¦-^f-Hv't! ran : ; ' lip ¦11 If \y/\::'.:yy; fliaffl „ •PnWirinrirmrlrtrtHrtHWflffl mMu i'*:!!i;! WffiRBKffl II Ijij THIS BOOK IS PLACED IN THIS ON BEHALF OF THE SEVENTH DAY BAPTIST GENERAL CONFERENCE BY THE AMERICAN SABBATH TRACT SOCIETY PLAINFIELD, NEW JERSEY, U. S. A. 'Y^LH«'¥]MH¥EIES2,irY« Gift of American Sabbath Tract Societj 19^3 — - , • 1676. Mrs. Crandall was the first Seventh- day Baptist to die in America. We learn from a letter writ ten by Ruth Burdick, March, 1675, that they had been hold ing meetings and celebrating the Lord's Supper previous to the time of her writing. Though this is the first extant re cord of meetings, it is probable that such had been held since about the time Ruth Burdick and Joseph Clarke and wife accepted the Sabbath. "In 1680" a meeting-house was built and in this they and their descendants worshiped one hundred fifty-five years, when another took its place. There was very much to contend with. Elder Holmes, who made it so un pleasant for the Sabbath-keepers in Newport, while they were members of the Baptist church in that place, made trouble in Misquamicut also, preaching the same sermons against those observing the Sabbath that he did in Newport. There was much trouble over the boundary lines, Massachusetts and Con necticut both claiming the territory where they had settled. In the first settlement Robert Burdick and Tobias Saunders had been arrested on charge of trespassing on the domain of Massachusetts, taken to Boston, put in prison, and fined forty pounds. "In 1671 [Eld.] John Crandall and others were car ried off by the authorities and imprisoned in Hartford jail" for trespassing on the domain of Connecticut. Mr. Hubbard, writing in 1680, says that his son-in-law, Joseph Clarke "hath been in Hartford Jail and is now a prisoner." The cause is not stated, but without doubt it is the trouble over boundary lines. Notwithstanding the wilderness only sparsely settled, disputes and imprisonments over the ownership of the terri tory, Indian wars prolonged, persecution for truth's sake, and deaths, the number of Sabbath-keepers increased, and in 1678 they report seven. The year following the organization of the church in EASTERN ASSOCIATION. 613 Newport, those observing the Sabbath in western Rhode Island were considered members with the Sabbath-keepers in Newport and the inference is that they had been from the first, though the formal reception seems to have been a little later. The Sabbath-observers in both places formed one com munion which had no name and no articles of faith save the Bible. In the first minute in the first record book extant, the church is referred to as "The Church of Rhode Island and Westerly," "Rhode Island" referring to the island and not to the whole colony and "Westerly" to Hopkinton, Westerly, Charleston and Richmond. Sometimes it is spoken of as the "Church," at other times the "Congregation," but it had no official name. One part of the congregation had no preemi nence over the other. The pastor, Elder William Hiscox, re sided in Newport, but the clerk of the church, till about the time of the separation, was Joseph Clarke, who resided in Hopkinton or Westerly, as also did Elder John Crandall, and later Elder William Gibson. After the Indian wars had subsided, the growth of this part of the church commenced to be more rapid, fast out growing the sections of the congregation in Newport, New London, and elsewhere, and in 1708, when "the separation of the Church into two Churches" took place, there were sev enty-two who became members of the "westward" church and forty-one with that located at Newport. The relation that the Sabbath-keepers in western Rhode Island sustained to the first Seventh-day Baptist church organized in America is farther seen by the fact that more than three-fourths of the business meetings were held in western Rhode Island, as the records show. Furthermore, when the Seventh-day Bap tist church of Piscataway, N. J., was organized, the man whom they chose as pastor came to this part ot the congrega tion, instead of going to that in Neport, and was ordained in a meeting-house in which what is now the First Hopkinton church had then worshiped twenty-five years. This is a very different picture from the one generally painted by the his torians who have dealt with this part of denominational his tory, but it is an impartial statement of how for forty-two years (1666 to 1708) the Sabbath-keepers in western Rhode 6 14 SEVENTH-DAY BAPTISTS: Island held up the banner of Christ with bravery and devotion in the midst of Indian wars, persecutions, and imprisonments. It is too precious a legacy to be lost sight of. No better blood ever flowed in human veins than flowed in the veins of those who espoused the cause of God's truth in those trying days, and wiser building was never done than they did in the New port and Hopkinton churches more than two hundred years ago. As the years passed, there grew up a conviction that the church should become two churches. This was not because of any friction, for there is no indication of any. It appears that their sweet fellowship had caused them to postpone the separation too long. In accordance with this sense of what was best, the church at the General Meeting held, 1708, in the meeting-house where the Ministers' Monument now stands in First Hopkinton cemetery, passed an act making two churches. The action reads: "At a yearly meeting of the Church, at Westerly, the 17 of the 7 month, 1708, it is ordered and appointed by mutual agreement of the Church that that part of the congregation in and about Westerly shall be henceforth a distinct congregation by themselves, and also that part of the congregation in and about Rhode Island shall be a distinct Church from that of Westerly, provided that the brethren and sisters at Newport that were not present at said meeting do concur thereunto." The brethren in Newport who were not at this General Meeting reluctantly gave their consent, but asked that Joseph Crandall, who evidently hafl been a deacon before the separa tion, should be allowed to administer the ordinance of baptism in both churches. To this the brethren in western Rhode Is land readily consented and Joseph Crandall, ten years later, became the third pastor of the Newport church, as already stated. The date of this separation has generally been given as July 17, 1708. In the last decade it has appeared as Septem ber 17, 1708. The last date is nearer correct by two months than the first, but ft is an error of eleven days, while the first is amiss two months and eleven days. This was forty-four years before the change from "Old Style" to "New Style" EASTERN ASSOCIATION. 615 and the church records show beyond a scintillation of doubt that the old style was the one according to which dates were recorded. By the old style the "7 month" was September and the "17 day" corresponds with the 28th day by the new style now used. Thus the separation took place the 28th of Sep tember, 1708. It was amid autumnal foliage and breezes, and not the sweltering days of July. This year is usually given as that of the founding of the church. When one glances at the facts — forty-two years of Sabbath keeping and teaching, thirty-six years of organized effort for Christ, twenty-eight years of worship in their own meeting-house which had been the sanctuary where three years before they had consecrated to his work the first pastor of the Piscataway church — we say this date is misleading in that it does not tell all. It is the date of the separation, when one church became two, not the constituting of either, and this is the way the brethren and sisters of that day looked up on it. It never occurred to them that the record book contain ing the past records belonged to One church more than the other, and the book being in the hands of the clerk at West erly was kept there and used to keep the records of the First Hopkinton church till the book was full. For about twenty years during the last century the church reported itself to Conference as being constituted at the same time as the New port church. This might have been a little misleading and these sentences have been written only to emphasize the fact that "1708" omits the struggles, prayers, hopes, faith, love, and achievements of one generation of pioneer Seventh-day Baptists on this historic ground. A period full of the most thrilling deeds and wise building; one to which these brief and prosy lines by no means do justice. The brethren and sisters in western Rhode Island, now being a church by themselves, completed the separate organi zation by choosing and ordaining officers. A pastor was the first to be selected. Instead of choosing a young and inex perienced man, as would be done in the twentieth century, "it was agreed and desired that our aged brother John Maxson, Sen., be the person." He was then seventy years of age, ripe in experience, wisdom, and the Christian graces. His eyes 6l6 SEVENTH-DAY BAPTISTS : had beheld the rise of the church from the first, forty-two years. He was chosen at the first meeting following the sep aration, and was ordained three days later. The record reads: "The 20th of said Month (Old Style) our beloved brother John Maxson, Sen., was ordained to the place and of fice of an elder to the congregation in and about Westerly, by fasting and prayer and laying on of hands." It appears that Joseph Crandall had been deacon in the church for some years, though there is no minute showing when he or any one else was appointed to that office. In April, the year follow ing, Joseph Clarke, Jr., was ordained deacon, and in 1712, he was ordained to the office of elder and John Maxson, Jr., was elected' to the office of deacon. The office of deacon meant much in that day, as the deacon was authorized to bap tize, and it was understood that he was to become an elder in due time. From this date forward, more than one hundred years, there was no time when the church did not have two elders and sometimes four or five. With auch a company of noble men and women organized in Christ's name, the future of the church was assured. Its growth was steady from this on for more than one hundred years, in fact from the day Ruth Burdick commenced to keep the Sabbath, in 1666. Four years after the separation, 171 2, the number had increased to one hundred thirty, and in 1718, to one hundred fifty. We find no list of members after the last date named for fifty years, or till 1768, when the number was two hundred seventy-six. Twenty-five years later, 1793, the number had increased to four hundred thirty-two and in 1808, one hundred years after the separation from Newport, the number was seven hundred sixty-four, a little more than ten times what it was in 1708. The largest membership was in 1816, when the number was nine hundred forty-seven. It has been suggested that at this time it was one of the largest, if not the largest, in America, but we have not figures to make comparisons. The present (1902) number of communicants is three hundred fifty-one. There appears to have been a constant addition by pro fession of faith and baptism, with frequent sweeping revivals. EASTERN ASSOCIATION. 017 Three hundred ninety-five were added during the pastorate of Elder Joshua Clarke, (1773-1793), and one hundred eighty-six in one year. Two hundred were added in one year during the pastorate of Elder John Burdick, and one hundred eighty-six during the pastorate of Elder Abram Coon. In the twenty-six years from 1812 to 1838, over one thousand en tered the fellowship of the church. The number added while Elder Matthew Stillman was leading pastor was seven hun dred fifty-four. There never has been a pastorate without large increase, often fifty or one hundred. The conversions have not been big-meeting conversions, where the same persons were converted over every revival. For more than a century this church was the only one in several adjoining towns to live. Other denominations made efforts to establish churches but failed. This was not because the)* were opposed by the Seventh-day Baptists, as the follow ing quotation from Arnold's History of Rhode Island will show : "The Rev. N. Price, missionary at Westerly, expresses his aston ishment at the kind treatment he received, so unlike that which every where else was accorded to those who differed from the prevailing- religious sentiment, he says : " 'The Sectaries here are chiefly Baptists that keep the Saturday as a Sabbath, and are more numerous than all the other persuasions throughout the town put together,' and then proceeds to express his wonder that those Baptists, 'who I imagine would oppose me, and all of the same interest with me, should be so far from it, that they have expressed a " gladness of ministers coming to those of a different persuasion from them ; that instead of separating and keeping at a distance they should many of them come with my own hearers and be as constant as most of them, and but few that would not occasionally do it and manifest their liking; that when I sup posed that if they did come, it would be to pick and carp, and find fault, and then go away to make the worst of it, that they should come after a sermon and thank me for it ; that instead of shunning me and keeping off from an acquaintance with me, they should invite me to their houses and be .sorry if I would pass by without calling; that their two ministers in the town, who I expected would be virulent and fierce against me, and stir up their people to stand to their arms, should not only hear hie, thank me, visit me, but take my part against some of their own persuasion that showed a narrow spirit towards us, and be the most charitable and catholic whom I thought to have found the most stiff and prejudiced.'" 6l8 SEVENTH-DAY BAPTISTS: This was written about 1722. The decline in numbers was clue, in part to emigration, but chiefly to the organization of other churches from its mem bers. Some time previous to 1745 a number of its members, and among them Elder William Davis, had settled in New Jersey and formed the Shrewsbury church, which later mi grated to West Virginia and became the Salem church. Churches were organized at Burlington, Conn., and Berlin, N. Y., from members of this church in 1780. The brethren in the vicinity of New London had been members of the First Hopkinton church from its separation from Newport, and had been under its watchcare and discipline, the pastors minister ing to their needs. I« 1784, they had become strong enough to be formed into a church, and upon their request, were thus organized into what is the Waterford church. Members of the First Hopkinton church, during the closing years of the eighteenth century, had settled in Brookfield, N. Y., and in 1797 were set off as a church. The brethren pushing on still farther west came to DeRuyter, N. Y., and th'ey, with others, were formed into the DeRuyter church in 18 16. The church roll shows that a company of twenty-five went from the First Hopkinton church and formed the First Verona church in 1820. Another company settled in Little Genesee, N. Y., and became a church in 1827. A little later a new move commences. Seventh-day Bap tists in southwestern Rhode Island had clung to the mother church, no matter how far removed. They could not bear the thought of doing otherwise, so strong was their love for the church of their Redeemer. But in 1770 so many members lived in the northern part of the town (Hopkinton), that they asked the privilege of building a meeting-house in their midst. The reason for doing this was that they were ten miles from the regular place of worship. This request was granted and the house built near Rockville. It was probably built in 1771, as the records show that it was erected before the summer of 1772. After the building of this house of worship, the one at the regular place of meeting and where they had wor shiped for ninety years was called the "Lower Meeting house," and the new one the "Upper Meeting-house." This EASTERN ASSOCIATION. 619 continued for sixty-five years, or till the organization of the Rockville church. At each church, not alone were religious services held, but business meetings as well, each section keep ing its records and receiving and disciplining members living in its vicinity. Whatever action was taken at either place was called the action of the whole church. They could have been two churches, but the ties of Christian friendship bound them together so closely that they continued to be one church for three generations. These two meeting-houses were ten miles apart and in 1799 meetings commenced to be held regularly on the Sab bath at Hopkinton City, about midway between them. From this time' till 1835 the church had three places where its members met every Sabbath to worship. It is evident that the elders divided the work of preaching and pastoral min istration among them, so that each place of worship was supplied. Only once do we find recorded any action by the church outlining the appointments of the elders. In 1835 the brethren at Hopkinton City became the Sec ond Hopkinton church and those at Rockville were set off as the Rockville, or Third Hopkinton church. The brethren in the vicinity of Dunn's Corners were set off under the name of the First Westerly, in 1837, while the brethren residing in the village^of Westerly became the Pawcatuck church in 1840. Three years later, 1843, a church was also formed from members of the mother church in South Kingston, R. I. This made five churches in its immediate vicinity, within eight years set off from the First Hopkinton church, and still it had a membership of five hundred and twenty-nine when the five had been made separate churches. The Greenmanville church, at Greenmanville, Conn., was set off in 1850, and the Second Westerly, at Niantic, R. I., in 1858. Besides these fifteen churches organized largely from members of the First Hopkinton church, many families from it have helped to make up other Seventh-day Baptist churches and several of the fifteen in turn have set off churches from their members till we can say, without exaggeration, that a large percentage of Seventh-day Baptists in America can trace their ancestry back to the First Hopkinton church. The psalm- 620 SEVENTH-DAY BAPTISTS : ist says of Zion that she is the mother of men. This church has been the mother of churches as well as men. That the church was greatly blessed in the selection of ministers is not alone an evidence of the wisdom of its mem bers, but also that it was under the guidance of the Holy Spirit. The first pastor was John Maxson, ist. Several writers have said that he was the first white child born on the island of Rhode Island, his birth occurring in 1638. He must have been among the first. The father of John Max son was killed by the Indians before John's birth, and his mother, with others, fled in a boat from Connecticut to the island of Rhode Island, where John was born. He was among the first to go from Newport to Misquamicut for the purpose of building homes. When he embraced the Sabbath we do not know, but it was soon after the organization of the church. He had shared all the struggles of that part of the church living in western Rhode Island. Upon the separation into two churches, he was chosen pastor, as already indicated. He was seventy-five years of age when chosen and served a little over twelve years, or till December, 1720. John Maxson, Jr., son of the first pastor, was the second leading elder. He had been chosen deacon in 1712, and or dained an elder in 1716. He was fifty- four years old when he became leading elder in 1720, and died July, 1747, having served as pastor nearly twenty-seven years. Joseph Maxson, also a son of the first pastor, was the third leading elder. He was chosen to the office of deacon in 1716, was ordained an evangelist in 1732, and an elder in 1739. He became pastor upon the death of his brother in 1747, and was at this time seventy-five years of age and his pastorate lasted till his death in 1750. The fourth pastor was Thomas Hiscox, son of Elder William Hiscox, first pastor at Newport. He came from New port to western Rhode Island about the time of the sepa ration from Newport, was chosen deacon in 1716, and ap pointed/ elder in 1719. This last appointment he declined, but in 1732 consented to be ordained an evangelist. He was ordained at Newport and the people there were so much pleased with him that he was by vote of the church asked c/^fMrtA lr\y?yJ,y/r/cv.x /- — — ., — -^ r. 3&6*£} (yMta/tlcflAty ¦ t£J/u6trncMCntMffirAVi£'ujfii>tf7?Ji<>J- ''¦''-"' REV. THOMAS HISCOX. See Biographical Sketches, p. 1361. EASTERN ASSOCIATION. 621 to preach for them when he could, and for the next forty- five years he seems to have been a favorite in Newport. In 1743 he was again called to the office of an elder in the church, but declined. Upon the death of Elder Maxson, in 1750, he was chosen leading elder. He was at this time sixty-four years of age- and he served as pastor till his death in 1773. Elder Hiscox served the church also as clerk, and his town as clerk, justice of the peace, and treasurer, acting in the latter capacity sixty years. Joshua Clarke, son of Elder Thomas Clarke, who had served the church as assistant elder acceptably for a num ber of years, was the fifth pastor. He was chosen deacon in 1756, and twelve years later was ordained an elder. Upon the death of Elder Hiscox he became the leading elder and served as such till his death in 1793. Aside from being an able and efficient pastor, he was also a trustee of Brown Uni versity and a member of the legislature for twelve years. John Burdick was the sixth pastor. He was chosen dea con in April, 1772, and two years later ordained to the office of elder. Upon the death of Elder Joshua Clarke, he became pastor, at the age of sixty-one. He served till his death in 1802. We know so little of the appearance of these men that I quote the following from the pen of Miss M. L. Potter: "Rev. John Burdick was rather tall, with fine form, light com plexion, blue eyes, and fair hair, worn rather long. Though solemn and earnest, there was a pleasantness-, tenderness, and pathos in his speech, and a courtesy and amenity of manners that rendered him peculiarly attractive to all who came under his influence. ' He was not only loved and venerated by his own people, and by them likened to 'the beloved disciple,' but when called to preach in distant neighborhoods, was gladly received, and crowds flocked to hear him." , ' Upon the death of Eld. John Burdick, Abram Coon be came pastor. Fie was ordained an evangelist in 1798, and served the church as evangelist four years and as pastor eleven, dying September, 1813. The eighth pastor was Matthew Stillman. He was or dained elder June, 1804, and became the leading elder upon the death of Elder Coon, though he was not elected to that place by formal action of the church till 1819. He served 622 SEVENTH-DAY BAPTISTS: the church till his death in 1838. It will be remembered that the church reached its largest membership during these years and that there were several precious revivals. At one time there were four elders in the church beside Eld. Stillman, and during the most of his ministry there were three places where Sabbath services were regularly held. Daniel Coon, son of Eld. Abram Coon, was the ninth pastor. He was licensed in 1818, and ordained one year later. He was pastor in Brookfield, N. Y., for a time, but in 1836 returned to the home church, and after Elder Stillman's death, served the church as leading elder till 1853. He died in 1858. He was a man with a very powerful voice and "spoke with ease, fluency, and often vehemence. In prayer he was fervent and impassioned." In the last year of his pastorate, he was assisted by Eld. Lucius Crandall as evangelist. Before we mention the other pastors, it is well that we pause a moment for reflection. There are some things re vealed in these first nine pastorates just named that are highly interesting and instructive. The first nine pastors were members of the church when consecrated to the sacred office and had all grown up in the church, except John Maxson ist, who, though a mature man when he embraced the Sabbath, had been connected with the society nearly forty years before being chosen its first pastor after the separation from Newport. The pastors who have served since this group of nine, with one exception, have had no con nection with the church previous to their call to the pastor ate. The one exception was Elder A. B. Burdick, who grew up a poor boy in the church and was licensed and ordained by it. His services being needed more elsewhere, he served other churches, where great revivals accompanied his labors. After an absence of about twenty years, during which he proved himself a brilliant orator and ready speaker on any question, he returned to become the pastor of the church of his boyhood and to have his ministry end under a dark shadow. The first nine not only were the fruit of the church, its own sons, but with the exception of Eld. Daniel Coon, when once chosen to the office, they served till death. They were not allowed to withdraw from the office, no matter how EASTERN ASSOCIATION. 623 old and feeble. This was -settled when Eld. John Maxson, 1st, asked to be released and the church responded by ap pointing another elder and choosing another deacon who was authorized to baptize. The first six were first deacons, then elders, and finally leading elders. The three others, though never deacons, were first chosen evangelists, then elders and lastly became leading elders. For some years it was the un derstanding that a deacon would become, in due time, an elder and they were chosen with that thought in view. It evidently became difficult to get a sufficient number of men to accept the office under this rule and it was dropped by vote of the church and yet, for nearly one hundred years all the pastors had served as deacons before becoming elders. Under the plan that a pastor served for life, the pastorates were exceptionally long. The nine served one hundred forty- five years, an average of sixteen years, to say nothing of the time they served the church before they became leading elders. Their ripe age when called to the highest office in the gift of the church surprises us. John Maxson, 1st, was seven ty, John Maxson, 2nd, was fifty-four, Joseph Maxson was seventy-five, Thomas Hiscox sixty-five, Joshua Clarke fifty- six, John Burdick sixty-one, Abram Coon thirty-nine, Mat thew Stillman thirty-two, and Daniel Coon forty. It will be seen from these facts that these men did not enter the pastorate of the church without preparation, as has often been represented. They had not had the advantage of colleges and seminaries, but they had long years of experi ence and testing before being entrusted with the pastoral care of the church. Their preparation was different from that of the schools, nevertheless it was real preparation of the highest character. The church, while being very diligent in endeavoring to lead men into the ministry and in giving them opportunities to develop, was also most cautious as to the preparation and ability of its elders. They were able men, monuments to any church. The work they wrought speaks louder than words. In the last forty-nine years there have been eight pastors, whose names and pastorates are as follows : Charles M. Lewis, 1853-1857; Joshua Clarke, 1858-1864; Alfred B. Burdick, 624 SEVENTH-DAY BAPTISTS: 1864-1871; Arthur E. Main, 1871-1880; Wardner C. Tits- worth, 1881-1883 ; Ira Lee Cottrell, 1884-1891 ; George J. Crandall, 1891-1899 ; Clayton A. Burdick, 1899 — . Besides the pastors eight ministers have served this church in the ministerial office, and some of them long and faithfully. Eld. John Crandall, already mentioned several times, was the first Seventh-day Baptist minister (and probably the first of any denomination) in western Rhode Island. He was a son-in-law of the famous Samuel Gorton, and his wife, Elizabeth Gorton Crandall, was the first in America to die in the faith of the Sabbath. Elder Crandall was a contempor ary with Roger Williams and like him had been persecuted for his Baptist beliefs and practices, once having been im prisoned in a Boston jail along with Dr. John Clarke and Obadiah Holmes. Elders Crandall and Clarke were fined, and Elder Holmes was whipped. He was one of the purchasers of Misquamicut, and also one of the first settlers therein. His church relations had been with the First Baptist church at Newport, in which he had been an elder, till he embraced the Sabbath. The date of this event is not known, but it probably was not long after the Sabbath-keepers in Newport organized themselves into a church. After embracing the Sabbath he did valiant work for the truth in western Rhode Island and eastern Connecti cut. Here -he ministered unto the communicants, and bap tized and received into the fellowship of the young church those who offered themselves as willing candidates. His death occurred, as near as we can gather from the Journal of Samuel Hubbard, about the beginning of the year 1676. Perhaps his name should head the list of pastors of the First Hopkinton church. As already recorded in the sketch of the Newport church, Eld. William Gibson lived with this part of the congregation after about 1680, and, as co-laborer with Elder Hiscox, was really the pastor of the Sabbath-keepers in western Rhode Island and Connecticut till the separation. Elder Joseph Clarke was elder in the church with Elder John Maxson, ist, and would have been pastor, or leading (39) EASTERN ASSOCIATION.' 625 elder, upon the death of Eld. Maxson, had he not died before Elder Maxson. Eld. Clarke was ordained deacon in 1709, became an elder in the church in 1712, and died 1719. The church lost a promising leader in his death. Eld. Thomas Clarke was an assistant elder in the church with Elder Thomas Hiscox. He was ordained a deacon in 1735, and elder in 1750. In this last capacity he served till his death, seventeen years later. He too would have been the pastor had he not died before Eld. Thomas Hiscox. Eld. Christopher Chester grew up in the church, was licensed to preach in 1832, ordained to the ministry two years later, and, excepting intermissions during which he served other churches, served this church as an assistant elder till his death. Elders William Davis, Lucius Crandall, and S. S. Gris- wold have served the church as ministers of the Gospel, though never formally recognized as pastors or assistant pas tors. For a number of years between 171 1 and 1744, Eld. Davis was a member of this church, but just how much of the time we cannot now tell. Though unfortunate in having much trouble with the church, yet it is evident that during a part of the time which he was a member he was recognized as a minister. He has since become famous as the ancestor of a large number of Seventh-day Baptist ministers. Eld. Lucius Crandall served the church as an "evangelist" during the last months of the pastorate of Eld. Daniel Coon, and Eld. S. S. Griswold acted as supply between the pastorates of Elders Chas. M. Lewis and Joshua Clarke. Besides those who were pastors and assistant pastors, eighteen ministers, at least, have grown up in the church and served as Seventh-day Baptist pastors and missionaries else where. They are as follows : Eld. Joseph Crandall, thought to have been a son of Eld. John Crandall, the first minister in Misquamicut, was called from this church to the pastorate of the Newport church upon the death of Eld. William Gibson. Eld. John Davis, son of Eld. William Davis, first pastor of the Shrewsbury church, was baptized into what is now the First Hopkinton church, in 1713, and was a member for 626 SEVENTH-DAY BAPTISTS: more than thirty years, serving it in various ways. In 1743 he was chosen an elder but declined to serve. He soon moved to New Jersey and became a member of the Shrewsbury church. After the death of his father he was chosen pastor -and sent back to the First Hopkinton church to be ordained. This took place July 23, 1746. Eld. John Maxson, the fourth pastor at Newport, was also the fruitage of the First Hopkinton church. He grew up in the church, and though declining the office of elder when elected thereto in 1743, yet seven years later he was ordained deacon with authority to baptize, and in 1754 be came pastor of the sister church at Newport, which he served till death. Eld. John Davis, who became, the first pastor of the Burlington (Conn.) church, was an elder in this church nine years previous to the organization of the Burlington church, in 1780. Elder William Coon, the first pastor of the Berlin church, moved from this church to the Berlin church and was or dained by his home church upon the request of the church in Berlin, in 1783. Eld. Henry Clarke was first deacon in this church and was ordained an evangelist and authorized to preach and administer baptism and the sacraments the day Eld. John Burdick was installed as leading elder, 1793. He became the pastor of the First Brookfield church and was author of "Clarke's History of the Seventh-day Baptists," published in 1811. Eld. Asa Coon was ordained evangelist with Eld. Henry Clarke and like him was deacon at the time of his ordination to the ministry. After having served as assistant pastor eight years in the mother church, he became the second pastor of the Berlin church. Eld. Amos Stillman, who was the last pastor of the Bur lington (Conn.) church, was reared under the influence of the First Hopkinton church, but was not ordained till after he became a member of the Burlington church. Eld. Eli S. Bailey was brought into the fold of Christ when fifteen years of age by the First Hopkinton church EASTERN ASSOCIATION. 627 and received his religious instruction under its fostering care, but did not yield himself to the ministry till he removed to Brookfield. Eld. William B. Maxson, who was one of the most emi nent ministers among Seventh-day Baptists in the first half of the nineteenth century, Eld. Amos R. Wells, who was very active in missionary labors, and Eld. Thomas V. Wells, received their religious training in this church and were or dained by it to the ministry. William B. Maxson and Thomas V. Wells, together with Daniel Coon, were ordained at the same time and Amos R. Wells a little later. Elders John Greene and Henry P. Greene grew' up under the influence of this church, though they did not fully enter the ministry till after they moved elsewhere. The former was one of the most successful evangelists among Seventh-day Baptists, and the latter served as minister in the First- Genesee church for a number of years. Pres. William C. Kenyon, the first President of Alfred University, grew up within, and went forth from, this church. Eld. Henry Clarke, who was pastor of the First and Second Westerly churches, was a member of the First Hop kinton church till the organization of the First Westerly, when he joined there and soon became its pastor. Charles Saunders, who in 1854 was sent as Missionary to Palestine, was the fruitage of this church, it having been his home and that of his ancestors. Eld. Horace Stillman grew up in this church, was licensed in 1871, and ordained by it a little later. The work performed by those who have served the church as deacons is a most interesting chapter in the history of this church. Their names form a long list of most worthy and able men who went about baptizing, ministering to the physical and spiritual needs of the community, and sometimes preaching and administering the sacraments. The list is too long to be given in this sketch. Perhaps there is no more instructive chapter in the history of this church than that which treats of discipline. Its records, like those of most churches, are largely filled with matters of discipline, and the wisdom and Christian spirit 628 SEVENTH-DAY BAPTISTS^ shown are most delightful. The idea was not punishment, but to encourage, strengthen, and edify, as well as to re prove and correct. The written confession of faith which was required of candidates for membership during its early history was in line with its policy, and whether a wise or unwise policy, it made it pretty sure that a candidate understood the step he was taking. It would be expected that in a period of two hundred years all kinds of offences would ap pear. Licentiousness, drunkenness, Sabbath-breaking, profane language, duelling, quarrelling, fighting, dancing, card play ing, various forms of dishonesty, neglecting to attend Sab bath services and church meetings, and a failure to support the church financially are some of the offences with which the church dealt. When members had financial difficulties with one another which they could not settle themselves, they were expected to take them to the church, not to civil courts, and the church, after investigation, passed upon the case. When judgment was once passed by the church on. a matter of this. kind, all parties concerned were expected to abide by the decision. If any failed thus to do, they were dealt with. In one case, in the early history of the church, a brother of strong character absolutely refused to abide by the judg ment of the church and was excommunicated and in after years came back to the church. In the discipline of the offending members by the church as an orgniazation, the first thing was the complaint, and it was the established rule during a part of its history, at least, not to hear a complaint till Gospel measures had been taken. The complaint was followed by a citation to appear before the church to answer the charges. If satisfaction was given, it was so voted arid dropped. If the supposed offender did not appear before the church to answer the charges, he was cited again. If he did not then appear, or if he failed to give satisfaction, he was given a written admonition which was generally delivered by the hands of the messenger, or brethren were appointed to visit him with the purpose of bringing him back to duty. When the first admonition was not responded to, a second was given. Some of the admonitions are record ed and are most wholesome reading. If the offender re- K^g&ijjj^^^H t&S? "(H~->^ri';";- ¦ --• OLD BAPTISMAL POOL OF THE FIRST HOPKINTON CHURCH. The small white oross at the rear marks the spot at which it was entered tor baptismal purposes. EASTERN ASSOCIATION. 629 fused "to hear the Church" in the admonitions, his name was dropped from the roll. The usual form of the vote was and still is "That brother A. has gone out from us and is no more of us;" sometimes, however, it was simply that the name' be dropped or that he be rejected. If the offender gave evidence of genuine repentance, he was freely forgiven, but if the offence was a heinous one or there was not good evidence of sincere repentance, he was placed "under admo nition" till such time as the church was satisfied. To be placed under admonition was to be given a written statement of the offence and an exhortation to bring forth fruits worthy of repentance. While under admonition, one was not ex pected to commune. The church was most patient. One case of discipline appears on the records for thirty years. The spirit of Christ pervaded it all and many were reclaimed by the wise, tender, loving, and firm discipline of the church. It would seem strange today for the churches to "deal" with members for non-attendance upon the Sabbath services, or for failure to attend the business meetings of the church, but such cases were not uncommon in the history of this church, and those who refused to hear the church regarding non-attendance upon the Sabbath services were sometimes cut off. If a member persistently refused to hear the church about any matter, his name was dropped. The discipline of the church included the encouraging of the struggling and disheartened. This was done not alone by the personal work of the elders and lay members, but the church also voted letters of encouragement to cases in trial and discouragement. The fellowship in the church as shown by the records is some thing delightful to contemplate. That they were not all of one mind always is very evident, but they were bound to each other by bonds stronger than death. Remarkable har mony has prevailed throughout its history; herein lies one great secret of its phenomenal growth, strength and influence. The church proper has had only two houses of worship. The first one was built in 1680, it is said. This was twenty- eight years before the congregation in western Rhode Island separated from the congregation in Newport. It was located on an elevation near the Pawcatuck river, where the Min- 63O SEVENTH-DAY BAPTISTS: isters' Monument in the Hopkinton cemetery now stands. In this house the church worshiped one hundred fifty-five years. We have no knowledge regarding the history of its building, only that it was on land owned by Peter Crandall, son of Eld. John Crandall. The committee which reports that the building is no longer suitable for worship, gives us in their report a partial description of the house. This description will be found in Vol. II. of the church records, page 379 f. In 1835 a new house was built on the site of the old one. Seventeen years later, 1852, this one was moved to Ashaway, one and one-half miles from the original spot. In this second house the church still worships. It has, how ever, since its removal, been enlarged and remodeled to suit the needs of the congregation worshiping therein. Both houses had galleries, which added much to their seating capacity, and both have had the two Tables of the Law hung on the wall back of the pulpit. To these two houses, consecrated to the service of Jeho vah God, the devout believer, the tempted and tried, and the struggling ones of earth have come for two hundred twenty- two years. Within these walls hundreds, reaching into thou sands in number, have given their hearts to Christ, and many men have been consecrated to the gospel ministry, the first of whom was Edmond Dunham, the first pastor of the Pis cataway (N. J.) church. In the first church the General Con ference was organized one hundred years ago, growing out of a general, or yearly meeting which had been held in this house pretty regularly since 1692, or before. This house was one of the first places in America to witness singing in divine service. This house has been the scene also of many seasons of fasting and prayer and of thanksgiving. When famine stared the community in the face, when pestilence and war were carrying away the loved ones, and when interest in religion was at a low ebb, then the children of God, at a time previously appointed, betook themselves to the sanctuary, and humbly and reverently prostrating themselves before the Throne of Grace, implored God's mercy and help. When calamity was averted and famine, pestilence and war were EASTERN ASSOCIATION. 63 1 passed by, they came within these same walls to give thanks and praise. Throughout the history of the church seasons of "fasting and prayer" and "thanksgiving" by the appoint ment of the church, governor, or king have frequently been held. Beside these two edifices wherein the church proper has met, it has built and owned another and partly owned still a third. As already stated, the church built a house of wor ship, in 1 J J 1, at Rockville, to accommodate the part of the con gregation there. Some time near the close of the eighteenth century it appears to have had a principal hand in building a church at Hopkinton City, where the members in that section worshiped. Down at the river, a little distance from where the first meeting-house stood, and where the one now in use was built, was the baptizing place. At this point a house was built by the church, in 1737, to accommodate the candidates for bap tism. This house remained in service till after the new church was moved away. It was sold in 1855, having done service one hundred eighteen years. In the flowing waters of the river by this house, generation after generation of willing candidates, yielding their hearts to Christ, were buried with Him in baptism. On the spot where the first house stood and where the second was built has been erected what is known as the Min isters' Monument. This marks the place where the churches stood, and also the last resting place of the elders of the church who died in its service. The monument was dedi cated in 1899, and a fuller description of it is to be found in the Conference minutes of that year. The following quota tion found in the Conference minutes- for that year, 1899, gives a description of both the location of the churches and the ancestral baptizing place, a spot sacred to the entire denomination by virtue of the fact that the ancestors of three-fourths of the Seventh-day Baptists now living were baptized there : "The Monument has a two-fold significance, as it marks the spot where the 'meeting-house' stood from 1680 to 1852, as well as memorializing the pastors who served the Church from 1708 to 632 SEVENTH-DAY BAPTISTS: 1852. Are we not then justified in referring to this Dedication as an event of much historic interest? The ridge of land upon which the Monument stands is skirted on the south and west by the Paw- catuck river, which at this point sweeps around a high ledge of rocks and the corner of the, bluff as a pivot, changing Its. course from almost due west to a due north direction; but before making the turn, it is spanned by a bridge, known as the 'Meeting-house Bridge.' With the ledges upon both the north and south banks of the river, the high bluff upon the west bank around the angle, the river, glinting in the sunlight between overhanging trees, the green woods upon the right and left, the quaint old bridge in the foreground, and the broad plain stretching back to the north, it would be difficult to find a more picturesque spot, or a more peace ful resting place, when we lie down on the bosom of mother earth, and are covered by her green sod. Upon the bank of the river, before it turns around the ledge, was the baptizing place for the Church, which stood about forty rods back on the bluff. Many men and women can recall baptismal scenes' upon this river bank when the entire congregation stood upon the natural terraces of the rocky hillside, which overlooked the water like a beautiful amphitheatre. Every one could see the solemn ordinance as the godly man and the candidate walked in and out of the water, while the words, T baptize thee in the name of the Father, the Son and the Holy Ghost,' were heard by every onlooker. It is doubtful whether any place in Rhode Island, if in America, ever witnessed more bap tisms than this spot, and surely none was ever more ideal in its surroundings. If we look for the baptizing place today, we shall find instead of the clean white sand which covered the bank, mak ing it inviting to walk down into the stream, a deep, rich, black soil and a heavy growth of shrubs or trees." In the early history of the 'church the financial question was not one of importance, as there was but little money used in connection with its work. The records therefore do not say very much about the subject. The elders had their farms and supported themselves largely. One reason why Eld. Thomas Hiscox declined ordination so long was, as he said, that he did not have sufficient property so that he could de vote his time to the work of an elder. Tradition tells us that the brethren helped the elders with their work and that the latter were the recipients of many gifts and favors. The church clerks have been paid for their services during the most of the church's history. The elders were paid when sent on any special mission for the church, one vote being that they have three shillings per day. , After a time, the elders received %' THE MINISTERS' MONUMENT. In Cemetery of First Hopkinton Church. Dedicated, August, 1902. EASTERN ASSOCIATION. 633 small sums — twenty,, forty, or fifty dollars from the "Church stock." The records show that this gradually increased. The following vote, passed Nov. 30, 1800, is significant: "Voted, that a sum be raised for Eld. (John) Burdick of seventy dollars, which sum to be paid in by the 1st January, next, which sum may be paid in corn at 4 shillings 6 pence bushel, or cheese at 7 pence, butter at 1 shilling, or pork at 5 pence etc." Eld. Lucius Crandall, who served the church as evan gelist for about one year, was the first to receive a stated salary. This was in 1851-1852, and the salary was four hundred dollars. After this the salaries gradually increased. For the first one hundred and fifty years, the care of the poor was given much more attention than any other item pertaining to finance. Throughout its entire history, the church has looked very carefully after the needy members. Only once does there appear any intention tO depart from this course, and the church looked upon this as a mistake and quickly rectified it. Sometimes three or four hundred dol lars a year have been spent in this way. Food, clothing, shelter, nurses, and doctors have been provided when needed. If it was learned that a member was staying away from church bcause he did not have clothes suitable to wear to church, the clothes were furnished. Though there was not much attention paid to finance the first fifty years of the separate history of the church, be cause there was not much occasion, yet for the last one hun dred twenty-five or fifty years the subject has been one of most careful and earnest study. The church commenced by appointing committees to devise methods. Their reports were carefully discussed by the church, and if approved, faithfully tried. Almost every method of raising money, except the lottery, has been before the church and many of them tried. If there was space to give the financial history of the church for the last one hundred fifty years, it would be a most valu able contribution to the important subject of church finance. At the annual meeting, in 1850, the church voted to raise $250.00. No sum larger than this for the regular yearly ex penses had then ever been voted. Today the sum raised year ly is larger by about ten times. 634 SEVENTH-DAY BAPTISTS: The part the members of the First Hopkinton church have acted in industrial, educational, and state affairs would be a history by itself alone ; a mere outline would be too long for this sketch, and we must content ourselves with a glance at a little of it. For two hundred forty years they have been in the front rank. They were foremost in Western Rhode Island when it was an agricultural district. It is recorded that they were well to do as a rule, their estates were large, including several hundred acres, sometimes as many as two thousand acres. When the section of the state in which they lived turned its attention to manufacturing, they led in that and have ever since had a prominent part in it, as they have in banking and other industries. It will be seen from the list given below that the church from near its earliest beginning had one or more of its mem bers in the colonial assembly almost every year, and also that it has had one or more of its members in the state legislature almost every year since the colony became a state. The list is made up of the names of those who have been members of the church and have represented Westerly and Hopkinton. There may have been others from other towns, but this list, for which the writer is largely indebted to Hon. Geo. B. Carpenter, Elisha C. Stillman, and Secretary of State Charles P. Bennett, is not far from complete. From Westerly: — Tobias Saunders 1669, 1671, 1672, 1680, 1681, 1683, 1690; Eld. John Crandall 1670, 1671 ; Eld. John Maxson 1670, 1686, 1687, 1688, 1689, 1690, 1693, 1705; Nicholas Cottrell 1670; Suball Paynter 1670, 1672, 1673, 1674, 1675, 1676, 1677; Joseph Clarke 1678, 1679, 1680, 1690, 1698, 1700, 1702, 1704, 1706, 1708; Robert Burdick 1680, 1685; William Champlin 1690, 1691, 1692, 1696, 1697, 1698, 1699, 1700, 1702, 1703, 1705, 1707, 1710, 1712; Peter Crandall 1699, 1700, 1701, 1703, 1704; James Babcock 1701, 1706, 1707, 1708, 1709, 1713, 1716; Edward Greenman 1702; Eld. Wm. Gibson 1702; Eld. Joseph Crandall 1709; William Clarke 171 1, 1730; Daniel Lewis 171 1, 1714; Joseph Maxson 1712; Eld. Thomas Hiscox 1714, 1718, 1720, 1726, 1727, 1734, 1736, 1739, 1740, 1741; Samuel Clarke 1716; George Babcock 1716; John Hill 1721, 1724, 1725, 1726, 1727; Oliver Babcock 1730, 1734, EASTERN ASSOCIATION. 635 x735, 1737, 1738, 1752; Joshua Babcock 1739, 1740, 1747, 1748, 1749, 1752, 1753, 1754, 1758, 1759, 1760, 1773, 1774, I775. 1776, 1778, 1780; Eld. John Maxson, Jr., 1742, 1743, 1744; William Babcock 1744; Nathaniel Lewis 1745; Silas Greenman 1746, 1749; Benjamin Randall 1754, 1755; Samuel . Ward 1756, 1757, 1758; Nathan Babcock 1760, 1761 ; George Stillman 1761, 1762, 1765; George Stillman, Jr., 1790, 1791 ; Edward Bliven 1766, 1781, 1782; David Maxson 1765, 1781, 1783; Stephen Saunders 1766, 1774; Joseph Crandall 1767, 1768; Edward Saunders 1767, 1769; Joseph Clarke 1769; Phineas Clarke 1771, 1772; Paul Clarke 1779; Thomas W. Potter 1816; Daniel Babcock 1821, 1822, 1823; Joseph Potter 1828, 1829, 1842, 1843, 1844, 1845, 1846, 1850; William Pot ter 1837. From Hopkinton: — Eld. Joshua Clarke 1753, 1757, ^S, 1759. 1760, 1761, 1762, 1763, 1764, 1765, 1766; Edward Wells, Jr., 1758, 1759, 1760, 1761, 1767, 1768, 1777; John Max son 1762, 1764, 1765, 1766; John Maxson, Jr., 1763; Thomas Wells, Jr., 1769, 1770, 177,1, 1772, 1774, 1775, 1776, 1777, 1778; Zacheas Reynolds 1773; Jesse Maxson 1773, 1774, 1779; Wil liam Coon 1780; Samuel Babcock 1781 ; John Brown 1784; Hezekiah Babcock 1797, 1798, 1801, 1802, 1815; Daniel Bab cock 1805, 1806, 1822, 1825, 1826; Alpheus Burdick 1809; Elnathan W. Babcock 1826, 1827, 1830, 1832, 1833, 1842; Josiah Witter 1830; Joseph D. Kenyon .1836; George Irish 1844, 1845; John M. Barber 1849; Lester Crandall 1855, 1856; Thomas M. Clarke 1859, i860, 1864; Wm. L. Clarke 1865, 1866, 1872, 1873, 1874, 1875; Oliver Langworthy 1876; George B. Carpenter 1878, 1879, 1880, 1881, 1882 ; Horace L. Crandall 1883, 1884; Alexander B. Briggs 1887, 1888; Paul M. Barber 1890, 1891 ; Frank Hill 1894, 1895, 1896, 1897, 1898 ; Elisha C. Stillman 1899, 1900, 1901, 1902, 1903. Elder Thomas Hiscox, the able pastor of the church from 1750 to 1773, served the town as treasurer for sixty years, from 1 712 to 1772, and upon resigning received the "unani mous thanks" of the freeman. Eld. Joshua Clark, pastor from 1773 to 1793, was a trustee of Rhode Island College, now Brown University, from its founding in 1764 till his death in 1793. Doctor Joshua Babcock was a fellow of Rhode Island College from 1764 till his death in 1783. 636 SEVENTH-DAY BAPTISTS: Frank Hill has been a member of the State Board of Education, which has direction of the schools of Rhode Island, since 1897. In the industrial world Dea. William Stillman stood out among others. He was born in 1765, and became a member of the church in 1785. Aside from being a machinist, clock- maker, silver-smith, and manufacturer, he was an inventor. Of his inventions, "Westerly and Its Witnesses" says : "Dea. William Stillman invented and secured a patent for the first cloth-shearing machine in the world. A second patent was se cured for an improved shearer. He also obtained a patent for bank locks. The veneering plane was his creation. By trade he was a clock-maker. He at last engaged in the manufacturing of cotton- working machinery." Most eminent among the men of this church was Gov ernor Ward. He was the son of Governor Richard Ward, of Newport, R. I., also a descendant of Roger Williams, and was born May 27, 1725. His education was the most liberal and thorough, but his name does not appear in the list of Harvard's graduates, as has been stated, and we cannot learn that he ever was a student at Harvard. At the age of twenty he married Anna Ray, of Block Island, and moved to Westerly, R. I., where he came to possess a large estate. The Ward homestead is still pointed out, being situated about four miles east of where the village of Westerly now stands and near the First Westerly church, at Dunn's Corners. In 1756 he was elected to the General Assembly and continued to represent Westerly till 1759. Not alone while he was a member of the Assembly, but afterwards and while hold ing no office, he exercised a wide influence over its actions and questions of general public interest. In 1758 he was one of the two delegates to the Hartford Convention, called by the Earl of Loudoun to settle the quota of New Eng land's troops in the French war. He was appointed Chief Justice of the colony in 1761, and was elected Governor in 1762, again in 1765, and a third time in 1766. It was during his office as governor, in 1765, that the famous Stamp Act was passed by the English Parliament. Governor Ward HON. JOSEPH POTTER. See Biographical Sketches, p. 1361, EASTERN ASSOCIATION. 637 was the only governor in the colonies who refused to take the oath to support the Act, and he stood out against the oppressive measure with patriotic determination till it was repealed. Governor Ward did not sign the charter of Rhode Island College (now Brown University) as chief executive of the colony, as has been stated by several writers, for he was not governor that year, 1764; but his name stands among the first of those who petitioned the legislature for the char ter, and when it was incorporated, he became a trustee and during the remainder of his life gave to it much time and continued its fast friend and patron. In the colony he led in resisting the encroachments of England upon the colonists during the decade that preceded the open conflict. Early in 1774 he presented at a town meeting in Westerly a series of resolutions that set forth the grievances of the Americans and called for armed resistance. He was elected to the Continental Congress which convened in Philadelphia, Sep tember 5, 1774. Here he met the leading men in the colonies, some of whom he had been intimate with previously. He was returned to the Second Congress, which assembled May 10, 1775, and soon became a very prominent figure, serving as chairman, or otherwise, on some of the most important committees. Much of the business of Congress was done in the committee of the whole, and Mr. Ward, on such occasions was uniformly called to the chair. Under these circumstances he had much to do in organizing the continental army and in directing the movements of the colonies in the beginning of their struggle for independence. He favored George Washington as commander-in-chief of the American forces, and was presiding over the committee of the whole when Washington was appointed to that position. In the midst of these busy scenes, he was stricken, March 15, 1776, on the floor of Congress, with smallpox in a malignant form and died eleven days later. The following quotations give a brief record of the closing of this great and patriotic life on the very eve of the Declaration of Independence, an event to which he had fondly looked and for which he had heroically labored : 638 SEVENTH-DAY BAPTISTS: "Journals of the Continental Congress. Vol. IV. 1776. Tues day, March 26, 1776. "The Congress being informed that (Mr. Samuel) Ward, one of the delegates of R. I., yesterday, departed this life, "Resolved, That this Congress will, in a body, attend the funeral of Mr. Ward, tomorrow, with a crape round the arm, and that the Congress continue in mourning for the space of one month. "Resolved, That Mr. (Stephen) Hopkins, Mr. (Samuel) Adams, and Mr. (Oliver) Wolcott, be a committee to superintend the funer al, and that they be directed to apply to the Rev. Mr. (Samuel) Stillman and request him to preach a funeral sermon on the oc casion. "That the said committee be directed to invite the assembly the council of safety of Pennsylvania, and the public bodi'es in Phil., to attend the funeral." "Died, yesterday morning, the Honorable Samuel Ward, Esq., late member of the Contirtental Congress ; his remains will be in terred this afternoon, in the Baptist Church. "The procession will begin at 3 o'clock this afternoon, at Mrs. Hbuse's, in Lodge Alley, where the friends of the deceased are desired to attend. The body will be carried to Arch Street Church, where a sermon on the occasion, will b'e delivered by the Rev. Mr. Stillman. The ladies will be admitted into the galleries at 3 o'clock. — Pennsylvania Gazette, 27 March? 1776." "His funeral was attended with the sam'e solemnities as Mr. Randolph's. Mr. Stillman being the Anabaptist minister here, of which persuation was the Governor, was desired by Congress to preach a sermon, which he did with great applause. — John Adams to his wife, 29 March, 1776." SHREWSBURY. The first church to grow out of the tide of emigration- from the First Seventh-day Baptist church of Hopkinton was the Shrewsbury church, in Monmouth county, New Jersey. For data the writer is indebted to the records of the First Hopkinton church, but more especially to Professor Corliss F. Randolph's "History of Seventh-day Baptists in West Vir ginia,", and for a fuller treatment of the subject, the reader is referred to Professor Randolph's History. The people who founded the Shrewsbury church came from the Seventh-day Baptist church in western Rhode Is land, now called First Hopkinton. The exact date of the or ganization is not known. The records of the First Hopkin- EASTERN ASSOCIATION. 639 ton church state that John Davis and Thomas Hiscox were chosen elders in 1743, but they declined to serve, and in 1745 John Davis is mentioned in the record of the Shrewsbury church, as one of its constituent members. The date of or ganization therefore was between 1743 and 1745 and is com monly given as 1745. Sixteen names appear in the list of constituent members and in 1774, when the church covenant was adopted, there were forty-three signers. For the next fifteen years, quite a large number were added to the church under the labors of Eld. Jacob Davis, notwithstanding the fact that this was in the midst of the Revolutionary War and that New Jersey was one of the principal battle-grounds. Eld. Davis, the pastor, was a chaplain in the army and many of the members were engaged in the conflict. In 1789 ten families started on their journey to what is now West Virginia. It was a case where nearly an entire church moved in a body from one state to an other. In their new home, the church was called the New Sa lem church and now is called Salem. Thus the establishment of Seventh-day Baptists in West Virginia is traceable to the First Hopkinton church. The first pastor was Eld. William Davis, who had lately come from the church in western Rhode Island. He lived only a few months after the organization of the church. Af ter the death of Eld. Davis his son, John Davis, was chosen. He had had thirty years' experience in church, work in Rhode Island, having served as clerk, and as stated above, had been called to serve as elder but declined. He was sent to Rhode Island and was ordained in the house where the Ministers' Monument now stands, July 23, 1746. His service as pastor lasted until his death, eight years later. From the death of Eld. John Davis for a period of twenty years the church had no pastor. During this time the church was aided some by the ministration of Seventh-day Baptist ministers in the colony. In 1774, Jacob Davis, the grandson of the first pas tor, was chosen pastor. He served the church while it re mained in New Jersey and moved with it to its new home. A house of worship was built during the Revolutionary War, and when the church emigrated, this house was sold. 64O SEVENTH-DAY BAPTISTS: It is still in existence and stands at Glendola, a mile and a quarter from its original site. Previous to the building of the house of worship, the church met in private houses. BERLIN. (LITTLE HOOSICK — STEPHENTOWN PETERSBURG) . The Seventh-day Baptist church of Berlin, N. Y., was the third one organized in this group. It too has passed under different names, changing with the name of the town in which it is situated. The first name was Little Hoosick, the second Stephentown, the third, as the town was redivided, Peters burg, and the fourth name, taken on in the year 1806, was Berlin. The first mention we have of Sabbath-keepers in this vicinity is found in the records of the First Hopkinton church, bearing date of August 22, 1770, and was ten years before the organization of the church. These Sabbath-keepers were members of the First Hopkinton church and had moved, it appears, to this section some time previous. At this time the pastor, Eld. Joshua Clarke, in Hopkinton, was sent "to visit our distant brethren and sisters at Farmington and at the Ob long in the Dutches County." Several times during the next ten years, the pastors and brethren visit the brethren in their new home. August 26, 1780, the church passed a vote which I quote: "Voted, That Elder John Burdick go and visit our Brethren and Sisters at Farmington and from thence be accompanied by Elder Davis and as many of the Brethren as shall see fit to go with him to Little Hoosick and places adjacent where our Brethren and Sisters chiefly reside, and acquaint the Brethren and Sisters at both places that the church is mindful of them respecting their distant situation from us and the difficulties attending settling matters of uneasiness, and in behalf of the church he is to inform them at Farmington that if they are united as a body and choose to be established as a Sister Church in fellowship with us they have the liberty, and he is to convene the members at Hoosick as generally as he may with convenience and inform them that if they are United and established in the Faith of the Gospel the Church hereby informs them that they have the Liberty to choose them an Elder and the Church is free and willing to lend them all necessary assistance in their power for (40) t-\O w ~yi — i Wcq H < UOS!=>•n u EASTERN ASSOCIATION. 64 1 their furtherance and Establishment in the Faith of the Gospel. The Church voted to pay Elder Burdick's expenses he was at on his journey, etc." Elder Burdick undertook the mission as directed, and at the first church meeting after his return, presented a lengthy written report, which is worthy of a place here, but owing to its length, I give only the substance. He sets out, accom panied by Dea. Efisha Stillman, in the autumn of 1780, and came first to Farmington, Conn. Here he called the brethren and sisters together, on the 18th of September, and after set ting forth the wish of the church as expressed in the vote just quoted, he assisted them to organize themselves into a church by entering into a covenant and choosing a pastor, deacon, and clerk. The next morning, Eld. Burdick and Deacon Stillman continued their journey to Little Hoosick, accom panied by Eld. John Davis and six other Sabbath-keepers from Farmington. The day following they came to Stephentown where a candidate was baptized and passed under hands "and joined to the Church." Proceeding, they came to Little Hoo sick where they held meetings over the Sabbath and on the First-day of the week, the 24th inst, a meeting was held for the purpose of considering the organization of a church. On this occasion, besides the Sabbath-keepers in this section and those who had come from Farmington, Conn., there were present Wm. Coon and Joseph Clarke from Rode Island to assist Elder Burdick and Deacon Stillman in founding a church. The names of thirty-one persons are given, who, with three exceptions, appear to have entered into this cove nant, and Eld. Burdick's report indicated that there were pres ent ten "of -our Sabbatarian friends that manifest a liking to the foregoing proceedings," but did not join. The growth of the church thus organized was most en couraging. During trie pastorate of Eld. William Coon, which covered the first eleven years, one hundred seventy were add ed to the church and at the close of this period, it numbered one hundred eighty. One hundred fifty persons were baptized by Elder Satterlee in 1805, and the church reports one hundred two additions in 1812, with a total membership of four hun dred thirty-seven. The largest number reported was four 642 SEVENTH-DAY BAPTISTS: hundred forty-nine, in 1815. The year following thirty-nine are dismissed to become the Alfred church and a less number to make up the church at DeRuyter. Removals and the form ing of other churches from members of this church greatly reduced its numbers as the years have passed by. At the present time (1902) there are one hundred twenty-nine mem bers. The Berlin church has had the watch-care over several' branch churches which have been organized largely from its members. The first of these branch churches was at DeRuy ter, Madison County, N. Y., and became such in 1806. Ten years later it became an independent church. Another branch was organized at Sandy Creek, (afterwards called Pickjney), Lewis County, N. Y., in 1809. The Alfred church, from 1813 to 1816, was a branch of the Berlin church, the majority of its constituent members having formerly been members at Ber lin. About this time members of the Berlin church residing at Greenfield, Saratoga County, N. Y., ten miles from Sara toga Springs, became a branch, which at one time . numbered forty. In 1818 John Bliss, accompanied by a number of the brethren and sisters of the Berlin church, removed to Fox, Clearfield County, Pa., and shortly after became a branch of the home church in Berlin. This branch became an inde pendent church in 1827. A brief history of it will be found in the sketch of the Western Association. The members of this church in Petersburg, upon their request, were set off as a separate church in 1829. The Seventh-day Baptist Memo rial, Vol I., page 171, mentions two churches — one at Reedsborough, Vt., with one hundred members, and the other "in the Green Mountains" — which embraced the Sabbath dur ing Elder Satterlee's pastorate and applied to the pastor of the Berlin church for pastoral care and oversight. The church has been most highly blessed in its pastors. As already stated, the first pastor was William. Coon of Hop kinton, R. I. His term of service was twenty years. He was eminently able and faithful. He had lungs like Stentor him self, whom Homer describes as having a voice equal to fifty ordinary men. It is said that some of his sermons were so dis tinctly heard as to be followed by those a mile distant. Men REV. WILLIAM SATTERLEE. See Biographical Sketches, p. 1361. * EASTERN ASSOCIATION. 643 would stop their teams in the fields, cease their work and lis ten to his preaching. ¦ After the death of Eld. William Coon, Jan. 18, 1801, his nephew, Asa Coon, who had been an elder in the First Hop kinton church since 1793, was called to. the pastorate. He entered upon his duties July 3, 1801, and died of fever the 22nd of the following October. William Satterlee was the third pastor. For an extend ed account of his life the reader is referred to his biography found in the Seventh-day Baptist Memorial, the last num ber of Volume I., and first of Volume II. The church had encouraged him "to improve his gifts" before the death of Eld. Wm. Coon, but he was not inclined thus to do, though he did, at the solicitation of the church, sometimes preach. Af ter the death- of Elder Asa Coon, he was persuaded to enter into the work of the ministry and was ordained by Eld. Abram Coon and Eld. Matthew Stillman, of Hopkinton, R. I., Jan. 5, 1805. He served the church till old age made it impossible for him thus longer to do. Few men, if any, among Seventh- day Baptists, have rendered greater service to the denomina tion than did 'Eld. Satterlee during his ministry of three score years. Eld. Wm. B. Maxson was 'connected with the church as assistant pastor two years, 1845 to 1847. Eld. H. H. Baker was connected with the church as a licensed minister from 1843 t0 1852, being authorized to ad minister the ordinance of baptism. Eld. James L. Scott was connected with the church two years beginning some time in 1847. Eld. James H. Cochran served the church as pastor or assistant pastor three years, 1849 to 1852. Eld. L. C. Rogers ministered to the church as pastor or assistant under Eld. Satterlee from 1853 to 1857. During this time he took a course in Williams College, graduating with President Garfield in 1857. Eld. A. W. Coon served the church from 1858 to 1863. It was during his ministerial labors with the church that Eld. Satterlee died and since then the following have served as pastors : Varnum Hull, 1864. a few months ; Solomon Carpen- 644 SEVENTH-DAY BAPTISTS: ter, 1866; James Summerbell, 1 869-1 875 ; B. F. Rogers, 1876- 1891 ; W. C. Whitford, 1892-1893 ; G. "H. F. Randolph, 1893- 1895; Geo. Seeley, 1896-1899; Martin Sindall, 1900-1902. The following ministers have come forth as the fruitage of this church: David Davis, who was the first pastor of the DeRuyter church ; John Bliss, who was the first pastor of the church at Fox, Clearfield Co., Pa. ; Stillman Coon, who served several of our churches most efficiently; Solomon Carpenter, who was for many years our missionary in China ; and Geo. P Kenyon, who for thirty years has served as pastor the churches in Northern Pennsylvania and Western New York. The church has had so far as we know, two meeting houses. The first was built in 1800, and was blown down by a tornado twenty-two years later. In 1823 another house was begun and dedicated two years later. Dea. John Green, was a member of the State Legislature in I795-I79<5- BURLINGTON. (FARMINGTON BRISTOL) The third church to be organized from members of the First Seventh-day Baptist church of Hopkinton was the Bur lington church in the northwestern part of Connecticut. There has been some confusion on the part of writers regarding this church because it has had, at different times, three different names. The first name was Farmington ; a few years later it was called Bristol, and lastly, Burlington. Members of the church in Hopkinton settled in this sec tion before the Revolutionary War, but we do not know the exact date. For some time previous to its organization, the record of the mother church makes occasional mention of members in this vicinity, the first one being in 1770. In the autumn of 1780, Eld. John Burdick and Deacon Elisha Still man were sent by the church in Hopkinton to visit the mem bers in Farmington, Conn., and from there to visit those in Rensselaer county, New York. They called together the brethren and sisters in the vicinity of Farmington, September 18th. The latter agreed to become a church in sister relation EASTERN ASSOCIATION. 645 with the church in Hopkinton and chose Eld. John Davis as pastor. Difficulties arose, or past ones were continued, and from the records it appears that neither the home church nor the Sabbath-keepers in Farmington consider the latter a sep arate church yet. The next year the brethren and sisters sent to the church in Hopkinton asking that they be "settled" a church and Eld. Joshua Clarke, Eld. John Burdick and Job Bennet visited them, but came away without establishing a church. The reason that they were not considered a church appears to be that they did not have a pastor. The next year, 1782, Eld. John Davis was consecrated to the office of pastor, and the mother church wrote them, recognizing them as a separate church in sister relation. Eld. John Davis had been an elder in the mother church since 1771, and served this new church as its pastor till his death in 1792. After the death of Eld. John Davis, Dea. Amos Burdick preached for them till his death in 1803. Eld Amos Stillman had preached in connection with Dea. Burdick and after his death took the lead'' in the church. He was ordained by Elders Abram Coon and Matthew Stillman of the First Hopkinton church. His pastorate was brief, as he died with yellow fever contracted on his trip to Conference in Shiloh, 1807, where he both presided and preached. After the death of Eld. Stillman the church had no pastor. The church started out with seventeen constituent mem bers. There was a precious revival before the organization and several after. What the largest number of members was we do not know, but the largest from data now extant was forty-five. After Eld. Amos Stillman's death, the church gradually declined. The last report to Conference was made in 1817. The following quotation from the Minutes of the General Conference for 1824 shows the causes of its becoming extinct : "Whereas many of the Church at Burlington, Conn., have moved to Brookfield, and joined the Church at that place, and others are dead, there not being a sufficient number remaining to transact church business, it was voted that in future it be dropped out of our minutes.'' 646 SEVENTH-DAY BAPTISTS: From the records of the First Hopkinton church we learn that the members of this church suffered some persecu tion on account of the faith, but the exact nature of the perse cution is not known. WATERFORD. The date of the organization of the church is 1784, while the beginning of the history of Seventh-day Baptists in the vicinity of Waterford was in 1675, onry n^ne years after the members of the Baptist church began to keep the Sabbath in Newport and Misquamicut. Just how the people about New London had their attention directed to the subject does not appear in the original documents, but we know that they were only twenty miles from the Sabbath-keepers in western Rhode Island and fifty from those in Newport and that the families were connected by marriage. The first mention of Sabbath observers here is in a letter which Ruth Burdick wrote March 6, 1675, from Westerly to her father, Samuel Hubbard, in Newport. The letter reads: "I judge it my duty to make use of this opportunity to im part to you the dealings and good hand of our God unto us. He - hath been at work, as we believe, in the hearts of some of the in habitants of New London, and bowing their hearts to be obedient unto the Lord Jesus. Th'e names of them is John Rogers, James Rogers his brother and the third an Indian whose name is Japheth; who gave a very satisfactory account of the work of grace wrought upon his heart. There be four more that sfent to us desiring our prayers for them,- and as for our part, we five are in love, and with one heart in what is revealed. As for Brother Randall he is highly displeased with brother Maxon about the Sabbath. Brother Crandall hath the ague and fever still, and has been but littl'e amongst us this winter. Upon the 13th day of this month our brethren came again from New London to give us a visit and to partake in the ordinance of breaking of bread; with them another young man who is satisfied as to baptism but judges himself unfit. They declaring what joys and comforts they have found, and what they have met with from the sons of men. Mr. Bradstreet, the minister of the place, being enraged threatened them, warning them not to speak to any of his church, railing against us all that pro fess beli'evers only to be baptized. Threatened brother Crandall, saying he shall be ordered next court. Mr. Fitch of Norwich also said he did hope the next court would take a course with brother Crandall. Many such like words from many others we tear of. EASTERN ASSOCIATION. 647 They have earnestly (requested) us to give them a meeting at our brother John Rogers' house; but I fear brother Crandall's weak ness of body will hinder him, and here is none able to carry on the work there among them. For my part and I think many more would be very glad to s'ee brother Hiscox here, and one more with him, and send them word a week before to give the people notice : they judge there would be many that would be there to hear and some to be baptized." It appears from this letter that Elder John Crandall had already been in New London witnessing for the truth, that he had baptized and received into fellowship John and James Rogers and an Indian named Japheth, that he had been threat ened by the authorities, that there were others who were in terested, that those received into fellowship had been to West erly twice, joining with the Sabbath-keepers there in the celebration of the Lord's Supper, and that it was desired that some one be sent from Newport to New London to carry on the work already commenced. The Newport church respond ed at once to the request and Mr. Hiscox, Mr. Hubbard and Joseph Clarke were sent this same month. During this visit, another member, Jonathan Rogers, was added to the list of Sabbath-keepers. In April of this year the threats made while Eld. John Crandall was there were carried out by putting John Rogers in jail. From the following letter it appears that not only his father and mother had forsaken him because he had embraced the truth, but that his wife had left him for the same reason: "I received your letter the 26 of March (old style) and was glad to hear from you and to hear that you are mindful of me in your prayers which I hope you still are. And I desire you also to give thanks to God for his great mercy to me, in that he hath been pleased to support me in my trial which is no small trial if you seriously consider it. First my wife and children were taken from me by her father: three weeks after he brought a warrant to me to appear before the Dp. Governor:. my wife only accuses me with many criminal things, and I was sent to prison; but although father and mother and my wife are my enemies, yet God is my friend and is with me in all my troubles, and all my afflictions are not to be compared to the mercy I enjoy in the midst of them ; tho' I am in doubt sometimes whether it be not th'e hardness of my heart that I am no more affected. Pray for me." 648 SEVENTH-DAY BAPTISTS: Trouble with the Indians about this time caused many of the settlers in western Rhode Island to flee to Newport for protection. Travelling also was unsafe and nothing was done so far as the records show till the next March. How long John Rogers was in prison is not stated. He was in Newport in September, but from a letter written in the beginning of 1676, it seems that matters were not settled yet and that there was trouble both from white persecutors and red savages : "It is a time of great troubles, the Lord knows what will be the issue of these things. I hope it may be for the best to those that may be left. My father is fully convinced both of precepts and principles. When I went from you I went to Hartford, where I continued a considerable time and wrought: it pleased God, that just at the time of the court my child was taken very sick that she could not go up; there was nothing done. We do not forbear work on the first day of the week, that it should come to trial the 7th day sabbath may be pleaded for in the audience of the people, for the common people are afraid to talk with us for fear of being tainted with heresy. The times are so troublesome that there is no passing : we should be glad to see you ; but the times being so bad we thought it not safe venturing. My friends have not yet seen your letter. I by providence came to town and lit of it, and a vessel being going to the soldiers with provisions had an opportunity immediately to send again :*¦ it is hard with us to meet with an op portunity, living but of the town, and we keep all at home as much as may be : my father's house is a garrison house.'' In both March and September, 1676, Mr. Hiscox and Mr. Hubbard were sent again to New London, Elder John Cran dall having died since the previous season. The September trip came about in this way: John, James and Jonathan Rog ers and the Indian, Japheth, went to Newport to get the church to send some one back with them to proclaim the truth. The church sent Eld. Hiscox and Mr. Hubbard, and these same four men brought them home when ready to return. While there this time they baptized and received into the church in Rhode Island father Rogers, whose name was James and who had been so bitter against the truth eighteen months before. They also baptized his wife and daughter. The con stables again made trouble on account of the baptizing. In a few days we find James Rogers and his three sons in jail for EASTERN ASSOCIATION. ' 649 working on the First-day of the week. In a letter they de scribe their imprisonment as follows: "But while we were prisoners we sought to God by prayer to let us out; and as soon as the court brake up, the jayler came to the prison and we desired of him to let us s^e our mitimus, where upon he told us he had none, but he spake a little before to Capt. Allyn, and he took him up short, and asked him if the warrant were not sufficient? We then desired him to let us see the warrant. So lie went to the constable and brought the constable to the prison; and we desired a copy of the warrant, so he pulled a writing where by he was ordered to let me out of prison the second day before the general court to be holden at Hartford: for I had been warned thither by a warrant before; so we asked them whether they had any other? They said no (this was on the sabbath day) so the prison door being open we went out, seeing they had neither war rant nor mitimus ; and so we went about our occasions the next day which was the ist day of the week. Pray for 'us." It is not till December, 1677, that we find another mention of New London. At this time, "brethren Hiscox, Maxson and Hubbard" were sent. Sarah Rogers, wife of Joseph, was baptized. Their meetings were broken up three times on the Sabbath and twice on the same Sabbath were they taken be fore the magistrate. In the turmoil John Rogers, an unor- dained man, baptized his sister. Twice after this, we find some of this group of Sabbath- keepers in prison on account of their principles. July, 1678, Mr. Hubbard writes describing an imprisonment which had just ended, as follows: "Our 3 brethren returned from New London and Westerly the 19th June; in brief all were well; our 3 brethren were out of prison before they came there ; they was called in court, th'ey was fined, bro. James for reading so loud in prison as their public meet ing was disturbed and not going to it. Sth, brother John for not going to their meeting on the first day, and for beating his leather for his work for shoes on the first day all sent to prison and locked in. The court rising, as 'tis reported, the deputy governor said it appears to me to be for conscience sake, and I'll have no hand against them, or to that purpose." August, 1682 John Rogers writes from New London prison: "My father, brother James, and myself [are] in prison." 650 SEVENTH-DAY BAPTISTS: Notwithstanding the persecution, in 1678 ten communi cants are reported in New London. These evidently held meetings some of the time at least, disciplined members, and had frequent communication with those of like faith in Rhode Island. In 1678 or 1679 Eld. William Gibson settled among them and was a great help in sustaining the cause. A new trouble however was in store for the little company. Several of them came to oppose praying in public and the use of medicine, and to insist that they should accuse themselves to the magistrates for the violation of the "blue laws." Those who held to these opinions insisted that their brethren should also, and finally withdrew from fellowship of the Newport church, leaving only four in 1 68 1. Those who withdrew were the beginning of the sect known as Rogerenes. Such was the beginning of Seventh-day Baptists in the vicinity of New London, whose spiritual and lineal descend ants formed the Waterford church, and such were some of their persecutions. After this division, their number increased from time to time and were members of the Newport church till Newport and Hopkinton became two churches, after which they belonged to the latter. There has been one unbroken line of Seventh-day Baptists here from the time Eld. John Cran dall visited them, in 1674, or before, till the present time. Fourteen of the Sabbath-keepers in New London sent a petition to the church in Hopkinton, June 28, 1784, asking that they be incorporated a church in covenant relations with the mother church. This petition was granted and they became a separate church, November 11, 1784. Ten names are signed to the agreement "to become a Church of Christ in fellowship with the above Church of Christ at Hopkinton, taking the Scriptures to be the rule of our faith and practice." The growth of the church was grad ual. Up to 1842 the addition in any one year had never been more than six. In the year above mentioned, there were thir teen; in the following year there were eleven. Thirteen was the number added in 1848, fifteen in 1852, and seventeen in 1858. The following from the pen of the eminent scholar, Prof. Wm A. Rogers, and written at the centennial of the or- EASTERN ASSOCIATION. 65 1 ganization of the church, gives some idea of what the church has accomplished : "The total number of members received into the church since its organization, is 346. Of this number, 119 have died; 74 have been rejected, mainly for the non-observance of the Sabbath ; and 42 mem bers remain, of which 31 are resident, and 11 are non-resident mem bers." The following men have served the church as pastor : Davis Rogers, 1784-1804. Jabez Bebee, called to ordination 1794, ordained 1796, and was pastor from 1804 to 1809. Lester Rogers, called "to the improvement of his public gift," 181 1, ordained 1812, from which time he served as pastor till 1822. Lester T. Rogers, called upon to improve his gift in public in 1820, ordained and became pastor 1824, and held the office till 1850. Halsey H. Baker was ordained and became pastor of the church in 1852 and served the church one year. In 1850 Edmond Darrow was appointed to take lead of the meeting in the absence of visiting brethren; in 1854 he was asked "to improve his gifts in preaching the Gospel of Jesus Christ," and in i860 was ordained and became pastor, serving the church till his death in 1888. J. G. Burdick is reported as pastor in 1890, and Boothe C. Davis, in 1892. Andrew J. Pot ter has been pastor since 1894. Nathan Rogers, Henry H. Rogers, and Benedict Wes- cotte served the church as assistant ministers. Elder L. C. Rogers was the fruitage of this church, it being his home in youth. The early meetings were held in private houses. The places of worship are described by Prof. Wm. A. Rogers as follows : "The Church has had three places of worship. The first was built in 1710, and was situated on the brow of the hill on the east side of the Neck, and seems to have been owned jointly with the First-day Baptist Church. The second meeting-house built by the Church was situated just north of the present one, and on the op posite side of the road. It was built in 1816; and it cost $859 more than the amount previously raised by subscription. The pews were sold Dec. 24, 1816, to meet this indebtedness. The present house of worship was built in i860, upon the present location, and upon land donated by Dea. David Rogers. It cost $1,989." 