark, A. Gregory (now member of Vermont Conference), and C. W. Clark (now a physician at Holbrook, MA) were elected building committee. The courteous invitation to remain in the Congregational church, as we had in the p
The church was dedicated October 29th. Rev. J. D. Beeman, President of Vermont Methodist Seminary at Montpelier, preaching the dedication sermon. $400 was raised on that occasion by P. N. Granger, P. E., which would have covered the indebtedness then incurred had all pledges been promptly paid. The cost of the church was about $1800, including $200 paid for the lot. There are many persons whose liberal aid and sacrifices should receive special mention, but we know not where to stop without giving a lengthy list, for the "widow's mite" was more highly commended by the Master than those who gave of their abundance.
The Ladies' Parsonage Society was organized June 27, 1873. Its name indicates its object. This society has raised nearly $1000 for church work since its organization. In 1876 it purchased the present parsonage property for $550. The name of the society was changed after it had accomplished the object for which it was formed to Earnest Workers, June 13, 1884, and most of the funds raised since have been used to aid in furnishing church and in paying church debt, so that the society is now clear of all debts incurred in building and repairing.
"The Woman's Home Missionary Society" at Glover and "The Woman's Foreign Missionary Society" at West Glover have done good work in their respective departments.
The "Three C's," a society recently started at West Glover, was formed to assist in general church work. A chapter of Epworth League was organized in 1890 and has done good work.
Preaching services have been held every Sabbath at Glover Village since the M. E. Church was built. These services were held here in the forenoon until July, 1888, when the change was made to the afternoon. A. Gregory, local preacher, preached half the time at the village, until May, 1886, when he took regular work in the traveling connection. Appointments have generally been made for preaching at South Glover and South Hill during the summer months. North Greensboro membership was added to ours in 1875, and transferred to Greensboro and Stannard charges in 1881. Our preachers held services in the North Greensboro school house during these years. The above fact will account for the increase and decrease in membership in Conference Minutes for the years named.
In closing I wish briefly to speak of the polity and doctrines of our church. Rev. John Hall, D. D., in a public address said: "Every man is religiously bound to be a member of a church; should know why he is in one rather than another; and should have a genuine enthusiasm for his own, while justly honoring all that is true in other churches. On church polity I have quoted generally from "The Why of Methodism," by Daniel Dorchester, D. D.
"If we look closely, we shall see that there is no church polity which more nearly corresponds to that of the United States government than our own. In the Methodist Episcopal Church, the annual conferences correspond very largely, though not fully, to the state legislatures, and the general conference corresponds to congress. The annual conference is composed of ministers, and the general conference, the legislative body of the church, of ministers and laymen. The analogy between our annual conferences and the state legislatures fails at some points; but a similar defect or discrepancy may be seen in all the subordinate associations, conferences, presbyteries, or other local bodies of all the religious denominations, and they are believed to be peculiar to the necessities of ecclesiastical life, which require less local legislation than the state.
In the Methodist Episcopal Church, the power starts from the laity. No man can become an exhorter unless first recommended by the laity, either the class of which he is a member, or the leaders and stewards' meeting. No man is licensed to preach unless first recommended by the leaders and stewards' meeting, which is composed wholly of laymen, except the pastor, who presides; and then the candidate must receive the votes of quarterly conference, which is seldom composed of more than one minister, and from ten to thirty laymen. If this man, thus constituted a local preacher, desires to become an itinerant preacher or a member of an annual conference, he must come a fourth time before the laity. The quarterly conference, composed, as we have seen, of laymen, must recommend him to the annual conference. He can reach the door of the annual conference in no other way. Thus, among us, the laity decide the question who shall be ministers. Among the Congregationalists and the Baptists, the association, comp
Next, the ministers who compose the annual conferences every four years elect ministerial delegates to the general conference, just as our legislatures elect the senators in congress. At the same time, an electoral conference of laymen, made up of delegates chosen by the quarterly conferences. The general conference, thus constituted, elects the bishops. Thus we see the power, starting with the people, rising up through several gradations, with checks and counter-checks, to the general conference. But it should be remembered that the bishops are not above the general conference, but subject to it.
"But it is said that our economy does not sufficiently admit the laity to a voice in the affairs of the church? We have before shown that they have several important advantages over other denominations, and they are constantly gaining others. Our church legislation is, in every quadrennium, supplying something in that direction. Once, a minister, on his sole prerogative, could turn out a member from the church, but now every member has a right to a trial before his peers before he can be expelled, and can be expelled only on their verdict; and he can object to any juror who sits on his case, as in civil courts.
"Once, a minister had the full right to appoint a board of trustees and fill vacancies; at a later date, trustees filled the vacancies on the nomination of the pastor; now the whole quarterly conference, composed, as we have seen, almost wholly of laymen, votes on the election of trustees, and also of stewards. Such is the tendency of legislation in our church to supply the missing links and recognize the popular voice. In the year 1872 laymen were introduced into the general conference - the great legislative body of the church. As to appointment of class-leaders by the pastor - when it is duly considered how intimately these officers are associated with the pastor in the spiritual work of the church few will be disposed to take from him the right of their appointment. It must be admitted that, even with some of the links yet wanting, the government of the Methodist Episcopal Church, viewed as a whole, more nearly corresponds to the government of the United States than that of any other church.
