CHAPTER III. SEVENTH-DAY BAPTISTS IN THE UNITED STATES.

SECTION I. GENERAL HISTORY.

The Seventh-day Baptist churches in the United States occupy isolated situations in different parts of the Union, and are distinguished from other religious denominations by certain distinctive views relative to the immutability of every precept of the moral law.

The term Sabbatarian was formerly adopted by those of the same persuasion in England, subsequent to the Reformation, when the word Sabbath was applied exclusively to the seventh day of the week, and those observant of it as holy time were regarded as the only Sabbath-keepers. This term, though highly expressive of the main Sabbath doctrine, was, on account of its supposed indefiniteness, rejected by the General Conference of the American Churches, in 1818, and the appellation of Seventh-day Baptist, which was considered more generally expressive, adopted in its stead.

The differences existing between the Seventh-day Baptists and the other Baptist denominations, all relate to the Sabbatical ordinance. In respect to this the former believe that no system of morality can be complete which does not include time devoted to God and religious worship; that the seventh day was particularly appropriated and set apart for this purpose in Paradise, and was designed, not for any one class or race of men, but for all mankind; that it forms a necessary part of the moral law, which is immutable and unchangeable in its nature, and of universal obligation; that no other day was substituted for this by divine authority at the introduction of Christianity; that the first day is nowhere mentioned in the sacred volume as possessing a divine character; that whatever respect was paid to it in the primitive ages originated from the supposition that it was the weekly anniversary of the glorious triumph of the risen Saviour, and not from the idea of its being the Sabbath; and that the substitution of the first for the seventh day, as holy time, was brought about by the Antichristian power, who, according to the word of prophecy, was to usurp the prerogatives of the Deity, and change times and laws.

These opinions, though countenanced by Holy Writ, and perfectly agreeable with many historical records, are directly in opposition to the popular prejudices of the day, and, consequently, their conscientious supporters have been exposed, sometimes, to downright persecution in the shape of fines and imprisonment, and at others, to the equally cruel, though less ostensible, suffering imposed by vituperative sarcasm and disingenuous ridicule.

We have all heard of a very expressive proverb, importing that the world will think of us just as we think ourselves. Perhaps the seventh-day people have not made sufficient exhibitions of self-gratulation. Perhaps they have walked too contentedly down the valley of humiliation, involved in the shadows of obscurity. Certain it is, that they have striven to make themselves acceptable to God rather than to men; that they have been distinguished more for morality, good sense, and quiet, unobtrusive manners, than for brilliant, but superficial, attainments; and that they have been rewarded, not by outbursts of popular applause, not by a rising upon them of the sun of worldly prosperity, but by the sweet consciousness of doing right, and a slow but steady progress in Christian knowledge and acquirements. The Seventh-day Baptist churches have been blessed and honoured by the labours and example of a succession of worthy ministers. Men, pre-eminently qualified to break the bread of life, and administer the milk of the word;—men truly apostolic in simplicity and purity of doctrine, in fervour of piety and zeal. True, they have not been distinguished for the wisdom of this world. They have not rejoiced in the learning of Bossuet, neither have they exhibited the eloquence of Bourdalone, Massillon, or Whitefield; but they have adhered steadily to the truth, have been uncompromising in opposition to error, and little prone to seek worldly honours and emoluments. Few of them have ever grown rich except in grace; indeed, the possibility of opulence was precluded by the cost of living, and the smallness of their salaries. The same has also operated to prevent the accumulation of large libraries by the ministry, or their devoting much time to learned research or literary pursuits.

Few denominations of Christians have been equally distinguished for fraternal feeling and unanimity of sentiment;—in no one has society assumed a more healthy and moral tone. Industry, frugality, and integrity, are their leading characteristics; mendicity is rare among them, and squalid poverty unknown.

Man is eminently a social being. No one perceives, perhaps no one apprehends, how much society contributes to strengthen and perfect the noblest virtues and highest attainments. The affections are particularly under the control and guidance of social influences. The interchange of the forms of hospitality and courtesy powerfully promotes the growth of friendship and kindliness of feeling. Consequently, social worship is of the highest importance to every Christian fraternity; and nothing is more productive of congeniality of sentiment and unity of design between churches of the same faith and order than frequent convocations for mutual encouragement and edification. The Seventh-day Baptists were aware of this, and, accordingly, when the church in Newport, R. I., organized a part of its members into a separate and distinct body, now known as the First Hopkinton Church, it was stipulated that an annual interview should take place, which was subsequently known as the yearly meeting. Thus was formed a little confederacy, whose bounds gradually enlarged as new churches were instituted, until it included the parent churches of Rhode Island, Connecticut, New York, and New Jersey. These meetings were held alternately at different places, and were usually attended by the ministers and other leading members of the respective churches, who generally travelled at their own expense, and spent some time in this social and religious visit. The consequences of this interchange of Christian sympathies and feelings were every way delightful. The bonds of union were cemented, many pleasing acquaintances were formed, and a warm and growing attachment to the Sabbath, and the cause of truth, increased in the minds of all. So early as 1800, the churches composing this denomination began to consider the expediency of establishing some formal ecclesiastical organization. This was considered the more necessary in consequence of certain differences in some doctrinal sentiments that prevailed to a considerable extent. The question was, under consideration until 1805, when, at a meeting convened at Hopkinton, certain articles of union were agreed upon, and subscribed by delegates from eight sister churches; and thus an ecclesiastical body for the transaction of business was formed, which was denominated the General Conference.

The second session of this venerable body was held at Berlin, the third at Cohansey, now Shiloh, and the fourth again at Hopkinton. In 1808, the Lost Creek and New Salem churches, in Virginia, united with the Conference, which subsequently received continual and almost annual additions.

The meetings of this body were solemnized alternately from place to place, and were attended with the most happy consequences. Before the venerable body, whose members were uniformly distinguished for integrity, candour, and piety, all difficult cases were brought for consideration and adjustment. Here divisions were reconciled, schisms healed, and such differences as appeared likely to disturb the general peace removed. Here, also, religious and benevolent enterprises were projected and recommended to the churches for their action and consideration. The authority of the General Conference was subject to several limitations, which will be perceived by attending to the form and government of the Sabbatarian fraternities. Every church is in itself a distinct body, capable of transacting its own concerns, of receiving or expelling members, of appointing its own pastor and other officers, fixing their salaries, and suspending their ministrations in case of impiety or gross immorality. The internal regulations of these churches are simple and democratic, every member being equally entitled to a vote, and the pastor, except by the superior respect attached to his station, having no more voice, and exercising no more influence in business affairs, than a private individual. It could not be expected that these churches, after having experienced the benefits of their equal and impartial government, would accede to the establishment of any ecclesiastical organization that might tend to subvert their independence, or to centralize in an extraneous body the authority which was then disseminated through and exercised by the members of the churches themselves. Accordingly, we find that the right to choose, elect, and ordain their own deacons was still retained by the churches, as well as the privilege of specifying from their numbers such candidates for the ministry as appeared eligible for that sacred office, which specification and appointment, being submitted to the Presbytery (a board of ministers appointed for that purpose), by whom the qualifications, talents, and character, of the candidate is examined, which examination proving satisfactory, he is forthwith ordained by the laying on of hands.

Neither has the Conference any right to institute a judicial investigation of any difficulties that may arise between individual members and the churches to which they belong, nor to attempt any interference with dissensions between sister churches, except by special and particular invitation, and unless the subject has been previously laid before the respective churches, and their delegates to the Conference instructed to take cognizance of the matter.

Such churches of the Sabbatarian order as desired admission into this confederacy, were required to furnish a written exposition of their doctrinal sentiments respecting regeneration by the Holy Spirit, justification by faith, and salvation through the merits of Jesus Christ, which, proving satisfactory, the right hand of fellowship was extended to their delegate on behalf of the Conference. Here we may observe that this proceeding was not calculated nor intended to establish any inquisitorial censorship of doctrinal views, but to perpetuate good order, unanimity of sentiment, and purity of faith.

At the time of the organization of the General Conference, there were several churches of Seventh-day Baptists who remained aloof from that confederacy. Of these, one was situated in a very pleasant country, on the west fork of the Monongahela River, in Harrison County, Virginia. This church, in 1808, sent a letter to the Conference, requesting admission into that body, but stating their practice of receiving first-day members. In consequence of this, their reception was postponed, and an admonitory message upon the subject prepared and sent to them. This church soon fell into a decline; its members removed into other parts, and it finally became extinct.

With the exception of the minutes of the General Conference, and one or two other works scarcely deserving of consideration, the Seventh-day Baptists made no attempt to form a denominational literature until 1820, when an association of ministers edited and published a periodical designated the Missionary Magazine. About the same time a collection of hymns for the use of the denomination was made, which met with very general acceptance and applause. After the publication of the magazine had been continued for two or three years, various causes contributed to render the further prosecution of the enterprise inexpedient and unadvisable. Upon the discontinuance of the magazine, the necessity of a denominational literary organ was very generally felt, but engagements in other pursuits, fears of pecuniary losses, and other causes, operated to prevent the enterprise until 1827, when Deacon John Maxson, of Scott, projected and brought into successful operation a weekly newspaper, called the Protestant Sentinel, which, by untiring energy and perseverance, he succeeded in supporting and publishing for several years. The paper was first issued at Homer, then at Schenectady, and finally at De Ruyter. To Deacon Maxson, the publication of this paper appears to have been, from the first, a losing concern. His engagement in the enterprise was not undertaken with the view of expectation of pecuniary profit. He was influenced by considerations far more sacred and important. No doubt in the advantages secured by that enterprise to his brethren he feels amply repaid for all his toils and difficulties; for a man of his benevolent heart and amiable disposition ever forgets all personal considerations in the general good.

When the press was removed to De Ruyter, Deacon Maxson resigned the editorial charge, which passed in a very short period through several hands; the paper bearing the name of The Seventh-day Baptist Register. Even here its location was not considered as the most favourable, and many supposed that the city of New York would afford a more eligible situation. To that place, therefore, in 1844, it was removed, and the Rev. George B. Utter assumed the editorial chair, since which removal it has borne the name of The Sabbath Recorder.

The denomination became early aware of the utility of tract publications, and the General Conference in 1831, recommended the formation of tract societies in the different churches, which should become auxiliary to a general tract executive committee, annually appointed by that body, to procure, examine, and publish such tracts as in their opinion might be desirable. In compliance with this suggestion, such organizations were instituted in nearly all the churches, and several tracts were procured and printed. But the tract cause, like that of the denominational paper, laboured under much discouragement and great embarrassment. As a means for disseminating Christian truth and knowledge, it does not seem, even yet, to be duly appreciated. The want of available funds crippled its operations, and lessened its usefulness; nevertheless it continued to support a nominal existence until 1843, when it was remodelled and reorganized under the name of the Sabbath Tract Society, since which period its activity and usefulness have been abundantly exhibited. It has a series of stereotyped tracts, of which editions are published according to the means and demands of the society. In connexion with this, is a publishing society, recently organized, that has issued several publications not connected with the series, but all relating to the Sabbath controversy. The denominational paper is also published under the auspices of this society; and it is believed that whatever obstacles may have impeded the progress of our publishing interests, they are rapidly disappearing before the development of our literary resources.

The utility of missionary organizations engaged, at a very early period, the attention of the General Conference. At this time it was the practice of the individual churches to depute their ministers to make short journeys, of which they generally defrayed the expense. The inefficiency of this course had become painfully manifest, and it remained for the Conference to devise some plan by which the missionary efforts of the denomination could be concentrated. The subject was under consideration for two or three years, and finally resulted in the organization of the Seventh-day Baptist Missionary Society. By reference to the constitution of this society, which bears the date of 1819, it appears that its object was to consolidate the funds and concentrate the efforts of the denomination, in order to promote the interests of religion by employing missionaries and sending them to the destitute and scattered brethren in our fellowship. This society, notwithstanding its laudable object, was destined to meet with many difficulties and embarrassments. The poverty of some of the churches, and the unwillingness of others to contribute, were serious obstacles in the way of its accomplishment of the good it had purposed to perform. Yet under its auspices, several missionaries were annually appointed, for three, six, or nine months, to occupy such fields of labour as appeared most eligible, and generally embracing visitations to Sabbath-keepers who were removed to distant localities. These journeys, though attended in the sequel with the happiest results, often required no small share of personal sacrifice and inconvenience on the part of the performer. Difficulties were always to be encountered; many times dangers. These were greatly enhanced, from the fact that the missionary field generally lay in some new region, where the forests were as destitute of roads as the rivers of bridges, and where the uniformity of the one might prove quite as perplexing to the wanderer, as the swollen tides of the other might render dangerous the unaccustomed ford. Not unfrequently circumstances required the performance of these journeys in the winter season, when every discomfort was proportionately increased.

These missionaries held meetings, organized churches where such a course seemed expedient, and administered baptism to believers. Sometimes their visits to the destitute would be attended by a gracious revival, but at all times were accompanied with gratifying results. But the embarrassments of the society continued, and finally, in 1841, it was formally extinguished, in order to make room for another, whose regulations, it was conceived, were more judicious, and which commenced operations in 1842. To the domestic this adds a foreign field. Under its direction, Messrs. Solomon Carpenter and Nathan Wardner, with their wives, are labouring at Shanghai, in China, and the mission, with which a small school, under the management of the excellent Mrs. Wardner, is connected, is in a highly flourishing condition. The Board are collecting funds to build a chapel for public worship, to purchase an eligible site for which, about one thousand dollars have been already despatched to that country.