652 SEVENTH-DAY BAPTISTS : The data pertaining to Sabbath-keepers in the vicinity of Waterford from 1673 to 1784, the writer has gathered from the Journal of Samuel Hubbard and the records of the Newport and Hopkinton churches, but for the history since 1784, he is indebted to an article in the Seventh-day Baptist Quarterly by the late Prof. William A. Rogers. Prof. Rogers, who grew up in this church and remained faithful to his convictions and his denomination till death, was professor in Alfred Univer sity, Harvard University, and Colby College, and was recog nized as an eminent scholar in Europe, as well as America. Several sketches of his life have appeared in the last decade, to which the reader is referred. PETERSBURG. Petersburg is located five miles north of the Berlin, N. Y., church. The Seventh-day Baptists in Petersburg had been members of the Berlin church, but living so far away they thought that the interests of the cause would be advanced by organizing a church in their midst. On the 4th of August, 1829, they addressed the following letter to the Berlin church: "Dear Brethren, From a view of our present situation in this part of the Church and from a sense of our obligation to maintain the cause of Christ and public worship on the Sabbath — -We have thought proper to be set off as a church by ourselves." On the 20th of August the Sabbath-keepers in Peters burg met to arrange for the formal organization of a church. They agreed upon articles of faith and whom they would or dain deacons, Joseph S. Maxson and Joseph Stillman being selected. Six days later, August 26, a council of delegates from the Berlin church, headed by Eld. William Satterlee, met at Petersburg to formally organize the church. Eld. John Green was present to assist. Eld. Satterlee, as pastor of the parent church, preached the sermon and gave the right hand of fellowship to Luke Maxson, who had been chosen to rep resent the church. The name given to the organization was "The Seventh-Day Baptist Church of Petersburg, N. Y." The church reports seventy-two members the first year, and the year following the additions are given as one hundred six, giving a membership of one hundred seventy-six. This was a good beginning for a church only thirteen months old. EASTERN ASSOCIATIQN. 653 • The number seems never to have risen above that given in the second report. The minutes were kept from 1829 to 1854. After the latter date no record was made. There were oc casional additions, but on the whole, there was a gradual der , crease. The decline is. assigned to removals principally. Eld. William Green came from Watson, N. Y., and after preaching a year, took quite a number with him to Adams Centre, N. Y., about 1834, and members of this church helped to establish other churches farther west. Eld. Orson Campbell is reported as elder the first year. The ministers in the mother church at Berlin rendered min isterial service in the absence of the pastor. Eld. William Green referred to above and Eld. Joel Green preached for the church in 1833. In 1835, Bethuel C. Church, who had joined the church a few years before, was licensed and in vited to preach. The name of Bethuel C. Church has since become a household word among Seventh-day Baptists on account of his pioneer work as an educator. Azor Estee was licensed to preach in October, this same year, 1835. The next year the church asked Conference to ordain him to the Gospel ministry, which was done, and he served the church till 1842. Eld. Estee also served the church at different times during its subsequent history. Eld. Sherman S. Griswold labored with the church in 1842 and 1843. Jared Kenyon was licensed by this church first in 1841, and was called to preach to the church in 1844. He soon went to the Western Association, where he, after graduating at Alfred, served as pastor for thirty years. Eld. Thomas A. Maxson was licensed by this church in 1844, served it as an elder and was probably ordained by it, though it does not appear when. James Sum- merbell was called to ordination by the Petersburg church in 1849, Dut it does not appear that he was ordained then. He served the church as a minister from 1849 to 1851. There may be others who served the church in the min isterial capacity, or who came into the ministry through its influence. If so, their names do not appear. The house of worship was owned jointly with the First- day people and is still used by the latter. The writer is indebted to Rev. Judson G. Burdick for 654 SEVENTH-DAY BAPTISTS: « help in gathering data regarding this church, and also to Eld. Jared Kenyon, who was raised in the church. SECOND HOPKINTON. This church was the sixth to be formed from the mem bership of the First Hopkinton church. Its place of meet ing is Hopkinton City. As already stated the latter place is five miles north of the place where the mother church proper met for worship when the Second Hopkinton church was organized. As early as 1799 the brethren in this vicinity had requested that they might have meetings on the Sabbath and this was granted. Later they were given the privilege of celebrating the Lord's Supper. December 26, 1834, the First Hopkinton church was petitioned by the members liv ing in the vicinity of Hopkinton City to set the latter off as a church. The following record explains itself: / "A number of the members of this Church living near and at the City, presented a petition to this Meeting to be set off as a sister Church by a committee. After an investigation of the sub ject it is voted that said pefition be granted so far as the organiz ing of said church, but not to embrace the disposition of the funds of this Church, and that a Committee be appointed from this Church to confer on the subject of the funds of this Church and report at our next Church meeting. "Voted, That Dea. Daniel Lewis, Br. Christopher C. Lewis, Br. Joseph Potter and Br. Jacob D. Babcock be the said committee. "Voted, That we appoint a council of the Elders and Deacons of this Church to examine the articles of faith of those Brethren and Sisters, and if thought proper to organize them into a Church in Sister relation with us in full fellowship." The church was organized January 7, 1835, with forty- six members. Three years later the number had increased to "over one hundred members," and in 1844, to one hundred fifty-four. The present membership (1902) is one hundred twenty. The church has witnessed many precious revivals. Hopkinton City is located on what was once the stage route from Boston to New York City, and about the time of the or ganization of this church, was the principal point of trade for this section of Rhode Island. When the railroad was in augurated, the stage coach became useless and the drift of REV. SHERMAN SAXTON GRISWOLD. See Biographical Sketches, p. 1361. EASTERN ASSOCIATION. 655 business and settlement has been away, thus depleting the membership. The pastors have been Amos R. Wells, 1835-1837; John Green, 1838-unknown; S. S. Griswold, 1847-1850; Henry Clarke, 1850-1853 ; Daniel Coon, unknown-1858; D. Forbes Beebe, 1859-1864; Sherman S. Griswold, 1865-1882; L. F. Randolph, 1882 to date. The last two pastors have served the church since 1865, or nearly forty years, and the church is still satisfied. Eld. S. R. Wheeler was acting pastor one year, commen cing April, 1864. This was before he was ordained. For a number of years previous to the organization of the church, there had been a union meeting-house. It ap pears that our people had worshiped in this, and since the organization it has been moved, enlarged and occupied by this church. The following members have served in the State Legisla ture; Josiah W. Langworthy, 1843; John S. Champlin, 1851- 1854; Sands C. Carr, 1862, 1863. In addition to the records of the First Seventh-day Bap tist church of Hopkinton, the writer is indebted for data re garding the Second Hopkinton church, to Dea. Benjamin P. Langworthy, who wrote the history of this church for the "History of Washington and Kent Counties, R. I.," and has in other ways aided in making these statements correct. rockville. (third hopkinton) The name of this church at first was the Third Seventh- day Baptist church of Hopkinton, R. I., but was subsequently changed to the Seventh-day Baptist church of Rockville. The history of the Rockville church, like that of several other churches in this group, began many years before it be came a separate church. As previously stated, this church is located ten miles north of the First Hopkinton church, of whose members it was formed. Seventy-five years before it became a separate church, the brethren in its vicinity had petitioned the mother church for the privilege of building 656 SEVENTH-DAY BAPTISTS: a house of worship. This petition was granted and the brethren had met for divine worship and had held business meetings and kept their own records. Whatever measures they passed were considered the action of the entire church, the same as though passed by the church proper. This con tinued from 1770 to 1835, when they petitioned to become a separate church. The petition closes as follows : "We therefore request the Church to set us apart and organize us into a Church of the same principles and of the same faith and order as the present church, holding the Scriptures contained in the Old and New Testaments as sufficient rule of faith and prac tice,' without creeds or articles of faith other than covenanting to keep the commands and precepts of the gospel as contained therein." The answer of the church was as follows : "Whereas, a number of the members of this Church in the upper part of this Town have petitioned this Church to be set off a separate Church in Sister relation, retaining their meeting house and their great Bible, "Voted, that the prair of said petition be granted, that they give up the Records and retain their meeting house and a lot on which it, . said house stands, likewise their great Bible. "Voted, That the Ministers and Deacons of this Church be appointed a committee to assist in organizing said brethren and sis ters into a Church in Sister relation with this Church, and that they meet for that purpose at the Upper Meeting-house at eleven o'clock, th'e six day of the week, before the last Sabbath, in July next." The formal organization took place July 24, 1835, with fifty-three members. Eld. Christopher Chester supplied the church much of the time during the first ten years, in which time sixty-three were added. Commencing with 1845, the pastors have been as follows: A. B. Burdiek, 1845-1849; additions, eighty- four; C. M. Lewis, 1849-1853; additions, seventy; Joel Green, 1853-1854, additions, three; Phineas Crandall, 1854-1857, ad ditions, twenty; Stephen Burdick, 1857-1860; additions, twenty; L. M. Cottrell, 1860-1866, additions, thirty-three; Charles A. Burdick, 1867-1869, additions, thirty-six ; James R. Irish, 1869-1881, additions, one hundred twelve ; U. M. Bab cock, 1881-1886, additions, thirty-three; Joshua Clarke, 1886- 1887, additions, twenty-seven; Alexander McLearn, 1888 to date. (4i) EASTERN ASSOCIATION. 657 Besides the pastors, Elders Lucius Crandall, Stillman Coon and Horace Stillman have supplied the church be tween pastorates. Six hundred twenty-five have been members since its organization, and the loss by death and dismissal has been four hundred fifty, which gives the church at present (1902) a membership of one hundred seventy-five. The first house of worship was built in 1771, possibly 1770, while the members were a part of the parent church. A new building was built in 1846. The following members of the Rockville church have served in the Rhode Island Legislature: Harris Lamphear, 1854, 1856; Alanson Crandall, 1871-1873; Benjamin Kenyon, 1874-1875; Jesse B. Crandall, 1880-1882; Josiah P. Palmer, 1883, 1884; Alva A. Crandall, 1887-1889; Albert S. Babcock, 1893-1903. In addition to data gathered from the records of the First Seventh-day Baptist church of Hopkinton, the writer is indebted for data regarding the Rockville church, to Hon. A. S. Babcock, who is clerk of the church, and who published a sketch of the church in the Sabbath Recorder, April 6, 1896. FIRST WESTERLY. In 1765 the "Wilcox Church" was organized in the southeastern part of the town of Westerly, seven or eight miles from the First Hopkinton church. It was not a Seventh- day Baptist church, but was made up of a few members from the Seventh-day Baptist church in Hopkinton and "Sepa ratists from the Presbyterian Churches, with a few Baptists proper." It joined the "New Lights." To accommodate those who kept the Sabbath, many meetings were held on the Seventh-day, and during one period of its history, the Sab bath-keepers nearly controlled the organization. At one time it numbered two hundred sixty- four, but declined and be came extinct before the middle of the nineteenth century. Some of those who had been members of this church, to gether with members of the First Hopkinton church, were formed into the First Westerly church, in 1837. It is stated that the religious fire which led to the uniting of the Chris- 658 SEVENTH-DAY BAPTISTS: tiafls into-*a church here, came through revival efforts of Elder Alexander Campbell. Elder N. V. Hull was also lead ing an extensive revival movement in southern Rhode Island- this same year. The number who joined at its organization, or soon after, was fifty-one. In 1842, seventy-two members are reported, and in the next thirty years, the number fluc tuated. There were eighty-four in 1858, and in 1869, after its numbers had somewhat decreased for a time, we find an increase of twenty-one, giving a membership of eighty-one. The present (1902) membership is forty-two. Those who have served the church in the capacity of pastor are Henry Clarke, who filled the position from the organization of the church till 1848 (though not ordained till 1841); Jacob Ayers, who served about four years; Daniel Coon, who is reported pastor in 1853; Christopher C. Still man, who first appears in 1856, and acted as pastor the most, or all, the time for thirty years; E. A. Witter; Horace Stillman ; A. E. Main, and N. M. Mills. The house of wor ship was erected in 1839. PAWCATUCK. At a meeting of the First Hopkinton church, February 28, 1840, a petition was presented, addressed to the church and the First Westerly church, praying that the members residing in the vicinity of "Pawcatuck Village," (now Wester ly), be organized into a separate church. Not wishing to take hasty action, the church deferred final decision to a special church meeting to be held one month later. At this meeting,' "It was voted that we advise the petitioners to act as they deem most consistent on the subject, assuring them that they will have our approbation if they should deem it expedient to be or ganized into a Church in sister relation with us." On the 16th day of April, 1840, brethren and sisters to the number of fifty, assisted by Eld. Daniel Coon and Eld; Wm. B. Maxson, organized themselves into a church "and did then and there enter into a solemn covenant to walk in and maintain the commands of God and the faith of Jesus Christ, and all the ordinances of the house of God, tak ing the Scriptures of the Old and New Testaments for INTERIOR AND EXTERIOR VIEWS OF THE PAWCATUCK CHURCH, AT WESTERLY, RHODE ISLAND. EASTERN ASSOCIATION. 659 our only rule of faith and practice, and agreeable thereto, to maintain a regular Gospel Church discipline." This was the formal beginning of the church, but its real beginning goes- back to the early days of the First Hopkinton church, when the ancestors of the constituent members were enrolled in the First Hopkinton church and lived in the vicinity of the "Pawcatuck Village in Westerly." When the church was organized, there were only two small churches (Episcopal and First Baptist) in the little village of less than two thousand inhabitants. The growth of the church from the first has been steady and permanent. There have been large additions during almost every pas torate, the largest being during that of Eld. Alfred B. Bur dick, when one hundred seventy-two were added. During the life of the church, there have been nine hundred forty admissions and the present (1902) membership is four hun dred ten. The church has had eleven pastors, as follows: Alex ander Campbell, six years, ninety additions ; Isaac Moore, two years, fifty-nine additions; Alfred B. Burdick, twelve years and six months, one hunderd seventy-two additions; Thomas R. Williams, two years and six months; A. Herbert Lewis, three years, ninety additions; Nathan Wardner, one year and six months, thirty-nine additions; Geo. E. Tomlin- son, eight years, one hundred twenty-eight additions; Lewis A. Platts, six years, fifty-four additions ; Oscar U. Whit- ford, six years, eighty-six additions; Wm. C. Daland, four years, ' seven months, one hundred eight additions ; Samuel H. Davis commenced his services May 1, 1896 and has served till date. Financially, the church has been strong and has given for church, denominational, charitable and reform purposes with a free hand. It gave its first pastor $300.00, and has increased the pastor's salary as circumstances demanded, giv ing the present one $1,500.00. At first the church held its meetings in the "Union Meet ing-house," but in 1848 it built one of its own. In this one it still worships. It has been enlarged and remodeled as cir cumstances demanded, spending $10,000.00 for this purpose 66b SEVENTH-DAY BAPTISTS: in one year, during the pastorate of Eld. O. U. Whitford. The members of this church have had a prominent part in state, educational, industrial and financial affairs. The ¦ clerk of the church, J. Irving Maxson, has kindly furnished the writer a list of the members who have acted prominent parts in these lines. Some of them have been the product of other churches; these it has been thought best not to include here, and after omitting such, we have the following : Among the physicians who have been or are prominent, are Henry W. Stillman, who removed to Wisconsin, recently deceased; Albert G. Utter, who served in the Civil War; Henry N. Crandall, Edwin R. Lewis, Sr., Edwin R. Lewis, Jr., John Champlin, George S. Browning, Chas. F. Hickox and Anne Langworthy Waite. Dr. F. T. Rogers is an eye specialist in Providence, R. I. The names of the following teachers are on the list of members : Henry C. Moore, Ralph N. Maxson and Edmund P. Barker. Prof. Henry M. Maxson, teacher of lan guages and educational lecturer, is the superintendent of pub lic schools, Plainfield, N. J. Prof. Alfred A. Titsworth has been the instructor of mathematics at Rutgers College for the last seventeen years. Geo. W. Vaughan, division super intendent of the N. Y. Central Railroad, and Hobart E. Ayers, superintendent of the American Locomotive Works are well known civil engineers. W. Liance Cottrell and Charles Clarence Maxson, prominent in military circles and a member of the town council, are among the architects. Two attorneys, Albert P. Saunders and Howard Y. Stilhrian are mentioned. The following have been or are interested in large build ing and lumber enterprises : Jonathan Maxson, Charles Max son, who represented the town of Westerly in the Rhode Is land Legislature, also prominent in local town affairs and held many positions of responsibility; Jonathan Maxson, Jr., who was connected with the management of local banks, and who represented the town of Stonington in the Connecticut Legislature, was quite prominent in many local town affairs, anti-slavery and temperance movements; B. Court Bentley, deceased, who was a member of the town council and its REV. GEORGE E. TOMLINSON. See Biographical Sketches, p. 1361. EASTERN ASSOCIATION. 66l president for many years ; and J. I. Maxson, who' represented the town of Westerly in the Assembly two years. George Greenman, Clarke Greenman and Thomas Green- man were large ship-builders, as was also William Ellery Maxson, who was connected with a large ship-building in dustry at Mystic, Conn., building quite a number of war vessels at the time of the Civil War. George S. Greenman conducted a ship-building plant at Westerly, building many sailing and steam vessels. In later years, he was interested in local financial institutions. Chas. P., Edgar H., C. Byron and Arthur M. Cottrell are inventors of printing presses and conduct a very large busi ness. Chas. B. Maxson is an inventor of printing presses and other machinery. Chas. Potter, inventor of printing presses and steam engines, removed to Plainfield, .N. J., and established large printing press works. George H. Babcock, editor, pho tographer and inventor of printing presses and steam boilers, with his partner, Stephen Wilcox, also a Westerly man, estab lished the largest boiler manufacturing business in the world. He also removed to Plainfield, N. J. Prominent among manufacturers were Albert L. Chester, manufacturer and financier, late president of the Washington Trust Company and the Washington National Bank; and Welcome Stillman, a successful woolen manufacturer. Walter Price, Representative and Senator in the Rhode Island Legislature, and former United States Consul to San Domingo, has also been postmaster for a number of years. Dea. Ira B. Crandall, merchant, represented the town of Westerly in the General Assembly, was a member of the town council. Among the editors and journalists are Morton Hiscox, John Hiscox, Wm. W. Hiscox and G. Benjamin Utter. Jonathan Larkin, Edwin G. Champlin, James W. Still man, Nathan H. Langworthy and B. Court Bentley have served in the state legislature. George H. Utter, editor and journalist, has, for a num ber of years, been very prominent in state, educational and financial affairs. He was born in Plainfield, N. J., July 24, 1854, and came to Westerly, R. I., in 1861. He here at- 662 SEVENTH-DAY BAPTISTS: tended public and private schools, and in 1877 graduated -from Amherst College. He began to play an important part in state affairs in 1883, when he was colonel on the staff of Augustus O. Bourne, from that year until 1885. He was a member of the House of Representatives from 1885 to 1889, and the last year was Speaker. He was Senator from 1889 to 1891, and Secretary of State from 1891 to 1894. Mr. Utter is an excellent public speaker, and a large part of his time has been given to that work. He is a deacon in the Pawcatuck church and has been the treasurer of the Seventh-day Baptist Missionary Society for several years.* WOOPVILLE. (RICHMOND.) This church, when organized, was called Richmond, and was so reported till after it withdrew from the Association on account of some unhappy matters, in 1852. When it was reinstated into the Association, twelve years later, it iwas called Woodville. Richmond is a town east of Hopkinton. Seventh-day Baptists had their homes in this town, particu larly the southern part of it, during the first years of the eighteenth century, or before, and their history belongs to. the rise of the Seventh-day Baptists in western Rhode Island, which has been already given in connection with the history of the First Hopkinton church. They are mentioned before the Sabbath-keepers in western Rhode Island became a sep arate church, it being ordered that certain letters from Piscat away, Abel Noble and William Buckingham should be read to the brethren in Shannock. Shannock was situated in what is now the town of Richmond. After the First Hopkinton church was organized its church meetings were sometimes held in Shannock, and for the next one hundred thirty years the church records show that there were Sabbath-observers here who were under the watch care of the church in Hop kinton. The church was organized in 1843, and as stated above, was called Richmond, after the town in which it was located. *Note. — Mr. Utter has, since 1902, served one term as Lieutenant Go ernor and two terms as Governor of the State of Rhode Island. HON. GEORGE H. UTTER, LL. D. See Biographical Sketches, p. 1361. EASTERN ASSOCIATION. 663 The organization took place in a schoolhouse, near Shannock Mills, which is in the southern part of the town and about four miles east of Woodville, where the present house of worship stands. Elder Daniel Coon, of the First Hopkinton church, gave the right hand of fellowship to Elder Solomon Carpenter,' who was to become pastor of the church. The young church did not thrive and was always small, being in fluenced by the manufacturing interests of Woodville. It soon had serious trouble on its hands. This grew out of a matter between Elder John Green and the Second Seventh- day Baptist church of Hopkinton. In 1847 the Eastern Association appointed a committee to help in a settlement. This committee reported the next year that it had discharged the duties laid upon it and that the trouble was settled. The matter did not stay settled, and in 185 1 the Association adopted a report of a council previously appointed, in which it censured the church and Elder John Green. The church was not satisfied with this, and the next year, 1852, wrote to the Association, withdrawing from the Association, where upon its name was "erased from the list of Churches com posing this Association." It appears that the interest did not become extinct, and in 1861 the Association recommended that the church be supplied by the Rhode Island pastors. This recommendation was carried out by Elders Alfred B. Burdick and L. M. Cottrell. In 1863 the church asked to be reinstated, which request was granted in 1865. This year, under the labors of Elder C. M. Lewis, there was a revival and thirty-nine members were reported. This was the largest number of members ever reported. Its light has now about gone out. The regular pastors have been Solomon Carpenter, 1843 ; John Green, 1848-1850 (and perhaps longer) ; and Horace Stillman, 1875-1894. The following, and perhaps others, have labored with the church as evangelists : Charles M. Lewis, Alfred B. Burdick, L. M. Cottrell, J. W. Morton, Henry Clarke, S. S. Griswold, Forbes Beebe and Herbert Babcock. The meeting-house was built in 1847, and is still standing in Woodville. 664 SEVENTH-DAY BAPTISTS: GREEN HILL. (SOUTH KINGSTON.) This church was located in the southern part of the town of South Kingston, R. I., about fifteen miles east of the First Hopkinton church, and was formed from members of the last mentioned church, in 1843. Upon the request of the brethren and sisters in South Kingston, the First Hop kinton church appointed a council to meet with the former to take the question of organizing a church into considera tion. The committee appointed was Elder Daniel Coon, Elder Christopher Chester, Christopher C. Lewis, Lucius Crandall, Daniel Lewis, Elder John Green, Solomon Carpenter, Sanford Noyes, Benjamin F. Langworthy, Horatio S. Berry and Ar nold Hiscox. At the next church meeting the committee re ports that the most of the committee attended and organized a church. The Sabbath Recorder of March 19, 1843, says that the Green Hill church was organized March 9, 1843, and that "the participating elders were Christopher Chester, of First Hopkinton, Solomon Carpenter, of Richmond, and Henry Clarke, of First Westerly." At first the church was called Green Hill and later South Kingston. The first report to Conference (in 1843) shows a mem bership of thirteen ; in 1849 there were twenty-five members, and in 1855 the members had increased to fifty-seven. Dur ing the fifties Elder Henry Clarke was pastor, being partly, if not largely, supported by the Eastern Association, and the church was greatly strengthened and increased. In 1862, 1863 and 1864, there was an arrangement by which the Rhode Island pastors supplied the church a portion of the time. Not far from this time the Seventh-day Adventists came into this vicinity to proselyte, and many members joined them. This was the death of the church. In 1853 and 1854 the church built a meeting-house, which went to the Adventists when the majority of the mem bers joined them. EASTERN ASSOCIATION. 665 GREENMANVILLE. In 1838 three brothers, George, Clarke and Thomas S. Greenman, members of the First Hopkinton church, settled in Mystic, Conn., and commenced the ship-building business. Thirteen years later, 1849, mev built a mill for the manu facture of -woolen goods. About these industries sprang up a village called Greenmanville. The most of those working in the ship-yard were Sabbath-keepers, and being several miles removed from any Seventh-day Baptist church, it was deemed wise to organize one. This was done in August, 1850, with about forty members. The constituent members were mostly from the First Hopkinton church, a few from the Waterford church, and one from the Newport church: The largest membership, fifty-six, was reachecfthe first year and it held pretty well up to this for thirty years. Its present (1902) number is eighteen. Though it never enrolled a large number of members, yet it exercised a wide influence in denominational and other circles. George Greenman, a member of this church, was president of the Seventh-day Baptist Missionary Society for thirty-one years. The leading men of the church took an active part in the anti-slavery struggle, and the temperance cause has been supported by these godly men. Clarke Greenman, Thomas S. Greenman and Benjamin F. Langworthy served the town in the state legislature at different times. Under the different pastorates there were occasional re vivals, and the membership was increased by other additions. Four years after its organization the church entertained the Eastern Association, at which time Prof. E. P. Larkin was ordained to the Gospel ministry by request of the church in New York City. The decline of the church has been the result of the decline of the ship-building business and the selling of the woolen mill to a First-day firm. Removals, dismissals and desertions have also contributed to the weakening of the church. The pastors have been S. S. Griswold, 1850-1865 ; L. E. Livermore, 1866-1868; C. A. Burdick, 1869-1870; A. B. Bur- 666 SEVENTH-DAY BAPTISTS: dick, 1871-1874; T. L. Gardiner, 1874-1880; O. D. Sherman, 1880 to date. In the interval between the pastorates of Elders Gris wold and Livermore, O. U. Whitford supplied the church, and in that between the pastorates of Elders Chas. A. Bur dick and A. B. Burdick, Eld. Geo. B. Utter, together with First-day ministers, supplied. The church erected a house of worship the first year of its existence. For a considerable part of this data the writer is indebted to Dea. Geo. H. Greenman, of Mystic, Conn. Note. — Since 1902, the church has practically disbanded, the house of worship has been sold and the proceeds given to the denominational societies, and the bell given to Salem College, Salem, W. Va. SECOND WESTERLY. The Second Westerly Seventh-day Baptist church is the thirteenth church which has grown directly from the First Hopkinton church and its work. It is located at Niantic, R. I., three and one-half miles from the mother church in Hopkinton, and is over the line in Westerly. It is also about four miles from the First Westerly church, which is located at what is now called Dunn's Corners, and about three miles from the Second Hopkinton, at Hopkinton City. The organi zation took place in 1858. Seven years after its founding it reports only seventeen members, and the largest number of members was fifty-one, in 1886. The pastors have been Henry Clarke, Horace Stillman and E. A. Witter. The church has owned a meeting-house since 1866. This house was originally built on the site where the meeting-houses of the First Hopkinton church stood till 1852, and where the Ministers' Monument now stands. When the vote in the First Hopkinton church to move its house of worship from where the church had worshiped throughout its history to Ashaway was passed, there was a large majority in its favor, but a few afterwards seemed grieved and erected another and smaller house on the same spot. In this house, called the EASTERN ASSOCIATION. 667 "Spunk Meeting-house," a few disaffected ones worshiped a short time, but in 1866 it was taken down, moved to Niantic, put up again, and has since been the house of worship of the Second Westerly church. II. CHURCHES WHICH GREW OUT OF THE SABBATH REFORM MOVEMENT NEAR PHILA DELPHIA, PA. NEWTOWN, PENNEPEK, NOTTINGHAM AND FRENCH CREEK. The second group of churches within what is now the bounds of the Eastern Association, came from a movement which started near Philadelphia, in the closing years of the seventeenth century. When the first one of these was or ganized, in 1697, there was but one Seventh-day Baptist or ganization in America, and that was the one in Rhode Island. There may have been, during the eighteenth century, a larger number of Sabbath-keepers in Rhode Island, but the churches in southeastern Pennsylvania and those which sprang from them outnumbered those in Rhode Island, if not those in all the colonies. There were at least four churches of this group within fifty miles of Philadelphia, and two or more which had been made up largely from members of these churches in other colonies. Their influence in the colony at that time was considerable, in a number of directions. From "Benedict's History of the Baptists," published in 1813 and from the article by Mr. Julius Sachse, published in 1888 and reprinted in the form of an excerpt in the Sab bath Recorder, June and July, 1889, we learn that there was a church at Pennepek, nine miles from Philadelphia, in the Philadelphia county; another at Newtown (Upper Provi dence) fifteen miles from Philadelphia, in Delaware county; a third at French Creek (Nantmeal), thirty miles from Phila delphia, in the northwestern part of Chester county, and a fourth one at Nottingham in the southwestern part of Chester county, near the Maryland line and fifty miles from Philadel phia. 668 SEVENTH-DAY BAPTISTS: The causes which resulted in the founding of these churches are connected with dissensions among the Quakers in William Penn's colony, growing out of "personal feuds, local jealousies," and questions of doctrines. This defection took place in 1691, one decade after the founding of the colony, and was led by George Keith, "an impetuous Scotch man, who left the Kirk of Scotland to become a follower, as well as a friend and companion of Penn and Fox." Keith and his followers denied that every man naturally has within himself the sufficiency for his own salvation, and magnified the need and power of Christ and gave especial prominence to the "Commandments of God and the Holy Scriptures." He soon, as we would expect from his nature, had trouble with the new band of dissenters, withdrew, and went to England, after which his followers languished and were scat tered. One of these bands of Keithians, however, had more strength than the others, and from that one grew the first Seventh-day Baptist church in the colony and the second in America. This was the one meeting in Thomas Powell's house, in Upper Providence, Delaware county, and the one from which the Newtown Seventh-day Baptist church came, under the influence of Abel Noble. We do not know so much about Abel Noble as we wish we did. He came to the colony from England, in 1684. It is not quite clear whether he was a Sabbath-keeper when he came or whether he was led to embrace the Sabbath after he came. It is known that he affiliated with the Quakers when he came to America, was recognized by them as one of theif num ber, and married among them in 1692, which would not have been allowed had he not been recognized as a Quaker. He was one of the forty-eight who signed the articles setting forth the reasons for the Keithian Separation. It is possible that he was a Sabbath-observer when he came to the colony, but so "liberal" in his beliefs and practices that he joined the Quak ers ; or he may have come to the Sabbath after his arrival. However this may be, we are certain that he had been recog nized as a Quaker in every respect, had withdrawn with Keith, had helped to maintain the Keithian society after Keith deserted it, and was the means of leading the Keithian EASTERN ASSOCIATION. 669 remnant at Upper Providence to the Sabbath and baptism. This last act is the one that interests us the most and came about in this way: The Keithians, finding themselves in need of a closer union, "determined to resign themselves entirely to guidance of the Scripture and to live a life of primitive Christian simplicity." Having taken this position they must as a natural consequence accept the Seventh-day as the Sab bath and immersion only as baptism. This Noble pointed out to them and they readily accepted. At a protracted meeting which Abel Noble was conduct ing at Thomas Powell's house in the summer of 1697, Thomas Martin, a public man of wide influence among the Friends, was baptized by Mr. Noble. Martin became a successful ad vocate of the doctrines held by the new Sabbath-keeping band of baptized believers, and in August following, baptized five others. During September, "ten new converts were added to the now prosperous organization." The good work con tinued and in October, John and Martin Beckingham became members, William having previously been a preacher in New Jersey. At the meeting when these brethren joined, the church which has come down to us as the Newtown Seventh-day Baptist church was organized. They chose Thomas Martin as minister, "who, after further religious ceremonies, pro ceeded to administer the Lord's Supper, as an old account states, 'to them for the first time.' " It would have been natural that they should have elected Abel Noble pastor, as he was the one who had led them to the truth, but this service he declined. He labored as a minister in Pennsylvania and New Jersey, and the last we hear of him, he was in "West Chester county, N. Y., at or near Yonkers, teaching school." This was 1752. The church thus organized was in a prosperous condition. The year following its organization, or 1698, four baptisms are reported, and some of them, as perhaps others had been before, were persons in the town of Newtown, which joined Upper Providence on the north. The year 1699 brought eight additions by baptism. It was about this time, the latter part of 1698 or the early part of 1699, that they had an accession which meant a great deal to them and to Seventh- 67O SEVENTH-DAY BAPTISTS: day Baptists in the two centuries that have since passed into history. This accession was William Davis, to whom we have already referred in the sketches of the First Hopkin ton and Shrewsbury churches. He came to the colony the same year that Abel Noble did, and was a public speaker among the Quakers when he came. He, like Noble, went out with the Keithians, or Christian Quakers, as they were sometimes called, in 1691, but before the organization of this, the first Seventh-day Baptist church in the colony, he became a Baptist and joined the Pennepek Baptist church. Having trouble here on account of doctrinal views, he came to Upper Providence by invitation of Abel Noble, and em braced the Sabbath. "In the latter part of 1699, William Davis, before mentioned, returned to Pennepek, above Phila delphia, and there organized a congregation of Seventh-day Baptists from among the former Keithians and others in the vicinity. This formed the first branch from the Provi dence Meeting. Thomas Graves gave to^the congregation a lot of ground on which they built a plain log building for a meeting-house. In the year 1700, William Davis, the min ister, baptized six persons in the Pennepek, the record of which is with the parent society." This prosperity was not to last many months. The Episco palians, led by one of their ministers whose name was Evan Evans, attacked these new churches with such vigor and per sistency that they were nearly destroyed in spite of the able defense made by Elders Thomas Martin and William Davis, for the Seventh-day Baptists, and Eld. Thomas Kill ings-worth for the Baptists. George Keith, who founded the Keithian Quakers, but at this time had returned to the Church of England, and one Clayton, also aided Evans. Some of the most influential members in the church in Upper Prov idence deserted the truth, and the remnant that continued steadfast changed their place of meeting from the homes of the Powells in Upper Providence, to the home of David Thomas in the town of Newtown, five miles farther from Philadelphia to the west. Thus the name of the first Seventh- day Baptist church in this group and the second in America, has come down to us as Newtown, instead of Upper Provi- EASTERN ASSOCIATION. 67 1 dence, where it was organized. Beside their own ministers, they were visited by Thomas Rutter from Philadelphia and William Davis of Pennepek. The church formed by Eld. William Davis at Pennepek suffered the same attack from the Episcopalians. It was no sooner established than Evans commenced his attacks, and so successful was he "that before the year was over, Thomas Graves, the donor of the land on which the meeting-house was built, renewed his fealty to the Church of England and deeded the lot to the Episcopalians, who at once turned the Sabbatarians out and topk_ possession of this primitive Sanc tuary." "The loss of their place of worship was a severe blow to the prospects of the Sabbatarians at Pennepek. The meetings were continued at the houses of the various mem bers, but they made little progress. Davis remained among these people until about 171 1, when he left them to join the church in western Rhode Island, now -the First Hopkinton, where he occasionally preached until 1714. Left without a leader, and no one rising to supply the vacancy caused by the departure of Davis, they were soon like a flock of sheep without a shepherd, and scattered. Some joined the Episco palians, others, the Baptists. A few, however, remained steadfast to their principles, and communed with their brethren at Newtown." In this conflict public debates were held between the leading ministers on each side, one of which was between William Davis and George Keith, in Philadelphia. This occurred in February, 1702. The adverse tide finally turned and the church at New town was strengthened by both immigration and converts from the community. We have no detailed record of its history, but we learn that it well maintained itself through the eighteenth century and into the nineteenth. In the early years of its history it opened correspondence with the churches of like faith in New Jersey and Rhode Is land. It also instituted a yearly meeting, which met with it during the century and into the opening of the nineteenth. The New Jersey churches attended these yearly meetings sometimes. 672 SEVENTH-DAY BAPTISTS: In 1713 the Newtown church established what is known as the "Seventh-day Baptist Burial Ground." This old "God's Acre" is described as being "by the roadside, between the Newtown Baptist Church and its parsonage on the thorough fare from Newtown to Paoli," "situated about fifteen miles due west from Philadelphia," and must not be confounded with the Sparks Burial Ground, in Philadelphia. Elizabeth Wayne, the mother of General Anthony Wayne, of Revolutionary fame, was the daughter of David Thomas, of the Newtown church, and it is said that "Elizabeth Wayne was a strict Sabbath-keeper." The third church of this group was Nantmeal, in Chester county. This church has generally been mentioned by writers by the name of French Creek, and is supposed to be the same as Canogocheage, which name is given in some correspondence with the brethren in Piscataway. Mr. Julius Sachse speaks of this church and its founding as follows: "The first quarter of the century had not elapsed before we find a branch of the Newtown congregation organized at East Nantmeal, in the northwestern part of Chester County, about thirty miles from Philadelphia. Conspicuous among the brethren composing this so ciety, we find the familiar names of Hiddings (Iddings) and Thomas, members of the Newtown families of those names. Four years later, in 1726, this infant community was reinforced by a number of families from the Great Valley Baptist church, sixteen miles to the eastward in the same county. These were led by Philip Davis, Lewis Williams, Richard Edwards, Griffy Griffiths and William James, who broke off from that church on account of their change of sentiment concerning the Sabbath. This immigration was soon followed by further accessions, and the society at Nantmeal became numerically the strongest in the county. Still, the Newtown con gregation was always considered the headquarters of the society.'' The Nantmeal church is said to have manifested great activity during the third quarter of the eighteenth century. Morgan Edwards states that this church in 1770 was composed of eighteen families and twenty-four communicants. They built a church in 1762, the only one built by this group of churches. The yearly meetings held at Newtown were held in the spacious home of David Thomas. The fourth church in this group was Nottingham in the southwestern part of Chester county. When it was organized (42) EASTERN ASSOCIATION. 673 does not appear. The church was near the Maryland line and some of its members lived in Maryland. "Meetings were held at the different houses, but mainly at that of Abigail Price and at the Bond homestead. Samuel and Richard Bond were really the leaders of the Seventh-Day Baptists in this part of the county. Here the second yearly meeting was held, called the August Meeting to distinguish it from the May Meeting, at Newtown." Morgan Edwards says, in 1770, that this church had "six families of whom eight were bap tised." These four churches had several ministers. Beside Abel Noble, William Davis, Thomas Martin and Thomas Rutter, we find the names of William Beckingham, Philip Davis, Lewis Williams and John Bryman. The most noteworthy in the middle of that century was Enoch David who waS stationed for some time at Nantmeal, or French Creek. He was a man of more than ordinary ability, and his son, Ebe- nezer David, graduated from Brown University in 1772 and was ordained to the ministry as stated in the sketch of the Newport church. When the Sunday law of 1794 was passed it worked a great hardship to the members of these churches. While the bill was pending they signed a petition asking that they be exempt from the penalties of the law, and presented it to the Legislature. Their neighbors of all denominations also sent . a petition praying that that of the Seventh-day Baptists be granted, but the bill passed and became a law. Sachse gives one instance which illustrates the injustice done the Sabbath- keepers : "The act complained of was passed and became a law April 22, 1794. It was the cause of much hardship to the 'Seventh-Day people.' A flagrant instance was that of Mr. Bond [presumably Richard Bond, of Nottingham, another branch from the Newtown meeting]. He was a leading man and a preacher among the Sab batarians, and was drawn as juror at the court of Nisi Prius. He served faithfully until Friday night when he applied respectfully to the court to be discharged, stating that it was against the rules of his society, and against his conscience to serve on that day. The Chief Justice, whose name has unfortunately not come down to us, refused the request. In passing on the matter, the Judge 674 SEVENTH-DAY BAPTISTS: is accorded as having used these words : 'They pretend to have scruples of conscience, I know them all, — a set of hypocrites. We are obliged to hold court on Saturday, and he shall stay and do his duty, too.' It is hard at the present day to think that an expression like this should emanate from the bench — especially as the juror was a well-known citizen of the county." The members of these churches, as a class, particularly those who were Keithians or descended from them, had many of the Quaker habits of life, speech and belief. Their dress was plain, their language straightforward and they did not believe in taking oaths or in carrying on war. That they stood high as citizens and Christians is .seen from the following quotation from a noted divine, Elhanan Winchester, of London, who wrote of them in 1788: "Such Christians I have never seen as they are, who take the Scriptures as their only guide, in matters both of faith and practise, * * * So adverse are they to all sin, and to many things that other Christians esteem lawful, that they do not only refuse to swear, go to war, etc., but are so afraid of doing anything contrary to the commands of Christ, that no temptations would prevail upon them even to sue any person at law, for either name, character, estate, or any debt, be it ever so just. They are industrious, sober, tem perate, kind, charitable people, envying not the great, nor despising the mean. They read much, they sing and pray much, they are constant attendants upon the worship of God; their dwelling houses are all houses of prayer; they walk in the commandments and ordi nances of the Lord blameless ; both in public and private, they bring lip their children in the nurture and admonition of the Lord; no noise of rudeness, shameless mirth, loud, vain laughter, is heard within their doors; the law of kindness is within their mouths; no sourness or moroseness disgraces their religion; and whatsoever they believe their Saviour commands, they practise without enquir ing or regarding what others do." BROAD RIVER. Three churches in other commonwealths sprang from this group near Philadelphia. The first was Broad River, South Carolina. There is not much known about this church and I cannot do better than to quote what Benedict says : "In 1754, a church of this order of Baptists' was begun on Broad River, in the parish of St. Mark, South Carolina, about 180 miles EASTERN ASSOCIATION. 675 from Charleston. The leading members in it were Thomas Owen and Victor Nelly, from French Creek, Pennsylvania, and John Gregory and his two sons, Richard and John, from Piscataway, New Jersey. They were Calvinistic in sentiment, and in 1770, had increased to eighteen families, whereof twenty-four persons were baptized. They had for their preacher one Israel Zeymore while he behaved well; but he afterwards became the master of a vessel, and next went into the army. 'He was,' says M. Edwards, 'a man of wit and learning, but as unstable as water.' " TUCKASEEKING. The Tuckaseeking Seventh-day Baptist church was locat ed in Georgia and was the fruitage of the Broad River church. Benedict tells us about all we know of them: "In 1759, eight families of the Seventh-day Baptists passed over from South Carolina, and settled near Tuckaseeking, in Georgia. They had for their leader Richard Gregory, at Broad River. Another of their preachers was named Clayton, who was fined a mark for saying, 'that no man could be a Christian who kept a concubine, were the keeper a king, and the concubine a countess;' this was con strued a reflection on the late king and the countess of Yarmouth. After residing here about five years, this company retired to Edisto and left but few proselytes behind them." The Seventh-day Baptist church of Lost Creek, W. Va., which was established in 1805, was also the product of this second, group of churches, a number of the members of the Nottingham church being among the constituent members of the Lost Creek church. These churches were all extinct long ago, yet they live in their influence and in the churches that have grown out of them. Their labors and sacrifices, victories and defeats, ser vice and love are not lost ! The writer has gathered these facts from many sources; among others are Prof. J. L. Gamble's Lectures, Benedict's History of the Baptists, and Julius Sachse's articles referred to in this sketch. The articles written by Sachse are of great value, as he lived on the ground where these churches were located and wrote with conscientious zeal and after exhaustive research. 676 SEVENTH-DAY BAPTISTS: III. CHURCHES WHICH GREW OUT OF THE SABBATH REFORM MOVEMENT IN NEW JERSEY. PISCATAWAY. The beginning of the Seventh-day Baptist church in Pis cataway, New Jersey, does not apear to be connected with any Seventh-day Baptist church. Hezekiah Bonham was the cause of the investigation which led several to embrace the Sabbath. We do not know that he was a Sabbath-keeper or a church member even. If he was a Sabbath-keeper, we do not know how he came to embrace the Sabbath, whether by his own study of the Bible and the enlightenment of the Holy Spirit, or by the labors of Eld. Abel Noble or some one else. From the Journal of Samuel Hubbard we learn that the Sabbath- keepers in Newport and western Rhode Island were in com munication with the colonists in these parts and it is more than possible that Mr. Bonham, as well as Eld. Abel Noble and Eld. John Davis "of Trenton, N. J.,'' came to a knowledge of the Sabbath through the Sabbath-keepers in Rhode Island. This we know : Hezekiah Bonham was found working on Sun day by Edmund Dunham, who was a deacon with license to preach in the Baptist church of Piscataway, located at what is now Stelton. Dea. Dunham was on his way to fill a preach ing appointment, and finding Bonham at work on the First- day of the week, rebuked him for desecrating the Sabbath. The latter challenged Dunham to find a single passage of Scripture proving that Sunday was to be sancitified as holy time. Dea. Dunham thought this a presumption, but not re calling any such passage, commenced tq investigate for him self, with the result that he was convinced of his error and turned to keep the Sabbath. Before deciding thus to do, he laid his trouble before some of his brethren, but got no help. On account of this agitation other members of trie church soon embraced the Sabbath and Dea. Dunham commenced to hold meetings on the Sabbath in his own house. As in New port, R. I., thirty-five years before, the attempt to remain in the Baptist church made matters worse and they soon became EASTERN ASSOCIATION. 677 very serious. "Minister was arrayed against minister, deacon against deacon, and brother against brother, until those who kept the Sabbath thought that, for peace sake, and for con science sake, they better withdraw and raise a standard of their own." This they did to the number of seventeen, in 1705. Dea. Dunham was chosen pastor and sent to Rhode Is land for ordination. He went to what is now the First Hop kinton church and in the meeting-house where the Ministers' Monument now stands was ordained by Eld. William Gibson, October 22, 1705, (New Style and according to the records of the church in Rhode Island). This was three years before the Sabbath-keepers who becaj-ne what is now the First Hop kinton church separated from those of like precious faith in Newport, but they had then worshiped twenty-five years in the house in which Eld. Dunham was ordained and had been keeping the Sabbath thirty-nine years. The members of this church were widely separated as to location. There are records- of church meetings in Trenton, thirty miles from Piscataway, and Hopewell a few miles north of Trenton. Under the leadership of Eld. Dunham the church grew rapidly and in 1722 there were seventy-five members. During the first century of its history there were many addi tions evidently, but a number moved away to join other churches and to scatter, and the church was in the midst of the seat of conflict in the Revolutionary War. Eld. Walter B. Gillette, who was their sixth pastor, speaks of this time as follows : "The Revolutionary War, about this time, came upon this people, with all its terrors. This section of the State was very much exposed. The British army took possession of Piscataway, and for a long time this was their place of encampment. The inhabitants were ex posed, both in person and property; and in addition to this evil, they differed among themselves in relation to the justness of the war; some were patriots, and same were bitter enemies to their country. All the patriots were either in the regular army, or en rolled in the militia, or were liable to be called on at any moment. The most of the patriots removed their families to the back settle ments, while the tories (so called) fled to the British possessions. Those families among the mountain wilds were thus deprived of religious privileges, and of the society of friends, while husbands and sons were in the field of battle. A few of the members of this 678 SEVENTH-DAY BAPTISTS: church left their friends and joined the British; but most of them were patriots, and some of them were officers in the army. For a number of years their house of worship was nearly forsaken, their meetings were broken up, and the means of grace neglected. Dur ing the ravages of the war, their beloved pastor, Jonathan Dunham, died March 10, 1777, aged- 83 years." Under these circumstances, the church in 1803 reports only eighty members. During the century just past the church has witnessed a number of most precious revivals and there have been many additions, the number of members at times reaching to about one hundred seventy-five. In 1853 the one hundred forty-eighth year of the church, the "Seventh-day Baptist Memorial" states that about seven hundred had been baptized into the communion of the church. Several churches have been formed from this church. The first was what is now Shiloh, New Jersey, organized in 1737- In 1789 the Woodbridgetown church, in Fayette County, Pa., was organized largely from. the members of this church, among whom was Samuel Fitz Randolph who was the founder of Salem, W. Va. In the latter part of the eighteenth century^ members of this church moved to near Meadville, in Crawford County, Pa., and were organized into a church which they named Shi loh. James Dunn was their elder. This was the first church organized in the bounds of what is now the Western Associa tion and about all that is known of this church is given in the history of that Association. Upon its ruins have successively grown the Hayfield, Cussewago, and Hickernell churches. The Seventh-day Baptist church of Plainfield, six miles distant from Piscataway, was organized from members of this church in 1838. Besides the members dismissed to form these churches, many members have been dismissed to join churches already organized. As already indicated the first pastor was Edmund Dun ham. He was about forty years of age when he embraced the Sabbath and had been a deacon twelve years, with license to preach. This well prepared him for his work. He served till his death, in 1734. Jonathan Dunham, son of the first pastor, w Pi UiI— > WWWtf u pa u< < < ULO EASTERN ASSOCIATION. 679 followed his father as pastor of the church. He was ordained deacon with license to preach shortly after his father's death and at the same time was called to serve the church as pastor. This arrangement continued eleven years when he was form ally ordained elder. He continued to serve the church till 1777, a period of forty-three years, and his is said to be the longest pastorate in the history of the denomination in the United States. His pastorate took the church into the darkest period of the colonial struggle for independence. For ten years after the death of Jonathan Dunham the church had no pastor but had the occasionafeministrations of Eld. Elisha Gillette, of Oyster Pond, Long Island, and Eld. Enoch David, a Seventh-day Baptist minister from Phila delphia, and James Dunn, who was a licentiate in the church. Nathan Rogers, from the Waterford church, in Corfhectf- cut, was the third pastor. He commenced his labors 1787, after the death of his predecessor, and served ten years or till 1797, when he moved to Berlin, N. Y. Henry McLafferty, the fourth pastor, came to Piscata way from Squan River, New Jersey, a few years after the church at the latter place had moved to Salem, W. Va. He was born in Ireland * and came to New Jersey when a boy, selling his wages for a specified time to pay for his passage. Upon his arrival,, according to a custom then practiced with "redemptioners," he was sold to work the time specified for his passage. When he became a man, he married a member of the Shrewsbury church, whose name was Babcock. His wife taught him his letters and the rudiments of what he af terwards acquired. He joined the Shrewsbury church and was ordained by it to the ministry. In 1795 he was elected pastor of the Piscataway church jointly with Eld. Nathan Rogers, and served thus till two years later, when Eld. Rogers moved away. He served as pastor till 181 1, when he moved to cen tral New York. The fourth pastor was Gideon Wooden. He was or dained deacon in 1808, and when Eld. McLafferty moved away, was chosen pastor and ordained October, 181 1. He served in this capacity till 1830. John Watson joined the church in 1826. He was a First- 680 SEVENTH-DAY BAPTISTS: day Baptist minister of ability when he embraced the Sabbath. He was invited to preach in the absence of Eld. Wooden, or when he was unable thus to do on account of the infirmities of age, and was soon placed on equal footing with Eld. Wooden. This produced trouble and the final dismissal of Eld. Wooden. Under these circumstances Eld. Watson did not feel at liberty to act as pastor though he supplied the church till a pastor was secured. Following Elders Wooden and Watson the pastors have been: William B. Maxson, 1832-1839; Walter B. Gillette, 1839-1853; Halsey H. Baker, 1853-1858; Lester C. Rogers, 1858-1868; Lewis A. Platts, 1868-1876; Leander E. Livermore, 1877-1883, 1888-1893, 1900 to date; Earl P. Saunders, 1883- 1884; Judson G. Burdick, 1884-1887; Frank E. Peterson, 1893^1899; Martin Sindall, 1899-1900. The biographies of Elders Edmund Dunham, Jonathan Dunham, Henry McLafferty, John Watson and William , B. Maxson are to be found in the "Seventh-day Baptist Memo rial" and make most interesting and inspiring reading. Three of the pastors of the church "were the natural children of the church, having been called and ordained to that sacred office from its own membership." The church has furnished from its membership six Sev enth-day Baptist ministers, Jonathan Jarman, who was or dained an evangelist and soon after (about 1775) went to Pennsylvania; Elisha Gillette, who was the pastor of the church at Oyster Pond, Long Island; James Dunn, who to gether with several families, went to Crawford County, Pa., and organized a church called Shiloh; David Clawson; Sher man S. Griswold; and Wardner C. Titsworth. A. Judson Titsworth, who has won a national reputation as preacher among Congregationalists, was also the child of this church. The first church was built in 1736. Another was built on the same site in 1802. A third one was built in 1836 two miles north of the former ones and one mile south of New Market. This last building was removed to its present location during the pastorate of Eld. Halsey H. Baker. The part the members of this church have taken during the long and eventful- period covered by its history, in civil, EASTERN ASSOCIATION. 68 1 ^industrial, political and educational matters, is not to be had and much which pertains to its first one hundred fifty years has passed forever beyond the recall of man. As already stated many of its members were in the struggle for American Independence, while twenty served in the Federal army dur ing the Civil War. The names of two men, David Dunn and Elias R. Pope, stand out during the last century with especial prominence. Hon. David Dunn, who died May 18727 in the seventy-eighth year of his age, was well and favorably known, not alone in the council of the church, but in his county and state as well. Hon. Elias R. Pope, who died Aug. 10, 1896, in the sixty-first year of his age, spent the last of his life in Plainfield, but always retained his membership in the Piscata way church, the church home of his boyhood. At his death the Plainfield Courier-Nezvs said that "He was identified with every public spirited enterprise in the city." The following statements will in brief show the place he had filled in the life of the community: He was president of the First National Bank, having a few months before his death resigned the vice presidency of the City National Bank to accept this position; he was president of Dime Savings Bank from its foundation, in 1869, till his death ; he was treasurer of the Plainfield Electric and Gas Light Company, and Plainfield Water Supply Com pany, president of the Board of Trade, county collector in 1872, and member of the state legislature, ,1873-1875. OYSTER POND. This church was the third church organized by the Pis cataway (N. J.) church and was located on the east end of Long Island. From information gathered through corre spondence with town clerks on Long Island, it appears that the church was located at Oyster Pond, which was at or near what is now Orient, in the town of Southold, L. I. The founding of this church was the direct result of the labors of Eld. Elisha Gillette. Eld. Gillette, who had been a licensed preacher living at Huntington, Long Island, had come to Piscataway, N. J., in 1769, and joined the Seventh-day Baptist church there. He still lived on Long Isand, and upon the request of the Piscataway church during the yearly meet- 682 SEVENTH-DAY BAPTISTS: ing in 1786, was ordained by Eld. William Bliss, of Newport, R. I., Eld. John Burdick of Hopkinton, R. I., and Eld. Nathan Rogers, who the next year became pastor of the Piscataway church. Five years later, as will be seen from the following, taken from records of the Piscataway church, the church was organized : "Piscataway, State of New Jersey, June 19, -1791. "At a meeting for business, by desire of Elisha Gillette and Nathan Newburn, who presented a letter from our friends at Oyster Pond, Long Island, stating that Elisha Gillette has, since fall before last, resided among them, as a teacher, during which time many souls have been called in and submitted to the ordinance of baptism, who also request that they be organized into a regular Seventh-day Baptist church, that they may be so constituted, and considered as a sister church with us. The church took the matter into con sideration, and complied with the same, and appointed Eld. Nathan Rogers, and Thomas F. Randolph, and Jacob Martin, deacons, to attend on said business, at Oyster Pond, on the 17th of August." The church was constituted, it is stated, at the time set, and Eld. Gillette took a letter from Piscataway, joined the new church at Oyster Pond, and become its pastor. The church made the experiment of receiving into its membership those who observed Sunday as the Sabbath, but the attempt to unite those who observed two different days as the Sabbath in the same church proved a failure- and the church had a brief ex istence. Oyster Pond was much nearer the Sabbath-keeping churches in Rhode Island and Connecticut than it was Pis cataway, and Eld. Elisha Gillette and the Oyster Pond church, about this time, are mentioned four or five times in various ways in the records of the First Hopkinton church. It is evi dent, however, that the First Hopkinton church never recog nized the Oyster Pond church as a church in sister relations. The cause of this probably was because Oyster Pond received those who were not Sabbath-keepers into its fold. This is in dicated by the recorded fact that when a member of the First Hopkinton church asked for a letter to join the Oyster Pond church the granting of the request was postponed that there might be an investigation as to the doctrinal soundness of the Oyster Pond church, and after two or three postponements the matter disappears. EASTERN ASSOCIATION. 683 SHILOH. (cohansey). The name which this church bore the most of the time till 1829 was Cohansey. The official name given it in the charter procured, in 1790, was "The First Congregation of Seventh- Day Baptists residing in Hopewell, in the County of Cumber land and State of New Jersey." Since 1829 its name has been Shiloh. Though the Shiloh church, when organized, was formed largely from members of the Piscataway church, yet the plant ing of the Seventh-day Baptist standard appears to have been independent of Piscataway. Those who have traced the his tory from the earliest sources say that the people who settled Shiloh were Baptists who came from Wales, in 1662, to Mas sachusetts, and owing to persecution, moved from Massachu setts with other Baptists from Scotland, to South Jersey in 1687. The Sabbath truth was brought to them by Eld. Jona than Davis, of Trenton, N. J. This Jonathan Davis is not to be confounded with either of the two men bearing the same name who were the first pastors of the Shiloh church. His an cestors came from Glamorganshire, in Wales, and settled in Swansea, Mass. Later they moved to Long Island, and about 1695 Jonathan, with other relatives, moved to Trenton, N. J. How or when Eld. Davis came to the knowledge of the Sabbath is still a mystery. It has been thought that it was through Eld. Abel Noble. It may have been, however, that both he and Eld. Noble were brought to the Sabbath through the Sabbath-keepers of Rhode Island, for Samuel Hubbard's Journal reveals the fact that those observing the Sabbath in Rhode Island were in communication, both by letter and visits, with the people living on the extreme western part of Long Island, and New Netherlands,- which included what is now New Jersey. Eld. Davis seems to have embraced the Sabbath before he moved to Trenton, which was about 1695. "From 1695 to 1700, and subsequently" Eld. Davis visited his Welsh cousins at Bowentown, Shiloh, and vicinity, and gained many converts to the Sabbath. Their numbers were also increased by additions from Pennsylvania and Maryland, 684 SEVENTH-DAY BAPTISTS: and from Trenton, Bonhamton, and Piscataway, N. J. These Sabbath-keepers appear to have belonged to the Piscataway church, but had a temporary organization and held meetings as early as 1716, or twenty-one years before they became an in dependent church. It is recorded that the church was organized "March 27, ^ZT-" This was probably "old style" and by the method used since September, 1752, would be April 7, 1737, but inasmuch as the Original record is not extant we can not be certain. Pres. Theo. L. Gardiner, who has taken great pains to trace the origin of Seventh-day Baptist interest in this section, sums up the sources from which Sabbath-kepers came as follows: "From all sources of information, then, upon the origin of Sabbath- keepers in this community, we gather the following: "First, And mainly, This man's converts from the Cohansey Baptist Church prior to 1716; notably the Swinneys, Bowens, Bar retts, Bacons, Ayarses, Sheppards and Robbinses. "Second, Two or three families of Davises came from Trenton in 1732, relatives of Jonathan Davis, one of whom, a nephew of his, became the first pastor of the church. "Third, Several persons from among Abel Noble's converts at French Creek, Pa. ; viz., the Thomases, Griffiths, and 'Jane Phillips,' whose name stands among the eighteen constituent members. "Fourth, There were also some who came from Piscataway; viz., the Dunns, Randolphs, and Bonhams. Thus, from all of these sources may be traced the elements that combined to make the body of the Seventh-Day Baptist Church and congregation at Shiloh." This church was organized one hundred sixty-five years ago and the articles of faith adopted at that time are of espe cial interest. They read thus : "We, whose names are hereunder written, do join together upon the articles and agreements following: "ist. We believe that unto us there is but one God, the Father, and one Lord, Jesus Christ, who is the Mediator between God and mankind. We believe the Holy Ghost is the Spirit of God. 1 Cor. 8:6; 1 Tim. 2:5; 2 Tim. 3:16; 2 Peter 1:21; John 14:26. "2nd. We believe that all Scripture of the Old and New Testa ments given by inspiration, is the word of God, (2 Peter 1 : 19-21 ; 2 Tim. 3:16; Mark 7:13; 1 Thess. 2:13; Acts 4:29-31,) and is the rule of faith and practice. "3d. We believe that the ten commandments that were written on the two tables of stone by the finger of God continueth to be the REV. JOHN DAVIS. See Biographical Sketches, p. 1361. EASTERN ASSOCIATION. 685 rule of righteousness unto all men. Matt. 5:17-19; Mal. 4:4; James 2:10; James 1:25; Romans 7:25; 3:31; 13:8-10; Eph. 6:2. 4th. We believe the six principles recorded, in Hebrews 6 : 1, 2, to be the rule of faith and practice. "5th. We believe that the Lord's Supper ought to be administered, and received In all Christian churches. Luke 22: 19, 20; 1 Cor. 11: 23-26. "6th. We believe that all Christian churches ought to have church officers in them, as elders and deacons. Titus 1:5; Acts 6 : 3. "7th. We believe that all persons thus believing ought to be baptized in water by dipping, plunging, after confession is made by them of their faith in the above said things. Mark 1:4, 5 ; Acts 2:38; Acts 8:36, 37; Rom. 6:3, 4; Col. 2:12. "8th. We believe that a company of sincere persons being found in the faith and practice of the above said things may be said to be the church of Christ. Acts 2:41, 42. "9th. We give up ourselves first unto the Lord, and to one another, to be guided and governed by one another according to the word of God. 2 Cor. 8:5; Col. 2:19; Psa. 133:1; 84:1, 2, 4, 10." Many Sabbath-keepers in this part of New Jersey differed from other Sabbath-keepers regarding the time of beginning the Sabbath, believing that it should begin and end at mid night instead of sunset. This led to considerable discussion in the church and denomination, after the church became a member of the General Conference. While the majority held that the only consistent practice was to begin at sunset, yet charity was shown in letting every one decide for him self, and some continued to begin at midnight. The growth of the church for the first fifty years was highly encouraging. It grew from eighteen to seventy under the labors of the first pastor, which ended in 1769, and during the second pastorate, which ended 1785, "ninety-six were add ed by baptism and a goodly number came from other people." But a sad change came and the last fifteen years of the eighteenth century brought serious internal troubles that threat ened to destroy the church, and which were not ended till after three years of litigation in the Supreme Court of the state. Let us spread a mantle of pity over these scenes, for the wonder is that the church survived them and became one of the strong churches Of the state and the denomination. At the close of this period, 1800, the church in a letter to the First Hop kinton church, in Rhode Island, says, "In 1788, there were 686 SEVENTH-DAY BAPTISTS: upwards of one hundred (115) belonging to the church. Since that time, fifty have died, fourteen withdrew when trouble began, others stand off at a distance and there re mains about fifty now in regular standing." As the new century opened, brighter days dawned. In the winter of 1803, Eld. Ayars baptized thirty into the fellowship of the church, and the number of communicants increased by steady growth and gracious revivals, so that the church reported three hundred five in 1843. Its present (1902) membership is three hundred seventy-one. The growth of the church during the last century has not been confined to increase in numbers, but there has also been a marked growth in other ways. The missionary spirit soon began to manifest itself. The church first joined with First-day churches in supporting missions, and was ready to co-operate with Seventh-day Baptists as soon as the latter began mission work. The church, in 1823, sent its pastor, Eld. John Davis, and Dea. John Bright on a missionary tour of three and one-half months, into Pennsylvania, West Vir ginia, Ohio and Indiana. The ladies also organized, in 1814,. for benevolent work, and have always since been organized. The interest of the church in missionary work has been height ened by the fact that three of its pastors have entered foreign fields. The three were Eld. Solomon Carpenter, who left the church to go as missionary to China, in 1846, Eld. William M. Jones, who nine years later resigned to go as missionary to Palestine, and Rev. David H. Davis, who closed his labors as pastor to go as missionary to China, in 1879. In 1806 a company went from this church to Ohio, but those who composed the company were mostly lost to the Sabbath. The Marlboro church was organized from members of the Shiloh church in 181 1. Besides these many families and individuals, members have gone out --from the church to various parts of our country. When we turn to the pastors of this church, we first think of Eld. Jonathan Davis, of Trenton, N. J., who labored in this vicinity during the closing years of the seventeenth century, and the first thirty of the eighteenth, bringing many to Christ and the knowledge of the true Sabbath. He was BAPTISMAL POOL OF THE SHILOH AND MARLBORO CHURCHES. Situated between Shiloh and Marlboro, New Jersey. White cross at rear indicates where it was entered for baptismal purposes. EASTERN ASSOCIATION. 687 virtually pastor of this people, though never installed as such by any church. Eld. Jonathan Davis, a nephew of the Eld. Jonathan Davis mentioned above, was the first pastor and served nearly thirty- two years, or till his death, in 1769. About sixty were added to the church by baptism during his pastorate. The second pastor was a man bearing the same name as the first, Jonathan Davis, but belonging to another family. His father was a Baptist pastor in Delaware, where Jonathan was born and raised to observe the First-day of the week as the Sabbath. He was led to the Sabbath by the example of his wife. After a trip of five hundred miles with his family to North Carolina to establish a home among Seventh-day Baptists in that state, he came to Shiloh, bought a farm, joined the church with his wife, and soon was called to pro claim the Gospel mess-age. He was ordained to the Gospel ministry in 1768, and the year following, upon the death of the pastor, became the under-shepherd of the church. In this capacity he served till his death in 1785. During the seventeen years of his pastorate ninety-six were added by baptism, besides those who came to the church from other peoples. The biographies of these three men bearing the name Eld. Jonathan Davis, and Eld. John Davis, the fourth pastor, are to be found in the "Seventh-Day Baptist Memorial." Nathan Ayars was the third pastor. Though at first he was ordained an evangelist and not formally elected pastor, yet he seems to have served as such during the most perilous times of the church's history. He lived six miles distant, in Salem county, but proved himself a most patient and wise leader during that stormy period. After the clouds had scat tered he was permitted to lead a goodly number into the baptismal waters and it is said that seventy were added during his pastorate, which formally closed in 1802. He remained administrator of the ordinances for some time after he de clined to be pastor. John Davis, son of Eld. Jonathan Davis, the second pastor, was the fourth pastor. He was ordained and began his pastorate in 1807. Seventy were received by him into 688 SEVENTH-DAY BAPTISTS: the church the following winter and during his pastorate, which lasted thirty-four years, he had the pleasure of bap tizing more than three hundred persons into the fellowship of the church. One hundred were added in a single year. When Eld. John Davis closed his pastorate, in 1841, one hundred four years had passed since the organization of the church, and in that time the church had had four pastors, but there had been five years when the church had no one whom it recognized as pastor. In the sixty-five years since Eld. John Davis's pastorate the church has had eleven pastors. The first four served till death or till old age stood in the way of furthur discharge of the duties of the office. Up to this time the church had sought its pastors from among its own members; after this, it looked elsewhere. The following have served the church since the pastorate of Eld. John Davis: Azor Estee, 1841-1844; Solomon Car penter, 1844-1846; Samuel Davison, 1846-1849; Giles M. Langworthy, 1849; W. M. Jones, 1850-1853; Walter B. Gil lette, 1853-1873; A. Herbert Lewis, 1873-1876; David H. Davis, 1876-1879; Theo. L. Gardiner, 1879-1890; Ira L. Cot trell, 1890-1899; Edward B. Saunders, 1899 to date. Elders Jonathan Jarman and Moses Winchester preached for the church at times during the troublesome years closing the eighteenth century, and Bro. Joseph Ayars preached as a licentiate between the pastorates of Elders Nathan Ayars and John Davis. Eld. Thomas Gates Jones, a First-day min ister, supplied the pulpit on the Sabbath for about two and one-half years after Eld. Nathan Ayars resigned. His labors were blessed to the binding together and building up of the church. Eld. David Clawson preached in connection with Eld. John Davis, the last year of the latter's pastorate. Eld. S. S. Griswold supplied the church- for a time in 1844, and Eld. Enoch Barnes, a convert to the Sabbath from the Meth odists, supplied the church during the summer of 1850. Eld. Jacob Ayars, who became the first pastor of the Marlboro church, was the product of the Shiloh church. He had previously been licensed by it, and upon the organiza tion of the new church was ordained its pastor. Eld. Geo. R. Wheeler, of Salem, New Jersey, and father (43) CHURCH AT SHILOH, NEW JERSEY. EASTERN ASSOCIATION. 689 of Eld. S. R. Wheeler, embraced the Sabbath and became a member of the Shiloh church during the pastorate of Eld. Davison. He was ordained to the Gospel ministry by this church in 1846, and later became pastor of the Marlboro church. William West, who went with several members of the Shiloh church to Ohio in 1806, one Jacob Ayars, who went to Clifford, Pa., Joel C. West, who became an efficient pastor of other Seventh-day Baptist churches, Geo. E. Tomlinson, an eloquent and able minister among us a generation ago, O. U.' Whitford, whose name is a household word among Seventh-day Baptists today, and L. R. Swinney, who is also well known to this generation, were called to the ministry by this church and licensed by it. The first mention we find looking toward a paid ministry, is in 1802, when Eld. Thomas Gates Jones contracted to supply the church. He was to have $200.00 for this service. Five years later, when Eld. John Davis became pastor, he Avas to have $80.00, beside the assistance the members might give him on his farm. The church has had three houses of worship. The first was built in 1738, on land given for that purpose by Caleb Ayars. In 177 1 a brick church was built. It was arranged so that a gallery could be put in when needed, and this was done fifty-two years later, 1823. The present hquse was dedicated in 1851. This was not undertaken," however, until the church had held a special service, previously appointed, to ask God's blessing and guidance. Like the former one, it is made of brick, is 42 by 64 feet, and cost $5,000.00. The dedication services were held in connection with the Yearly Meeting, and lasted four days. A revival followed this effort on the part of the church. The church also owns a chapel, which is used in connection with its work. The church has taken a leading part in matters pertain ing to education, temperance and the state, its work for education will be found in another chapter. Jonathan Ayars, deacon and "ruling elder in the Shiloh church, was elected by Cumberland county to the colonial 69O _ SEVENTH-DAY BAPTISTS: assembly in 1775, and Belford M. Bonham was elected to the state legislature in 1845. * The members of the church have served in the wars in which the United States have been engaged. James Tomlin- son was first lieutenant in the Revolutionary War. In the War of 1812, Enos Randolph served as captain. Besides furnishing its quota of privates in the Civil War, the church furnished two corporals, three captains, four lieutenants, four sergeants and one surgeon. The corporals were John D. Ayars and Franklin W. Buzly. The captains were John Evans, George Hummell and Leumel Heritage. The lieu tenants were Burnell Burdsell, John B. Hoffman, Alfred L. Randolph, and John G. Swinney, M. D. The sergeants were William S. Ayars, Isaac Kain, Aze_r E. Swinney and Charles D. Sheppard. The surgeon was Dr. F. B. Gillette. For data regarding this church the writer is indebted to those who have written in the past and to the Rev. D. Burdett Coon. Especial mention should be made of a sketch of the church from the pen of Pres. Theo. L. Gardiner, which appeared in eleven successive numbers of the Sabbath Re corder, commencing Nov. 13, 1890, and a briefer sketch by E. B. Swinney to be found in the Sabbath Recorder, Sept. 7, 1876. marlboro. (salem). The name given this church at its organization was the "Second Seventh-day Baptist Church in the Western Division of the State of New Jersey." It appears in the conference minutes the first year of its history as the "Salem County Church," and the next year and till 1844 as the "Salem Church." Since the above given date it has been called by its present name, Marlboro. It met to worship when organ ized in Salem county, about six miles from Shiloh, which is in Cumberland county, and took the name Salem from the county in which it was located. "About 1837 the meeting house was moved about two miles nearer Shiloh" and to with in a few feet of the line which divides Cumberland and Salem counties. REV. WALTER BLOOMFIELD GILLETTE, D. D. See Biographical Sketches, p. 1361. EASTERN ASSOCIATION. 69I In January 1811, the members of the Shiloh church liv ing in Salem county concluded that because they were so far from Shiloh, it would be better for them to become a separate church. The request to be set off as a separate church was granted, and the organization took place March 25, 181 1. At this time twenty-six members were dismissed from the church at Shiloh to form the new church. A joint communion service between the two churches was soon established and has since been maintained with most desirable results. The year following its organization the church reports thirty-four members, and ten years later sixty-eight. The largest number of members reported was one, hundred thirty- five in 1851. The present (1902) membership is eighty-eight. The additions have come through its labors and not 'through accessions from other churches. There have been many* pre cious revivals during its history. When one remembers .that this is a country church and that the tide is away from the country to the towns and cities he must acknowledge that more than human strength has maintained the cause here. The writer is indebted to Elder Samuel R. Wheeler for the following list of pastors: Jacob Ayars, 1811-1838; David Clawson, 1838-1857; Phineas S. Crandall, 1857-1858; George R. Wheeler, 1858-1862; Walter B. Gillette, 1863-1867, (pas tor of Shiloh at same time) ; Joseph M. Morton, 1867-1873 ; Lewis F. Randolph, 1873-1876; O. D. Williams, 1882-1884; J. C. Bowen, 1887-1895; G. H./F. Randolph, 1895-1899; L. D. Burdick, 1899-1902. "A meeting-house was built and opened for service Feb ruary 26, 1813. The cemetery on that original site is still held by the Church. About 1837 the meeting-house was moved two miles nearer Shiloh. * * * * In 1854 the house now occupied by the Church was built." PLAINFIELD. The Seventh-day Baptist church of Christ, at Plainfield, N. J., was formed from members of the Piscataway church, living in the vicinity of Plainfield, six miles from the mother church. Being without the privileges of worship on the Sab bath, they commenced, not by organizing a church, but by planning to build a house of worship. A subscription was 692 SEVENTH-DAY BAPTISTS: started and the consent of the Piscataway church was ob tained during the last months of 1836. The house was erected during the following year. Their church home being ready, they now, to the number of fifty-seven, presented themselves to a council called in Plainfield to consider the proposition to organize a church. The house of worship was dedicated Feb ruary 8, 1838, and on February 9th the church was organized. The growth of the church has been steady and its influ ence in the denomination and community in which it is located great. At its semi-centennial, in 1888, its membership had in creased from fifty-seven to one hundred eighty-three and the whole number enrolled had been four hundred fifty-five, two hundred eighteen joining by baptism and two hundred thirty- seven by letter. During the first fifty years the church ex perienced eleven special revival seasons. Ninety-nine were added during the pastorate of Eld. James Bailey. Its present (1902) membership is two hundred twenty-nine. The Seventh-day Baptist church in New York City was organized in 1845, from Sabbath-keepers the majority of whom were members of the Plainfield church, and the Sev enth-day Baptist church of Daytona, Florida, was constituted almost entirely from members dismissed from the church in Plainfield. The church has had a list of eminent men as pastors, and supplies when it had no pastor. The pastors have been: Lucius Crandall, 1840-1841, 1846-1856; Samuel Davison, 1844-1846; James H. Cochran, 1852-1853; James Bailey, 1853-1864; A. R. Cornwall, 1866-1867; Thomas R. Williams, 1867-1871; Darwin E. Maxson, 1871-1879; A. Herbert Lewis, 1880-1896; Arthur E. Main, 1887-1901 ; Geo. B. Shaw, 1902—. The following ministers have acted as temporary sup plies: Isaac Moore, J. W. Morton, Giles M. Langworthy, David Clawson, Walter B. Gillette, Solomon Carpenter, Geo. B. Utter, James L. Scott, O. U. Whitford, and M. B. Kelly. James Summerbell was licensed to preach by this church in 1848, and Elston M. Dunn in 1855. As stated above, the first house of worship costing about $5,000.00 was built previous to the organization^ the church and dedicated the day before. This house, becoming inade- SEVENTH DAY BAPTIST CHURCH AT PLAINFIELD, NEW JERSEY. Interior and Exterior. EASTERN ASSOCIATION. 