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.