A Seventh-day Baptist society for the dissemination of religious truth among the Jews, took a permanent form in 1838, and Elder William B. Maxson was appointed to labour, under its direction, with that ancient and bigoted people. The success of this enterprise was not proportionate to the anticipation indulged, although probably as great as could have been expected, had all the difficulties and obstacles of the mission been fully considered. In connexion with this society, a small work on the prophetic character of the Messiah was published, and many copies gratuitously distributed among the Jews. Recently this society has only supported a nominal existence.

The attention of the Seventh-day Baptists was early called to the subject of education, and two institutions of a high classical character, have been established among them. Of these, one is located at Alfred, Alleghany County, New York, and is denominated the Alfred Academy and Teachers' Seminary; the other at De Ruyter, New York, was founded in 1837, at an expense of near thirty thousand dollars. The first has a charter from the state, and both have acquired a high reputation, and furnish the means of a classical education to a large number of students. Besides these, academic schools have been projected and brought into successful operation in other sections, in connexion with our denomination.

The Sabbatarians have repeatedly taken action in their ecclesiastical bodies, against war, intemperance, slavery, secret societies, and the like, and in favour of the great moral reforms and benevolent enterprises of the age.

Within the last twenty years a very interesting correspondence has been carried on with the Sabbatarians of England, through the medium of Rev. Robert Burnside, and Rev. William Henry Black.

About 1830, the great increase of business, as well as the scattered situation of the churches, seemed to justify, in the opinion of many, some modification of a general annual Conference. It was therefore proposed to divide the denomination into two Conferences, according to their geographical position. When the subject came up for action, it was judged most expedient to continue the Conference, but to divide the churches into Associations, which should meet annually, to transact the business of the churches within their own bounds, and appoint delegates to represent them in the General Conference, which, according to a resolution passed at one of its meetings, convened at Shiloh, in 1846, is hereafter to meet triennially instead of annually. Five Associations have been formed, in accordance with this plan,—the Eastern, embracing the churches in Rhode Island, Connecticut, and New Jersey,—the Central, including those in the State of New York, east of the small lakes,—the Western, composed of the churches in Western New York and Pennsylvania,—the Southwestern, comprising those in Ohio and Virginia,—and the Northwestern, including those in Wisconsin and Iowa. The utility of this arrangement is unquestionable, and, so far as it has been tested, has been found to answer all the purposes of an Annual Conference without its disadvantages. But it must not be supposed that during all this time, the sun of prosperity to this people has been unclouded; that no difficulties have arisen in their straight and narrow path. On the contrary, they have been subjected to many and peculiar trials. They have been despised by the worldly and the great, have been oppressed by law, and persecuted in more ways than one by those professing the Christian name. Even now they are subjected to many inconveniences from their nonconformity, and are deprived of many social and literary privileges that they might otherwise enjoy. In consideration of this, and the strong worldly tendencies that bind the human heart, it is not surprising that thousands who have been brought up to recognise the obligatory and sacred character of the fourth commandment, and who were fully convinced of its unalterable claims, have been induced to abandon it; while others, for the same reasons, although fully convinced of their duty, have refused to embrace it. Yet some have been able to appreciate the vast importance of the stake at hand, have felt the danger of trifling in an affair on which eternal interests depended, and have concluded that popular applause was nothing comparative with an approving conscience, and the smiles of God. Such have strictly adhered to the Sabbath, or have embraced it, notwithstanding the consequences. Of the latter, we might instance several eminent and worthy ministers, who now occupy prominent places in the denomination. Rev. Wm. M. Jones,[36] and Rev. J. W. Morton, Professor of Modern Languages in the De Ruyter Institute, are both converts to Sabbatarianism.

In the history of Sabbath-keepers we have had a beautiful exemplification of the truth of that promise, that he who soweth in labour and with many tears, shall return rejoicing, laden with the products of an abundant harvest. Their numbers were few, their churches isolated, and their opportunities for sharing in the emoluments of the world both limited and unfrequent, nevertheless the dissemination of their doctrines has become, through Divine Providence, the means of reclaiming many wanderers to the Bible Sabbath. The increase of the number of the Sabbath-keeping churches may be attributed to a variety of causes. Every society possesses within itself the principle of extension and multiplication, by which it will ultimately quadruplicate its numbers, when no counteracting agencies of more potent influence are at work. In consequence of this, the numerosity of a church sometimes became burdensome, and it was considered necessary to establish a new fraternity from the surplus members of the old. Emigration also became a great source for the dissemination of the scriptural doctrine of the Sabbath, as well as indicative of the ground to be occupied by future churches. Thus some brother, whom poverty or untoward circumstances had forced to abandon his native state, and the Christian society of his childhood, has been the pioneer of religious instruction to the neighbourhood, and the honoured founder of a religious establishment.

In the third place, the perceptions of many have been enlightened by an unprejudiced perusal of the Holy Scriptures, accompanied by the convincing energies of the Spirit of truth. A venerable lady, resident in the State of New York, embraced the Sabbath, to which she rigidly adhered, notwithstanding the opposition and persecution of her husband and kindred, although at the time unaware that any denomination of Christian Sabbatarians existed. She had obtained her knowledge of the Sabbath, its ordinance and obligation, from the Bible alone. A gentleman of Maryland, with his family, embraced the Sabbath without having any previous communication or connexion with the Sabbatarians; but the unprejudiced perusal of the Scriptures had instructed him in the knowledge of his duty, and he hesitated not in the performance of it. A multitude of similar cases might be recorded; these, however, are sufficient to show that Scripture testimony, when acting upon unprejudiced minds, will invariably lead to a clear conviction of the holy and sabbatical character of the seventh day.

It is well known, that in nearly every State of the Union, the observance of the first day is enforced by law. It is certainly remarkable that these States, so distinguished for their otherwise liberal and enlightened policy, should retain, with such tenacity, this hateful feature in their legislative system; thus subjecting to the alternative of conformity, or to the liability of fines and imprisonment, a large and respectable portion of the community. To obtain the redress of these grievances, and the exemption from being made amenable to civil processes served, or made returnable upon the Sabbath, petitions were circulated for two or three consecutive years, in the different States where the Sabbatarians reside, and then presented to the consideration of the legislative bodies. In no case, however, were they attended with the results anticipated, either by a repeal of the obnoxious statutes, or by the enactment of other laws, more conformable to the spirit of the age.

Upon several occasions, the Seventh-day Baptists have attempted to participate with their first-day brethren, in Sabbath Conventions, and similar convocations. But, as might have been expected, they have been uniformly excluded from these deliberations; courteously, it is true, and with expressions of Christian feeling and charity. In consequence of this, they have instituted, and held, within their own bounds, several Conventions and similar meetings, designed to advance and disseminate the Bible doctrine of the Sabbath.

SECTION II. EASTERN ASSOCIATION.

The Eastern Association of Seventh-day Baptists, embraces the churches located in Connecticut, Rhode Island, and New Jersey. The history of these communities must be highly interesting, and fraught with instruction to every pious mind.

CHURCHES IN RHODE ISLAND.

This little territory, which circumstances have rendered so peculiarly dear and interesting to every pious mind, was settled at a remarkable period in the history of the world, and under circumstances not only new and peculiar, but strongly adverse to former theories and practices. It remained for the founder of this little colony to make the discovery that the consciences of men were above the cognizance of penal regulations or legal processes; but the principles of religious freedom which he exposed and incorporated in his government were regarded by all other bodies, both civil, judicial, and ecclesiastical, as in the highest degree visionary in theory, and dangerous, disorganizing, and impracticable in real life.

It is not surprising that a pampered priesthood and lordly prelates, whose honours and preferments were based upon a system of ecclesiastical tyranny, should oppose, by every possible means, the establishment of unlimited toleration; although we may well wonder that those who had felt themselves the heavy weight of religious persecution, should commit so great an error, so palpable an inconsistency, as to attempt to deprive others of the inestimable blessing of worshipping God according to the dictates of their own consciences. Roger Williams, who fled from the persecuting Puritans, became the founder of the first Baptist Church in America, which was instituted at Providence, 1644, and from which originated a church at Newport, in 1652, under the auspices of Rev. William Vaughan. From this community seven persons seceded in 1671, and established the first Seventh-day Baptist, and the Third Baptist Church upon the American continent. This secession took place in consequence of the teachings of Stephen Mumford, who emigrated from England in 1665, and who contended, with zeal and fervour, for the perpetuity and unchangeable nature of the Sabbatical ordinance. It is greatly to be lamented that of the early life of this man, the parent, under God, of so many flourishing religious communities, so little is known.

Only a few facts have been preserved, and these rest on questionable evidence. I have not been able to obtain any knowledge of his parents, of the place of his birth and education, or any of the circumstances connected with his conversion. It is certain, however, that he embraced Sabbatarian sentiments, or was educated in that belief in Europe.

Mr. Mumford, when he arrived in this country, was in the middle of life; a period when the energy of youth remains without its rashness, and the mind is prepared to act with steadiness without exhibiting the timidity and pertinacity of old age.

It has been observed, with more beauty of expression than either truth or consistency, that great circumstances make great men. It is certain that extraordinary trials, new situations, and difficult exigencies may and will develope unexpected powers, and give prominence to certain traits of character; nevertheless, the mind, in its essential qualities, generally remains unchanged. Horace, whose knowledge of human nature no one has ever distrusted, very pertinently remarks, that those who cross the ocean pass under a new sky, but do not change their disposition. This was undoubtedly true of Mr. Mumford; and could we trace his early history, we should doubtless find an exhibition of the same principles and conduct which marked his subsequent career. But the actions of Mumford speak loudly in his behalf. He was evidently a lover of the truth, and one neither ashamed nor afraid to advocate unpopular tenets if they agreed with the Word of God. He cannot be accused of bigotry or intolerant feelings towards those who differed from him in sentiments, for he united with, and continued in the communion of the First-day Baptist Church in Newport for a considerable time. Neither does it appear that he attempted to make proselytes by any violent or injudicious methods, but simply showed the way of right by expounding the Scriptures in friendly conversation. It is evident that he had no ambition to be considered as a partisan leader, for he never aspired to become an elder even in the church which he had been instrumental in gathering. While a conclusive testimony of his generally irreproachable character, and the piety of his little band of followers, is evinced by the fact that they were not excluded from the First-day community, but voluntarily withdrew from it, in consequence of the "hard things" which were spoken against them by their brethren.

It is probable that Mr. Mumford was one of those amiable and worthy characters, who, possessing an humble and unaspiring disposition, never dream of worldly distinction or popular applause, or that their actions, or the perpetuation of their memories, can be beneficial or grateful to posterity. At this time, too, the founder of a poor and despised sect must have had other subjects of greater moment in mind, and must have been too busy to record his own fortunes, and too pious to feel any pride in recounting his ancestry, his adventures, and his sufferings.

In the colony of Rhode Island liberty of conscience was professedly established, and the friends of Roger Williams have chanted his praise in no measured terms upon that account; but how do their eulogies agree with the fact that even here the Sabbatarians were subjected to peculiar troubles, and suffered much inconvenience, being exposed to insults and annoyances upon their Sabbaths, and likewise driven from their fields of labour upon the first day of the week by the magistrate, although peaceably at work in a manner that precluded any disturbance. Of the manner of Mr. Mumford's death I have no account; but "mark the perfect, and behold the upright, for the end of that man is peace." Doubtless it was so with him.

NEWPORT CHURCH.

The Sabbatarian church at Newport was instituted in 1641. It then contained seven members, who had withdrawn from the communion of the First-day church on account of the differences subsisting between them with respect to the Sabbatical ordinance. Their names were Stephen Mumford, William Hiscox, Samuel Hubbard, Roger Baster, and three sisters; William Hiscox became their first pastor.

The early history of Elder Hiscox, like that of most of his contemporaries, is wrapped in obscurity. He appears, however, to have held an eminent place in the First-day Baptist Church of Newport, then under the pastoral care of Rev. Mr. Clark, as we find that he was appointed by that body, in conjunction with Joseph Torrey and Samuel Hubbard, to assist the Baptists at Boston, in a public dispute concerning infant baptism, to which they were challenged by the Puritan persecutors. This dispute was actually held and continued for two days, though to little purpose, for all turned out a farce so far as the Baptists were concerned, who, as it appeared, were only invited there to be tantalized and abused.

It is very probable that Mr. Hiscox had acquired a reputation for public speaking before he was chosen or ordained to the ministerial office by the infant church at Newport. Be that as it may, his faithfulness, the prosperity of the church under his ministry, and the successful manner in which he vindicated the Scriptural tenets which he had espoused, evinced the wisdom of their choice. He fell asleep in Jesus in 1704, in the sixty-sixth year of his age.

Rev. William Gibson, from London, where he received his ordination, was his successor. Elder Gibson is said to have descended from an ancient and highly respectable family in Warwickshire. From his youth he was destined for the church, and consequently he received a classical education in Oxford, that nursery of ecclesiastics. While prosecuting his preparatory studies, he accompanied his fellow-students to see what they denominated "sport," which was, in reality, the public whipping of a poor woman for nonconformity as it respected infant baptism, and the religious observance of the first day. The great patience and apparent piety of the victim, together with the brutality of the sentence, wrought powerfully upon his sympathetic mind, and finally he abandoned the study of logic for that of the Bible, in order to discover what part of the sacred volume authorized such proceedings. This inquiry, to the inexpressible grief of his parents, who saw the prostration of their worldly hopes, terminated in his conversion to Baptist sentiments, and his emigration to America. He filled the office of pastor to the church at Newport until his death, which occurred in 1717, in the 79th year of his age. Joseph Crandall, who had been his colleague for two years, succeeded him. He was an able and worthy minister, although illiterate, and the church prospered under his administration. He died in 1737.