693 quate to meet the demands of the increasing congregation, was sold, together with the lot on which it stood, to the New Jersey Central Railroad Company in 1864, and in the follow ing months a new one was-erected, costing $31,000.00. In 1894 the third and present house was dedicated, having cost $65,- 000.00. The writer is indebted to the "Semi-Centennial History of the Seventh-day Baptist Church of Christ at Plainfield, N. J., 1838-1888," for much of the data regarding this church. For the following statement of the part the members of the church have acted in matters other than those pertaining di rectly to the church and denomination, he is indebted, how ever, to Dea. J. D. Spicer, of Plainfield. The Plainfield Seventh-day Baptist church has always stood in the front rank in the city, in all that goes to make for good citizenship. Regarding the educational interests, Dr. Charles H. Stillman was widely known as the "Father of the Public School System of the State, "and was for many years the superintendent of schools in the city ; also president of the board of education until his death in 1881. George H. Babcock was president of the board several years, and Rudolph M. Tits worth, a prominent member. Henry M. Maxson, Ph. D., the present superintendent, was called to the responsible position in 1892. For many years George H. Babcock was president, and Wm. M. Stillman. has been secretary of the Public Library Association, and in his will Mr. Babcock gave to it a bequest of ten thousand dollars in cash and twelve thousand in real estate. The city common council has been represented at various times by Clark Rogers, Charles Potter, and J. D. Spicer. In the political field, although not counted as politicians, J. Frank Hubbard and Joseph A. Hubbard have held impor tant offices more consecutive years than any other men in the county. Of prominent manufacturers in the line of machinery and woodworking may be mentioned Thomas B. Stillman, Paul Stillman, Charles Potter, J. Frank Hubbard, Joseph A. 694 -SEVENTH-DAY BAPTISTS: Hubbard, J. Denison Spicer, Joseph M. Titsworth, Wm, H. Rogers, David E. Titsworth, and Clarence W. Spicer. Among tjie physicians there have been Charles H. Still man, C. H. Stillman, Jr., Albert Utter, Thomas H. Tomlin- son, Martha Rose Stillman, and Marcus L. Clawson. Frank S. Wells and O. B*. Whitford have taken rank as dentist sur geons. Among the lawyers we find the names of Wm. M. Still man and Asa F. Randolph on the roll of the church. As financiers, bank- directors, and directors of public utili ties may be mentioned the names of Charles Potter, R. M. Titsworth, J. F. Hubbard, Wm. M. Stillman, Joseph A. Hub bard, J. M. Titsworth, D. E. Titsworth, and Wm. C. Hubbard. As civil engineers and surveyors are the names of Isaac S. Dunn, David D. Rogers, Frank J. Hubbard, and F. Adelbert Dunham. Dr. and Mrs. Albert Utter, Edward B. Titsworth, Jessie M. Utter, and Arthur L. Titsworth have served as practical musicians and teachers of music. Dr. and Mrs. Utter stood at the head of musical interests in Plainfield for many years. Mr. Titsworth has been the organist for the Trinity Reformed church the last twenty-five years. In Y. M. C. A., W. C. T. U, and public charity work the church has always been largely represented by such as Mrs. T. H. Tomlinson, J. Frank Hubbard, George H. Babcock, J. D. Spicer, Frank S. Wells, Lewis F. Rogers, Orra S. Rogers, Arthur J. Spider, D. E. Titsworth, and Dr. and Mrs. Henry M. Maxson. In addition to the data furnished by Dea. Spicer, special and extensive attention might be given, if space permitted, to the work wrought in the field of invention, manufacture, and education by two members mentioned above, namely, Charles Potter and George H. Babcock. Mr. Potter's special field was the invention and manufacturing of printing presses. In this he was eminently successful, the Potter presses having gained a wide reputation for both speed and strength. Besides giving most liberally to Sabbath reform, missions, and all our schools, he fully endowed in Alfred University, the Charles Potter Chair of History and Political Science.**' Mr. Potter EASTERN^ASSOCIATION. 695 died at his home in Plainfield Sabbath morning, Dec. 2, 1899, in the seventy-fifth year of his age- For more extended sketches of this eminently successful and noble man the reader is referred to the numbers of the Sabbath Recorder which came out the weeks following his death. Mr. Babcock was eight years younger than Mr. Potter with whom he was more or less associated in denominational and other enterprises. When only nineteen years of age he commenced to publish in Westerly, R. L, the Literary Echo, the first paper published regularly in Washington county. This paper was subsequently merged into the Narragansett Weekly, and finally, into the present Westerly Daily Sun. He was the inventor and patentee of the poly-chromatic printing press. i This was only the" beginning, and in the thirty-eight years following, his useful inventions averaged about two per year. It is thought that his greatest and most useful inven tion was the "safety steam boiler." Prof. R. H. Thurston, director of the School of Mechanical Engineering and Me chanical Arts, Cornell University, speaks of this part of Mr. Babcock's life as follows: "He was a great inventor and, at every step in the development of the great industries with which he was connected, his genius re vealed itself in a thousand ways; perfecting large schemes and im proving the most insignificant details. He was a learned man, pro fessionally; and few members of the profession have ever presented to the learned and professional societies with which he was con nected, papers of equal value, completeness, or thoroughness. He was patient in investigation; accurate and exacting in method and in detail; conscientious in seeking the results of the researches of the recognized . authorities ; and, when once his work was completed, it left nothing to be said further. It was done once and for all. "Mr. Babcock was interested in all great works, whether of public or private importance. He was active in church and in busi ness, in the cause of education, and in every philanthropy. As one of the non-resident lecturers in the Sibley College courses in Mechanical Engineering at Cornell University, he came' to the university when , possible, annually, to 'talk to the boys,' as he said, on .subjects of professional interest and importance. His lectures were always very carefully planned, well executed as compositions, and admirable as _summaries of the division of engineering which he desired to il lustrate. His manner was impressive, his language well chosen, and that sympathetic quality which enables the speaker to seize upon and hold his audience was present in a remarkable degree. He always 696 SEVENTH-DAY BAPTISTS: entertained, instructed and pleased. He was always welcome, by stu dents of every class and by their professors as well. He always refused compensation for either- time or services; desiring that it should be taken as his contribution to a good cause. "The character and genius of Mr. Babcock were fully recognized and appreciated by the profession of which he was so prominent and successful a_ member, and he was an ex-president of the American Society of Mechanical Engineers, the highest position which can be held by a member of the profession, the highest in the gift of his professional colleagues. His inaugural address was one of the best papers ever read before that society by presidents or members. The year 1886-7, that of his administration, was one of the most fruitful in the history of that great society. He has been a member of its council ever since; and his sound judgment, and great interest in the welfare of the association have been of the greatest service. "Perhaps the greatest work performed, however, by Mr. Babcock, . aided by his able partners and assistants, has been the promotion of the business in which they have been so long engaged ; the introduction of the so-called 'safety steam boiler,' a form of boiler which reduces the risks of explosion, so serious and so awful in the case of the older and still common type, to an insignificant quantity. This has been for them a business success ; but it has.been for the world an ente* - prise of almost as great significance as the invention of a new rem edy for a fatal disease; such as would make a physician famous for all time. The dangers of use of steam have been, by him and his colleagues, more than by all the rest of the world together, rendered infinitesimal. For a generation, they have been devoting time, thought, genius of inventions, skill in design and construction, to this great problem. They have succeeded, and the whole world has reaped the benefit. It is exceptionally fortunate that it may also be said that the world has made to them more than its usual approximation to fair compensation. But a hundred times more would be none too much for such a service. "One could write a volume on the life and work and public ser vices of such a man ; but that were, at the moment, of ¦ little satis- laction." Extensive establishments for the purpose of manufactur ing these famous boilers were built in Glasgow, Scotland, and Elizabeth, N. J. Marked financial success attended his under takings, but his philanthropy was equally as great as his busi ness success and he gave munificent sums to church, school, city, and reform, which cannot even be mentioned here. No youth can read the sketches of his life which came out in the daily papers at the time of his death, December 16, 1893, in the Sabbath Recorder during the four months following his EASTERN ASSOCIATION. 697 death, and in the "Illustrated American Biography of Repre sentative Americans," without being inspired to his noblest endeavors. NEW YORK CITY. The First Seventh-day Baptist church of New York City was, when organized, primarily the fruitage of the Seventh- day Baptist churches of Waterford, Conn., and Schenectady, N. Y., the latter long since extinct. The opening sentence in its book of records is significant: "In the providence of God a number of the followers of Christ, professing a regard for the Sabbath of divine appointment, have for many years re sided in New York and vicinity ; having removed chiefly from Waterford, Ct., and Schenectady, N. Y." Meetings on the Sabbath had been held at the home of Maxson Rogers for several years prior to the year 1834. "Subsequent to 1834 the Sabbath-keeping Christians of New York and vicinity met for public worship alternately at the houses of widow Betsy Rogers and Thomas B. Stillman." More than a decade passed in this way, but they came to feel the need of a church organization in their midst and called a council to take into consideration the question of organizing a church." The council met at the home of Thomas B. Still man, 551 Fourth Street, November 9, 1845. The following persons were present as delegates: Berlin, N. Y., Elder Wil liam B. Maxson; Pawcatuck, R. I., Elder Alexander Camp bell, William D. Wells and Sandford P. Stillman : Plainfield, N. J., Elder Samuel Davison, Deacon Randolph Dunham, Deacon Abram D. Titsworth, John D. Titsworth, William Dunn, and Rudolph Titsworth ; Piscataway, N. J„ Elder Wal ter B. Gillette, Deacon Lewis Titsworth, Deacon Rudolph Dunn, David Dunn, Isaac P. Dunn, Pinkham Mosher, Edward Titsworth, Jonathan S. Dunham and Augustus M. Dunham; Waterford, Conn., Oliver Rogers, David Rogers, and Peleg S. Berry; Preston, N. Y., Nicholas Rogers; Shiloh, N. J., Sol- oman Carpenter. "The council after some deliberation unanimously agreed to recognize them as a sister Church." After the formal or ganization they chose Eld. Thomas B. Brown pastor and 698 SEVENTH-DAY BAPTISTS: Thomas B. Stillman deacon. The church' was incorporated under the laws of the state, August, 1846. The constituent members were : Thomas B. Brown, Mar garet A. Brown, Edwin G. Champlin, Maria M. Greenough, Jane M. Moore, Isabella Pickens, Wm. M. Rogers, Eliza L. Rogers, Betsy Rogers, Hannah Rogers, Benedict W. Rogers, Ann M. Rogers, Thomas B. Stillman, Susanna Stillman, Charles Allersheimer, Franklin W. Stillman, Lucy E. Still man (Spencer), Alfred Stillman, Paul Stillman, Eliza H. Still man, Caroline Tucker, George B. Utter, Catherine C. Utter. The name given to this church at its organization was the "Seventh-day Baptist Church of Christ in the City of New York." Later it was decided that the name should be the "Sabbath-keeping Church of the City of New York." This was not satisfactory and it was decided that the official name should be the "First Sabbatarian Church in New York." In 1892 the name was again changed to the "First Seventh-day Baptist Church of New York." Only a few months passed before death began to make inroads into the new and hopeful organization, and during the first eight years several of the most promising members were called to the church triumphant. Others were added from time to time "both by letter and baptism, baptism being ad ministered sometimes in the East River at the foot of twelfth, thirty-first, and thirty-second streets, sometimes in the bap tistry of a Church in Stanton Street and later, in 1859, -*n Har lem River." The growth of the church is well set forth in the following statement made at the fiftieth anniversary of its organization : "From its organization to the present time the '•hnrch has had upon its roll of membership one hundred and forty-one names; of these, thirty-four have been dismissed by letter to sister churches, forty- two have been called to join the ransomed above, and twenty-seven have been at different times excluded from mem bership, after much prayer and exhortation; the cause in most cases being that the parties no longer kept the Sabbath holy. Aside from these, in the history of the church only two cases of discipline are recorded. There were two years, 1858 and 1867, in which there were eleven members admitted during the year; this being the highest number admitted during any year. In 1859 the mem bership reached its highest point, sixty-three. At present the mem- REV. LUCIUS CRANDALL. See Biographical Sketches, p. 1361. EASTERN ASSOCIATION. 699 bership of the church is nominally thirty-eight, but. sixteen of that number are non-resident, some of them hot having met with the church for years; of the twenty-two remaining, several live so re mote that it is seldom they meet with the members for Sabbath services." Since the above was written the membership has increased , to fifty-eight, forty-five resident and thirteen non-resident. Though the membership of the church has never been large, yet its influence, particularly in denominational matters, has been marked from the first. It has had a prominent part in developing denominational work, especially the publishing in terests, and the service it has rendered to the cause of educa tion and missions is not far behind. At present (1902) it is the headquartefs of the Sabbath School Board of the Seventh- day Baptist General Conference. The following is a list of pastors, preachers and supplies*: Rev. Thomas B. Brown, pastor, November 1845 — January 1854; Rev. Lucius Crandall, preacher, October 1855 — Decem ber 1856; Rev.Wm. B. Maxson, pastor, January 1857 — Octo ber -1863 ; Rev. Lucius Crandall, preacher, October 1863 — De cember 1866; Rev. A. H. Lewis, pastor, January 1867 — June 1868; Rev. L. R. Swinney and Rev. A. H. Lewis, supplies, September — December 1868; Rev. Lucius Crandall, preacher, December 1868 — June 1876 ; Wardner C. Titsworth, preacher, September 1876 — May 1877; Rev. Christopher Rhoads, sup ply, October 1877— October 1878; O. D. Sherman, preacher, October 1878 — June 1879 ; O. D. Williams, preacher, October 187c; — Mav 1882; Rev. I. L. Cottrell, preacher, October 1882 — June 1883; Rev. D. E. Maxson, preacher, October 1883 — May 1884; Wm. C. Daland, supply, May and June 1884; E. P. Saunders, preacher, October 1884— May 1885 ; Wm. C. Daland, preacher, May 1885— May 1886 ; Samuel Greiss, sup ply, December 1886— May 1887; Rev. J. G. Burdick, pastor, October 1887— 1897; Geo. B. Shaw, 1897— 1902. The church has called four men to ordination to the Christian ministry, i. e., N. A. Horjesky, a convert to the Sabbath, who was ordained by a council called by the church in 1849; Ethan P. Larkin, who was ordained at the Eastern Association, held with the Greenmanville church, 1854 ; O. D. Williams, who was also ordained at the Eastern Association, 700 SEVENTH-DAY BAPTISTS: held with the Second Hopkinton church, in 1882; and William C. Daland, who was ordained in 1885 by a coun cil called by the Plainfield church upon request of this church. In 1846 the church bought a house of worship of the Baptists. This building stood on Eleventh Street between Bower\* and Third Avenue and was on leased ground.- The church worshiped here till 1862, when the entire building was rented for other purposes. The second lease expired in 1885, whereupon the owners took possession of the land and the building was torn down. The church since 1862 has rented places for worship. When we turn to the part the members of this church have acted in matters other than those pertaining to the church and denomination, we see that some of them have risen to prominence in the metropolis of America. It has had a large proportion of teachers in its fold, among whom special men tion may be made of Miss Phebe A. Stillman, a lady of rare scholarly attainments, who, after more than a quarter of a century of service to the city as teacher, has retired on one- half pay. Prof. Frank L. Greene has also served the city in . the capacity of an educator for nearly twenty-five years, fill ing important positions in its public school system. Prof. Stephen Babcock,' one of the leading men in the church during the last fifty years, has distinguished himself by his achievements for the blind. He was born at Potter Hill, R. I., Dec. 22, 1832. From an injury received when six teen years of age, Mr. Babcock's eyesight became impaired and gradually diminished until at the age of nineteen years he be came totally blind. In 1853 he entered, as a pupil, the New York School for the Blind, in New York City. In 1855 he began to teach the same school, and two years afterward, in 1857, he was promoted to the position of principal teacher, a position he held until his retirement from teaching, having rounded out a full half century in his professional career in an institution which had grown, in the meantime, to such pro portions as to require the services of a corps of twenty teach ers. He directed the construction of the first set of raised, dissected geographical maps for the use of the blind. These he subsequently improved and perfected, furnishing a com- EASTERN ASSOCIATION. 701 plete set for his own school and other sets for institutions for the blind in Europe and America. These maps are still the recognized standard of their class and are used in all schools for the blind. Mr. Babcock spent thirty years in compiling the genealogy of his family, which was published under -the title of "Babcock Genealogy," New York, 1903. In 1902, Al fred University conferred upon him the honorary degree of A. M., in recognition of his scholastic attainments, and of his signal service to the cause of education for the blind. Dr. Phebe Jane (Babcock) Waite, M. D., another mem ber of this church who rose to a life of eminent public service in the city, was born at Potter Hill, Rhode Island, September 30, 1838, and on October 27, 1863, was married to William B. Waite, of New York City. She was educated in the public schools of her town, and at Alfred University from which she received the degree of A. B. in i860, and A. M. in 1869. For a time she was a country school teacher, and subsequently taught for four years in the School for the Blind, in New York City. In 1871 she was graduated from the New York Medical College and Hospital for Women, with the degree of M. D., and after two years of post-graduate study she was awarded the diploma of the New York Ophthalmic Hospital College. After haying served one year (1875) as lecturer to the chair of obstetrics in the College for Women, she was, in 1880, appointed professor of the chair, which position she held for eighteen years, eight years of the time being presi dent of the faculty and dean of the college. She also served as a member of the hospital staff for many years, and was for eight years its chairman. She was a member of the New York state, and the New York county, medical societies; the American Institute of Homoeopathy; the American Ob stetrical Society; the consulting staff of the Memorial Hos pital, of Brooklyn, New York; and an examiner in lunacy. Dr. Waite was likewise president of the Society for Promoting the Welfare of the Insane, president of a local Woman's Christian Temperance Union, vice president of the New York Legislative League, manager of the New York Baptist Home for the Aged, and president of the New York County Wo man's Christian Temperance Union. Upon her retirement 702 SEVENTH-DAY BAPTISTS: from college and hospital duties in 1898, she devoted a part of her time to literary and club work, becoming an active spirit in the two sororities, "Phalo" and "Sorosis." The member of this church who was most intimately con nected with the affairs of the city, state, and nation was Thomas Bliss Stillman. He was born in Westerly, R. I., August 30, 1806. In early life he became convinced that it was his duty to become a minister of the gospel, and to devote his life to the salvation of souls. In pursuance of this deter mination he entered Union College, where he soon exhibited such marked mechanical genius that the president of the col lege, Eliphalet Nott, succeeded in convincing the young stu dent that if he should devote himself to scientific mechanical pursuits, he could easily render a greater service to his" church, the world and his Saviour, than by entering the ministry as already planned. Accordingly Dr. Nott's advice was heeded and the results justify his prediction. After completing a course in mechanical engineering at Union, Mr. Stillman es tablished a manufacturing plant known as the Novelty Iron Works, of which he was the principal owner, in New York City. This was the largest establishment of its kind in the United States, employing several hundred men. Here were built some of the largest steamships afloat at the time of his death. During the Civil War he was Federal inspector of steam vessels and of the construction of revenue cutters, for the southern district of New York. He was president of the . Metropolitan Savings Bank, president of the Board of Police, and trustee of the New York Hospital, all of the city of New York. In 1857 he was appointed chairman of the New York State Commission to examine the public school system with a view to its improvement. When the citizens of New York City met in the old Broadway Tabernacle to express their in dignant disapproval of the assault on Charles Sumner by Pres ton Brooks in the United States Senate, Mr. Stillman was called to preside, and was one of the speakers. Mr. Still man was devoted to the interests of the church of which he was a member — the New York City church — as well as of the denomination at large. It was largely due to his energetic THOMAS BLISS STILLMAN. See Biographical Sketches, p. 1361. EASTERN ASSOCIATION. 703 activity during his life, and to his beneficence, that the First Seventh-day Baptist church of New York City was so firmly established, and still preserved as an active body. When the Sabbath Tract Society of the city of New York was organized in June 1842, Thomas B. Stillman became its first president. This society collected one of the most valuable libraries ex- - tant upon the Sabbath. This library is now loaned to Al fred University, of which he was a trustee and benefactor, giving $5,000.00 to establish it and hutch more to maintain it in later years. Mr. Stillman was a man of fine literary ability and accomplishment, and was widely and favorably known by men of kindred tastes. He was about undertaking the prepa ration of a memoir of his uncle, Rev. William B. Maxson, when death, suddenly terminated his earthly career. Probably few Seventh-day Baptists, particularly those not ministers or teachers, were so widely or so favorably known as Thomas B. Stillman. He died January 1, 1866. For the data regarding Prof. Babcock, Dr. Waite, and Mr. Stillman, the writer is indebted to Prof. C. F. Randolph, of Newark, N. J., and Prof. Thomas B. Stillman, of Hoboken, N. J. ROSENHAYN. Rosenhayn is in Cumberland County, N. J., some twenty miles east of Shiloh. The organization of the Rosenhayn Sev enth-day Baptist church grew out of an effort led by Eld. J. W. Morton to establish a Seventh-day Baptist community in the vicinity of Rosenhayn and Vineland, N. J. The church was organized in 1870, with ten members, the most of whom at the time of the organization were members of the Shiloh and Marlboro churches. The second year the church reported thirteen members. "The land in the vicinity was in a wild state, but has yielded well to a determined and intelligent ef fort to redeem it. If more time and capital could have been enlisted in behalf of the enterprise, it would, undoubtedly, have proved a success." Under the circumstances the effort to establish a Seventh-day Baptist colony was a failure, and the church had a remarkably brief history. William M. Jones was pastor from 1870 to 1872. 704 SEVENTH-DAY BAPTISTS: DAYTONA. The Seventh-day Baptist church of Daytona, Florida, was organized in 1884, by Rev. A. E. , Main, with a, member ship of nine. It was an attempt to establish a Seventh-day Baptist colony in the "Sunny South." The church was made up mostly of members from the Seventh-day Baptist churches in the North; Plainfield, N. J., contributing the most of them. Their numbers increased to seventeen in 1886, and there were fifteen in 1890, but the interest waned because people from the North did not make their homes there, and the statistics of the church do not appear after 1892. There are Seventh-day Baptists however living in Daytona at the present time. Eld. U. M. Babcock was pastor in 1886 and 1887. CUMBERLAND. The Cumberland Seventh-day Baptist church is in Cum berland county, ten miles from Fayetteville and five from Manchester, North Carolina. The church was organized Nov. 14, 1887, with six members, by Rev. A. E. Main, correspond ing secretary of the Missionary Society at that time. The or ganization took place in the house of George N. Newton. Eld. R. Newton was chosen pastor. The constituent members of the church came to the Sabbath through the Outlook, a Sab bath reform quarterly published by the American Sabbath Tract Society and edited by Rev. A. H. Lewis and C. D. Pot ter. They were Missionary Baptists before embracing the Sabbath. In 1892 there were eleven members, and in 1893 their numbers had increased to nineteen. The present (1902) membership is seventeen. Though Eld. R. Newton was chosen pastor at the organ ization of the church, yet Eld. D. N. Newton has been the pas tor the most of the time. Eld. J. H. Biggs is pastor at present. IV. . THE CHURCHES ORGANIZED INTO THE EASTERN ASSOCIATION. When the Seventh-day Baptist General Conference was organized, in 1802, it did not embrace much more territory (44) EASTERN ASSOCIATION. 705 than is now covered by the Eastern Association, as there were then only two churches outside of what is now the bounds of the Eastern Association, these being the First Brookfield church, in Madison County, N. Y., and the Salem church in West Virginia. Under these circumstances there was no par ticular need of such organizations as our present associations. In a third of a century this had all changed ; churches had been founded farther west, and it seemed desirable that the groups located in -a given section be organized for mutual help. This arrangement originated with the General Conference and was proposed in 1834, but the proposition was laid on the table. In 1835 the General Conference, convening with the First Hopkinton church, passed the following resolution: "That a committee of six be appointed to draft a plan for the new arrangement of conference and prepare a complete system, for the consideration of conference and that brethren O. Campbell, A. Campbell, Joel Greene, Amos R. Wells, N. V. Hull, Ebenezer Davis be said committee." The committee reported at this session as follows: "The committee to whom* was referred the resolution recom mending to all the Seventh-day Baptist churches composing this con nection, to form themselves info several associations; beg leave to report : That upon mature reflection we deem it expedient that the Seventh-Day Baptist churches in the United States, form them selves into three associations, which may properly be denominated the Eastern, Middle & Western Associations who shall hold sessions in each year, a little prior to the sitting of the General Conference, and we would suggest the appointment of twelve delegates, to sit in the conference, from each of the several associations. And that the churches in Rhode Island, New Jersey, and Connecticut, form the Eastern; and the churches east of Allegany county, N. Y., and west of the Hudson river, form the Midddle ; leaving to the choice of the churches of Berlin, Petersburg, and Schenectady, to attach themselves either to the Eastern or the Middle, as they wish; and that all the churches including Allegany on westward and south, form the Western. "Alexander Campbell, Sec. of Comm." In accordance with this resolution the Eastern Associa tion was organized at a meeting held with the Piscataway church, May 8, 1836. The delegates who met "to confer on the propriety of forming an association agreeable to 706 SEVENTH-DAY BAPTISTS: the recommendation of the General Conference" were Eld. Wm. B. Maxson, A. D. Titsworth, Randolph Dunham, J. R. Dunham, Francis Drake, Isaac Titsworth, P. Mosher, David Dunn, and John D. Titsworth from Piscataway, N. J.; Eld. John Davis, and Caleb Sheppard from Shiloh, N. J. ; Eld. Matthew Stillman, and Dea. Wm. Stillman from First Hopkinton, R. I. ; and Geo. H. Perry from Second Hopkinton, R. I. Eld. Matthew Stillman was chosen moderator and Joseph Maxson clerk, and the members present who were' not dele gates were invited to take part in the deliberations. After due deliberation and one adjournment, it was decided that it was expedient to organize an association, and a constiution was "adopted for the consideration of the churches." The churches were asked to express their approval or disapproval as soon as convenient and report to the moderator, who was to report the result to the General Conference at its next ses sion. It was farther "Resolved, That should the plan of form ing Associations go into effect,, the first meeting of this As sociation shall be held at Piscataway, N. J., on the fifth day of the week before the last Sabbath in May, 1837, at 10 o'clock, A. M." It having been decided that Associations should be or ganized, the Eastern met for its first annual session with the Piscataway church, May 25, 1837, according to adjournment. Only four churches — Piscataway, Shiloh, Waterford and Sec ond Hopkinton — reported to the new organization at its first annual meeting. The other churches, not yet being convinced that it was a wise move, wished more time to consider the sub ject. Shiloh did not report to the Association after 1837 till 1846, when it was admitted to membership; Third Hopkinton (Rockville) became a member in 1845, and Berlin was admit ted in 1850. The Salem and Lost Creek churches were mem bers of this Association a part of the time before 1872, when the Association in their midst became permanently organized. CONSTITUTIONS. The following constitution which was adopted at its first annual meeting, shows the purpose, spirit and work of the or ganization : EASTERN ASSOCIATION. 707 'Article I. This Association shall consist of such Christian churches as are now in fellowship with -the Seventh-day Baptist General Conference, and such as shall, within the bounds of this Association, become connected therewith, (or as shall have agreed to the general outline of gospel doctrine and duty contained in the public Expose acknowledged by the Seventh-day Baptist General Conference) ; and shall be known by the name of the Eastern Seventh- day Baptist Association, and under this name shall all its business be transacted. "Art. II. This Association shall hold an annual meeting at such time, and at such place, within the bounds of the Association, as shall be agreed upon at the preceding meetmg; and shaft be composed of delegates from the several churches of which it is com posed, to be appointed by the churches respectively. "Art. III. Section 1. Each annual meeting of the Associa tion, shall open with an introductory discourse, and with such re ligious exercises as are properly connected therewith; and shall be organized by the choice of a Moderator, and one or more Secre taries, and a Treasurer. "Section 2. The Moderator shall preserve order during the de liberations of the Association; and if on any question there should be a tie, it shall be his duty to give the casting vote. "Section 3. The Secretary shall keep a record of the proceed ings of the Association at its. annual meetings, and shall record all the votes, etc., in a book which shall be provided for this purpose, at the expense of the Association, and shall be carefully preserved, and presented by him to the Association at its subsequent meeting, which, together with all the papers of value belonging to the Secretary's department, shall be committed to his successor. "Art. IV. All motions or resolutions shall be distinctly made in writing, or otherwise, and if seconded, shall be put by the Mod erator, and decided by a majority of votes present; and in any case where there may be a division each church represented in the Asso ciation shall be entitled to but one vote, which shall be decided by a majority of its delegates. "Art. V. This Association shall annually choose a Corre sponding Secretary, whose duty it shall be to correspond with our sister Associations, and communicate to them all necessary informa tion in regard to its prosperity and circumstances, and whatever may be calculated to promote Christian union and our mutual prosperity; and also with the General Conference at its Session. "Art. VI. This Association shall not interfere with the inter- concerns of the churches of which it is composed, in such manner as to infringe upon their independence as Christian churches, but shall in all cases when its assistance shall be required, act as a council for advice. "Art. VII. It shall be the duty of the churches composing this 708 SEVENTH-DAY BAPTISTS: Association, to correspond with it annually, by letter, and if practicable, by messengers, stating their circumstances so far as they may deem it proper to communicate them, and proposing such measures as they may deem useful in improving and promoting their mutual prosperity. "Art. VIII. This Association shall adopt no measures, and pass no resolves, that shall interdict or infringe upon the connection of the churches with the General Conference, and nothing in these articles shall be construed as in the least affecting the connection of the churches with that body. But it shall be the duty of the Association to correspond with the General Conference, at each of its sessions by letter or messengers, or both, as it may be deemed most" advisable, and shall harmonize with it in its efforts in the Redeemer's cause. It shall also be the duty ¦ of the Association to propose and promote such benevolent institutions as shall be, in its opinion, important in the work of moral and religious improvement in the churches, and in the world; and those societies that have been, or may be formed within the Association, for benevolent objects, shall harmonize and correspond with the general societies of a similar character, that may be patronized by the General Conference. "Art. IX. It shall be the privilege of each church composing this Association, who may desire to send a member to the General Conference, to nominate such member to this Association, as a dele gate to that body. "Art. X. The pecuniary expenses- of this Association, accru ing from the performance of services by its directions, shall be mutually borne by the churches in the Asociation, according to their efficient members, which each church shall report to the Association to their discretion. "Art. XL No alteration to this Constitution shall be made, unless propounded at a previous annual meeting, and concurred in by a majority of votes present." An amendment to Art. VIII. was adopted in 1843, but it was not recorded. Amendments were proposed in 1844, but the committee to whom the subject was referred contented itself with defining more fully the purpose of the organization and making some recommendations which were adopted. Two years later, 1847, a new constitution was adopted, which, after defining the object of the Association and duties of its officers, gave the Association the power to carry on "missionary and tract" work and "to promote the cause of ministerial and general education and other objects of benevolence;" provided for an "Executive com mittee, consisting of the officers of the Association and at least EASTERN ASSOCIATION. 709 one member from each church ;" and declared that "this Asso ciation shall exercise no ecclesiastical jurisdiction over the churches of which it is composed, but shall recognize each one as having a gospel right to manage its own concerns in all matters of discipline-j without being amenable to any other body." For its fifteenth article the constitution has the fol lowing significant statement of faith: "All churches, composed of those who have been regu larly baptized on a profession of their faith' in the Lord Jesus Christ as the Son of God and only Savior of men, that acknowledge his death on the cross as the only sacrifice for sins and the only ground for acceptance with God, that receive the moral- law as summed up in the ten commandments as their rule of life, and that confine the ordinance of the Lord's Supper to those of like faith, shall be considered as holding a faith and practice not inconsistent with the objects of this Association. And any such church may be received into fellowship at any Annual Meeting by a vote of three-fourths of the members present." New constitutions were adopted in 1868, 1879, and 1892. The changes each time, aside from the omissions, were slight and the constitution as last adopted and given below contains only seven articles instead of the sixteen adopted in 1837: Article 1. This Association shall be known by the name of "The Eastern Seventh-day Baptist Association," and shall be com posed of churches, which, in faith and practice, harmonize with its object. Art. 2. The object of this Association shall be to promote the piety, order, and increase of the churches belonging to it, and the cause of our Lord Jesus Christ, generally, in the world. Art. 3. The Association shall hold its meetings annually at such time and place as shall have been determined at a previous meeting, and the exercises shall consist, chiefly, of social religious meetings and of papers and discourses upon subjects previously assigned, re lating to Christian life, work, and doctrine. Art. 4. Each church shall be represented by one or more dele gates appointed for the purpose; provided, however, that in a vote by churches (if at any time such a vote shall be requested) no church shall be entitled to more than one vote, which shall be de termined by a majority of the delegates present from said church. Art. 5. The officers of this Association shall be a President, a Vice-President, a Recording Secretary, an Assistant Recording Sec retary, an Engrossing Clerk, a Treasurer, and a Corresponding Sec retary, who shall be elected annually, enter upon their respective duties at the close of the meeting at which they are appointed, and 7IO SEVENTH-DAY BAPTISTS: continue in office until their successors are chosen. The officers shall constitute an Executive Committee, whose duty shall be, (a) To make, through the Corresponding Secretary, an Annual Report on the State of Religion based on the letters from the churches and all other sources of information that may be within their reach; (b) To carefully arrange an order of exercise for the Annual Meetings, that, with the divine blessing, will be most likely to advance the cause and kingdom of God; (c) To prepare, through the Assistant Recording Secretary, the reports and proceeding^ of each Annual Meeting; (d) To promptly send to the Sabbath Recorder, through the same officer,, a suitable account of the proceedings of each session. Art. 6. It shall be the privilege of each church composing this" body to correspond with it annually by letter, stating its circumstances, as far as it may think proper, and suggesting such business for the Association as it may desire, not inconsistent with the object of the organization. Art. 8. This Constitution may be altered or amended at any annual meeting of the Association by a two-thirds vote of the mem bers present. RELATION TO THE GENERAL CONFERENCE. As to the relation of the Association to the General Con ference, it appears from the action of Conference looking to ward the organization of the several Associations and from article VIII. of the constitution adopted by the Association in 1837, that the plan originally was that the several Asso ciations should be parts of the General Conference and repre sented in it. Delegates to Conference were appointed for some years, but partly perhaps because some of the churches did not join the Association at first and partly because the plan of representation both by delegates from the churches and from the Association was cumbersome, the original scheme was never fully carried out. At the annual session in 1842, "The mind of the delegates, being taken, it was ascer tained that only the Plainfield Church desired representation (in the conference) through the Association." In 1843 the Association voted that the delegates to Conference should be appointed by the churches (as some had always done) and we soon hear nothing more about delegates from the Associa tion to the General Conference. There is now no organic re lation between them and the General Conference. EASTERN ASSOCIATION. 711 RELATION TO SISTER ASSOCIATIONS. The relation of the Association to sister Associations was not settled by the first constitution, but it appears that it was the thought from the first that they should be the means of creating friendly relation between the different sections of the denomination, for at the first annual session Eld. Walter B. Gillette was present from the Western Association and Elders Wm. B. Maxson and John Davis were appointed delegates to the Central and Western. The minutes for these earlier years are not very full, or always explicit, and it is uncertain to what extent the interchange of delegates and letters was kept up, but we know that it was sometimes, and sometimes it was not, till 1848, when the Association passed the following resolution: "Resolved, That this Association will renew and continue the friendly correspondence with our sister Associa tions, either by messengers or minutes and correspondence by the Corresponding Secretary." Since this date the interchange of delegates seems to have been kept up, though the question has often been before the Association as to whether it is a wise plan, and the Second Hopkinton church, by its request, was released for a time from the payment of the appropriation to defray the expense of delegates. RELATION TO THE CHURCHES. The relation of the Association- to the churches is seen from the constitutions already given. It has always been the churches united for work, religious intercourse, and mutual instruction and advice. The Association from the first has in sisted that the churches were absolutely independent as to the management of their own affairs. Upon motion of Eld. Lucius Crandall it was voted by the Association in 1851, that according to a "just construction of the constitution," minis ters are amenable to the Association. Though passed, the Association did not seem to think that this was "a just con struction," for before the session closed an amendment to the constitution was proposed making both churches and min isters amenable to the Association. This was referred to the churches and lost the next year. Again in 1867 a resolution 712 SEVENTH-DAY BAPTISTS: was passed calling for an ecclesiastical council whose de cision should be ultimate in all questions relating to faith and practice either of ministers or churches and calling for the appointment of a committee to present it to sister associa tions. Said committee was appointed and the matter was pre sented to the Central, Western and Northwestern Associations and summarily rejected. The following year, 1868, a resolu tion was presented declaring "That in every church, Scrip- turally and fully organized, government and discipline should be administered, not by the entire membership assembled en masse, but by a board, etc." This resolution was "postponed until the next session of the Association," but. was not taken from the table for two years, when it was "indefinitely post poned." WORK. The missionary spirit manifested itself at the first annual session as is seen by the following resolution: "Resolved that the cause of domestic missions claims the prayerful and lib eral patronage of all the members of our churches, believing that those that sow liberally shall reap abundantly." Almost every annual session passed resolutions calling upon the people to support our denominational missions, till the committee on resolutions was abolished in 1892. In 1843 the Association sent Eld. Geo. B. Utter to Eng land and Scotland to labor with the Seventh-day Baptist churches there and gather data. -This mission he undertook July 18, 1843, and spent about five months with gratifying re sults. The expense of this mission was $250.46, which was borne by the churches, assisted by the Jewish Missionary So ciety, and the New York Sabbath Tract Society, the latter having the books on denominational matters which he pur chased. The year following a "committee on .missions" was appointed, but what it accomplished does not appear in the minutes. In 1847 the Executive committee employed Eld. Henry Clarke to labor one-half his time with the churches at Green Hill and Richmond, R. I. Three hundred ten dollars were expended by the Association the following year for missionary purposes. About three hundred dollars were raised during the year 1848-1849 to support Eld. Henry Clarke while EASTERN ASSOCIATION. 71 3 laboring with the needy fields in Rhode Island, and Eld. S. S. Griswold while lecturing on the Sabbath question in Maine. Such missionary work as the above was carried on till 1856 when the Association voted to cease missionary operations as an Association, leaving such work to the Seventh-day Baptist Missionary Society. In 1859 the Association again took up missionary work within its own territory, carrying it on about as before and helping about the same needy fields, but in 1865 it passed a resolution favoring the placing of this work in the hands of the Seventh-day Baptist Missionary Society. The Association during this last period undertook a special mis sion in New York City. Vincent A. Horjesky, a converted Catholic, was employed six months in New York City for which the Association paid him two hundred eighty-five dol lars. Up to this point the Association had given its moral support to the missionary enterprises outside the Association, especially those in foreign lands, and the churches had con tributed to the same as they have done since. Another form of missionary work was undertaken by the Association in 1844. It was "the annual appointment of an Associational Messenger who shall visit all our churches in the Association and immediate vicinity; to preach and confer with them upon the state of religion and missionary and other benevolent objects and report to the Association at its next anniversary the result of its observations and labors; and that each church be requested to contribute on the occasion sufficient to pay his expenses." For five or six years this was done with most gratifying results. Throughout its history the Association has taken a deep interest in denominational schools and in having an educated ministry. A resolution was passed at the first annual session touching these subjects declaring "That we approve of the ef forts now making to improve the literary condition of the youth of our connection, and therefore recommend to the churches of this Association their liberal encouragement of the literary institution in DeRuyter, N. Y., and as an impor tant means of elevating the character, and advancing the in terests of the denomination, that every church encourage and patronize education societies, for the purpose of aiding our 714 SEVENTH-DAY BAPTISTS: brethren who are destined to the ministry, in obtaining a com petent education." Similar resolutions have frequently been passed regarding our educational interests. The Association as an organized body never supported a school of any description, but three academies were founded and supported within its bounds by the members of the churches belonging to it, and no small part of the endowments and support of our colleges now ex tant have come from these same churches. As early as 1849 the subject of helping young men preparing for the ministry was taken up by the Association and sums amounting to two or three hundred dollars in a single year were often raised for this purpose by the Association till^ 1874, when the matter was "left in the hands of the committee of the General Confer ence." The plan to raise a bi-centennial fund to "be placed in the hands of a chartered Board of Trustees," was started in the Association at its annual session held with the First Hop kinton church, May 1872. The plan was presented to sister Associations by this one, with the understanding that if they concurred, the Seventh-day Baptist Education Society was to be asked to solicit subscriptions for this purpose before the next conference. The other associations concurred, the Edu cation Society put agents into the field, and the Conference ar ranged for the chartering of the Board of Trustees of the Seventh-day Baptist Memorial Fund, popularly known as the "Memorial Board." The Association has had no publications of its own, but has from the first given moral support to denominational pub lications. The Association took strong grounds against slavery in the days of the agitation of that question and did much to create a public sentiment which helped finally in settling that problem. In the minutes of the Association for 1866 will be found a "Roll of Honor," giving the names of the members of the churches who entered the Union Army to help keep down the rebellion. Though lists from only one-half the churches of the Association appear, yet it indicates, to one who turns to it, the loyalty of Seventh-day Baptists in the nation's hour of peril. EASTERN ASSOCIATION. 715 Temperance has also been advanced by the Association throughout its history in that it has constantly agitated the subject. The Association did much to encourage Bible school work from the first. Resolutions were adopted which tended to stir greater interest in that work. Committees were appointed that devised, ways and means of* promoting Bible study, and in 1868 an organization within the Association was estab lished, called the Eastern Seventh-day Baptist School Conven tion. It held conventions and in other ways advanced the ef- ' ficiency of the Bible schools, reporting each year to the As sociation. This convention was disbanded in 1873, and the following year the work was referred to the General Confer ence. During the first forty years of its history the Association often acted as an ordination council to examine and conse crate men to the Gospel ministry. It did not assume this as one of its prerogatives, but when asked by the church to thus do it acted for the church. A large number of ministers were ordained in this way. Commencing about 1850 and continuing for about twen ty-five years the Association planned that one, or two or more valuable papers should be presented at each annual ses sion. This was well carried out and is one of the marked fea tures of the Association. It gave to the public the best thought of the ripest scholars on the most vital questions of the kingdom of God. Many of these papers were requested for publication in the Sabbath Recorder. Since 1878 the minutes of the Association have been en grossed in a book provided for that purpose, in fact the As sociation began thus to do at a very early day, for in 1840 it was "Voted that Bro. Joseph Potter (Secretary) procure a book and record in the same all the doings of this Associa tion from the commencement to the present time." This evidently was not done ; at any rate, the plan was not followed till 1878, when the matter was again taken up. In 1880, "J. D. Titsworth was appointed a committee to procure printed records of the first forty-two sessions of this Association and have them bound for preservation." Dea. Titsworth, after 7l6 SEVENTH-DAY BAPTISTS: much labor, reported in 1883 that he had secured all the minutes except those for 1839, and- that he had had them bound. The Association voted that they be kept by the Re cording Secretary. This copy is now in the care of the Amer ican Sabbath Tract Society, Plainfield, N. J. Hon. George H. Utter of Westerly, R. I.,ihas a bound volume of the min utes from 1837 to 1880, minus the minutes for 1838 and 1839. These two are probably the only sets containing the early minutes now extant. THE CENTRAL ASSOCIATION. REV. ASA BABCOCK PRENTICE. See Biographical Sketches, p. 1361. THE CENTRAL ASSOCIATION. Rev. A. B. Prentice. This Association was organized in 1835, but the earliest obtainable records of the Association commence with the twen- tieth session, held with the DeRuyter church, June 6 to 9, 1855. Very little of the history of the Association previous to that time can be learned. It is evident from the constitution and from other circumstances, that the cause of missions was prominent in all the plans and work of the organization during those early years. A system of itinerant preaching was proposed in- 1837, and to some extent carried out. Bet ter facilities for the education of their young people also re ceived much attention. DeRuyter Institute was opened in 1837, two years after the organization of the Association. The funds for the building and equipment of the Institute were raised mainly by the indefatigable labors of Rev. Alex ander Campbell. He made a very general canvass of the denomination, interesting the people so that they gave liber ally, considering the times. In many places visited, he tarried to hold revival meetings, which were attended with most marked results in the conversion of souls and in additions to the churches. At the twentieth session, where our records commence, there were recognized the following churches: First Broojc- field, DeRuyter, Scott, First Verona, Adams, Second Brook- 720 SEVENTH-DAY BAPTISTS: field, Third Brookfield (afterward West Edmeston), Second Verona, Lincklaen, Hounsfield, Truxton (afterward Cuyler), Preston, Watson, Otselic, Newport, Richland, Pinckney, Diana (the last three not reporting). The aggregate mem bership of the churches reporting was 1,429. The following ordained ministers were on record: William B. Maxson, James R. Irish, Amos W. Coon, John P. Hunting, James Summerbell, William G. Quibell, Joshua Clarke, Lebbeus M. Cottrell, Eli S. Bailey, Enoch Barnes, Elias Burdick, Elihu Robinson. Also the following licentiates were reported: Henry L. Jones, James C. Rpgers, Thomas Dye, David P. Curtis, Amos R. Cornwall. The introductory sermon was by Rev. James Summerbell, from Acts 9:31. Rev. James R. Irish was moderator; Dea. Jason B. Wells was recording secretary, and J. Bennett Clarke assistant recording secretary. Home missions, which were carried on from the time of the organization of the Association, under the direction of an Executive Board, were turned over to the care and manage ment of the Board of the general Missionary Society some time previous to 1870. In 1872 a Sabbath School Board was appointed "to take special oversight of the Sabbath School work in which our churches are engaged." This Board held, as opportunity offered, Sabbath School institutes for several years, with a good deal of interest and profit to the churches. For three or four years a committee of the Association raised and distributed funds for the aid o£ young men who were studying for the ministry. At the session in 1874 it was voted to discontinue this committee and ask the churches to contribute for this purpose through the committee of the General Conference appointed to receive such funds. At the session at DeRuyter, held in 1865, a plan was started for the reorganization of DeRuyter Institute, with a view of making it an associational school. Herman Hull was appointed financial agent, and $3,600 was pledged prompt ly at that meeting for the enterprise. At the meeting at Scott, the next year, the agent reported $10,000 subscribed for the endowment of the school, and submitted a plan by which it could be controlled by the Association. A charter was re- (45) \^!L- >(.^({\{>:. " m £_ L II L.--- J &&' XT' 17 / , ORIGINAL HOUSE OF WORSHIP ON BEAVER CREEK, OF THE SECOND BROOKFIELD CHURCH. CENTRAL ASSOCIATION. 721 ported as secured, at the session in 1867, at West Edmeston, by which DeRuyter Institute became the property of the Seventh-day Baptist Central Association. The net value of the property was given as $9,162.62. The agent reported the next year to the Association convened at Adams Centre, that the fall and winter terms, under the principalship of Rev. Stephen Burdick, were considered quite a success, and the spring term, then in operation under the supervision of Rev. L. E. Livermore, was giving excellent satisfaction to the friends of the school. But the agent reported that local op position had arisen at DeRuyter against the school, that en dangered its ultimate success. This unhappy condition was the occasion of much discussion and diversity of views during this and subsequent sessions. The final outcome was the abandonment of the school by the Association. The property became the possession of the district, and a school of high grade has since been maintained as a union free school. A school of academic grade was maintained for some years at Brookfield, our people being among its principal supporters. The graded public schools which have superseded academies have been largely promoted and supported by our people in localities where are our churches. Such schools are main tained at DeRuyter, Leonardsville, Brookfield and at Adams Centre. The Protestant Sentinel, the lineal ancestor of the Sab bath Recorder, was first published at Homer, N. Y., by John Maxson, in 1830. Four years later he moved the paper to Schenectady, and in 1836 to DeRuyter. By an arrangement of the Central Association the paper in the latter year received the labors of Alex. Campbell and Joel Greene. W. D. Cochran was also for a short time its editor. In 1840 the Seventh- day Baptist Register was started at DeRuyter. It was edited by an association of ministers among whom were Joel Greene and Alex. Campbell. James Bailey shortly after became sole editor. The Board of the American Sabbath Tract Society, in 1878, proposed to hold tent meetings for the preaching of the whole gospel, including Sabbath truth, Dr. C. D. Potter, of Adams Centre, having offered to furnish a tent for that 722 SEVENTH-DAY BAPTISTS: purpose. The Central Association that year at its session in Verona, enthusiastically commended the enterprise and there was pledged at that time $664.51 for its support.- West Winfield was also selected as the place for commencing the meetings. Services were opened in the tent early in July following with Rev. Charles M. Lewis and Rev. John L. Huffman as preachers, and Rev. Judson G. Burdick as con ductor of the singing, and continued till near the time of the anniversaries. The Association has always taken a positive stand by resolutions against the sale and use of intoxicating drinks and against the use of tobacco. During the anti-slavery struggle it always was on the side of human rights. And when this struggle culminated in civil war, 145 are on record as having gone from the different societies into the army in defense of their country. Soon after the close of the war, the names of these were gathered and spread upon the min utes of the Association as a Roll of Honor. They were from the different localities as follows: First Brookfield: Members of church, 12; members, of society, 12. DeRuyter: Church, 10; society, 8. Scott : Church, 1 1 ; society, 8. Hounsfield.: 3. Adams: Church, 13; society, 6. Second Brookfield: 6. West Edmeston : Church, 1 ; society, 12. Cuyler : Church, 1 ; society, 2. Watson: Church, 7; society, 11. Lincklaen: Church, 4; society, 9. Otselic : Church, 2 ; society, 2. Second Verona: 5. Total, 145. This roll is manifestly incomplete, for men are known to have been in the army from societies not mentioned here. The churches of this Association have given to the denom ination and the world many persons of prominence. Some of these, who were born within the bounds of the Association, have had their spheres of activity mainly elsewhere. Rev. A. FIRST VERONA CHURCH, AT VERONA, NEW YORK. CENTRAL ASSOCIATION. 723 H. Lewis was born in Scott, Rev. A. E. Main and Rev. H. E. Babcock in Adams Centre, and Rev. _ Geo. J. Crandall in Brookfield, Geo. H. Babcock, Charles Potter, Jr., J. Frank Hubbard, J. A. Hubbard, Ira J. Ordway, Mrs. Lucy Clark Carpenter and Rev. David H. Davis went out from the Central Association to their wide fields of usefulness. It is greatly regretted that the data are not at hand for a fuller, history of this most important Association. LIST OF CHURCHES, CENTRAL ASSOCIATION. Name. When Constituted. Name. When Constituted. First Brookfield, 1757 DeRuyter 1816 Scott 1820 First Verona 1820 Adams 1822 Second Brookfield 1823 Third Brookfieldt' 1823 Truxtont 1824 Otselic 1830 Lincklaen 1831 Preston 1834 Second Verona 1837 Newport§ 1838 Hounsfield§ 1841 Watson ?T 1841 Richland§ 1845 DianaS 1846 Pinckney§ 1848 Clifford§ 1859 Norwich 1879 IthacaS -. 1883 SEVENTH-DAY BAPTIST MINISTERS WHO HAVE SERVED IN THE CENTRAL ASSOCIATION. Jacob Ayers* Hiram W. Babcock* Uri M. Babcock* James E. N. Backus* Eli S. Bailey* James Bailey* Halsey H. Baker J. A. Baldwin* Enoch Barnes* Russel G. Burdick* Libeus M. Burdick* Elias Burdick* Stephen Burdick Clayton A. Burdick tAfterward West Edmeston. {Afterward Cuyler. fExtinct. ?Deceased. John L. Huffman* Madison Harry James R. Irish* William M. Jones* Henry L. Jones* John L. Kenyon* Giles M. Langworthy* Charles M. Lewis* Alvin A. Lewis* Henry B. Lewis* Leander E. Livermore W nliam Lawton Geo. W. Lewis William B. Maxson* 724 SEVENTH-DAY BAPTISTS: Frank O Burdick Leon D. Burdick Alexander Campbell* Orson Campbell* Christopher Chester* Henry Clarke* J. Bennett Clarke Herman D. Clarke Daniel Coon* Amos W. Coon Samuel B. Crandall* Ephraim Curtis* Lebbeus M. Cottrell David P. Curtis William C. Daland Darius K. Davis David H. Davis John T. Davis* Arnold C. Davis Thomas Fisher* John Greene* William Greene* Joel Greene* B. F. Homes* John P. Hunting Orpheus S. Mills E. Pool* A. B. Prentice J. A. Platts S. S. Powell William G. Quibell* Davis Rogers* Lester C. Rogers* Benj. F. Rogers Elihu Robinson* Perie F. Randolph Halsey Stillman* James Summerbell* Williams Somes* Lucius R. Swinney James Leander Scott* Martin Sindall Job Tyler* , Julius M. Todd* Geo. E. Tomlinson* T. J. Van Horn Benedict Westcote* Orville D. Williams* J. J. White William Calvin Whitford "Deceased. CHURCH AT ADAMS CENTRE, NEW YORK. MEETINGS OF THE ASSOCIATION. CHURCH WHERE HELD. DeRuyter Adams First Verona West Edmeston IScott Lincklaen First Brookfield Adams First Verona Second Brookfield DeRuyter Scott West Edmeston Adams Preston First Brookfield First Verona Second Brookfield DeRuyter Scott Adams West Edmeston Watson First Verona First Brookfield DeRuyter Scott Adams Second Brookfield DeRuyter West Edmeston First Brookfield Scott Verona Adams Second Brookfield DeRuyter First Brookfield Adams Scott First Verona DeRuyter Second Brookfield Adams First Brookfield Scott First Verona > . 1855 1856 i8S71858 i859 i86018611862186318641865186618671868186918701871 1872187318741875 1876 1877187818791880188118821883 1884 18851886 1887 1890 1891 18921893 1894 1895 189618971898189919001901 PREACHER OF ANNUAL SEljjMON James Summerbell A. W. Coon . Joshua Clarke J. P. Hunting C. M. Lewis . J. M. Todd ... J. B. Clarke . Geo. E. Tomlinson Stephen Burdick . Alex. Campbell . . J. M. Todd Thos. Fisher Geo. E. Tomlinson Stephen Burdick . J. B. Clarke A. B. Prentice . . Joshua Clarke . . . A. B. Prentice .. J. M. Todd Stephen Burdick . . Joshua Clarke . . . D. H. Davis Joshua Clarke . . . T. R. Reed C. M. Lewis Stephen Burdick . A. B. Prentice . . J. J. White Joshua Clarke . . . A. B. Prentice . . H. D. Clarke F. O. Burdick ... IPerie F. Randolph L. R. Swinney . . W. C. Daland ... J. E. N. Backus . A. B. Prentice . . J. A. Platts O. S. Mills .... Martin Sindall . . A. B. Prentice . . U. M. Babcock .. O. S. Mills Madison Harry . . L. M. Cottrell ... Madison Harry . . T. J. Van Horn . MODERATORS. James R. Irish .... Ephraim Maxson . . H. L. Tones H. L. Jones Jas. Summerbell . . . A. B. Spaulding . . . A. B. Spaulding . . . J. Clarke Crandall . Stephen Burdick . . . Geo. E. Tomlinson . Geo. E. Tomlinson . J. B. Clarke Chas. H. Maxson . . Chas. H. Maxson . . Beni. Maxson J. M. Todd A. B. Prentice J. B. Wells ....:.. Stephen Burdick — J. M. Todd Joshua Clarke D. K. Davis Stephen Burdick . . . J. B. Clarke U. M. Babcock A. B. Prentice J. M. Todd J. j. White S. W. Maxson A. B. Prentice J. B. Clarke Stephen Burdick . . . A. B. Prentice F. O. Burdick W. C. Daland L. R. Swinney )C. A. Burdick A. B. Prentice . — Abert Whitford ... O. D. Greene Jr. .. L. R. Swinney Clayton A. Burdick M. G. Frisbie J. E. N. Backus . . . Edwin S. Maxson . . S. W. Maxson Chas. J. York RECORDING SECRETARIES. J. B. Wells, J. B. Clarke. H. L. Jones, I. J. Ordway. Richard Stillman, I. J. Ordway. J. B. Wells, Samuel M. Stillman. B. G. Stillman, S. M. Stillman. B. G. Stillman, Luke P. Burdick. J. -B. Clarke, H. C. Coon. Geo. E. Tomlinson, C. D. Potter. Chas. M. Maxson, A. A. Lewis. J. B. Wells, J. B. Clarke. Chas. M. Maxson, I. J. Ordway. J. E. N. Backus, Stennett, C. Stillman. A. W. Coon, H. E. Babcock. L. C. Rogers, Philander Knight. A. B. Prentice, J. B. Wells. J. E. N. Backus, Henry D. Maxson. H. C. Coon, H. D. Maxson. A. B. Prentice, Stephen Burdick. J. C. Maxson, H. D. Maxson. \ B. Clarke, Philander Knight. J>. H. Davis, D. K. Davis. A. B. Prentice, H. D. Clarke. J. B. Wells, S. W. Maxson. S. W. Maxson, F. W. Williams. C. J. York, S. W. Maxson. Henry North, C. K. Burdick. C. D. Potter, H. M. Maxson. W. J. Haight, J. C. Heath. J. B. Clarke, J. C. Maxson. H. D. Clarke, T. T. Burdick. H. D. Clarke, A. C. Burdick. S. W. Maxson, F. O. Burdick. H. D. Babcock, Alfred T. Stillrnan. W. C. Daland, William P. Jones. A. T. Stillman, W. C. Whitford. W. C. Whitford, J. E. N. Backus. H. D. Babcock, Winifred E. Curtis. J. A. Platts, G. W. Davis. G. W. Davis, Cora J. Williams. J. A. Platts, C. F. Cobb. O. S. Mills, G. W. Davis. Martin Sindall, O. S. Mills. G. W. Davis, Martin Sindall. O. S. Rogers, L. Adelaide Clarke. L. Adelaide Clarke; John B. Swinney. L. Adelaide Clarke, W. D. Wilcox. L. Adelaide Clarke, John B. Swinney. n M>r in O o i— 1 >O2 THE WESTERN ASSOCIATION. REV. WARDNER CARPENTER TITSWORTH. See Biographical Sketches, p. 1361. THE WESTERN ASSOCIATION William L. Burdick Introductory Note. — In preparing this historical sketch I am indebted to the minutes and semi-centennial papers of the Western Association, reports of- Missionary Societies, minutes of the General Conference, Missionary Magazine, Protestant Sentinel, Sabbath Re corder, Seventh-day Baptist Memorial, Seventh-day Baptist Quar terly, "Bailey's History of Conference,'' "Jubilee Papers," histories of Allegany county and church records where available. To Dr. J. L. Gamble and Chas. H. Greene of Alfred and to persons in various churches who have kindly gathered data for me, I also ac knowledge the receipt of valuable help. The Seventh-day Baptist churches in the present bounds of the Western Association, have been geographically sep arated into five sections, in three of which, groups of churches have grown up. These are: First, the churches in Crawford . county, Pa. ; second, those in Allegany county, N. Y., and Potter county, Pa., together with churches just over the lines in Steuben, Cattaraugus, and McKean counties; third, the churches in Erie, Genesee and Niagara counties ; fourth, the Fox church in Clearfield county, Pa., and fifth, the Persia church in the northwestern part of Cattaraugus county. The churches not only fall into these five sections geographically, but Seventh-day Baptist interests had, in each section, a sep arate origin. The Association has at times included churches which are not now within its bounds. When it was organized, in 1836, it embraced all west of the eastern boundary of Steuben county, N. Y., north to Lake Ontario and south to the At- 73° SEVENTH-DAY BAPTISTS: lantic. By this division the territory included that now oc cupied by the Southeastern and Northwestern Associations, these Associations not yet having been organized. Three churches now within the limits of the Southeastern, i. e., Lost Creek, North Fork of Hugh's River, and Salem, were re ceived into membership, and in the Conference minutes the older churches in the Northwest were placed in the list of the Western Association, though they never were admitted or applied for membership. The churches in Ohio for a time were members of this Association, but now belong to the Northwestern. In this sketch are included only the churches and territory now with in the bounds of the Western Association. The churches at present number seventeen and about twenty church organiza tions have become extinct, some having died before the Asso ciation was organized, and their very names are almost or quite forgotten. The origin and spread of the Seventh-day Baptist cause in the Association have been primarily the result of immigra tion of Seventh-day Baptists from the East. There have been many converts to the Sabbath where Sabbath-keepers have settled, but not more than four or five churches have been or ganized as the result of a large number of Sabbath converts. It is our first task to trace the origin and^spread of our work in the bounds of the Association, and afterwards to take up the work of the churches organized into an Association. CHURCHES IN CRAWFORD CO., PA. SHILOH CHURCH. The first point occupied by our people in this Association was near Meadville, Crawford county, Pa., and the church they organized here was called Shiloh. It was formed by members from the Piscataway church in New Jersey, in the last years of the eighteenth century or the first of the nineteenth. James Dunn was their elder. The constituent members, as given by Chas. Henry Greene, were "James Dunn, Philip Dunn, Owen David, and probably Jonathan David and David Davis with their families." The church evidently never be- WESTERN ASSOCIATION. 731 came a large one, for Eld. Amos Wells, in his report as missionary, in 1820, speaks of visiting "a small society of our order near Meadville, that at present are in a rather low state." After a struggle of about twenty-five or thirty years it became extinct. After the Shiloh church went down, the Sabbath-keepers organized themselves, in 1829, into the HAYFIELD CHURCH which was located in Hayfield township, northwest of Mead ville. From the report of the obituary committee, given in the Associational minutes of 1870, we learn that when the Shiloh (Pa.) church went down, Morris Cole, who had been a member of that church, applied to the Missionary Society for aid. Eld. John Green was sent and in three months the Hayfield church was organized with Morris Cole as pastor. The Hayfield church flourished for a number of years, and a " house of worship was built. Some of the members moved away, some died and a number of those. that were left went to the Adventists. Regarding this I quote from the pen of the veteran missionary, Dr. H. P. Burdick. He says : "In all my travels, I have never been in any place where the thought of the loss of our entire interest made me more sad than when in the French Creek Valley. With no pastor or missionary help, our people went to Adventism. Their anticipations were not realized and they largely went to infidelity." The church became extinct about 1862. CUSSEWAGO CHURCH .was the third church organized in this section. Its organiza tion took place in 1853. It was the result of the labor of Eld. A. A. F. Randolph, in the bounds of the Hayfield church, as will be seen from the following quotation taken from the report of the Associational Executive Board, about this time: "Your Committee have responded pecuniarily to some extent to a call from Bro. A. A. F. Randolph, of Hayfield, for labor done with in the bounds of that church, yet at so great a distance as to deprive them in a great measure of the privileges and benefits of 732 SEVENTH-DAY BAPTISTS: Church organization. Bro. Randolph reports that during a pro tracted effort there, some twenty-five gave good evidence of being converted to God. Backsliders were reclaimed, the faithful Chris tian made to rejoice, and some few embraced the Sabbath. In keep ing with the wishes of the people there, and the apparent necessity of the case, a church was organized in that place." The church was assisted in the support of a pastor for a few years. After a time men could not be found to labor on the field regularly. It was neglected and became so re duced that the organization was abandoned, being dropped from the minutes after 1882. HICKERNELL CHURCH has risen out of the ruins of Cussewago, Hayfield and Shiloh. A few Sabbath-keepers remained in this section after the dissolution of Cussewago, and now, after twenty years, a new church has arisen from the ruins of Shiloh, Hayfield and Cussewago. Students and other evangelists labored here in the vacations of 1901 and 1902, with good results. W. L. Davis, a student from Alfred University, continued the labor during the present vacation (1902), and organized a church of eighteen members, July 10. The first church in the hounds of the Association was organized in Crawford county, Pa., and now, after a century, the same county furnishes the last on the list. CHURCHES IN ALLEGANY AND POTTER COUN TIES AND THEIR VICINITY. In this section have grown up more than half the churches of the Western Association. Within a day's drive of Alfred churches have been formed at twenty-one places, and for twenty years these churches, nestled together, have been the only -living ones in the Association. FIRST ALFRED CHURCH. This was the pioneer church of this group. Seventh-day Baptists from Berlin and Brookfield made the first settlement REV. NATHAN VARS HULL, D. D. See Biographical Sketches, p. 1361. WESTERN ASSOCIATION. 733 in the present town of Alfred, about 1807. Others came and five years later there, were a number of families of our faith in the vicinity. After having met several times upon the Sabbath for worship, they were called together by Stephen Coon, Sr., July 4, 18 12, to organize themselves into a reli gious association for the maintenance of religious services on the Sabbath and for mutual watch-care and admonition. They adopted articles of faith and a covenant. The church records state that "about twenty-four" thus banded themselves together. • They were Stephen Coon, Sr., Clark Crandall, George Lanphear, Wm. Saunders, Stephen Coon, Jr., Luke Maxson, Wm. Davis, and their wives, and Rebekah Stillman, from the Berlin church, Berlin, N. Y., Nathan and Edward Green and their wives, Maxson Green and James Fisk, from the Brookfield church, and Britty Wells, Sally Coon and Nancy Teater, whose church relationship does "not appear. The next spring seven more from Berlin joined the organ ization. The brethren and sisters were desirous of being set off as a separate church, and Oct. 3,*»i8i3, Eld. Wm. Sat terlee, pastor of the Berlin church, met with them to consult together regarding it. By his advice such action was post poned, and they were organized into a branch of the Berlin church, those not previously members of the Berlin church uniting with it and with the branch. The branch was set off as an independent church Oct. 20, 1816, with a membership of about sixty, Elders Henry Clark, of Brookfield, and Wm. Satterlee, of Berlin, assisting. At this same time, George Stillman and Daniel Babcock were chosen and ordained deacons and authorized to baptize. The membership increased rapidly, and in thirty-one years following its organization, two other Seventh-day Bap tist churches were formed within three miles of this church, from its membership, the Second Alfred, Hartsville and Scio. From the church records it appears that the menjbership of the First Alfred church in its early days extended over a very large territory, including persons living in the Genesee valley, where Stannards, Wellsville, Scio and Angelica are now located. To the members in these remote sections the 734 SEVENTH-DAY BAPTISTS: church gave diligent watch-care, disciplining them whenever occasion required. Though the church had no pastor for nearly twenty- five years, yet it was blessed with a number of laymen who acceptably and efficiently served it as leaders and preachers of the Word, both at home and in the surrounding counties. Independent of other churches, it sent its best workers to Independence, Troupsburg, Cawanesqua, Angelica, Scio, Pem broke and other places. The men who did the most of this work were Dea. Daniel Babcock and Richard Hull, "both being called out by the church in 1817. Eld. Amos Satterlee, who was the first ordained minister in the Association, and who be came a member of the church in 1821, also went forth occa sionally to the needy sections, preaching the Gospel. There is the following interesting item on the church records for May 6, 182 1: "Voted, That Elder Satterlee, Dea. Babcock and Bro. Richard Hull have half a bushel (jf wheat per day for their serivces at Troops- burg, and No. 1, [Independence]. Eld. Satterlee allowed for ten days, Richard Hull two days, Dea. Babcock two days at Troopsburg, 3J-2 days on buisness concerning the ministers lot and four bushels of wheat toward going to Pembroke." Out of the numerous centers of interest cultivated by these members two were developed into independent churches, now known as Wellsville and Scio. SECOND ALFRED CHURCH. This church was set off from the First Alfred in 1831, by the dismissal of over fifty members for this purpose. The church was then located in East Valley, one mile south of Alfred Station, but was moved to its present location some twenty years later. Like the mother church it has had a steady growth and today is one of the largest in the de nomination. HARTSVILLE CHURCH. In the summer of 1847 twenty-seven members of the First Alfred church were dismissed that they might form a vk I *.-m 4U vCKSjBMjf .(til '¦'- . |- --.ai^ FIRST ALFRED CHURCH, AT ALFRED, NEW YORK. WESTERN ASSOCIATION. 735 new church, the Hartsville. A few others united with them at the organization. The forming of a church here resulted from' a Sabbath school which Eld. H. P. Burdick, then but a boy, organized with twenty-four children as members, al most every one of whom he afterwards baptized. ANGELICA. Angelica was one of the points occupied by the members of the Alfred church in the early days, and was of consider able interest on account of the number of members residing there. In tlje library of Alfred University are to be found the records of a Seventh-day Baptist society in Angelica, Allegany county, N. Y. These records bear this title: "Sev enth-day Baptist Society, in Angelica, Philipsburg Settlement, July the 28, 1816." No other name is given to the organiza tion. At this time they adopted a covenant, which sets forth the object of the Society as follows: "Do bind ourselves as in a bundle of love, and to watch over our own ways and each other for good." Five persons, Jesse Rogers, Theodaty Bliven, Frances Davis, Hannah Rogers, and Esther Bliven, signed the covenant then, and seventeen others during the four years covered by the records. The records do not show posi tively that this was ever an independent church or a branch of any other church, even, though cases of discipline were uniformally referred finally to the Alfred church. Repeatedly do the records of the Alfred church tell us that the church sent its missionaries to Angelica, and on one occasion, May 6, 182 1, it voted "That we have meetings at the village of Angelica once in two weeks and that one of the speakers attend there on the Sabbath and preach at Genesee River the First-day following." Eld. John Green, in 1825, in reporting to the Missionary Board, writes of Angelica as a branch of the Alfred church. From the above data it appears that the Sabbath-keep ers in Angelica belonged to the Alfred church and that the society formed there was considered a branch of the Alfred church, though the records of neither organization so state. This society soon died and the oldest people now living re member nothing of it. 73-5 SEVENTH-DAY BAPTISTS: SCIO (WILLING) CHURCH. A church was organized May 16, 1834, at the house of Dea. Jesse Rowley, in what is now the village of Wellsville. Dea. Rowley had come to this section from Tioga Co., Pa. He is represented as being a religious man and greatly stirred the people scattered through this section by holding meetings. On the date above mentioned the Sabbath-keepers scattered in this vicinity met with a council from the First and Second Al fred and Friendship churches and organized a church with sixteen members. Elders Daniel Babcock and Walter B. Gil lette were members of the council. The pioneers who consti tuted this church were Jesse, Nathan, Charles and Mary Row ley, Amos L. Maxson, William Davis, Joseph and Elizabeth Flint, Justus Seeley, Jonathan and Achsah Fisk, Stephen Tan ner, Joseph Flint, Jr., John D. Green, Sally Straite, and Lydia Amadown. Charles Rowley became a leading spirit in the church and was afterwards the deacon and then its pastor. Why the church was called Scio can only be surmised, for Wells ville was then given as its postoffice. In 1858 it appears in the minutes as Willing, but why, we do not know, unless it was at the time holding its meetings up the river in the town ship of Willing. In i860 one of its members asked the Asso ciation to drop it from the Association. A committee of five were appointed of which D. E. Maxson was chairman, to in vestigate. This the committee did and reported to the Asso ciation at its next session, in 1862. The report was thai ._ nine of the members had gone to the Adventists and were hostile to the church, and that the eight remaining niembers were very much discouraged and had let the church run down. The committee recommended that the remaining members "apply to other churches of our order for admission, each as it may best suit his convenience." A number of its members may have joined with the church at Scio, but that it ever consoli dated with that church is not correct. STANNARD'S CORNERS CHURCH. After the Scio church went down another was organized December 1875, called the Stannard's Corners church, which (46) SECOND ALFRED CHURCH, AT ALFRED STATION, NEW YORK. WESTERN ASSOCIATION. 737 included several of its members. Eld. L. M. Cottrell was chosen pastor. The place for meeting was Stannard's Corners. It does not appear in the minutes after 1880. The last attempt at church organization in this vicinity was the WELLSVILLE CHURCH. This was organized September 9, 1885, and includes some of the members of the Stannard's Corners church and other Sabbath-keepers who had homes in Wellsville. It still meets in Wellsville and Eld. Stephen Burdick is its pastor. AMITY (NOW SCIO) CHURCH. The. Amity church was organized May 15, 1834, the day before the organization of the church at Wellsville, by the same council. Its organization took place at a schoolhouse two miles north of Scio and near there its first church was erected. There were twenty-three constituent members, whose names were James Weed, John Maxson, Jesse B. Cartwright, Theodata Bliven, Jesse Rogers, Davis Still man, Daniel B. Stillman, Philarman Green, Wm. Millard, Eathan Rogers, Susan Weed", John C. Cartwright,. TReodata Bliven Jr., Silas C. Bliven, Buel Oviatt, Judith Leister, Han nah Rogers, Nancy Stillman, Hannah Burdick, Rachael Cart- right, Ruth Maxson, Sarah Stillman and Lydia Green. After the church located at Wellsville changed its name from Scio to Willing, the Amity church petitioned the Association that its name be changed to Scio, which request was granted. ' INDEPENDENCE CHURCH- The first religious meeting held in the town of Inde pendence was held by a Seventh-day Baptist, Deacon (after ward an elder) Daniel Babcock, near where Whitesville now stands, in 1820. From this time on Independence was fre quently visited by missionaries from Alfred, and those sent out by the Missionary Board of Conference. Under these labors there were converts to the Sabbath ; John P. Livermore, who was the first clerk of the Western Association, and his wife embraced the Sabbath about this time. 738 SEVENTH-DAY BAPTISTS: Seventh-day Baptists from Alfred and Brookfield moved into the community. In September, 1823, the brethren, pe titioned the Alfred church for a council to. organize them into a church. This council met March 21, 1824, and organ ized a church, Amos Satterlee, Daniel Babcock and Richard Hull assisting. Stephen Clark, the only one in the vicinity whose memory goes back to that time, gives the following names as members of that church : John P. Livermore, Edmund Livermore (father of Rev. L. E.), Nathan Stillman, Isaiah Green, Wm. Hamilton, John Tanrier, Hazard P. Clarke, Na- ~than Merrit, Ichabod Babcock and Jonathan Davis and their wives. This list is somewhat imperfect, probably, but indi cates who were the pioneer Seventh-day Baptists in this sec tion. For a few years a brief mention is made of the church, and then it drops out entirely. It evidently became extinct and all records are destroyed. In 1833 the Sabbath-keepers in Independence asked to be organized as a branch of the First Alfred church. Eighteen members, probably the relics of the former church, came for ward and joined the First Alfred church, and were organized as a branch. The year following there was an extensive re vival conducted by Elders Stillman Coon and Walter B. Gil lette. A distillery was turned into a place for holding meet ings, and Aug. 8, 1834 the branch became an independent church with about forty members. The church soon chose Eld. Stillman Coon as its pastor, and has since maintained its existence, occupying a large rural district where churches of other denominations have risen and gone down. TROUPSBURG CHURCH. Troupsburg, Steuben county, N. Y., though now for gotten, is often mentioned in connection with missionary operations in these early days. Sabbath-keepers from Brook- . field scattered themselves in this section, and even down onto the Cowanesqua, in Tioga county, Pa. They were often visited by our missionaries and in 1824 the Alfred church, at their request, sent a council to assist them in organizing a church. Because this council did not report, and the church was never a member of Conference, it* has been thought that FRIENDSHIP CHURCH, AT NILE, NEW YORK. (Ffrom a pencil sketch by Miss Elizabeth Moore.) WESTERN ASSOCIATION. 