Our churches are uniformly consulted in the selection of their pastor. The presiding elder consults the stewards at the fourth quarterly conference in regard to their choice. The presiding elders form the bishop's cabinet and the interests of all the charges are duly considered.
But the fixing of the appointment is with the bishop. The discipline defines the duty of the bishop in these words: 'To fix the appointment of the preachers'. He must judge between conflicting claims, and finally determine the allotment. This all good Methodists submit to gracefully
The reason for this surrender of personal right is for the good of the whole, that every society may have a pastor, and every pastor a society. If the matter were left to be decided by personal agreement of pastors with societies, a large number of societies would be left without pastors, and pastors without societies (as in churches of the Congregational polity), to the detriment of each party, and of the church as a whole. Thus all Methodist societies have a perpetual pastorate. If one pastor leaves, another immediately steps into his place. While, therefore, we have not, in the technical sense, "settled pastors", we have, nevertheless, a permanent pastorate. It is a great advantage to both pastors and people.
The itinerant ministry is permanent, unceasing. It never vacates, never intermits. The very act and moment that dissolves a minister's postoral relation to one society places him in the same relation to another society. The societies are never without pastors, nor the pastors without societies.
"If the Methodist Episcopal Church should abandon the itinerancy and adopt the Congregational polity of settling ministers, in less than five years one-half of our churches would be without pastors."
In 1880, 43 per cent of Baptist churches in Maine were vacant; in Vermont, 32 per cent. Same year, 25 per cent of the Congregationalist churches were vacant, and only 24 per cent, had "settled" pastors in the United States.
The Episcopal Methodist Church never had a schism of doctrinal points. Christian experience is made a test for church membership rather than speculative belief. The only condition previously required of those who desire admission on probation as given in the "General Rules" is a "desire to flee from the wrath to come and to be saved from sin." By renouncing sinful habits and by the dilligent practice of Godliness the candidate soon comes into the possession of "Saving faith in the Lord Jesus Christ," which is made the test question for full membership. The "Grand doctrines of the Cross" are embodied in the "Articles of Religion". The doctrines of "Universality of Salvation" and of "Original Sin" are clearly stated by Bishop Vincent in the "Study" a few years ago; "Children are born, indeed, with propensities to sin, but they are born redeemed in Christ, and only willful wandering can separate them from His fold." Christian perfection as held by Wesley was a "perfect love," not a perfect judgment.
The following is a list of the official members who have died since Glover became a separate charge with year of death:
Emery Cook 1882
Rev. J. E. Chamberlin 1883
C. C. Skinner 1884
Josiah Phillips 1884 ? 18(6)4
Rev. N. W. Scott 1884
F. P. A. Clark 1889
To these men the church owes a debt of gratitude for their untiring labors and earnest prayers which they can never repay except by a life-lone devotion to the interests of the church.
The following is a list of resident members of our church with dates when official members were appointed to the different offices indicated after the names:
"L. P." stands for Local Preacher "S." stands for Steward "S. S." stands for Sunday School Supt.
Aldrich, Wesley N. 1885 S.
Aldrich, Edith A.  
Blanchard, Esther S.  
Bean, Freeman F. 1863 S.
Bean, Gratia A.  
Burroughs, Mary S.  
Barber, Henry A.  
Barber, Fidelia (Buswell)  
Barber, Kate F.  
Baker, George W.  
Clark, Eliza J. 1890 S.
Clark, William F. 1872 S.
Clark, Elizabeth M.  
Clark, Alson S. 1876 S.
Clark, Cynthia A.  
Clark, Simeon N. 1891 L. P.
Clark, Eunice A. 1891 S.
Clark, Effie Lu  
Clark, Myrtle O.  
Clark, Charles F.  
Clark, Henry S.  
Clark, Keron L.  
Clark, Ezra L. 1884 S.
Colburn, Luther  
Colburn, Jane  
Cameron, Samantha  
Cook, Calista S.  
Cook, Edgar R. 1881 S.
Cook, Julia M.  
Cook, Charles W. 1884 S.
Cook, Helen M.  
Cook, Justin  
Cook, Mattie L.  
Cook, Dana  
Cook, Mary  
Cook, Lucy  
Cook, Carrie A.  
Cook, Cora E.  
Cook, Lyman P.  
Christie, Eliza  
Denio, Helen  
Gilman, Marshall L.  
Gilman, Emma F. 1891 S.
Gray, Almond  
Gray, Harriet  
Humphrey, George A. 1891 S. S.
Humphrey, Gratia (Clark)  
Hastings, Lovilla L.  
Hagar, Edna R.  
Heath, Lenna H.  
King, Joseph G.  
King, Mary J.  
King, Claude J.  
McDonald, John  
McDonald, Elizabeth G.  
Merriam, Florence  
Mitchell, Ann  
Martin, John G.  
Phillips, Emily  
Prescott, Martha A.  
Phillips, H. Walter  
Scott, Dorothy B.  
Seaver, Lydia  
Stone, Elijah  
Skinner, Candace  
Skinner, Preston H. 1885 S.
Skinner, Sylvia S.  
Sherburne, Chester F.  
Walker, James W. 1889 S.
Walker, Augusta  
Walker, Mary A.  
Woodard, C. W.  
Woodard, Louisa  
Woodard, Mary  
Non-residents and 12 probationers not included



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Last edited on December 10, 2005
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