Rev. Joseph Maxson, another father in Israel, followed, who died in 1743. Mr. Maxson is said to have been extremely apt and pointed in argument, but he was mainly distinguished for judicious adaptation of means to ends in all his intercourse with the unconverted. This will be illustrated by the following anecdote. He had a neighbour notorious for infidel principles and unchristian conduct, but as such characters generally are, he was entirely ignorant of the Bible, nor could he be prevailed on to read or accept one. Mr. Maxson did not press the matter, but manifested as much unconcern as he could assume. Some time after, our infidel friend was returning home, when near his gate, he discovered a book presenting the appearance of having been accidentally dropped. He took it up; it was a Bible. Upon the blank leaf was written—

"'Twas for me, thy soul death tasted, Seeking me, thy worn feet hasted; Let such labour not be wasted."

The exquisite beauty of this stanza struck the mind of the scoffer; he thought that certainly his principles could not be shaken by a slight examination of the book, as he wished particularly to discover to what passage such beautiful lines could apply. He did so; the result was his conversion.

Rev. John Maxson, their next pastor, was a man of eminent piety. He was not a proficient in the wisdom of this world, but he possessed that without which all learning is vain. He was eminently distinguished for his knowledge and love of the Scriptures. He died in 1778.

Rev. William Bliss received the mantle of the ascending Elijah. Mr. Bliss, in his early life, was much inclined to deism, but when about thirty years of age, he became truly serious, and finally he was happily converted, and united in communion with the church. Soon after his public profession of religion, he became exercised on the subject of the ministry. He had frequently improved his gift for speaking, in the prayer and conference meetings; and he received a public call of the church in 1773. In 1780, he was installed pastor of the church, in which station he continued during the remainder of his life, which was about twenty-eight years.

Mr. Bliss was a warm and steady friend of his country, and suffered much by the English soldiery, during the Revolutionary war, being completely in their power while the city of Newport remained in their possession. They took possession of a part of his farm, on which they erected forts, and a part of his dwelling, in which were quartered many of their officers. They also cut down his orchards to barricade the roads, and committed many depredations of a similar character.

Mr. Bliss was the father of a large family, and some very interesting circumstances are related of one of his daughters. This young lady, when about sixteen years of age, had a long and painful sickness, in which time she became hopefully converted; and God was pleased to recommend himself to her in a remarkable manner. During her illness, at a time when she was very low, she lay for a long time as one asleep, without sense or motion. Her attendants looked upon her as dying; but presently she revived, and was in the greatest transports of joy. She declared to them that she had been favoured with a view of another world, and had been conducted both to the mansions of misery, and the abodes of felicity; and that in both places she saw and recognised those with whom she had been acquainted, and were then dead, but that she was forbidden to tell them who were in misery; that she had water given her to drink, which was inexpressibly sweet,—that she was told that she would not recover from her sickness, but must return for a season, and then that she should be admitted back to stay for ever. She lived about a year after this, during which time she looked forward with the greatest pleasure to the time of her departure, and died in full confidence that she should be immediately reconducted to those scenes of felicity with which she had been made acquainted.

As a minister of the gospel, Mr. Bliss was more distinguished for logical and spiritual argumentation, than for oratorical fervour. Few have excelled him in solidity of judgment, and the happiest consequences uniformly resulted from following his advice. As a Christian he was remarkably exemplary, and adorned his profession in both public and private life. He was warm and tender-hearted, circumspect in his deportment, and always anxious to promote the happiness and usefulness of all about him. He was distinguished for a pleasant cheerfulness, which made his conversation agreeable to persons of all ages.

The circumstances attending his death were quite remarkable. For a few months previous to his decease, he experienced several paralytic strokes, which, though light, greatly reduced his physical strength. Still he retained his mental faculties to the last, and was not confined to his house but a few days. From this period he was sensible that his departure was at hand, and he waited in the greatest composure of mind for his approaching change. For a few days before his death, he found his strength decaying, but felt no other disease than a gradual loss of physical power. The day before his death, he was visited by his intimate friend, the Rev. Mr. Eady. To him, he remarked, "I am going to try the truth of my doctrine." The morning before he died, he was visited by a grandson who had recently returned from Spain. With him he conversed freely on the political and religious state of that country. From these subjects, he referred to his own circumstances, observing that he no longer possessed any interest in the busy scenes of this world, as he was on the point, he believed, of departing for a better one. He signified that he thought himself to be dying, and appeared animated with the prospect before him. He seemed like Moses, who in his full strength, was permitted to ascend the summit of Mount Pisgah, and thence view the fair and fertile fields of the promised inheritance. Towards evening he was visited by Deacon B., from Hopkinton, who called, not intending to tarry through the night. He observed to this gentleman that he was going to die, and thought he would be needed about his person. He also made, with great deliberation, further arrangements for calling assistance, as he believed he should leave them before morning. When Deacon B. retired to rest, he was walking the house without exhibiting any unusual symptom except a strange coldness of the hands and the feet. He had left him but a short time when he heard an unusual stir below, and immediately arose and repaired to his bedside; but his spirit had fled. Thus closed his long and useful life on the 4th day of May, 1808, in the 81st year of his age.

The Rev. Henry Burdick, was his successor, and was assisted in the ministry by Rev. Arnold Bliss. Both were young men of eminent piety and considerable ability, and both continued to exercise their holy vocation, until they were called to rest from their labours at a very advanced age. Subsequent to the death of Elder Bliss, which occurred in 1826, this church appeared to sink under an accumulation of misfortunes and unpleasant influences. This deplorable state of things continued for several years, when the General Conference took into consideration the utility of appointing a missionary to labour in that vicinity. Accordingly, Lucius Crandall received an appointment to that field, in which connexion he continued for three years. He was succeeded in 1846 by Libbeus Cottrel, a young man of considerable promise.

Besides this succession of pastors, the church at Newport had several highly eminent men in its connexion. Of these, the Wards were distinguished for holding high official stations in connexion with the royal government of the province. They were descended from an ancient and highly respectable family in England, whose elder members espousing the cause of the Parliament in the civil wars, thereby became obnoxious to the dominant party at the time of the Restoration. Mr. Thomas Ward, Esq., emigrated to America, and joined the Sabbatarian church, of which he continued a member until his death.

Richard Ward, his son, was one of those rare characters, who, with talents and capacities fitted to adorn the highest circles, are, nevertheless, not ashamed of godliness, or of a consistent observance of the humble duties of religion. He made a public profession of Christian faith, in 1753, and uniting with this, then infant church, contributed greatly by his talents, and wealth, and influence, to its support. Determined likewise to give his brethren a solid proof of his affection and regard he bequeathed five hundred pounds sterling to the church at his death, which occurred in 1766. This eminent man, as a citizen and statesman, was distinguished for patriotism and philanthropy. In his executive character as royal governor of the province, he displayed a singular ability, and his memory will long be remembered with affection and respect by the people whom he served. Samuel Ward, his son, was also governor in the years 1762 and 1765; the duties of which office he administered with fidelity and zeal. In the years 1774 and 1775, he was a member of the Continental Congress, in which difficult station all his conduct was signalized by an inflexible integrity and unfailing patriotism. As a man, a scholar, a statesman, and a Christian, his character was equally respectable.

Mr. Henry Collins, another member of this church, was pre-eminently distinguished in his time, being one of the wealthiest citizens of Newport in the days of her colonial glory, a munificent patron of the fine arts, and a highly respectable literary character. He donated the ground upon which the Redwood Library now stands, and was a liberal contributor to all public enterprises of a benevolent and useful character. Mr. Collins participated at all times in the labours of his brethren with much zeal and great effect; being always ready to act his part, sometimes as a messenger to the other churches, and often at home in the service of the congregation. In 1729, he was elected Trustee, and with Mr. Jonathan Weeden had the sole charge of erecting the house of worship. This venerable structure stands upon a lot of land donated by Mr. Almy to the church for that purpose. A rather singular anecdote relative to this meeting-house is on record. During the Revolutionary war, when Newport was occupied by the British army, most of the meeting-houses in the town were converted into barracks for the soldiers. The Seventh-day meeting-house was also selected for this use, but when the officer sent to take possession of it opened the door, he discovered the ten commandments, which were written on two tables representing marble, and placed over the pulpit. Pausing a moment, he ordered his men to retire, remarking that he could not spoil a house in which were written the sacred laws of God. The meeting-house was accordingly saved, although of but little use to the church during the captivity of the town.

FIRST SEVENTH-DAY BAPTIST CHURCH, HOPKINTON, RHODE ISLAND.

This church was first organized in 1708, although Seventh-day Baptists, in connexion with the church at Newport, had resided here for a long period.

Rev. John Maxson, their first pastor, and one of the earliest ancestors of the large and respectable family of that name, was distinguished for great oratorical fervour and pathos in public speaking, although he did not possess the advantages to be derived from a classical education. His voice is said to have been remarkably strong, clear, and harmonious; his eye mild, blue, and beaming; his countenance noble and expressive, and then he knew so well how to touch the hearts of his auditory: always beginning his discourses in a low and subdued tone, but warming with his subject, and exhibiting throughout the general course of his argumentation an air of vivacity and glowing energy; and in his appeals, an ardour, pungency, and force altogether irresistible. When addressing sinners, he would weep from sympathy and feeling; but how would his countenance irradiate and brighten when he told of a Saviour's love! He died in 1720, in a ripe old age.

Rev. Joseph Clarke, who succeeded him, was ordained in 1712, and exercised his ministry with great acceptance until 1719, when he fell asleep in Jesus.

Rev. John Maxson, Jun., his successor, received ordination in 1719, and continued his pastoral care over the church, until 1747, when he went to receive his crown. It is said that Elder Maxson possessed one gift most rare, and at the same time most essential for a Christian minister. This was great fervency and frequency in prayer. From the closet he went to the pulpit, and he went from the pulpit to the closet. He wrestled with the angel of the covenant like the patriarch of old, and like him he secured a blessing.

Upon the death of Elder Maxson, the ministration of Gospel ordinances in this church devolved on Elder Joseph Maxson, of Newport, who served both churches until 1750. Rev. Thomas Hiscox assumed at this time its pastoral charge. He was a man of rare piety and eminent ability. Evangelical in sentiment, eloquent in delivery, forcible and pointed in argumentation, he was very successful as a minister. Endowed with great conversational powers, a pleasing and affable address, he was eminently qualified to adorn the social circle, and no one could frequent his company without being benefited by his piety and improved by his wisdom.

He made a public profession of religion in early life, and was even then distinguished for close application to the study of the Scriptures. Contemning the vain and fickle amusements of youth, he was ever found at the prayer circle, and delighted particularly in solitude and retirement. His maturity amply fulfilled the promise of his spring, and the autumn of his days was accompanied by an abundant harvest. He died in 1773, in the seventy-seventh year of his age. Rev. Thomas Clarke, his colleague, was appointed to the work of the ministry in 1750, and departed this life in 1767, aged eighty-two years. His death was eminently triumphant, and even after he had ceased to speak, his pallid countenance shone with a glory, and his glazing eye glowed with a rapture altogether indescribable.

Rev. Joshua Clarke, son of the former, was eminently distinguished, not only as a Christian minister, but as a citizen. He sustained with fidelity and trust several important town offices in the early part of his days, and as a member of the corporation for the College at Providence; was highly distinguished for classical and literary taste, as well as the faithful discharge of the laborious and varied duties pertaining to that station. His patriotism and public spirit were continually exhibited during his long and honourable service in the legislature of the state; but it was chiefly in his position as a Christian minister, that his gifts and graces were brought into action, and his character displayed in all its beautiful and symmetrical loveliness. For this station he was eminently fitted both by nature and grace: a form lofty and commanding; eyes deep and dark as midnight; voice clear and musical. His preaching was powerful, and chiefly for this reason, it came from the heart. The church, during his ministration, was blessed with several revivals of religion. He travelled many journeys on business connected with the church, but finally rested from his labours in March, 1793, in the seventy-seventh year of his age.

Rev. John Burdick, his successor, was equally distinguished for eminent piety and natural ability. His discourses were marked by a fervid, yet gracefully simple eloquence. He was also eminent for faithfulness in discipline. No member under his auspices was retained in the church whose conduct or reputation could be a blot upon her bright escutcheon; yet no one could accuse him of injustice or partiality. His ministry was signally blessed by a powerful revival, in which more than two hundred persons were added to the church in one year. As a citizen, he was liberal, public-spirited, and benevolent. Incessant in his Gospel labours, he travelled much, visiting destitute churches, many of which he had assisted in organizing. He never received nor required a stated salary, but wrought at the useful and healthful occupation of husbandry. He was highly respected by other Christian denominations, and maintained the most friendly intimacy with their ministers. He died in the seventieth year of his age, in 1802.

Rev. Abraham Coon, his successor, was ordained in 1798, and was very generally admired for solidity of judgment, copiousness of thought, and eloquence of delivery. He was frequently employed among other denominations to their great satisfaction. He died in 1813.

Rev. Matthew Stillman, his colleague, was ordained in 1804, and continued his ministry with great acceptance for nearly half a century. Elder Stillman, was a man of moderate ability, but he possessed, in an eminent degree, those excellencies of character and disposition, that are far more desirable than brilliancy of wit, or depth and variety of talent. Although others might be more admired, none were more extensively and universally beloved. In 1819, Elders William B. Maxson, Daniel Coon, Thomas V. Wells, and Amos R. Wells, are all reported as associated with Elder Stillman in the ministry of this church. In 1832 Christopher Chester is reported as licentiate. He was ordained in 1834, and continued in connexion with Elder Stillman, to administer Gospel ordinances to this church, until 1836, when Elder Coon became, for the second time, a resident minister in the place. Subsequently he assumed the pastoral relation in connexion with the church, which situation he still occupies.