739 there never was a church organized in this section, but in the Missionary Board's report for 1825, I glean this state ment: "Their [Elders Babcock, Hull and Satterlee] labors were attended with success and many destitute families were privileged with the ministration of the Word of life. They have founded two churches, one in Trbupsburg and one in Independence, and many souls through their labors were hopefully brought to the knowledge of the truth." Charles Card was a leading spirit in this church, and for many years was a licensed preacher. The church was located three or four miies below where Troupsburg now stands. It never was a strong church and after a time its members joined the Independence church, probably as a branch church at first. For a number of years during Eld. Jared Kenyon's pastorate at Independence, he, with the workers at Independence, visited and held meetings in the section where the Troupsburg church once was, but now the last Sabbath-keeper has disappeared. FRIENDSHIP CHURCH. The Friendship church, located, at Nile, was the second church within the bounds of the Association to live. Its establishment was brought about largely through the efforts of Abram C. Crandall, who had been actively connected with the Alfred church. He moved here in 1822 and influenced a number of Sabbath-keepers from Alfred and New Jersey to join him. These pioneers soon commenced to hold meet ings on the Sabbath, from house to house, and were occa sionally visited by Elders John and Joel Green. The Missionary Magazine in April, 1825, says : "A church consisting of about twenty members was organized in Friendship, Allegany county, N. Y., Sept. 15, 1824, by a council from the First and Second Brookfield, DeRuyter and Alfred churches. On the following day baptism was administered and some additions were made to their number." The thirteen who founded the church were: Abraham, Cary and Mehetabel Crandall ; Samuel and Mary Yapp ; Na- ' than, Truman, Jerry and Mary Wigden; Edith Ayers; Mica and Anna F. Randolph; Elizabeth Noble, and Henry P. Green. This church has played an important part in the Association and denomination. 740 SEVENTH-DAY BAPTISTS: FIRST GENESEE (CUBA-GENESEE) CHURCH. Following the pioneer Seventh-day Baptists as they pushed forward, we next find them making homes and founding churches in the valleys leading to the Allegany. What is now Little Genesee was the first point west of the "divide" where they established themselves. Though there was a sprink ling from elsewhere, yet they came principally from the Hop kinton church, R. I. In 1824 Ezekiel Crandall and Joseph Wells, both from Rhode Island, came and selected a tract of one thousand acres on which to settle a Seventh-day Bap tist colony. Two families from Berlin, N. Y., had already settled here. Messrs. Crandall and Wells brought their fam ilies the next year, and in the two years immediately follow ing, a number of families from Rhode Island came and set tled on the tract of land which had been selected, or elsewhere in the vicinity. They formed themselves into a church July 9, 1827, Elders Wm. B. Maxson and John Green assisting. The church was first called Cuba. In 1832 it appears as Genesee, and since 1835 as First Genesee. The constituent members .were John, Benj., Joel and Phoebe Maxson, Ezekiel and Susan Crandall, Henry P., Amos, Esther and Lucy Green, Joseph and Lydia Wells and Nancy Kenyon. Starting in a wilderness, with twelve members, these sterling pioneers have made the church one of the largest and strongest in the Asso ciation. Before the first decade had passed, two other churches were formed, principally from the membership of the First Genesee church. These were the Second Genesee and the Third Genesee. SECOND GENESEE. CHURCH. This church included Seventh-day Baptists living along the Oswayo Creek, in the town of Genesee, Allegany Co., and Portville, Cattaraugus Co. The constituent members were mostly members from the First Genesee church, and were set off as a separate church in 1834. The increase was never very rapid, the membership never rising much above three score. Internal difficulties overtook them and became so hope lessly grievous that they voted, in 1861, to disband, after the REV. THOMAS B. BROWN. See Biographical Sketches, p. 1361. WESTERN ASSOCIATION. 741 clerk had written letters recommending the remaining mem bers to fellowship in other churches. A committee from the Association, consisting of Leman Andrus and Thomas B. Brown, visited the church, concurred" in its action relating to dissolution, and in 1862 reported to the Association recom mending that the name be erased from the minutes of this Association. This same year another church of thirty-one mem bers w-as organized on the same ground under the name of Portville. The church has since maintained a struggling ex istence. THIRD GENESEE CHURCH (WEST GENESEE). This church was organized in 1835. It is located in the northeast part of the town and has had a history sonrewhat similar to that of Second Genesee. In 1843, owing to trouble, it disorganized, and then reorganized under the same name. Since 1876 it has appeared in the minutes as West Genesee. It has passed through fiery trials,, and is now practically dead, though a number of its members still live in that vicinity. RICHBURG CHURCH (BOLIVARrWIRT) . It is remembered by the older people, that, though there were a few Sabbath-keepers from other churches, yet the larger portion of constitituent members of this church were converts to the Sabbath, and that Eld. John Green, who was a most successful evangelist, held meetings' here before the church was organized, and that through his labors it was built up. Friendship and First Genesee assisted in the or ganization, which took place Dec. 30, 1827, with the following constituent members : Ephraim, Clark, L. D. and Chloe Rogers ; Elijah, Ransom and Abigal Fuller; Zina and Prudence Gilbert; Nathan and Lucinda Bliven; Calvin, Martha, Achsa and Roxy Messenger; P. L. and Polly Evans, and Lucinda Wheelock: The church was first called Bolivar. In 1844 it appeared as Wirt, and since 1853 as Richburg. It grew to be a strong church, at one time numbering over 170 members, but during the oil boom of 1881 and '82, sixteen families sold out and moved awav and it has since been on the decline. 742 SEVENTH-DAY BAPTISTS: HEBRON CHURCH. Pressing on, our people of this section next set up the Seventh-day Baptist banner in the pine forests of Potter coun ty, Pa. The first and principal point here was Hebron. Clark Crandall, who twenty years before had been one of the leaders in the settlement of Alfred, went, in 1829, to Hebron and took up a tract of land on what has since been known as Crandall Hill. In the spring of 1831 settlers from Alfred and vicinity came, and very soon after they commenced to hold prayer and conference meetings on the Sabbath, and sometimes in the evening. These were re membered as most precious seasons, the people returning to their homes after meeting with their torches, guided by blazed trees, singing till the woods rang with their praises. The community was occasionally visited by Elders Stillman Coon and Daniel Babcock. A church was organized Feb. 10, 1833, with the following members: Geo. Stillman, Jesse M. Green man, Ezekiel Main, Nathan Main, Elias Wells, Stephen Coon, David M. Stillman, Sylvia Coon, Sally Main, Betsy Green man, Fanny Reynolds, Bridget Stillman, Angenet Coon, Betsy Hull, Roxy Hull, EVanina Wells and Sally Coon. Eld. Still man Coon and Dea. Daniel Pierce assisted in the organiza tion. The church has never grown to be a large one — never many over one hundred — but its, leading members were of a sterling make and the church, though weaker now ' than twenty years ago, has maintained meetings and Sabbath school from the first without a break. The larger part of the time it has been without a pastor or ministerial aid of any kind. About fifteen years ago it built a church at a cost of over two thousand dollars, without aid from the rest of the denomination, and dedicated it, free from debt and free from begging. It has been the center of Seventh-day Baptist opera tions in this part of -Pennsylvania. ULYSSES CHURCH. • This church, located in Potter county, eighteen miles east from the First Hebron church, was formed of converts to the Sabbath. In the autumn of 1844 M. L. Dean, a deacon FIRST GENESEE CHURCH, AT LITTLE GENESEE, NEW YORK. WESTERN ASSOCIATION. 743 of the Baptist church at Ulysses, began to be exercised re garding the Sabbath and Sunday. As a result of his unrest on the subject, Eld. Rowse Babcock, pastor of the First Hebron church, was invited to visit Ulysses, which he did, holding meetings and preaching upon the subject of the Sab bath. The truth fell on good ground. In the early winter Eld. Babcock held a series of meetings with crowded house night after night, for several weeks. These revival meetings resulted in the organization of the Ulysses church, with about sixteen members, all of whom were converts to the Sabbath. The church was under the care of Eld. Rowse Babcock while he remained at Hebron; later, T. E. Babcok, pastor of the Independence church, is reported as its pastor. After this it seems to have been largely neglected, and never reported over thirty-five members. Strife arose among the members, the Adventists drew off some and others moved away, and in consequence the church fell to pieces. Eight who held fast to the faith joined the Hebron church. HONEOYE BRANCH. This branch had as a nucleus a few families living on the Honeoye, who were Sabbath-keepers. Eld. Stephen Bur dick, pastor of the Portville church, held meetings among them in 1870. He was followed by O. U. Whitford, and later by J. L. Huffman and A. H. Lewis, and as a result of their labors a Jew embraced the Sabbath', and a church was organ ized, September of this same year (1870), as a branch of the Richburg church. It was formed with eleven members. Thirty-three names were on the church roll when it joined with Bells Run to form the Shingle House church. BELLS RUN CHURCH. This place located in McKean Co., Pa., some ten miles from Little Genesee, is reported in 1848 as a field needing missionary labor; but I find no mention of labor here till 1873, when J. L. Huffman reported "holding meetings at Bells Run, where a few Sabbath-keepers reside." From this time on meetings were held by missionaries sent onto the Pennsylvania field. A number of hearers embraced the Sab- 744 SEVENTH-DAY BAPTISTS: bath, and in 1876 a church was organized with fifteen mem bers, Elders Walter B. Gillette and James Summerbell assist ing in the organization. SHINGLE HOUSE CHURCH. The Bells Run church and the Honeoye Branch were consolidated into a church called Shingle House, under the labors of Eld. H. P. Burdick in 1883. The consolidation gave the church a membership of over forty, but its members were greatly scattered, some living at Milport, five miles away, 4 others at Bells Run, seven miles in another direction, and still others up the Honeoye Creek, six miles in still another di rection. The church is now greatly reduced by deaths, re movals and dissensions. HEBRON CENTER CHURCH. The church at Hebron Center, located four miles east of the First Hebron church, was organized from members of the First Hebron church, Sabbath-keepers who had moved into that vicinity from Allegany Co., N. Y., and a few con verts to the Sabbath. The evangelistic labors of students from Alfred, together with that of the ministers from the First Hebron church and others, created the interest which culminated in the organization of a church in 1871. The church has had a hard struggle, going for weeks without any religious services, yet its faithful few have maintained the organization with occasional seasons of refreshing from the Lord, and today, with its new stone church ready to be dedi cated, has brighter prospects than ever before. OSWAYO CHURCH. Oswayo was early visited by our people, it being on the route from Alfred to Hebron, but no interest sufficient to war rant church organization grew up until 1871. During parts of 1867 and '68, Eld. S. R. Wheeler, pastor at Hebron, preached at Oswayo regularly. He lectured on temperance and near the close of his labors, by request he lectured on the Sabbath. These services created a considerable interest. In 1871 the Executive Board of the Association sent J. L. WESTERN ASSOCIATION. 745 Huffman, T. L. Gardiner and W. D. Williams, students at Alfred, to Oswayo. As a result of their labors that vacation, a number were converted and a church was organized con sisting of fourteen members. Others were soon added. There were a number of converts to the Sabbath and some who joined were members of other churches of our order. T. L. Gardiner came from, Alfred once in two weeks for about a year ; but the church was then left without regular ministerial aid. An unusually large portion of the members were young girls, who married and left the Sabbath; still others left the Sabbath and some moved- away. As a result the church be came extinct and was dropped from the minutes in 1883. There is now one "lone Sabbath-keeper" left in Oswayo. ALLEGHANY RIVER CHURCH. This same vacation (1871) the students who conducted the meetings in Oswayo held meetings at Roulette and else where on the Alleghany river. In August, assisted by H. E. Babcock, pastor at Hebron, they organized a church at Liberty, McKean Co., Pa., of eight members, which was soon increased to twelve. These members were scattered over a large terri tory extending along the Alleghany river and elsewhere for miles. LeRoy Lyman, a man well known throughout Potter and McKean counties, was prominent in this move. The church never was a member of the Association or Conference and soon died. SCIO BRANCH. A branch of the Scio church was the result of the evange listic work of J. L. Huffman. June, 1870, on Knight's Creek, where Allentown (N. Y.) now stands, "he announced to the families that he would open a series of meetings on a certain evening in the- schoolhouse. No person but himself attended ; and though alone, he sang, read the Scriptures, prayed, pro nounced a sermon and ended the services by giving out a notice that he would preach in the house on the following evening. When that time arrived he had in the seats before him an audience of only two individuals, who bravely dis regarded the prejudice of the community, and listened to a 746 SEVENTH-DAY BAPTISTS: powerful discourse, which was spoken so loudly that it could be heard by a considerable number, of men and women that had gathered, out of curiosity, at a distance from the building. Soon the whole surrounding country was thoroughly aroused, and the people from the hills and valleys about came in crowds, some getting into the room and the rest standing out side by the door and windows, evening after evening, as long as the awakening continued. It was judged that about two hundred professed religion." Following these meetings the Executive Board of the Association sent T. L. Gardiner, then a student at Alfred, to preach on the Sabbath of each week. As a result a church was organized in 1871 with a membership of eighteen. It was always a small organization. Some moved away and it was dropped from the minutes in 1883. ANDOVER CHURCH. As we ha*\££ already pointed out, the beginning of our work in most places in this Association resulted from the immigration of Seventh-day .Baptists. For a number of years the tide has been turning. Seventh-day Baptists, like other people, have been deserting the rural churches and re tiring to towns. The Andover and Hornellsville churches have started as a result of this movement. In 1870 there were twelve Sabbath-keepers residing in the village of Andover, representing the Independence, Little Genesee and Second Alfred churches. During the autumn of this year Dr. A. H. Lewis labored on Sabbath reform in the village. The following winter L. R. Swinney, pastor of Second Alfred church, called J. L. Huffman, T. L. Gardiner, W. D. Williams and D. H. Davis, theological students at Alfred, to hold meetings in his charge in East and Lamphaer Valleys. These meetings were the means of many conversions. A goodly number of the converts, together with the Sahhath- keepers in Andover, were organized into , the Seventh-day Baptist church of Andover, with a membership of forty-three, October, 1871. Dr. W. W. Crandall was a leading spirit in this move. It soon after its organization provided itself with a house of worship. HORNELLSVILLE CHURCH, AT HORNELL, NEW YORK. WESTERN ASSOCIATION. 747 HORNELLSVILLE CHURCH. Dea. O. G. Stillman, of the Richburg church, upon moving to Hornellsville in 1876, learned that there were a number of Seventh-day Baptists in the city who scarcely knew of each other's residence there. He visited them and secured a prom ise from them .to meet upon the Sabbath for worship, pro vided a minister could be obtained. Dr. T. R. Williams, of Alfred. Theological Seminary, willingly consented to preach for them. The meetings were first held at the home of Dea. Stillman; afterwards, when the congregation had increased, ¦in the lecture room of the Baptist church. In the spring of 1877 the Sabbath-keepers, assisted by Revs. N. V. Hull, A. H. Lewis, Jared Kenyon, H. P. Burdick, T- R- Williams, L. R. Swinney and U. M. Babcock, organized themselves into a church. Fifteen members joined at the organization and three the next day. Dr. Williams was chosen pastor. As early as 1882 the members began to raise money for a church. Through a score of years this fund grew till a lot was bought in 1896 and a church dedicated September 3, 1902. The church numbers only forty-one resident members and the building of this church, with modern equipments, was a heroic and self-sacrificing effort. ELMIRA CHURCH. A few Sabbath-keepers in 1883 were gathered by Rev. L. C. Rogers into a church in Elmira. The church never re ported over six members, and being broken up, was dropped from the minutes, in 1885. CHURCHES IN ERIE, GENESEE AND NIAGARA COUNTIES. CLARENCE CHURCH- (pEMBROKE-DARIEN) . While Seventh-day Baptists were establishing our cause in the vicinity of Allegany and Potter counties, a similar work was going on in Erie, Genesee and Niagara counties. At an early date the Sabbath-keepers from Rhode Island, Brookfield and Verona, N. Y., settled in the western part of 748 SEVENTH-DAY BAPTISTS: Genesee and the eastern part of Erie counties. For a few years they were visited by Eld. Daniel Babcock, Richard Hull and Amos Satterlee. Elds. Babcock, Hull and Joel Green met with them June, 1828, and organized them into a church with the following members: Luke Greenman, Jesse Greenman, Joshua Burdick, Asa Greenman, Thomas Williams, Jr., Edward Saunders, Jr., John L. Burdick, Sybbel Greenman, Catherine Williams and Gideon Williams. The organization \ took place at Greenman Settlement, in Erie county, a few miles from the present site of Alden. Some of the church services were held over the line in Genesee county. The church appears in the Conference minutes as Darien, in 1833. The center of interest soon changed to Clarence, in Erie county, and in 1836. the name Clarence was adopted. This name stood until the organization became extinct. After 1842 the members living in the vicinity of Darien not only held separate religious services,, but separate business meet ings as well, all under the name of the Clarence church. This they continued to do until they were formed into a separate church in 185 1. From 1833 to 1846 Eld. N. V. Hull was pastor. During this time the church was greatly ' built up, its membership extending into three counties and number ing as high as one hundred ninety-nine resident members. It was here that Eld. James H. Cochran came under the influence of Eld. N. V. Hull and was led to embrace the Sabbath. After Eld. Hull left, the church rapidly declined, being left the most of the time without a pastor. It was so reduced that its very existence was threatened as early as 1850, but under the missionary pastorate of Eld A. A. Lewis it revived for a time, and is not reported extinct until 1873. DARIEN AND COWELSVILLE CHURCH. As already stated, the territory embraced by the Clarence church during its early history was very extensive, and those in the southern part of the parish had held separate religious services and business meetings. To accommodate them, a church was organized, called the Darien and Cowelsville church. The places of meeting seem to have been Cowels ville, in the northwest corner of Wyoming county, and Alden WESTERN ASSOCIATION. 749 in Genesee county. It is said that near Alden is a piece of road, three miles in length, called "Seventh-day Baptist Street," though there has not a Sabbath-keeper lived in it for years. When the church was organized, in 1851,' every farm for the whole distance was owned by Seventh-day Baptists. The church went down under the same influence as Clarence, from which it was taken, and was dropped from the minutes at the same time. PENDLETON CHURCH. This church was located in Niagara county, a few mi/es north of Clarence, and was organized in 1844. It was one of the few churches in the Association made up of converts to the Sabbath. Sixteen of its eighteen constituent members were Sabbath converts. Eld N. V. Hull was then on the field. Eld. Leman Andrus, then pastor of a Baptist church in a near-by town, embraced the Sabbath just prior to the forming of the church-, assisted in its organization, became its pastor and continued such for eight years. This organization shared the fate of its sister churches in this group and was dropped at the same time. CLARENCE AND PENDLETON CHURCH. This was organized in 1875 with a view to gathering up the remnants of the former churches, but its life was of short duration, and a number of its members became mem bers of the First Alfred church. WILSON CHURCH. Within a very short distance of Lake Ontario, in Wilson township, Niagara county, a church of about twenty members was established in 1855, with postoffice at East Wilson. It reported only once to the Association, and this with a smaller membership than given when it asked for membership. The following taken from the Associational minutes of 1862 will give the fate of this church. "In case of the Wilson Church an unhappy division among the members, not connected with any doctrinal view, has brought about 75° SEVENTH-DAY BAPTISTS: such a perfect indifference to spiritual things that they no longer attempt to maintain the order of a Christian Church and have de clared their intention to abandon the organization. There is no hope of its resuscitation." If we were to visit the places in these counties where our churches once existed we would find Sabbath-keepers in some of them, but they are widely scattered and badly discouraged. The reasons for the decline of our cause here are not hard to find. Death and removals have played no small part, Adven- tism is said to have worked havoc in some instances, dissen sion destroyed the Wilson church, but the most powerful fac tor has been a lack of ministerial care — small churches left pastorless to die. FOX CHURCH. The Fox church, in Fox township, Clearfield county, Pa., stands by itself geographically and its history stands by itself so completely that most Seventh-day Baptists now living never heard of it. Our interests. at this point started by several mem bers of the Berlin church moving into this section of Penn sylvania. In September, 1818, John Bliss, who had- previously been licensed to preach, was ordained deacon and authorized to administer baptism, by the Berlin church. "This action," it is recorded, "was taken in view of the fact that he, with several others, was about to move into 'Pennsylvania and there to be organized into a Church." These brethren moved to Fox township, Pa., and were soon set off as a branch of the Berlin church. In 1822 the branch requested Conference "to ordain brother John Bliss to the work of the ministry." This, according to the minutes, Conference did. The branch in 1826 requested Conference to send council to organize them as an independent church. By appointment of Conference Elders Wm. B. Maxson and Richard Hull visited them the next year and set them off as a separate church. For two years the church reports to Gonference, and the name appears in the list of churches five years longer, when it is dropped from the minutes. WESTERN ASSOCIATION. 75 1 PERSIA (PERRYSBURG) CHURCH. The Persia church, in the northwestern part of Cattarau gus Co., like the Fox church, geographically stands alone and its origin has no connection with any of the other churches of the Association. The first Seventh-day Baptist to settle in this section, if not the first in Cattaraugus county, was Silas Burdick, grandfather of the writer. He moved from Brook field into what is now Dayton in 1828. Hosea Whitford, Hosea Brown, Oliver C. Babcock and others from Brookfield followed, some settling in the town of Persia two miles dis tant. These pioneers soon commenced to hold religious ser vices on the Sabbath and had a most precious season without any ministerial aid. There were several conversions to Christ and the Sabbath, some of which were remarkable. After some had embraced the Sabbath others were very bitter against it. Five of these at one conference meeting arose and announced that they were convinced that the Seventh-day was the Sab bath and that they intended to keep it. No one of the five knew anything about any one of the others being agitated over the question, or his decision. This was a great day for the little company of Sabbath-keepers. Soon after, in 1832, Eld ers Walter B. Gillette and Joel Green came and organized a church of eight members, with a number of others awaiting baptism. This was the first visit ever made to the place by a Seventh-day Baptist minister. The constituent members were Hosea Whitford, Elizabeth Whitford, Stephen Whitford, Cor nelia Whitford, Hosea Brown, Hannah Brown, Silas Burdick, Emma Babcock, and Martha Thorngate. The following per sons were waiting the organization of the church that they might be baptized into it : Geo. Thorngate, Oliver C. Babcock, Welcome A. Gardiner, and Elizabeth Burdick. They built a log church in which they worshiped many years. Here it was served by Eld. N. V. Hull, W. B. Gillette, Thomas E. Bab cock, Varnum Hull, Roy Green and L. M. Cottrell. Elds. N. V. Hull and W. B- Gillette for several years in the early his tory of the church came alternately once in two months and stayed two weeks at a time. At one time its membership num bered ninety. The church licensed several of its members. 752 SEVENTH-DAY BAPTISTS: Eld. Oscar C. Babcock was among this number. Russell G. Burdick embraced the Sabbath under the influence of the Per sia church and afterwards served several Seventh-day Bap tist churches. He was the father of Rev. Geo. W. and Clay ton C. Burdick and grandfather of Rev. Geo. B. Shaw, Prof. Edwin Shaw, and Rev. Willard D. Burdick. Allen Prentice, father of Eld. A. B. Prentice, came to the Sabbath here. In Persia is located the "Burdick Farm" of 243 acres, which was given the Memorial Board for denominational purposes by D. C. Burdick, who was connected with the church during: its whole history. The church became extinct after a career of about twenty years, being dropped from the minutes in 1858. One who was a member through the most of its history says that the cause of its decline and death was the removal of its members to the West, that he as Clerk at one time was instructed to write letters of recommendation for twenty members. Thus dying it helped to build up other churches. It is today wielding an influence for- good equalled by only few churches of its length of days and size. No other church of any denomination has taken its place and the community where it once flourished is churchless. ORGANIZATION OF THE ASSOCIATION. Previous to 1835 the subject of organizing Seventh-day Baptist churches into associations had been before the Gen eral Conference, but no definite step had been taken. At the session of Conference held in Hopkinton, R. I., September, 1835, a committee which had been appointed to draft a plan for a new organization of Conference reported recommend ing the organization of three associations, "to be denominated the Eastern, Middle and Western Associations," that the as sociations hold sessions each year a little prior to the sitting of Conference and that each association send twelve delegates to sit in the Conference. This report was adopted. It was one of the now extinct churches which, pursuant to this recommendation, led in the organization of the Western Association. This church was Hayfield, in Crawford Co., Pa. (47) WESTERN ASSOCIATION. 753 Upon its request several of the churches appointed delegates to meet at Hayfield, Pa., to consider the recommendation of Conference. The meeting was held at the house of Lewis A. Dunham, Feb. 5,* 1836. There were present, as delegates: First Alfred church: Eld. Daniel Babcock and Nathan Green. Friendship church: Eld. Walter B. Gillette and Dea. A. A. F. Randolph. Darien church : Eld. N. V. Hull. Hayfield church : Eld. Job Tyler and Dea. Lewis A. Dun ham. Amity church, (now Scio) : James Weed. Second Genesee church: Dr. Enoch Maxson. The delegates organized by electing Daniel Babcock mod erator and W. B. Gillette clerk. After a consultation of con siderable length, it was unanimously resolved to organize an association. During an adjournment a committee, composed of Job Tyler, N. V. Hull and W. B. Gillette, drafted a consti tution which together with the expose of faith approved by Conference in 1833, was adapted when the convention re sumed its work. Several resolutions regarding church and Sabbath school work were passed, after which they adjourned to meet with the Friendship church the following September. The Constitution then adopted reads thus : "This Association shall be called the Western Seventh Day Bap tist Association. The Constitution shall be as follows : "Art. 1. This Association may consist of such Churches as are now in the fellowship with the General Conference, and situated be tween the east line of Steuben county, extending north to Lake Ontario, south to the Atlantic, and all the Churches west, that are now in fellowship with the General Conference, and such other Churches as may from time to time hereafter be received by this Association. "Art. 2. The doctrines acknowledged, believed, and taught by this Association, are those maintained by the General Conference, exhibited and held forth in the expose, published in September, eighteen hundred and thirty-three. *The date of this meeting as recorded in the Secretary's book is Jan. 5, 1836; but the records of the First Alfred Church show that the delegates. were not appointed from that church till Jan. 25, 1836, and that the meeting at Hayfield was set for "first fifth Feb. Next." The" account of this meet ing given in the Protestant Sentinel and signed by both moderator and cleric gives Feb. 5, 1836, as the date. 754 SEVENTH-DAY BAPTISTS: "Art. 3. The business of this Association shall be conducted by delegates empowered to act in behalf of the several Churches to which they belong or represent : thereby sustaining a congregational course of discipline, "Art. 4. This Constitution shall be subject to alteration or amend ment by a vote of at least two-thirds of the Churches, represented at any annual meeting. The proposal for such amendment shall be presented in writing to the Association during its session, at least one year previous to its taking effect. "Art. 5. The officers of this Association, shall consist of a modera tor, one or more Secretaries, Recording Secretary and Correspond ing Secretary and Treasurer. Said officers to be elected at the annual meeting of the Association. "Art. 6. This Association shall not interfere -with the internal concerns of the Churches of which it is composed, so" as to infringe on their independence; but shall act as an advisory council when necessary. In case any Church shall depart from the faith, or become corrupt in practice; this Association may. inquire into said defect, and labor with them, and if they cannot be reclaimed, they may be dropped from this Association. "Art. 7. All Elders not examined and ordained by the Presby tery of the General Conference or this Association, shall be ex amined by a committee appointed by this Association, before they are admitted as members thereof. "Art. 8. This Association shall, at its annual meetings, appoint a number of delegates, (the number to be agreed on annually, at least an equal number of which shall be laymen), to represent this Association, and present its proceedings to the General Conference, at its annual meetings. "Art. 9. The Churches belonging to this Association, shall make annual returns of their officers; the number added, dismissed, re jected, deceased, and total, being a complete statistical account. "Art. 10. It shall be the duty of the Association, to publish a complete statistical account of their proceedings at its annual con- . ventions. "Art. ii. It shall he the duty of the Moderator, to give the cast ing vote in all cases where there is a tie." When the Association according to adjournment met with the Friendship church another article was added requir- the Association to "publish a statistical account of its pro ceedings at its annual convention." Other Associations hav ing been organized within the territory first assigned it and other changes having taken place, in 1849 it amended its constitution to meet the changed conditions. Twice since, in 1855 and 1882, the constitution has been revised through- WESTERN ASSOCIATION. 755 out. Since the last named date it has remained as now printed in connection with the minutes. The ordinary parliamentary rules were adopted by the Association in 1837. Rules of Order outlining both the gen eral and daily order of business were adopted in 1849, an(^ though slightly changed twite or three times, the last time being in 1891, remain about as first adopted. This Associational organization has been of incalculable advantage to our cause. It has brought the churches together in sympathy and was for many years the vehicle through which they united in mission work and the support of pastors with the small churches. WORK OF THE WESTERN ASSOCIATION. It is difficult, even impossible, to justly and accurately summarize the position Seventh-day Baptists have occupied in the bounds of the Western Association and the work they have accomplished. To do this it would be necessary to give not only a detailed history of their work as organized into an Association, but also the full histpry of each church and • of many hundred of individual lives. They have stood first and foremost in all reform movements and in education. They have been aggressive in missionary work, particularly in their early history, and have played no small part in civil affairs. It is our task now to briefly outline their work in these di rections . MISSIONS. As already stated, the First Alfred church, imbued with the missionary spirit, commenced early to send outj_like An- tioch, its best workers to those destitute of the Gospel and this work was one of the factors which led to the founding of several churches in this section. This has been outlined in the recounting of the spread of our course in the Association, and therefore all that is needed now is to narrate the missionary enterprises carried on by the churches organized into an As sociation. Twenty-five years have now passed since the As sociation turned all missionary work over to the general Mis- 756 SEVENTH-DAY BAPTISTS: sionary Society and it is almost forgotten that the Association was once a missionary organization. This however was for about thirty-five years its great work. At the third annual session of the Association it passed a resolution calling the attention of the general Missionary Society to the condition of the destitute churches in its midst and asking the Society to appropriate funds for the support of missionaries among these churches. 'At the annual session -in 1843 the Association took up the work of missions in earnest by appointing an executive board to conduct missionary enter prises and collect funds for the same. The following year the Association adopted a constitution for this board, calling it the Seventh-day Baptist Missionary Society of the Western Association. Prior to this there had been organized in the bounds of the Association a society called the Quarterly Meeting Missionary Society. In 1846 the Association dis solved this Society together with the one whose organization had been perfected in 1843 and '44. It then voted to "recog nize itself as a '.Missionary Society" and "elect annually an Executive Board whose duty it shall be, with the advice of the Association, when it may obtained, to designate fields of. labor and appoint missionaries for that purpose." Under this arrangement the Association carried on missions on the home field and raised funds for the foreign field until 1877, when all was passed over to the Seventh-day Baptist Missionary So ciety. To get an adequate idea of the associational missionary enterprises we need to read the reports of the Executive Board and missionaries employed. In lieu of this I give an epitomized statement: 1844. During this the first year the funds raised were appropriated for the support of L. D. Ayers on the West Gene see field. ^1845. S. S. Griswold was employed, but the place and time are not stated. 1846. Rowse Babcock remunerated for work at Ulysses and J. H. Cochran appointed to labor indefinitely in Scio and vicinity. WESTERN ASSOCIATION. 757 1847. The Board raised $52.22 and employed T. E. Bab cock. 1848. Raised $65.38 for foreign missions and $56.11 for the home work, with four missionaries on home field. 1849. One hundred thirty-four days spent in missionary labor by Leman Andrus, James Bailey, H. P. Burdick and Rowse Babcock, with $78.00 raised for associational missions, $62.49 lor western and $224.72 for foreign. 1850. H. P. Burdick had labored seven months and eight days in Ulysses, Hebron, Sweden, Coudersport, Oswayo, Per sia, Clarence and Pendleton; 36 conversions, 39 backsliders reclaimed, 10 baptized, 8 converts to the Sabbath. James Bailey had labored twenty-two days in Clarence. Raised for all missionary purposes, $242.19. 1851. H. P. Burdick labored seven months and twenty- two days ; 36 conversions, 35 backsliders reclaimed, 9 baptized and 10 embraced the Sabbath; $122.02 raised for foreign missions; $132.08 associational missions and $27.36 forTract Society. 1852. $100.20 raised for foreign missions; $60.66 for Tract Society, and $123.85 for associational missions. Hiram W. Babcock located with the Hebron and Ulysses churches, and Rowse Babcock in the vicinity of Clarence and Darien. Bequests for missions received from the estate of Nathan Green. 1853. Three missionary pastors supplying six churches, namely, H. W. Babcock in Potter county, Rowse Babcock in Erie county and L. M. Cottrell in Persia. Conversions and converts to the Sabbath reported; $142.57 raised for foreign missions; $155.17 for associational and $4.50 for Tract Society. 1854. Situation as to missionary pastors same as last year, with $330.26 raised for associational missions, $46.49 for foreign and $37.95 for Tract Society. 1855. An extensive revival reported which had occurred two years previous at Cussewago, Pa., under the labor of A. A. F. Randolph; 25 converted, backsliders reclaimed and the Cussewago church organized. Missionary pastor support ed on the same fields as last year, with the exception of Persia, 758 SEVENTH-DAY BAPTISTS: which church has received the labor of Leman Andrus and H. P. Green. Amount raised during year $122.02. 1856. $86.52 raised for associational missions, $40.95 for foreign and $4.69 for Tract Society. 1857-58. Nothing clone for want of laborers. 1859. Ministers have been secured to labor a few months in Hayfield, Hebron and Clarence and vicinity; $97.00 ap propriated to the work. 1860-2. A. A. Lewis missionary in Clarence and vici nity. Hebron supplied a part of time by pastors; $277.17 appropriated to the work. 1863-69. Pastors made occasional visits to the small churches. J. R. Irish was sustained at Cussewago about four years, and S. R. Wheeler between one and two at Hebron. About $850.00 raised. These were "seven years" of dearth of laborers. Churches dying and yet the Board unable to find men to supply them. 1870. O. U. Whitford employed several months laboring at Persia, Hebron, Cussewago, Hayfield and Clarence. About $300.00 raised for associational missions. 1871. O. U. Whitford employed a part of the year at Cussewago. W. D. Williams spent a few weeks at Clarence. J. L. Huffman, under the direction of the Associational Board, held a great revival at the Head of the Plank, as a result of which a. branch of the Scio church was organized. T. L. Gardiner spent vacation at Hebron and supplied the Scio branch during school year. Branch of Richburg church or ganized on the Honeoye, where missionaries had labored this and the previous year. H. E. Babcock located as pastor at He bron; $513.30 appropriated to associational missions. 1872. Gardiner, Huffman and Williams, students at Al fred, hold meetings in Potter and McKean counties, and as a result, two churches are organized; one at Oswayo and one oh the Alleghany river. H. E. Babcock, missionary pastor on the_ field, with headquarters at Hebron. Scio helped to the amount of $150.00, to maintain J. L. Huffman. About $560.00 raised to support this work. Assisted Cussewago to support H. B. Lewis and Joel Green. 1873. J. L. Huffman holding revival meetings at Main WESTERN ASSOCIATION. 759 Settlement and Bells Run. H. E. Babcock spent a part of the year at Hebron. D. H. Davis and Horace Stillman labor in northern Pennsylvania. W. B. Gillette secured as general ' missionary in the Association. About $400.00 appropriated for the work. 1874. W. B. Gillette finishes his year as general mission ary. O. D. Sherman and D. H. Davis labor during summer vacation in Pennsylvania. J. L. Huffman employed to labor in the Association the coming year, salary $700.00. Over $600.00 appropriated for the work. x875- J- L. Huffman employed as general missionary eight months, and B. F. Rogers, six, with good results. Ho neoye supplied by G. J. Crandall a part of the time; $415.08 appropriated to the work. 1876. James Summerbell employed six months as gen eral missionary on Pennsylvania field with very gratifying results. H. P. Burdick has labored gratuitously at Cusse wago; $545.47 raised for the work. 1877. Eld. Summerbell holds revival meetings with the Scio and Honeoye branches, at which he reports 150 con versions. H. P. Burdick has given six months' labor to. the Association; $239.28 raised for the work. Associational mis sions turned over to Seventh-day Baptist Missionary Board. Summary: The Executive Board of the Association em ployed during these years over thirty different missionaries with terms of service ranging from a few weeks to over four years ; six churches, or branch churches, were organized as a result ; the small churches helped in the support of pastors ; the Gospel preached throughout the bounds of the entire Asso ciation, and about seven thousand dollars reported raised to carry on this work. This does not include that raised by the Executive Board of the Association for foreign missions, which for several years equalled that for home work ; or the funds paid direct to the denominational Boards by churches and individuals. There was also for a few years a Jewish Missionary Society in the Association, but I find no definite record of its operations. 760 SEVENTH-DAY BAPTISTS: EDUCATION. Though the Association as such has never had a school of its own founding or adoption, yet it was the Seventh-day Baptists in the Association, particularly in one of its churches (First Alfred), who founded and for twenty years maintained the institution which, in 1856, was selected by the denomina tion as its school of higher learning. It is the task of another to write the history of this institution, yet its influence in northern Pennsylvania and Western New York, -before as well as after it became a denominational school, was immense, and must not be overlooked in considering the work and po sition of Seventh-day Baptists in this part of their vineyard. The intellectual status and educational standing has been elevated in a measure not thought of by the casual observer. With truth it has been said that "Allegany county and all southwestern New York owe more for the high standing in intellectual and moral reform to William C. Kenyon and his co-workers than to all other influences combined." The dis trict and other public schools have been supplied with first class teachers. Four times have Seventh-day Baptists been elected to serve as school commissioners in Allegany county. William C. Kenyon filled the office for a few months, but resigned on account of pressure of school duties at Alfred. Henry L. Jones and A. B. Cottrell served one term each, and O. M. Burdick two terms. President Kenyon's Grammer was quite universally used in the schools for a number of years, and Prof. H. C. Coon's Civil Government is accredited high merit. President Allen, in his day, was the most eminent scholar in western New York. Unsought, and to his sur prise, the Regents 'of the State of New York, in 1873, con ferred on him the degree of Doctor of Philosophy. His in fluence in the educational system is indicated in this incident, recorded in "Life and Sermons of Allen," page 60: "At one of the yearly meetings for the ..Regents and educators of the state, the teachers were thanking him [Dr. Walworth, head of the Regents] for some changes that had been made in the examination papers. Pointing to -Mr. Allen's seat, he replied, 'Your thanks are due entirely to him and not to me.' " The Association has from time to time adopted measures WESTERN ASSOCIATION. 761 to promote and encourage educational interests within the bounds of the Association and elsewhere. There are a number of instances on record when it raised money for various edu cational purposes. It formed, . at one time,, an Education Society, but there are no data to give an accurate estimate of the amount raised by. either the Association, churches or individuals. One heroic effort which cannot be passed by was that of the Alfred people, just before the commencement of 1887, when they subscribed nearly forty thousand dollars to meet the indebtedness of Alfred University. TEMPERANCE. Here, too, it is impossible to give anything like a com prehensive statement of the work and influence of the people of the Association. From the first the churches took a decided stand against the use of intoxicating liquors, as a beverage, as the records show, disciplining those who were addicted to such practices. When the Association was organized, it passed strong resolutions favoring temperance, which have been re peated in various forms from session to session. The largest temperance vote has been in. the towns where Seventh-day Baptist influence has been the greatest. Seventh-day Baptist women have been prominent in county Woman's Christian Temperance Unions, among whom may be mentioned Mrs. Mary L. Willard, of Belmont, for many years President of the Allegany county union ; Miss Mary E. Bowler, of Little Genesee; Miss Adean Witter, of Nile; Mrs. G. W. Fries, of Friendship ; Mrs. E. S. Bliss, Mrs. A. B. Kenyon, and Mrs. P. A. Burdick, of Alfred. Most, if not all, the pastors have, from time to time, lectured and preached on the subject of temperance, and several of them have been eminent in this line pf work. Elder N. V. Hull, with his persuasive eloquence, and Dr. D. E. Maxson, with Elijah's fire, were in frequent de mand as temperance lecturers. Dr. H. P. Burdick, radical and yet consistent, beginning in his youth and continuing until the present, has, it is thought, delivered as many temperance lectures as any man in the state, with an influence which eter nity alone can measure. Dr. A. H. Lewis, during his residence in the Association, led for a time, the temperance reform force 762 SEVENTH-DAY BAPTISTS: of Allegany county. At one time he headed the county ticket as candidate for member of Assembly, and will be long remember ed throughout the county for his temperance work. The la mented P. A. Burdick, once a victim of strong drink, became a temperance lecturer of national reputation, and secured two million signatures ,to the pledge. Many others have, during the history of our people in the Western Association, done valiant work for temperance. Among them mention ought to be made of Mr. G. H. Lyon and son Paul, of Bradford, Pa. Converts to the Sabbath and always lone Sabbath-keepers, civil en gineers of ability, they have been among the foremost of that strong and unusually large and influential company in McKean county, Pa., who have waged war against the saloon. Aggressive to a fault even, they have spent much time and many hundred dollars in this fight. CIVIL AND MILITARY AFFAIRS. Christians make the best citizens. Seventh-day Baptist Christianity, requiring self-sacrifice for principle's sake, is par ticularly adapted to the producing of good citizens, and such it has done in the churches of the Western Association. Not many great, not many wise have been called to high office, yet it ought to go on record, to be handed down to Seventh-day Baptists of the coming centuries, that our fathers, who composed these churches in the first century of their existence, were, in their day, the bone and sinew of the civil fabric and were respected as such. The following persons have held official positions in the counties mentioned: Clark Crandall, of Alfred, was one of the earliest members of the state legislature from Steuben and Allegany counties. D. E. Maxson, D. D., then of Alfred, and W. W. Crandall, M. D., of Andover, served one term each as -assemblyman from Allegany, and A. B. Cottrell, of Rich- burg, two terms. In Potter county, Pa., Dea. W. H. Hydorn, of the First Hebron church, was county treasurer, one term, and S. P. Reynolds sheriff, one term. Wm. R. Greenman, of the East Hebron church, was county commissioner, one term, and E. M. Eaton, M. D., of Ulysses, a non-resident WESTERN ASSOCIATION. 763 member of the Independence church, served one term in the Pennsylvania Legislature. Only one church (Shiloh, near Meadville, Penn.) was formed prior to the War of 1812. It is recorded that a large number from this church participated in this conflict against the British, but no definite data are available. The settlement at Alfred was well commenced at this time, and it is recorded of them that a number went to the front, some never to return. Clark Crandall, who was afterward a member of the state legislature, served in this war as captain and rose to the rank of brigadier-general. ~~ As early as 1843 the Association passed strong resolu tions against slavery. In the agitation that followed for the next twenty years, our people took a prominent part, both privately and publicly, and when the Civil War finally came,' they were among the first to enlist. Alfred University, as well as every church, was alive with patriotism. There were collected in the churches at home, hundreds of dollars' worth of provisions and other necessaries for hospitals and battle field, and sent to the authorities to be there used. In the minutes of the Association for 1866, is given, by churches, the names of Sabbath-keeping soldiers who served in the Union army. The list includes those from eleven churches, and I have secured that of another (First Alfred), making twelve of the seventeen churches in the Association at that time. The list, of itself, is full of pathetic interest, but cannot be given here. At the breaking out of the war these twelve churches reported 1,092 resident members, while 283 Sabbath-keeping soldiers were sent by theminto the conflict for human liberty and the preservation of the Union. These were not all church members, but are reported as Sabbath- keepers in the communities of the several churches. From these figures it will be seen that the Western Association made as an offering to the Federal Government an enormous percentage of its membership. PASTORS OF THE ASSOCIATION. At the semi-centennial of the Western Association, Eld. Chas. A. Burdick read a biographical sketch of nearly every 764 SEVENTH-DAY BAPTISTS: deceased pastor of the association. This was a most valuable paper and was published in a pamphlet with' the other semi centennial papers. Space forbids an attempt of this kind in this sketch, but below is given a list of the pastors of the As sociation, the churches each has served and the_date of pastor ate. The dates, being taken largely from the annual reports, will not be accurate to months, but will indicate who have led our forces: James Dunn — Shiloh, Crawford Co., Pa. John Bliss — Fox, Clearfield Co., Pa. Daniel Babcock, Richard Hull, Amos Satterlee— Alfred. Were never elected pastors but for many years* performed many of the duties of a pastor. John Green — Friendship, 1826-31. W. B. Gillette — Friendship, 1832-39, 1874-81 ; Portville and West Genesee, 1873-74. N. V. Hull— Clarence, 1833-46; First Alfred, 1846-81. J. R. Irish — Alfred, 1839-45; Second Alfred, 1857-58; Cussewago and Hayfield, 1864-69. Henry P. Green — First Genesee, 1835-48; Third Genesee, 1848-58. Ray Green — Second Alfred, 1832-43; Scio (afterwards Willing), 1843-46 ; Persia, 1846. Stillman Coon — Independence, 1835-40. Job Tyler — Hayfield, some time before 1836-41. David Clawson — Third Genesee, 1837. Zuriel Campbell — Friendship, 1837-44; Richburg, 1845; Third Genesee, 1858-59. James L. Scott — Richburg, 1841-44; First Genesee, 1846-47. T. B. Brown — Hayfield, 1840-45; First Genesee, 1854-77. Thos. E. Babcock— Persia, 1844-45; Richburg, 1846-47; Independ ence, 1847-55; Ulysses, 1850-51. James H. Cochran — Second Alfred, 1840-45; 1847-48; Clarence, 1846. Rowse Babcock — Hebron and Ulysses, 1845-46; Amity and Scio, 1848-51 ; Clarence and Darien and Cowelsville, 1852-53. L. D. Ayers — Third Genesee, 1844-47. A. A. F. Randolph— Friendship, 1843; Hayfield, 1846-51; Cusse wago, 1855-59. S. S. Griswold— First Genesee, 1843-45; Independence, 1845-48. Leman Andrus — Pendleton, 1844-52; Richburg, 1853-67; Friend ship, 1864-65. Hiram Cornwall— Hartsville, 1847-49; Second Genesee, 1855. James Bailey — First Genesee, 1848-53. P. S. Crandall — Second Genesee, 1853. Hiram W. Babcock — Hebron and Ulysses, 1852-55. WESTERN ASSOCIATION. 765 Joel C. West— Friendship, 1858-62; West Genesee, 1862-63. J. Kenyon— Second Alfred, 1851-55; Independence, 1855-80; Scio, 1880; Andover, 1881-82. H. P. Burdick— Hartsville, 1852-60, 1876; Portville and Shingle House, 1883-84. L. M. Cottrell— Persia, 1853; Hebron Center and Oswayo, 1874- 75; Stannard's Corners, 1876. Chas. Rowley — Amity (now Scio), 1854-77. Nathan Wardner — Second Alfred, 1859-66. A. A. Lewis — Clarence, Pendleton and Darien and Cowelsville, 1860-61. Chas. A. Burdick — Second Genesee, 1860-61 ; Portville, Bells Run, First Hebron and Hebron Centre, 1880-81 ; Friendship, 1882-86. Wm. C. Kenyon — Hartsville, 1861-65. Geo. J. Crandall — Third Genesee, 1865-68; Richburg, 1868-75. L. A. Platts— Friendship, 1867-68; Hornellsville, 1887-89; Andover, 1892-96. S. R. Wheeler— First Hebron, 1867-68. J. Allen— Hartsville, 1868-69. B. F. Rogers — Second Alfred, 1869; Friendship, 1872-73. L. R. Swinney — Second Alfred, 1870-77. Stephen Burdick — Third Genesee and Portville, 1870; Andover, 1897 to date; Scio, 1898-1900; Wellsville, 1899 to date. D. K. Davis— Hartsville, 1870-74. H. B. Lewis — Cussewago, 1871 ; Friendship, 1889-90. H. E. Babcock — Hebron and Hebron Centre, 1871. T. R. Williams— Andover, 1873-80; Hornellsville, 1878-80; First Alfred, 1883-92. J. L. Huffman — Third Genesee and Portville, 1873-74. James Summerbell — Richburg and Bells Run, 1876-82; Second Alfred, 1880-89. U. M. Babcock— Hartsville, 1887, 1897; Scio, and Stannard's Corners, 1878. W. H. Ernst— West Genesee and Portville, 1878-79. A. H. Lewis— Second Alfred, 1878-79. M. S. Wardner— First Genesee, 1880-81. D. E. Maxson— Second Alfred, 1880-82; Hartsville, 1885-90. I. L. Cottrell— Hartsville, 1880; Independence, 1881-83; Hartsville and Hornellsville, 1899 to date. G. P. Kenyon— West Genesee, 1880-82; First Hebron and Hebron Centre, 1883-84; 1897-99; i9°i to date; Shingle House, 1885-96; Port ville, 1891-96. C. M. Lewis— First Alfred, 1882. W. C. Titsworth— First Alfred, 1883-88. J. E. N. Backus— Richburg, 1883-84; Independence, 1885-86. E. A. Witter— Andover, 1884-86; West Genesee and Portville, 1886-87. 766 SEVENTH-DAY BAPTISTS: Geo. W. Burdick — First Genesee, 1883-93. \ A. A. Place— Scio, 1883-94. Perie F. Randolph— Hornellsville, 1885. B. E. Fisk— Richburg, 1885-92. E. H. Socwell— Andover,. 1886-88. L. C. Rogers — Elmira, 1886; Friendship, 1877-88; Second Alfred, 1890-94. L. E. Livermore— Wellsville, 1886-88. H. D. Clarke — Independence, 1887-92. Joshua Clarke — Andover and Wellsville, 1889-93. J. T. Davis — Hornellsville and Hartsville, 1890-93. M. B. Kelly — Friendship, 1892-95; Hartsville, 1896; Hornellsville, 1896-98; Second Alfred, 1897-98. B. C. Davis — First Alfred, 1893-95. M. G. Stillman — Richburg, 1892-95. S. S. Powell — First Genesee, 1894-98. Geo. B. Shaw — Hartsville and Hornellsville, 1894-95 ; Friendship, 1896-97. Henry L. Jones — Wellsville, 1894-96; Scio, 1895. Madison Harry — Independence, 1894-95. A. P. Ashurst— Second Alfred, 1895-96. A. Lawrence — First Hebron and Hebron Centre, 1895; Rich burg, 1896. J. L. Gamble — First Alfred, 1896-99. Wm. L. Burdick — Independence, 1896 to date. W. D. Burdick — Friendship, 1897 to date. O. S. Mills— Richburg, 1897-99. J. G. Mahoney — Portville and Shingle House, 1898-99; Portville and Richburg, 1900-1901. D. B. Coon — First Genesee, 1899 to date. F. E. Peterson — Second Alfred, 1899 to date. L. C. Randolph — First Alfred, 1900 to date. Henry N. Jordan — Scio, 1901 to date. MINISTERS WHOM THE CHURCHES OF THE WESTERN ASSOCIATION HAVE GIVEN TO THE DENOMINATION. First Alfred — Daniel Babcock, Richard Hull, Spencer Sweet, Roy Green, Nathan V. Hull, Varnum Hull, O. P. Hull, Hamilton "Hull, Jonathan Allen, P. S. Crandall Nathan Wardner, O. D. Sherman, J. G. Burdick, E. P. Saunders. Second Alfred— Stephen Burdick* A. A. Lewis. . Friendship— Walter B. Gillette, A. A. F. Randolph, James L. Scott, T. L. Gardiner. Independence — L. E. Livermore. First Genesee — H. P. Greene. Richburg— Rowse Babcock, I. L. Cottrell, G. M. Cottrell. WESTERN ASSOCIATION. 767 Clarence — James H. Cochran, T. R. Williams. Persia — 'Russell G. Burdick, Oscar Babcock, Geo. C. Babcock, Thos. E. Babcock, Chas. P. Rood. Scio — A. A. Place. First Hebron — William L. Burdick. Willing (formerly called Scio) — -Charles Rowley. Portville — S. L. Maxson. .Third Genesee — A. G. Crofoot. Pendleton — Leman Andrus. Hartsville — H. P. Burdick, Hiram Cornwell. Wellsville — Henry L. Jones. FOREIGN MISSIONARIES WHO HAVE BEEN SELECTED FROM THE WESTERN ASSOCIATION. First Alfred — Nathan Wardner, Susie M. Burdick. Independence — Olive (Forbes) Wardner, Lucy (Green) Randolph. Friendship — Sarah (Gardiner) Davis. LIST OF CHURCHES WITHIN THE PRESENT BOUNDS OF THE WESTERN ASSOCIATION. .U NAME. MEMBERSHIP BY DECADES. 00 ORGAN- | DISOR- 1ZED | GANIZED 1816 1826 1836 1846 | 1856 | 1866 | 1876 | 1886 | 1896 | 1902 | about 1800 181618241824 1824 1834 182718271827182818291831 1832 183418341834 1834 JS62 1835 1843 1844 ¦ 1845 1849 18511853 1855 1870 1871 1871 1871- 187118711875 1875.1876 1877 18831883 1885 1902 ...... 1829 First Alfred '87 200 26 188 131 455 146 399 104 423 125 499 128 S50 142 5^4161 602 150 about 1835 40 133 147 164 185 "5 1829 1834 105 366239 191 37 424027 34 166 47 216 . 72 181 75 54 244266 152 68 44 - 154 40 61 2522 164 72 188135 195126 219 69 200 60 1873 8 235 197 232 270 260 1858 79 22 99 32 102 3i 83 28 8128 - 1861 1862 3« 67 58 60 65 25 1843 Third Genesee (West Genesee) (Second Organization) 27 1916 53 23 22 14 1873 1862 75 105 78 77 92 9* 1873 18821862 1883 18 46 16 43 54 86 74 about 1877 34- 18 28 13 12 15 34 38 34 1882 1880188318801883 25 4 41 17 1872 33 48 1888 28 47 1 921 2737 18 1904 87 226 997 1739 1418 1534 I8S4 00 M < WHK a>><>?¦d Hu>Hin WESTERN ASSOCIATION. 769 TABLE SHOWING MODERATORS AND SECRETARIES OF THE WEST ERN ASSOCIATION AND THE CHURCH WITH WHICH EACH ANNUAL SESSION HAS BEEN HELD. MODERATOR. I SECRETARY. 1836 (Friendship ... 1837 |First Alfred . 1838 Clarence 1839 First Genesee 1840 Persia 1841 FirstAlfred . . 1842 Hayfield 1843 First Alfred . 1844 First Genesee 1845 Second Alfred 1846 Clarence 1847 Independence . 1848 Richburg 1849 First Alfred . . . 1850 Friendship .... 3851 Second Alfred 1852 First Alfred .. 1853 Independence . 1854 First Alfred . . 1855 (Richburg 1856 Second Alfred 18571858 -859 i860 1S61 1862 1863 1864 1865 1866 18671868 1869 18701871 1872 1873 1874 18751876 1877 1878 1879 1880 l88r 18821S831884 1885J886 1887 1888 1889 1890 1891 18921893 1894 189518961S97189818991900 First Genesee Cussewago Friendship .... Hartsville Third Genesee . Independence . First Alfred . . Richburg Second Alfred , First Genesee . Cussewago .... Friendship .... Independence . Hartsville First Alfred . . Third Genesee Richburg Second Alfred First Genesee . Friendship .... Independence . First Alfred .. Richburg Hartsville .... Scio Second Alfred First Genesee . First Alfred . . Friendship .... Independence . Richburg First Genesee . Friendship .... Independence . Second Alfred Genesee - Friendship Independence . First Alfred . . First Genesee . Second Alfred FriendshipIndependence . _ First Genesee . 1901 jSecond Alfred 1902 1 Friendship Stillman Coon N. V. Hull Stillman Coon N. V. Hull Daniel Babcock ..... N. V. Hull A. A. F. Randolph .. H. Cochran "N. V. Hull N. V. Hull Leman Andrus N. V. Hull Leman Andrus N. V. Hull James Bailey J. B. Cottrell T Allen James Bailey D. E. Maxson J. Allen N. V. Hull f. R. Irish D. E. Maxson E. A. Green D. E. Maxson D. R. Stillman E. R. Clarke Nathan Wardner . — E. R. Clarke D. R. Stillman D. R. Stillman N. V. Hull D. R. Stillman E. R. Clarke . » B. F. Langworthy . . . J. Allen L. R. Swinney D. K. Davis G. J. Crandall :fe Rogers O. D. Sherman . . . O. D. Sherman . . . A. H. Lewi' T. R. Williams M. S. Wardner . . . Chas. A. Burdick . I. L. Cottrell D. E. Maxson Chas. A. Burdick . . H. C. Coon L. E. Livermore . . E. R. Crandall ... D. R. Stillman . . . Daniel Whitford . . H. L. Jones D. R. Stillman Wm. L. Burdick .. L. C. Rogers L. C. Rogers St S. Powell Wm. L. Burdick .. H. P. Burdick U. M. Babco:* Chas. Stillman I. L. Cottrell O. M. Burdick L. C. Randolph . . . J. P. Livermore W. B. Gillette J. H. Cochran J. R. Irish Edwin Stillman. Edwin Stillman T. B. Brown W. P. Langworthy Nathan Maxson C. D. Langworthy E. A. Green E. A. Green T. E. Babcock E. A. Green A. C. Burdick E. A. Green A. C. Burdick E. A. Green E. R. Clarke E. A. Green E. A. Green E. A. Green E. A. Green D. E. Maxson D. R. Stillman E. R. Clarke E. A. Green E. R. Clarke E. A. Green A. C. Burdick A. C. Burdick A. C. Burdick L. A. Platts Mark Sheppard Mark Sheppard L. R. Swinney D. R. Stillman T. L. Gardiner J. L. Huffman O. D. Sherman M. S. Wardner U. M. Babcock \ M. Mosher A. S. Wardner I. L. Cottrell I. L. Cottrell B. E. Fisk S. L. Maxson L. E. Livermore J. E. N. Backus J. E. N. Backus G. W. Lewis G. W. Lewis G. W. Lewis J. A. Platts Wm. L. Burdick H. D. Clarke L. A. Platts M. B. Kelly „ G. B. Shaw E. B. Davis T. B. Whitford W. C. Whitford L. C. Livermore Chas. Stillman Bertha E. Langworth» H. N. Jordan THE NORTHWESTERN ASSOCIATION REV. NATHAN WARDNER, D. D. See Biographical Sketches, p. 1361. THE NORTHWESTERN ASSOCIATION. Rev. Lewis A. Platts, D. D. At the 50th anniversary of the Northwestern Associa tion held in Albion, Wis., in June, 1896, the late President William C. Whitford presented an able paper, giving a history of the body for the first half century of its existence. The present writer has made large use of that paper, which was published as part of the minutes of that year. In fact, he has used a considerable part of it as it was then published, .changing some paragraphs to adapt them to present condi tions, omitting others, adding an introduction and bringing the history down to the session of 1902. The first Sabbath-keepers in the northwest were emi grants from Allegany county, New York, ^who settled on Du Lac Prairie, in the town of Milton, in 1838. They were prin cipally the members of two families, that of Mr. Joseph Good rich, and that of Mr. Henry B. Crandall. A few young peo ple accompanied one or the other of these families, or came a few months later. Among these may be mentioned John W. Stillman and Mr. James Pierce. These pioneers as sembled for worship in the house of Mr. Joseph Goodrich on the first Sabbath after their arrival. From that day to the present, such appointments have been regularly maintained. On the 12th of November, 1840, these Sabbath-keepers were 774 SEVENTH-DAY BAPTISTS! organized into a Seventh-day Baptist church, the first church of that faith west of Lake Michigan. It had fifty-two charter members, several of whom are still living, and two of whom have continued their membership unchanged until the present time. In January, 1843, thirty Sabbath-keepers "living on the west side of Rock river," most of them members of the church of Milton, were organized into a church which was for a time known as "The Church in Dane County," and after ward as Albion.. In December, 1845, seven members of the Milton church living on Bigfoot Prairie, in Walworth county, were organized into the church of Walworth. About a year later a company of nine members of the Milton church were given letters to unite with the Wal worth church, greatly strengthening and encouraging that body. Thus at the end of five years after the organization of the church at MiltOn, there were three Seventh-day churches in southern Wisconsin. At a regular meeting held September 6, 1846, the church of Milton extended an invitation to the churches of Albion and Walworth to join with it in the formation of an Association, so that "the brethren from these different churches and settlements" might more effectively "worship God and unite their views and energies in his glorious cause." The in itiative in this movement was taken by the Milton church with the feeling that, as the mother church in the "far west," the responsibility of unifying and strengthening these pioneer interests naturally devolved upon her. In 1835 the General Conference had recommended that "all the Seventh-day Baptist churches then existing in the United States form themselves into three Associations." This was subsequently done, and the three bodies thus formed were designated, respectively, the Eastern, the Central, and the Western Associations; names by which they are still known. When the Wisconsin churches were formed, they were considered too far distant from western New York to be united with the Western Association. The only way, there fore, in which these churches could enjoy the privileges and benefits of associated life and work, and carry out their part SEVENTH DAY BAPTIST CHURCH AT MILTON, WISCONSIN. Interior and Exterior, NORTHWESTERN ASSOCIATION. 775 of the recommendation of the General Conference, was to form an Association by themselves. A preliminary meeting in the interest of the proposed or ganization was held at the home of Elder Stillman Coon, situated at the place now known as Milton Junction. This meeting decided to call the. Association for its first session with the Milton church, "on the Fifth-day of the week, be fore the second Sahbath in July, 1847, at IO o'clock A. M., and to introduce the exercises with a discourse." It prepared a written constitution to be submitted to the Association for adoption at this regular session. The object of the organiza tion, as stated, was "to promote, in general, an interest in the religion of the Bible, and in particular, the observance of the Seventh-day Sabbath', both within our borders and in the world" at large. Articles of this Constitution provided for annual meetings of the Association ; statistical returns from the churches; the usual officers of such a body, with their duties clearly defined; the opportunity, when desired by any member, for a question under consideration to be decided by the churches represented, each church to be entitled to one vote; and for revision or amendment at any regular meeting. This constitution was laid before the three churches prior to the regular session of the Association, and their approval or disapproval of it was solicited. They promptly accepted it at their business meetings, as follows: Albion, February 21; Milton, May 2 ; and Walworth, June 18 — all in 1847. ASSOCIATION ORGANIZED. According to the decision of the preliminary meeting, the first regular session of the Association was held in the old academy building at Milton, opening July 8, 1847. The discourses on Sabbath-day were presented in a beautiful grove at Rock River, a quarter of a mile east of the house of wor ship now belonging to the church .at that place. Follow ing these sermons was a season of exhortation. The organi zation was perfected by choosing Adin Burdick, of Albion, as moderator, and Abel D. Bond, of Milton, and Wm. M. Clarke, of Walworth, as clerks; and the acceptance of the constitu tion already described and slightly amended, and by the adop- 776 SEVENTH-DAY BAPTISTS: tion of a series of by-laws prepared at the session. This body was denominated "The Wisconsin Seventh-day Baptist Association." Eight delegates were present from Milton, six from Albion, and three from Walworth. Of these seven teen brethren not one now survives. Among these were Eld. Stillman Coon, Eld. Daniel Babcock, Eld. Zuriel Camp bell, and Dea. Wm. P. Stillman, and as messengers from the Western Association, Eld. Thos. E. Babcock and Prof. Amos W. Coon. Eld. Julius M. Todd, then of Milton, was elected the recording secretary for the ensuing year; Eld. Zuriel C*ampbell, the pastor of the Milton church, the corresponding secretary; Duty J. Green, of Albion, the treasurer ;' and Wm. H. Redfield, of Walworth, the writer of the corresponding letter to the sister Associations. - The reports from the churches showed that Milton had ninety-seven members, Albion seventy-nine, and Walworth fifteen — total, one hundred and ninety-one. The five ministers present delivered at least six very able sermons, three of them in succession on Sabbath-day, after io o'clock, A. M., with only an hour's intermission between the last two; and two of them on First-day, also in succession. It is said that the people heard gladly these dis courses, though somewhat lengthy, as was the style in those days. . Much time was given to resolutions. It is interesting to note the subjects thus introduced at the beginning of this organization. They related to the interests of the Seventh- day Baptists, which have been prominently before them until the present time. The only exception was the question of American slavery, in reference to which it was declared that "it is the duty of every lover of God and of humanity to use all reasonable efforts for its immediate abolition." A most earnest support was accorded our denominational paper, the Sabbath Recorder; the work of our Tract Society in publishing and circulating Sabbath literature was com mended ; the high and decided ground in the cause of educa tion taken by our people was justified .by the demands of the "political, scientific, and religious" affairs of the country ; the action of our general Missionary Society in sending two "brethren and their wives" to China to preach Christ to the NORTHWESTERN ASSOCIATION. JJJ heathen, was warmly approved; and our churches were re minded of their duty to sustain this mission by liberal con tributions, and to encourage it by their sympathies and their united prayers, especially in the concert held on the first Sab bath of each month for that purpose; and the need of "the cultivation of vital piety in our hearts" in order to teach and enforce in an effective way "the principles of which the gospel is the great embodiment," was strongly emphasized. CHANGES IN THE CONSTITUTION AND THE RULES OF ORDER. In 1849 the constitution was amended by substituting Northwestern in the place of Wisconsin, in the name of the Association. This was done with the expectation of receiv ing into membership the churches of our people organized afterwards in other states and territories in the West. In the following year the time of holding the annual sessions was changed from the first week in July to near the beginning of October; and this arrangement lasted until 1857, when the Association adjourned to meet on the Fifth-day of the week before the last Sabbath, in June following. This order was generally maintained until 1893. In the previous year this body resolved to ask the other Associations to hold their sessions each a week earlier in May and June than then held, so that the sessions of the Western and Northwestern Associations might not come in collision, in point of time, with the Commencement Exercises of Alfred University and Milton College. This request was acceded to, and our ses sions since have begun on Fifth-day before the third Sabbath in June. By 1852 there was stricken out of the constitution the statement that it was one of the objects of the Association • "to promote, in particular, the observance of the Seventh-day Sabbath within our borders and in the world;" and there was retained, in substance, that relating to the advancement of "the religion of the Bible," modifying it by saying, "as far as practicable." This comprehended, it was thought, all then necessary to be stated. The following provisions were added: The churches were required to report annually the statistics of their Sabbath schools and Bible classes ; no amend- 778 SEVENTH-DAY BAPTISTS: ment to the constitution could be adopted, except by a two- thirds majority of the delegates present in a regular session; and the "one vote" to which each church was entitled, when a question before the body was to be decided by the churches represented, should be determined by a majority of the dele gates of the churches present, respectively. The constitution thus changed remained as such until 1877, when an almost total revision of it took place. It was somewhat longer and more explicit, and was drafted by Elder James Bailey, the chairman of the special committee appointed in that year for this purpose. The name became "The Sev enth-day Baptist Northwestern Association," which "shall, be composed of churches now composing it, and such other churches, holding the faith of the denomination, as may be admitted by a vote of the Association." Instead of the general purpose assigned to this body, as stated in the former constitution, the following article was inserted : "This Asso ciation may take such action as it may deem conducive to the interest of the churches entrusted to it as associated churches of Jesus Christ, by such means or agencies as they may select." Each church is entitled to be represented in any annual session of this body by "one delegate as a church, and one additional delegate for each twenty-five members, to be appointed by the church, either from its own member ship or the membership of any (other) church of the Asso ciation." * At the session of the Association held in Wal worth in 1901, this provision was changed so as to read "two delegates as a church," and "two additional delegates for each twenty-five members," etc., thus doubling the number of dele gates to which each church is entitled. The officers shall be a moderator, a clerk and his assistant, a corresponding secretary, an engrossing clerk, and a treasurer, besides certain executive committees. Among the duties assigned to the moderator in the old constitution, that of having "a casting vote in case of a tie," was very, properly omitted in the new one; for the reason that he is a member of the Asso ciation and therefore has a right to vote on all questions con sidered in its sessions. "In all contested cases, each church shall be entitled to as many votes as it is entitled to dele- CHURCH AT NORTH LOUP, NEBRASKA. NORTHWESTERN ASSOCIATION. 779 gates." Formerly matters of this sort could be decided by the churches having delegates present at the sessions, each church being entitled to only one vote. This aristocratic feature, unbecoming a body composed of delegates chosen mainly according to the membership of the churches, was stricken out. What had hitherto existed as facts, were in cluded as new provisions ; viz., "This Association shall be an advisory body only," and not interfere "with the indepen dence of the churches composing it," and no church shall be excluded except "for a radical departure from the faith of the denomination." By an amendment to the constitution in 1885, the modera tor and the clerks were ordered to "be elected each year for the ensuing year," thus changing the practice which had ex isted from the beginning, of selecting these with the other officers and standing committees, at the opening of each ses sion. In this same year the provision was added which au thorized the Association to drop from its list any church, as befng extinct, after it had. been supplied for three successive years with blanks on which to report, and it had failed to do so in that time. In the constitution of 1877 it was pro vided that executive committees could be appointed, such "as may be deemed advisable for carrying on the work de sired by the Association." This work had previously been done by such executive boards as the missionary, tract, and Sabbath school. In 1880 a special committee was formed to devise and report, at the opening of each session, a full program of the daily exercises of the Association, at that session. This practice was followed until 1889, when this committee, as well as all the old executive committees, was discontinued by the adoption of an amendment to the con stitution, which rejected the appointment of these, and sub stituted in their place the regular officers of the Association, who, it was stated, "shall constitute the Executive Committee, whose duty shall be to prepare programs of the annual ses sions, and to transact such business in behalf of the Associa tion as may require action during the interim of the annual sessions." Still the Sabbath school executive board was con tinued as independent of the last named executive committee. 780 SEVENTH-DAY BAPTISTS: Almost from the first, dissatisfaction with the by-laws, or rules of order, was expressed. They were regarded as not complete and explicit enough to guide in the transaction of the business of the Association. In 185 1 a committee, appointed at the previous session, reported a partial revision of these rules, which was accepted. But in 1855 a total new series was put into operation, being very similar to that adopted by the older Associations. It embraced full directions for the opening and further organization of each session; for the daily order of business; for defining the duties of the moderator and the decorum of all members of the Association ; and for the transaction of certain forms of business. With several changes in the number and names of the standing committees — those on obituaries, and on the .nomination of essayists, delegates to sister 'Associations, preacher of in troductory sermon, being added in 1865 — these rules of order remained in force up to 1891, when some important alterations occurred in the procedure of beginning and fully organizing an annual session, and in the list of the standing committees. There was added the report of the Executive Committee, and omitted the nomination and election of the moderator and the clerks of the Association in session, and the miscellaneous communications. The committee on nom inations was required to name, in addition to the essay ists, preachers, and delegates, the officers of the Associa tion, the Sabbath School Board, and subsequently the Mis sionary Advisory Committee, and the custodian of the tract depository, for the ensuing year, who have since been elected by the adoption of the report of this committee; and tlTere was dropped the Committee on Arrangements for Preaching, because its duties had been assigned to the new Executive Committee; and that on education was inadvertently omitted for three years, beginning in 1892. The remaining portions of the former scheme of rules were retained without any modi fication, except the omission of this one: "No person shall speak without having asked and obtained leave of the mode rator ;" and the insertion of another, that a member can absent himself from the business of the Association, when per- NORTHWESTERN ASSOCIATION. 781 mitted to do so on a motion. This would doubtless occur when the consent of the moderator could not be obtained. ADMITTING CHURCHES AND DROPPING SOME FROM THE LIST. The Association, composed in the beginning as has al ready been shown, of the churches at Milton, Albion, and Walworth, admitted six other churches into its membership by 1856, within the first ten years of its existence. Four of these, Christiana, later Utica (now extinct), Berlin, Da kota, and Rock River, are in Wisconsin ; and two, Farmington and Southampton, are in Illinois. The smallest number of members in one of these was eleven; the largest, seventy- four; and the total, two hundred and five. The Farmington church disbanded in 1856, and was dropped by the Associa tion; but it was reorganized in 1872, and again included in the list. It now numbers only three members, and holds no services. In the next decade, ending in 1866, .ten churches were received: viz., Coloma and Edgerton, in Wisconsin; Farina, in Illinois; Welton and Carlton, in Iowa; Pardee (now Nortonville), in Kansas^ and Wasioja (now Dodge Center), Trenton, Carlston, and Transit (now New Auburn), in Minnesota. Two of these churches had each a member ship of twelve, the lowest; one, seventy-eight, the highest; and the total was two hundred and seventy-nine. Coloma was dropped in 1863, as having disbanded; but it was re organized with five members in 1885, and restored to the list two years afterwards. Edgerton was omitted, because ex tinct. In the third decade, ending in 1876, sixteen churches were admitted : Lima, Union, Adams and Marquette, in Wisconsin ; Villa Ridge, Pleasant Hill, Stone Fort, Enon, Harrisburg and Raleigh, in southern Illinois; Ebenezer, in Tennesee; Brook field, in Missouri; Dow Creek, in Kansas; Long Branch and North Loup, in Nebraska ; and Alden in Minnesota. Three of these churches had each only six members ; three each, eight ; two, respectively forty-three and fifty-seven. Lima disbanded and was dropped. Alden was united in 1876 with the Carl ston church, and was omitted in the record. Marquette was omitted in 1878, as having ceased to report itself; but it 782 SEVENTH-DAY BAPTISTS: was revived with nine members in 1890, and reappeared in the list in that year. In the fourth decade, ending- in 1886, eighteen churches were admitted: Cartwright (since changed- to Auburn), Mil ton Junction and Wood Lake, in Wisconsin; Chicago in Illinois; Jackson Center in Ohio; Shepardsville in Kentucky; Mount Hecla in Texas ; De Witt and Texarkana in Arkansas ; Delaware and Providence in Missouri ; Marion . in Kansas ; Orleans, Harvard and Walnut Creek, in Nebraska ; Big Sioux in South Dakota; and Alden and Isanti in Minnesota. The lowest membership in three churches was respectively five and seven; the highest in two, one hundred and twenty- four and one hundred and sixty-five; and the total was four hun dred and eighty-four. Alden was reconstituted in 1884 with nine members, and was again added that year to the list. The following churches were dropped as being extinct: Da kota, Carlston, Brookfield, Union, Dow Creek, Pleasant Hill, Adams, Ebenezer, and Mt. Hecla — nine in all. The Albion church withdrew in 1877 from the Association, and was not again represented in its sessions by letter or delegate until 1880. The report- of the special committee appointed to con sider the action of this church and to request it to recon sider its decision in the case, shows that it regarded the expenses and labo'r of maintaining the Association as bur densome and unnecessary, and that the General Conference was sufficiently able to care for all the interests centering in the churches. In the last full decade, ending with the session of 1896, thirteen churches were received: Grantsburg in Wisconsin; Bethel in Illinois; Louisville in Kentucky; Rose Hill and Bulcher in Texas ; Grand Junction in Iowa ; Friend in Kansas ; Farnam in Nebraska ; Pleasant Grove in South Dakota ; Boul der and Calhan in Colorado; Taney in Idaho; and Talent in Oregon. The smallest membership in one of these churches was three; the largest, twenty-seven; and the total, one hun dred and fifty-iour. The six churches in Texas, .Arkansas, and Missouri were dismissed, to form with others the South western Association; and ten were dropped as extinct or not reporting- for at least three years ; viz., Enon, Harrisburg, CHURCH AT JACKSON CENTRE, OHIO. NORTHWESTERN ASSOCIATION. 783 Raleigh, Orleans, Harvard, Walnut Creek, Alden, Wcjod Lake, Taney and Friend. In the period between 1896 and 1902, one church, that at Holgate, Ohio, has been received, with nine members. It has, however, been dropped from the list as it has failed to make the required reports. It is known that on account of some removals and some defections to the Adventists, the organization is no longer maintained. In June, 1901, the church at Utica, Wis., was formally disbanded, most of the members uniting with the churches of Albion, Milton Junction and Milton, where they now reside. To the three churches that formed the nucleus of the Association, have been added sixty-four, and there have been dropped permanently from its list thirty of these. Its present number of churches, "including the original three, is thirty- seven. The whole number, sixty-seven, were established in six teen western states; and the remainder extant, in eleven of these. Twenty-four churches are located in Wisconsin, Illi nois, Iowa, and Minnesota, somewhat near each other. In five states, Tennessee, Missouri, Arkansas, Texas and Idaho, where the Association once had churches, at present it has none; in five states, Wisconsin, Illinois, Minnesota, Kansas and Nebraska, where it now has churches, it has lost nineteen ; and in five states, Kentucky, Iowa, South Dakota, Colorado and Oregon, it retains all ever added to its list. In accounting .for this decrease of slightly over two- fifths of its churches, three principal causes should be con sidered: First, dissensions in a few of them; second, the smallness of the membership in a majority of them from the beginning; and third, the neglect of the stronger churches to continue efficient missionary work in most of them. SOME OFFICERS OF THE ASSOCIATION. It seems that the organization of the Association was due largely to the efforts of Elder Stillman Coon. He had a voice in the drawing and adoption of the first constitution and by-laws; he opened its first regular session with prayer, introduced leading motions for the transaction of business, 784 SEVENTH-DAY BAPTISTS: and preached one of the Sabbath morning discourses. In the first eighteen sessions he served five times as moderator. He had filled the same position in the first regular meeting of the Western Association in 1836. In one instance this body chose as this officer a person who was not a member of any of its churches; viz., Elder Lucius Crandall, a delegate from the Eastern Association. Elder Varnum Hull was cor responding secretary several times in the first ten years. Elder Thomas E. Babcock was, in the second decade and in quick succession, moderator, corresponding secretary, preacher of the introductory sermon, and delegate to sister Associations. Elder Darwin E. Maxson was usually elected to one or the other of the first two of these positions. Latterly, Elder Nathan Wardner and Elder Simeon H. Babcock have filled the first oftener than any other person. Elder Elston M. Dunn served in all positions except that of the engrossing clerk. Deacon Lester T. Rogers has held all of the offices except the preacher of the introductory sermon and delegate to other Associations ; and since i860 he has been most of the time the engrossing clerk, and performed its duties in a most acceptable manner. The records of- the proceedings of this organization almost from the beginning have been procured by him and written out in an exceedingly neat, accurate and permanent form. Prior to 1877 Elder James C. Rogers was treasurer for several years; and since the following year, Dea. Wm. B. West has efficiently acted as such the greater share of the time. For a number of years past the selecting of moderator has been made from the younger men of the Association, and to some extent from the laymen. The ap pointment of the delegate to the sister Associations, as well as of the preachers of the introductory sermons, has been quite evenly distributed, usually among the pastors of our churches. CHURCHES WITH WHICH ANNUAL SESSIONS HAVE BEEN HELD. i The first twelve sessions of the Association were held with .five churches in Wisconsin; the thirteenth, with the South ampton in Illinois ; the fifteenth, with the Welton in Iowa ; the twenty-fifth, with the Farina in Illinois; the thirtieth, with the Dodge Center in Minnesota; the thirty-fourth with the (49) CHURCH AT BOULDER, COLORADO. NORTHWESTERN ASSOCIATION. 