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.