Beside these ministers, others have been ordained by this church and that of Newport, who removed into other parts, and became the founders of new fraternities. Of these we may mention John Davis, of Burlington, Nathan Rogers, of Berlin, and Ebenezer David, afterwards chaplain in the American Army. Several members of this church have risen to places of trust and importance in the state. Their deacon, Daniel Babcock, held for a long time, the office of Assistant Governor in the upper house of the legislature. Others have been elected to fill offices of responsibility in civil, judicial, and local affairs. As a community, they are noted for wealth and intelligence, for improvements in the useful arts, proficiency in scientific pursuits, and steady industrious habits.

This community, notwithstanding the numerous amicable dismissions that have been made from it to form other churches, still remains one of the largest and wealthiest in the connexion.

SECOND SEVENTH-DAY BAPTIST CHURCH, HOPKINTON, RHODE ISLAND.

This church, a branch of the former, was organized in 1835, and Amos R. Wells became its first pastor, in which relation he continued for two years.

Rev. John Green assumed the pastoral charge in 1839, which he held until 1846.

Rev. Lucius Crandall, his successor, remained two years, and was succeeded by Rev. S. S. Griswold, the present incumbent.

THIRD SEVENTH-DAY BAPTIST CHURCH, HOPKINTON, RHODE ISLAND.

This community, like the one last mentioned, is a branch of the First Hopkinton Church, and seceded from the present body in 1835. It may be observed, that previous to this separation the Hopkinton Church became very numerous, and built three meeting-houses for the accommodation of the different neighbourhoods. These meeting-houses are now occupied by the respective churches. This church, however, remained in a rather low and depressed condition, in consequence of being deprived of the services of a settled pastor, until 1845, when Rev. A. B. Burdick assumed the responsibility of that station. Rev. Charles M. Lewis, the present incumbent, was installed in 1848.

SEVENTH-DAY BAPTIST CHURCH, WESTERLY, RHODE ISLAND.

This church was organized in 1837, and was served by Henry Clarke as licentiate, and subsequently as pastor, for several years.

Rev. Jacob Ayres, the present incumbent, was installed in 1848. Elder Ayres, is the grandson of Rev. Jacob Ayres of the Marlborough Church, and he seems to have inherited Elisha's portion of the spirit and ability of his venerable ancestor. He possesses, in an eminent degree, one most rare and inestimable qualification for a gospel minister,—a remarkable talent in prayer.

SEVENTH-DAY BAPTIST CHURCH, PAWCATUCK, RHODE ISLAND.

The distinct organization of this body took place in 1840, and Rev. Alexander Campbell became its pastor, in which connexion he remained until 1847.

Rev. Isaac More, his successor, was a convert to Sabbatarian sentiments from the First-day Baptist denomination.

Rev. A. B. Burdick, the present pastor, was installed in 1848.

SEVENTH-DAY BAPTIST CHURCH, RICHMOND, RHODE ISLAND.

This infant community was organized in 1843, and contains about twenty members. Its prospects, however, are highly encouraging, and it must be regarded as a very auspicious omen, that Rev. John Green has consented to assume the pastoral charge. Perhaps no one in the denomination is better calculated to encourage the timid and strengthen the weak.

SEVENTH-DAY BAPTIST CHURCH, SOUTH KINGSTON, RHODE ISLAND.

This church, another infant community, was organized in 1843. Elder Henry Clarke is their present pastor.

Rev. Christopher Chester has also been a very efficient labourer in this region. His ministry has been blessed at different seasons with the outpourings of the Spirit of grace, and the hopeful conversion of many. This was particularly the case in 1841, when a First-day Baptist church, consisting of forty members, was gathered and organized altogether through his instrumentality. In 1847, he visited them again, and another revival was the consequence. In this the Seventh-day church participated.

EXTINCT CHURCH.

A church was organized, in 1791, at Oyster Pond, on Long Island, by Elisha Gillette, who came from New Jersey, 1789.

But he soon began to admit members who observed the first-day, in consequence of which intestine difficulties arose. This church soon fell into decay, and ultimately became extinct.

SECTION III. SEVENTH-DAY BAPTISTS IN CONNECTICUT.

In the first settlement of this country, Baptists were persecuted by Pedobaptists, on account of their tenacity for believer's baptism; but all parties were united in oppressing and persecuting the Sabbatarians. Soon after the organization of the church at Newport, the sentiment, that the moral law was immutable and unchangeable, found advocates in New London, Connecticut, where the spirit of persecution was under less restraint than it was in Rhode Island. There is an old work, which was written by a Friend, and published in Baltimore in 1698, and which gives a very detailed and circumstantial account of the sufferings of the dissenting parties in New England. According to his statement, no less than ten Sabbatarians were mutilated, imprisoned, and subjected to barbarous and cruel scourgings by their Puritanical brethren. Of these, John Rodgers, a member of the church at Newport, but a resident in New London, was fined, imprisoned, and sentenced to sit a certain time upon the gallows with a rope about his neck. Another, named Philip Rodney, who was a Seventh-day Baptist in sentiments, although not a member of the church, was scourged, and then deprived of one of his ears. Sometimes their meetings would be disturbed and broken up by the lawless violence of a mob. At others they would be fined, imprisoned, and maltreated for pursuing any ordinary business or labour upon the first day of the week; and such was the opposition to them, in many places, that a man who religiously observed the Bible Sabbath, would much sooner be subjected to fines and imprisonments, than if he had acknowledged it to be the Sabbath. These hostilities against the observers of the seventh-day, occasioned a remonstrance, addressed to the Governor of New England, by Peter Chamberlain, Senior Doctor of both Universities, and first elect Physician in ordinary to His Majesty's person. This somewhat abated the rage of persecution, although the Sabbatarians were continually exposed to great inconveniences. It does not appear, however, that any sect was ever extirpated by persecution, particularly one that had the testimony of Scripture upon its side, and flourished in an age of general inquiry.

SEVENTH-DAY BAPTIST CHURCH, BURLINGTON, CONNECTICUT.

The distinct organization of this church took place in 1750, and Elder John Davis, who had been ordained at Hopkinton, became their first pastor. The place was then called Farmington, West Britain. This church, while yet in its infancy, was considerably weakened by the loss and removal of several of its most influential members. Other difficulties arose of a peculiarly trying and painful character, and few, if any, additions were made to their numbers for more than ten years. But previous to the decease of Elder Davis, which occurred in 1792, they were blessed with a precious revival, and the church received several additions. In the character of Elder Davis, we discover few points that are brilliant or remarkable, but many that are lovely and amiable. It is said, that he pre-eminently exemplified the Christian duty of loving his neighbour. His entire life exhibited a series of actions illustrative of that virtue. The quiet placidity of his mien, his venerable and dignified countenance, were long remembered with enthusiastic veneration by the people of his charge. His glory was not of this world—his name has never been ranked with those of ecclesiastical dignitaries, scholars, or civilians; but it was set in the Lamb's Book of Life—it was known to angels, and the spirits of just men made perfect.

Rev. Amos Burdick succeeded him in the pastoral care of the church, in which station he continued until his death, in 1803. The church, under his ministry, enjoyed great prosperity and union. Rev. Amos Stillman, for some time his colleague, was his successor. Elder Stillman, though subject to many temporal embarrassments, was a preacher of considerable ability and unblemished character; he was universally esteemed. In the autumn of 1807, he visited the churches in New Jersey, where the Conference was being held, in which he presided and preached many times to great satisfaction. But on his return home, he caught the yellow fever, of which he died in 1807, in the forty-fifth year of his age. From the loss occasioned by the death of Elder Stillman, this church never recovered. A general declension in religious feeling almost immediately followed, and although meetings were regularly sustained a number of years, and the name occurs in the Conference minutes, it never after possessed that inestimable blessing, a stated pastor. From 1810, its decline was gradual but sure, and a few years since, it was publicly announced that the Sabbatarian church at Burlington had ceased to exist. Nevertheless, it must not be supposed that the Sabbatarians of this community apostatized from their ancient faith. Without a regular administration of gospel ordinances, there could be few, if any, additions to their numbers. Some of the old members were removed by death to that home where congregations never break up, and Sabbaths never end. Others have been the pioneers of Sabbatical sentiments, and the founders of new churches, in distant regions.

SEVENTH-DAY BAPTIST CHURCH, AT WATERFORD, CONNECTICUT.

Soon after the organization of the Sabbatarian church at Newport, we find that John Rogers of New London, Connecticut, was fined and imprisoned, on account of his adherence to Sabbatical sentiments. Others were subsequently persecuted for the same cause; but they persisted in their adherence to the truth, and ultimately became the founders of a church at the place now called Waterford. The church was organized in 1784, and Rev. Davis Rogers became their first pastor. Their number was sixteen; but soon after, several families emigrated from Hopkinton and settled among them. In 1804, Elder Rogers resigned the pastoral care of the church, and removed to Preston, Chenango County. He was succeeded by Rev. Jabez Beebe, whose ordination took place in 1796, and whose ministry was very acceptable, though not of a long duration.

Rev. Lester Rogers, his successor, was distinguished for sobriety of mien, and although not calculated to shine as the preacher of a promiscuous assembly, was very useful and acceptable as a pastor of this church. He died in 1822.

Rev. Lester T. Rogers,[37] the present incumbent, was licensed to preach in 1822, and ordained in 1824. Rev. Benedict Wescott, for some time his colleague, was licensed in 1828, and ordained in 1831.

SECTION IV. CHURCHES IN NEW JERSEY.

The churches in New Jersey are large and efficient bodies, and date back to an early period in the history of the state. They were distinguished in early times, and when the denomination was in its infant state, for wealth and respectability of character, and for pastors of eminent piety and worth.

SEVENTH-DAY BAPTIST CHURCH, PISCATAWAY, NEW JERSEY.

This fraternity, the third Sabbatarian Church in America, was organized in 1705, and Rev. Edmund Dunham became their first pastor.

Elder Dunham had been for some time a leader in the First-day Baptist Church at that place, and was moreover extremely scrupulous in his observance of the first day. This led him to reprove one Hezekiah Bonham, for attending, upon that day, to secular concerns. Mr. Bonham replied by requesting his censor to prove from Scripture that the first day was holy by divine appointment. Upon examination, Mr. Dunham not only discovered that his point was untenable, but became in the end a zealous advocate of the sacred character of the seventh day. In a short time, the force of his arguments carried conviction to the minds of seventeen others, who formed a church, chose him for their pastor, and sent him to Rhode Island to be ordained. He served the church until his death in 1734, and was succeeded by his son, Rev. Jonathan Dunham. The talents of Elder Dunham were above mediocrity, and although he had not been favoured with literary advantages, his preaching was very effective, and he was greatly beloved by his brethren. In the earlier part of his ministry their first meeting-house was built, the church having formerly met for worship in private houses. It was erected upon a lot of one acre of land, which had been donated to them for that purpose by Jonathan Fitz Randolph. Elder Dunham, after serving this church upwards of forty years, rested from his labours in 1777, in the eighty-sixth year of his age. Rev. Jonathan Jarman, for some time his colleague, was ordained in 1772, but soon after removed to French Creek, in Pennsylvania. Subsequent to the decease of Elder Dunham, this church remained for several years without a pastor, but depended for ministerial assistance upon the occasional visits of travelling missionaries, or a precarious supply by first-day brethren. The church also suffered much from being near the seat of war, and in the vicinity of the ravages of the British army.

Rev. Nathan Rogers, in 1786, assumed the pastoral charge, and during that summer and autumn the church was blessed with a remarkable revival of religion, in which upwards of sixty were added to its numbers. During the same year, Rev. Elisha Gillette received ordination as evangelist, in connexion with this community, which relation he sustained for three years.

Rev. Henry M. Lafferty, for three years the colleague of Elder Rogers, was subsequently his successor in 1797, and continued to occupy the pastoral office until 1811, when he was succeeded by

Gideon Wooden, as licentiate, and subsequently as pastor, who served the church until 1825, when he was succeeded by

Rev. John Watson, whose ministry continued until 1840.

Rev. William B. Maxson, for eight years his colleague, was for one year his successor, when

Rev. Walter B. Gillette, the present incumbent, was installed. Besides these pastors, other ministers have, at different times, been connected with this church, who have removed to other fields of labour.

This church occupies a very pleasant situation, about thirty miles from the city of New York.

SEVENTH-DAY BAPTIST CHURCH, PLAINFIELD, NEW JERSEY.

This church, a branch of the former, was organized in 1838, and Lucius Crandall, first as licentiate and subsequently as pastor, assumed the spiritual charge; in which relation he still continues.

Both these churches are very wealthy and highly intelligent, and occupy a distinguished position in the denomination.

SEVENTH-DAY BAPTIST CHURCH, SHILOH, NEW JERSEY.

This church dates to a very early period. So long ago as 1695, an itinerant minister of the Seventh-day Baptist persuasion, named Jonathan Davis, removed from Long Island to the State of New Jersey, where he settled near Trenton, and preached until his death, which occurred in 1750.

Elder Davis visited Cohansey, where his nephews resided, one of whom, also named Jonathan Davis, was a minister, and a principal agent in gathering this church, which was constituted in 1737, and consisted of twenty members, some of whom were emigrants from Piscataway. Elder Davis continued to serve this church until his death, in 1769. During his ministry their first meeting-house was erected. It stands on a lot of one acre of ground, which was donated to them by Mr. Caleb Ayars. The burial-ground, as might be supposed, contains many time-honoured monuments.