785 Jackson Center in Ohio; the thirty-seventh, with the Norton- ville in Kansas; the fortieth, with the Carlton in Iowa; the forty-fifth, with the North Loup in Nebraska; and the fifty- first, with the New Auburn in Minnesota. Of the fifty-six ses sions, two have been held in Nebraska, one in Kansas, two in Ohio, four in Minnesota, five in Iowa, nine in Illinois, and thirty-three in Wisconsin. Of the thirty-three sessions held in Wisconsin, Berlin and Milton Junction have each entertained the Association once, Rock River twice, Utica four times, Wal worth eight, Albion seven, and Milton ten. DISTRIBUTION AND MEMBERSHIP OF THE CHURCHES. Within twenty-five years after the formation of this body, churches had been added to it in southern and central Wis consin, in northern central and southern Illinois, in north ern central Missouri, in eastern Iowa, Kansas, and Nebraska, and in southeastern Minnesota. They were thus grouped to gether in nine sections of the country, some of them hundreds of miles apart, and several of them in a single section not nearer than thirty to sixty miles of each other. In the last thirty-one years all of the churches have been located in a region stretching from Ohio and Kentucky to Colorado, Oregon, and including an area, not even embracing Oregon and Idaho, over twice the size of a territory that could be formed from the square miles within the limits of the five other Associations. In that time the number of churches has ranged from one-half to two-thirds as many as those be longing to the other Associations; and the number of com municants has been about one-half. At the first, as has been seen, the membership of our churches was one hundred and ninety-one; at the end of twenty-five years it was two thou sand one hundred and forty-three; at the end of fifty years, it was two thousand seven hundred and two; and at the present time, it is two thousand seven hundred and one. Much the larger increase occurred, therefore, in the earlier history of the Association ; and this was due chiefly to the more numerous arrivals from the eastern churches into the sections of the Northwest above mentioned. 786 SEVENTH-DAY BAPTISTS: OTHER ORGANIZATIONS OF OUR CHURCHES. It was natural that these churches, in the process of or ganization and growth in pioneer settlements, and also widely separated in most cases from each other, should not be satisfied with a single general session of their own in a year, and one which could be attended by only a very small por tion of its members. So, all through the history of the Association, movements have been inaugurated and main tained in holding stated quarterly, semi-annual, and annual meetings of churches located somewhat near each dther, in sections within the bounds of the Association. In its very first session, it recommended "that quarterly meetings for religious worship" be sustained by the churches thus united together, and that the first "be holden with the church at Albion, commencing on the evening before the second Sab bath in October next, and then adjourned to such time and place as a majority of the brethren present shall think best." In the following year, 1848, the Association, in its annual session, ordered that these "Quarterly Meetings be recognized as meetings of this Association, and that they shall be com petent to dispose of the reports of the Executive Committees" in charge of its missionary and tract operations. It further ordered these committees to "report quarterly" to these meet ings. It seems that this arrangement was not satisfactory to these committees, as they appear to have preferred to make only yearly reports at the regular sessions of the Association; and so these quarterly gatherings were discontinued within three years. Near the beginning of December, 1856, Rev. W. C. Whitford, then pastor of the Milton church, having learned of the failure just described, and believing that a similar effort could be sustained, and having in view the advancement of the spiritual interests and the strengthening of the fellow ship of the churches in southern Wisconsin, asked the mem bers of the Milton church to invite, in an informal way, the Utica, Albion, and Rock River churches to hold with it the first of a series of quarterly meetings for preaching by their pastors, and for prayer and religious conference by all their members in attendance. He soon visited Elders Zuriel Camp- CHURCH AT NORTONVILLE, KANSAS. NORTHWESTERN ASSOCIATION. 787 bell and Russell G. Burdick, then supplying the Utica church, Elder Thomas E. Babcock, pastor of the Albion church, and Elder Varnum Hull, pastor of the Rock River church, and arranged with them to assist in forming the organization. Accordingly, such a meeting was held at Milton about the middle of the succeeding February, and the services were conducted on Sabbath and First-days. The Milton church was in the midst of an interesting revival work, which was well promoted by the brethren and sisters of the other churches present. Thence this body adjourned to convene with the Albion church, beginning its exercises on Sixth-day evening before the third Sabbath in May following; thence with the Rock River, and subsequently with the Utica churches. Be fore the close of 1857, the Walworth church, with Elder O. Perry Hull as pastor, joined this movement. The Edgerton church, on being constituted in 1859, did the same ; and such was the case with the Milton Junction church in 1878. The Chicago church was received into membership in 1891. The Edgerton church became extinct six years after its formation. All these churches, except Chicago, have each in turn been favored with sessions of this quarterly meeting, thus ex isting now forty-five years. In all this time these gather ings have been the means of greatly quickening the religious life of all who have immediately felt their influence. They have also lessened misunderstandings in communities at ri valry in attempts to induce settlers to find homes in their midst, and. to gain control of the general interests of the Association. They have furnished occasions, in several in stances, for starting or increasing the revival spirit in their churches. This was notably the case at Milton in 1857, as already stated, and at Albion, Rock River, and Walworth in the following twelve months, when to these four churches, two hundred and seventy-two members were added. Usually, at these meetings, the executive board in charge of the mis sionary work in the earlier years of the Association, assembled and transacted its business. Collections of money to aid the work were taken up. Later, with them, the Sabbath school institutes, conducted by another board of the Association, were sometimes held. 788 SEVENTH-DAY BAPTISTS: Also in 1857, quarterly meetings, with four months be tween them, were established in central Wisconsin. The first session was held with the Berlin church, opening Sixth- day evening, January 9th, of that year, and continuing through the following two days. The pastor of the church, Elder Julius M. Todd, wrote, "The meeting has been a great bene fit to us as a people." The second session convened with the Coloma society, on Burr Oak Prairie, and was well at tended by the brethren and sisters from other localities. The church here was then constituted. Its missionary pastor, Rev. Hiram W. Babcock, reported that the interest felt by the congregation was so deep, it "was exhibited in a flow of tears." The third session, adjourned to the Dakota church, lasted three days. Elder George C. Babcock, then its preach er, said, "The Lord, we humbly trust, was with us to sanctify and bless." As a result of "the sermons, prayers, and ex hortations" at that time, thirteen were soon baptized, and others were expected to follow their example. This church- was strengthened by the addition of twenty-four members. These quarterly meetings were maintained until 1862. Dur ing the five years in which they were held, such evidence of the divine approval attended their exercises as the follow ing: "The house of worship could not contain all who as sembled. The preaching seemed to be in demonstration of the Spirit, and resulted in good to the household of faith, and awakening of the careless to a sense of their danger." On Feb. 7, 1873, the Berlin and Dakota churches revived the quarterly meeting, principally through the efforts of Elder Henry B. Lewis, then their missionary pastor. This organi zation, alternating its sessions between these churches, was continued somewhat irregularly at least five years. It was aided, at times, by the preaching of Elders James Bailey, Varnum Hull, and Nathan Wardner, from the southern Wis consin churches. In 1863 the Coloma church disbanded; and in 1881, the Dakota church had ceased to exist; and in 1884, the Berlin church reported only nine members, and was omthe verge of extinction. By 1887, another missionary pastor was sent into central Wisconsin, to revive the exceedingly feeble interests NORTHWESTERN ASSOCIATION. 789 among our people there. On Oct. 24th of this year, the third quarterly meeting, composed then of the Berlin, Coloma, and Marquette churches, was established in connection with the first named church. By this time the Coloma church had been reconstituted, and the Marquette church had been formed twelve years before, but had taken little part in the work of the Association or at this meeting. Its next session was held with- the Coloma, and the third with _ the Marquette church. On the last occasion, June 3, 1888, it was then changed to a semi-annual meeting. Ever since then, these churches have sustained this body and made it a source of re newed hope and spiritual improvement. In 1866 the Association invited the churches within its bounds, not able to represent themselves separately by dele gates, to send such through their quarterly meetings. In the following year the four churches in the Southwest, lo cated in Missouri, Kansas, and Nebraska, and the four churches in the Northwest, located in Minnesota, were recom mended by the Association to .form themselves into organiza tions auxiliary to the Association. This was the reason urged : The effort "will bring our scattered churches more into con nection with each other and with this Association." There resulted very soon the establishment of the yearly meeting of the former churches and the semi-annual meetings of the latter. In 1868, Elder Joel C. West, of the Trenton church, was received as a delegate from the last named meeting. In the following year, letters, instead of delegates, were sent by both of these bodies. The Association in 1870, in response to a communication from Elder Samuel R. Wheeler, pastor of the Nortonville church, authorized Elder Nathan Ward ner to represent it at the next yearly meeting in the South west. By the next year, the annual meeting of the six churches in southern Illinois was organized, and Elder James Bailey, who had labored so self-sacrificingly among them, was appointed by the Association to appear in its behalf at this meeting; Elder Varnum Hull was a delegate at the same time to the southwestern meeting, and Elder J. E. N. Backus to the northwestern. Subsequently, for at least seven years, this interchange of correspondence and delegates between 79O SEVENTH-DAY BAPTISTS*. these three meetings and the Association was maintained most of the time. In 1879, the Association urged its churches to be represented in all yearly meetings held within its limits. All these organizations have continued their operations to the present time, though they ceased some years since to hold, by letter or delegate, any immediate connection with this body. Generally they have furnished opportunities for Sab bath School Institutes and the Young People's Hours to be conducted with their sessions. It should be noticed that, with the gatherings of the quarterly meeting of the southern Wisconsin churches, has been held the Wisconsin ministerial conference, which was organized at Albion, April 18, 1866, with Elder Joshua Clarke as chairman, and Elder A. B. Prentice as secretary. A constitution, prepared by Elder James Bailey, was adopted, stating that the conference should be "composed of Seventh- day Baptist ministers in good standing, and of other per sons who contemplated entering the ministry;" and that its object should be "the improvement of its members by the discussion of religious doctrines in the form of essays, ex egeses, and sermons, and by the examination of any question of practical interest to ministers in their work."" Doctrinal subjects were to be treated in public, but criticisms on the style and manner of the delivery in the exercise should be presented only in private sessions of the members. The pastor of the church where this conference was held, acted as chairman. At the first session an introductory sermon was preached by Elder Stillman Coon, and the subject, "The Best Method of Presenting Truth," was suggested for discussion. The next two sessions were held quarterly at Rock River and Milton in 1866. In them sermons were delivered by Elder Darwin E. Maxson on the theme, "Is Permanency in the Pastoral Relation Best Calculated for Growth and Prosperity of a Church;" by Elder Joshua Clark on "Reciprocal Re lation of Pastor and People;" and by Elder Varnum Hull on "The Distinction between the Moral and the Ceremonial Law." Subjects for essays were assigned Elder Hamilton Hull on "The Best System for the Management of the Finances of a Church;" Elder Hiram W. Babcock on "What NORTHWESTERN ASSOCIATION. 79 l Constitutes the Initiatory Ceremony of Church Membership ;" and Pres. Wm. C. Whitford on "The Philisophy of the Final Punishment of the Wicked." This organization was dis continued after three or four sessions. Another was formed Nov. 25, 1877, at Rock River. It did not commit the mistake of the first in assembling apart, in time and place, from the quarterly meeting of these churches'; and it took a permanency in the work by adopting a more practical constitution and by-laws, and by choosing and retaining generally for years its principal offi cers. Not only ministers, but laymen, and even women, be came members; and all participated in presenting essays, exegeses, addresses, and criticisms. But these members were expected to be connected with churches composing the south ern Wisconsin quarterly meeting. All the exercises should be public. But not until Aug. 31, 1879, at Milton, was this body fully organized. The sessions of this conference have usually been well attended, not only by its members, but by- other brethren and sisters of the churches with which they have been held. The subjects presented and discussed have been numerous, too greatly so to be given even under leading heads ; and they have helped to define and fix the religious views, and to suggest the practical religious duties of many persons. The latter sessions have been devoted to single topics, one to Missions, another to Education, etc. RELATION TO THE OTHER ASSOCIATIONS. Before this Association was organized, the Western, held at Independence, Allegany county, New York, June 23, 1847, having learned through Elder Daniel Babcock, who was pres ent from Milton, Wisconsin, that such a body was proposed to be formed in the following month, sent delegates, whose names have already been mentioned, to meet with the repre sentatives of our three churches, and to take part in their deliberations. A letter was also forwarded, which, with the delegates, was gladly received. In 1850 the Central Asso ciation in New York state chose Elder Varnum Hull as its delegate to the Northwestern. It was but natural that these Associations, the Western and the Central, should have a live- 792 SEVENTH-DAY BAPTISTS: ly interest in the work of the churches which then composed this body; the members of these churches had emigrated chiefly from localities within their bounds, as at Alfred and Brook field, and in the vicinity of those towns. In 1852 Elder Lucius Crandall represented the Eastern Association, and he made a deep and lasting impression upon our people and some others who came into his presence. His sermon on the re lation between the teachings of nature and' the revelations of the gospel of Christ, delivered in a grove near Albion, were most instructive and convincing. This Association at its first session reciprocated the friend ly action of the Western Association so far as to adopt a corresponding letter to be presented at the next session of the latter, as well as at those of the Eastern and Central ; but it did not send a delegate to participate in their proceedings until 1854, when Elder Amos W. Coon, then preaching for the Albion church, filled satisfactorily this position and made his report in the following year. This body has continued to be represented by letter ever since in the other Associations. In the succeeding eight years it sent only three delegates, and from 1863 it has missed only once in supplying each year, usually one, and sometimes two such messengers at the ses sions of these sister bodies. It would be interesting, if space permitted, to note, par ticularly from the beginning, this interchange of correspond ence and delegation. The effect upon the churches of our- Association has been salutary and permanent in promoting their spiritual interests. Some of them have protested, at times, against the expenditure of the money required in send ing these delegates to bodies meeting at places so distant in the East and South; but careful and serious consideration, on their part, as to the influence of this arrangement upon the brethren appointed, and as to its reflex advantages upon the churches themselves, has repeatedly silenced all such com plaints. It is not difficult to account for the noticeable fact, that twenty ministers, coining to us as delegates from the older Associations, were subsequently called and settled as pastors of our churches. Other prominent clergymen who were never, either as members or pastors, connected with any churches NORTHWESTERN ASSOCIATION. 793 of this body, have been welcomed as delegates from the other Associations, and have contributed great interest to its ses sions. It is noticed that there have been a number of breth ren whom this Association has contributed to good pastorates in the South and East, and who have not since returned to serve further in our own churches, but have represented here the other Associations. As a rule, all of these delegates ap pearing in our sessions have been made members of the Committee on Resolutions, and have thus introduced before this body for consideration, very many vital questions of a religious nature and of denominational interest. RELATION TO THE GENERAL CONFERENCE AND THE DENOMINATIONAL SOCIETIES. The Association, in its third session at Walworth in 1849, applied by letter for admission as a member of the General Conference, held that year in Hopkinton, Rhode Island. It was received and placed on the same footing as the other Associations. It made also an attempt to be represented then by Elder Daniel Babcock as a delegate. A similar effort was put forth in 1851, to send Elder Stillman Coon the following year to the anniversaries of our benevolent societies, which convened at Plainfield, New Jersey. Neither of these brethren went. But in 1854 Elder Amos W. Coon was presented, in its behalf, at their sessions held at Little Genesee, New York. In the following year Elder O. Perry Hull was ap pointed to the session of the Conference called at Leonards- ville, New York, but he did not attend. As to representation in that body, the Association formally approved, in 1870, of the position it had taken in the previous fifteen years, that its churches, and not the Association, should assume all the re sponsibility. It promptly condemned, in 1869, a new constitution of the Conference, proposed the year before, and submitted to the churches for their rejection or ratification. It accepted the action of the Conference, which ordered in 1874 its own complete reorganization on the basis of another constitu tion then formed. It had given its approval of the new expose 794 SEVENTH-DAY BAPTISTS: of faith adopted in 1880 by that body for the churches of the denomination. In 1872, in connection with the other Associations, it requested the Conference to authorize the execution of a plan, already matured, for raising that year at least one hundred thousand dollars as a memorial fund of the Seventh-day Baptists, for their existence in this country during two centuries; and recommended that the avails of this fund should be used to help principally our institutions of learning, and incidentally in other benevolent opera tions, according to the wishes of the contributors. It has always assented to the decisions and recommendations of the Conference in all respects, and carefully discussed the subjects presented by that body for consideration. It appoint ed, in 1884, a committee to urge upon "the coming Confer ence" the feasibility of establishing headquarters in the New Orleans Exposition, opened late that year, for the dissemi nation of our views as Sabbath-keepers among the people of the South and Southwest. This action doubtless suggested the successful efforts of our Tract Society and the Conference in the distribution of a large amount of our publications at the World's Fair in Chicago, and at the Southern Exposition in Atlanta, Georgia. The Association has always maintained the closest rela tionship to all our benevolent operations. In its first session, it resolved to approve and support earnestly the Sabbath Re corder as the denominational organ, the work of the Tract Society in publishing and circulating Sabbath literature, the action of the Missionary Society in sending the four brothers and sisters to China to preach Christ to the heathen, the ap pointment of the monthly concert of prayer for the success of this mission, and the movement of our people in various places in taking "high and decided ground in the cause of education." The project of establishing missionary opera tions in Palestine on a new and untried scheme, was sanc tioned by the Association in a subsequent session, and it voted to change the regulations of its Executive Board so that it could correspond and co-operate with the denominational Mis sionary Society in carrying on its enterprises in both the foreign and home fields. It has frequently welcomed the CHURCH AT RIVERSIDE, CALIFORNIA. NORTHWESTERN ASSOCIATION. 795 agents of the Missionary and Tract Boards, and accorded them a prominent hearing in its sessions. As early as 1853, Elder Wm. M. Jones and wife, who had been separated from a mis sion on the island of Hayti because of their conversion to the Sabbath, and who had been selected by our people to labor in Palestine, were most cordially received as representing the former board. The same was the case in 1856 with Mrs. Olive B. Wardner, and in the following year with Elder Nathan Wardner, and in 1891 with Elder David H. Davis, and in 1896 with Miss Susie M. Burdick, and in 1901 with Dr. Rosa •Palmborg, all returned missionaries from Shanghai, China. From 1855 to 1870, Elder George B. Utter, the editor of our principal paper, visited the Association four times, ex plaining the condition of our tract and publishing operations, and soliciting sympathy and aid for these causes. Subse quently Elders Arthur E. Main and Oscar U. Whitford, the corresponding secretaries of the general Missionary Society, have had charge of the missionary hour at different sessions, and thus aroused a stronger desire in our churches to be con nected more fully with the work of that Society. After this Association had struggled heroically for twenty-eight years to help the feeble Sabbath-keeping communities in the West, and borne this burden most successfully by itself for a time and afterwards in union with the general Missionary Board, it finally was led to surrender this charge entirely into the hands of the latter. For nine years past it has chosen a missionary advisory committee to consult with this Board in regard to the needs of evangelistic work within its bounds, and espe cially in regard to the support of its small churches. Late in the seventies and early in the eighties it most earnestly re quested this Board, once to resume, and repeatedly to increase effective operations in strengthening the destitute churches formerly under its care, and to give especial attention to the scattered Sabbath-keeping families and the new societies be ing formed in the Northwest. Since 'that time it has rejoiced to find its claims upon this Board more fully heeded and ex ecuted. Since Elder Utter ceased to attend our sessions the sub- ¦ ject of supporting our denominational publications has been 796 SEVENTH-DAY BAPTISTS: ably presented, at various times, by such agents of the Tract Board as Elder J. Bennett Clarke, then its corresponding sec retary, Elder Lewis A. Platts, then the editor of the Sabbath Recorder, Elder Leander E. Livermore, then its Secretary, later the editor of the Sabbath Recorder, and- Elder A. Her bert Lewis, senior editor of The Evangel and Sabbath Out look, at the head of our Sabbath Reform movement, and now editor of the Sabbath Recorder and the Sabbath of Christ. When this Board had abandoned, in 1871 and 1877, all its operations in the, Northwest, the Association called upon it to reoccupy the ground, and to prosecute thereon nlost vigor ous work. In 1880 this body chose a committee to super intend for three or four years, in connection yfith this Board, meetings in a tent for the presentation of Sabbath truth in several northwestern states. About the same time it asked that a depository of works on the Sabbath, and other publica tions, be kept at some easily accessible place within its terri tory. In 1880 it suggested to this Board the utility of having prepared and published "awakening and religious tracts" for distribution among unrenewed persons outside of our Sab bath-keeping families. Beginning in 1865, Elder James Bailey, sometimes working for the Missionary Society, sometimes for the Tract Society, and sometimes on his own responsibility, performed a magnificent service for over twenty years, in the formation of churches and in the spread of the Sabbath doctrine at many points in central Wisconsin, southern Illi nois, Missouri, Iowa, Kansas, Nebraska, Minnesota, arid South Dakota. In his indefatigable and discreet efforts, this body gave him cheering and grateful recognition. By 1886 it heartily accepted the movement, originating within its bounds, to form an associational woman's committee, to operate finally with an executive board appointed by the Gen eral Conference in soliciting funds and in arousing a deeper interest for the missionary and tract work. It has, again and again, commended to its churches the decided action taken by the Conference, and particularly of our Education So ciety, in founding and sustaining the principal schools of our people, now three colleges and the theological seminary of Alfred University. CHURCH AT DODGE CENTRE, MINNESOTA. NORTHWESTERN ASSOCIATION. 797 SABBATH SCHOOL AND BIBLE CLASS INSTRUCTION. It was expected that the Association would early feel a deep interest in this work. The first church within its bounds originated from a society of twenty-two Sabbath-keepers, formed at Milton, Wisconsin, March 9, 1839, a year and eight months before the church at that place was organized. The - principal feature of this society was a Bible Class, of which the whole company, young and old, were active members, and which met weekly on the Sabbath during this formative per iod. The churches at Albion and Walworth had, before the Association was established, committed themselves to the same instruction. The Milton church, on February 2, 1842, then the only Seventh-day Baptist church in the Northwest, voted that it highly approves of the support of the Bible Class, and that it recommends its members to endeavor to have their children attend to the study of the Scriptures. The Association at its session of 1849 appointed, on the motion of Elder Julius M. Todd, a committee, of which he was made a member, with Elder Stillman Coon and Thomas Coon, "to mature a plan of Sabbath-school operation and to present the same to the several churches and societies in this Association." In the following year, when the Berlin church was admitted with Elder Todd as its pastor, it reported that it was conducting "a very interesting Sabbath-school, in which we hope to be instrumental in planting in the youthful mind that knowledge which will eventually lead the sinner to Christ." It is not surprising that this new church wrote, at the same time, "We would, with gratitude, acknowledge a precious work of grace in our little society during the past winter." In the next five years, the Association urged its churches to sustain sufficient Sabbath schools as "a means of grace to the young;" and it requested its churches, when not favored with preaching, to meet in Bible classes on the Sab bath. It received returns, which showed such instruction to be maintained in all its churches, and which gave, in compli ance with an amendment to its constitution, the statistics of their Sabbath schools in respect to the names of the superin tendents and the number of the scholars. Shortly afterwards 79% SEVENTH-DAY BAPTISTS: it declared that "the Sabbath-school is an institution to which our Churches must look hopefully for future accessions" to their membership; that they are "under most sacred obli gations to sustain" such schools, and "to encourage them in every possible manner;" and that, in all its general meetings, "no pains should be spared" to strengthen "the schools of the Churches with which such meetings are held." In 1863, in view of "the increasing interest" manifested in the Association in respect to this instruction, it recom mended the employment of a Sabbath school missionary agent, for the purpose of visiting all its churches, in order to aid in improving their schools of this kind, to establish such where none, existed, and "to organize and consolidate" this general work throughout its limits. In that year, in con nection with the report of the addition of two hundred and eighty members to the churches, it was stated that "over five hundred children are being instructed in their Sabbath- schools." A resolution was passed in 1865, asserting, in a most emphatic manner, "That our future denominational suc cess must depend greatly upon the early conversion of our children," and that "this end can most certainly be gained through the instrumentality of the Sabbath-school." Some of the ablest delegates from our churches and the other Asso ciations advocated -this resolution. A committee was then appointed to report on the best method of conducting such a school. Its chairman, Elder Varnum Hull, wrote to the Association, the following year, suggesting that "suitable persons" should be sent "to visit the several Churches, in order to awaken a deeper interest in their Sabbath-schools." This suggestion was approved by the Association, which voted that "we hail with joy the growing interest in these schools, indi cated by the letters from the Churches." In 1867 a Sabbath school convention was held immedi ately after the adjournment of this Association, and the North western Sabbath school Association was formed, even to the adoption of a constitution, the election of officers, the send ing out of three ministers to visit schools in our churches, and the selection of a program for the exercises at its annual meeting in connection with the next session of this Asso- NORTHWESTERN ASSOCIATION. 799 ciation. Elder Solomon Carpenter was the president; Elder Darwin E. Maxson, the corresponding secretary; and Dea con Lester T. Rogers, the recording secretary. In the suc ceeding two years, our churches reported their Sabbath school statistics to this new body. It adopted most vigorous resolutions, which called the attention of the General Con ference to the demand for a denominational literature of a grade fitted to our Sabbath schools, recommending that those practise systematic contributions for benevolent purposes, de plored the neglect of training boys to sing acceptably in the schools, and favored the introduction of "such practical meas ures into our schools as will most effectively guard and pro tect the young from the influence and formation of the habits of using intoxicating drinks and tobacco." This Sabbath school Association resigned, in 1869, its work into the hands of the general Association of the churches, and requested it "to appoint annually an Executive Sabbath- school Board, which shall have the supervision of the interest of the Sabbath-schools within its bounds, and which shall re port annually to the Association." Such a Board was selected, consisting of eleven members, a majority of whom resided in Milton. It began at once to discharge vigorously the duties as signed it, by settling first upon "the general principles that should govern the organization and management of Sabbath- schools." It drafted a constitution embodying these principles, which was submitted by the Association to the several schools for their adoption. It prepared a circular to be sent to these schools, setting forth its views of the best methods of conduct ing them. It printed a blank report to be supplied all the schools, indicating the exact items on which it desired their statistics to be returned to the Association. This Executive Board has, since 1869, been chosen an nually, and has consisted of different members, varying in number, so as to be located sometimes in Minnesota, but usu ally in Southern Wisconsin. Under its direction the work of teaching the children, youth, and adults in our Sabbath- schools, has made wonderful advancement. It became, for twenty years, the chief interest fostered by the Association. Its aims were to increase the attendance upon these schools, 800 ' SEVENTH-DAY BAPTISTS: to induce all the churches to hold them through the entire year, and to furnish means for imparting in them a fuller and clearer knowledge of the Bible. These results were reached, in the main part, by organizing Sabbath-school con ventions and institutes in connection with sessions of the Asso ciations, quarterly, semi-annual, and annual meetings, as well as with the churches apart from these occasions. Up to 1887, this plan met with marked success ; and in some years, five to seven such gatherings were held in various parts of the North west, and were conducted by members of the Board and others skilled in giving instruction in Sabbath-schools. During the past three or four years Elder H. D. Clarke visited several of the churches and schools in the interests of the Sabbath- school work. In 1881 George H. Babcock, of Plainfield, New Jersey, had charge of the associational institute. The de nominational Sabbath-school Board has assisted in this work two or three times. Often a full scheme of the details under each subject to be considered, has been issued. The General Conference has been requested to provide a complete course of lessons on the Sabbath doctrine for our schools. A pledge was early given to help in supporting a suitable paper, like the Sabbath Visitor, published by our people for the children. For several years past, the general interest of, the Association in sustaining what is called "the nursery of the Churches," has greatly decreased, and is now confined almost entirely to publishing the annual statistics of the schools, and to holding a Sabbath school hour at some of its sessions. The feeling is growing that this work should be transferred wholly to the care of the Sabbath school board chosen by the General Con ference. ASSOCIATIONAL TRACT WORK. In the use of well-written and popular tracts on the Sabbath, this body has taken great interest from the start. It declared at its first session, that "future generations will call him blessed," who "interests himself in multiplying and circulating the publications of the American Sabbath Tract Society." At its second session a committee was appointed to devise an effective plan for "tract operations" in southern (So) CHURCH AND PARSONAGE AT FARINA, ILLINOIS. NORTHWESTERN ASSOCIATION. . 8oi Wisconsin. Eld. Julius M. Todd was the active member of this committee ; and in compliance with their report, a Tract Board was forrned with three directors and a general agent. Next year another Board was selected, and also a committee to solicit funds for the purchase of the desired tracts for gratuitous distribution. It should be observed in passing, that on this committee was Dr. Henry Clarke, of Walworth, who was associated, from 1821 to 1825, with Elders Wm. B. Maxson and Eli S. Bailey, in editing and publishing the first periodical of our people. The appointment of some one in each church to assist in raising these funds was recommended. Elder Still man Coon was chosen the general agent of this Board, and con tinued in that position for several years. The suggestion was adopted that "a sort of depot" should be established "within the bounds of the Association," to keep on hand a "supply of tracts," and to facilitate their circulation. In First-day neighborhoods, not far distant from our earliest churches, considerable inquiry in respect to "the nature and perpetuity of God's holy Sabbath" was awakened at this time by lec tures and our. publications, and some converts secured. Sub sequently until 1880, the Association repeatedly commended to the members of its churches all the papers, pamphlets, and books issued by the denomination; and in this way, it ma terially increased the subscriptions for these within its bounds. It has practiced, almost from the beginning, taking up col lections of money at its sessions, and advised its churches to do the same on stated Sabbaths, to aid the general tract cause. From 1880 to 1885 -inclusive, the Association chose yearly an Auxiliary Tract Board, the president of which, during this time, was Elder Nathan Wardner; and the treasurer, Elder Simeon H. Babcock. The recording and corresponding secretary, for the last four years, was Deacon Lester T. Rogers. A majority of the Board resided in southern Wis consin, and their operations were connected with those of the general Tract Board. The name given the first year to this organization was Tent Board, because it proposed to call the at tention of people to the claims of God's law, in a tent moved from place to place within the Association. Funds to carry 802 SEVENTH-DAY BAPTISTS *. on this enterprise were obtained from our larger churches by canvassing them. During the summer of 1881, Dr. Morton S. Wardner and Elder John T. Davis were employed to speak in the tent, andlo distribute tracts on the subject of the Sab bath. They labored at Albert Lea and Alden, Minnesota, and at Traer and Garwin, Iowa, and aroused in them -favorable interest in the cause. Numerous tracts were given away at other points in these two states. In the fall of that year an attempt was made to locate the tent in some village in southern Illinois, but Elder Davis, who was then in charge of it, was taken very ill ; and Elder F. F. Johnson, his asso ciate, did not feet himself competent to continue the effort. In the following summer, the tent was placed in the hands of Elder Samuel R. Wheeler, who was serving the general Mis sionary Board, and Elder L. D. Seager, then of Jackson Center, Ohio, who was engaged in the Auxiliary Tract Board. Kansas was selected as the field of labor, and the tent was erected at Marion, Florence, and Emporia in that state. Doubtless, as a result of their work, the church at Marion was organized in 1883. It was decided in the third year to prosecute further this movement under Elder Wheeler, but the Missionary Board came to the conclusion, that he could better advance their interests and the cause of Sabbath reform "by working independent of a tent." All efforts to secure other laborers failed, and this enterprise was suspended for that year, and finally abandoned ; and the tent was returned, in the fall, to its owner, Dr. C. D. Potter, of Adams Center, New York, who had generously supplied it for the use of the Association. This Auxiliary Board was continued for the next two years, but it accomplished nothing beyond securing a small depository of our denominational tracts with Dea con Lester T. Rogers, at Milton Junction, Wisconsin. In the session of 1896, held at Albion, Wisconsin, this Associa tion asked the Tract Society to formally establish a depository to be under the control and management of the Association. In the following year this was done, and the depository was located in the office of Deacon Wm. B. West at Milton Junction, Wisconsin, where it still remains, Deacon West hav- NORTHWESTERN ASSOCIATION. 803 ing been elected custodian from year to year, as already ex plained in this paper. EDUCATIONAL INSTITUTIONS IN THE ASSOCIATION. In 1844 an academy was started at Milton, chiefly through the generous and public-spirited efforts of the Hon. Joseph Goodrich. The principal engaged was Bethuel C. Church, who opened at Alfred, New York, just eight years before, a select school, the beginning of the university at that place. The academy was, at once, well attended by young men and women from various parts of the surrounding coun try, and the instruction given in it was of a superior char acter. At different times in the next six years, Professors Jonathan Allen and Amos W. Coon were, among others, at its head. In 1849 an academic school, doing excellent work, was established at Farmington, 111., by Professor James Hill, who conducted it in a commodious brick building erected by himself. It enrolled in each of some terms about a hundred students ; and, at the end of three years, it passed permanently under the control of the First-day people of that place. The Association adopted, in 1850, the reference to these two in stitutions found in the following comprehensive resolution, fit to adorn the action of any religious body: "Next to the cultivation of the principles of piety in our hearts and in our churches, we should cherish a deep interesi in the subject of education; so that we, as a denomination, may not only exhibit to the world a consistent and enlightened piety, but may exert that moral and social influence in our communities and in our country, which shall command the respect of our neighbors, and secure us from religious, social and political degradation; and we commend to the churches of this Association the schools at Milton, Wisconsin, and Farmington, Illinois, as worthy of their patronage." In 1852 these academies were again mentioned as those in which the Association has "an immediate interest," as "prosperous," and as highly deserving "the patronage of the public." It reported in 1854, that it was "gratified to see the prevailing desire on the part of the young to avail them selves of the benefits of an advanced education, which (de sire) manifests itself in the attendance of a goodly number at Milton." 804 SEVENTH-DAY BAPTISTS: In this last year, an academy was begun at Albion, under the authority of the Association, which first took action upon the subject two years previous, at a session held at that place. It then resolved that "an immediate, decided, and unanimous effort should be made for the erection of a suitable building at some eligible point in this State hereafter to be determined upon;' and for that purpose, it appointed "a Board of Education, so selected as to secure the most extensive interest and influence possible, who shall proceed immediately to raise funds, determine the plan of building, and transact all other business necessary for the accomplishment of such an object." Adin Burdick, Elder Varnum Hull, and A. P. Stillman were the committee to nominate this Board, con sisting of ten members, who belonged to the five Wisconsin churches. The plan was to locate the school at that place which should contribute the most funds to the erection of the building. The only communities that could be expected to compete for the location were Albion and Milton. Into this rivalry, the brethren in Milton, who had, after founding the academy in their midst, sustained it during the previous years with great energy and sacrifice of means, refused- to en ter ; and their two members of the Board declined to act. The action taken by the Association in 1852 and in 1854, while the plan for starting Albion Academy was being ma tured, shows that the reasonableness of this course was recog nized and the course itself was approved. At its session of 1855, its Committee on Education, with Elder Varnum Hull for the chairman, stated in their report, which was adopt ed by the Association: "It is a cause of rejoicing, that we have already two Academies in successful operation ; and that with the present year, measures have been taken, both at Milton and Albion, to enlarge the accommodations for the students." From that time onward to the present, the Milton school has been repeatedly mentioned by the Association with strong approval of its management and with an affectionate interest in those having it in charge and imparting its instruction. From 1851 to 1858. the academy was under the prin- cipalship of Prof. A. C. Spicer who, with his wife, did vigor ous and noble work. In 1854 Prof. Albert Whitford en- NORTHWESTERN ASSOCIATION. 805 tered the school as a teacher, and with some brief absence, has continued to render most efficient service until the pres ent time. The late Rev. Wm. C. Whitford. became principal of the Academy in 1858 and when the college was organized under a charter granted by the state legislature of Wis consin in 1867, he was chosen president and filled the office with marked ability and devotion until his death, which occur red a few weeks before the Commencement of 1902. Mrs. Chloe Curtis Whitford, wife of Prof. Albert Whitford, and Mrs. Ruth Hemphill Whitford, wife of the president, each taught for a period of twenty-five years or more; and Miss Mary F. Bailey, Mrs. Jane C. Bond Morton, Mrs. Miranda Fenner -Jsham, and W. Frank Place have been prominent members of the faculty in past years. Its present faculty is Rev. W. C. Daland, president; Prof. Albert Whitford, Prof. W. D. Thomas, Prof. J. M. Stillman, Prof. E. B. Shaw, Prof. Ludwig Kumlein, Rev. L. A. Platts, Prof. Alfred E. Whitford, Mrs. L. A. Platts, and Mrs. Anna Whitford Cran dall. The institution has furnished to the Association and to the denomination at large some of our ablest workers, and to Wisconsin and other states some of their most honored citizens. Albion Academy began its work in 1854, under the gen eral management of the Association, as already described. The late Rev. Thomas R. Williams, D. D., was principal and his wife was preceptress for seven years. The attendance of students increased, the faculties were enlarged and other teachers were added. Professor A. R. Cornwall succeeded to the principalship, in which he remained for about eighteen years. With him were associated a number of our own people among whom may be mentioned Professor Charles H. Thomp son, Mrs. Eliza Potter Crandall, Mrs. Clarissa Livermore, and Rev. A. B. Prentice. After Professor Cornwall, the work of the academy was suspended for five or six years; but in 1885 it was reopened with Rev. S. L. Maxson as principal. After him came Professors Charles A. Clarke, D. E. Willard, and H. R. Edwards, until 1894, when the prop erty and the entire control of the institution passed into the hands of First-day people. The grounds and buildings were 806- SEVENTH-DAY BAPTISTS: bought in 1901 by the Scandinavian Lutheran Synod of south ern Wisconsin, and are being fitted up and equipped as a col lege under the management and control of that body. In the forty years of its previous history, it proved of inestim able advantage to the young people in its vicinity ; and it sup plied, to some of our churches and to the general public, a goodly number of graduates and other prominent students, who would have been also an honor to any other institution of like grade in our land. Other academies within the Association have received also its fostering care. In 1857 the people of West Hallock, Illinois, expended $1,000 towards the erection of a building, in which such a school was held under different principals for a few years. At the same time, Big Foot .Academy, at Walworth, Wisconsin, was started with an excellent corps of teachers. It has beejn under the instruction of such Seventh-day Baptists as Professors Daniel B. Maxson, Henry C. Coon, Albert R. Crandall, W. Frank Place, and Revs. W. C. Titsworth and L. E. Livermore. Some of its students are now accomplishing very superior work in our churches and among other people in this country. Its operations were often commended by the Association. In 1881 it was or ganized as a public high school under the laws of Wisconsin, and has, therefore, been taken out of the possession of its original managers. An academic building, with family ac commodations, was put up in 1869, at Alden, Minnesota, by Deacon Henry Ernst; and in it a select school was kept for three or four years by his son, Rev. Wm. H. Ernst, and his daughter, now Mrs. Melinda Ernst Booth. The Association has, at different times, uttered no uncer tain voice on several educational subjects of general interest. It very early demanded that the young men seeking to enter "the gospel ministry," should acquire a careful and broad lit erary culture. It has declared that "our work as Sabbath re formers calls for the best intellectual culture and the highest attainments in all knowledge affecting Christ's Kingdom," and that our schools are "of vital importance to our success" as a people, and should therefore be patronized by them in preference to other institutions. It has admonished parents NORTHWESTERN ASSOCIATION. 807 to consider seriously the duty that they "owe to their children, to the churches, and to themselves, to urge our young people to seek the culture and training" offered in the colleges of our own people. It has acknowledged itself under Christian ob ligation to counsel strongly and affectionately the young men and women in our homes to obtain a liberal education of the most thorough character, in order to be more useful in the positions that will fall to them among ourselves and other people. ASSOCIATIONAL MISSIONARY OPERATIONS. The Rock County Seventh-day Baptist Foreign Mission ary Society was formed Feb. 22, 1846, in the academy at Mil ton, by a few people of the place and vicinity, for the purpose of aiding our general "Missionary Association in establishing and sustaining foreign missions." This occurred nearly a year and a half before the Northwestern Association of churches was organized. This society adopted a constitution of nine articles ; and selected Abel Bond as president, Abel D. Bond, secretary, Deacon Wm. P. Stillman, treasurer, and C. A. Osgood, Lewis G. Baldwin, Elder Julius M. Todd, and Jeremiah Davis, solicitors. The denomination was just then engaged in selecting and equipping our first foreign mission aries, and designating China as the field of their operations. For this object, funds were contributed and very cordial ap proval expressed. The delegates from the churches attending the second session of our Association united together July 7, 1848, in forming another Missionary Society, to operate largely, if not entirely, in this western region. Elder Stillman Coon was made the president, and Wm. H. Redfield the secretary with six other officers, of which Elder Todd was the only one be longing to the older society. At the next session of this body a third missionary organization took the place of the latter society, and chose Dr. Henry Clarke its president, and B. Franklin Bond its secretary. It continued its existence only two years. Its second president was Elder Zuriel Campbell. He with seven other officers and forty brethren and sisters from the different churches constituted its membership. They 808 SEVENTH-DAY BAPTISTS: adopted a wider scope for their operations, taking in "the most destitute portions of our own beloved country, and also among the Jieathen." This last society, holding a session at Utica, Wisconsin, in connection with the Association, Oct. 2, 1851, voted to transfer all business into the hands of the latter body, which it requested to "do the missionary labor" in the Northwest. This sacred trust was accordingly accepted, and an Executive Missionary Board of five' members was appointed to have the immediate charge of all the interests involved in the transfer. This Board, chosen annually, and with varying number of members, was continued the next twenty-four years, and add ed, mainly by its foresight and efficient exertions, at least thirteen churches to the Association. Among these are not included the ten or twelve that Elder James Bailey, while be longing to some of our churches in this state, was the means of organizing and bringing into this body by his missionary and Sabbath reform work. While the Association has always been firmly committed to the progress of the missionary work within its bounds, it has not been indifferent to the foreign interests of our people. It pledged itself in 1850 to assist in providing means for the erection of mission buildings in Shanghai. It once seriously entertained the purpose of supporting by itself a missionary in China; and it has urged its churches to select some young persons of promise and undoubted piety, to aid them in pre paring for the foreign field. Its contributions to this work of the denomination have, more recently, been enlarged and made more satisfactory. But no cause has so deeply moved the sym pathy of the Association and so enlisted its most earnest en deavors, as its own missionary labor, conducted, as we have seen, through twenty-eight years of its early history. It voted, in 1856, this to be "the leading interest under its immediate control." Even in the seven years before its formation, our first churches encouraged their ministers to perform such work in destitute communities near them and also somewhat remote. The annual reports of the Executive Board to the Association, usually containing very interesting extracts from the letters of its missionaries, were most attentively heard and discussed, NORTHWESTERN ASSOCIATION. , 809 and published, in full, in its minutes. Considerable sums of money were secured some years from the churches to support its laborers. Near the close of the tenth year of its organiza tion, when it had resolved to prosecute more vigorously its work, it was greatly cheered by receiving from the general Missionary Board a proposition to co-operate with it in carry ing on missions in the West. At first, itinerant missionaries were employed*. Elders Stillman Coon and O. Perry Hull labored in southern and central Wisconsin; and Elder Amos W. Coon also, among "isolated Sabbath-keeping families" and "feeble Sabbath settle ments." Elder Julius M. Todd, the earliest missionary pastor helped by our Executive Board, was so successful in his efforts at Berlin, Wisconsin, and in several localities in that vicinity, that the Association resolved, after mature reflection, to dis pense almost wholly with peripatetic preachers, and to engage ministers settled in promising societies, and able also tp speak in neighboring places. Occasionally afterwards, the chairman or the secretary of its Executive Board would be sent out for a few weeks on tours of observation among our weaker churches. But under the guidance of its new policy, the As sociation through its Board subsequently developed, most of the time in connection with the general Missionary Society, its operations on six fields within its bounds. First, the central Wisconsin field. In it the churches or ganized and afterwards helped, were Berlin, Dakota, and Coloma. Besides Elder Todd, the following ministers, either for several months or years, supplied these churches, generally as pastors: George C. Babcock, Hiram W. Babcock, Russell G. Burdick, Charles A. Burdick, Varnum Hull, Lyman C. Jacobs, Charles M. Lewis, James C. Rogers, and Henry B. Lewis. Dakota has since disbanded,' and the other churches have been greatly weakened by emigration of their members farther West. Second, the Iowa field. In 1857 Elder Lewis A. Davis was settled as the missionary pastor of the Welton church, and he remained there in the service of the Executive Board for two years, when his church became self-supporting. He was succeeded by Elder Chas. A. Burdick. who was engaged also 8lO SEVENTH-DAY BAPTISTS : on an associational mission in visiting scattered families of our own people of the state. In this work he organized the Carlton Garwin church. Other brethren assisted on the field, such as Elders Thos. E. Babcock, Varnum Hull, Charles M. Lewis, and Hiram P. Burdick. Third, the Minnesota field. Elder Phineas S. Crandall began laboring here in October, 1858, and in a year he had or ganized trie Dodge Center and Trenton churches. He was followed, up to 1875 in the former church, by such pastors as Elders O. Perry Hull, Joel C. West, Henry B. Lewis, and Zuriel Campbell ; and in the latter, by Elders West and Am brose C. Spicer. In the vicinity of Alden, Elder O. Perry Hull, as a missionary pastor, formed the Carlston church ; and after five years of efficient work, his place was occupied by Elder David P. Curtis, for the same length of time. In 1864 Elder Benjamin F. Rogers constituted the New Auburn church, and preached faithfully also in other localities of that state for two years. He was succeeded by Elder Hiram W. Babcock, who remained in charge nearly ten years. Fourth, the Kansas field. Only two churches in this state need to be noticed, the Nortonville and the Dow Creek. In the former, was employed Elder A. A. F. Randolph for five years after he had succeeded in establishing it ; following him came Elder Samuel R. Wheeler, whose long service here and in adjacent regions has been highly appreciated. With the latter church, Elders Thos. E. Babcock and Hamilton Hull were con nected for a brief time. In 1873 Elder Hiram P. Burdick per formed very acceptable work in the two churches for two months, under, the direction of our Executive Board. Fifth, the Nebraska field. The Long Branch church en joyed the evangelistic labors of Elders Thos. E. Babcock and Chas. M. Lewis, each for about a month, the former in 1863 and the latter in 1873, they reported to the Association. When the North Loup church was organized, in the year last men tioned, Elder Oscar Babcock was assisted as its pastor. Sixth, the Missouri field. After Elder James Bailey had gathered a few families into the Brookfield church of this state in 1867,. Eld. George C. Babcock was called to its pastorate which he faithfully held until it became extinct in 1883. NORTHWESTERN ASSOCIATION. 8ll In addition to the above labors, it should be noticed that thorough revivals were effected in some churches in southern Wisconsin and northern central Illinois, by the preaching of Elders Chas. M. Lewis and Hiram P. Burdick, sent out by our Board. The Association resolved June 25, 1875, to surrender all its own missionary operations, which had been its special crowning interest for so many years, into the hands of the general Missionary Society of our 'people.. The movement to accomplish this end had been in progress among some mem bers of our churches for the ten previous years, and had been signally defeated when brought to a vote in the sessions of this body. - WOMEN REPRESENTED IN THE ASSOCIATION. The Minnesota churches at Trenton and Dodge Center sent, in 1863 and 1865, the first women delegates to the ses sions of the Association. Churches in Wisconsin soon fol lowed this example, and finally most of those in the other states. In 1867 Milton appointed nine lady delegates, and in 1870, twenty. In the latter year, thirty-one women were dele gate's from five churches. In every year since, prominent sis ters have been thus in attendance, and usually taken some part in the proceedings. In 1874 this body received a letter from the Women's , Missionary Society of the Farina church, signed by its corre sponding secretary, Mrs. Mary E. Rich, and addressed to the women belonging to the other churches. Its object in send ing the communication was stated, to secure in the movement, "if possible, a general awakening of interest in the cause of Missions, and a concert of action" among them, "even while so widely scattered." The subject was referred to a special committee of three sisters, with Mrs. Lucy A. Backus as chair man, who reported that they "do most heartily approve of the plan of operation" thus proposed, and "would, therefore, re commend that the sisters of all the Churches in this Associa tion organize and carry forward similar societies" to aid in concert such a "great and glorious cause." This committee was reappointed for the subsequent year, and Mrs Olive B. 8l2 SEVENTH-DAY BAPTISTS: Wardner and Mrs. Euphemia A. Whitford were. added. Its next report showed that three other societies had been formed during the year, and that they had raised money for both mis sionary and Sabbath tract purposes. Though the committee was continued, no further work by it was brought to the notice of the Association. This matter seems to have remained in a dormant state until 1884 when Miss Mary F. Bailey, of Milton, united with others attending the session of our General Conference, in asking that body to appoint a Woman's Execu tive 'Board, with its principal officers located in some church, and its minor ones in the different Associations, with the view of enlisting "the women of the denomination". in a united ef fort "to raise funds for our various denominational enter prises." As an associational secretary of this Board, she called the attention of this body in 1886 to the "Women's Benevolent Societies" organized in different churches by this action of the General Conference. On request, the Associa tion set apart a "woman's hour" in its session, to consider the interests thus presented. This arrangement became perma nent, and the papers and speeches then furnished, usually by women, have been prepared, each year since, either by her as the corresponding secretary, or by the president or other members of the Executive Board, all of whom belonged to our churches. On the death of Miss Bailey in 1893, the Associa tion adopted a memorial report, submitted by a committee of sisters, expressing a deep sense of their loss, and their grati tude to God for giving them "so many years of her devoted Christian life," and encouraging them by "her earnest, faith ful example" in performing "her self-denying labors." In the decade subsequent to 1884, Mrs. Harriet S. Clarke was a member of the Sabbath school Executive Board ; also Mrs. Emma Landphere for one year, and Mrs. G. M. Cottrell for three years. Since that time Mrs. Mattie Babcock has been a member of the Board two years, and Miss Josie Higbee, four years. In that time, Miss Bailey served as chairman of obituary committee for two years, Mrs. Celestia J. Bliss for one year, and Mrs. Cottrell for two years. In 1894 Mrs. Clarke was appointed on the committee on resolutions, and in 1901 Mrs. A. S. Maxson served on the finance committee. NORTHWESTERN ASSOCIATION. 813 YOUNG PEOPLE'S SOCIETIES IN THE ASSOCIATION. The Association recommended in 1886, that Christian En deavor Societies be organized throughout its bounds, so that the "young people may be used as a great instrumentality in promoting the prosperity of its churches." Five years after wards, it called upon all our pastors and other Christian lead ers to encourage and aid their young men and women in such efforts. In 1889, the "Young People's Hour" at its sessions was formally -assigned to these societies, in order that their work might be presented before the delegates and others. This hour has since been improved by them, generally under the leadership of the president of the Young People's Permanent Committee of the General Conference, or of the associational secretary of that committee. Annual reports of the statistics and the operations of the societies have been laid before the Association since 1894, with occasional omissions. The spe cial duties of the members of these societies as related to the churches and the Association, have been carefully considered and defined. The societies have been urged to assist in "ex citing greater interest in Sabbath reform work," and to "make more of an effort along the line of local mission work, each society, when possible, occupying some outpost" in such an enterprise. AMERICAN SLAVERY, SECRET SOCIETIES, AND INTEMPERANCE. On these subjects the Association has expressed its views in the most positive language. At its first session it declared, "We consider American Slavery a violation of the laws of God and the rights of man, and calculated to involve our nation in disgraceful feuds and wars ;" and "it is the duty of every lover of God and humanity to use all reasonable efforts for its im mediate abolition." In the session of 1853 the position was taken that the "support of slavery or the fugitive slave law" by one's vote is "a provoking sin," and legitimately a matter of discipline in the churches. This body reaffirmed, by the open ing of the Civil War, its religious obligation to oppose the ex tension of slavery in the territories, and the existence of this "sum of all villainies" elsewhere in our country. ' During that 814 SEVENTH-DAY BAPTISTS : great struggle, it acknowledged that the calamities visited up on us must be recognized as the chastisement of God for our encouraging oppression. When the liberation of the slave was assured, it expressed profound thankfulness, that our country had been delivered from "the relic of barbarism," and it sol emnly asserted that "as the recipients of blood-bought privi leges, both civil and religious, we will henceforth strive to de serve and maintain inviolate the principles on which our insti tutions are founded." It felt admiration for "our noble soldier boys" on account of the sacrifices they endured in the work to "redeem our land from the curse of human bondage," and deep sympathy for "aching hearts at the loss of dear ones in the strife." The Association announced, in its second session, its earn est disapproval of secret societies of whatever name. Six years afterwards it resolved that all such societies, in their charac ter and influence, are inconsistent with the principles of Chris tianity; and it recommended that its churches discountenance all connection of their members with them. Subsequently, it reasserted that these societies are "entitled to no support from the children of God ;" it warned "our young people against be ing deceived by their plausible pretensions, or drawn into their fellowship by the false hope of doing good;" and it urged its churches to "make membership in the Masonic Lodge a bar to membership" in the church. The Association has, from its earliest session, repeatedly used strong and burning words against the well-known evils of intemperance. Its sentiments in support of the total absti nence cause were forcibly epitomized in a resolution adopted in 1884, in which it declared that the prevailing use of "all alcoholic beverages" is truly "an unmitigated curse and the gigantic crime of the age ; and that parents, guardians, and all lovers of humanity should not only preach and pray, but vote against it; and, by every practicable means, persistently labor to rid the earth of this monster vice." The Association has also in most vigorous sentences, condemned the smok ing and the chewing of tobacco and its production for market. It said in 1853, "We regard the use of tobacco as an injurious, disgusting, filthy, and NORTHWESTERN ASSOCIATION. 815 wasteful practice, and altogether inconsistent with the re quirements of the Gospel;" and it affirmed thirty-two years afterwards, that the effects of this narcotic poison on the body and mind constitute "a fruitful cause of the lack of spiritual growth in our Church;" and that all their members should, "as a Christian duty," abandon immediately and forever, "the raising, selling, and using of tobacco in any form." In its session of 1895 it entreated every professor of religion, for the sake of Christ and the work of salvation and for the" sake of his own purity of life and wholesome influence on others, to esteem it his sacred duty "to be clean from the to bacco habit." MAINTENANCE AND PROPAGATION OF SABBATH TRUTH. The Association, in a series of resolutions prior to 1852, enjoined upon the members of its churches to be awake to the necessity of securing from the state legislature full protec tion in the enjoyment of equal civil privileges with the other sects of the country. In that time Wisconsin guaranteed by law such protection to all observers of the Sabbath within its limits, and they felt great satisfaction in thus possessing their "liberties of conscience." Our ministers were requested to attend all Sabbath conventions held then by First-day people in this state, in order to prevent any hostile movement which might finally subject us to civil annoyances and the depriva tion of our religious rights. Later, the Association stated that the effort of Sunday-keepers seeking to enforce by legislative enactments the observance of their day as Sabbath, must be regarded clearly as an attempt to unite church and state in the control and dictation of religious beliefs and practices, and, consequently, to incur the danger of arousing the hideous spirit of intolerance and persecution. In one of its sessions the Association declared "We joy fully accept the Providence of God" that has made us witnesses in behalf of his holy Sabbath, and "appointed unto us the spec ial work of saving for the church and for the world the Sab bath idea and the Sabbath practice." "So we are called upon," it said, "to thank God for the sacrifices we endure in sanctify ing his day." It took the firm ground about fifteen years 8l6 SEVENTH-DAY BAPTISTS: since that a "better appreciation of the spiritual character of the Sabbath, and a more conscientious and strict observance" of the fourth commandment by our people are positively es sential to our success in the prosecution of the Sabbath reform work. A most serious reproof is uttered against any tendency in western life to engage, on. the Sabbath, in work that is not necessary, merciful, or religious. Removals to localities where Sabbath privileges cannot be regularly enjoyed by members of our churches, should be avoided. There is need of frequent renewal of our solemn pledges to give heroic and life-long de votion in seeking to restore the proper keeping of holy time by "the whole body of Christ." It has repeatedly asserted that the truth we hold demands, on our part, an active and aggres sive movement exerted constantly against the prevailing er rors of Sunday-keeping. CULTIVATION OF VITAL PIETY. At the very beginning the Association announced, as its bed-rock basis, the cultivation of vital godliness in our hearts, in order to teach and enforce successfully "those principles of which the Gospel of Christ is the embodiment." Prayer is deemed to be the most effectual means for the promotion of such holiness of life. As early as 1850, the ministering breth ren were resolutely urged by the lay delegates present at that session, to teach from house to house, to make real pastoral visits, and to warn individuals, as Christ and the Apostles did, of their need of the forgiveness of their sins and daily growing in divine grace. Family worship is insisted upon strenuously. Obedience to God and the consequent uprightness in action is recognized as the fundamental element of success in all Chris tian work. In nourishing genuine piety, such practical duties as these are enjoined: Regular attendance upon Sabbath wor ship; constant attention to the well-being of the church to which one belongs ; diligent study of God's word ; faithful and discreet efforts to reclaim the backslidden and to convert the impenitent; thorough self-examination as in the sight of the Great Judge ; stern subdual of the fleshly desires ; habitual abandonment of all secret sins ; and consistent striving to place the thoughts and emotions more fully under the guidance of (50 NORTHWESTERN ASSOCIATION. 817 complete divine inspiration. To develop a deeper feeling of- spirituality and a stronger sense of personal consecration, in the sessions of this body as far back as in 1852, and also in 1878, the call became urgent for more time of the Association to be given to warm-hearted preaching and devotional exer cises, consisting of songs, prayer, and religious conference. This demand has grown with each returning session, and has been emphasized particularly by the spirit and exertions of the young people in attendance, so that the older brethren and sis ters present have often been led to resolve at its close, that "we will, with renewed zeal, continue our suit at the throne of grace for a fresh anointing of the Holy Spirit, and for his blessing to rest on our humble efforts to promote his glory ;" and, at the opening of another session, they have, with exceeding great joy, given "praise and thanksgiving to our Heavenly Father for the divine blessings that have attended the pastors, evangel ists, missionaries," and other church members during the pre ceding year, in their labors for "the salvation of souls." THE SOUTH-EASTERN ASSOCIATION. CORLISS FITZ RANDOLPH. See Biographical Sketches, p. 1361. THE SOUTH-EASTERN ASSOCIATION. Corliss Fitz Randolph, L. H. D. WILLIAM DAVIS. The history of the South-Eastern Association may very properly be said to have its inception in the birth of William Davis, who was born in Glamorganshire, Wales, in the year 1663. As he approached manhood, his parents, desiring to make a clergyman of him, sent him to Oxford University for his education. Here he came in contact with George Fox, the Quaker, and attached himself to the train of his followers. He subsequently followed William Penn to America, where after a few years, he joined with George Keith in the revolt of the latter against Penn, and became a sort of Baptist- Quaker. Again, after the lapse of five years more, his views underwent further change, and he became the pastor of the Pennepek Baptist Church, near Philadelphia, after he had been baptized by immersion at the hands of the Rev. Thomas Chil ling-worth, pastor of the Baptist church in Cohansey (now Roadstown), New Jersey. Because of his un-orthodox views touching the person of Christ, he was excommunicated from the Pennepek Church, in the year 1698. He shortly afterward came into contact with 1 For a fuller history of this group of churches, , the reader is referred a work by the author of this paper, entitled A History of Seventh Day Bap tists in West Virginia, xxviii and 504 PP- Published at Plainfield, New Jersey. 1905. 822 SEVENTH-DAY BAPTISTS: Abel Noble, of Upper Providence, near Philadelphia, and sub sequently accepted the views of the latter regarding the Sab bath, and became a convert to the Sabbath of the Fourth Com mandment. His life, already eventful, rapidly became more and more so, for a period of several years. He published a small book or pamphlet, which ran through a second edition, written in defence of the views for which he was driven forth from the Pennepeck Church. He organized one or more Seventh Day Baptist churches, and meanwhile kept up a running fire in face of Keith and other former co-religionists. The result of this contest was at least discouraging, and he removed to Rhode Island, where he became a member of the Westerly Seventh Day Baptist Church. Here he experienced entanglements with both the Westerly and the Newport churches, and, in consequence, returned to Pennsylvania about the year 1717. -- After a lapse of some seventeen years, more or less, he once more removed his home to New England, and this time settled at Stonipgton, Connecticut, near his former home at Westerly, Rhode Island, and in the course of time effected a satisfactory adjustment of his difficulties with the Rhode Is land churches. William Davis was twice married, and had a large family of children, several, at least, of whom married in Rhode Is land. Not long after the year 1740, a number of Seventh Day Baptists emigrated from Westerly, Rhode Island, and Stoning- ton, Connecticut, and formed a settlement at Manasquan, Mon mouth County, New Jersey, near the Manasquan and Shark rivers. Hither went William Davis, in company with a large num ber of his children, and here he died at the ripe age of eighty- two years, in the year 1745. Shortly before his death, there was organized at Manasquan, a Seventh Day Baptist church, of which he and several of his children were constituent mem bers. His tempestuous life was but the legitimate heritage of his Welsh birth, coupled with his environment. His end was SOUTH-EASTERN ASSOCIATION. 823 ¦peaceful and uneventful. But his work ceased not with his, death. He may fairly be called the father of the Shrewsbury Church, whence his followers and descendents scattered to the Piscataway and Shiloh churches in New Jersey, and crowded into the wilderness of Western Virginia, only to follow, from there, the borders of civilization further and further west, finally across the Rocky Mountains to the Pacific slope. Seventh Day Baptist descendants of William Davis may be found in almost, if not quite, every state of the Union where Seventh Day Baptist churches are found. The churches of the South-Eastern Association all, with the single exception of the Salemville Church, at Salemville, Pennsylvania, are com- , posed largely of the descendants of Wiliam Davis; and upon the roll of his posterity are to be found the names of upwards of twenty-five Seventh Day Baptist clergymen, including one missionary to China, as well as college professors and one col lege president. Descendents of William Davis have held, with distinction, positions of honour and trust in almost every walk of life — public and private, business and professional, in war and in peace. THE SHREWSBURY CHURCH. The group of Sabbath-keepers who came to Monmouth County in the early '40's, in the eighteenth century, comprised largely of the children of William Davis and their families, had organized themselves into a church as early as the year 1745. This settlement, though possibly compact at first, soon spread over considerable territory, covering several square miles in extent, in the vicinity of the Manasquan and Shark rivers, as well as in the northern part of the county, at Clay Pit Creek. These settlers engaged in various occupations. Some manufactured salt, others tilled their farms, while different trades were represented among them, as carpenter, shoe maker, cooper, and others. Communication was kept up with the home church and friends at Westerly, Rhode Island. Ere long, they began to visit friends at Piscataway in Middlesex County. 824 SEVENTH-DAY BAPTISTS: Certain doctrinal questions disturbed the serenity of the church from time to time. That of feet-washing as an ordi nance of the church was often to the front. That of open or close communion, at times occupied their attention, as well as various other similar questions. Formal excommunication from the church was no ordi nary affair, nor was it to be thought of lightly. On the con trary, it was accounted a -public disgrace ; and well might it be so considered. A formal letter of excommunication, known as the "Awful Sentence of Excommunication," was drawn up and read before the assembled multitude, at the regular ser vice on Sabbath morning. One of these letters of excommuni cation, dated July 11, 1778, runs as follows: Whereas, Joseph Auger, Elisabeth Auger, and Elisabeth Hamp ton, members of this church, having been under dealings by this church for some time on the account of breach of Sabbath, and have been cited to our church meeting sundry times, as can be made to appear by the records of this church, they having cast reproach on the authority of this church by not obeying the calls thereof, and still continue to live publicly in the breach of God's law, by Sabbath breaking, week after week; we therefore consulting the volume of God's Word, do look on it to be our abounding duty according to God's Word, to deliver such a one to Satan for the destruction of the flesh that his spirit may^be saved in the day of the Lord Jesus, and likewise are exhorted by the same apostle: He that is an heretic after the first and second admonition reject; and our Blessed Lord gave this direction to the church of. Christ, concerning one brother with another, [and] says thus: If thy brother trespass against thee, tell him his fault between thee and him alone, and if he hear thee, thou hast gained thy brother, and if he neglect to hear thee, take with thee 2 or 3 more, and if he neglect to hear them, tell it unto the church, and if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Which by consulting these things, we find that such persons after they are regularly proceeded against according to rule and the circumstance of the offenders or of the offender, I do therefore, in behalf of this Church and before this Congregation, in the name of the Lord Jesus Christ, deliver those persons mentioned before by name, to Satan according to the apostle's directions, so thereby depriving them of all the privileges of this Church as a church member, till God of His infinite mercy brings them to the light of his blessed truth in compliance with them. Amen. Which may God grant through Jesus Christ our Lord. SOUTH-EASTERN ASSOCIATION. 825 Personal and business differences among members of the church strained to the utmost its judicial and disciplinary powers, and crowded the pages of its records. Meanwhile the ranks of the membership were recruited from prominent First Day families living in the neighbourhood to which the emi grants from New England had come. .The church was without a house of worship for full thirty years. On the very eve of the Revolutionary Wai the church took steps to erect a suitable edifice for that purpose, but amid the turmoil of that dreadful conflict, the building was not com-. pleted for some three or four years. At the present writing, this structure, surviving all the vicissitudes of the century and a quarter of its eventful life, still exists, and serves as the very creditable house of worship of the Methodist Protestant Church of Glendola, only a few miles distant from Asbury Park, New Jersey, and is situated but a very shorty distance from its original site. The War of Independence brought its trials to this church, in common with all others within the field of its opera tions. Some of its members were of Quaker descent, and looked upon war with great disfavor. This did not contribute to the peace of the church, particularly when several of its members, including its pastor, the Rev. Jacob Davis, enlisted and went away to the active field of service. Moreover, the church was situated but a short distance from the scene of the Battle of Monmouth.. Then, its close proximity to the "Pines,"' where lurked enemies of law and order, redskin and paleface alike, ready to rush out at any time for the sake of plunder for private gain added to its dangers. They were likewise near the coast, exposed to the depredatory military action of the enemy — the British army. Though brave, loyal, and hopeful through all the magnifi cent, but hitter, struggle, the church suffered greatly, and the close. of the war found its members impoverished from the effects of the long series of privations. Consequently, when a few years after its close, a stream of emigration set in from New England and New Jersey toward the West, the members of the Shrewsbury Church, many of them, were ready to join that throng. 826 SEVENTH-DAY BAPTISTS: Accordingly, on the 8th of August, 1789, the church voted to sell its meeting house, and put the proceeds into the treas ury, preparatory to setting out to a new home. Four weeks afterward, or on "September the 6th, 1789, then did the body of this church remove from Shrewsbury in order to settle in the State of Virginia. Names.: Our Elder, Jacob Davis, with all his family ; Willianl Davis, senior ; John Davis ; Ephraim Maxson ; Thomas Badcock [sic] ; and Zebu- Ion Maxson; and Benjamin Thorp; with all their families. And on the thirteenth of the same month, set out from the same place these brethren; viz., Simeon Maxson; William Davis, Junior; and William Maxson; with all their families." The group which started first, appears to have stopped at Clay Pit Creek, in Middletown, for a farewell visit with such friends there as were not going to Virginia, and when joined at that place by the second group which started a week later from Shrewsbury, they all proceeded together on their jour ney. Rev. Simeon Babcock, who was about five years of age at the time he accompanied his parents upon this journey, says there were "seven wagons in number." James Davis, who was sixteen years of age when the migration to Virginia took place, and who, also, was one of the company of travellers, says "The train consisted of fifteen wagons." Morgan Ed wards, who visited Squan, November 18, 1789, a little more than two months after the departure of the emigrants, says "seventy-two souls" had gone. Still another member of the company, seventeen years of age at the time, says there were ten wagons with seventy souls. The church record shows that ten families started from Shrewsbury. It is not only possible, but somewhat probable that the original company from Shrewsbury was augmented by re cruits from Middletown, and from Piscataway. A daughter of the first William Davis lived at Piscataway, and from this place had started a movement westward, led by Samuel Fitz Randolph, before the Shrewsbury Church started. The differ ent times of starting, as well as the possible several points of starting, make it possible for all the statements of eye wit- SOUTH-EASTERN ASSOCIATION. 827 nesses as to the number of wagons and the number of emi grants to be correct. When the procession was ready to start, the people alf assembled in a grove, where their pastor, Rev. Jacob Davis, preached a short farewell sermon for those left behind, after which the travellers partook of refreshments provided for them by their friends, and then started on their long tedious jour ney; extending more than four hundred miles westward. The emigrants settled on White Day Creek in what is now Monongalia County, West Virginia. Here they tarried for two years or more, where William Davis died July 15, 1791. The new settlers were disappointed, however, in their land, which, according to Morgan Edwards, was obtained through a man by the name of Reed. The new comers from New Jersey had friends a few miles away across the Pennslyvania border, north of the Cheat River. Among them was Samuel Fitz Randolph, who had a short time before, purchased a tract of land lying on the waters of Ten Mile Creek, a branch of the West Fork of the Monongahela River, some fifty miles beyond White Day Creek. He persuaded the dissatisfied settlers at White Day Creek to go and inspect his new purchase, as well as other lands adjacent, consisting largely of five thousand acre tracts. As a result, the new settlers from Shrewsbury purchased farms and moved to this place, where was laid out the Village of New Salem, on the lands of Samuel Fitz Randolph. Samuel Fitz Randolph, himself a Seventh Day Baptist of Pilgrim descent, had formerly resided in the town of Piscata way, Middlesex County, New Jersey, where he was born in October, 1738. After service in the Revolutionary War as ensign in the Second Regiment of Militia of Sussex County, New Jersey, he had become interested in lands in Pennsyl vania. This was probably due to the influence of Major Ben jamin Stites of Redstone, Fayette County, Pennsylvania, who in the winter of 1786, visited New York, where Congress was at that time in session, for the purpose of purchasing a tract of land lying between the two Miamis in Ohio. Sometime before the departure of the church from Shrewsbury, Samuel Fitz Randolph had purchased of Mary 828 SEVENTH-DAY BAPTISTS : Hodgson three hundred acres of land situated on Yellow Creek of Armstrong Township of Westmoreland County, Pennsyl vania. This purchase was effected on the 16th of April, 1785, and the land lay a little to the north of what was known as the Redstone Country. On November 21, 1785, he purchased eight hundred acres "of land to be selected by himself from a tract of five thousand acres owned by Robert Martin, situated in the town of Northumberland in the county of Northumber land, Pennsylvania. The Northumberland tract, from the de scription contained in the deed, evidently was entirely virgin forest ; while upon the three hundred acres in the southwestern part of the state, had been built a dwelling house and several farm buildings, and the land was at least partly under cultiva tion. Here he went to make his home sometime between No vember 21, 1785, and November 26, 1790. At the time of his purchase of the land at New Salem, he was beyond question a resident of Fayette County, Pennsylvania. The new settlers on Ten Mile Creek built for themselves a block-house within the limits of the present village of Salem, and protected themselves as best they could against unexpected attacks of the savages. They were, however, outside of the usual trails of the Indians, who seemed disposed to follow the larger water courses; and as -Salem is at the crown of the water-shed which sends its waters on the one hand west directly into the Ohio, and on the other hand east into the waters of the Monongahela, it does not seem to have been threatened by large bodies of Indians, except on rare oc casions. Samuel Fitz Randolph laid out a part of his land pur chased from Joseph and Catherine Swearingen into streets and lots in the form of a town. The town was somewhat in the form of a sort of truncated triangle, with its base to the west, and its apex to the eastward. The town contained five streets, — a main street running nearly east and west, with two • others parallel to it, and two shorter streets at the west end of the town running parallel to each* other and at right angles to the main street. The lots were divided into two classes : "in" lots and "out" lots, the former fronting on the streets, the lat- JEPTHAH FITZ RANDOLPH. See Biographical Sketches, p. 1361. SOUTH-EASTERN ASSOCIATION. 