Rev. Jonathan Davis, his successor in the ministry, was of Welsh extraction, and the son of Rev. David Davis, a distinguished minister of the Welsh Tract Church. He was born in 1734, received ordination in 1768, and installed as pastor of the church upon the death of his predecessor, in which relation he continued until his death in 1785. Elder Davis was eminently distinguished for sound judgment, great stability, and moral worth. He was universally beloved, and the church, under his ministry, attained a considerable degree of strength and permanence.

Rev. Jonathan Jarman, for some time his colleague, removed to Cape May, where he died, but his remains were subsequently brought back to Shiloh for interment.

Deacon Philip Ayars was likewise considered a leader in this church, and an administrator of baptism.

Rev. Nathan Ayars was ordained in this church in 1786, and remained its pastor until 1810.

Rev. John Davis, youngest son of Elder Jonathan Davis, was for several years his colleague, and finally his successor. Elder Davis was ordained in 1807, and continued to serve the church until 1842, when, overcome with age and infirmity, he resigned the pastoral charge to

Rev. Azor Estee, who was succeeded in 1844 by

Rev. Solomon Carpenter, whose transfer to the China Mission left the church without a pastor. However, in the latter part of 1845 they secured the services of

Rev. Samuel Davison, a convert to the Sabbath, and a very able preacher, who remained for about two years, and was succeeded by

Rev. Giles M. Langworthy, whose illness and premature death left them again in a destitute condition.

During the past summer the church was served by Rev. Enoch Barnes, a very worthy man, and a convert to Sabbatarianism from the Methodist connexion.

Rev. George R. Wheeler is also a member of this church, but he resides at Salem, about ten miles distant. Mr. Wheeler and family were likewise converts to Sabbatical sentiments.

This church has been blessed with many auspicious revivals. One took place in 1807, and continued for a long time. It was very extensive, and about seventy were added to the church. Subsequently many precious seasons were enjoyed, but perhaps the greatest in-gathering occurred in the commencement of the year 1843, when about ninety were added to the church. This gracious visitation of the Holy Spirit commenced and continued through a meeting of days, in which Elder John Green and Elder Estee were the leaders. It was marked at first by a deep and unusual seriousness in the congregation, that gradually increased, and seemed to pervade every heart in the vast assembly. Meetings for prayer and religious inquiry succeeded, at which old and young attended, whose countenances were indicative of the various emotions of their souls. Some in a fixedness of look that seemed to say, "God and eternity are near;" some with a settled gloom and depression of countenance; some with marks of indescribable anguish; and some with the holiest and happiest serenity, placid and beautiful as the loveliest sky after a storm.

Sabbath after Sabbath scores of candidates of all ranks and ages, from the child of ten summers to the old man of seventy winters, came together requesting the ordinance of baptism, and what was most remarkable, the greatest order and propriety prevailed. There were no exhibitions of enthusiasm, no rapturous outbursts, or passionate exclamations. All was calm, sedate, and tranquil. Every one seemed to be impressed with a sense of the indescribable holiness of God, and the sinfulness of the human heart. Every one seemed to feel himself within the most holy place. There was confession, thanksgiving, and entreaty,—so humble, and yet so confiding,—so confiding, and yet so presumptuous,—so importunate, and yet so submissive. There were songs of praise and sighs of penitence. There were tears of holy joy, of exalted hope, of remorseful sorrow. From this church the sacred excitement extended to others, and many precious revivals occurred in the neighbourhood.

This community is at present engaged in building a new meeting-house, at a cost of five thousand dollars, having donated the old one to a school and society formed for educational and agricultural purposes.

This church was for a long time concerned in a very tedious affair relative to a lot of land in Philadelphia, which had been left by the will of Richard Sparks to the Seventh-day Baptists for a burial-ground. The date of the will I have been unable to obtain, but it appears that Sparks was one of the Keithian Seventh-day Baptists; that he was baptized by William Davis, in 1699; and that he belonged to a church of our persuasion in Newtown, Chester County. He was a man of large property, and being determined to give his brethren some substantial proof of his regard, donated to them the before-mentioned lot, which, at that time was in the suburbs of the city, although at present it is nearly in the centre. It was used, for some time, as the burial-ground of the church, and upon a marble slab, placed in the wall by which it is surrounded, are inscribed the names of those who are interred within. Subsequent to the extinction of that church, and the removal of its members, many of whom emigrated to Shiloh,[38] it became a question whether the disposal of this property might not be effected, and the proceeds of the sale appropriated by the General Conference. Pursuant to this design, Caleb Shepherd, of Shiloh, was appointed as agent for the sale of said lot, with instructions to present a memorial to the Legislature of Pennsylvania, petitioning them to authorize its disposal for pecuniary compensation, or in exchange for other land more conveniently situated. But these tedious negotiations resulted in a manner the most unsatisfactory. The Legislature decided that according to the tenure of the will, their only right to it was founded upon their using it for burial purposes; and that therefore there could be no legal disposal made of it.

About this time the Conference, in its denominational capacity, withdrew all claim to it in favour of the Shiloh and Piscataway churches. Subsequently it was leased to a hose company; and afterwards sold by these churches to Stephen Girard, by whom it was conveyed to the corporation of the city of Philadelphia, in whose possession it still continues.

SEVENTH-DAY BAPTIST CHURCH, MARLBOROUGH, NEW JERSEY.

This church, a branch of the former, was organized in 1811, and Rev. Jacob Ayras became its pastor, in which relation he continued until his death, in 1838, having served the church nearly twenty-five years.

Rev. Samuel Davis, brother of Elder John Davis, of Shiloh, was for some time his colleague in the ministry.

Rev. David Clawson, his successor, was returned as licentiate in connexion with the church at Piscataway, in 1833; was ordained in 1836, and installed as pastor of this church in 1839, in which relation he still continues.

OBSERVATIONS.

It will be perceived that this Association embraces the oldest churches, and is emphatically the stronghold of Sabbatarianism. Most of them also have originated from ordinary causes. Those of Piscataway and Shiloh have each produced a branch. Three of those in Rhode Island originated from a remarkable revival, which progressed in 1837, under the ministrations of Elder John Green, in which sinners were converted to God by hundreds. All the older churches have been the seats of stated pastors; consequently they escaped, at least in former times, all the evils to be apprehended from frequent changes. These pastors, also, however deficient they might appear in the graces of elegant diction, were distinguished for sound reasoning and plain sense. Their zeal was tempered with moderation; their piety with rationality. If not very scrupulous as to method and language, they were correct in their views, and orthodox in their principles. The themes of their discourses were the doctrines of the Gospel, and the nature of experimental religion, which they explained in a manner adapted to the capacities of their hearers. That much of this old-fashioned system is being done away with, is evident to the most casual observation. This profitable mode of preaching has been exchanged for one disposed to harp on opinions and debatable points. But, although a deep explication of mysterious subjects may look more wise, and excite, for the moment, more interest than to travel on in the old track, the tampering with matters beyond knowledge, to the neglect of plain but edifying subjects, will be attended by a general dearth of religious feeling.

SECTION V. CENTRAL ASSOCIATION.

This body embraces all those large and respectable churches which are situated in the State of New York, east of the small lakes. Most of this great body of our denomination have been collected here within half a century. About ninety years ago, we first find traces of Sabbatarian sentiments in this extensive country. Since that period the dissemination of this scriptural truth has been slow but sure. Churches have one after another been constituted, which, taken as a whole, have occupied an important position, not only as to location, but likewise as to the tone of feeling which they have given to the efforts and enterprises of the denomination in benevolent and educational pursuits. They were among the earliest promoters of Domestic Missions in the then destitute regions of their own and the Southwestern States. By their unwearied and active exertions, amid all the discouragements incident to poverty, limited means, and untoward circumstances, evangelists were sent out to disseminate the truth in those then destitute places, where, for many years past, flourishing churches and powerful auxiliaries have existed. They seem also to have first become interested in the subject of Sabbath schools, conference meetings, and monthly concerts for prayer. Their anniversaries are held at different places in their long range of territory, and so commodious and expeditious is the modern mode of travelling, that although the churches are spread along a distance of two or three hundred miles, yet the labour of attending them is but small, and more than repaid by witnessing the varied and beautiful scenery along the route. The very flourishing institution denominated the De Ruyter Institute, is located within the limits of this Association. It is situated, as its name imports, in the pleasant village of De Ruyter, on the southwestern part of the county of Madison. It was projected in 1835, and went into operation in 1837. The building is of stone, ninety-four feet front, and sixty-four in width, including the depth of the wings projecting backwards. It contains a chapel, a room for philosophic lectures, one for the library and society for natural history, six recitation rooms, and fifty-six students' rooms.

There is both a male and female department in the institution; and the faculty, by their ability and assiduity, have commended it to the good opinion of the public, among whom it has hitherto sustained a high reputation.

SEVENTH-DAY BAPTIST CHURCH, BERLIN, NEW YORK.

This church, the oldest body in this Association, was organized in 1783, although many years previous, a number of Sabbath-keepers, principally members of the Sabbatarian churches in Rhode Island, had removed into these parts, being among the first settlers of the place. Of these, the large and respectable families of the Coons, Greenmans, Crandalls, Greens, and Randalls, were most distinguished for enterprise and intelligence. They occupied a very pleasant situation in the northeasterly parts of the State of New York, adjoining Massachusetts. The place was first called Little Hoosack, and the Sabbatarians resided in the towns of Berlin, Petersburg, and Stephentown, in which branch churches have since been established.

After the organization of the church, Rev. William Coon, from Hopkinton, became their first pastor. Elder Coon was a man of great natural ability, and was so pre-eminently blessed in his ministry, that nearly two hundred persons were added to the church in one year. He died in 1801. He was highly esteemed by Mr. Van Rensselaer, then deputy governor of the state, who bestowed upon him a valuable farm, and contributed liberally towards defraying the expenses of their new meeting-house.

Rev. Asa Coon, his nephew and successor, officiated in the ministry but a few months, when he was removed by death.

Rev. William Satterlee received ordination in 1805, in the thirty-seventh year of his age, and was immediately installed as pastor of the church, in which relation he still continues. Elder Satterlee has been emphatically a father in Israel. Thousands have walked in more brilliant paths, have risen to loftier stations, and acquired more extensive renown, but perhaps no one has been more really useful as a Christian minister. In his family, in the church, in the conference, he was equally amiable, equally attentive to the desires of others, and equally anxious to do good. While others pursued the phantom of popularity, Elder Satterlee remained content with the applause of his own conscience, and his brethren were so well aware of his ability and paternal character, that for many years he was unanimously chosen Moderator of the General Conference.

Under his ministry the church became another mother of churches, and nursery of ministers, besides producing several eminent characters.

Rev. James H. Cochran was installed as assistant pastor in 1849.

SEVENTH-DAY BAPTIST CHURCH, PETERSBURG, NEW YORK.

This community, a branch of the Berlin Church, was organized in 1829, but remained until 1835 without a pastor, when Bethuel C. Church became a licentiate in their connexion, where he continued for one year.

Rev. Azor Estee, his successor, was licensed in 1836, and received ordination in the autumn of the same year. In 1841, he resigned the pastoral charge of this church to Jared Kenyon, who continued in its service as licentiate until 1844, when Elder Estee returned to them again.

Rev. William B. Maxson was resident here in 1845.

Rev. James Summerbell was ordained, pursuant to the request of this church, in 1849, and was immediately installed as pastor.

SEVENTH-DAY BAPTIST CHURCH, NEW YORK CITY.

This church was organized in 1845, although Sabbatarians had resided in Brooklyn and its vicinity for a long time previous. They have a large and commodious meeting-house. Rev. T. B. Brown is their present pastor.

SEVENTH-DAY BAPTIST CHURCH, ADAMS, JEFFERSON COUNTY, NEW YORK.

This church was organized in 1822, and Rev. William Green became its first pastor, which relation he sustained with great acceptance until 1841, when

Rev. Eli S. Bailey assumed the pastoral charge for one year, and was succeeded by

Rev. Joel Green, who, in 1845, resigned his station to Rev. G. M. Langworthy.

Rev. Alexander Campbell is the present incumbent.

This church has been blessed with several revivals of religion, and is a very efficient community. Unlike some of its sister churches, it has always been in a sound and healthy condition, and at present holds a high rank among the most decided friends of all the principles and institutions of the denomination.

FIRST SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, NEW YORK.

As early as 1791, several members of the Hopkinton Church emigrated to this place and began a settlement. The country at that time was wild and uninhabited. Hills and valleys were covered with forests in all their primeval majesty, through which the wild deer and the Indian roamed. But the hand of industry soon wrought a wonderful transformation in this now beautiful country. The woods disappeared. Green pastures and yellow harvests waved in the valleys. The hills were crowned with cottages, homely, indeed, but delightful, for they were the abodes of piety and content. There was temporal comfort and prosperity. There was spiritual happiness and godly hope. The Sabbath was neither forgotten nor neglected. It was linked with too many hallowed memories, too many sweet and pleasant associations, too many blessed reminiscences of home, of kindred, of heaven, ever to be deserted by those who were exiled by the force of circumstances from the delightful scenes of their youth. Meetings were instituted, and continued from house to house, and many precious seasons were enjoyed before the organization of the church.

In the autumn of 1797, they were visited by Elders Burdick and Coon, of Hopkinton, and by them constituted a church in sister relation. They numbered at first but twenty members.