829 ter bordering on the boundaries of the town away from the streets. The block-house was erected near the centre of the town. The. church and graveyard were located on the hillside at the northern terminus of the longer cross-street, which was the further west, but a few rods distant from the home of the founder, Samuel Fitz Randolph. Just why Samuel Fitz Randolph called this village New Salem is not wholly certain. There is a well defined tradition that it was so-called for Salem, in the southern part of New Jersey, with which Samuel Fitz Randolph, as well as some of the members of the Shrewsbury Church, may have been more or less intimately connected, on account of family ties; and the present writer is inclined to accept that as the true ex planation, but conclusive documentary evidence in support of that theory is not available.1 Here in the town of New Salem, the new settlers made their homes for the purpose of security from the Indians. In the meantime, they selected and purchased farms in the vicinity which they cleared and tilled as best they could under the circumstances, since the necessity previously point ed out, for mutual protection from their red-faced foes, which required them when they went out to do their farm work, to go in groups of several each, working one another's farms in successive order, naturally militated greatly against the best interests of the crops. As soon as they felt that it would be safe to do so, they moved to their farms. Then they began to extend the limits of their settlement over a larger range of country. The Mid dle Fork of Ten Mile Creek was occupied from its very head to its mouth, at the West Fork River. Several of its tributaries, as well as Lamberts Run which flows into the West Fork a short distance further up the West Fork River towards Clarksburg, supplied homes for a number of the fam ilies of the new immigration. . 1. There is a village by the name of New Salem in the township of Menailen, in Fayette County, Pennsylvania, which was laid out into a village of sixty lots on August 17, 1799, by David Arnold. Why it was called New Salem is not known. Ellis, History of Fayette County, Pennsylvania, p. 658. 83O SEVENTH-DAY BAPTISTS : Some passed west of New Salem to Long Run, Buckeye Run, Buckeye Fork, and Middle Island Creek down three or four miles below the site of the present town of West Union; then still further west across Arnolds Creek, to the North Fork of Hughes River, near the site of the present village of Pennsboro. To the south of New Salem, they took their way up Pattersons Fork over to Greenbrier Run, and the head waters of Buckeye Creek; thence on to Meat House Fork, and beyond to the South Fork of Hughes River. To the north and northwest of New Salem, they penetrated the deep forests of Robinsons Fork and Flint Run. Thus from the West Fork River at the mouth of Ten Mile Creek and Lamberts Run, there ran a chain of Seventh Day Baptist homes, practically unbroken, across a belt of country from two to ten miles in width and some forty miles in length, or more than half the distance from the West Fork of the Monongahela River to the Ohio River. The settlement on the South Fork of Hughes River was detached, geographically, from this belt, but it covered several square miles. On Elk Creek, which flows into the West Fork River at Clarksburg, was another settlement at what is now known as Quiet Dell, situated at a distance of some five miles from Clarksburg; and ten miles south of Clarksburg was the settle ment on Lost Creek, which afterwards extended to Hackers Creek on the south and southeast of Lost Creek. This stream of immigration brought with it the Davises, the Maxsons, the Babcocks, the Thorps, the Brands, and the Claytons, from the Shrewsbury church. They were either accompanied or followed by the Randolphs, from Piscataway, New Jersey; the Bonds, from Maryland and Pennsylvania; the Bees and Kelleys, from the vicinity of Salem, New Jersey ; and the Suttons, the Lippincotts, the Van Horns, the Kennedys, the Williamses, the Loofboros, the Battens and others, from various points in New Jersey and Pennsylvania. These people came into a goodly heritage. The surface formation of the country was hilly. It lay at an altitude of from some seven hundred feet, to about thirteen hundred feet SOUTH-EASTERN ASSOCIATION. 83 1 above the level of the sea. The ground was covered by an unbroken forest of heavy building timber of the best quality in great variety. The soil was fertile, and the mineral re sources vast. Land could be had at from a few cents to a dollar or two an acre. The new settlers purchased large farms ranging in size from two or three hundred to several thousands of acres. Samuel Fitz Randolph already held lands in Pennsylvania aggregating eleven hundred acres; and without disposing of them he made an initial purchase at New Salem of two hun dred and sixty-six and a half acres. Three brothers, Nathan, Joseph and William Davis, purchased a tract of twenty thou sand acres of land of the original patentee at the rate of twenty-three cents an acre. It was on a part of this purchase that the present town of Wes*t Union in Doddridge County was laid out. The forests were soon converted into grazing lands upon which were produced fatted cattle that were the envy of the cattle markets of the large cities of the Atlantic seaboard. Gradually the timber markets opened up, and the forests of pine, oak, ash, and yellow poplar, with a fair sprinkling of black walnut and wild cherry were converted into ^valuable merchandise. Then later, the boundless wealth of coal and oil was discovered, so that within the past decade there has been poured into the coffers of the farmers of this region a stream of money aggregating, literally, many millions >of dollars, of which our Seventh Day Baptists friends have had a gen erous share, and, as a result, have become a most prosperous people. THE WOODBRIDGETOWN CHURCH. On November 8, 1789, there was formed a small Seventh Day Baptist church at Woodbridgetown, in Fayette county, Pennsylvania. The organization was completed on the 6th of June in the ensuing year, 1790. This church was composed, for the most part, of Sam uel Fitz Randolph and his wife, Margaret, together with a small number of friends who had followed them from their 832 SEVENTH-DAY BAPTISTS: former home at Piscataway, New Jersey, and a few converts to the Sabbath. It is doubtful if any of the members of the former Shrewsbury Church, from New Jersey, were ever members of the Woodbridgetown Church, though the pastor of the former was present and assisted in the organization of the latter church. Rev. Samuel Woodbridge, whose name was given to the village of Woodbridgetown, was the pastor of the new church. The church was never a large or strong one. It served as a sort of gateway to Western Virginia for early Seventh Day Baptist immigrants, and later for those who visited the churches there from the East and North, before railroads were built. Besides Rev. Samuel Woodbridge, other ministers con nected with the church were as follows: Rev. John Patter son, who subsequently served for a period as pastor of the New Salem Church; Rev. Enoch David lived here for a time, and during the year 1809, divided the pastoral ^care of the church with Rev. Samuel Woodbridge. Lewis Sammons was licensed by the church to preach, but after some four years, was excommunicated for viola tion of the Fourth Commandment. There is ^ome reason to believe that James Dunn, a member of the church, who had been originally licensed by the Piscataway Church to preach, and whose license was prob ably recognized by the Woodbridgetown Church, was ordained by the latter church. But conclusive evidence of this is lack ing from the records. Among the ministers who visited the Woodbridgetown Church as missionaries, were Lewis A. Davis, Walter B. Gillette, Peter Davis, Joel Greene, Alexander Campbell, Still man Coon, and Richard C. Bond. Rev. Jacob Davis of the New Salem Church was a not in frequent visitor to this .little church. It was on the occasion of such a visit in 1793, that he was stricken with a fatal illness and died and was buried at Woodbridgetown. Rev. Samuel Woodbridge occasionally visited the New Salem Church to render ministerial aid. It is probable that (52) SOUTH-EASTERN ASSOCIATION. 833 he visited the West Fork River and Lost Creek churches as well. He died July 15, 1814. About 1795 the church erected a house of worship on a half acre of ground given for the purpose by Rev. Samuel Woodbridge. At his death he left a lot of six acres of ground adjoining the church lot for a parsonage. In 1832 the church became a member of the Seventh Day Baptist General Conference. It was a constituent mem ber of the South-Western Association, formed in 1839, and was admitted to membership in the Virginia Association in 1851. Although the last entry in the record book is under date of -August 1844, the church did not become extinct until several years afterward.. THE NEW SALEM CHURCH. From the time the Shrewsbury Church left its old home in New Jersey, in September, 1789, until after its arrival at New Salem, Virginia, the church records are wholly silent, save for the death of William Davis, at White Day Creek, July 15, .1791- The records begin anew as follows: May the 13, 1792. The Church met in conference at New Salem, where the Church, or part of them, is now embodied; this being the first opportunity of coming under regular discipline in church order since we left New Jersey. Henceforth the church abandoned the name of "Shrews bury," and was known, first as the "New Salem," and after ward as the "Salem," Church, its present name. Not all the company that originally set 'out from New Jersey, came to New Salem. Death had claimed some on the way, and others had selected homes by the wayside. Some had settled on the West Fork of the Monongahela River, a little south of the mouth of Ten Mile Creek, where a small stream known as Lamberts Run enters the West Fork River, at a distance of less than twenty miles from New Salem. As early as June 28, 1793, a request was presented to the New Salem Church by these settlers at the mouth of Lamberts 834 SEVENTH-DAY BAPTISTS : Run, to be organized into a. separate church. This request was granted, and the West Fork River Church resulted, only to go crashing into oblivion a few years afterward, over the- precipice of "open communion." Soon after coming to its new home, the New Salem Church was called upon to mourn the loss of its beloved pastor, Rev. Jacob Davis, who, as previously stated, died at Wood bridgetown, Pennsylvania, July 17, 1793. Rev. Isaac Morris soon joined the West Fork River Church. On March 8, 1795, by vote of the church, Rev. John Patterson became pastor of the New Salem Church. At short intervals, Joseph Davis, Mosher Maxson, and Zebulon Max son were all licensed to preach; and in 1801, John Davis was ordained pastor by Rev. Samuel Woodbridge, of the Wood bridgetown Church, and Rev. John Patterson. Two years afterward, Rev. John Patterson was debarred from com munion because of a lack of loyalty to the church. Meantime the church was kept busily occupied in deal ing with members who were summoned before the bar of the church for petty, as well as for more serious, breaches of church discipline, besides performing the functions of the court of a justice of the peace. Business differences were -regularly taken to the church, and members whose opinions of their respective pugilistic powers led them astray, were threatened with the "Awful Sentence of Excommunication," which appears in the records as late as November, 1822. The church quickly recognized the need of a house of worship in its .new home, and soon took steps preparatory to building one. On June 13, 1795, the size and style of house were agreed upon, and a committee appointed to superintend its erection. Whether such a house was built or not does not appear from the records. At all events, on January 10, 1796, the church instructed the deacon to arrange for Thomas Babcock's house for a place of worship, and in case of fail ure to procure that, to obtain John Davis's. On August 9, 1801, the church voted to try to buy the house in which they met for worship, and offered fifty dollars ($50.00) for it. Either this offer was rejected, or the church, after a little reflection, preferred to build a new house, for a week later, THE OLD LOG CHURCH AT NEW SALEM, VIRGINIA. (See Page 840.) SOUTH-EASTERN ASSOCIATION. 835 ( on August 16, the church voted to build a meeting house on the lower side of the burying ground. Upon {heir arrival at New Salem, the new settlers had erected their cabins about a block-house, which they built for their mutual protection, a common kind of defence on the frontier in those times, but soon after Wayne's victory over the Indians, at the Maumee, in 1794, all danger from the savages passed away, and the settlers began to scatter to Buckeye Creek, Buckeye Run, Flint Run, Middle Island Creek, Meat House Fork, Greenbrier Run; Cherry Camp, Halls Run, and other places, so that before many years had passed, the New Salem Church, in order to accommodate the various groups of its members, some of whom were situated several miles distant from New Salem, maintained church services at Middle Island (now West Union), on Greenbrier Run, and on Halls Run. At Middle Island and on Greenbrier Run, log meeting houses were built. Business meetings were held in all three places, in turn with the village of New Salem. It is probable that communion service was likewise held at all these places. In the meantime, the Bonds from Cecil County, Mary land, had arrived and settled on Lost Creek and Hackers Creek. They were joined by other members of the New Salem Chufch, and in 1805, the Lost Creek Church was or ganized. In 183 1 the Middle Island Church was organized with twenty-nine members drawn from the membership of the New Salem Church, and others soon followed. This church was situated at Lewisport (now West Union), and included not only those who lived in that ¦ immediate vicinit£ but those, also, who had settled on the Meat House Fork of Middle Island Creek. These settlers lived at a distance of from four to eight miles from Lewisport, and included the numerous Bee families, who with the Kelleys had come from near Salem, New Jersey. Rev. Peter Davis, who had already been licensed to preach, was ordained in December, 1823, by Rev. John Davis and Rev. John Greene, who ordained Rev. Lewis A. Davis, likewise, on the 15th of January, following. 836 SEVENTH -DAY BAPTISTS: Rev. Peter Davis shared the pastorate along with Rev. John Davis. Rev. Lewis A. Davis engaged in missionary work, at first among the Virginia churches, and then among those in Ohio. The church suffered about this time from internal dis turbances, which affected the serenity of the church for many years. About the year 1825, the doctrinal views of Rev. Peter Davis gave offence to some, but upon official examina tion they were found to be orthodox. Again in 1834, Rev. Peter Davis and Ezekiel Bee pursued such a course, dictated by conscience as they declared, that it caused trouble for a season. In connection with this movement, the integrity of the organization of the church was threatened for a time. But this, too, was finally settled in a satisfactory manner. About this time the church was disturbed by some per sonal difficulties which caused trouble for a term of neariy fifteen years, but which were finally adjusted amicably. — Rev. John Davis, so long the pastor of the church, passed to his eternal reward, June 22, 1842, and Rev. Peter Davis, who for many years had performed the most of the duties of the pastor of the church, now assumed sole charge. The old hewed log meeting house had undergone exten sive repairs, and many alterations had been made. But it was dark, gloomy, and forbidding at best. The business meetings and communion services were held at New Salem, but monthly meetings were held on Greenbrier Run, Meat House Fork, and Buckeye Run. In 1850, Rev. Azor Estee began his labors among the churches in Western Virginia, and the New Salem Church received its»share of_ his ministrations. In 1856, Rev. David Clawson came, and finally determined to make his home there permanently, devoting his time for the most part, to the needs of the New Salem and Lost Creek churches. But death soon claimed him, and he passed to his eternal- reward March 6,. i860. His last resting place was chosen in the graveyard adjoining the Old Frame Meeting House at Lost Creek, where his grave is marked by a suitable monument, bearing a record of his earthly labours, erected by the New Salem and Lost Creek churches, jointly. INTERIOR OF THE OLD LOG CHURCH AT NEW SALEM, VIRGINIA. (See Page 840.) SOUTH-EASTERN ASSOCIATION. 837 About this time, Rev. Peter Davis, who was still the acknowledged pastor of the New Salem Church, declined to officiate at the communion service, which he held had been "fulfilled and had passed away," and for that reason was no longer binding. As a result, the communion service was omitted for a few times ; but it was soon resumed, since the new doctrine, as held by the pastor, did not find favour with the church. After a year or two, however, the pastor, weighed down by the infirmities of advancing years, and still adher ing to his newly-fo.und views concerning the communion service, was relieved of his active duties. He received, never theless, a vote of respect, confidence, and esteem from the church, which he had served so long and so faithfully. Thus harmlessly died away the last ripple of doctrinal excitement that disturbed the serenity of the church. In 1858, a new house of worship had been completed; and a commendable spirit of activity in church work prevailed among the members of the church. The first years of the second half of the nineteenth cen tury had witnessed a wave of educational enthusiasm, which culminated in the West Union Academy, sweep over the church. When it subsided a few years afterward, and the West Union Academy- was abandoned, several of the young people who had been students of the defunct academy, mem bers Kof the New Salem Church, went away to Alfred Academy, now Alfred University, at Alfred, New York. The Civil War soon followed, bringing in its wake ruin and subsequent depression, as the church was on the border over-lapped by the activities of both armies. In 1866, Rev. Walter B. Gillette made his first visit to West Virginia as a missionary. His coming was a God-send to all the churches there, but especially so to the New Salem Church. In 1870, he again visited this field, and assisted in the organization of the Ritchie and Greenbrier churches, both of which* drew from the membership of the New Salem Church. The Greenbrier Church was constituted almost wholly of members of the New Salem Church. Rev. Charles A. Burdick came upon the West Virginia 838 SEVENTH-DAY BAPTISTS: field as a general missionary in October, 1870, soon after the close of the labours of Rev. Walter B. Gillette. He estab lished his residence and headquarters at New Salem, and when a few years afterwards he engaged in educational work, the house of worship of the New Salem Church served as the building in which he conducted his select school at New Salem. Ever since 1854, when he was called to serve the church as its assistant pastor, Rev. Samuel D. Davis had ministered to the church from time to time. Jacob Davis, Lewis F. Randolph, and Judson F. Randolph had been licensed to preach, and had participated in the pastoral work of the church. Jacob Davis and Lewis F. Randolph were both or dained and set apart to the work of the Gospel ministry, each after a satisfactory term of probation as a licentiate. The church was sadly in need of a pastor who could give his entire time and strength to the work, but financial weak ness was a strong barrier to such a plan. In April, 1876, however, Rev. Samuel D. Davis entered upon a term of service as pastor of the church, giving his entire time to the duties of his office, at a salary of four hundred dollars a year. This was the first time the church had ever employed a pastor, upon a stated salary, to give his entire time to church work. He served the church most satisfactorily in this man ner, for a period of three years; but the church ran steadily behind in its finances. After the close of Rev. Samuel D. Davis's pastorate, Rev. Uri M. Babcock was engaged as pastor, four members making themselves personally respon sible for his salary for one year. During the second year of his term of service, the finances of the church became so badly involved, that he resigned to accept a call to the pas torate of another church. For a period of several years, now, the church struggled against a strong tide of discouragement. It was embarrassed because of strained relations with a sister church, occasioned by a series of unfortunate misunderstandings, which became the subject of consideration at the hands of the General Con ference. Members living at a distance from New Salem removed their membership to churches nearer home. Among these was the faithful clerk of the church, Franklin F. Ran- Ii ji *k ...4? ¦'» v w ¦fi^ NBatga THE NEW SALEM CHURCH : FRAME BUILDING. (1857-1900.) SOUTH-EASTERN ASSOCIATION. 839 dolph, who had kept the records for a period of twenty-eight years, and who in storm and sunshine alike, the mountainous roads often all but impassable, had ridden on horseback, or, as was often necessary, had traveled on foot from his home ten miles away at New Milton, to attend the business meetings of the church. But the dawn of a brighter day was at hand. Again the interest of the Seventh Day Baptists in West Virginia in edu cation was becoming aroused, and the long-cherished plan of establishing a denominational school at Salem began to take definite shape; with the result that in the spring of 1889, Salem Academy, soon afterward changed to Salem College, was opened under the temporary leadership of Rev. John L. Huffman, who was at that time serving the New Salem Church as its pastor. A president was soon obtained for the col lege, in the person of Rev. Sanford L. Maxson, the principal of Albion Academy, at Albion, Wisconsin. In 1890, Rev. Theodore L. Gardiner became pastor of the church, which soon afterward entered upon a period of un precedented prosperity. During the year 1891-1892, the church became a cor porate body, for the first time in its history, its legal business having been done previously by a board of trustees appointed by the courts. The first of August, 1902, finds the church with a new brick house of worship of modern design, arM a well-appointed parsonage with commodious grounds; the church itself pros pering spiritually and financially under the efficient leadership of its zealous pastor, Rev. Ellis A. Witter. The New Salem Church became a member of the Gen eral Conference in the year 1808, and of the Western Associa tion in 1838. It was a constituent member of the South-Western Association, which was finally organized in 1839, and was an active member of the Virginia Association, after the South- Western Association was separated into the Ohio and Vir ginia associations, in 1850. When the Virginia Association was dissolved in 1855, the New Salem and Lost Creek churches both made application for membership in the Eastern Asso ciation in 1856. These applications were finally granted, al- 840 SEVENTH-DAY BAPTISTS: though they were regarded with some suspicion on account of slavery. The New Salem Church took the initial step in the or ganization of the South-Eastern Association, at Lost Creek, in January, 1872. After the arrivalof the church at its new home at New Salem in Western Virginia, it reverted to the plan originally followed in New Jersey, of holding its meetings for worship and business in the homes of its members. On the 12th of April, 1795, the church considered the propriety of erecting a house of worship. On the 10th of May, following, it was determined to build a meeting-house in the following autumn. Two months afterward, in June, it was determined to build a house, twenty-four feet long by twenty feet wide, and that a foundation should be laid for gal leries. The meeting house was to be covered with a cabin roof, and the deacons were instructed to keep a strict account of every man's work, so that each one should do an equal part. Whether this house was never completed, or whether it was destroyed by fire soon after its completion, does not appear from the records. At all events, we find that on January 10, 1796, the deacons of the church were instructed to try to obtain permission to use the house of Thomas Babcock for worship, and in the event of failure to secure that, the house of John Davis was to be used for that purpose. On August 9, 1801, the church voted to try to buy the house in which meetings were held, and voted to pay fifty dollars ($50.00) for the house and lot. A week afterward, August 16th, the church voted to build a meeting house on the burying ground, twenty-eight feet long by twenty-two feet in width, with galleries. On the 19th of May, 1820, Nathan Davis and Jesse Davis were appointed to wait upon the venerable founder of the village of New Salem, Samuel Fitz Randolph, and get the deeds for the meeting-house and graveyard lots. This meeting-house was built of hewed logs. In the middle was a chimney with a double fireplace to supply heat. The crevices between the logs were filled with sticks and clay mortar. After it had been completely renovated, in 1839, and CHURCH AT SALEM, WEST VIRGINIA. Preseat Structure. SOUTH-EASTERN ASSOCIATION. 84I at least three new windows and one new door added, it was described by Rev. Thomas E. Babcock, who visited it in .1853, as follows: The Meeting House is an ancient looking structure of hewed logs. There is a gallery in it, which, however, seems to have fallen into disuse. The gloomy aspect of the house is, perhaps, too true an index to the condition of the church. It is a sad picture, to see a church that has stood the vicissitudes of more than a century, feebly struggling for existence. " This building was used until 1857, when a new frame building was begun, and was completed in the following year. After more than forty years' service, this structure gave way to the present brick edifice, which was completed in 1901. As the people began to go out from New Salem soon after its settlement, to make their homes at various other points in the surrounding country, they formed other little settlements, ranging in distance from three or four -miles, to ten or twelve miles, from New Salem and the meet- house. These little groups found it practically impossible to attend church at New Salem with any regularity, and consequently began to hold Sabbath services in their own settlements, using the homes of various ones of their num ber as meeting places. In the early days, such services were held at Lewis- port (now West Union), and on Greenbrier Run, Halls Run, and Lamberts Run. In the course of time, stated meet ings of the church were held at these places.- As these settlements grew, they began to feel the need of houses of worship in their midst, and the need was rnet in some places by the erection of meeting-houses which were the property of the church. The first of these meeting-houses to be built was at Lewisport, where three brothers, Nathan, Joseph, and William Davis had purchased twenty thousand (20,000) acres of land and settled for their homes. Here upon a little bluff, only a stone's throw from the^very verge of the banks of Middle Island Creek, a rude log meeting-house was erected, and a graveyard established upon the lands of Joseph Davis. This was probably built some time during the first decade of the 842 SEVENTH-DAY BAPTISTS*. nineteenth century, and was doubtless a crude affair of round, unhewed logs, with a cabin roof. After a few years, this gave way to another log structure, which too had fallen into decay, not many years after the first quarter of the century had passed. After the organization of the Middle Island Church at Lewisport was finally consummated in 1832, the New Salem Church relinquished all claim to the property in favour of the Middle Island Church. Another meeting-house was built on Greenbrier Run. This was a very small building of hewed logs, with a cabin roof; and a chimney, with an open fieplace in the northeast corner of the single room of the interior. The New Salem Church formally relinquished all claim to this property in favor of the Greenbrier Church, in the year 1880. Although the church voted to hold meetings on Halls Run as early as November 11, 1804, there is no record of any- meeting-house ever having been erected there. The church maintained services at different other places, some, at least, of which were as follows : Meat House Fork of Middle Island Creek, at the present location of the Mid dle Island Church; Buckeye Run; Long Run; and Flint Run. At all these outlying stations where the New Salem Church maintained services, with the exception of Lewisport and Greenbrier Run, dwelling houses and schoolhouses were, for the most part, used as places of meeting for worship. There is no record of any action on the part of the church to provide its pastor with a home at any time during its sojourn of nearly half a century in New Jersey, and after it came to New Salem, it was not until the year 1891 that it erected a commodious, comfortable parsonage. Besides those previously mentioned, the following have served as pastor of the church : Rev. Samuel D. Davis, Rev. David Clawson, Rev. Jacob Davis, Rev. Uri M. Babcock, Rev. Sanford L. Maxson, Rev. Theodore L. Gardiner, Rev. John L. Huffman, Rev. George W. Lewis, Rev. Ellis A. Witter. The office of Ruling Elder was recognized in the church SOUTH-EASTERN ASSOCIATION. 843 as early as November n, 1798, and was not abolished until August 16, 1822. Among the more prominent of those who have served the church as deacons, are Lodowick Hughes Davis, Jepthah Fitz Randolph, and Lloyd Fitz Randolph. The clerk of longest service is Franklin Fitz Randolph, who filled that office continuously for twenty-eight years. THE WEST FORK RIVER CHURCH. The records of this church have long since disappeared. The only documentary sources of information now available are the records .of the New Salem Church ; a single letter ad dressed to the General Conference under the date of July 23, 1808, by the hand of Thomas Maxson, clerk of the church; and the reply of the General Conference to the church. The West Fork River Church was located at or near the mouth of Lamberts Run, a small stream which flows into the W£st Fork of the Monongahela River from the west, some six or. eight miles north of Clarksburg, and but a short dis tance south- of the junction of Ten Mile Creek with the West Fork of the Monongahela River. Here thete settled Thomas Maxson, a prosperous farmer from Shrewsbury, New Jersey. He rapidly improved his farm, built a brick dwelling house with brick out-buildings, and gathered around him a small company, consisting of his son Timothy, with his wife, Anna; William Vanhorn, and his wife, Virginia, and perhaps others. On June 25, 1793, these settlers presented a petition to the New Salem Church to send delegates to attend the organi zation of a church on the West Fork of the Monongahela. The petition was granted and Isaac Morris and Ephraim Maxson were sent as such delegates, and the organization was effected with a membership of five souls. The membership, which was never large, had in 1808 increased to a total enrollment of sixteen, since the organi zation of the church, of whom one had been excommunicated, two dismissed to other churches, and one deceased, leaving an actual membership at that time of but twelve. Although 844 SEVENTH-DAY BAPTISTS: they then had hope of growth, the church soon went into a decline and gradually became extinct. The doctrine of open communion obtained a firm foot hold in this church, to the great grief of its sister churches. This practice was made the occasion of a lengthy communi cation of censure from the General Conference, when the church applied for membership in that body in 1808. So far as the present writer has been able to ascertain, the West Fork River Church is the only one of this group of churches in which »the doctrine of open, or free, com munion ever obtained a footing firm enough to menace its integrity. The West Fork River Church, doubtless, carried its prac tice of open communion to a much greater length than merely admitting their First Day friends to the communion service and inviting them to participate in the Lord's Supper. This, undoubtedly, opened the way to a much closer affiliation with members of non-Sabbath-keeping churches. It is somewhat doubtful, however, if Benedict's state ment to the effect that First Day Baptists were admitted to membership, is correct; as the source of his information, probably" was the foregoing correspondence, published at that time in the minutes of the Seventh Day Baptist General Con ference. The West Fork River Church now rapidly declined, and in a short time those who had not left the Sabbath, had become members of the Losk Creek Church. THE LOST CREEK CHURCH. The Lost Creek Church, organized October 27, 1805, was formed of a group of Seventh Day Baptists, who settled on Lost Creek, and the neighbouring streams of Hackers Creek and Elk Creek, early in the nineteenth century. In the early part of its history, the church was made up, for the most part, of the Bonds, who had come from Cecil county, Maryland, and the Van Horns, Williamses, and others, who had embraced the Sabbath in the southwestern part of Pennsylvania, through the influence of the Woodbridgetown Seventh Day Baptist Church. These were joined by other SOUTH-EASTERN ASSOCIATION. 845 families from time to time, from New 'Salem, and from Wood bridgetown, as well as from points in Maryland and New Jersey: Among these were the Huffmans, Loofboros, For- sythes, and others. In July, 1806, the church decided to build a meeting house, but the exact location was not determined upon until November 29, 1807. The building appears to have been com pleted in December, 1809. Rev. John Davis was pastor, not only of the New Salem Church, but of the Lost Creek Church as well. Early in 181 1, the meeting-house was burned down by accident, and the church decided to build again; this time on the land of William Van Horn, who agreed to make the church a deed for a lot of one acre. In 1815, some trouble arose between Rev. John Davis on the one hand, and various members of the church on the other. This continued to agitate the church at irregular intervals for a period of -some fifteen years, and at times it interfered materially with its spiritual welfare. This was finally adjusted in a manner apparently satisfactory to all parties concerned. As early as in September, 18 15, a question arose about free communion with the First Day Baptists. Two years afterward, the question came into the foreground again, but at neither time did the church take action favouring free ^communion. Early in the year 1821 a controversy waged over Calvin ism, a question which divided the church into two opposing factions. The controversy continued until a business meeting of the church held April 29, following, which was attended by Rev. John Davis and Deacon John Bright, both of the Cohansey (Shiloh), New Jersey, Church. These two brethren were requested by the church to take the question in contro versy under consideration, and advise the church what course to pursue. They decided upon new articles of faith, which they sub mitted to the church on December 2, following. The report was acceptable to all, and on the 30th of the same month, 846 SEVENTH-DAY BAPTISTS: the new articles of faith were adopted and signed by the mem bers of the church. For some eleven or twelve years, William Williams had occupied the attention of the church, to a greater or less ex tent. He had been licensed to preach, but soon gave offence to the church. He continued to preach, however, with greater or less regularity, until in March, 1830, when a question arose as to whether he should be ordained, or whether he should continue to preach as a licentiate. The latter course was de cided upon at that time, and again in January, 1831, the church declined to ordain him. Williams now became an issue, and that question to gether with others soon created a division in the church. A small minority, in face of the strong opposition of the rest of the church, vigorously advocated a change in the polity of the church, so that on June 20, 183 1, "after mature deliberation, for the sake of harmony and to obviate a diffi culty under which we have long laboured, and for other rea sons, a large majority submitted to the requisition of the minority, and granted their request." This concession did not avail, however, and the, minority, under the leadership of Williams, seceded from the church, seized the meeting-house, and organized the Second Seventh Day Baptist Church of Lost Creek. The new church at once ordained Williams, and in Sep tember, 1834, applied for admission to the General Conference. The General Conference referred the application to a committee for investigation. This committee rendered a re port at the following annual session of the General Confer ence, which was adopted, impugning the motives prompting the organization of the new church, and recommending that the request for membership be refused. The new church was left in quiet possession of the did meeting-house, the old church holding services, first at the home of one of its members, and afterwards at a schoolhouse. Under the sagacious leadership of Rev. Joel Greene, who was on a visit to Virginia at that time, it was decided to build a new meeting-house; and on July 23, 1832, the church took formal action to that effect, voting "to build a frame meeting- CHURCH AT LOST CREEK, WEST VIRGINIA. (Present Building.) SOUTH-EASTERN ASSOCIATION. 847 house at the old burying ground on Mr. Bassel's premises." This is the building that for many years was known in all that region of country round about as the "Frame Church." Of its erection, Rev. Joel Greene relates as follows : This was done with [such] unanimity, liberality, and celerity, as to do honour to the church and disarm opposition. In a short time, the larger portion of the dissenters retraced their steps, resumed their walk with the church, and the community rejoiced in a rather ex tensive revival of religion, bringing increased strength to the church, and benefit to the cause of religion generally. These were days of stormy trial for the church, never theless. The new church continued its existence with a hand ful of members for several years. Finally becoming weary, themselves, of the division and consequent strife, on April 10, 1835, they presented a petition to the old church praying for admission to that church. The petition was rejected, and the new church gradually died away. About this time the church became involved in certain difficulties with the New Salem Church, which in the end were adjusted amicably. On December 9, 1849, Rev. Azor Estee and his wife were received into membership from the church at Petersburgh, New York. He had come upon the field in the capacity of a general missionary among the churches in Virginia, and when some six months afterward the establishment of an academy among these churches came to be seriously considered, under the leadership of William F. Randolph and Rev. Azor Estee, the Lost Creek Church pledged its moral and financial support to the enterprise. On March 13, 1857, Lewis Bond and his wife were re ceived into the membership of the church. They were the two remaining members of the North Fork of Hughes River Church, in which Lewis Bond had been ordained a deacon and licensed to preach. He was received into the Lost Creek Church upon the same footing he occupied as a member of the North Fork of Hughes River Church. On the same day, Naomi Kildow, formerly a member of the defunct Woodbridgetown Church, and a desoendant of 848 SEVENTH-DAY BAPTISTS*. Rev. Enoch David, was made a .member of the Lost Creek Church. Also upon this date action .was taken preparatory to securing the services of Rev. David Clawson as pastor of the church. On September 10, 1858, a committee was appointed to confer with a like committee from the New Salem Church for the purpose of making the arrangements necessary to secure Rev. David Clawson as the pastor of the two churches jointly. The negotiations were successful, and the new pastor entered upon his duties with enthusiasm. His promising career was soon cut short by his death, which occurred March 8, i860, just as the Civil War began to throw its blighting shadow over the Lost Creek Church, in common with all the other Virginia churches. Upon the death of Rev. David Clawson, Rev. Samuel D. Davis, who had been first licensed to preach in 1841, at the age of seventeen years, and ordained in 1850, was again called to the pastorate of the church. He accepted the call and continued as pastor, assisted from time to time by Rev. Jacob Davis and Lewis F. Randolph, until the first of January, 1869, when he resigned of his own free will on account of ill health, and relinquished the work for a short time. In the year 1870 the church undertook the erection of a new house of worship, to be built of brick. This was car ried through to a successful accomplishment, and the Lost Creek Church was provided with the best house of worship of any of the churches of the South-Eastern Association, and one of the best to be found at that time in central West Virginia. At the end of the year 1874, Rev. Samuel D. Davis finally resigned the pastorate of the church, and was succeeded by Rev. Charles A. Burdick, who for several years had been engaged in missionary work in West Virginia. Charles A. Burdick was followed, successively, by Lucius R. Swinney, John L. Huffman, Lely D. Seager, William L. Burdick, and Mazzina G. Stillman. In October, 1880, the church purchased a parsonage, (S3) SOUTH-EASTERN ASSOCIATION. 849 and in 1887, for a second time, the church lost its house of worship by fire. The loss was promptly repaired. With the establishment of Salem College in 1889, the Lost Creek Church began to suffer a decline in its resident membership, several families moving away to Salem in order to give their children the advantage offered by the new school. The church, however, is in a flourishing condition at the present time, and the outlook for its future prosperity and usefulness is bright. From the very beginning of its existence up to within a a few years of the date of this writing, the Lost Creek Church has maintained a preaching station at Quiet Dell, situated on Elk Creek, some ten miles from Clarksburg, and about an equal distance from Lost Creek Station. This was the home of Abel Bond, Sr. His home was the first stopping place of missionaries sent to Virginia from- the north and east, as they came on horseback up the West Fork River from the Woodbridgetown church. Here were entertained Rev. Amos R. Wells, from Hop kinton, Rhode Island; Rev. John Davis and Deacon, John Bright, of Shiloh, New Jersey; Rev. John Greene, from De Ruyter, New York; Rev. Alexander Campbell, of DeRuyter, New York, and others. Here a home was built in the corner of the yard of Abel -Bond for the use of Alexander Camp bell and his family upon their second visit to this field. In later years the most spirited member of the Lost Creek Church at Quiet Dell was Dudley Hughes Davis. He interested himself greatly in church work, and was super intendent for several years of a flourishing Sabbath School at Quiet Dell. But physical infirmities overtook him which prevented his taking part in public meetings, and the interests at Quiet Dell languished, and have finally almost wholly died out, from deaths and removals. Other important interests of the church have been for a great many years on Hackers Creek, where another one of the Bond families located,. some ten or tWelv* miles away from Lost Creek Station. The interests there are represented at the present time by the family of Boothe Bond and his brother, Levi D. Bond. 850 SEVENTH-DAY BAPTISTS: In the year 1808, the Lost Creek Church became a mem ber of the General Confernce along with the New Salem Church. In 1837 it was admitted to membership in the West ern Association. When the South-Western Association was organized in 1839 the Lost Creek Church was one of the constituent mem bers- of that body, and when the Virginia Association was constituted in 185 1, the Lost Creek Church was a constituent member of that body, likewise. After the dissolution of the Virginia Association, the Lost Creek Church, along with the New Salem Church, became a member of the Eastern Association, in 1856, where its presence precipitated a rancorous discussion on the subject of Slavery. In 1858 the Lost Creek Church withdrew from the Eastern Association. When the South-Eastern Association was constituted in 1872 the Lost Creek Church was one of the most prominent factors in that organization; a position it has maintained to the present time. THE MIDDLE ISLAND CHURCH. The Middle Island Church, when originally organized, was situated at Lewisport, now a part of the village of West Union, in Doddridge county, on Middle Island Creek. Here the new Salem Church had erected a house of wor ship for the use of several families living in that vicinity who were members of that church. A graveyard had been estab lished in a plot of ground adjoining the church yard. A preliminary organization of a separate church was effected as early as August 19, 1831; but a permanent organi zation was not completed until July 15, 1832, under the di rection of Rev. John Davis and Rev. Joel Greene, the latter a missionary on a visit to the Virginia churches. In the short space of four months, however, grave internal dissensions developed, which crippled the church for many years. This trouble, as well as many other domestic difficulties of this group of churches, grew out of the inability of many of its members to differentiate clearly between the civil statute and ecclesiastical law. SOUTH-EASTERN ASSOCIATION. • 851 Here also appeared some of the .doctrinal ripples which had already ruffled the surface of the serenity of the New Salem Church, and which were finally to rngss themselves into mighty, angry billows and dash another church of the group to chaotic destruction upon the ugly, deceptive, barren reefs of empty ceremonialism, chilling formality, and revolting literalism. The Middle Island Church made little effort to provide itself with a suitable church edifice. At one time a move was made to obtain the property there, by gift, of the house and lot owned by the New Salem Church; but the want of do mestic peace in the Middle Island' Church seems to have de terred the mother church from complying with this request for many years. Subsequently Nathan Davis offered to give the church a site for a house of worship in the newly-established village of West Union, laid out on his lands, but the offer was re jected. Ezekiel Bee appears to have been the only pastor the church. had during the first thirty- four years of its history. He did not become associated with the church, however, until 1845, and his connection with it lasted but a few years. The church was dependent largely upon the ministrations of the pastor of the New Salem Church, or of such hpme mis sionaries as came upon the Virginia field. In August, 1866, a meeting was held for the purpose of resuscitating the church, which for several years had rested in a state of apparent hopeless inactivity. Several members of the church still lived at or near West Union, and retained their membership in the Middle Island Church, until the organization of the West Union Church, in 1888, when such of them as were still living, became constit uent members of that church. The majority of the members of the Middle Island Church, however, lived at New Milton, on the Meat House Fork of Middle Island Creek, some seven miles above West Union. There also lived at New Milton several families which still retained" their membership with the mother church at New Salem. These together with the members of the Middle Is- 852 , SEVENTH-DAY BAPTISTS: land Church, and other Sabbath-keepers residing in that vicin ity, had maintained worship on the Sabbath for several years, meeting sometimes in private houses, sometimes in school- houses, and sometimes in the Township Hall. Many of these families were several miles apart, and lived on Red Lick Run, Wolf Pen Run, Sugar Camp Run, and Lick Run, besides the main stream of Meat House Fork, into which the others flowed. These people all united in building a house of worship for their common use, near the banks of the Meat House Fork of Middle Island Creek, at the mouth of Sugar Camp Run, on the line dividing the farms of Jepthah F. Randolph and Ama- ziah Bee, both of whom contributed land for the site of the new meeting-house. The Middle Island Church held its first business meeting in the new building on the Sixth Day of the week, September 5, 1867. At this meeting James B. Davis who had previously been appointed a committee for that purpose, presented an expose of faith, which was adopted. This meeting was also marked, by the report of a council which met that day to pass upon the qualifications of James B. Davis, who had been called to ordination by the church. The council recommended his ordination. The church was now fairly launched upon its new period of existence, which dates from the very middle of its period of seventy years of history embraced in this book. The tides of the fortune of the church during the second period have ebbed and flowed, but the church has maintained a continuous active life. For the first twenty years of this second period of its ex istence, Rev. James Ball Davis was its leading spirit. After his removal to Salem in 1889, Franklin F- Randolph, by virtue of his position as moderator of the church, besides the well recognized elements of his personal character as a wise coun sellor, became the most influential leader of the church. Besides Rev. James Ball Davis, the following have served as pastors of the church since its re-organization : Rev. Hiram P. Burdick, Rev. Marcus E. Martin, Rev. David W. Leath. Rev. James B. Davis, from the time of the re-organization SOUTH-EASTERN ASSOCIATION. ' 853 of the church, up to the day of his removal from the bounds of the church in 1890, preached once a month and conducted Quarterly Meetings in the absence of any one else to officiate, whether he was pastor or not. Amaziah Bee, a licentiate member of the church, also from the date of the re-organization for. a period of some twenty years, or until failing health-forbade his continuing longer, preached for the church as often as once a month. He often supplied some preaching station besides. At various times the church has maintained preaching stations on Long Run, Bear Fork of Cove Creek (now Cdn- ings), Hughes Fork of Buckeye Creek, and Lick Run. The Middle Island Church became a member of the Gen eral Conference in 1832. It was one of the constituent mem bers of the Virginia Association in 1851, and of the South- Eastern Association in 1872. NORTH FORK OF HUGHES RIVER CHURCH. Doubtless the records of the North Fork of Hughes River Church were never more than extremely meagre; and what ever there may have been have long since disappeared from view and been forgotten. This church centres around the history of one man, Lewis Bond, who was born in Cecil county, Maryland, February 16, 1780. In 1813 he removed to Western Virginia and settled on the head waters of the North Fork of Hughes River, about five miles above the present village of Toll Gate, which is a few miles west of the present village of West Union in Doddridge County, and not far from the present village of Pennsboro in Ritchie County. Here Lewis Bond was visited by the missionaries sent to Western Virginia by the Missionary Board in its early opera tions. As a result of one of the visits of Alexander Campbell in 1833, a church was organized here in that year, consisting of some eight or nine members, of whom four were Lewis Bond and his wife, and his son Ethelbert and his wife. The remain ing members of the church were in all probability other mem bers of Lewis Bond's family. 854 • SEVENTH-DAY BAPTISTS: Lewis Bond was appointed deacon and ordained to that office. He was also licensed to preach, and served for many years as the pastor of the church. His son Ethelbert D. Bond was the clerk of the church. In 1837, the church became a member of the Western As sociation, which had been but recently organized, at its annual session held with the church at Alfred, New York, in June of that year. At that time the North Fork of Hughes River Church consisted of nine members and for the past year had neither increased nor decreased in membership. In its com munication to the Western Association requesting membership in that body, the church said, "We desire your prayers for us, a small branch, that we may extend as the watered tree, far and wide." By virtue of its membership in the Western Association, the North Fork of Hughes River Church became a member of the General Conference. But there is no record of the church ever having reported directly to Conference. When the South-Western Association was organized in 1839 the North Fork of Hughes River Church was one of its constituent members, and its deacon and pastor, Lewis Bond, presided as moderator at the first annual session of that asso ciation. He was also honoured with the appointment as dele gate from that association to the next annual session of the Western Association. The church had become extinct before the formation of the Virginia Association in 185 1. THE SOUTH FORK OF HUGHES RIVER, OR PINE GROVE, CHURCH. This church originally composed wholly of the members ¦ of two families who were converts to the Sabbath, sprang into existence through the labours of Rev. Alexander Campbell, who had visited Lewis Bond on the North Fork of Hughes River, not far from the present village of Pennsboro. While there Alexander Campbell held a series of revival meetings, and as a result there were some conversions to the Sabbath. After his departure to Quiet Dell, one of the preaching sta tions of the Lost Creek Church, a local clergyman by the name of Tichnell, of the Methodist Episcopal Church, challenged any SOUTH-EASTERN ASSOCIATION. 855 one who would to discuss the Sabbath question publicly, Contrary to the Reverend Mr. Tichnell's expectation, Alex ander Campbell returned and accepted the challenge. The debate was attended by a large audience, many of them com ing from a distance of several miles. Among the throng were those who embraced the Sabbath and were organized into the South Fork of Hughes River Seventh Day Baptist Church. For a period of five years the church no more than held its own. On May 7, 1839, Asa Bee was received into mem bership, and soon afterward assumed the leadership of the church. Others joined the church, some, like Asa Bee, com ing from other Seventh Day Baptist churches ; and others, like the original members, were converts to the Sabbath. For the first thirty-four years of the history of the church, its records, never very full, are extremely meagre. From June 17, i860, to February 12, 1868, no record whatever appears. For many years the proceedings of the business meetings of the church were kept a profound secret, and members who violated this secrecy were subjected to severe discipline. Many perplexing questions arose respecting doctrine and church polity. These questions involved articles of diet and manner of dress as well as church control of family govern ment a'nd discipline. In short here an attempt was made to apply the provisions of the Mosaic law governing the domestic life of the early Hebrews to American Seventh Day Baptists, in the middle of the nineteenth century of the Christian Era, irrespective of the changed conditions of modern civilization and radically different racial instinct, to say nothing of the profound differences between the Christian and Hebrew re ligions. The result, as might have been expected, was a gro tesque failure. For the greater part of the period of its existence, the church was under the leadership of Asa Bee and his brother Ezekiel, both of whom were men of marked mental ability and of sincerity of purpose, but who were possessed of many half-crazy ideas of Biblical interpretation, which were boun teously fruitful of discord. In 1870 this spirit of dissension resulted in a split in the South Fork of Hughes River Church, and the organization of 856 SEVENTH-DAY BAPTISTS: the Ritchie Church. This precipitated a life and death strug gle between the two opposing churches. The Ritchie Church received recognition at the hands of the Seventh Day Baptist General Conference, as well as at the hands of the South-East ern Seventh-day Baptisj: Association, when the latter was or ganized in 1871. The mother church steadily lost ground, and when after a decade had passed after the organization of the Ritchie Church, the Pine Grove Church (as the South Fork of Hughes River Church came to be called), gave one of its members per mission to distribute among its membership, tracts containing the doctrines of the Seventh Day Adventists, its doom was sealed. Two years afterward, on February 22, 1883, ten mem bers were excommunicated for affiliating with the Seventh Day Adventists; and the book of records of the South Fork of Hughes River, or Pine Grove, Church passing into the hands of one of the excommunicated members, was closed forever, although a few more meetings were held before the final ab sorption of the remaining scant membership into the Ritchie Church. This church, in its effort to promote simplicity of life, placed a premium upon lack of personal adornment and beauty, and almost upon discomfort. Dress, particularly that of the women, was made after certain uniform patterns, ap proved if not prescribed, by the old men of the church. The result was attire often so ungainly and grotesque as not only to make the wearers objects of ridicule, but to incite them to rebellion against ecclesiastical authority as well, so that they were often excommunicated from the church for violating the rules of prescribed fashion in dress as laid down by the coun cils of the church. This one thing, perhaps more than any thing else, retarded the growth and prosperity of the church. Rules for dress in which the dead must be clothed, even to minute directions as to the style of the coffin and the ma terial of which it was to be constructed, were established. In the event of marriage, the trousseau of the bride and the dress of the groom were described in the code of the church. Both were to be arrayed in white, all except their shoes or SOUTH-EASTERN ASSOCIATION. 857 boots. The bride should not wear a cap, nor any other article of ornament. , Certain rules relating to courtship were prescribed and insisted upon by the church, with the result that infractions of them were the subject of frequent disciplinary action by the church. Parental control of .children was transferred to the church, and on many an occasion, the church was called upon to con sider the complaints of parents concerning unruly sons and daughters. In their effort to follow the mandates of the Mosaic law, the flesh of swine as food, was placed under ban. Mutton and beef tallow took the place of lard in cooking. A few of .the more well-to-do -used olive oil. This practice caused the church to be known, for many years, far and near, by the derisive name of the of the "Hog Church." If a father died, his family was committed to the care of the church, and his property to the supervision of its elders.1 "Investigating meetings" were frequently held. These lasted continuously from early in the morning until late in the afternoon, the people coming and going constantly; some for purposes of consultation, others for refreshments, and others for the performance of duties at home. Subjects of all kinds were discussed, from women's underwear to doctrines of eternal damnation and endless happiness. Great stress was laid upon the word peculiar in the fol lowing and similar passages from the Bible : "The Lord hath chosen thee to be a peculiar people unto him self, above all the nations that are upon the earth." Deut. 14 : 2. "And the Lord hath avouched thee this day to be his peculiar people." Deut. 26: 18. "But ye are a chosen generation, a royal priesthood, a holy na tion, a peculiar people." 1 Peter 11., 9- By peculiar, they understood that something bizarre, gro tesque, or odd was meant. To the idea of a peculiar people, they added the many warnings of the Bible against mingling with the world. The 1 This brief statement concerning the distinctive tenets of faith and prac tice of this church is based upon personal statements made to the present writer, by former members of this church. 858 SEVENTH-DAY BAPTISTS: result was that, in their minds, God's chosen peculiar people must in no sense identify, themselves with the world, even in that which pertained to food and clothing, and other habits of life common to everybody. These strange doctrines of the South Fork of Hughes River Church were not only extremely Puritanical, — ultra- Puritanical, — but formal Puritanism, at that, gone grotesquely mad, without a single redeeming trait of spirituality. The South Fork of Hughes River Church was one of the constituent members of the South-Eastern Association at the organization of that association in 1839; and when the South- Western Association was divided into the Ohio, and Virginia associations, the South Fork of Hughes River Church became a constituent member of the Virginia Association at its organi- zaton in 185 1. When the South-Eastern Association was organized in 1872, the South Fork of Hughes River Church did not apply for membership. The church was deeply grieved at the threatened rupture which finally led to the organization of the Ritchie Church, and attempted to reconcile the aggrieved members who were ac tive in the new movement, but without avail. After several abortive efforts to effept a union after the organization of the Ritchie Church, and subsequent tentative efforts to obtain re cognition at the hands of the South-Eastern Association, finally, in 1883, the church made formal application for mem bership in the Association. The Association replied, stating three conditions upon which the application would be granted, the essential one of which was that the church should agree to effect a consolida tion" with the Ritchie Church at an early date. The conditions were accepted, and in the following Feb ruary the union was formally consummated. Almost a full year previous to the final consolidation, however, a large number of the prominent members of the Pine Grove Church deserted that church and affiliated them selves with the Seventh Day Adventists, who had recently or ganized a church in that vicinity. May 13, 1887, there was presented to the Ritchie Church a SOUTH-EASTERN ASSOCIATION. 859 communication purporting to come from the Pine Grove Church. The Ritchie Church declined to consider the letter, as the Pine Grove Church had passed out of existence more than three years before that date. Again, about two years afterwards, Marcus E. Martin organized a church designed to be a sort of successor to the Pine Grove Church, and seized the house of worship, which had belonged to the Pine Grove Church. The move proved abortive, however. The remaining members of the Pine Grove Church, who were now members of the Ritchie Church, met and held a busi ness meeting on October 24, 1897, for the purpose of comply ing with the laws of the state of West Virginia, in making a legal transfer to the Ritchie Church of the real estate that had been the property of the Pine Grove Church. This was liter ally the last meeting of the Pine Grove Church, and on the 7th of October, 1898, a report was made to the Ritchie Church, that the real estate of the Pine Grove Church had been legally transferred to the Ritchie Church, in testimony whereof a deed duly executed and recorded in the office of the Clerk of Ritchie County was presented to the meeting, and the union was finally complete. The South Fork of Hughes River Church became a mem ber of the General Conference by virtue of its membership in the South-Western Association, in 1839. On account of the doctrinal differences between this church and the other churches of the denomination, however, it gradually drifted away from the General Conference, and for a good many years before its final dissolution, it had really withdrawn from fellowship with, not only the General Conference, but all other Seventh Day Baptist organizations. Rev. Peter Davis, who baptized the constituent members and organized them into a church, visited them from time to' time as often as his duties with the New Salem Church and the distance of the new church from his home on Greenbrier Run would permit. Other ministers also visited the church from time to time. Of these, Asa Bee, and his brother Ezekiel Bee, were doubtless the most frequent visitors. Asa Bee, who had 'previously moved into the neighbour- 860 SEVENTH-DAY BAPTISTS: hood, was received into this church, May 7, 1839. On Jan uary 24, 1842, he was called to the pastorate of the church. He accepted the call for a period of six months. On the 29th of the following August, he was elected pastor for an indefi nite period, and served in that capacity until his death. He was generally known as "The Elder," and is constantly called by that name in the records of the church. On March 22, 1857, the church granted Asa Bee the privi lege of inviting Ezekiel Bee, at that time living on Meat House Fork of Middle Isand Creek, but who expected to locate, in the near future, within the bounds of the South Fork of Hughes River Church, to labour with the church at such times as might be most expedient. June 21, 1868, Ezekiel Bee became the pastor of the church, and remained the real leader of the church until its extinction, although Marcus E. Martin, his son-in-law, and Al- pheus A. Meredith, both shared the duties of the pastorate, for a short time each. For many years after its organization, the church held its meetings for worship and business alike in private houses, the homes of its members. In 1 85 1 the erection of a house of worship was begun. This was completed in less than two years, and was designed for use as a schoolhouse as well as for public worship. A second house was completed in 1880. The meeting-house and graveyard of the Pine Grove Church passed into the possession otthe Ritchie Church after the consolidation of the two churches. As previously set forth the first meeting-house erected by the church was designed for use as a schoolhouse, as well as a house of worship. This of course antedated the public free school system, which was not inaugurated here until after the events of the Civil War had separated West Virginia from the Old Dominion. The school was under the strict management of the church, and at times, at least, members of the church were commanded by that body to prepare themselves for teaching at some specified future time. The records of the church show the names of upwards of SOUTH-EASTERN ASSOCIATION. 86 1 one hundred and thirty members during the half century of its tempestuous existence. THE RITCHIE CHURCH. This church, originally composed, in large part, of dis satisfied members of the old South Fork of Hughes River, or Pine Grove, Church, was organized by a council composed of eighteen delegates from the New Salem, Lost Creek, and Mid dle Island churches, including one — Rev. Walter B. Gillette — from the Seventh Day Baptist Missionary Society, and five of the disaffected members of the Pine Grove Church. - The constituent members numbered twenty-six, of whom eleven were from the membership of the Pine Grove Church. At the outset the newly organized Ritchie Church clearly perceived the significance of the step they had taken, and lost no time in taking the preliminary measures necessary for pro viding themselves with a house of worship. On the 22d of October, 1870, a committee was appointed to select a suitable site, and erect upon it a house of worship. Although the committee appears to have moved with great caution, it was not long before dissatisfaction developed which cast a blighting shadow upon the church for a long time. Finally, however, a site was selected, and a house of worship erected which, although it was in use for several years pre vious to that time, was not finally completed until April, 1881. In August, 1896, the church purchased a dwelling house for the use of its pastor. As a result of the consolidation of the Pine Grove Church with the Ritchie Church, the latter came into possession of the house of worship formerly owned by the mother church. Rev. James B. Davis served as the first pastor of the church. Others who have served as pastor, are the following : Rev. Jacob Davis, Rev. Lewis F. Randolph, Rev. Samuel D. Davis, Rev. Calvert W. Threlkeld, Rev. Henry B. Lewis, Rev. Lely D. Seager, and Rev. Riley G. Davis. When Experience F. Randolph (subsequently Rev. Perie R. Burdick), publicly announced her decision to enter the gospel ministry, the Ritchie Church, of which she was a mem- 862 SEVENTH-DAY BAPTISTS: ber at that time, expressed its smypathy with her determina tion and urged her courageously to follow out the course she had chosen. The Ritchie Church was a constituent member of the South-Eastern Association at its organization in 1872. It was received into the General Conference at the annual session of the latter body held with the church at Adams Centre, New York, in September, 187 1. THE GREENBRIER. CHURCH. At the request of the New Salem Church, delegates from her sister churches met her own delegates on Greenbrier Run, on September 23, 1870, to consider the propriety of organiz ing, upon their petition, a group of the members of the New Salem Church living in that neighbourhood, into a church. After due deliberation, the council agreed that there ought to be a church on Greenbrier Run, and voted to proceed with the work of organizing in the afternoon of the same day, when the organization was effected with forty-six constituent mem bers. At the request of the New Salem Church Lewis F. Ran dolph, after passing, a satisfactory examination at the hands of the council, was ordained to the work of the gospel min istry, Rev. Walter B. Gillette preaching the ordination ser mon the following day — Sabbath. These meetings of the council were held in the old log meeting-house erected on. Greenbrier Run by the New Salem Church for the use of its members in that vicinity. Of all the churches in Western Virginia organized wholly or in part from the membership of the New Salem Church, there has been none toward which the New Salem Church has ever shown a more tender, affectionate regard. Greenbrier was the home of Rev. Peter Davis and his son-in-law, Rev. Jacob Davis; the former of whom had been for so many years the beloved pastor of the mother church. The latter who had been for some years the pastor of the New Salem Church, and who continued to minister to its spiritual wants, was held in no less high regard. The relation now, therefore, between the two churches was less that, between REV. PERIE R. BURDICK, nee Experience Fitz Randolph. See Biographical Sketches, p. 1361. SOUTH-EASTERN ASSOCIATION. ' 863 ¦sisters, than that between mother and daughter. Indeed, for many years, the later relationship was openly avowed, — a re lationship which inured to the good of both churches, who en tertained none but the best feelings for each other. They re joiced in each other's prosperity, and shared the cup of sad ness and sorrow, each with the other. The Greenbrier Church was a constituent member of the South-Eastern Association at its organization in 1872; and it became a member of the General Conference in September, 1872. Immediately upon the organization of the Greenbrier Church, the New Salem Church, which had many years before provided a house of "worship on Greenbrier Run for the use of such of its members as lived in that vicinity, offered this house and lot to the new church. This offer was gratefully accepted, but owing to certain legal technicalities, the title did not pass to the Greenbrier Church until several years afterward. This house was used by the Greenbrier Church until the erection of a new one which was completed in 1880. Rev. Jacob Davis was the first pastor of the new church. He and Rev. Lewis F. Randolph both served in this capacity at more or less regular intervals until 1885, when Rev. Samuel D. Davis became pastor for one year. Others who have served as pastor are Rev. Hiram P. Burdick, Rev. Marcus E. Martin, Rev. Riley G. Davis, Rev. David W. Leath, and Rev. Darwin C. Lippincott. THE WEST FORK, OR ROANOKE, CHURCH. This church was organized January 19, 1872, by a council convened by order of the newly-organized South-Eastern As sociation, which had just met with the church at Lost Creek. The members of the new church were nearly, if not quite, all from the membership of the Lost Creek Church, and lived at too remote a distance to attend church conveniently, with reg ularity, at Lost Creek, and for whose convenience the Lost Creek Church had recently erected a suitable house of worship, The church became a member of the South-Eastern Asso ciation in June following its organization ; and of the General Conference in the ensuing September. 864 SEVENTH-DAY BAPTISTS: Rev. Samuel D* Davis was the first pastor. Others who have served as such are Rev. Lewis F. Randolph, Rev. Mar cus E. Martin, and Rev. Mazzini G. Stillman. In November, 1882, the name of the church was changed from the Seventh Day Baptist Church of the West Fork River to the Roanoke Seventh Day Baptist Church, to correspond with the name of the post office newly-established there. THE BEAR FORK, OR CONINGS, CHURCH. This church was organized October 21, 1881, by a coun cil called for the purpose, and comprised members of the Ritchie Church living on the Bear Fork of Cove Creek, in Gilmer County, at a considerable distance from the Ritchie Church. It was first called the Bear Fork Seventh-day Baptist Church, but by vote of the church on July 27, 1882, the name was changed to that of the Conings Seventh Day Baptist Church. This church became a member of the South-Eastern As sociation in 1882, and of the General Conference as early as 1889. At first the church met in a schoolhouse for worship, as well as for business meetings, but in 1883 it erected a house of worship of its own. Rev. Marcus E. Martin was the first pastor. Others who have served as pastor are Rev. Orpheus S. Mills, Rev. Lely D. Seager, and Rev. Riley G. Davis. Rev. Samuel D. Davis visited it at intervals of three or four months for a year or more, at one time. Rev. James B. Davis also visited the church occasionally. THE SALEMVILLE CHURCH. This is an off-shoot of the German Seventh Day Baptist Church at Salemville, Pennsylvania. The latter, in turn, is an off-shoot of the celebrated German Seventh Day Baptist set tlement at Ephrata, Pennsylvania. The German Seventh Day Baptist Church of Salemville, which Rev. Walter B. Gillette had previously visited, entered into correspondence with the South-Eastern Association almost (54) ENGLISH SEVENTH DAY BAPTIST CHURCH AND PARSONAGE AT SALEMVILLE, PENNSYLVANIA. SOUTH-EASTERN ASSOCIATION. 865 immediately upon the organization of the latter body, and kept in touch with their English-speaking brethren until, because of certain differences of opinion, fourteen members seceded from the mother church and organized the Salemville Seventh Day Baptist Church, December 23, 1885. Rev. Samuel D. Davis was present and assisted in the organization.* The Salemville Church became a member of the South- Eastern Association in May, 1886, and of the General Confer ence in September following. At first, meetings were held in the homes of the mem- hers, but subsequently a suitable house of worship was erected and dedicated, September 29, 1886. Rev. George B. Kagarise was the first pastor, and served in that capacity until his death on September .10, 1893. Others who have served as pastors are Rev. Samuel D. Davis, Rev. Lely D. Seager, Rev. Darwin C. Lippincott, and Rev. David W. Leath. THE COPEN CHURCH. The Copen. Church was organized November 12, 1887, by a council which met in response to a petition presented to the churches of the South-Eastern Association, by a group of Seventh Day Baptists living on Copen Run in Braxton County, West Virginia. Originally the church comprised fourteen members, and three more were added subsequently. The church was admitted to membership in the South- Eastern Association in May, 1888, and in the General Confer ence in September of the same- year. The only pastor of the church was Rev. Samuel D. Davis. Soon after the organization of the church, disintegrating influences set in, and the activity of the church continued but a short time. It has not reported to the General Conference since 1890, although its existence was recognized by the South- Eastern Association as late as 1896. •For a more extended narrative of the origin of this church, the reader is referred to a subsequent chapter of this volume, entitled, German Seventh Day Baptists, by the present writer. 866 SEVENTH-DAY BAPTISTS: THE WEST UNION CHURCH. This chureh was organized September 29, 1888, in re sponse to a request from the group of Seventh Day Baptists living in and near West Union, Doddridge County, West Vir ginia. The church was organized with fifteen constituent mem bers. Nineteen others were added during the history of the church. A schoolhouse was used as a house of worship. A build ing lot was secured for the purpose, and steps were taken to; ward the erection of a suitable church edifice upon it, but for various reasons progress was at first retarded and then hope lessly delayed. The church held its last business meeting April 13, 1894. The church was without a pastor until April, 1890, when Rev. Marcus E. Martin accepted a call to that office and served until the end of the year 1892, when Rev. Samuel D. Davis accepted a call to visit the church once a month during the following year. The West Union Church became a member of the South- Eastern Association in May, 1889, and of the General Confer ence in the ensuing August. Some of the families composing the membership of the church moved away about this time and left the organization too weak to sustain itself. The most of the membership, ac cordingly, were transferred to other churches, principally the New Salem and Middle Island churches. The lot purchased upon which to erect a house of wor ship was sold by order of the Circuit Court of Doddridge County, and the proceeds applied toward the liquidation of the debts of the church. It is a cause of sincere regret that the West Union Church, the second, and it may almost fairly^be called the third, at tempt to establish a Seventh Day Baptist church at West Union, should result in so signal a failure. West Union, like Salem, is one of those strategic points which give strength, stability, and character to any religious SOUTH-EASTERN ASSOCIATION. 867 denomination, and especially to one whose test of fealty is as critical as that of the Seventh Day Baptists. The village of West Union was laid out on the lands of Captain Nathan Davis, a soldier of the War of 1812, and an influential member of the New Salem Church. He exerted his influence to the utmost to have the Mid dle Island Church erect a house of worship in West Union at the time that village was established by act of the General Assembly of Virginia, in 1845, offering to contribute gener ously for that purpose ; but without avail. Afterward the West Union Academy was established at West Union, but it was short-lived, and when the Middle Island Church was finally re suscitated and re-organized, it had to be removed to New Mil ton, several miles away, in order to keep it alive. THE BLACK LICK CHURCH. In response to a request from members of the New Salem, Greenbrier, West Union, and Middle Island churches residing in the vicinity of Black Lick Run, near Long Run Station, in Doddridge county, a council composed of delegates from the New Salem, Lost Creek, Greenbrier, Middle Island, Ritchie, and West Union churches, met January 20, 1894, to consider the feasibility of organizing a Seventh Day Baptist church at that place. After a general discussion of the question in hand, it was voted to organize a church. Accordingly a constitution, arti cles of faith and practice, and a covenant were adopted. On the following morning the organization of the church was completed with a constituent membership numbering thirty-four. The church became a member of the South-Eastern Asso ciation in May, 1894, and of the General Conference in Sep tember, following. The Black Lick Church after its organization united with the Baptist church in the same neighbourhood in building a house of worship on the Buckeye Fork of Middle Island Creek, at the mouth of Black Lick Run. This building the Black Lick Church continues to use. The church had no settled pastor until April, 1897, when 868 SEVENTH-DAY BAPTISTS: Rev. Marcus E. Martin was called to the pastorate of the church, and continued to serve in that capacity for two years. On the 14th of July, 1899, the Black Lick Church united with the Middle Island and Greenbrier churches in calling Rev. David W. Leath, who was already upon the field, to the pastorate of the three churches, his term of service to date from May 1, 1899. He served the three churches in this man ner for two years, and was succeeded by Rev. Darwin C. Lip- pincott, who entered upon his duties May 1, 1901. THE SOUTH-WESTERN ASSOCIATION. At its annual session in September, 1835, the Seventh Day Baptist General Conference adopted a plan for the re organization of the General Conference whereby the several churches of the denomination were divided into associations, according to their geographical distribution. The churches were to report directly to these associations, and the associa tions, in turn, to the General Conference. In accordance with this plan the churches in Western Virginia were included in the territory covered by the West ern Association. Accordingly at the annual session of the Western Association, held with the Second Alfred Church, at Alfred, New York, in June, 1837, the Lost Creek and North Fork of Hughes River churches in Virginia, made application for membership in that body, and were duly accepted. The New Salem Church sent an application also, but it arrived too late for action at that session of the association. However, at the next annual session of the association, held with the church at Clarence, Erie county, New York, in June, 1838, the request was formally presented, and granted. Before the next annual meeting of the Western Associa tion, the churches of Western Virginia, South-western Penn sylvania, and the state of Ohio, had organized themselves into the South-Western Association, which upon application, was admitted into the General Conference, at its annual session, held with the First Brookfield Church, at Brookfield, New York, in September, 1839. Joel Greene and James H. Coch ran represented the South-Western Association at this session of the General Conference. SOUTH-EASTERN ASSOCIATION. 869 This organization was the outgrowth of a convention of Seventh Day Baptist churches of Ohio and Virginia, held at Lost Creek, Virginia, February 23, 1839, apparently under the leadership of Rev. Joel Greene, who at that time was engaged in missionary labour among the churches of Western Virginia. It was designed that the annual sessions should alternate between the Virginia and Ohio groups of churches. The first two sessions were held in Virginia, and the next two in Ohio. Thereafter they alternated annually, until the separation of- the original body into the Ohio and Virginia associations. During some of its early sessions discord within a part of the Ohio churches, caused by the temperance question, oc cupied the attention of the association. At the third annual session Bethuel C. Church was or dained to the gospel ministry. The following year, Richard C. Bond was ordained. At-*the fifth annual session the internal troubles of the New Salem church were presented, and not finally adjusted until two years afterward. Sabbath Reform was made prominent in the fifth and sev enth annual sessions, and Missionary interests in the sixth, eighth, ninth, tenth, and eleventh. Strong temperance ground was often taken. The twelfth annual session vigorously condemned war. The great distance lying between the two groups of churches,- in' Virginia and Ohio, seriously retarded the work of the association, and as early as 1844, action was taken con templating a change in the organization of the association, whereby there would be two bodies instead of one. The churches were loth to—consider this proposition with favour, however, owing to the close bond of intimacy existing among them. It was much like sundering the ties of a family, as practically all the other churches of the association were off shoots of the New Salem Church. Time served but to accentuate the disadvantages under which they laboured, and despite their desire to avoid a sepa ration if possible, it was finally decided in 1850 that there should be two associations instead of one— the Virginia and the Ohio associations. 87O SEVENTH-DAY BAPTISTS: THE VIRGINIA ASSOCIATION. The Virginia Association was formally organized April 14, 1851, and met for its first annual session in the ensuing September. This association was destined to be short-lived, however. Discord was soon introduced, and after a very few years sapped the life of the new organization. The minutes "of this association for the last two years of its life are not to be found. They were probably destroyed when the organization was dissolved, owing to their very un pleasant character. The meetings of the last session of the association be came so stormy that it was generally agreed that they should not be held in a house of worship. The body accordingly -met for its last meeting in the barn of William Kennedy, one of the deacons of the Lost Creek Church. THE EASTERN ASSOCIATION. At the annual session of the Eastern Association held in Shiloh, New Jersey, in May, 1856, Rev. Samuel D. Davis ap peared as delegate from the New Salem and Lost Creek churches of Virginia, bearing a petition from those churches for admission into the Eastern Association. This request was granted after a spirited discussion of the relation of these churches to slavery, only one dissenting vote being cast, that of Alfred B. Burdick. At its- next annual session the Eastern Association addressed a communication to the Lost Creek Church upon the subject of slavery; where upon that church severed its relations with the association. The Lost Creek Church remained without connection with any association until the organization of the South-Eastern Asso ciation in 1872. The New Salem Church, while not formally severing its connection with the Eastern Association, maintained an atti tude of silence after the withdrawal of the Lost Creek Church from that association, making no report after 1858 until 1867, when it resumed its annual reports. The revived relation con tinued until after the organization of the South-Eastern Asso ciation, when it amicably severed its relations with the Eastern A GROUP OF LAY WORKERS IN THE SOUTHEASTERN ASSOCIATION. Franklin Fitz Randolph. William Fitz Randolph. Preston Fitz Randolph. Ephraim Bee. See Biographical Sketches, p. 1361. SOUTH-EASTERN ASSOCIATION. 