Rev. Henry Clarke became their first pastor, in which relation he continued until 1829.

Rev. Eli S. Bailey received ordination in 1819, and the same year became associated with Elder Clarke in the ministry.

Rev. Daniel Coon removed from Hopkinton the same year, and became a resident in connexion with this church.

Rev. William B. Maxson assumed the pastoral relation as assistant of Elder Clarke, in 1823, and remained until 1833.

Rev. John Green, his successor, continued four years, and was succeeded by

Rev. Sebeus M. Burdick, who, in 1841, resigned the office to

Rev. William B. Maxson, who remained for two or three years, and was succeeded by

Rev. O. P. Hull, for a short period, when Elder Maxson, the present incumbent, was again installed.

Several licentiates have, at different times, been connected with this church. Of these we may mention Charles Card, in 1832, and more recently, Charles M. Lewis, Waitstill Phillips, and David Burdick.

SECOND SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, NEW YORK.

This community, a branch of the First Brookfield Church, was organized in 1823, and Eli S. Bailey became its first pastor. Under his ministry the church enjoyed several of those auspicious seasons denominated revivals of religion, and continued many years in a state of general peace and prosperity. Elder Bailey was educated for the medical profession, which he pursued for some time with eminent success. At this period neither his habits of life nor associations gave promise of his ever becoming a Christian minister; but, notwithstanding that his profession was one of honour, and opened before him a fair path to wealth and eminence, his heart turned towards the task of winning souls to God. In 1839, James Bailey was associated as licentiate, and subsequently as elder, in the ministry of this church. Rev. Samuel B. Crandall succeeded in 1842, and continued for one year, when Elder Bailey again assumed the spiritual charge, which he continues to exercise.

THIRD SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, NEW YORK.

This church, like the former, originated from the First Brookfield Church, and was also organized in 1823.

Rev. Daniel Coon became its first pastor, in which relation he continued until 1836.

Rev. Samuel B. Crandall, his successor, and the present incumbent was licensed in 1831, and ordained in 1832, since which period, with the exception of one year, he has been connected with this church.[39]

SEVENTH-DAY BAPTIST CHURCH, TRUXTON, NEW YORK.

Originally, this church was composed of emigrant members from the First Brookfield Church. Its distinct organization took place in 1824. In 1826 it became the seat of Rev. Alexander Campbell, who remained until 1833.

Rev. Zuriel Campbell, his successor, was licensed in 1835, and ordained in 1838. Subsequent to his removal, which took place in 1839,

Rev. Russell G. Burdick, assumed the spiritual care for one year. He was followed by Elias Rogers as licentiate, who, in 1844, was succeeded by Solomon Coon, and Varnum Burdick, in the same capacity. Varnum Burdick is the present incumbent.

SEVENTH-DAY BAPTIST CHURCH, DIANA, LEWIS COUNTY, NEW YORK.

This church originated from a small company of Sabbatarians who removed from Brookfield, several years ago, and who, although deprived of sabbatical and sanctuary privileges, nevertheless maintained prayer and conference meetings, and exhibited in their daily walk and conversation an exact conformity to their holy vocation. Recently several influential and highly respectable families in this vicinity have embraced the Sabbath, and in 1846, a church was organized consisting of sixteen members, with prospects of large additions at an early period. It is supplied with ministerial assistance by the Missionary Society.

SEVENTH-DAY BAPTIST CHURCH, DE RUYTER, NEW YORK.

This church, originally composed of emigrants from the Berlin and Hopkinton communities, was constituted in 1806. David Davis became their first, pastor.

Rev. John Green, his successor, was ordained to the work of the ministry in 1819. A well-written biography of Elder Green would be most edifying, as perhaps no other minister in the denomination has been the leader in so many auspicious revivals. In numerous instances, his visitations to the churches have been accompanied with the most remarkable outpourings of the Spirit of grace. Indeed, so often has this been the case, that long since it became proverbial among the people, and a promised visit from Elder John Green was considered as the sure precursor of a reformation. It is no wonder, therefore, that this venerated man is, with few exceptions, so universally beloved and respected, for multitudes look up to, and regard him as their spiritual father. It is no wonder that the aspersions of malice, and the machinations of envy have been unable to destroy his credit or his influence with the denomination at large. Yet this man, who has received so many seals to his ministry, and whose presence to the churches is so auspicious, is a plain old-fashioned man, neither skilled in logic nor taught in the schools. He has none of the polish or blandishments of modern eloquence, no affectation of learning, no parade of jingling phrases or high-sounding words.

O how many of our young men, who discourse learnedly of preparatory studies for the ministry, might, with infinite advantage, sit at the feet and learn of this Shamgar in the churches, who, coming from the fields of honest industry to the pulpit, has been more instrumental in winning souls to God, than most of the scholars who have come to the contest elate with the honours of a full collegiate course. Like a certain remarkably effective preacher of old, who came into the ministry with hands undried from the fisherman's net, or like another, of some account at one time in the churches, who wrought at a useful occupation that he might not be burdensome to any, Elder Green was undoubtedly called and set apart as a chosen vessel, by the Spirit of truth. What weeping sinner, what returning backslider, ever thought or inquired whether he was skilled in algebraic problems, Hebrew nouns, or Greek verbs? Learning to such a preacher would not and could not be any help; it might be a hindrance. It might lead him to trust in earthly availments, and make him forget in what his great strength lay. Have we not reason to fear that a vain trust in learning and temporal advantages is the Delilah that has shorn the locks from so many spiritual Samsons, and rendered them powerless before their enemies? It would be a difficult matter to attempt an analyzation of the sermons of Elder Green, or to show in what the secret of his success consisted. No one, while listening to his discourses, would think of applying to them the ordinary tests of criticism; indeed, no one would be half so much pleased with the speaker as displeased with himself. He would probably forget the time, the place, and the congregation, and see himself transported at once to the bar of God, with the world in flames. His cogitations would not be, "Oh, what a learned and beautiful discourse!" but "Oh, wretched man that I am!" or, "Oh, blessed Jesus, how wonderful is thy love and goodness!" Yet in these sermons, so remarkably effective, there does not appear the least striving for effect, no attempt to enlist the passions of the auditory, no forced and laboured ejaculations; but the attention is first engaged by the voice, the look, the manner, the appearance of the speaker; our interest increases with his amplification of the subject, and his application of it every one that hears must feel.

Elder Green remained at De Ruyter until 1826, when the church was for some time without a pastor.

Rev. Alexander Campbell, his successor, was installed in 1834, and remained for several years.

Rev. James Bailey succeeded him in 1842, and remained until 1848.

Rev. James R. Irish, Principal of the De Ruyter Institute, is the present incumbent.

Many licentiates, in connexion with the Literary Institution, have at different times officiated in this church.

SEVENTH-DAY BAPTIST CHURCH, HOUNSFIELD, JEFFERSON COUNTY, NEW YORK.

This church originated from the Seventh-day Society in Adams, and was constituted in 1841, William Green assuming the pastoral charge, in which relation he still continues.

The services of a settled pastor are, to these infant churches, of inestimable value.[40]

SEVENTH-DAY BAPTIST CHURCH, LINCKLAIN, CHENANGO COUNTY, NEW YORK.

This church was organized in 1831, and Sebeus M. Burdick became its spiritual guide.

In 1839, G. M. Langworthy and Thomas E. Babcock were returned as licentiates in its connexion, but Elder Burdick, in 1842, assumed its parochial charge for the second time. He was succeeded, in 1846, by the Rev. Joshua Clarke.

At present it is supplied with ministerial assistance by the brethren at De Ruyter, of the church in which place it is a branch.

SEVENTH-DAY BAPTIST CHURCH, OTSELIC, CHENANGO COUNTY, NEW YORK.

This church was organized in 1830, and Ephraim Curtiss became its pastor. Elder Curtiss was a man of distinguished merit and great promise. His talents and services were of inestimable value to this infant community; but the Great Head of the church was pleased, for wise but unseen purposes, to remove him from earth while yet in the noon of his days. His decease, combined with other causes, has contributed to keep this church in a backward state. For a long time their harps were hung upon the willows, and although they remained inflexible in their attachment to the great distinctive principles of the denomination, and supported sabbatical ordinances in a regular manner, they have been blessed with few additions to their numbers.

Rev. Joshua Clarke, their present pastor, was installed in 1847.

SEVENTH-DAY BAPTIST CHURCH, PRESTON, CHENANGO COUNTY, NEW YORK.

This church dates back to a very early period. In 1804, Davis Rogers, who had been ordained in 1784, with several members of the Waterford (Connecticut) Church, emigrated to this place, where they organized a church, which, under his ministry, continued for a long time in a flourishing condition. In 1818, it was admitted into the Conference, at which period David Davis was associated with Elder Rogers in the ministry. The death of Elder Rogers, which, as I am informed, occurred about 1832, left this weak and sickly community in peculiarly trying and painful circumstances, and the members became scattered like sheep without a shepherd. Subsequently they were gathered and the church reorganized by Elder Benedict Wescott, of Waterford, in 1834. This worthy and useful man then assumed the spiritual charge of the scattered flock, in which relation he continued until 1842.

Rev. Varnum Hull, his successor, was ordained in 1843, and continued to serve this church for four or five years.

Rev. Joshua Clarke, the present incumbent, is connected both with this and the Sabbatarian community at Otselic.

SEVENTH-DAY BAPTIST CHURCH, RICHLAND, OSWEGO COUNTY, NEW YORK.

This infant community was gathered and organized in 1845. Though few in number, they give promise of great efficiency.

Rev. Elias Burdick is their pastor.

SEVENTH-DAY BAPTIST CHURCH, SCOTT, CORTLAND COUNTY, NEW YORK.

This church was originally composed of members from the Berlin and Rhode Island Churches. Of these we may notice the large and respectable families of the Burdicks, Babcocks, and Hubbards, who, even to this day, are the bone and sinew of the Scott fraternity. It was organized in 1820, and William B. Maxson became its first pastor, and Holly Maxson the first deacon. It is justly due to the memory of this venerable man to remark, that for piety, disinterested benevolence, and every amiable and Christian grace, he has rarely been equalled and never excelled. Mild and equable in disposition, complacent and affable in manner, he was particularly qualified to soften animosities and settle difficulties; while the uniform estimation in which he was held, and the known impartiality of his decisions, caused him to be chosen as umpire and arbitrator in all disturbances and divisions of whatever kind. His memory is still venerated, and the most honourable testimonies to his merit are yet borne by the community where he resided. His death was in character with his life. He died repeating

"Jesus can make a dying bed Feel soft as downy pillars are."

Rev. Joel Green was licensed in 1823, and ordained, agreeably to the request of this church, in 1824, in which connexion he continued until 1840.

Rev. Job Tyler, for a long time his colleague, was also licensed in 1823, and received ordination in 1825.

Rev. Orson Campbell, of Berlin, assumed the spiritual guidance of this church, in connexion with and during the prolonged absence of Elder Green, in 1838 and 1839.

Rev. Russell G. Burdick, the present incumbent, succeeded to the parochial care of this church in 1842.

This church has been blessed with several powerful and extensive revivals, and twice to my remembrance these auspicious seasons occurred during the visitations of Elder John Green. These religious excitements were generally attended with extraordinary exhibitions. Sometimes nearly every individual in the congregation would be prostrate upon their knees, while a mingled utterance of screams, wailings, prayers, notes of grief and joy, would rise in one deep chorus. Ever and anon some sinner who felt his burden removed would burst out in a song of triumph and loud hosannah; others, who had been groaning for hours in the deepest agony, or sitting silent, sullen, and dejected, like images of unutterable woe, would arise with a glory upon their countenances, and words of praise and exultation on their lips. Many entirely lost the use of their limbs, and lay a long time as if entranced. At these meetings there would generally be several ministers, who would officiate at the same time in different parts of the congregation, some in exhortation, some in praying for the distressed, and some in arguments with opposers, who considered such proceedings the height of fanaticism.

FIRST SEVENTH-DAY BAPTIST CHURCH, VERONA, ONEIDA COUNTY, NEW YORK.

This church was organized in 1820, although several years previous a number of families of Seventh-day Baptists had removed from Hopkinton and settled in this place, where they kept up meetings on the Sabbath. The large and respectable family of Williamses appears to have been the principal support of this infant church, which, until 1842, remained without the services of a settled pastor, when

Rev. Charles M. Lewis assumed the spiritual charge.

Rev. Christopher Chester, his successor, was installed in 1848.

A branch church was organized at Schenectady in 1834. John Maxson became its deacon, but so far as I am aware it never had a settled pastor. It continued only a few years. A church was likewise organized in Baltimore the same year, which long since ceased to exist.

SECOND SEVENTH-DAY BAPTIST CHURCH, VERONA, ONEIDA COUNTY, NEW YORK.

This church, a branch of the former, was organized in 1837, but remained in a destitute condition until 1842, when Rev. Elihu Robinson became its pastor, in which relation he continued for several years.

At present they have no settled pastor.

SEVENTH-DAY BAPTIST CHURCH, WATSON, LEWIS COUNTY, NEW YORK.

This church was organized in 1841. Joshua Clarke and William G. Quibell were recognised as licentiates in its connexion. Subsequently they received ordination, and the latter assumed the parochial charge, in which he still continues.

This church, although in its infancy, gives great promise of future efficiency and usefulness.

SEVENTH-DAY BAPTIST CHURCH, NEWPORT, HERKIMER COUNTY, NEW YORK.

This small but interesting community was formed in 1838. It has received ministerial assistance from the Missionary Society at different times, although deprived of the services of a settled pastor.

Elihu Robinson officiated as licentiate in this place for a short period.