87I' Association and became a potent factor in the new organiza tion. None of the other Virginia (now West Virginia) churches formed an associational connection from the time of the dissolution of the old Virginia Association until the organiza tion of the South-Eastern Association, which all the churches in West Virginia joined, except the old South Fork- of Hughes River Church, then known as Pine Grove Church. THE SOUTH-EASTERN ASSOCIATION. Once more the old mother church — the Salem Church — took the initiative, and in response to her summons a council met at New Salem, August 20, 1871, and tentatively adopted a constitution for a new association, which with slight changes, was subsequently accepted by the churches, and the South- Eastern Association was finally organized at Lost Creek, on the Second Day of the week, January 15, 1872, on the day fol lowing the dedication of the new brick house of worship of the Lost Creek Church. The association instructed its corresponding .secretary to open communication with the church at Jackson Centre, Ohio, inviting it to become a member of the association; and with the German Seventh Day Baptists at New Enterprise, Pennsyl vania, with a similar purpose, if it should be found that they were in doctrinal harmony with the association. The Jackson Centre Church accepted the invitation and joined the association in 1874. The German Seventh Day Bap tists did not become identified with the association until after the organization of the Salemville Church in 1885. At the first session, held with the Middle Island Church, at New Milton, the introductory sermon was preached by Rev. Samuel D. Davis. Rev. Charles A. Burdick presided as moderator. The recording secretaries were Preston F. Ran dolph and Franklin F. Randolph. The corresponding secre tary was Moses H. Davis. Rev. George E. Tomlinson ap peared as delegate from the Eastern and Central Associations,. and Rev. Darius K. Davis was present as delegate from the Western and North-Western Associations. These delegates 872 SEVENTH-DAY BAPTISTS: were warmly welcomed, and formally invited to participate in the deliberations of the body. Rev. Lewis F. Randolph had been appointed a delegate to represent the South-Eastern Association at the other associa tions whose sessions had already been held, but he was pre vented from doing so on account of illness in his family. It may be noted in this connection that Rev. George E. Tomlinson made a profound and lasting impression not only upon our own people, but upon those of other denominations as well, so that on the occasion of his untimely death, four years afterward, expressions of grief and sympathy were called forth from a number of the prominent members of the Meth odist Episcopal Church, a neighbour of the Middle Island Church, at New Milton. The new organization was beset with none of the difficul ties of its predecessors. Doctrinal questions were carefully avoided. Members of the Pine Grove Church (the only Sev-- enth Day Baptist church in West Virginia not a member of the association) were treated with great courtesy when they visited the association, as they often did. And when that church finally applied for membership in the association, in 1883, the issue was lovingly, but firmly, met, and the church bowed its acceptance of the conditions imposed. Through a long period of financial depression, and the consequent lack of ability to obtain an adequate supply of pas tors among the churches of this association, its annual gather ings were treated with a seriousness of purpose not easily at tainable under more prosperous material conditions. Here the interest of the people was quickened along all lines of denominational and religious work, those of the Sab bath School, and education receiving special attention. The Sabbath Schools, so effectively organized and so firmly grounded through the laborious, painstaking care of Rev. Charles A. Burdick, renewed their vigour annually through meetings of the association, and the Sabbath School institutes conducted under its auspices. In the association was heard the constant cry of the peo ple for improved school facilities of a denominational char- SOUTH-EASTERN ASSOCIATION. 873 acter. Here, finally, was the rallying point of the movement which culminated in Salem College. Among the leading lay-spirits of the earlier history of the organization, and to whose earnest, faithful labours was large ly due the success of its entire history down to the present time, were Jepthah F. Randolph, Lodowick H. Davis, Moses H. Davis, Franklin F. Randolph, and Preston F. Randolph. These men had all had a thorough training in ecclesiastical polity as applied to existing conditions; all had been through the fires of the tribulations of the earlier history of these churches ; and all had acquired a cautious conservatism, which poised, with amazing exactness, the spirit of enthusiastic prog ress, and jealous, faithful loyalty of them all. To such an ex tent did they enjoy the confidence of the. churches of the as sociation that it is safe to venture the assertion that no move of importance was made during the first ten years of the his tory of the organization without the approval, at least, of a majority of this group of workers. The hand of Death claim ed a part of them, and those who were left, as the years sped by, let the mantle of their activity fall upon younger shoulders. Among the clergy, in the earlier years, were Samuel D. Davis and Charles A. Burdick, both deeply interested in the success of the new movement. They were ably seconded by Jacob Davis, James B. Davis, and Lewis F. Randolph. These pioneers built thoughtfully, carefully, wisely, well. They built for the future, for posterity, — for their children, and for their children's children. The South-Eastern Association, unlike its predecessors — the old South-Western and the Virginia associations — was built upon a substantial foundation laid below the quicksands of doctrinal discussions, and church embroilments and feuds, and with loving hands and loyal hearts placed firmly upon the deep-seated rock of spiritual truth which has been the cor nerstone of Seventh Day Baptist faith and hope for centuries. As a legitimate result, denominational spirit has been fos tered and developed, community of interest accentuated, and structural solidarity effected and maintained. The number (five) of churches originally composing the association, has, from time to time, been increased by seven 874 SEVENTH-DAY BAPTISTS: in all; viz., Roanoke (West Fork); Jackson Centre, Ohio; Conings (Bear Fork) ; Salemville; Copen; West Union; and Black Lick. Of these, the Jackson Centre Church, for reasons of convenience to itself, has become a member of the North western Association ; and the West Union and Copen churches have become extinct. The others all preserve their identity, and the most of them maintain a state of normal activity. Not only that, but the original churches have grown, not merely in numbers, but in organization and power, both spiritual and material. The greatest result accomplished by the association has been the establishing and maintaining of Salem, College, whose history is discussed elsewhere in this book. The South-Eastern Association has before it a most prom ising future;. and it likewise has the ability and desire to ful fill its promise. MISSIONARY WORK. Although situated at a remote distance from other Sev enth Day Baptist churches, the new. settlers in Virginia strug gled hard to keep in close touch with the rest of the denomi nation. In the year 1808, Rev. John Davis attended the annual session of the General Conference held with the church at Hopkinton, Rhode Island, as the representative of both the New Salem and Lost Creek churches, and had expected to attend the annual session of the General Conference at the same place three years afterward, but his plans changed, upon his determination to remove to the state of Ohio. In the spring of 1817, Manning Dunn, a licentiate mem ber of the Piscataway Church, made a visit to the Virginia churches. At the annual session of the General Conference held with the church at Hopkinton, Rhode Island, in September, 1817, a plan for missionary work to be undertaken under the general direction of the General Conference was submitted which was adopted the following year, at the annual session held with the church at Berlin, New York, in September. A board of man agers was elected. Rev. William Satterlee, Rev. Amos R. SOUTH-EASTERN ASSOCIATION. 875 Wells, and Rev. William B. Maxson were recommended by the General Conference to be employed to do missionary work for the following year. To Rev. Amos R. Wells was assigned the task of making a missionary journey to New Jersey, Penn sylvania, Western Virginia, and Ohio. He made his first visit to the Virginia field in the following winter, (1818-19), accompanied by Rev. Samuel Davis, of the church at. Salem, New Jersey. There appears to be no record of this visit, further than some general references to it in the report by Rev. Amos R. Wells, of his second visit a few months afterward, in the summer of 1819. On his second visit, Rev. Amos R. Wells was unaccom panied. He reached Lost Creek about the 10th of July. Since his visit the preceding winter, he says, "the Lord has been carrying on his good work in a manner, before this, unknown in these parts, particularly within the bounds of the New Salem Church." Here he spent some three weeks in faithful missionary labour, and in the early part of August, he regretfully pursued his journey toward the Mad River Church in Ohio. After remaining there as long as he felt that he had time to remain, he returned, contrary to his previous plans, through Virginia. He conducted more meetings, after which several candidates for baptism presented themselves. In all he baptized thirty- five persons in Harrison County, Virginia, during this visit. On the 23d of May, 1820, for a third time Rev. Amos R. Wells again set his face toward Western Virginia, as, doubtless not without purpose, he remarks in his journal of this tour, "to go forth facing a frowning world, and a tempting Devil." He further says : With considerable difficulty, and much fatigue, I arrived at Brother Abel Bond's, in Harrison County, Virginia, the Sixth Day [of the week], it being the 25th of August. I staid in this county nine days, in which time I travelled upwards of one hundred miles, attended a Methodist camp-meeting two days, and one church meeting, tried to preach ten times, baptized two persons, and administered the communion. On his way to Virginia, he had gone through New York State, visiting among other churches, those at Petersburg, 876 SEVENTH-DAY BAPTISTS: DeRuyter, Scott (where he assisted William B. Maxson to organize a Seventh Day Baptist church), and Alfred. He also visited French Creek in Pennsylvania, and ir^m that point he started on the 7th of August on his way to Virginia accom panied by "a young man by the name of Cornwall * * * who wished to travel on account of his health." His companion not only visited Virginia with him, but also accompanied him to New Jersey. On the 4th of September, he set out for the Salem and Shiloh churches in New Jersey, where he arrived on the ninth day, after travelling three hundred and forty miles in dry hot weather, on horseback. After spending a week there, he pro ceeded to Piscataway in order to attend the annual session of the General Conference. On the 2d of April, 1821, Rev. John Davis, pastor of the church at Shiloh, New Jersey, accompanied by John Bright, a deacon of the same church, set out for a missionary tour through Pennsylvania, Virginia, Ohio, and Indiana. Like the missionaries who had preceded him, Rev. John Davis visited the old Woodbridgetown Church, which for sev eral years had been so sadly on the decline that it was at a very low ebb. Here he preached three times, besides twice on Georges Creek, and once at New Geneva on the Monongahela River, at the mouth of Georges Creek. On the 20th of the month he arrived at Abel Bond's. For the next eight or nine days he visited within the bounds of the Lost Creek Church. He preached nine times, and baptized four individuals. He next went to New Salem, and spent the same length of time with that church, preaching an equal number of times, but he records no baptisms there. Both churches expressed gratitude that missionaries had been sent among them, and hoped that the practice would continue. On the 7th of May, he set forward on his journey to Ohio and Indiana, still accompanied by Deacon Bright, where he was to visit former members of the Shiloh and Piscataway churches. They did not return by way of Virginia. During their visit with the Lost Creek Church, Rev. John Davis and Deacon John Bright were invited to sit in judgment SOUTH-EASTERN ASSOCIATION. 877 upon the articles of faith of that church, as the church was divided at that time upon the doctrine of Calvinism. They rendered a report, after taking a due length of time to con sider the questions at issue, which was read at a business meet ing of the Lost Creek Church on December 2, 1821. The report gave satisfaction to all. On December 6, 1821, Rev. John Greene started from his home at DeRuyter, New York, on a missionary tour through the western parts of New York, and in the states of Pennsylvania and Virginia. He reached Woodbridgetown on the 12th of January, where he stopped at Isaac Griffin's, whose wife was a Seventh Day Baptist. Here he remained for two days, and preached once. Despite the extremely unpropitious weather, he started on the 15th of the month for Abel Bond's, where he arrived the next day. After a day's rest, in company with Rev. John Davis, whose home was near that of Abel Bond, and Levi Bond, he started for New Salem, eighteen miles distant, where he was warmly greeted. Here he stayed for ten days, visiting the widely scattered membership of that church, and preaching twelve times. On the 28th of January, he returned to Lost Creek, where he remained for eight days, visiting from house to house, and preaching nine times, besides baptizing one person. Both the New Salem and Lost Creek churches were greatly pleased at this coming of Rev. John Greene, and prayed that the visits of missionaries might continue. On the 6th of February, he set out on his return trip home. He first proceeded to Woodbridgetown, where he remained three days, during which time, he visited the mem bers of the church, and preached four times. On February 11, he departed from that place. On the 9th of November, 182 1, almost a full month be fore Rev. John Greene had set out on his tour on whish he visited Virginia, Rev. Amos R. Wells had once more set out o» a missionary tour, on which he was to visit the churches of New Jersey, Pennsylvania, Virginia, Ohio, Indiana, and New York State. On the 12th of February following, he reached Isaac 878 SEVENTH-DAY BAPTISTS: Griffin's, near Woodbridgetown, only to learn that Rev. John Greene had finally departed on his way home that morning. Rev. Amos R. Wells remained over night at Mr. Griffin's, and the next day proceeded on his journey, at that time planning to return by way of Woodbridgetown. He arrived at the home of Abel Bond on February 14. He remained with the Lost Creek and New Salem churches about a month and a half. He found the people "as they had ever been, very kind." A good fraternal spirit existed in the churches, which were apparently in a flourish ing condition. Rev. Amos R. Wells attended thirty-nine meetings in Vir ginia, and received two new members into the Lost Creek Church, who had previously been baptized. As heretofore stated, Rev. Amos R. Wells had originally intended to return by way of Woodbridgetown, and thence go to New York State. But after reaching Virginia, and carefully considering everything, he decided to visit -the Mad River Church in Ohio, whence he was prevailed upon to go on to Indiana. And on the 2d of Aprils in company with Jacob Maxson, he proceeded on his journey. Again on the 18th of November, 1823, Rev. John Greene set out from his home at DeRuyter, New York, on a mission ary tour through the western part of New York, and through Pennsylvania and Virginia. On the 12th of December, 1823, he arrived at John Dun- away's, near Woodbridgetown, Pennsylvania. • Here he re mained until the 16th of December, when he resumed his journey to Virginia. He reached Abel Bond's on the fol lowing day. Here he found a call to go to Middle Island, one of the settlements within the bounds of the New Salem Church, to assist in the ordination of Peter Davis to the work of the gospel ministry. Accordingly, on the 19th of December, in company with several members of the Lost Creek Church, he set out for Middle Island, or Lewisport (now West Union). He preached on the Sabbath; and on the following day, he assisted in the ordination service. Rev. John Greene continued for some time in this region labouring within the bounds of the Lost Creek and New Salem SOUTH-EASTERN ASSOCIATION. 879 churches. On the 15th of January he assisted in the ordination of Lewis A. Davis to the work of the gospel ministry. After having laboured in this region for a period of thirty-two days, and preached forty times, Rev. John Greene started from Abel Bond's on his return trip, on the 19th of January, followed by the blessings and prayers of the Virginia people. On the 21st, he arrived at Isaac Griffin's where he remained for three days, and preached three times, and then proceeded homeward. , At its annual meeting held with the Piscataway Church, October, 1828, the Missionary Society voted to employ Rev. Joel Greene for the entire year following, and directed that he spend three months of this time in the states of Vir ginia, Indiana, and Ohio, and at French Creek, Pennsylvania. His report the following year shows that he travelled for ten months and two days, but does not state whether he visited Virginia or not. The Missionary Society at its annual meeting held with the church at Alfred, New York, in September, 1830, adopted a report of its committee on arrangements, recommending the employment of a missionary for six months of the ensuing year in the vicinities, respectively, of Hayfield and Wood bridgetown, Pennsylvania, and Lost Creek and New Salem, Virginia; and Rev. William B. Maxson was appointed to oc cupy that field. But at the annual meeting of the society, held with the church at Petersburg, New York, the following year, in September, 183 1, Rev. William B. Maxson reported that he had not performed the labour assigned him. Then the Society voted to send a missionary to that field for four months of the following year. At the next annual meeting of the Missionary Society, held with the church at Brookfield, New York, in September, v 1832, Rev. Joel Greene presented a report showing that he had laboured upon the Virginia field for four months and a half. At the annual meeting of the Missionary Society, held with the church at Shiloh, New Jersey, in September, 1833, the executive committee reported that during the preceding year the committee had sent Rev. Alexander Campbell to Virginia as a missionary for a term of six months ; and that 880 SEVENTH-DAY BAPTISTS: his work had been so successful, and the solicitations of the Virginia people for his return so insistent, that the committee had re-appointed him indefinitely, subject to the approval of the society. And although the last report from him showed that he was in rather feeble health, the committee had not seen fit to recall him. Before the next annual session of the so ciety, however, he had finished his labours On the Virginia field. For his first visit to Virginia, Rev. Alexander Campbell started from his home at DeRuyter some time during the fall of 1832. When he reached Uniontown, Pennsylvania, he stopped at the home of Colonel Oliphant, whose wife was a daughter of Rev. Samuel Woodbridge, and was herself a member of the Woodbridgetown Church. After a visit at Woodbridgetown, he proceeded to Abel Bond's, at Quiet Dell. He at once began active labours with the Lost Creek Church, which he found in a state of discourage ment. Here he introduced with great success, the "conference meetings," which have been so widely known among the Virginia churches ever since. After about seven weeks of unceasing activity at Lost Creek, he went to Greenbrier, where the New Salem Church had one of its meeting houses, and where the pastor of the church, Rev. Peter Davis, lived. He arrived there late in the afternoon of the Sixth Day of the week, and on the following day, began a series of meetings on Greenbrier Run. While on this visit, he made a trip to Ohio, going as far as Woodsfield, the county seat of Monroe County. On this trip he preached five times. After his return from Ohio, he spent some time again on Greenbrier Run and at New Salem, after which he proceeded to Lost Creek. Early in March, he left the home of Abel Bond on his homeward journey, accompanied for several miles by Abel Bond and others. He reached home early in April. In a short time he received notice from the Missionary Board of another appointment to the Virginia field, and re questing that he proceed to the field at his early convenience. He reached Abel Bond's about the first of July, 1833, four months after he had started for home from his first visit. (55) SOUTH-EASTERN ASSOCIATION. 88 1 Abel Bond had built a house in his own door yard for the missionary, who on this visit was accompanied by his wife and a five-year-old spn. His second coming was received with great joy, and he was given a princely reception by the Virginia people. He remained until the late autumn, labour ing with the Lost Creek and New Salem churches, and go ing in all directions to preach wherever the numerous calls led him. During one of these trips to Virginia, he went to visit Lewis Bond, who lived on the North Fork of Hughes River, not far from the present village of Pennsboro. Here he held some meetings, and organized the North Fork of Hughes River Church, of seven members, composed of Lewis Bond and his family, and possibly two or three converts to the Sabbath. Here also occurred a debate on the question of the day of the Sabbath, between Alexander Campbell and a clergy man of the Methodist Episcopal "church, Tichnell by name. As the outcome of this debate, two families by the name of Lowther and Starkey embraced the Sabbath, and were organized into the South Fork of Hughes River Church. Many of the meetings conducted by Alexander Campbell during the summer of 1834, were held in groves, the meeting houses being too small to accommodate tha crowds which attended. Some of these meetings continuing several days, took on something of the character of the camp meetings of that time. In the late fall, he again bade Virginia farewell, and returned to his home in DeRuyter, New York. But his works he left behind him, and half a century afterward, when he returned to the scene of his former labours, for a short visit as a delegate to the South-Eastern, Association, the memory of him and his mission of years long gone by revived with an irresistible power, and profoundly impressed those of his former acquaintances who yet remained, as well as their chil dren, and the children pf the multitudes of his friends passed away, but who had left their -oft-repeated story of the marvel ous work of this venerable missionary behind, as a sacred heritage to those who should come after them. The executive committee of the Missionary Society, at 882 SEVENTH-DAY BAPTISTS: the annual meeting of the society, held with the church at DeRuyter, New York, in September, 1834, reported that Rev.. Alexander Campbell had finished his labours- on the Virginia field, and recommended that a missionary be stationed at Lost Creek for the following year. The report of the committee was adopted. The executive committee secured the services of Rev. Stillman Coon, of Independence, New York, to visit the Virginia field. At the next annual session of the society, he reported that he had been engaged in missionary work six months and four days, during the preceding year,. The most, if not all, of this time was undoubtedly spent in Virginia. One of the most important features of his work on this mission was the assistance he rendered Rev. Joel Greene, who had been sent to" Virginia by the General Conference, in order, if pos sible, to bring about an amicable settlement of certain diffi culties that existed in the New Salem Church, and to look into the circumstances attending the organization of the Second Seventh Day Baptist Church of Lost Creek, and the regularity of the ordination of William Williams of that church to the gospel ministry. At the annual meeting of the Missionary Society held with the church at Hopkinton, Rhode Island, in September, 1835, the executive committee was instructed to obtain the services of Rev. Lewis A. Davis for the Virginia field. For several years past Lewis A. Davis had been, employed by the society as a missionary in Ohio and Indiana, and had rendered satisfactory service there. He declined the appoinfment to the Virginia field, however, and the executive committee em ployed Rev. John Davis of the New Salem Church to per form what labour he could in the short time given him after the receipt of his notification. During the next three years Rev. Joel Greene appears to have been upon the Virginia field, more or less of the time. In 1839, he assisted in organizing the South-Western Associa tion at Lost Creek, and was one of the delegates from that association to the General Conference, at its annual session at Brookfield, New York, September, 1839. Late in the summer or early in the fall of 1839, James Bailey, then a young man of about twenty-six years of age, SOUTH-EASTERN ASSOCIATION. 883 made a journey from his home in New York State to Virginia, for his- health. On his way thither, he was ordained at Scott, New York, at the request of the Missionary Society. He remained in Virginia for about a year, and did considerable missionary work during his stay. The report of the Board of Managers of the Missionary Association, submitted to the association at its annual session held with the church at Plainfield, New Jersey, in May, 1845, shows that at some time during the preceding year, Rev. Azor Estee had made a short visit to the Virginia field, and that during the year just closing, Richard C. Bond had held an "itinerancy" upon this field. About the year 1849, Rev. Azor Estee returned to Vir ginia at the solicitation of the New Salem and Lost Creek churches; to become the pastor of the two churches jointly. But in the end he gave the most of his time and energy to the promotion of the interests of the West Union Academy, until his return to his home in Petersburgh," New York. About the year 1858, Rev. David Clawson came to this field, but was little more than settled as the pastor of the Lost Creek and New Salem churches,. and fairly started in his work, when he was removed by the hand of death. In 1866, Rev. Walter B. Gillette made a visit to the churches of West Virginia, under the auspices of the Ameri can Missionary Association. In April, 1870, accompanied by his wife, he made another trip to West Virginia, under the auspices of the Missio/iary Board, or Board of Managers of the Seventh Day Baptist Missionary Society, remaining upon the field for a period of six months. During this summer, he visited generally with in the bounds of the churches, which were situated in Harrison, Doddridge, and Ritchie counties, besides visiting a number of lone Sabbath-keepers in Upshur and Gilmer counties. He assisted in the organization of the Ritchie and Greenbrier churches, and the ordination of Lewis F. Randolph; a licen tiate of the New Salem Church, to the gospel ministry. In October, 1870, Rev. Charles A. Burdick, who had previously accepted a call from the Missionary Board to go to West Virginia, arrived upon the field, and at once entered 884 SEVENTH-DAY BAPTISTS: upon active work. He purchased a home and soon settled down to a firm steady tread, and in less than a year, the initial steps had been taken for the organization of an association of the churches in that state. He devoted himself largely to the fundamental interests of the field with a view to obtaining permanency of results. He strove to bring about improved methods of church order and business, to improve the quality of church music, and to establish a higher standard for the Sabbath Schools. He closed his labours under the auspices of the Missionary Board on the 20th of November, 1874, and- devoted himself to a strong personal effort to meet the needs prevalent in the association for higher education. In response to a call from the Missionary Board, Rev. Charles M. Lewis visited the West Virginia field for mis sionary work, beginning about the first of March, 1875. He remained in West Virginia until about the 20th of May following. He visited this field again, beginning work on the 29th of October, 1875, and closing April 20, 1876. Since his second visit the Missionary Board has, upon different occasions, sent evangelists into West Virginia for work. In the spring of 1896, Rev. Edward B. Saunders made his first visit to West Virginia as an evangelist. The second was made in September, 1897, and the third in the summer of 1899., In the spring, summer, and fall of 1901, Rev. Judson G. Burdick spent about eight months in evangelistic work upon this field. For many years past the Missionary Board has wisely done all it could to encourage individual churches to employ pastors, sometimes a group of two or three churches employ ing one pastor jointly. To this end the Missionary Board has contributed liberally. In fact the Lost Creek Church is the only existing church of the South-Eastern Association which has not received assistance in this way. The pastors, missionary and others, of West Virginia have done a great deal of evangelistic work during the past quarter of a century. Rev. Samuel D. Davis, who has served several of the churches as a missionary pastor, has also done a great deal of general missionary work, but his personal relationship with all the churches in this Association has SOUTH-EASTERN ASSOCIATION. 885 long been such that his missionary work has been, after all, pastoral work ®f the best sort. SABBATH REFORM. Sabbath Reform work in Western Virginia received its greatest impetus at the time of Rev. Alexander Campbell's missionary tours among the churches there. As related- else where, the organization of the, South Fork of Hughes River Church was due to a debate upon the Sabbath question, be tween Rev. Alexander Campbell and a local Methodist Epis copal clergyman. As a result of the debate, there were several converts to the Sabbath, who were the constituent members of that church. Although the South Fork of Hughes River Church ceased to exist as a church at the time it was merged into the Ritchie Church, it must not be forgotten that many other Seventh Day Baptist churches have received accessions to their mem bership, respectively, from the group of converts to the Sab bath, of whom the church was originally composed. In the winter of 1868, Rev. Abram Herbert Lewis, travelling agent of the American Sabbath Tract Society, visited West Virginia. He reached Lost Creek on the 20th of Feb ruary. After assisting for a week in a revival meeting which he found in progress there, he went to the South Fork of ighes River, where he remained another week. He then returned to Lost Creek, by way of New Milton, where he stopped four days, reaching Lost Creek on the 10th of March. Here he remained a|^P*days, and on the 16th proceeded to Clarksburg, where fie%ectured on the Sabbath question for three evenings in the county court house. He then returned to Lost Creek, and on the 20th went to New Salem, .where he remained until the 23d, when he passed on to West Union, and lectured upon the Sabbath in the county court house of Doddridge County on the evenings of the 23d and 24th. On the 25th of March, he left for home. During the whole of this visit he was engaged in preaching or lecturing, speaking often upon the Sabbath question. At other times, he spoke upon temperance, always upon some theme of general interest. He scattered Sabbath literature freely wherever he went. 886 SEVENTH-DAY BAPTISTS: This visit was highly appreciated by the West \ irginia people, and in response to their request, he returned to West Virginia, arriving at Lost Creek on the ioth of July. He remained upon this field until the ist of September. During this time he conducted forty-four public services, and dis tributed about seventy-five thousand pages of Sabbath tracts. Not the least part of the good service rendered by this labour was the restoration of good feeling on the part of the West Virginia people toward their brethren of the North and East after the rancour engendered by the slavery question. In the spring of 1873, Rev. James Bailey spent about two months in. West Virginia, just preceding the. annual session of the South-Eastern Association, in the interest of Sabbath Reform, under the auspices of the American Sabbath Tract Society. He lectured twelve times upon the Sabbath question, besides preaching several sermons. He was assisted by Rev. Samuel D. Davis of the Lost Creek Church. He was admirably equipped for such work in this par ticular field, for a year's residence in Western Virginia when a young man, had given him a personal acquaintance with the people there that was of great value to him now. At the time of the first annual meeting of the South- Eastern Association with the Middle Island Church, at New Milton, in 1872, there was considerable interest manifested in the Sabbath question, and arrangements were made for Rev. George E. Tomlinson, who was present as the delegate from the Eastern Association, to sj-^k upon that subject at the schoolhouse of Hunters Fork of BTickeye Creek, where a large, appreciative audience compolro almost wholly of non- Sabbath-keepers greeted him. Beginning in the latter part of August, 1890, Rev. J. Bennett Clarke, then in the service of the American Sabbath Tract Society, spent some time in West Virginia, in the in terest of the work in which the society was at that time en gaged. He was not merely promoting Sabbath Reform by lecturing and distributing tracts among non-Sabbath-keepers, so much as he was striving to arouse in Seventh Day Baptists an interest in Sabbath Reform to such an extent that they SOUTH-EASTERN ASSOCIATION. 887 would support adequately the aggressive work in which the society was engaged. If the work done in Sabbath Reform in Western Virginia seems meagre as to efforts as well as results, it is because other phases of denominational work have been accentuated out of their relative proportion, rather than that Sabbath Reform has been neglected or ignored. The emphasis placed upon evangelistic labour, and the magnitude of its results, have always carried with them the idea of Sabbath Reform as well, and the inequality of results is due there, as elsewhere, to problems inherent in the sub ject of Sabbath Reform, not found in evangelistic work, pure and simple. SABBATH SCHOOLS. Probably* the first of the churches to begin Sabbath School work was that of the South Fork of Hughes River Church, afterward popularly known as the Pine Grove Church. Comparatively early in its history, it organized a Sabbath School for the study of special topics of the Bible. This was probably as early as 1842. Sabbath Schools did not become very general, however, until the latter part of the '6o's. Preston F. Randolph was the most active of the pioneer workers in the Sabbath School movement in West Virginia. In connection with his work of teaching private "select" schools, after his return from Alfred University, he organized and conducted Sabbath Schools, and at the same time, he did much to introduce music into the Sabbath School as well as church services. When Rev. Charles A. Burdick came upon that field as a missionary, he strongly seconded the efforts already making for better Sabbath Schools. He instituted a number of classes in normal methods for Sabbath Schools, and organized Sab bath School teachers' meetings. Soon after his arrival, two or three Sabbath School insti tutes were held at New Salem and Lost Creek, a part of which, at least, were attended by Rev. Lewis A. Platts, and Deacon Isaac D. Titsworth, both of the Piscataway church in New 888 SEVENTH-DAY BAPTISTS: Jersey, and both of whom were experienced workers in the Sabbath School. Sabbath School institutes were conducted by a committee of the South-Eastern Association, until a very recent date. Rev. Lucius R. Swinney, the pastor of the Lost Creek Church for several years, and Dudley H. Davis, of Quiet Dell, were two spirited Sabbath School workers, and contributed gen erously of yaluable time to the success of the institutes thus held, in various parts of the association. Except in a Very few instances, the churches have exer cised little direct control over their respective Sabbath Schools, from the time of their organization, originally, down to the present time. The latter have been, to all intents and pur poses, wholly independent organizations within the former ; « but the churches have fostered the Sabbath Schools as the surest and most natural means of promoting the growth of the church. The South Fork of Hughes River (Pine Grove) Church, doubtless, was an exception to the general rule. For although its records contain very little about its Sabbath School, it is equally true that, in order to maintain the greatest possible degree of secrecy concerning the business affairs of the church, much, even, of its more important proceedings was never re corded. Moreover, the close supervision it exercised, not only over all its church affairs, but over its individual mem bers as well, is convincing evidence of its direct government of its Sabbath School. ¦ EDUCATION. The first serious effort made to establish a Seventh Day Baptist 'school in Western Virginia was that which resulted in the West Union Academy. This academy, incorporated by special act of the legis lature of the State of Virginia, under date of April 16, 1852, was located at West Union, in Doddridge County. A suitable building was erected, and every energy was bent to equip it properly. But a train of discouraging cir cumstances interfered with its prosperity, and in 1856 the prop- SOUTH-EASTERN ASSOCIATION. 889 erty was disposed of and the school had soon passed wholly into history. .The initial move in the actual physical establishment of this school was the purchase of a lot of ground on which stood a small building already used for school purposes. This pur chase was effected by private parties upon their own responsi bility, but with the full confidence and hope that it would be taken over by the corporation when one should be formed. . The history of the school was of a spasmodic character. It is probable that after the original building was purchased by Dr. Ethelbert D. Bond, John S. Davis and Samuel Preston F. Randolph, it was not used for school purposes until the arrival of Stephen Thomas West Potter from Scott, New York, who had been secured through the efforts of Rev. Azor Estee. Mr. Potter taught two terms of school during the winter of 1850-51, and the following spring. At the close of thtf second term, he left and did not return. During the summer of 1851, Miss Esther F. Randolph, daughter of William F. Randolph, one of the trustees of the academy, taught a term of seventeen weeks. In the following autumn (1851), Rev. Azor Estee opened school in the new building. This was probably the most prosperous year of the life of the institution. It was not only well patronized by the people of the town, regardless of de nominational affiliation, but students came from a large num ber of Seventh Day Baptist families located at New Milton, Greenbrier, New Salem, and various other localities within the bounds of the Seventh Day Baptist churches of Virginia. Apparently, a term was taught the following summer (1852), by Ezra F. Randolph, a brother of Miss Esther F. Randolph, who had taught in the summer of 185 1. During the year 1852-53, the school seems to have been taught by two brothers, Benoni Israel and Robert Alexander Jeffrey, sons of Joseph Jeffrey, one of the trustees of the academy. In the meantime, William F. Randolph had been ap pointed corresponding secretary, and instructed to open cor respondence to secure a suitable teacher for the school. As a result of his efforts, Daniel Maxson Burdick of Little Gene- 89O SEVENTH-DAY BAPTISTS": see, New York, was secured and was upon the ground by the 20th of June, 1853. As he arrived later than he had expected, he found a school already in progress in the village in the county court house, taught by a Baptist clergyman. The trustees, nevertheless, tendered him the academy, rent free, and he opened a school with some twenty pupils, with a prom ise of about seventy for the following term. He was, how- *ever, called home by sickness in his family, and although he promised to return, he found on his arrival at home that it would be impossible for him to do so, and so abandoned the enterprise. This was undoubtedly the last tangible effort of the trustees to conduct a denominational school in the buildings. Apparently from the time of Daniel Maxson Burdick's departure in the late summer or autumn of 1853, there was no school conducted in the buildings, as it was hoped he would return, until the first of the following June, when the property was rented to one H. T. Hays, who continued to hold possession until June 6, 1855, paying a rent of forty dollars ($40.00) a year. Hays was not a Seventh Day Bap tist, and probably conducted a subscription (select) school for the benefit of the children of the village. The build ings then appear to have stood idle until the 8th day of August, 1856, when the entire property was sold and passed into the possession of Isaiah Bee, who taught two terms of school in the academy, when it ceased to be used for school purposes. During the Civil War it was used as a hospital by the Union Army. The academy was organized and established mainly through the joint efforts of Rev. Azor Estee and William F. Randolph, the latter of whorn, was its largest stockholder and its leading spirit throughout the entire period of its active history. The fundamental weakness of the West Union Academy was the fact that while it was undertaken as a denominational school for which there was a crying need, it was also under taken as a financial enterprise, which was expected to pay liberal 'dividends to the stockholders. When these financial hopes were not fulfilled and the real character of the situation SOUTH-EASTERN ASSOCIATION. 89 1 dawned upon the promoters of the enterprise, they become dis appointed and discouraged. Those who could have supported it as a philanthropic institution, refused to do so, and those who would have done so, were unable. Nevertheless, the West Union Academy was by no means wholly a failure. Of its students, there went later to Alfred, New York, -to attend Alfred Academy and University, five of the children of William F. Randolph ; viz.,_ Preston, Esther, Judson, Jethro, and Silas ; together with their cousins Frank lin, son of Jepthah F. Randolph; and Darius King, son of Eliona Davis; besides Andrew Judson, son of Dr. Lathrop R. Charter, a leading surgeon and physician of Doddridge County. Neither Dr. Lathrop R. Charter nor his son, Andrew Judson, was a Seventh Day Baptist. The first named of these, Preston F. Randolph, after ward became the most potent educational factor which has ever appeared in the counties of Harrison, Doddridge, and Ritchie, of West Virginia. After several years experience in teaching- select and public ungraded schools, he attempted to establish an academy at New Salem. With the assistance of Rev. Charles A, Burdick, who was at that time labouring among the churches of West Virginia, under the auspices of the Seventh Day Baptist Missionary Society, and others, he succeeded in obtaining from the legislature of the State of West Virginia, a charter for an independent school dis trict at New Salem, with the privilege of establishing an academy. A graded course of study was prepared for the new school, which was aided financially by the Peabody Educa tional Fund, then recently established for the aid of education in the South. Until a suitable school building could be erected, the New Salem Seventh Day Baptist church was, on two dif ferent occasions, used for that purpose. Of the school thus established, Preston F. Randolph had charge for several terms. Ever since the inauguration of the movement which re sulted in the establishment of the ill-fated West Union Acad emy, it had been the dream of the Seventh Day Baptists of Western Virginia to have a denominational school maintained in their midst. After the final dissolution of the West Union Academy, 892 SEVENTH-DAY BAPTISTS : the village of New Salem, by common consent, was fixed upon as the site of the future school; and many of those connected with the West Union Academy laboured and hoped, incessantly, for the realization of this dream. Preston F. Randolph, in all his educational work in West Virginia, held this thought uppermost in his mind, and Rev. Charles A. Burdick, from the time he began his duties as a general missionary .among the West Virginia churches in 1870, looked forward with anxiety to the time when that hope would be fulfilled. So confident was he of the success of such a movement, that after four years service as a missionary, he resigned that work and opened a select school at New Salem, doubting nothing that it would soon become a permanent school, of the grade of an academy. This school was opened in April, 1875. At the annual session of -the South-Eastern Association, held at Lost Creek, beginning May 28, 1874, the question of a denominational school had been especially prominent. But it was not deemed wise for the association to move in the matter. The select school started in the following" spring by Rev. Charles A. Burdick, was undertaken, however, upon the assurance of financial assistance from private sources. The business depression prevalent, throughout the country, rapidly grew worse, and the expected aid failed to materialize, although the school was a distinct success in attendance and in the quality of work done; for it was well patfonized by the Seventh Day Baptists throughout the association, with a generous representation of non-Sabbath-keepers. Rev. Charles A. Burdick, with his wife, and Miss Adelle M. Whitford, of Utica, Wisconsin, composed the teaching staff. The meeting house of the New Salem Church, was used as a school building, it being expected that in a short time a suitable building would be erected for the school. After conducting this school through the spring and summer of 1875, it was abandoned, for several reasons, principally for lack of funds for the erection of a school building. Mr. and Mrs, Burdick taught in the public school in the village pf Rockford, on Lost Creek,- the following winter, as they had done the preceding winter; and in the summer of 1876, as- SOUTH-EASTERN ASSOCIATION. 893 sisted again by Miss Whitford, they taught a select school at Rockford. Mr. Burdick then abandoned his attempts to estab lish a denominationl school in West Virginia. Terence M. Davis, a son of Lodowick H. Davis, and afterward a professor in Alfred University, hoped that upon his graduation from Alfred, in 1881, he might establish an academy at New Salem. He carried his plans so far as the designing of the necessary buildings, to be erected on grounds adjoining his father's home in New Salem. But his disappointment was destined to be added to the growing cat alogue of unsuccessful attempts to establish a Seventh Day Baptist school in West Virginia. Nevertheless-, events soon began to shape themselves so as to force the issue. The principal cause of immediate anxiety was due to the fact that of the rapidly increasing number of young people who were going away to Alfred University, very few returned to make their homes in West Virginia after graduation. The South-Eastern Association began to turn its serious attention to this subject as early as 1887, with the result that Salem Academy was incorporated under date of December 28, 1888, and its doors opened to students in the following spring, with Rev. John L. Huffman as principal. Up to this time, the three men who had contributed most to the success of the enterprise, were Rev. John L. Huffman, George W. F. Randolph, and Jesse F. Randolph. Rev. John L. Huffman, by his spirited leadership and organizing ability, created a most healthful spirit throughout the association in favour of the school, and served as the general promoter of the enterprise. George W. F. Randolph and Jesse F. Randolph, two prominent business men in Salem, besides devoting time without stint, contributed most generously to the treasury of the academy. The former was the largest subscriber to its stock, and the latter the second largest. Jesse F. Randolph was made president of the corporation at the time of its organ ization, and with the exception of but one year, he has served in that capacity continuously up to the present time. Rev. Sanford L. Maxson assumed the principalship with • the opening of the fall term in 1889, and remained until the 894 SEVENTH-DAY BAPTISTS: close of the academic year 1891-1892, when he gave way to Rev. Theodore L. Gardiner, who has been the successful head of the institution up to the present time (1902).1 In the meantime, Salem Academy had become Salem Col lege; by Virtue of an amendment to its charter under date of August 16, 1890. SLAVERY. Of the Western Virginia churches, but one, the Lost Creek Church, contained any slave holders. Within the bounds of the New Salem Church lived a man who regarded himself, in so far as he was religiously inclined, as a Seventh Day Baptist. He never joined any church, but was an active and sympathetic trustee of the West Union Academy.2 But so far as available records and traditions show, the Lost Creek Church was the only one of this group of Seventh Day Baptist churches which enrolled a slave holder among its membership. Deacon Abel Bond of the Lost Creek Church married, in Maryland, a wife, whose uncle made her a present of a slave girl. This slave girl, on reaching womanhood, married against the wishes of Deacon Bond, but nevertheless with his per mission. She raised a family of children, who, according to the laws of slave-holding states, were born into bondage. Deacon Bond offered to set the family free and to pay their expenses to a free state, but they preferred to remain with him, as he was a kind master, exercising only such authority over them as the laws of the state and humanity demanded at his hands. Deacon Bond provided in his will that they should be freed as soon as circumstances should warrant, but soon after his death all the coloured family died but the mother and one son, who was not physically strong. Deacon Bond's son, into whose care they were committed at the death of his father, again offered them freedom, but they still chose to remain where they were. Of these slaves, Rev. Samuel D. Davis, so long the pastor of the Lost Creek church, writes as follows : 1. An interesting sketch of Salem College by President Gardiner may be found on page 545 of this volume. 2. Samuel Preston F. Randolph. SOUTH-EASTERN ASSOCIATION. 895 Black Manuel was the husband of Lottie, a black woman who lived and died in the Bond family "on Elk Creek, at the place now known as Quiet Dell. Lottie and her husband were both members of the Seventh Day Baptist Church on Lost Creek. Manuel was the slave of Thomas Bond of Lost Creek, who though not a member of the church, was a nominal Sabbath-keeper. When Manuel was well stricken in years, his master sold the farm on which they lived to two members of the Lost Creek Church, Eli and Moses Van Horn, and sold Manuel to a man keeping First Day, who moved him to a farm further away from the church. Being dissatisfied with his new home, he appealed to the men who bought his old master's farm, to buy him also, and bring him back to the humble cottage he had occupied so many years, that he might live among his church brethren. This they did, and became the legal owners of a brother in the same church with themselves. . But they did this, and thus became responsible for Manuel's conduct and future maintenance, not for sordid money's sake, for Manuel was not now able to earn wages, but that they might make comfortable and happy a beloved brother. It was my privilege to pay pastoral visits to all three of these brethren when on their dying beds, and I have no doubt that it will be said in the judgment to these last owners' of Manuel, "Inas much as ye have done it unto one of the least of these my brethren, ye have done it unto me." Should the reader question why Manuel's brethren did not set him free, let it be remembered that such was the law of the State of Virginia, that a freed slave could not remain in it beyond a stated number of days, without being sold again into bondage. At the session of the Eastern Association held at Shiloh, New Jersey, May, 1856, the New Salem and Lost Creek churches made application for admission to that body, and Rev. Samuel D. Davis appeared as a delegate from both of these churches. These applications were referred, as usual in such cases, to the committee on petitions, who reported to the association in favour of admitting both churches. This recommendation called forth considerable discussion, relating chiefly to the relation of these churches to slavery. The New Salem Church was finally admitted by a unanimous vote, and the Lost Creek Church with but a single dissenting vote, that of Alfred B. Burdick. One of the churches of the association now took up the matter independently, and appointed a committee to investigate the subject. This action precipitated a heated discussion at 896 SEVENTH-DAY BAPTISTS: the next annual session of the Eastern Association, . which finally resulted in the voluntary withdrawal of the Lost Creek Church from the association under painful circumstances. The New Salem Church, it should be observed, took no formal part in this controversy with tKe Eastern Association, of which it will be remembered the New Salem Church was a member also, although that church had joined with the Lost Creek Church in sending Rev. Samuel D. Davis as a delegate for two consecutive years to the annual sessions of the Eastern Association, held at Shiloh and New Market, New Jersey. It was perfectly clear, however, that the New Salem Church strongly sympathized with her sister church in what they both regarded as persecution of the latter, concerning slavery. From the date of the final action of the Eastern Association. upon the withdrawal of the Lost Creek Church, the New Salem Church maintained an attitude of dignified silence as a member of that association, for a period of nine years, or until the year 1867, after the Civil War had been closed and slavery forever banished from American soil. The Lost Creek Church never renewed its relations with the Eastern Association, but upon the organization of the South-Eastern Association, became a constituent member of that body. But the rancorous feeling engendered by so bitter, so in tense, and so prolonged a controversy could not die out all at once. The visits of Rev. Abram Herbert Lewis in 1868, did more than any other one thing toward the restoration of the era of good feeling of the West Virginia people toward their brethren of the North and East. In short, of all the valuable service which he has ever performed for the Seventh Day Baptist Denomination in West Virginia, this is doubtless the greatest and most valuable. But it was not until the occasion of the visit of Rev. Sherman S. Griswold to Lost Creek, in May, 1881, that it was made entirely clear that peace and harmony were wholly restored, and that the slavery ques tion among Seventh Day Baptists had become wholly a thing of the past. So far as records accessible at the present time show, not more than two members of the Seventh Day Baptist churches of Western Virginia took up arms against the Gov- (56) SOUTH-EASTERN ASSOCIATION. 897 eminent of the United States in behalf of slavery. With these exceptions, the Union was upheld and loyally supported by the entire membership of all these churches. Situated as they were on the very border line between the north and the south, where political feelings, always intense, were many fold so at that time, it was but natural that any and all persons not definitely known to have voted for the success ful candidate for the presidency of the United States in the campaign of i860, should be regarded with doubt, and many were arrested upon suspicion and confined in the county jails or carried away to Camp Chase or other government •prisons. On one occasion, a posse of Union officers called at midnight at the home of the loyal clerk of the New Salem church for the ostensible purpose of arresting him and tak ing him away to prison as a suspicious character. To their bitter disappointment and disgust, they found him at the Town ship Hall, performing his duty as a loyal citizen of the United States in helping to conduct a federal election, whose re turns must be made out before the commissioners of the election were permitted to leave their post of duty for sleep. The churches of this association were all represented in the Federal Army. INFLUENCES OF LIFE AND GROWTH. The influences which contributed to the permanent life and growth of Seventh Day Baptist settlement and occupation of Western Virginia, may be divided into those which are or ganic, those of environment, and those which are personal. Of the first, or those which are organic, it should be re membered at the outset, that these people held extreme views of personal independence. They necessarily had to entertain such views in order to be Seventh Day Baptists : and as such, they took not a little pride in the church organization which could be so easily adapted to the needs of a body of people of such personal and independent views. The very fact that in spite of the constant turmoil existing within the church be cause of its disciplinary activity, the church continued to thrive, is conclusive proof of its resources which made for tenacious life and endurance. 898 SEVENTH-DAY BAPTISTS: Moreover, the very environments of its earlier life here on the frontier contributed much to the perpetuity of the church. Here life was to be seen in simpler and more ele mentary phases of civilization, and the intellect easily found ample leisure time for reflection upon the corresponding sim pler phases of the problems of ethics and religion, and con tributed mightily to the intensity of religious faith and ac tivity. As time, passed by, and the ruder forms of life gave way to greater comforts with their more complex problems, per sonal influence gradually became, little by little, a more potent factor in the life and growth of the church, and the need of active pastoral work grew more and more apparent. Nat urally, but unfortunately, the churches themselves tardily rec ognized this need. Rev. Jacob Davis, who had accompanied the church to its new home in Western Virginia, had given the church freely of his time and labour without money and without price, and had finally yielded up his life — a willing sacrifice — for the faith that was within him. Rev. John Davis and his associate and successor,) Rev. Peter Davis, both supported themselves with the labour of their own hands, and received little or no pecuniary rewar.d for the care they bestowed upon the church. By the time the activities of these devoted men were end ed,, the time had arrived when the church required a guiding and shaping hand in the pulpit, as well as its co-adjutor in the pew. Of two ministers, Rev. Samuel D. Davis and Rev. Charles A. Burdick, who contributed most to this need, from the mid dle of the nineteenth century to its close, it is the purpose of the present writer to speak here. Rev. Samuel Davis Davis. Rev. Samuel Davis Davis was born at what is now Jane Lew, West Virginia, July 6, 1824. He was the son of Jacob Davis, 2d, and Sarah- (Hoff man) Davis. His great-great-grandfather was Rev. William Davis, the Welshman who founded the Shrewsbury Church. SOUTH-EASTERN ASSOCIATION. 899 Rev. William Davis's sixth son, James, was the father of Rev. Jacob Davis, who was the father of Jacob Davis, 2d, who was the father of Rev. Samuel Davis Davis. Rev. Samuel D. Davis was baptized by Rev. Peter Davis in March, 1837, and soon afterward, was received into mem bership in the Lost Creek Church, by Rev. Stillman Coon, who was engaged in missionary labour in Western Virginia at that time. His father died when he was but three and a half years old, and at an early age he became the mainstay of his widowed mother and four orphan sisters. His boyhood and early man hood were filled with poverty, hardship, and toil. In the year 1841, at the age of seventeen years, he was licensed by the Lost Creek Church to preach "within the bounds of the church," and was appointed to preach one Sab bath in each month for the church. This licence was renewed from year to year, until in 1840, when, under date of Septem ber. 11, he was given a formal certificate of licence to preach, which was renewed from year to year. At a meeting of the church held on September 7, 1849, he was requested to take his ordination into consideration. This he was reluctant to do. Nevertheless, at the annual meet ing of the South-Western Association, held with the church at Lost Creek, in the following October, the church asked that he be ordained. Rev. Peter Davis was the only ordained min ister present, however, and his physical condition was such that on the second day of the session, he was compelled to resign his office as presiding officer of the association and consequently did not feel equal to the task of conducting an ordination service. Accordingly, the ordination was post poned. On the 27th of the following January, the church instruct ed Rev. Azor Estee, ^who was engaged in pastoral labour with the Lost Creek and New Salem churches, to make the necessary arrangements for the ordination. The ordination took place on May 11, succeeding, when Samuel D. Davis was solemnly set apart to the sacred duties of the office to which he had been called, at a service conducted by Rev. Azor Estee and Rev. Peter Davis, at Lost Creek. 900 SEVENTH-DAY BAPTISTS: Soon after his ordination, he was called to the pastorate of the Lost Creek Church, and with such brief intervals as ill health demanded for rest, he sustained that relation for more than a quarter of a century, resigning in 1875. During this pastorate, aside from maintaining the appoint ments of the church, he devoted much time to evangelistic and revival meetings in Western Virginia, such work extending to all the churches" in that region together with their many outposts. In 1867, the Lost Creek and New Salem churches sent him and Rev. Jacob Davis as missionaries on a visit to Shel- byville, Tennessee. Some two years afterward, he again vis ited Tennessee under the auspices of the American Sabbath Tract Society to labour with Rev. James Bailey, in the interest of Sabbath Reform. Although strongly urged by the Ameri can Sabbath Tract -Society to go upon that field and remain in definitely, he nevertheless declined, believing the interests there were too great to be served adequately in the time that he felt that he could spare from the West Virginia field, to which under the call of duty, he had pledged his life work. Under his leadership and pastoral care, the Lost Creek Church increased its membership from about sixty-five at the time he became its pastor, to upwards of two hundred when he finally resigned. It had also built and dedicated a new com modious brick house of worship. When he became pastor of the Lost Creek Church, the only other active churches were the New Salem and South Fork of Hughes River (Pine Grove) churches. With the founding and organization of every existing Seventh Day Bap tist church now in the South-Eastern Association, except the New Salem, Lost Creek, and Middle Island churches, he has been intimately connected. Perhaps the most trying experience in his pastorate at Lost Creek, was that of the events of the Civil War. The political views of the members of the church were widely divergent, fundamentally, and there was every incentive to precipitate, unguarded action, as well as great danger of arous ing blind and unreasoning passions. Himself, an uncomprom ising abolitionist, he was diplomatic enough withal, not only REV. SAMUEL DAVIS DAVIS. See Biographical Sketches, p. 1361. SOUTH-EASTERN ASSOCIATION. 901 to retain the confidence and affection of all his church, but like wise to prevent any outburst, or open rupture in it. During more than half of his term of. service with the Lost Creek Church, he had no stipulated salary, receiving only such contributions as individual members might offer him. In one year of this period, he travelled upward of six hundred miles on horseback, preaching in the church and in school houses, holding special meetings and visiting people in their homes, and receiving for the entire year, a financial remunera tion aggregating six dollars ($6.00), a part of which was in merchandise. During these years, he maintained his family upon his farm, which had to be paid for from his earnings, performing the labour, for the most pj-flrt, with his own hands, and often toiling till the midnight hour. During the latter part of his pastorate with the Lost Creek church, it had become sufficiently prosperous to pay- the pastor a small salary, which never exceeded three hundred dollars ($300.00) annually. In the spring of 1876, after he had previously resigned the pastorate of the Lost Creek Church, he assisted Rev. Charles M. Lewis in a series of revival meetings conducted by the latter at New Salem. These meetings resulted in about fifty accessions to the church, and in his being called to the pastorate of the New Salem Church. This pastorate continued for a term of three years, greatly to the good of the church, which was strengthened by growth of spiritual life, and by accessions to its numbers. In the year 1879, he returned to his farm near Jane Lew, and engaged in evangelistic and missionary work, indepen dently. In the following year, 1880, the Board of Managers of the Seventh Day Baptist Missionary Society, engaged him as a general field missionary, to labour in West Virginia under its direction. For more than ten years he continued in this service, con stantly visiting pastorless churches, conducting revival meet ings in every church and Sabbath-keeping community within the bounds of the South-Eastern Association, and calling upon the families from house to house. 902 SEVENTH-DAY BAPTISTS: Such labour as this he had performed lavishly during his long pastorate of the Lost Creek Church, and the results had been gratifying ; but now that the opportunity to do such work was larger, the beneficent results were correspondingly great er. The membership of the churches was increased, converts to the Sabbath resulted, and new churches were organized. The field of such activities was not limited to West Vir ginia. It extended to the church at Jackson Centre, Ohio, where he had visited at different times previously ; to Salemville, Pennsylvania, where in 1885, he organized a prosperous Sev enth Day Baptist church ; and to Cumberland County, North Carolina, where he found a strong prejudice against such work as he was engaged in doing. This prejudice he had the grati fying pleasure of seeing give wayio a hearty welcome to Sev enth Day Baptist home missionaries. . After the close of his labours under the direction of the Missionary Board, he continued to do missionary and evan gelistic work independently, until recently, when the infirmi ties of advancing age compelled him to relinquish active minis terial labour, and he finally passed away from the scenes of his earthly toil, at the home of his son Boothe Colwell, at Al fred, New York, February 25, 1907. It is not given many men to grasp the really great oppor tunities of life, and to fewer, yet, to enjoy to its full, the fruit of the possibilities of such opportunities when once seized upon and wrought out. To Rev. Samuel D. Davis came a magnificent opportunity, — an opportunity, however, that to most on-lookers must, at best, have appeared to be sadly obscured and doubtful. To him inviting as it was magnificent, it revealed no less surely its hardships and toil. But it was worth the effort. And to the work of cultivating the soil of the Seventh Day Baptist churches of West Virginia, he addressed himself. No spot was left unturned. There was no plant not watered, none so un promising as not to receive the tenderest care, none so thrifty as not to need cultivation. He was literally a pastor to every church in the association, a spiritual father to them all. The indelible impress of his personality, and the finger-prints of his moulding hand, are everywhere. SOUTH-EASTERN ASSOCIATION. 903 And he wrought wisely and well. His energies and life were as freely, as they were lovingly and devotedly, bestowed. The highest academic honours paid, as tokens of superior merit, for ecclesiastical service performed, are awarded either for scholarly attainment, or for some signal service, in a min isterial capacity, to the church. It was the pleasant privilege of the present writer to urge the acceptance by the subject of this sketch, during the very last years of his life, of the degree of Doctor of Divinity, as a fitting recognition of the unique service he had performed in fostering the spiritual life and growth of the churches of the South-Eastern Association. But his modesty and his conscious want of the advantages of an education he was forced to forego in early life, caused him to shrink from such an honour. But few Seventh Day Baptists can lay claim to greater service to the church, than can Samuel Davis Davis, whose highest honour, whose chiefest delight, was to be called a Min ister of the Gospel of his Lord and Master, whom he so dearly loved and revered. Rev. Charles Alexander Burdick. Unlike that of Rev. Samuel D. Davis, the work of Rev. Charles Alexander Burdick on the West Virginia field, did not extend over the entire period of his life. It was rather a par ticular mission of a few years performed at a critical period of the history of that group of churches, much as some great statesman steps into the breach at some crisis in the history of a mighty nation, and in the brief space of a few months, or a few years at most, shapes and fixes the destiny of that nation for ages to come. He was born at Lincklaen, New York, December 5, 1829, His educational advantages were wide in their scope, and in cluded attendance at the following institutions: Albion Acad emy, DeRuyter Institute, Oberlin College, Alfred University, and Union Theological Seminary in New York City. He had been pastor of churches at Welton, Iowa ; Berlin, Wisconsin ; and Greenmanville, Connecticut. Naturally methodical in his habits of study and work, this trait was accentuated by his training. He had also had exceptionable opportunity to be- 904 SEVENTH-DAY BAPTISTS: come acquainted with the history and traditions of the Sev enth Day Baptist denomination. His uncle, Rev.. Alexander Campbell, with whom he was upon terms of great intimacy, and whose Autobiography he subsequently edited, although a convert to the Sabbath, had led a life of such ceaseless activity, and of such a breadth of scope, literally covering what are now the Eastern, Central, Western, and South-Eastern associa tions, besides being the leading spirit of the movement which founded DeRuyter Institute and for many years maintained it, as to make him one of the best known representative Sev enth Day Baptists of his time; and he deeply impressed his nephew with the value of his rich denominational heritage. In addition to this equipment, Rev. Charles A. Burdick had served a term as the recording secretary of the Seventh Day Baptist Missionary Society, and thus had become familiar with the details of the work of that body. With this preparation, he accepted a call from the Board of Managers of the Seventh Day Baptist Missionary Society to labour in West Virginia, and accompanied by his family, consisting of his wife and two children, he reached the field October 20, 1870. In the preceding April, the Board had sent Rev. Walter B. Gillette to West Virginia in the hope that he might see his way clear to remain upon the field for a few years, but he felt that the task set was too exacting for his physical strength, and had made way for his successor. In the meantime, he had inquired carefully into the conditions existing in the South Fork of Hughes River, or Pine Grove, Church, and as a result had assisted in organizing the Ritchie Church. He had also assisted in the organization of the Greenbrier Church, and the ordination of Rev. Lewis F. Randolph at the request of the New Salem Church. But it was a critical stage of the history of the West Vir ginia churches. They were just beginning to recover from the direful effects of the Civil War, which had depleted their ma terial resources, and had for many years cut off any friendly intercourse with the other churches of the denomination, par ticularly those of the North and East. Rev. Samuel D. Davis was the pastor of the Lost Creek REV. CHARLES ALEXANDER BURDICK. See Biographical Sketches, p. 1361. SOUTH-EASTERN ASSOCIATION. 905 Church, which embraced "widely scattered groups of families at what are now Roanoke, Quiet Dell, and Hackers Creek, in addition to those living on Lost Creek and in its immediate vicinity. The salary paid was very meagre and he was obliged to till his farm for the maintainance of his family, and thus reduce to a minimum the amount of time he could give to his pastoral duties. The New Salem Church, with widespread interests, had Rev. Jacob Davis for a pastor, who lived four miles away on Greenbrier Run, and was obliged to depend upon his farm, too, for his material support. Rev. Peter Davis, the pastor emeritus of the church, was blind and otherwise too greatly enfeebled to engage in any active ministerial labour. The Middle Island Church, like the Lost Creek and New Salem churches, was badly scattered, and presented problems of a complicated character. Rev. James B. Davis lived here, and in-so-far as the church had a pastor, he served it in that capacity. The newly-organized Ritchie Church, in addition to the greatly strained relations existing between itself and the Pine Grove Church, at once developed entangling complications within itself. The Greenbrier Church, organized after the Ritchie Church, while including the homes of Rev. Jacob Davis and Rev. Lewis F. Randolph within its bounds, did not feel able to employ either of them for more than a nominal amount of pastoral work. The churches all were sadly in need of associational ad vantages, but they were too far away from all of the existing associations to derive the needed benefit from any of them. At least one more church, and possibly two more, needed to be organized in the very near future. Sabbath Schools, while general, were too crude to be ef fective. Through the efforts of lay members, business methods were gradually being introduced into the New Salem and Lost Creek churches, but elsewhere chaos reigned. All were in need of the firm guiding hand of the right sort of pastor. It was estimated that there were about sixteen hundred 906 SEVENTH-DAY BAPTISTS: persons connected with the various societies among these churches. Many of these, while observing the Sabbath, had no church connection. Disheartened as they were from previous experiences, the question of education was forcing itself upon the people again. Systematic benevolence either for the benefit of the churches themselves, or for general denominational objects, did not exist. All efforts in that direction had proved abortive. Added to all this, was the fact that the people were super sensitive, superlatively jealous of their independence, ultra- conservative, and hopelessly wedded, apparently, to that style of preaching which appeals most powerfully to the emotions. Into this maze of conditions, enough to appall the stoutest heart, the new missionary came, bent upon improving condi tions all he could, and of avoiding everything that would tend to make them worse. It was a situation that would tax to the utmost all his re- sources-of tact and diplomacy, no less than those of his sound, reasoning judgment, and alert, keen penetration. His first object was to make an acquaintance with the peo ple of the various groups of his large parish. The general im pression which he made may well be judged from a communi cation written by Rev. Samuel D. Davis, to the Board of Man agers, under date of April 2, 1871, less than five months a-fter he had arrived upon the field. After speaking of the labours of Rev. Walter B. Gillette, this communication continues, Eld. C. A. Burdick came to the field under more adverse cir cumstances. He came a stranger among strangers, at a time when his abilities as a speaker must be compared with those who had pre ceded him, recollections of whom were still vivid in the minds of those who had heard them. Will he fill the measure? and how does he compare? were among the interrogations. But with those who had learned to rely with implicit confidence in the fact that the Board would not send to West Virginia a man of mean abilities, the ques tion of adaptation (without which a man is everlastingly in the wrong place) was the vital one. This has been answered to the joy and comfort of many hearts. On the 3d of March, Eld. Burdick came to our place to make us a third visit. The next day we com menced a series of meetings under circumstances so unfavourable that a council was subsequently held to decide whether these meet ings had better be discontinued. It was decided, however, to go SOUTH-EASTERN ASSOCIATION. 907 on. God in his mercy poured out his Spirit, and we had a glorious time. Sinners were awakened, mourners obtained a hope in Christ, and those who loved the Lord were made to rejoice. Glory be to God! Our meetings lasted sixteen days, and were held, most of the time, day and night. The missionary preached every sermon, except * two or three. His zeal and energy were untiring, and as he reasoned of sin, of righteousness, and of a judgment to come, men who had resisted all the influences that had been brought to bear upon them, until their heads were silvered over with the frosts of many winters, not only trembled, but yielded to the persuasions of the Gospel, and thanked God that an instrumentality had finally been effective to lead them to Christ. The very diminutive number that resisted the influence, did it by absenting themselves more or less from the sanctuary the last days of the meetings. Fifteen willing candidates have been baptized, and others are expected soon to follow. Under date of August 25, 1871, the Board of Managers received the following -report : It is now ten months and five days since I came on to the field. My labours in preaching have been distributed among twelve different lo calities, and two or three other points have been visited. Have assisted in revival meetings in five of these" -places. There was some increase to our churches in connection with all these efforts but one, although the increase was small, except in case of Lost Creek. I am not able to tell just how many have been added to the churches, but think the number is about thirty to thirty-five, including a few who had been previously baptized. I have baptized twenty-one persons, preached a hundred and thirty-one discourses, conducted three funeral ser vices, travelled on horseback one thousand five hundred and seventeen miles, exclusive of travel from house to house in the same neighbour hood. I have not looked for any marked results to appear suddenly from my labours here, and except in the conversion of souls and the encouraging of Christian activity, have not laboured for immediate results. Bro. Gillette, who had laboured here earnestly and very ac ceptably before me, had gathered in such fruit as was ripe for the harvest; as, for example, assisting to organize two new churches, and to ordain one minister of the Gospel, besides sowing seed. My ex pectation and aim have been to secure such results as must come from gradual development, except, as has been said, in the case of con versions; and so far am encouraged. I think all the churches are in a growing condition, and the brethren have shown a readiness to sec ond my efforts. Last First Day a very interesting meeting was held in connec tion with the quarterly meeting at Salem. It was the meeting of dele gates appointed by the five Seventh Day Baptist churche's, for the pur pose of considering the propriety of organizing an association of said churches, and authorized to draft a constitution for such organization, 908 SEVENTH-DAY BAPTISTS.- in case it was deemed proper. The churches were well represented, and the meeting was enthusiastic in favour of association. I was sur prised that so clear a conception of the benefits of association pre vailed among the delegates as was shown by the discussion of the resolution, affirming that the time had fully come when the West • Virginia churches should be uuited in an associate capacity. A con stitution was framed, which is to be submitted to the churches for their adoption or rejection. It is true there are now but five churches that are expected to enter into such association, but the need of co operation exists, if the number is small. And we all expect new churches to be formed at no very distant day. Of the character of the work, he expresses himself as im pressed in the following manner: The religious, social, and intellectual development of those con stituting the churches, and bringing them into a closer bond of union with the rest of the denomination, have seemed to me an important object to strive for in the mission. During the next year the organization of the South-East ern Association was completed, the West Fork (now Roanoke) Church was organized, a new house of worship completed by the Lost Creek Church, a new church edifice begun by the Ritchie Church, and revival meetings held among the churches generally. An association had been formed for training lead ers of church music, and Sabbath School work had been vigor ously prosecuted. During the session of the South-Eastern As sociation at New Milton, a Sabbath School institute was con ducted, and another not long afterward at New' Salem. During the third year, in addition to other work, he gave considerable attention to Sabbath Reform, lecturing upon the Sabbath wherever opportunity offered. The Sabbath School work was prosecuted with vigour. Two institutes were held, and a series of normal classes organized, Of the latter, he says: One new feature has been added to my work: That of holding Normal Class meetings for Sabbath School teachers and others, in which I have endeavoured to awaken enthusiasm in the work of teach ing, and to give instruction needed by teachers. My aim is to meet a class for this purpose every time I visit a church or neighbourhood where there is a school. As in the preceding year, considerable attention was given to the subject of church music. For this purpose he taught SOUTH-EASTERN ASSOCIATION. 9O9 a number of classes for which he charged a tuition fee, de voting the proceeds to the increase of the Church-building Fund appropriated by the Board of Managers for use within the association. He also often gave popular lectures for the instruction of the people as their needs might indicate. Some attention was given to the question of education. The fourth year saw the work steadily pushed along all the lines previously projected, particularly as regards Sab bath Schools and education. He closed his engagement with the Board of Managers of the Seventh Day Baptist Mission ary Society November 20, 1874, four years and one month after he came upon the field, for the purpose of devoting him self to the solution of the educational problem confronting the churches of the association, feeling that he could do this to better advantage, independently, than if he were to continue- under the direction of. the Board. In other respects his mission was practically completed. The South-Eastern Association and the West Fork Church had been organized, the Lost Creek Church had completed its new house of worship, and that of the Ritchie Church had reached a stage of completion where it was available for use. Im proved-business methods had been introduced into all the churches, the organization of the South-Eastern Association operating as a powerful stimulus in that direction, and mak ing available, for general use, the lay assistance referred to previously in this paper. A substantial foundation had been laid for the. subsequent introduction of systematic benevolence, for the support of the churches and for other phases of denom inational work. Church music throughout the association had been up lifted and dignified as never before. Many of the difficult problems connected with various churches had been successfully solved, and others started in the right direction. There had been a large number of accessions to the churches generally throughout the association. The work with the Sabbath Schools had been so generally and so thoroughly done as to have justified the Board in es tablishing the mission, had nothing else been accomplished. 9IO SEVENTH-DAY BAPTISTS : It is doubtful if anywhere else in the denomination, in so short a time, has there been so marvelous and so substantial a growth in Sabbath School work as was effected here in this brief period of four years. So strongly was it developed that for many years of the period when the churches were practically without pastoral care following the cessation of this mission, it may fairly be said that if the Sabbath Schools did not actually carry the churches, they at least constituted the mainstay of the latter. In severing his connection with the Board of Managers of the Missionary Society, and undertaking educational work, he had the utmost faith in the ultimate success of his effort, for in addition to his confidence in the general patronage the school would receive, he had assurances of private financial assistance. A private select school was opened at New Salem with a flattering outlook, and effective work was done. But a train of untoward circumstances set in, the chief of which was a period of financial depression, and the effort was finally abandoned. It is certainly true that the period of prosperity the West Virginia churches are enjoying in the closing years of the nineteenth century and the opening of the twentieth, despite the fact that several of them are pastorkss, is in no small measure due to the effective work done upon that field by Rev. Charles A. Burdick. It is equally true that it is the greatest achievement of his long and useful career, regardless of the discouraging result of his efforts to establish an acad emy. The seed was sown in a rich soil, and has produced a bounteous harvest. The long procession of young people who went to Alfred University during the decade following the close of his labours in West Virginia, no less than the phenom enal prosperity of Salem College under adverse conditions, were grestily influenced by his teachings. CONCLUSION. The results of the history of the South-Eastern Associa tion may be summarized briefly as follows : First of all, it is composed of a flourishing group of SOUTH-EASTERN ASSOCIATION. 9II churches which will compare favourably with any other group similarly situated in the Seventh Day Baptist denomination. Then it has contributed largely to the life and growth of many other churches, outside of the South-Eastern Associa tion, particularly those of the North-Western Association, It has produced, directly and indirectly, upwards of twen ty-five substantial Seventh Day Baptist ministers. It has produced one college president. It has produced several college professors. It has contributed directly to the active membership of the following bodies : Board of Managers of the Seventh Day Baptist Missionary Society; Directors of the American Sab bath Tract Society ; Directors of the Seventh Day Baptist Ed ucation Society; Trustees of the Sabbath School Board of the Seventh Day Baptist General Conference; Trustees of Alfred University. It has contributed one missionary to China. It has contributed one of the most valuable missionaries ever placed upon the home field in the South-West. . Last, but by no means least, it has contributed a body of high-grade American citizens, with lofty civic ideals, who have always answered loyally the call of duty, in war and in peace, in the humble rank of the private citizen and in exalted stations of civil life, all alike. STATISTICS. SOUTH-WESTERN ASSOCIATION. YEAR. 1S4O18411842 1843 1844 18451S46 I8471848 1849 1850 18511852 18531854 1872 l873 1874l875 1876 1877 1878 MODERATOR. Lewis Bond Lewis Bond John Forsythe Simeon Babcock . . . Joshua Hill Richard C. Bond . . John Davis Simeon Babcock . . . Eli Bond Joshua Hill Peter Davis James Simpson Rowse Babcock Samuel D. Davis . . Ezekiel Bee Samuel D. Davis . . Samuel D. Davis . . Charles A. Burdick . Charles A. Burdick Samuel D. Davis Moses H. Davis Charles A. Burdick James B. Davis . . . Lewis F. , Randolph PLACE OF MEETING. James Bailey Richard C. Bond Henry R. Stillman . . Jepthah F. Randolph Lemon Lippincott John Babcock William F. Randolph Richard C. Bond Jonathan Bond Benjamin F. Bbnd . . Eli Forsythe James Hill, Jr Isaac F. Randolph . . Eli Forsythe James Hill William F. Randolph Joshua G. Babcock . . Eli Forsythe Benjamin Clement William F. Randolph Jacob Davis Eli Forsythe PREACHER OF INTRODUCTORY SERMON. Lost Creek . . New Salem Northampton . Port Jefferson Lost Creek . . Jackson . . New Salen Jackson . . Lost Creek Jackson . . . Lost Creek Jackson VIRGINIA ASSOCIATION. Jacob Davis New Salem Jepthah F. Randolph Jepthah F. Randolph .'. Lost Creek . Moses H. Davis Jepthah F. Randolph , New Milton Moses H. Davis Jepthah F. Randolph South Fork , Asa Bee, Jr / SOUTH-EASTERN ASSOCIATION. Preston F. Randolph Franklin F. Randolph Preston F. Randolph J. Franklin F. Randolph Charles A. Burdick . . Dudley- H. Davis Simeon H. Babcock ¦Franklin F. Randolph Moses H. Davis Franklin F. Randolph Franklin F. Randolph Moses H. Davis ...'.. Preston F. Randolph . . Luther A. Bond New Milton New Salem Lost Creek . . . Jackson Centre Greenbrier Middle Island Lost Creek . . Lewis Bond Lewis Bond Lewis A. Davis Joshua Hill Richard C. Bond Joshua Hill Richard C. Bond Joshua Hill Samuel D. Davis Joshua Hill Samuel D. Davis Rowse Babcock Azor1 Estee Ezekiel Bee Samuel D. Davis Hiram W. Babcock Samuel D. Davis James Bailey Albert Shock Simeon H. Babcock Jacob Davis Samuel D. Davis Lewis F. Randolph O to < a> STATISTICS.— (Continued.) SOUTH-EASTERN ASSOCIATION. MODERATOR. 