EXTINCT CHURCHES.

In 1820, a branch of the Berlin Church was organized in Fox Township, Clearfield County, Pennsylvania, which continued for several years in a flourishing condition. In 1822, John Bliss was ordained to the work of the ministry, and subsequently Jeremiah Bliss was returned as licentiate. But many evil influences were at work, which this church, always weak and feeble, was unable to withstand. Its decline may be dated from 1832, since which period it gradually sunk, its members removed into other parts, and finally it ceased to exist.

It may be conceded that neither legal enactments, penal statutes, nor popular customs, can suppress the course of truth, or prevent the exercise of its legitimate effects upon the minds of men. The progress of our denomination, notwithstanding the adverse circumstances and many disadvantages under which we have laboured, has been steady and unceasing; and although many of our churches are in a state of infancy, their numbers are respectable, and their influence considerable.

Many ministers who have arisen in these fraternities, have removed thence into other parts. Ministers distinguished for evangelical enterprise and fervent zeal, some of whom have been among the first pioneers of the gospel in the western regions.

In connexion with these churches are some very efficient High Schools, and one Literary Institution of a higher class. It is true that these institutions are not of a theological character; nevertheless, they are important appendages of the denomination, and, if well managed, will become what is most needed, and will confer immense benefits upon the community at large. The general diffusion of knowledge will elevate the moral and intellectual standard, and will be the sure forerunner of higher ministerial attainments, and the better management of the churches.

SECTION VI. WESTERN ASSOCIATION.

The churches embraced in this Association, are situated on what was formerly considered missionary ground, although some of them are at present among the most efficient bodies in the denomination. The principal ornament of this section is the Alfred Academy, a very flourishing literary institution, of a high classical character. It appears to have originated from a High School, and went into operation two or three years previous to the De Ruyter Institute.

FIRST SEVENTH-DAY BAPTIST CHURCH ALFRED, ALLEGHANY COUNTY, NEW YORK.

This church was originally composed of emigrants from the Rhode Island and New Jersey fraternities, and was constituted in 1816. The region at that time was extremely destitute, and these pioneers of our faith were required to undergo many hardships, and experience great deprivations in the prosecution of their schemes. Generally their means were moderate, and their worldly advantages limited; but they were zealous for the truth and rich in faith. They found a wilderness, here and there broken by the hand of man: they left smiling fields and growing villages. They found penury and destitution: they left wealth and plenty. They found a region where the songs of David were not repeated, where the Sabbath was not observed: they left flourishing schools and churches. Did they live in vain?

Rev. Amos Satterlee was installed as pastor of the Alfred Church in 1820, which station he filled with great acceptance for several years.

His successors, Daniel Babcock and Richard Hull, were ordained in 1824, and remained with this church about fifteen years, when they removed to other fields.

Rev. James R. Irish became their pastor in 1837, in which relation he continued until 1846.

During the ministry of these brethren, the church has been blessed at intervals with many precious revivals; and it appears to have been from the first in a sound and healthy condition.

Rev. Hiram Cromwell, his successor, remained for only a short period, and was succeeded by

Rev. N. V. Hull, the present incumbent.

Elder Hull is endowed with talents of the very highest order, and perhaps no minister in the denomination is better qualified to shine in a promiscuous assembly. His fine understanding, ready wit, and brilliant imagination, are united to the most fascinating powers of oratory, a demeanour of princely elegance, and the highest style of manly beauty. His services either as a settled pastor, or visiting evangelist, have been highly efficient in this region, and his preaching has been attended with many powerful revivals.

SECOND SEVENTH-DAY BAPTIST CHURCH, ALFRED, ALLEGHANY COUNTY, NEW YORK.

This church, a branch of the former, was organized in 1831, and Elder Ray Green became its pastor. In 1835 Clarke Potter and N. V. Hull were returned as licentiates in its connexion. In 1842, Amos Burdick was also licensed, who continued to serve this church after the removal of Elder Green, until 1844, when

Rev. James H. Cochran assumed the pastoral charge.

He was succeeded by Amos Burdick and P. C. Witter, the present incumbents.

FIRST SEVENTH-DAY BAPTIST CHURCH, GENESEE, NEW YORK.

This church was organized in 1827, and Henry P. Green served as licentiate until 1835, when his ordination took place. Under his ministry, which continued until 1847, the church received many additions, and became a large and efficient body.

Rev. James Bailey, his successor, was installed in 1848.

SECOND SEVENTH-DAY BAPTIST CHURCH, GENESEE, NEW YORK.

This church, a branch of the former, was organized in 1834, and was served by Prentice C. Maine as licentiate, for some time. At present it has no settled pastor, but is supplied with ministerial assistance by travelling missionaries.

THIRD SEVENTH-DAY BAPTIST CHURCH, GENESEE, NEW YORK.

This church, likewise a branch of the former, was organized in 1842, but remained until 1843 without a settled pastor, when their spiritual charge was assumed by L. D. Ayres, who remained until 1847.

Rev. H. P. Green, the present incumbent, was installed 1848.

SEVENTH-DAY BAPTIST CHURCH, CLARENCE, ERIE COUNTY, NEW YORK.

This church was organized in 1828, although Sabbatarians had for some time previous been among the inhabitants of the country, and maintained worship upon their holy day. They remained for a long time without a pastor, but, in 1838, Rev. Nathan V. Hull consented to settle among them. In 1839, James H. Cochran was returned as licentiate, and subsequently, in 1846, as pastor.

At present they have no settled minister.

SEVENTH-DAY BAPTIST CHURCH, FRIENDSHIP, NEW YORK.

This community, like that of Alfred, dates back to an early period. It originated, likewise, from an emigration of the members of older churches. Between the years 1812 and 1820, many families in connexion with the New Jersey fraternities removed to this place, and became the pioneers of our faith in its then lonely regions. In 1824 a church was constituted. Rev. John Green became its first pastor, in which relation he continued until 1833, when

Rev. Walter B. Gillette succeeded him, and remained until 1842, when he removed to another field.

Rev. Zuriel Campbell followed, who continued until 1845.

Rev. A. A. F. Randolph, his successor, had been for some time his colleague.

Rev. B. F. Robbins, a man of deep piety and irreproachable character, who embraced the Sabbath in 1845, is the present incumbent.

A short time since Elder John Green visited this place, and his presence, as usual, was attended with a gracious revival.

SEVENTH-DAY BAPTIST CHURCH, HARTSVILLE, ALLEGHANY COUNTY, NEW YORK.

This infant community, a branch of the Alfred Church, was organized in 1847.

Rev. Hiram Cornwell is its present pastor.

It gives a cheering promise of future efficiency and usefulness.

SEVENTH-DAY BAPTIST CHURCH, HAYFIELD, PENNSYLVANIA.

This church is the oldest one in this Association, and originated from the Keithian Seventh-day Baptists, who, in 1770, resided in the neighbourhood of Philadelphia. About this time it appears that Rev. James Dunn, with several families of Sabbatarians, removed to this place, where he instituted meetings and organized a church, over which he assumed the pastoral relation. Elder Dunn lived to be very old, but sometime previous to his decease, his reason failed, and he became partially insane. This misfortune, combined with other disadvantages, brought the church into a state of deep depression. In 1821, Rev. John Davis, of Shiloh, made them a visit, and by their unanimous request ordained Isaac Davis to the work of the ministry. Subsequently, however, the church remained in very low circumstances, and in 1829, at which time it was admitted into the General Conference, it only numbered twenty-four members, and was without a settled pastor.[41] Beside the occasional visits of missionaries, it remained thus destitute until 1836, when

Rev. Job Tyler removed into that region and assumed the pastoral charge.

Rev. Thomas B. Brown, his colleague in 1840 and 1841, and subsequently his successor, was installed in 1842, and continued until 1844.

Morris Cole succeeded him as licentiate, in which relation he served the church until 1846, when

Rev. A. A. F. Randolph, the present incumbent, was installed.

SEVENTH-DAY BAPTIST CHURCH, INDEPENDENCE, NEW YORK.

This church was organized in 1834, with very auspicious prospects, and

Rev. Stillman Coon became its pastor, in which relation he continued until 1842, when, being transferred to another field, the church was served by Decatur M. Clarke, as licentiate, for two or three years.

Rev. Sherman S. Griswold, assumed the parochial charge in 1845, and continued two years.

Rev. T. Babcock, the present pastor, was installed in 1848.

SEVENTH-DAY BAPTIST CHURCH, WIRT, ALLEGHANY COUNTY, NEW YORK.

At a very early period in the history of this district, Sabbath-keepers were found among its inhabitants, chiefly emigrants from the older settlements, but they were not gathered and arranged into a church until 1827. Subsequent to that period they remained in low and depressed circumstances, which may be chiefly attributed to their want of the services of a settled pastor. Recently, however, they have been mostly supplied with ministerial assistance by

Rev. James L. Scott, until 1845, when they engaged the services of

Rev. Zuriel Campbell for one year; who was succeeded by Rev. Thomas E. Babcock.

C. T. Champlin, the present incumbent, is a licentiate.

SEVENTH-DAY BAPTIST CHURCH, SCIO, ALLEGHANY COUNTY, NEW YORK.

This church was organized in 1834, but remained for a long time without many additions, or the services of a settled pastor.

Rev. Ray Green assumed the parochial charge in 1845, and continued until 1847.

Rev. Rowse Babcock, the present incumbent, was installed in 1848.

In reviewing the progress of Sabbatarianism within the bounds of this Association, we find abundant reasons for encouragement. An interest hitherto unprecedented in the modern history of the Sabbath-keepers, has been awakened. Many have embraced the truth in opposition to the popular sentiments of the day, among whom are several ministers of eminent talent and piety, who may be reckoned as pillars in the cause of God.

The number of churches has proportionately increased, but it must be confessed that many of them are infant bodies, utterly unable to support the pastor whose services they require, and without whose presence they can never rise to any degree of strength and usefulness. They want such pastors as the Hopkinton, the Berlin, the Piscataway, and the Shiloh Churches possessed during the first century of their existence. Men who could preach the truth for its own sake, who could share with and for their brethren—live as they did—dress as they did—and even work as they did.[42] Under such plain but substantial guidance, these churches all rose to great spiritual strength and permanence. Whatever honour belongs to him who is instrumental in gathering and organizing a church, much more is justly due to the one, who, at the expense of personal sacrifices and temporal inconveniences, adopts the spiritual infant, administers to its necessities, leads it through the green pastures and by the still waters of the heavenly pilgrimage, and finally brings it to such a degree of maturity that it is able to go alone. It is a lamentable fact, that some of these churches for the want of such leaders are even now threatened with extinction. Upon whom in such cases must the delinquency rest?

SECTION VII. SOUTHWESTERN ASSOCIATION.

Most of the churches embraced in this confederacy are of recent origin. Many of them occupy highly advantageous situations in the broad, the bright, the glorious West, and give every promise of rising to future eminence and usefulness.

SEVENTH-DAY BAPTIST CHURCH, NEW SALEM, HARRISON COUNTY, VIRGINIA.

The history of this church, the oldest one in this Association, is highly interesting. It appears that in 1745, a company of Sabbath-keepers, including one John Davis, removed from Rhode Island, to a place called Square, in Monmouth County, New Jersey. Here they organized a church, and sent said Davis back to Westerly to be ordained, which was done in 1746. They remained here nearly forty years, when the whole church, men, women, and children, emigrated to the place that their descendants now inhabit in Virginia. They went in wagons, drove their cattle, and the cavalcade was many days in performing their journey. Their venerable minister continued with them for many years. He was also assisted by one Jacob Davis, who was esteemed as a very amiable man and worthy minister.

Rev. John Davis his son and successor, was installed about 1800, and continued to serve the church for a number of years. Zebulon Maxson, Peter Davis, and Lewis A. Davis, were likewise associated with him in the ministry at different times, and

Rev. Peter Davis finally succeeded him in 1834, in which relation he still continues.

Ezekiel Bee is a licentiate in connexion with this church.

SEVENTH-DAY BAPTIST CHURCH, LOST CREEK, VIRGINIA.

This church was constituted in 1805, and the large and respectable family of Bonds—its first originators—appear to be still its principal supporters. Richard Bond, while a resident in Maryland, became convinced of the sacred character of the seventh day, from reading the Bible alone. Once convinced of his duty he was not slow in performing it; but embracing the Sabbath, he instituted weekly religious meetings in his family, and was, for a long time, the priest of his household. Subsequently he emigrated to Virginia, and became the founder of the Lost Creek Church. This church has never been large, and for a great proportion of the time it has been without the services of a stated pastor, but the fact of its steady and uniform course amidst these privations, affords conclusive evidence of the valuable materials of which it is composed.

Richard C. Bond, the present incumbent, was installed in 1843.

SEVENTH-DAY BAPTIST CHURCH, HUGHES RIVER, VIRGINIA.

This church, a branch of the former, was organized in 1833. It is in a very weak and depressed condition, containing only seven members.

SEVENTH-DAY BAPTIST CHURCH, SOUTH FORK, HUGHES RIVER, VIRGINIA.

This church, another branch of the eldest fraternity, was constituted in 1842. It contains only nineteen members, and was served by Asa Bee and Joshua S. Davis, as licentiates.

SEVENTH-DAY BAPTIST CHURCH, NORTHAMPTON, CLARKE COUNTY, OHIO.

This church originated from a division, on the temperance question, in the Sabbatarian church at Pike, in the same county. It was organized with seventeen of the seceding members, in 1837. In 1840, it was blessed with a precious revival, and received many additions.

Rev. Samuel Babcock is the present pastor, assisted by L. Lippencott as licentiate.

SEVENTH-DAY BAPTIST CHURCH, PIKE, CLARKE COUNTY, OHIO.

This church was constituted in 1824, although Sabbatarians had for some time previous resided in that region.

Rev. Simeon Babcock and Rev. Samuel F. Randolph, were for several years connected with these churches, under whose ministry they were greatly blessed, and the fraternity under consideration numbered 102 members. Subsequently, however, it fell into a decline. The secession of a part of its members, the death and removal of others, combined with other causes, left it in a very weak condition. In 1842, James B. Davis was a licentiate in its connexion. At present it has no stated pastor.

SEVENTH-DAY BAPTIST CHURCH, PORT JEFFERSON, SHELBY COUNTY, OHIO.

This church was organized in 1840, and contained nineteen members. It is in a very pleasant situation, and gives great promise of future usefulness.

Rev. Lewis A. Davis has been the father, and is the pastor of this church.

SEVENTH-DAY BAPTIST CHURCH, SCIOTA, OHIO.

This church was organized in 1842, by emigrant members from Scott and Brookfield. It is situated in a very pleasant country, and will probably become, in time, a large and efficient body.

It is occupied as missionary ground, but has no stated pastor.

SEVENTH-DAY BAPTIST CHURCH, STOKES, OHIO.

This church was organized in the same year as the former, and is much in the same condition. It is blessed with the services of Rev. Joshua Hill, as pastor.

SEVENTH-DAY BAPTIST CHURCH, JACKSON, OHIO.

This church was organized in 1840, and embraced thirty-eight members, most of whom had removed from Pike, Clarke County, to this place. For some time it appeared quite flourishing, and received several additions, but it is at present in a very low and depressed condition, owing to the want of ministerial assistance.

SEVENTH-DAY BAPTIST CHURCH, WOODBRIDGETOWN, PENNSYLVANIA.

This church was gathered through the exertions of Rev. Samuel Woodbridge, and was organized about 1790. All the knowledge that I have been able to obtain of Elder Woodbridge is, that he was a First-day Baptist minister, who became convinced of the sacred character of the seventh day, and embraced it accordingly. Subsequently he removed to this place with his family, where his preaching was blessed to the conversion of many, a church organized, and a meeting-house erected, whose pulpit he occupied until his death. This church likewise received several additions from an emigration of the members of the Nottingham and Pennapack fraternities, among whom we may mention the children of Rev. Enoch David. But the death of Elder Woodbridge was the commencement of its decline, as no one arose to take his place. Its ancient and venerable meeting-house, being without a pastor, soon became almost deserted. Some of its members removed to other parts, and others of them went to receive their reward for loving the law and keeping the commandments of God. In 1843, they numbered sixteen, and Lewis Sammons served the church as licentiate. Since that period its decline has been gradual, and it is a moral certainty that but a very short time will elapse before we shall have to announce the disappearance of another star from our constellation, the extinction of another luminary in the moral world.

SEVENTH-DAY BAPTIST CHURCH, MADISON, INDIANA.

This small company of Sabbath-keepers was organized into a church in 1848, since which period it has received few additions, and has been in a low and depressed condition for the want of pastoral services.

SECTION VIII. NORTHWESTERN ASSOCIATION.

SEVENTH-DAY BAPTIST CHURCH, MILTON, ROCK COUNTY, WISCONSIN.

This large and flourishing church was organized in 1838, since which period it has rapidly increased in numbers, and promises to become a very useful and efficient body. For a long time this region was considered as missionary ground. Recently, however,

Rev. Stillman Coon and Rev. Zuriel Campbell have connected themselves in the pastoral relation with the church, in which they still continue.

Many of its members were emigrants from Scott and the older churches.

SEVENTH-DAY BAPTIST CHURCH, ALBION, DANE COUNTY, WISCONSIN.

This church was organized in 1843, and

Wm. H. Redfield became its servant in the capacity of licentiate, which relation he sustained for one year, when he was succeeded by

Rev. O. P. Hull, the present incumbent, under whose ministry it has enjoyed many precious seasons, and received many additions.

SEVENTH-DAY BAPTIST CHURCH, WALWORTH, WISCONSIN.

This church, mostly composed of emigrants from New Jersey, was organized in 1849, and contains twenty-one members, with a prospect of large additions.

It has no settled pastor.

SEVENTH-DAY BAPTIST CHURCH, FREDONIA, IOWA.

This church was organized in 1842, and Rev. Rolean M'Reynolds, formerly a First-day Baptist, a minister of exemplary character and eminent talent, became its pastor, in which relation he continued for some time.

At present it has no settled pastor.

SEVENTH-DAY BAPTIST CHURCH, FARMINGTON, ILLINOIS.

This church was constituted in 1849, and consists mostly of emigrants from Shiloh, with the family of

Rev. Samuel Davison, the present pastor.

It is said to occupy a pleasant and healthful situation.

REMARKS.

A majority of the churches embraced in this Association may be considered as enjoying all the advantages of a healthful climate and fertile soil, with facilities for commerce. Although few in numbers, their prospects are most encouraging, perhaps too much so. It is not in the sunlight of worldly prosperity that the good seed rises to maturity and bears much fruit: the mind, exulting in temporal advantages, the accumulation of riches, or the acquisition of worldly honours, is too apt to become cold and indifferent to the subject of religion. We trust that it may not be so with these sister fraternities, who have designed to hold up the light of the truth, and to witness for the Sabbath among an apostatizing community. May they grow in grace as in numbers; may they become rich in heavenly wisdom as in earthly goods; moreover, as they have received liberally may they be disposed to give liberally, and to bear in their hearts and upon their prayers the burdens of a perishing world. In connexion with this subject another consideration is presented. These churches occupy situations as desirable as can be found throughout the whole country for mercantile, mechanical, or agricultural avocations, and embrace every variety of soil, scenery, and climate. Some are located on broad meadow-like prairie; others amid a diversified landscape of hills and valleys; and yet others in the neighbourhood of marts of commerce, and communicating with lakes and rivers. No brother need forsake the Sabbath, in order to find a more eligible or advantageous situation than could be obtained in contiguity with the settlements of the Sabbath-keepers; and no person, whatever may be his denominational character, who wishes to emigrate, will find in any locality a state of society more elevated, moral, and Christian-like, or schools more really useful and well-conducted than are to be found among the Sabbatarians. In tracing the history of our denomination, there occur many reflections of a pleasant and interesting character, particularly in connexion with our missionary efforts. The review of the fields of labour thus occupied would prefigure in a remarkable degree our gradual expansion and increase. First we see those good old fathers, over whose graves the flowers of centennial summers have bloomed and withered, making short journeys from Rhode Island to New Jersey, and perhaps to some parts of Pennsylvania. This, at that time, was missionary ground. Subsequently the area was extended. Where was the missionary ground in their youth to those venerable men who have grown gray in the service of the sanctuary? In the wildly beautiful and romantic region of western New York and Pennsylvania, where a glorious harvest has arisen as the fruit of their labours. Then gradually expanding westward, Ohio, Wisconsin, and Iowa, became alternately the theatres of new scenes of trial and triumph. Intimately connected with the progress of our denomination in this region are the names of Rev. L. A. Davis and Rev. J. L. Scott, both indefatigable missionaries, through whose instrumentality several of these churches have been gathered and organized. Is not our missionary ground still expanding? Does not the time approach when the broad plains of the Missouri will be so occupied? when the region of the Rocky Mountains will be so occupied? when Oregon and California will be so occupied? Does it appear impossible or improbable? All that is necessary for its realization, is the application of means, and faith in the promises of God.

SECTION IX. GENERAL SUMMARY.

The reader who has followed me through this brief and imperfect sketch of the history of the Seventh-day Baptist Denomination, cannot fail to perceive that our churches have gradually and healthfully increased in numbers, notwithstanding the continual opposition which is manifested to the cause we advocate, and the continual discouragements that we have to encounter both in society and business. It is now about one hundred and seventy years since the first Seventh-day Baptist church was organized in America; and the efforts which have been made within the last thirty years have accomplished more to advance the interests of the cause than what was done for nearly a century and a half preceding. This has not been produced by any special excitement, but by increased energy and courage, and by the multiplication of means for disseminating the truth; and those means have but just begun to develope their influence. Our Education, Missionary, and Tract Societies are yet in their infancy; our denominational paper is only beginning to acquire a circulation corresponding to its merits, indicative to other denominations of Christians of our literary resources,—and yet effects that would have astonished our ancestors have been realized. In 1805, we numbered eight churches, and about one thousand five hundred communicants. Twenty-five years increased that number to three thousand four hundred; but the five subsequent years to more than four thousand five hundred. In 1840, we numbered a fraction over five thousand members, which in three years increased to six thousand. At this period, there are about seven thousand communicants in the connexion. There are sixty-five churches united with the Conference; sixty ordained ministers, and about thirty licentiates.

RECAPITULATION OF CHURCHES FOR 1849.

EASTERN ASSOCIATION.

Date of Number of Designation. Organization. Communicants.

Newport, 1671 28 First Hopkinton, 1708 344 Second Hopkinton, 1835 173 Third Hopkinton, 1835 166 Marlborough, 1811 131 New York, 1845 33 Piscataway, 1707 174 Pawcatuck, 1840 172 Plainfield, 1838 83 Richmond, 1843 25 Shiloh, 1787 261 South Kingston, 1840 25 Waterford, 1784 110 Westerly, 1837 72

CENTRAL ASSOCIATION.

Adams, 1822 230 First Brookfield, 1797 200 Second Brookfield, 1823 109 Third Brookfield, 1823 128 De Ruyter, 1806 111 Diana, 1846 18 Hounsfield, 1841 65 Lincklean, 1831 104 Otselic, 1830 50 Preston, 1806 81 Richland, 1845 14 Scott, 1820 176 Truxton, 1824 51 Watson, 1841 66 First Verona, 1820 70 Second Verona, 1837 31 Berlin, 1784 272 Petersburg, 1829 109

WESTERN ASSOCIATION.

Amity, 1834 27 First Alfred, 1816 437 Second Alfred, 1831 249 Clarence, 1828 77 Friendship, 1824 155 First Genesee, 1827 171 Second Genesee, 1834 60 Third Genesee, 1842 39 Hartsville, 1847 54 Hayfield, 1771 85 Hebron, 1833 61 Independence, 1834 118 Pendleton, 1844 20 Persia, 1832 59 Scio, 1834 40 Ulysses, 1845 17 Wirt, 1827 34

SOUTHWESTERN ASSOCIATION.

First Hughes River, Va., 1833 12 Second Hughes River, Va., 1840 7 New Salem, Va., 1745 71 Lost Creek, Va., 1805 68 Jackson, Ohio, 1843 40 Northampton, Ohio, 1837 20 Port Jefferson, Ohio, 1840 31 Sciota, Ohio, 1842 20 Stokes, Ohio, 1842 22 Pike, Ohio, 1824 30 Madison, Ia., 1843 12 Woodbridgetown, Pa., 1780 4

NORTHWESTERN ASSOCIATION.

Albion, Wis., 1843 90 Milton, Wis., 1838 112 Walworth, Wis., 1849 21 Fredonia, Ia., 1842 9 Farmington, Ill., 1849 16

In dating the organization of the churches, I have had recourse to Clarke's History, and to the old Conference Minutes; between which and the minutes for 1849, I discovered some discrepancies. Should the reader wish to institute a comparison between my work and other documents, he will please refer to these sources, by which, for several reasons, I consider it safest to be guided.

Besides these churches, there are many scattered families of Sabbath-keepers in different parts of the Union. The Rev. Isaac P. Labagh, a minister of eminent ability and attainment, in connexion with the Episcopal Church in New York, is an observer of the Sabbath.

CONCLUSION.

It may be observed, in conclusion, that these churches exhibit nothing peculiar in their forms of worship. Psalmody is universally practised, and the science of vocal music is cultivated in all the older churches.

Previous to 1822, Rippon's Collection of Hymns was generally used. About that time a new collection, designed particularly for this denomination, was made and published by a committee appointed for that purpose by the General Conference. Recently that collection has been superseded by another, which is in present use.

Sabbath schools and Bible classes have been instituted, and generally receive attention in all the churches; and the same may be said of conference and prayer meetings.

There are also tract and missionary societies within the bosoms of the different fraternities, whose officers constitute the board for the transaction of business.

[36] It is questionable, however, whether Mr. Jones will be an addition to our society or not, since he appears to be a man of inferior abilities and attainments, and one disposed to meddle with subjects above his capacity or information.

[37] In the autumn of 1850 Elder Rogers was removed by death.

[38] The large and respectable families of the Swinneys, Tomlinsons, and Thomases, were among the earliest members of the Shiloh Church.

[39] Since the above was written, this church has been visited by a most extraordinary and afflictive dispensation of Providence. Elder Crandall, supposed to be labouring under a temporary fit of insanity, put a period to his existence by suspending himself from a beam in his barn, in September, 1850.

[40] Since writing the above, I have been verbally informed that Elder Joel Green was called to preside over the church at Hounsfield, as colleague to Elder William Green, to the great dissatisfaction of the latter, and in consequence of which, such a great difficulty arose, that the ministrations of both were suspended,—but I will not vouch for the accuracy of this statement.

[41] For all the incidents relating to the early history of this organization, I am indebted to Rev. John Davis, of Shiloh.

[42] One of these fathers, who was considered no mean preacher in his day, and who was instrumental, not only in organizing, but in supporting and bringing to maturity an infant church, used to remark that he desired no better time for studying a sermon than when following the plough.