1879188018811882 1883 1884188518861887 188818891890 189 1 189218931894I89S1896,1897 189818991900 19011902 Lucius R. Swinney . . Moses H. Davis .... Uri M. Babcock Lewis F. Randolph . . Preston F. Randolph Samuel D. Davis . Jesse F. Randolph Charles N. Maxson . . Samuel D. Davis Henry B. Lewis' John L. Huffman Orpheus S. Mills Theodore L. Gardiner Samuel D. Davis Lely D. Seager Samuel B. Bond Moses H. Van Horn John H. Wolfe Flavius J. Ehret Ernest F. Randolph . . . Ahva J. C. Bond Roy F. Randolph Aldis L. Davis S. Orestes Bond . | Charles N. Maxson . . Festus P. Ford Charles N. Maxson . . Jesse F. Randolph . . . Charles L. Polan . . . Franklin F. Randolph Lucius R. Swinney . . Preston F. Randolph . . Corliss F. Randolph . Charles N. Maxson . . Franklin F. Randolph Charles N. Maxson . . Moses H. Davis Preston F. Randolph . . Flavius J. Ehret Franklin F. Randolph Alva F. Randolph Charles N. Maxson . . Luther A. Bond M. Wardner Davis . . . Franklin F. Randolph M. Wardner Davis . . . Flavius J. Ehret Preston F. Randolph . . Festus P. Ford Theodore L. Gardiner Ray F. Randolph . Festus P. Ford Preston F. Randolph . . Luther A. Bond Flavius J. Ehret Samuel B. Bond Flavius J. Ehret Samuel B. Bond .... Beatrice Lowther .... Mazzinni G. Stillman . Ahva J. C. Bond Xenia E. Bond J Beatrice Lowther .... Xenia E.. Bond Flavius J. Ehret Xenia E. Bond Flavius J. Ehret Flavius J. Ehret Dora Gardiner Harold Stillman Charles C. Wolfe PLACE OF MEETING. | PREACHER OF INTRQDOCtORV SERMON. New Salem . Greenbrier . . . Middle Island Ritchie Lost Creek . . Greenbrier . . . Salem Middle Island Ritchie Lost Creek . . Salem Greenbrier . . . Middle Island Ritchie Lost Creek . . . Roanoke Salem Greenbrier Salemville ~ . . . Middle Island Berea Lost Creek . , . Salem Salemville Lucius R. Swinney Lewis F. Randolph James B. Davis Lucius R. Swinney Jacob Davis Samuel D. Davis Calvert W. Threlkeld Lucius R. Swinney Samuel D. Davis George B. Kagarise Samuel D. Davis Marcus E. Martin Sanford L. Maxson Samuel D. Davis Lely D. Seager Darwin C. Lippincott William L. Burdick Riley G. Davis Mazzinni G. Stillman Darwin C. Lippincott Riley G. Davis David W. Leath Darwin C. Lippincott William L. Davis inOcH K 1 Pi> in>-*M W 2 oo > HO3 THE SOUTHWESTERN ASSOCIATION REV. JAMES F. SHAW. See Biographical Sketches, p. 1361. THE SOUTHWESTERN ASSOCIATION. Revrf James F. Shaw. This Association is the youngest in the sisterhood of Seventh-day Baptist Associations, its organization dating Aug. 9 to 12, 1888. The existence of Seventh-day Baptist churches in the territory now embraced in the Southwestern Association did not begin until about the year 1881 or 1882. The Seventh-day Adventists had sent missionaries on the field earlier than this and had made converts to the Sabbath ; but the first organized work of Seventh-day Baptists was, perhaps, the Little Loss Seventh-day Baptist church in Jack county, Texas, organized in 1880 by Eld. J. A. Milliken,- who was converted to the Sabbath while living in southern Illinois, and afterwards moved to Texas. The difficulties of pioneer settlements on Texas prairies proved rather too great for the membership and the church soon dissolved and the membership moved to older settlements farther east in the state. In 1882 Eld. S. R. Wheeler organized the Delaware Seventh-day Baptist Church, in Christian county, Mo., that numbered Eld. W. K. Johnson and Eld. L. F. Skaggs, Bap tist ministers, converts to the Sabbath, among its members, and who afterwards served the Missionary Society as mis sionaries in that part of Missouri. During the winter of 1882-3, some Sabbath-keepers in Alabama, in the Flat Woods, near Attalla, Etowah county, 9J8 SEVENTH-DAY BAPTISTS: who had been brought to the knowledge of the Sabbath through the labors of the Seventh-day Adventists, sought acquaintance with the faith and practice of the Seventh-day Baptists; and as a result of correspondence, Missionary Sec retary A. E. Main visited them and spent nearly a month with them, organizing them into the Flat Woods Seventh-day Baptist church. Eld. J. J. White spent some time among them after this in missionary work. The present Attalla church is the successor of the Flat Woods church. Bro. A. S. Davis of Marlboro, N. J., was instrumental in settling a few families of Sabbath-keepers near DeWitt, Arkansas county, Arkansas, and in 1883 Eld. S. R. Wheeler, general missionary in the Southwest,! visited them and organ ized them into the DeWitt Seventh-day Baptist Church with seven members. Through some changes it is now known as the Little Prairie church. In the winter of 1883-4, Eld. Shaw, pastor of the Col lege Hill Baptist Church, at Texarkana, Arkansas, with eleven other members, withdrew and commenced to keep the Sabbath. On May 17, 1884, Eld. J. A. Milliken, then residing at Sher man, Texas, visited them and assisted to organize them into the Texarkana Seventh-day Baptist Church. In 1890 most of the church members removed to Fouke, sixteen miles south east of Texarkana, settling in a colony. Elders A. E. Main and S. R. Wheeler visited the church in 1884, being the only Seventh-day Baptists-, save Eld. Milliken, the members of this church had ever seen.' In 1885 Eld. Shaw accepted missionary work for the Missionary Society in Arkansas and Texas. Somewhere about the same date as the organization of the Texarkana church, the Providence church, Texas county, Mo., was organized through the labors of Eld. N. Wardner and A. McLearn. Eld. S. W. Rutledge,' a Baptist minister c-onverted to the Sabbath, was one of its members and after wards labored as one of the Society's missionaries. " In 1885 Eld. F. M. Mayes of Housely, Texas, visited the Texarkana church and sought membership in it and was received. In the same year Eld. Shaw visited the com munity in which Eld. Mayes lived, and held a series of meet- 1 SOUTHWESTERN ASSOCIATION. 919 ings, and not long thereafter (Sept. 19, 1885), he organized the Rose Hill Seventh-day Baptist Church, Housely, Dallas county, Texas, with Eld. Mayes as pastor. By deaths and removals the church went to decay in 1889. In 1886 a few Sabbath-keepers at Bulcher, Cooke county, Texas, led bv Eld. J. S. Powers, a convert to the Sabbath from the Methodist Protestant church, were organized into the Bulcher Seventh-day Baptist Church with six members. Soon after the organization of the Bulcher church, Eld. Shaw was invited to visit Eld. M. F. Whatley of Rupee, Falls county, Texas, a Baptist minister who with his wife had' come to the knowledge of the Sabbath and had accepted it. Spend ing only a night and part of a day, forming a pleasant ac quaintanceship, he returned home promising to return in the summer. Returning in the summer he held a series of meet ings. The regular appointment of the Baptist pastor, at the Baptist meeting-house in which the meetings were held, came in course while this series of meetings was in progress, and the said minister preached a sermon advocating the abroga tion of the law. Eld. Shaw publicly vindicated the Baptist denomination from the reputation of holding said theory, ad ducing proofs from the New Hampshire Confession of Faith and the Scriptures cited therein. Under the leadership of the Baptist pastor, seven members of the Baptist church were arraigned and excluded from the church for advocating the Sabbath, none of whom had up to that time ever kept the Sabbath, but following which action all accepted the Sabbath, and in September were Organized into the Rupee Seventh- day Baptist Church, including Eld. Whatley and wife, who , had obtained dismission from the same church early in the year and had united with the church at Texarkana, Ark. In the early part of this same year Bro. L. H. Smith, a member of the Rose Hill church, settled in the vicinity of Eagle Lake, Colorado county, Texas. Through Bro. Smith the knowledge of the Sabbath truth was brought to the minds of a deacon of the Baptist church near the place, named T. J. Wilson, and family, who after prayerful consideration fully embraced it and commenced keeping it. By invitation Elder Shaw visited them in the summer and organized the Eagle 920 SEVENTH-DAY BAPTISTS*. Lake Seventh-day Baptist Church with eight members, baptiz ing three of them in the Colorado River. ' With this brief statement of the origin of those churches which came into existence prior to the movement that resulted in the organization of the Southwestern Seventh-day Baptist Association, we now proceed to the history of the Association. The incentive to the organization of the Association was the hunger which -the human soul, inflamed by the fires of re ligion within, feels for communion with those of like faith. The little churches separated by long distances from each other, and few in membership, and sensible of the great op position to Sabbath-keeping and Sabbath-keepers, like the vine reaching out its tendrils for support, yearned for fellowship, association and co-operation with those of like faith beyond home confines. The suggestion came that something ought to be done to bridge this chasrn of distance, and that the little group covenanted together in church unity ought unitedly to seek further strength for work in evangelistic and Sabbath re form work by association in some manner. If only by repre sentation they might meet periodically, arid in person behold "each other, and by such acquaintance thus formed, know each other better, they would become wiser by mutual counsels, and stronger through the encouragement of such personal touch to undertake the allotted special work of Se*\jenth-day Baptists on the southwestern field. But obstacles of a serious nature confronted them. The distance, the financial expense and the very small at tendance likely to be had, at first seemed to forbid the consid eration of such an attempt. But the inner longing to do, and to inspire others to do, overcame the question of difficulties in , the way; and so the church^at Texarkana corresponded with the Rose Hill church, Dallas county, Texas; the Bulcher church, Bulcher, Cooke county, Texas ; the Rupee church, Rupee, Falls county, Texas ; the Eagle Lake church, Colorado county, Texas, and the DeWitt church, Arkansas county, Ar kansas, asking them to consider the question of a yearly meet ing, and whether they would join in such a meeting. Responses being favorable, it was arranged to hold the first meeting with the church at Texarkana, to begin August CHURCH AT HAMMOND, LOUISIANA. SOUTHWESTERN ASSOCIATION. 921 n, 1887. To this meeting came Eld. J. L. Powers, of the Bulcher church; Eld. M. F. Whatley, of the Rupee church; Eld. F. M. Mayes, of the Rose Hill church; and Eld. J. L. Hull, of the DeWitt church, who united with the' entire church at Texarkana in holding this first meeting. Essays were read, and sermons delivered, and devotional meet ings held tending to uplift all into the • spiritual realm and expanded thought of work on the field. The meeting was indeed a feast of good things to those hun gering for fraternity. But to all present it seemed that an annual meeting which had only the purpose of exchange of( fraternities was not enough. Whaf was needed was to become so associated under covenant arrangements that they could realize the responsibilities of doing for the cause. It was unanimously agreed to correspond with the Seventh-day Bap tist churches in Arkansas, Missouri, Texas and Mississippi with respect to forming an association that would have in its plan all the work usually belonging to such a body. A com mittee of correspondence consisting of Eld. J. F. Shaw, M. F. Whatley, and F. M. Mayes was appointed as correspondence committee. During this meeting an association was formed for pub lishing a small paper in the interest of the Sabbath, which be gan to be issued in January, 1888, bearing the name of the Sabbath Outpost, the place of publication being Texarkana, Ark. It was published most of the time as a monthly, for awhile as a semi-monthly, and then as a weekly, continuing for eleven years, edited at first by Eld. J. F.' Shaw and Eld. J. L. Powers, and then by Eld. J. F. Shaw and Eld. S. I. Lee, the place of publication having been moved in 1890 to Fouke, Ark. The committee received satisfactory responses from nearly all the churches in the territory,- and accordingly, by the au thority with which it was clothed, the committee appointed Aug. 9 to 12, 1888 for the first meeting and Texarkana, Ark., as the place! At the appointed time delegates from eight churches, with letters empowering them to act in the organization of the new association, met in the Seventh-day Baptist meeting-house in Texarkana, and after appointing Eld. M. F. 922 SEVENTH-DAY BAPTISTS: Whatley chairman and Eld. J. F. Shaw secretary of the convention, the letters were read, and it was found, that the following churches had petitioned to be formed into the new association, to wit., Providence church, Texas county, Mo. ; Beauregard church, Beauregard, Copiah county, Miss. ; DeWitt church, DeWitt, Arkansas county, Arkansas; Texar kana church, Texarkana, Miller county, Arkansas; Bulcher church, Bulcher, Cooke county, Texas; Rose Hill church, Housely, Dallas county, Texas ; Rupee church, Rupee, Falls county, Texas; and Eagle Lake church, Eagle Lake, Colorado county, Texas. , A constitution and rules of decorum being presented, were read and discussed, and after some alterations and amend ments, were adopted and the association was declared to be in existence, under the name of the Southwestern Seventh-day Baptist Association. Eld. M. F. Whatley was chosen to preach the introduc tory sermon of this first session. The election of officers re sulted in the choice of Eld. M. F. Whatley for moderator, and Eld. J. F. Shaw for clerk. Eld. Stephen Burdick, pastor of the West Hallock Sev enth-day Baptist church, Peoria county, Illinois, presented himself as delegate from the Northwestern Association, bear ing a fraternal letter, full of encouragement, after the reading of which he delivered an earnest, soul-inspiring address, fol lowing which he received the right hand of welcome from the entire body and a cordial inf itation to sit in the meetings and aid in the deliberations. Also, a letter of good cheer and fraternal encouragement from Eld. L. A. Platts, editor of the, Sabbath Recorder and president of the Seventh-day Baptist General Conference, was read and a vote of acknowledgement taken. The total mem bership at organization was 112. The number of ministers in cluded in the association was nine. The second session was appointed to meet with the Rose Hill church, at Housely, Dallas county, Texas, but before the time appointed had arrived, that church reported that circum stances had become such that it would be impossible for them to entertain the body. Accordingly, on invitation of the SOUTHWESTERN ASSOCIATION. 923 Texarkana church, the meeting was held with it, beginning July 4th, 1899. Eld. J. L. Hull, pastor of the DeWitt church, delivered the introductory sermon and was also elected moderator. Eld. J. F. Shaw was re-elected clerk. The churches were all repre sented either by delegate and letter or by letter alone. At this session Eld. B. F. Rogers, of Berlin, N. Y., came as joint dele gate of the Eastern, Central and Western Associations, and Eld. C. A. Burdick, of Farina, Illinois, came as delegate from the Northwestern Association and was received by the associa tion, and assisted in the business of the meeting and in the preaching services. At this meeting a resolution was adopted advising and urging all lone Sabbath-keepers, where it could be done with out too great sacrifice, to move to the vicinity" of some church for the sake of the great benefit of church association to them selves and families. The Beauregard church reported its name changed to Hewitt Springs church. The Bulcher church re ported its meeting held at Jimtown, I. T., and Eld. J. A. Milli ken as serving them as minister. During the associational year three ministers, Elds. M. Johnson, J.' M. Parker, and D. A. Stratton, came into the membership of the association, all of whom proved'to be mere adventurers. , Also, a resolution was adopted looking to the laying of plans for a denominational school in the Southwest. The mem bership had increased from 112 to 125. A good spiritual state was reported. The third session was held with the Hewitt Springs church, Copiah county, Miss-> July 3rd to 6th, 1890. Eld. R. B. Hewitt was chosen moderator, and Eld. J. F. Shaw secre tary. Six churches were represented, Bulcher and Rose Hill churches sending neither delegates nor letters. At this ses sion two churches were received to membership in the body, viz., Hammond, at Hammond, La., Mr. A. A. Booth its dele gate, bearing letter of petition; and Delaware church, Chris tian county, Mo., by letter in the hand of its delegate, Eld. L. F. Skaggs. Eld. W. C. Daland, delegate, representing the Eastern, Western, and Central Associations, and Eld. E. H. 924 SEVENTH-DAY BAPTISTS*. Socwell, delegate from Northwestern Association, were pres ent and greeted and welcomed to seats in the body. The membership as shown by tabulated report ihad in creased from 125 to 186 members. The fourth session was held with the Delaware church, Christian county, Mo., commencing July 2nd, 1891. The in troductory sermon was preached by Eld. W. K. Johnson. Eld. S. I. Lee was elected moderator and Eld. W. K. Johnson clerk. Eld. J. G. Burdick, representing the Missionary and Tract Societies ; Eld. J. T. Davis, representing the Eastern, Central and Western Associations ; and Eld. C. W. Threlkeld, representing the Northwestern Association ; and Eld. U. M. Babcock, a visitor, were received and rendered most efficient aid in the deliberations and exercises of. the sessions. The Corinth church near Corsicana, Barry county, Mo., organized during the year by Eld. L. F. Skaggs, was added to the mem bership of the body. Three churches, Rose Hill, Bulcher and Rupee in Texas failed to represent at this meeting, either by delegate or by letter. During this year Eld. F. M. Mayes of Texas, and Eld. R. B. Hewitt of Beauregard, Miss., became disaffected and endeavored to disintegrate the Association on sectional lines, in consequence of which a part of the church at Hewitt Springs, Miss-. drew off and formed a separate body under the name of the "Beauregard Seventh-day Baptist Church, South. • This, was under the leadership of Eld. R. B. Hewitt, who, along with Eld. F. M. Mayes of Texas, had planned to inaugurate a new denomination of Sabbath- keeping Baptists under the name of "The Seventh-day Bap tists, South." The movement began with eleven members and failed to increase or to grow popular, and as a consequence ceased to exist. The statistics this year showed 205 members against 186 last year, an increase of 19 membership. The fifth session was held with the church at Hammond, La. Only three letters were read at the opening, viz., Fouke, DeWitt and' Hammond. Letters from Providence church were received later and read. Eld. S. I. Lee served this session as moderator, and Dea. W. R. Potter as secretary. Eld. G. W. Cottrell, delegate from CHURCH AT GENTRY, ARKANSAS. SOUTHWESTERN ASSOCIATION. 925 the Northwestern Association ; Eld. L. E. Livermore, delegate ' from the Eastern, Central and Western Associations, and rep resentative of the Tract Society ; and Eld. A. E. Main as rep resentative of the Missionary Society of which he was corre sponding secretary, were present and assisted in the delibera tions and exercises of the meeting. . On recommendation of Eld. A. E. Main the association revised the constitution and by-laws, as they now stand. A strong resolution was adopted on the subject of educa tion. The association assisted the church in the ordination of Bro. J: W. Thompson to the deaconship. The death of Dea con T. J. Wilson of Eagle Lake church was the only obituary of official members this year. No statistical table being furnished, the total membership as against last year is not known. The sixth annual session convened with the Fouke church, Foiike, Ark., Nov. 30th to Dec. 3, 1893. Eld. S. I. Lee presided, and F. J. Shaw served as recording secretary. The introductory sermon was preached by Eld. L. F. Skaggs: Eld. F. F. Johnson represented the Northwestern Association. A letter was read from" Eld. J. Allison Platts, corresponding secretary of Central Association. No correspondence from any - of the other associations. At this meeting was introduced the lone Sabbath-keeper's hour, which continues to be a prominent feature of our ses sions. t Eld. G. W. Lewis sent written report of having attended as delegate at the Northwestern Association, and also repre sented the association and churches in the General Conference held that year at Milton, Wis. Eld. J. F. Shaw was appointed special agent to canvass the association through correspondence with respect to forming a nucleus for a denominational school, and to make report to the next session of the body. The total membership this year showed only 151 members, a decrease of 54 members. This is accounted for in part by the Hewitt Springs making no re port ; the Rose Hill church had gone out of existence ; as also the Rupee church, and the Bulcher church had dissolved and reorganized with eleven members at Elk, I. T., as the Bethel 926 SEVENTH-DAY BAPTISTS: Seventh-day Baptist Church. Besides, there had been several lapses from the Sabbath, along with the expulsion of several who had proved themselves as mere adventurers into the de nomination. The seventh session was held with the Providence church, Tyson, Texas county, Mo., Oct. 11, 1894, Eld. S. W. Lee, pres ident, Eld. T. G. Helm, recording secretary, and Eld. S\ W. Rutledge, assistant secretary. Eld. G. W. Lewis, of Hammond, La., preached the introductory sermon. Two churches were received to membership at this meeting : the Elk church, Elk, I. T., Eld. J. A. Warden, delegate, and the Attalla church, At- talla, Ala., by petitionary letters. Eld. L. A. Platts was pres ent, representing the Eastern, Central, and Western Associa tions, and Eld. T. J. Van Horn, representing the Northwestern Association. Bro. William Jeffreys was also present and rep resented the Salem church, in West Virginia. Advanced steps towards the establishment of a denominational school in the Southwest were taken, the result of which action seemed too radical for the time, and militated against, instead of in favor of the scheme, and almost destroyed zeal and interest in de nominational education for a time. This year showed from tabulated report, 218 members against 151 last year, a gain of 67 membership. The number of ministers was shown to be 22. . i The eighth session met with the church at Fouke, Arkan sas, Oct. 31, 1895. Eld. S. I. Lee, president, J. F. Shaw, re cording secretary. Eld. L. F. _Skaggs preached the introduc tory sermon. Eld. L. F. Randolph, pastor of Second Hopkin ton church, Hopkinton, R. I., was present as delegate from the Eastern, Central, and Western Associations; Eld. S. H. Babcock, pastor of Walworth church, Walworth, Wis., rep resented the Northwestern Association, and Eld. O. U. Whit ford, corresponding secretary of the Seventh-day Baptist Mis sionary Society, represented that society and the American Sabbath Tract Society, all of whom were cordially and joy fully received. Eld. F. F. Johnson, M. D., of Stone Fort, III, was also a welcomed visitor. The conclusion on the subject of denominational education reached at this meeting was that while the Association feels that no advance movement can be SOUTHWESTERN ASSOCIATION. 927 made on that line at this time, the ground gained should at least be held until further strength be gained. The membership shows by the table for this year 224, an increase of 6. The ninth session convened with the church at Ham mond, La., Nov. 12, 1896. Vice President G. W. Lewis pre sided, Eld. L. F. Skaggs, president, not being present, and Deacon W. R. Potter, recording secretary. Eld. A. B. Pren tice, Adams Centre, N. Y., was present to represent the East ern, Central and Western Associations ; also Rev. E. B. Saun ders from the Northwestern Association ; -also Rev. A. H. Lewis, D. D., represented the American Sabbath Tract So ciety. All were most cordially welcomed and by their labors greatly assisted in the Work of the association. The educa tional hour was put upon the program, and it was carried out with some interesting addresses by Elders A. ,H. Lewis, A. B. Prentice and E. B. Saunders. During, the meetings a special church session was held for the ordination of a deacon, Bro. W. R. Potter, at which the ministers present, by invitation, assisted. Bro. G. F. Heard, a Baptist -minister and convert to the Sabbath, was present for the first time in a Seventh-day Baptist meeting, and by request, related his experience of how he was converted to the Sabbath. The number of minis ters in the association was 26 ; total membership 242, a gain of 18 members. The tenth session was held with the Crowley's Ridge Sev enth-day Baptist Church, Hydrick, Cross county, Ark., Nov. 4 to 7, 1897. Eld. L. F. Skaggs, president, and Eld. J. F. Shaw, secretary. Eld. W. H. Godsey preached the introduc tory sermon. Rev. G. W. Hills, of Nortonville, Kan., was present as delegate from the. Northwestern Association, and Rev. M. B. Kelly, of Alfred Station, N. Y., was present from the Eastern, Central and Western Associations, as joint dele gate, and both were heartily welcomed and greeted to our midst and their services were most helpful. The Association noted with sadness the great losss it sustained this year by the unfortunate death of Eld. J. N. Belton, of Attalla, Ala. The membership this year was pointed out to be 239, a net loss of 3 from' last year. 928 SEVENTH-DAY BAPTISTS*. The eleventh session convened with the church at Fouke, Ark., Nov. 24, 1898, Eld. S. I. Lee, president, and Rev. E. B. Saunders, by request, acted as recording secretary, pro tem. The Bethel church, Elk, I. T., having scattered and thereby dissolved, was dropped from the roll of churches. Representative from Eastern, Central, and Western Associa tions, Rev. I. L. Cottrell, Shiloh, N. J. ; and Rev. E- H. Soc- well, Welton, la., representative of the American Sabbath Tract Society; and Rev. E. B. Saunders, Milton, Wis., of the Northwestern Association, with Rev. J. H. Hurley, North Loup, Neb., and Eld. D. W. Leath, -of Chicago church, as visitors were present and aided in the business of the sessions, which was most important and helpful, and appreciated by the association. The church at Wynne, Arkansas, organized by Eld. Leath, was received to membership. Also the churches at Winthrop, Little River county, Ark., and Texarkana, Ark. During this session the importance of securing complete identity of the churches in denominational work and increas ing better directed ministerial effort, was much discussed, and certain recommendations passed.' Nothing came of them. No statistics were furnished for this year. The twelfth session was held with the church at Attalla, Ala., Nov. 16 to 19, 1899. Rev. A. P. Ashurst was chosen president in absence of president and vice president, and Bro. J. C. Wilson was chosen to serve as recording secretary. Introductory sermon was preached by Rev. R. L. Wilson. Rev. A. B. Prentice represented the Eastern,- Central and Western Associations, and Rev. S. H. Babcock, the North western Association. The great distance of the Attalla church from the body of the church made the attendance of delegates very small and the presence and timely assistance of Elders Prentice and Babcock was grateful help in holding the meet ings. The statistics show a total membership of 229. The thirteenth session was held with the Hammond church, Hammond, La., beginning Nov. 29, 1900. President, Rev. G. M. Cottrell; secretary, W. R. Potter. Rev. G. H. F. Randolph preached the introductory sermon. Nine churches reported by letter, or letter and delegates. Rev. W. L. Bur dick, of Independence, N. Y., came, representing the three (58) SOUTHWESTERN ASSOCIATION. 929 eastern associations, and Rev. E. H. Socwell of New Au burn, Minn., represented the Northwestern Association. Rev. A. P. Ashurst of Columbus, Ga., represented the American Sabbath Tract Society, and was delegate also from the At talla church. Rev. O. U. Whitford, corresponding secretary of the Seventh-day Baptist Missionary Society and represent ing that society, was in attendance ; also Rev. F. F. Johnson, of Stone Fort, 111., was present as a visitor. All were heartily welcomed to seats. Time was given to the consideration of all the general interests of the denomination. The statistics show for this year a total membership of 233, an increase of 4 over last year. The fourteenth annual session met with the Little Prai rie church, Booty, Arkansas county, Arkansas, October 24, 1901. President, Rev. G. H. F. Randolph; secretary, T. H. Monroe. The first service was dedicatory of the new church build ing. Sermon by Eld. Randolph; dedicatory prayer by Rev. J. G. Burdick. At this session the Eagle Lake church, Eagle Lake, Texas, was reported dissolved and the membership had mostly united with the Fouke church. The Hewitt Springs church reported dissolved. The church at Texarkana was re ported virtually extinct. The church at Gentry, Ark., organ ized this year, applied for membership and was received. A resolution was passed recommending the very weak churches to dissolve and unite their membership with the stronger churches. Eld. J. G. Burdick presented himself to represent the Eastern, Central and Western Associations, and also the Southeastern Association. Eld. L. D. Seager appeared for the Northwestern Association. This being the county in which Col. Robt. H. Crockett lives, who so endeared himself to the Seventh-day Baptist people by his great and glorious effort in behalf of religious liberty in 1887, and it being learned that his health was poor, a resolution of sympathy, respect and love was adopted and ordered forwarded to him at his home in Stuttgard. Miss E. A. Fisher, of New Jersey, who had spent the year in the southwestern field as a voluntary mission worker, and who 93° SEVENTH-DAY BAPTISTS: greatly endeared herself to all wherever she, worked, was in attendance, and by her zeal added much interest to the meet ings. As a spiritual uplift, this was the best session of the As sociation ever held. The obituary committee reported the death of Eld. John O. Quillan, formerly pastor of the Bethel church, Elk, I. T. The statistics show present membership 289/ a gain of 56 for the year. The fourteenth session was held with the church at Gen try, Ark., Oct. 9 to 12, 1902. R. J. Maxson, presided, and C. C. Van Horn served as recorder. Eld. J. H. Hurley preached the introductory sermon. Five churches were repre sented by letter and delegates or by letter alone. Eld. L. D. Burdick, Verona Mills, N. Y., being present, represented the Eastern, Western, and Central- Associations. Eld. G., W. Lewis, Dodge Centre, Minn., being present, represented the Northwestern Association. The sessions were all full of in terest, and the program well carried out. The Gentry church is the newest church in the Association, the largest in member ship, and perhaps the wealthiest financially. The welcome given to the meeting was most hearty and the entertainment princely. A lively interest was shown at this meeting on the sub ject of mission school work, inaugurated by Miss E. A. Fisher, and which, under the leadership of Eld. G. H. Ran dolph was taking permanent form at Fouke and for which work Miss Carrie Nelson of South Dakota was engaged and did excellent work in a term of eight months and continued her connection with the school for another term. A number of pupils attended the school from other communities, and satis faction has been expressed by all as to the good results. The total membership recorded this year is 281, a decrease of 7 members. The sixteenth session was held with the Fouke church, Fouke, Ark., Nov. 5 to 8, 1903. Rev. G. H. Randolph, presi dent; A. S. Davis, secretary; Miss Carrie Nelson, assistant secretary. Rev. J. H. Hurley preached the introductory ser mon. Rev. D. B. Coon, Little Genesee, N. Y., appeared to rep resent the Eastern, Central, and Western Associations, and also SOUTHWESTERN ASSOCIATION. 931 the Educational Society. Rev. G. W. Burdick appeared to rep resent the Northwestern Association; and Rev. O. U. Whit ford, corresponding secretary, represented the Missionary So ciety. The generally expressed opinion of all who attended, and who had attended former sessions, was that this was the Tjest meeting of all. If the interest should increase in the future as it has in the few past meetings, the blessings to our people will be great. THE GERMAN SEVENTH DAY BAPTISTS JULIUS FRIEDRICH SACHSE, LITT. D. See Biographical Sketches, p. 1361, THE GERMAN SEVENTH DAY BAPTISTS Corliss Fitz Randolph, L. H. D. PREFACE. It was the pleasure of the present writer to suggest to the committee in charge of the publication of this book, some years ago, that they invite Mr. Julius Friedrich Sachse, of Philadelphia, to write this history of the German Seventh Day Baptists. His researches upon this subject, covering a period of nearly a quarter of a century, the results of which have been published by himself in several large octavo volumes — results which have ruthlessly overturned a number of what had been previously accepted as important, settled historical facts, mark him as pre-eminently the best qualified of all liv ing writers to execute this task. He accepted the invitation, and it was long confidently ex pected that he would prepare the history, but circumstances over which he had no control, finally prevented his doing so, and the task has fallen upon the shoulders of him who first suggested Mr. Sachse's name to the committee, and under cir- cymstances no less embarrassing to himself than to Mr. Sachse, he has ^struggled with what zeal he could, to produce a his torical sketch worthy of the lofty subject treated. In this emergency, Mr. Sachse has been more than kind. He has generously placed all the material which he has gath ered, and now available to 'him, at the disposal of his suc cessor, who has relied almost wholly upon those sources, even to the extent of copying page after page of Mr. Sachse's pub lished works, with very slight change, and often without any change at all. Hence/no originality is claimed for this brief outline his tory. Indeed it could not be otherwise, in the very nature of things. To expect one wholly unfamiliar with a subject of 936 SEVENTH-DAY BAPTISTS: such scope and such importance, to write of it, originally, in the brief space of two months, is to expect the impossible. Whatever merit this monograph possesses, is wholly due to Mr. Sachse's indefatigable labours for so long a period — almost the accepted ^span of a human life — and to his charitable generosity. On the other hand, he must not be held responsible for the many defects and weaknesses inevitable in such hasty work, however favourable the conditions under which it is done. INTRODUCTION. It has seemed wise to include in this sketch, a" brief history of the monastic movement associated with the Wissahickon, on the Ridge at Germantown, Pennsylvania. For, while Mr. Sachse gives private assurance that the Order of the Woman of the Wilderness, as they were popularly known, or The Con tented of the God-loving Soul, as they styled themselves, were not actual Seventh Day Baptists, we do know that they ob served the Seventh Day as the Sabbath, and that a very close bond of intimacy existed between them and the English-speak ing Seventh Day Baptists of that time. One of the Wissa hickon Brethren, Koster by name, baptized William Davis and his associates, thus enabling them to form a church organiza tion, and finally Koster, himself, became so impressed with the force of the Seventh Day Baptist position, that in order suc cessfully to resist its compelling influence to join them, he abandoned his work in America, and returned to the Old World. It should be remembered, moreover, that it wa's Matthai, the surviving Magister of the Wissahickon, who counseled Conrad Beissel to take the steps which really proved to be initi atory to the formation of a German Seventh Day Baptist Church, and the founding of the Brotherhood of Zion and the Spiritual Order of the Roses of Saron, at Ephrata, one of the most celebrated establishments of its kind in the history of the world. It must not be forgotten, however, that beneath the mon astic garb of pointed cowl and Capuchin robe, there lay a sincerity of purpose, a devotion to duty, a reverence for Al- GERMAN SEVENTH DAY BAPTISTS. 937 mighty God, and His Son, the Saviour of mankind and an im plicit faith in the Holy Scriptures, that is not to be exceeded — and one is almost tempted to say that it is unparalleled— in the history of the Christian Church, particularly since its early persecutions. They cherished the fire of mysticism, true enough, but the foundation — the bed-rock — of their spiritual life and re ligious faith, was the Bible, the Word of God. Nor must they be classed as a group of mere ignorant fanatics, unlettered and unlearned. Among their leaders were to be found graduates, cum summa laude, of the leading uni versities of Germany. They established and maintained at Ephrata, Pennsylvania, a classical school for boys, which was patronized by the leading families of Philadelphia and Balti more. There Latin was taught as the medium of polite corre spondence. When the Continental Congress sought a man who was at once trustworthy and loyal, as well as competent, to con duct its diplomatic correspondence with Governments of Europe, it was the Rev. Peter Miller, an honour man from the University of Heidelberg, with a skillful training in theology and law alike, able to speak Latin as fluently as his native tongue, a member of the American Philosophical Society — a friend of the Penns (William and his brother and his brother's wife), and Benjamin Franklin, but above all a humble Sev enth Day Baptist recluse of the Ephrata Community, he it was who was sought out and importuned to assume that task — a task charged with a momentous responsibility, and who humbly bowed his neck to the proffered yoke, with the clear and distinct understanding that his laborious task should be performed without money and without price, save the joy of an approving conscience. Congress gratefully accepted the patriotic sacrifice. Upon conditions identical with the foregoing, the same trusted hand translated the Magna Charta of American Lib erty — the Declaration of Independence — into as many as seven different languages for the Imperial Courts of Continental Europe. It was the same Peter Miller, who with General Washing- 938 SEVENTH-DAY BAPTISTS: ton, formed the central figures of one of the most picturesque and touching scenes of the Revolutionary War, as the former plead with the latter for the life of a traitor condemned to an ignominious death upon the scaffold, basing his prayer upon. the fact that the doomed man was his (Miller's) "worst enemy" and "most incessant reviler", and that his Master taught him to pray for those who despitefully used him. So impressed was the Commander-in-chief, that taking Miller by the hand and with tears flowing down his cheeks, he thanked him for his example of Christian forbearance and generosity, and granted his prayer. It was still another of the Ephrata Community, who acted as interpreter when the representatives from the governments of Virginia, Maryland, and Pennsylvania, met the chiefs of the Six Nations of Indians at Lancaster, Pennsylvania, and consummated the famous treaty whereby the Indians yielded up their claim to practically all the territory east of the Ohio River. Achievements such as these one readily allows to over shadow any unusual external expression of mysticism, and* gladly dismisses from one's mind everything but an apprecia tion of the fact that these high-minded, conscientious German Seventh Day Baptists were a powerful factor for civic and religious freedom and righteousness in the colonial history of this country, and lent a mighty influence to its development and upbuilding. They have, moreover, left their Seventh Day Baptist brethren of English and Welsh descent a rich heritage, whose value they can scarcely estimate too highly, or upon the signifi cance of which they can hardly place too great emphasis. GERMAN PIETISTS. The history of German Seventh Day Baptists in the United States, naturally and of necessity, goes back to the beginnings of the German Pietistic movement which entered upon its activity in Pennsylvania in the latter part of the sev enteenth century. This movement may be understood to embrace all those groups, or bodies, of German immigrants which left their na tive country because of religious persecution,, and who kept GERMAN SEVENTH DAY BAPTISTS. 939 themselves separate from dissenting countrymen and English- speaking neighbours alike. Because of this segregation and their adherence to their mother tongue, their frugal and modest manner of life, and their peculiar religious ceremonies, despite their devotion and loyalty, they early became objects of suspicion, and subse quently of malignant persecution, particularly at the hands of the Irish. This was due in no small measure to the Quaker like attitude which the Pietists, or Sectarians (as they are sometimes called) sustained toward war. These Germans brought their family Bible, catechism, hymn book, or qther book of devotion, but no evidence is found of their ever hav ing brought firearms or other implements of warfare from their native land. \ The German Reformation headed by Luther and Melanc- thon had created a state of general religious unrest, and Pietism was the name given in the latter part of the seventeenth cen tury to a religious movement in that country, distinguished by certain peculiarities of religious opinion and the manner in which these were manifested. Pietism may be regarded as an exaltation of the importance of religious feeling and of the practical part of religion, with a corresponding depreciation of doctrinal differences, and a contempt for outward ecclesias tical form. German Pietism was the natural outcome of conditions existing in the seventeenth century. The Reformers had em phasized the efficacy of faith in Christ as the means of secur ing deliverance from sin. But the controversies which arose among them and increased among their successors gradually gave too doctrinal and polemic a character to the sermons of both Lutheran and Calvinistic divines. When the inevitable reaction came it took form in favour of feeling and good works, or of the heart and life. The newly founded 'university of Halle became the refuge of the leaders of the new movement, who were driven out of Leipzig, and Halle became the centre of the movement and a source of new religious life in Germany. Pietism also be came dominant in the universities of Konigsberg, Giessen, and Marburg, and from North Germany spread to the South, 940 SEVENTH-DAY BAPTISTS: and even to other lands. Ultimately it went to excess ; fantastic doctrines and fanatical practices came to prevail, and the ra tionalism of the seventeenth century was the inevitable and healthful reaction. One of the fore-runners of Pietism was Johann Val entin Andreae, who was erroneously regarded as the founder, or at least the restorer, of the order of Rosicrucians. The Rosicrucians, variously called Brothers of the Rosy Cross, Rosy Cross Knights, and Rosy Cross Philosophers, were members of secret societies, professing to be philoso phers, but in reality charlatans, who in the seventeenth and eighteenth centuries made themselves conspicuous by claim ing to be possessed of secrets of nature, including the power to transmute the baser metals into gold ; to prolong life by the use of elixir vitae; to have a knowledge of passing events in distant places, and to discover hidden things by the applica tion of the Cabbala, a mystical system of philosophy which arose among the Jews at the beginning of the common era, as a reaction against the sober and austere form assumed by Rabbinical Judaism. It attained a great vogue after the twelfth century, spread among Christian scholars in the fifteenth and sixteenth centuries and still prevails among the Jews of eastern Europe, though now dying out. Its adherents claimed that their doctrine rested upon a revelation made to Abraham, or according to others, to Adam through the angel Raziel. The teachings were orally transmitted to the days of Moses, who in turn transmitted them to Joshua. By Joshua they were communicated to the seventy elders, and since\ that time passed down without interruption through chosen individuals, until circumstances arose which rendered it desirable to convey the mystic lore in permanent written form. In a monologue as cribed to Abraham, the patriarch sets forth how he came to the recognition of the true God, and then establishes in a series of aphorisms the harmony between created things on the one side, and, on the other, the thirty-two ways of wisdom, the ten fundamental numbers, and the twenty-two letters of the Hebrew alphabet, as manifested by the divine will. Ezek- iel's vision of the heavenly chariot drawn by cherubim, and the mysteries of creation as described in Genesis, furnished GERMAN SEVENTH DAY BAPTISTS. 941 tJipoc&L J. u. zu A &. „•«. Utom. JL PhisicaMoaphiska IE T HYPERPHISICA. D . O . M ,A\ J^Ommpotai^t^m^^Ttosr Jffiiai^jts txcrcitic h doit natui$d^m uni> thco/o^ifcf^t TITLE PAGE OF ROSICRUCIAN MS. (Original in possession of Julius F. Sachse.) 94-2 SEVENTH-DAY BAPTISTS : f^ib^mb^f. ouiAvun^afr i ioi fab $maftot$diamctt(': <^tttuum^Uwtm€i •4-0 4a$< ujiS)(*rW it-jitd 0, toiHriSwifc 4a TfStAm&ni^uii nit aflt bfiajfe&w, iiuMuUa fum^&tbttt-wiMi. ^ie^t^Siilm, C ¦i-O-Zaqt hemmh to,i!u 40. tiujtXtibttiS* nXt^mfitm^tyia^iiije w&itifa inixiy&uitaigcfafttunbta: Sinai. . (ubtmtim. c 4-0. ^W w C&>W %pfiaffru.t ft Jooft. i/tjtugfMe. %c/oM< - -y&<,J Fac-similb of a English Pack of Kblpius' Hymnal. 956 SEVENTH-DAY BAPTISTS: that he lived on the romantic banks of the Wissahickon. How earnestly he sought to improve the morals and spiritual con dition of the rude and heterogeneous population that was then scattered throughout Eastern Pennsylvania, is shown by the many traditions and legends that have survived for two cen turies. By reason of his scholarly attainments, devout life, inde pendent bearing, and, it may be said, broad humanity, together with his repeated refusals of worldly honours and civil power that were at various times thrust upon him, Kelpius stands out in bold relief as a prominent example of piety and disinterest ed philanthropic spirit. There can be little doubt that this devout scholar, who thus voluntarily banished himself from his native land, home, and friends, had many difficulties to contend with, both within and without the Community, and that his position at its head was a most trying one. , There were conflicting interests to equalize and often stubborn minds to combat. When internal dissensions threatened the Community it was always left to Kelpius to hold out the olive branch. Kelpius was a native of Transylvania, and was the son of George Kelp (Kelpius) of Halwegen, where Johannes was probably born. He was educated at the University of Altdorf, near Nuremberg, then in the zenith of its power. Here he was graduated in 1689, with the title of Doctor of Philosophy and the Liberal Arts. His dissertation was a treatise on natural theology. It was printed in Latin and ran through several editions. In the following year, in collaboration with the Rev. Johannes Fabricius, the principal tutor of the University, he published a second treatise on theology, and before the close of the year, a third volume from the pen of Kelpius appeared — a treatise on the Ethics of Aristotle. This, too, was printed in numerous editions. The writing of Kelpius attracted the attention of several learned men, among whom was Johann Jacob Zimmermann, one of the most noted mathematicians and astronomers of Europe. It was through the influence of the latter that Kelpius was in duced to come to America. Kelpius was small of stature, slight in frame and suffered GERMAN SEVENTH DAY BAPTISTS. 957 ¦yt-'f r \\M .J l' i Fac-simile of a German Page of Kelpius' Hymnal. \ 958 SEVENTH-DAY BAPTISTS: from an affection or paralysis of the left eyelid. Besides, he was of frail constitution, ill able to withstand the frugal fare and abstemious habits of the Brotherhood, and the extremes of the variable climate of the new world. He further suffered from exposure in the cave, situated some two hundred yards from the Tabernacle, fitted up with books and apparatus for chemical and philosophical experiments. To this cave, six teen feet long by nine feet in width, and eight feet high, called the Laura, he was wont to retire for study and contemplation. After the pulmonary disease which resulted in his death, had fastened its tentacles upon him, he continued his labours as zealously as his failing strength would permit, composing poems and writing letters as mood and occasion demanded. Despite the tenderest care of devoted loving friends and the most skillful medical treatment available, the fatal malady made daily progress, until finally, surrounded by neighbours and friends, his spirit took its everlasting flight, when he was but thirty-five years of age. His entire life had been a preparation to meet the "Heav enly Bridegroom, laying aside all other engagements what ever, trimming his lamp and adorning himself with that white silky holiness and golden righteousness that he might be found worthy." A surviving account of his death, given by Daniel Geiss- ler, the confidential assistant of Kelpius, says, Kelpius, among other things, was of the firm belief that he would not die a natural death, and that his body would not decay, but that he would be transformed, transfigured, overshadowed, and, like Elijah, be translated bodily into the spiritual world. As his last hours drew near, and the forerunners of dissolution appeared the Magister spent three long days and nights praying to God, struggling and supplicating that, in his case, the Lord Sabaoth would receive him bodily as he did Enoch and Elias of old, and that there might be . no actual dissolution, but that body and soul might remain intact and be transfigured and received in the flesh. At last, on the third day, after a long silence, he ceased his pleadings, and addressing himself to his faithful famulus, said, "My beloved Daniel, I am not to attain that which I aspired unto. I have received my answer. It is that dust I am, and to dust I am to return. It is ordained that I shall die like unto all children of Adam." ' - jr&f*frr>n&7 sCe/Cjyv VtJ FROM THE ORIGINAL CANVA68 BY DR. CHRISTOPHER WITT, NOW IN THE HISTORICAL SOCIETY OF PENNSYLVANIA. See Biographical Sketches, p. 1361. / / GERMAN SEVENTH DAY BAPTISTS. 959 A few days after /this episode, the pious Magister entered into rest. All tradition seems to agree that his remains were consigned to a grave within the orchard or garden belonging to the Tabernacle over which he had so long and so faithfully presided. Such of the Brethren as were left of the original Com munity performed the last rites according to the impressive ritual of the Mystic Fraternity. It was shortly before sunset that the cortege with the bier solemnly filed out of the Saal. of the Tabernacle, the Brotherhood chanting a solemn De Profundis, ranging them selves around the open grave. The casket was then placed over the opening until the orb of day was far down in the west. As the last rays were seen, at a given signal from the leader, the body was lowered into the grave. At the same in stant, a snow-white dove was released from a hamper and winged its flight heavenward, while the Brotherhood with up turned faces and uplifted hands, repeated thrice the invoca tion : God grant him a blessed resurrection. Of him, the following is taken from the Ephrata MS., as showing the esteem in which Kelpius was held by those of his century : Kelpius, educated in one of the most distinguished universities of Europe and having had advantage of the best resources for the acquirement of knowledge, was calculated to edify and enlighten those who resorted to him for information. He had particularly made great progress in the study of ancient lore, and was quite proficient in theology. He was intimately acquainted with the principal works of the Rabbins, the Heathen and Stoic philosophers, the Fathers of the Christian Church, and the Reformers. He was conversant with the writings of Tertullian, St. Jerome, St. Augustine, St. Cyprian, Chrysostom, Ambrose, Tauler, Eck, Myconius, Carlstadt, Hedio, Faber, Osiander, Luther, Zwingli, and others, whose opinions he would frequently analyze and expound with much animation. He was also a strict disciplinarian, and kept attention constantly directed inwards upon self. To know self, he contended, is the first and most es sential of all knowledge* * * *He directed a sedulous watchfulness over the temper, inclinations and passions, and applauded very much the counsel of Marcus Aurelius : Look within; for within is the foun tain of good. Thus lived and died Johann Kelpius. Learned and devout, he sacrificed his life in the interest of humanity, and in pre- 960 SEVENTH-DAY BAPTISTS: paring himself and his followers for the millenium which he believed was near at hand. No other of the early settlers has ever attracted the at tention of students of Pennsylvania history, or excited so much speculation as this meek and gentle Transylvanian phi losopher. In his Pennsylvania Pilgrim, Whittier celebrates Kelpius thus: Or painful Kelpius from his hermit den By Wissahickon, maddest of good men, Dreamed o'er the Chiliast dreams of Petersen. Deep in the woods, where the small river slid Snake-like in shade, the Helmstadt mystic hid, Weird as a wizard over arts forbid, Reading the books of Daniel and of John, And Behmen's Morning-Redness, through the Stone Of Wisdom, vouchsafed to his eyes alone. Whereby he read what man ne'er read before, And saw the visions man -shall see no more, Till the great angel, striding sea and shore, Shall bid all flesh await, on land or ships, The morning trump of the Apocalypse, Shattering the heavens before the dread eclipse. HEINRICH BERNHARD KOSTER. Of the original Brotherhood, next after Kelpius, we are most concerned with Heinrich Bernhard Koster, regarded by many as the most heroic figure in the history of the German Pietists of Pennsylvania. He was pious, devout, learned, courageous, and combative. He boldly preached the gospel to the settlers of the new province without fear or favour, and was ever ready to take up the gauntlet when thrown down to him. Not only that, he was aggressive, following his op ponents into their stronghold where he fearlessly proclaimed his convictions. Neither nation nor race made any difference to this de vout enthusiast. Casting aside for the time his mystical doc trines and Rosicrucian speculations, he preached the plain Gospel with untiring energy and zeal among English,- Welsh, and Germans alike. (60) GERMAN SEVENTH DAY BAPTISTS. 961 It is from the advent^of the German Pietists in 1694, that we must date the religious revival in the Province. The re sults of Koster's efforts were widespread; they were not con fined to Anglicans and Lutherans merely, but also stimulated the Baptists, Presbyterians, and Seventh Day Baptists to or ganize in Pennsylvania. Finally, when after a sojourn of seven years in the province, he became convinced that on ac count of the changed religious situation, his usefulness as an evangelist was at an end, he returned to his native country and resumed his philosophical studies. Heinrich Bernhard Koster (or Krister) was born in No vember, 1662, in the little town of Blumenberg, in the Princi pality of Lippe, in Westphalia. He was the son of Ludolph Kuster, and Anna Catherina Blumen von Schwalenberg. At the age of fifteen years, Heinrich went to Bremen where he studied the philosophy of Descartes, and attended the lectures of the Schwellings. After five years spent in study here, he attended the university of Frankfort on the Oder and studied law for three years. On quitting the uni versity he became a pedagogue in the city of Berlin. Sub sequently in collaboration with Baron von Schwenn, he trans lated the Septuagint into German. While in Berlin, he became interested in the Pietistic movement, and in the course of time came in contact with John Jacob Zimmerman, and seconded his efforts to organize a party to emigrate to America. Koster was endowed with a remarkable memory and easily acquired several languages. He could repeat verbatim, in Hebrew and Greek, all the Psalms, the whole of Isaiah, and other books of the Old Testa ment. He was equally proficient in his knowledge of the New Testament. When Koster reached America, he found the state of re ligious affairs at a very low ebb. There had been a schism among the Quakers, fomented largely by George Keith, who had returned to Europe leaving his followers behind without a leader. The Keithians speedily flocked to hear Koster preach of the Saviour's death, His merits, His ascension, the use of the Scriptures, and of the Holy Ordinances. 962 SEVENTH-DAY BAPTISTS: This speedily brought Koster into open controversy with the Quakers. In this he was supported by William Davis and Thomas Rutter, who subsequently became prominently identi fied with the Seventh Day Baptist Church of Philadelphia. Koster, born and bred a Lutheran, believed that in the absence of an ordained minster, any\Christian was justified in administering the rites of the church, and to relieve the embarrassment of the Keithians, who had renounced Quakerism, and believed in baptism by immersion, he declared his intention to baptize, publicly, such as presented themselves for that purpose. The spot selected for this historic scene was the sandy beach of the Delaware River, just above Penny Pothouse Landing. This was a little north of the present Vine Street, which was then the extreme northern boundary of the city. Just above the inn, there was a shipyard upon the shore, and several sheds offered convenient privacy for both priest and postulant. When the day and hour arrived, there was present a large body of Quakers, who came to see if any of the seceders would remain steadfast. There were also many friends and adherents of the candi dates present, together with numbers of avowed churchmen — Swedes, Germans, and even a few of Koster's former com panions of the Brotherhood. The day was mild and serene. The throng of people upon the beach in their various costumes; the broad expanse of water in the foreground, with the ships in course of con struction on the stocks; the primeval forests of stately oaks and graceful pines for a background, formed an appropriate setting for so momentous an occasion. The central figure of attention and interest, however, was the commanding figure of the enthusiastic German evangelist, as he stood upon a slight elevation surrounded by the candi dates. Tall and erect, robed in a long black gown, and with a fearless flashing eye, he opened service in the name of the Trinity, and made a stirring prayer of supplication in English, followed by an address showing the necessity for baptism, and giving his reasons why at that time he felt justified in admin- %>*j ¦> 3 ':^y J*s Mi ^ji - i«N2s*J-1'*;¥3Bi 'jJ^ ' -IT****--- ¦ - . -^ r-f,"" -it*'-" «. :S^gg£ i ft=4- PENNY POT HOUSE AND LANDING. (See Page 962.) GERMAN SEVENTH DAY BAPTISTS. 963 istering the holy ordinance after the manner of the Apostles and early Christians. After his address was finished he de manded a public profession from each of the nine candidates. He then, to make the ceremony still more impressive, after the manner of the Lutheran Church, and according to the Prayer Book of King Edward VI, pronounced the exor cism of The Devil and the seductive spirit of Quakerism. This Vvas delivered with all the power of the speakep, as fol lows: I command thee, unclean spirit, in the name of the Father, of the Son, and of the Holy Ghost, that thou come out, and depart from these thy servants, whom our Lord Jesus Christ hath vouchsafed to call to His Holy Baptism, to be made members of His body, and of His holy congregation. Therefore, thou cursed spirit, remember thy sentence; remember thy judgment; remember the day to be at hand wherein thou shalt burn in fire everlasting, prepared for thee and thy angels, and presume , not hereafter to exercise any tyranny towards these persons whom Christ both bought with his precious blood, and by His Holy Baptism calleth to be of His flock. When this impressive exorcism was concluded, the party to be baptized, with Koster at their head, formed a procession, and walked to the river's edge and into the stream, until they were almost waist-deep in the water. After a short invocation they were immersed one after the other in the name of the Holy Trinity and were finally dismissed with the command in Matthew xxvm:i9: "Go ye, therefore, and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost." Thus ended the first public administration of the Scriptural ordinance of Baptism within . the Province of Pennsylvania. Koster himself declares that he never admin istered it afterwards in America. The Keithians were now more anxious than ever to have Koster as their regular pastor. This he refused because he was not yet ready to accept in full the Seventh Day Baptist doctrines. Of this party of converts, the only names that have come down to us are, William Davis, Thomas Rutter, Thomas Pearl and Thomas Bowyer.1 The names of the remaining 1. The course of these four men called forth a Rebuke from ' Franc's Daniel Pastorius, at one time the leading citizen of Germantown. 964 SEVENTH-DAY BAPTISTS: five are unknown. This small party formed the nucleus for two Seventh Day Baptist churches ; viz., the church at Oxford, of which William Davis was pastor ; and the First Church of Philadelphia, of which Thomas Rutter was pastor. Koster, likewise, not only instituted Orthodox Lutheran services among the Germans, but was largely instrumental in the establishment of the oldest Episcopal Church within the State of Pennsylvania. Koster continued to preach and exhort both in English and German, but spent much of his time in retirement and study upon his little farm in Plymouth where he also taught children and gave spiritual instruction to adults. During the long winter nights he wrote several theological works. He also composed a number of hymns which were printed upon his return to Europe. In reviewing the situation, Koster now felt that the Herrn of his usefulness among the English colonists was about com pleted unless he joined the Seventh Day Baptists, but he was too deeply grounded in the Lutheran faith to do this. Ac cordingly he determined to return to his native land, and in the latter part of January, 1700, reached London on the way thither. From London he continued his journey by way of Holland. After his arrival in Germany, he devoted himself to teaching, religious work, and diplomatic service until the end of his life. CONRAD MATTHAI. Upon the death of Kelpius, Johann Seelig became the Magister, or head, of the Brotherhood on the Wissahickon, of which he had been one of the original promoters. Of all the members of the Brotherhood he stood nearest to Kelpius. After a short time, Seelig renounced his office as Magis ter in favour of Conrad Matthai, who after the disbanding of the communal organization, was still recognized as the Magister or Magus of such as remained in the vicinity and lived the life of anchorites or hermits. Seelig tilled a garden for his support, taught school, taught adults in religion, and as he was an expert penman, GERMAN SEVENTH DAY BAPTISTS. 965 Henry Bemhird K/>/tcr% WillUm C*vis, Thorn at R utter & Thomas Bo tyer% FOUR Boafling Difpucers Of this World briefly REBUKED, And A n fa e red according ro their Foffy, which they ihemfel/es have rnanifefted in a late Pamphlet, eotiteled, Advice for all Pro- fejfon and Writers. Bi Tranttt Darnel Pa form* Printed and Sold by W%Him Bradford H\ the Bible in New,Torl9 i $97. TlTLB OP PASTOJHUS" " REBUKE."" 966 SEVENTH-DAY BAPTISTS. did much of the conveyancihg about Germantown. He was also a bookbinder by trade and had brought a full comple ment of tools of his craft with him to this country. All the Jansen imprints were bound by him, as well as many of the earliest editions of the Sauer press. Among the latter was the edition of a hymn book of over eight hundred pages for the Ephrata Community. There is also a tradition that Seelig afterward instructed several of the Brotherhood of the Ephrata Community in bookbinding so that Ephrata for a time became the most ex tensive bindery in America. When finally Conrad Matthai was left almost alone on the old Community tract, an unbroken forest no longer, events transpired which led to a removal of the spirit of mysticism in Pennsylvania, and subsequently took shape in a new Com munity, The Camp of the Solitary, known in history as Eph rata, a settlement on the banks of the Cocalico in Lancaster County, and which eventually became the most successful of its kind of which we have any record. A branch of this new Community flourished for a time in Germantown and vicinity, and for its purposes a massive stone building was erected in the year 1737 on the Wissa hickon, a short distance above the spot where the original Tabernacle stood. Of the closing period of the original Community it has been written: Dispensing religious instruction and charitable attentions to their neighbours who came to cultivate the adjoining wilds, they rendered their habitation the seat of piety and usefulness. Thus while years rolled on in rapid succession, the few remained steadfast in their faith and patiently watched for the revelations they so fondly an ticipated. These faithful ones, however, followed' each other to the shades of death and a happy eternity without accomplishing the work of their- devotion and self-denial. They were laid side by side in what was once their garden, and their requiems were sung by the remaining Brethren. Their . history may be closed in the language of the Apostle, — "These all died in the faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pil grims on the earth." (Hebrews xi., 13.) GERMAN SEVENTH DAY BAPTISTS. 967 968 SEVENTH-DAY BAPTISTS: Conrad Matthai was one of the few surviving members of the original Community, and while freely giving advice, and rendering such other assistance as he might, to the new Community at Ephrata, he never joined them but continued to live in his cabin on the Wissahickon, where he supported himself by the labour of his own hands. Clad in his rough, homespun,, flowing pilgrim's garb of natural color, with sandals only upon his feet, except in winter when they were protected from the cold by heavy woolen socks, his long snow-white hair and beard surmounted with a broad-brimmed Quaker hat, he was a picturesque figure of primitive, but majestic, dignity. His strength gradually failed and finally in the last days of August, 1748, he passed to the mysteries of the Heavenly Kingdom, and on the ist of September was laid beside his be loved Magister and co-laboure'r Kelpius, "although - in his humility he had not desired to be beside him, but only at his feet." r ADVENT OF JOHANN CONRAD BEISSEL. In the year 1720, there arrived from Germany a group of immigrants who had fled from the Palatinate on account of religious persecution. In this group was Johann Conrad Beissel, about thirty years bf age, short in stature, with a well-knit frame, high forehead, prominent nose, and a' sharp, piercing eye — a native of the Palatinate. The son of a baker who died two months before the birth of his child, Johann Conrad Beissel was apprenticed to a baker to learn the trade. He not only became a skillful baker, "but an adept in music as well. In the due course of time, he came in contact with the Pietists whom he joined and by whom he was initiated into the Rosicrucian mysteries. Because of the persecution he suffered at the hands of his fellow-craftsmen on account of his Pietistic affiliations, he finally decided to come to America and join the Brotherhood on the Wissahickon. Accompanied by George Stiefel, Jacob Stuntz, Simon Koning, Heinrich von Bebber, and others, he reached Phila delphia, October 20, 1720. GERMAN SEVENTH DAY BAPTISTS. 969 Conrad Matthai, 1678-1748, from an old Etching. 970 SEVENTH-DAY BAPTISTS : Great was their surprise, when on their arrival, they learned for the first time that the Community had ceased to exist as an organized body some years before, news of which had failed to reach them in Germany. Kelpius was dead. Koster had returned to Europe, and other leaders were scat tered. Among those who remained true to their faith and con tinued in the vicinity of the Tabernacle were Seelig and Matthai, who with the remnant of the former Community, lived as hermits. When Beissel ascertained the actual state of spiritual affairs here, he concluded to keep quiet as to -the true cause of his leaving Germany and as to his projects of a solitary life. As soon as this determination was reached, the party separated for the time being, each going his own way. Beissel now consulted Matthai as to his future course. As he was unwilling to engage in agricultural pursuits, Matthai advised him to remain in Germantown for the time being and learn the weaver's art, of which he already had some knowledge, as that was virtually the only industry that offered any pecuniary reward. Beissel acted upon Matthai's advice, and indentured him self to one Peter Becker, a master Weaver of Germantown. Subsequently the latter was the founder of the German Bap tist Brethren, or Dunkards : the former established the famous Ephrata Community on the Cocalico. Beissel was cordially received into the devout family of his master, and, according to the custom of the day, made one of them, and an intimacy was formed between the two men, which persisted with more or less intermission in after years. They were of about the same age and of kindred spirit, and took to heart the forlorn religious condition of their countrymen in the Province, most of whom, with the exception of the Mennonites, had gradually fallen away from the faith of their fathers, and had now reached a state of in difference to all religious teaching that savoured of orthodoxy. The children were growing up without religious instruc tion, "except such little as they received at home. Even the party brought over by Becker, only the year GERMAN SEVENTH DAY BAPTISTS. 971 CONRAD BEISSEL. THIS ALLEDGED SILHOUETTE OF BEISSEL WAS FOUND IN THE SISTER HOUSE MANY YEARS AGO. IT CAME INTO POSSESSION OP OEOFtGE STEINMAN, ESQ., OF LANCASTER. AND BY HIM WAS GIVEN TO THE HISTORICAL SOCIETY OF PENNSYLVANIA. 972 SEVENTH-DAY BAPTISTS : previous to the arrival of Beissel and his party, were, for the time being, estranged and separated from their leader. Finally, determined to carry out his original purpose, in the fall of 1721, Beissel in company with his former com panion, Stuntz, visited the Conestoga Valley in Lancaster County. There in a secluded spot in the primitive forest, be side a sparkling spring of water, they built for themselves a log cabin on the banks of the Miihlbach (Mill Creek) a branch of the Conestoga River. ON THE MUHLBAQH. There were weighty reasons why Conrad Matthai ad vised the two enthusiasts to select a situation on the Miihl bach in the Conestoga country. The dominant one was that, while they were virtually in seclusion-, they were at the same time so placed that they could readily engage in revival work among their countrymen. That the selection was not a hap hazard one is shown by the fact that it was a strategic point of no mean order, from which they could easily reach the Germans who had settled within the radius which included Coventry, Ol6y, Pequea, and Conestoga. Twelve years pre viously the very first settlement by whites in Lancaster County had been made by Mennonites and Huguenots not more than three miles distant. Then again, they were within easy reach of such of the Brethren as remained in the vicinity of Ger mantown and Roxborough, and still occupied their anchorite huts in the fastness of the Wissahickon and the Ridge. After the two men were well established in their new abode, they entered upon a life of seclusion and prayer, ex horting their neighbours when the opportunity offered, and imparting instruction to such of the young men as were sent to them. From this evidence we may well assume that in this lovely grove beside the limpid Miihlbach, in the cool shade of the forest trees in the summer, or in the rude log- hut in winter, the first free school was held within the bounds of Lancaster County. The faculty consisted of two or three religious enthus iasts ; the pupils were the children of the early German set tlers ; the curriculum simple as it was, was strictly religious GERMAN SEVENTH DAY BAPTISTS, 973 and moral. It probably did not go beyond the alphabet, the catechism, and a few other simple religious tracts, such as were in vogue among the Gen-nans. However, be this as it may, crude as was the instruction imparted in this rude hut, there are evidences that it laid a religious foundation in the pupils, to which they remained true to the end. Then again, it is well to consider that no charge was ever made for in struction, the work was purely and simply a labour of love and duty with these pious men, and the future investigator and historian will undoubtedly accord Beissel and his com panions the honours due them as pioneers in the field of edu cation in the valley of the Conestoga and its tributaries. Before the close of the year, Beissel visited the Labadist Community at Bohemia Manor, where had been established, in 1684, the first Protestant mystic community in the New World.' There can be but little doubt that, although the Com munity at the time of Beissel's visit was already in a state of dissolution, it was due to his visit to Bohemia Manor and the conferences with its leader together with a number of books and papers, both printed and in manuscript, which Beis sel obtained, that we owe many of the peculiar features of the Ephrata Community. Not the least important one was the separation of the sexes. The visit was made none too soon, for soon after Beis sel's departure the few remaining members separated upon the death of their leader, and the Community passed into history. But lasting impressions were made upon Beissel's mind, which shaped his course in after years. Soon after Beissel's return from his pilgrimage to Bo hemia Manor, whither he had been accompanied by Isaac Van Bebber, Jr., they were joined by George Stiefel, another companion on the voyage to America. The four companions, Beissel, Stuntz, Van Bebber, and Stiefel, now determined to enter upon a joint life of proba tion and seclusion from the world. Religious meetings were held henceforth at regular hours in the small hut in the forest, as well as about the country, whenever opportunity offered. Instruction was also imparted 9/4 SEVENTH-DAY BAPTISTS: to such children as were sent to the cabin. One of these pu pils, Barbara Meyer, was attached to the Community for al most sixty years. BEISSEL EMBRACES THE SABBATH. About this time, Beissel conceived the idea that there was an error among them in the observance of the day for the Sabbath. This idea was considerably strengthened by his intercourse with the Sabbatarians in Chester County, at Prov idence and Newtown, whom he visited on the return trip from Bohemia Manor. It was not long before he made the public announce ment that he was convinced of the Biblical claims of the Sev enth Day of the week as the Sabbath, and of his intention to observe it as such. After some hesitation, his decision was accepted by his companions, and they all kept the Sabbath with him. The strange mode of life pursuedNby Beissel and his companions, and their earnest exhortations and revival services naturally aroused much attention among the settlers in the Conestoga Valley. The meetings became well attended by people from far and near. Some were attracted by curiosity, but most of them from a desire for spiritual devotion and in struction. Beissel, who was a fluent speaker and an earnest ex- horter, soon became a power among the Separatists and Men-, nonites who had scattered throughout the fertile valleys of the Conestoga and Pequea. His teachings at that time were but little tinged with that mysticism and speculative theology which characterized his hymns and writings in after years. An old manuscript speaks of him as follows : Almost immediately upon his arrival in the Conestoga country, many persons became attached to him by his attractive and gentle manner. Almost every one judged themselves fortunate when re ceived by him with favour and admitted to his friendship; and all strove for ,his company, hoping thereby to attain Divine virtues. He proved a marvel to almost every one, and thus it was that the awakened in the Coriestoga Valley became so heartily enamoured of him, and placed unbounded faith in him. GERMAN SEVENTH DAY BAPTISTS. 975 ' Disintegrating influences now overshadowed the cabin on the Miihlbach. Stiefel became disaffected and left. Van Bebber's health became impaired by the rigorous manner of life pursued by the hermits, and he felt constrained to leave also. Shortly afterward, during the temporary absence of Beis sel, Stuntz sold the cabin, in order, as he claimed, to re-im- burse himself for monev. he had expended for the enterprise. This was a great disappointment to Beissel, who, nothing daunted, with his axe upon his shoulder and his books and papers in his knapsack, journeyed a mile further into the heart of the forest, where beside a welling spring he again built a small log cabin, in the summer of 1723. Here he planned to live a life of solitary seclusion, "not knowing what God had ordained for him." He was allowed to remain in solitude but a short time, however, as no sooner was it known to the Brethren on the Wissahickon, than he was visited by some of the recluses from that locality, and almost immediately upon the comple tion of his cabin, he was joined by Michael Wohlfarth, who had just returned from a missionary tour among the Ger mans in North Carolina, and who before setting out upon that journey had obtained Beissel's consent to become his companion upon his return. Henceforth they became friends and companions until death separated them. Here in solitude these two hermits lived a life of silent contemplation in the seclusion of the forest, with nothing to mar their equanimity or their devotions. SCHWARZENAU MOVEMENT. In the meantime, Peter Becker, of whom previous men tion has been made, had held religious services weekly in Germantown and vicinity, during the fall of 1722. Under his leadership, a religious awakening resulted, and a movement inaugurated from which arose the German Baptist Brethren, or Dunkers. This movement in Germany dates back to the year 1521, when the so-called Zwickau prophets, Nicholas Storch, Marcus Stuber, and Thomas Miinzer arose in Saxony and/ preached the doctrine of adult baptism and the coming 976 SEVENTH-DAY BAPTISTS: millennium. This doctrine spread throughout Switzerland, Franconia, and Thuringia, and despite persecution, from Bavaria to Holland. They taught that a Christian should not bear arms, but defend himself merely with a staff; they refused to publish any creed; they held their assemblies in the woods or open fields ; and eschewed the use of buttons as a luxury, and substituted hooks and eyes upon their clothing. Despite persistent efforts on the part of civil and eccles iastical authorities alike to crush it out, and in face of serious blunders made by unscrupulous leaders, the faith slowly but gradually spread over Europe. A number of independent movements tended to keep the doctrine alive, particularly in northern Germany, Holland, and Switzerland. The most important of these was that of Simon Menno and his ad herents. The Schwarzenau gathering in 1708 was but another of these independent movements. Its origin is more or less vague as to detail, from the fact that few records were kept in the early days of the movement. Fortunately, Alexander Mack, the younger, of the Eph rata Community, made some attempt after the death of his father to gather and preserve what remained of the records of the original congregation. From these papers it appears that there were eight per sons originally who met at Mack's mill or house at Schwar zenau for religious conference; five men and three women. With others, these included Alexander Mack and his wife, Anna Hargretha, as well as Andreas "Bone and his wife, Johanna. This little company met tqgether regularly to examine carefully and impartially the doctrines of the New Testament, and to ascertain what are the obligations it imposes upon pro fessing Christians; determining to lay aside all pre-conceived opinions and traditional observances. After a time, when they felt themselves spiritually prepared, it was determined to put their teachings into practice. Mack, the younger, says : As they were now prepared thereunto, so they went into the solitude of the morning. Even eight went out unto the water called sieder. And the brother upon whom fell the lot, baptized first the (61) GERMAN SEVENTH DAY BAPTISTS. 977 brother whom the congregation of Christ wanted baptized, and after he was baptized, he immersed him who had baptized him, and the remaining three brothers and three sisters; and so all eight were baptized in the early morning hour. This was accomplished in the above-named year, 1708. But of the month of the year, or the day of the month or week, they have left no account. ¦ Two of the original members of the Schwarzenau con gregation subsequently came to this Province, and ended their days here; viz., Alexander Mack and Andreas Bone. On December 25 (Christmas), 1723, fifteen years after ward, a similar baptismal scene, presided over by Peter Becker as their elder, took place in the icy waters of the Wis sahickon, when six persons were baptized. These with fifteen others who had previously been baptized in Germany consti tuted the first congregation of the German Baptist Brethren in America. The news that a congregation had been formed in the ' New World was quickly carried to Germany, with the result that Alexander Mack, together with his family and others of the original Schwarzenau congregation, eventually emigrated to Pennsylvania. Before the summer of 1724 was over, a new crusade was projected, intended to reach the Germans in outlying districts, where some of the original members and "first fruits" had gone to get cheaper or more fertile lands. For this purpose, a company was organized under the leadership of Elder Peter Becker, to go on an extended pilgrimage, which was to in clude the Pequea and Conestoga valleys. The party, con sisting of fourteen persons, of whom seven were mounted, journeyed forth from Germantown on Wednesday, October 23, 1725- A strange sight it was, as these devout enthusiasts, part on- horseback and part on foot, started out upon the highway, then hardly worthy the name of a road, upon their mission. As they proceeded, they stopped at first one German set tlement and then another, in turn as they reached them. Re vival meetings were held, love feasts were celebrated, and bread broken. At Coventry, in Chester County, meetings were held, two persons were baptized, and the Coventry 97^ SEVENTH-DAY BAPTISTS: Brethren Church was organized, with nine constituent mem bers, with Martin Urner as preacher. » BEISSEL BECOMES A BAPTIST. On the 12th of November, meeting was held at the home of Heinrich Hohn, at which Beissel was present. Here ex traordinary revival powers were manifested, and at the close of the meeting, five persons applied for baptism. The com pany at once repaired to the waters of the Pequea to witness the administration of the rite, accompanied by Beissel. The latter on witnessing the baptism of the five candidates, be came convinced that it was his duty to accept baptism. Af ter the rite was administered to a sixth candidate — a sister who presented herself at the water's edge — Beissel, too, an nounced his intention to be baptized "apostolic-wise", and importuned Becker to administer the rite to him. No prepa rations were made, but as Veronica Friedrichs was led up the slippery bank, Beissel humbly entered the freezing water and knelt before the elder who, after a short invocation, immersed the candidate thrice, face forward; under the cold flood. If we except the immersion in the Wissahickon on the previous Christmas Day, this baptism in the Pequea was the most noteworthy one in the history of the sect-people of Pennsylvania. While the former laid the foundation of the German Baptist Brethren in America, the immersion of Beis sel virtually created the first schism within that fold, from which may be traced the beginnings of the German Seventh Day Baptists in the Province: an organization which, though small in number, persists in different parts of Pennsylvania to this day. Two days afterward, the pilgrims started on their home ward journey. But before their departure, they consulted with the newly baptized converts from the Conestoga and Pequea valleys, and told them that they would have to shift for themselves and arrange their own affairs according to their circumstances and ability without expectation of assist ance from the mother church at Germantown. - The new converts were not slow to act upon this sugges tion, and the twelve persons, six brothers and six sisters, pro ceeded forthwith to organize themselves into a regular Bap- GERMAN SEVENTH DAY BAPTISTS. 979 tist congregation, known as 'the Conestoga Church. It con sisted of Conrad Beissel, Joseph Schaffer, Johannes Meyer, Heinrich Hohn, Sigmund Landert, and Jonadab. The sis ters were Migtonia, Christina, Veronica [Friedrichs], Maria, Elizabeth, and Franzina.1 BEISSEL LEADER OF CONESTOGA CHURCH. Beissel was by common consent acknowledged as the leader of the new congregation. He accepted the charge and promised henceforth to emulate Christ and live a holy and godly life. Becker in his haste to return home had overlooked the fact that Beissel and Wohlfarth had observed the Seventh, Day of the week as the Sabbath for some time, a fact which proved to be fraught with danger to the new church, as Beis sel and his companion kept it constantly in the foreground. Moreover it led to a charge that Beissel was Judaizing, a charge which was strengthened by the fact that Jewish traders had operated in that vicinity for some time, some of whom had finally settled down there for homes. , Despite all this, Beissel continued to preside over the meetings of the church which were held regularly. More over the responsibility of his new charge wrought a great change in him, intensifying his enthusiasm and his tendency to mysticism. A revival was held at the house of Johannes Landes, early in May, 1725, when Beissel for the first time publicly administered the ordinance of baptism. There were seven candidates, Hans Meyle and his wife, Johannes Landes and his wife, Rudolph Nagele and his wife, and Michael Wohl farth, the fellow-mystic and companion of Beissel, who was the most important of them all. A prominent German Baptist, known in the records as Brother Lamech, who had settled in the Conestoga Valley, also joined the congregation about this time, and became a staunch supporter of Beissel. It was this same Brother Lamech who kept the diary of the congregation, and later of the Ephrata Community, extracts of which were published The full names of several are not known. 980 SEVENTH-DAY BAPTISTS: and are known as the Chronicon Ephratense. His proper name does not appear in any available records, and he is one of the few prominent actors in this history whose identity has not been discovered. The Conestoga Congregation increased rapidly, and in the spring of 1725 numbered twenty-two regular members. The growing demands of his flock now made it imperative that Beissel should be nearer to them. Accordingly, he left the cabin he had last built and occupied one which had been erected for him on the land of Rudolph Nagele. The exam ple of their leader was quickly followed by other membersi of the congregation, and in a few months the land in the vi cinity of Nagele's house was dotted with the small log-cabins of persons who wished to live in closer communion with the new leader. The regular meetings were still held in the houses of dif ferent members. No effort appears to have been made to build a separate house for the uses of the congregation. At these house-services, the question of the Sabbath became more or less prominent as time passed. NANTMEAL, OR FRENCH CREEK, SEVENTH DAY BAPTIST CHURCH. This stimulus came from a source entirely distinct from the movement of Conrad Beissel. It was brought about by the English Seventh Day Baptists who had settled on the borders of Conestoga and Coventry townships and there es tablished a community of their own faith. It was about the same time as the German revival movement, which has just been described, that the t English Sabbath-keepers in New town, Providence, Easttown, and Tredyffrin townships of Chester County became more or less restless, on account of persecutions from their more orthodox neighbours, and mi grated to the upper end of the county, where they took up land at the falls of French Creek in Nantmeal Township, and there founded a settlement and congregation, destined for years to come to be the largest and most influential body of Seventh Day Baptists in the Province. Among the names of these early pioneers, who were mainly Welsh, are to be found a considerable number who in later years appear GERMAN SEVENTH DAY BAPTISTS. 981 on the Ephrata register, and whose remains await the general resurrection in the old burying-ground at Ephrata. Following is a partial list of these early Seventh Day Baptists: Owen Roberts, William Iddings (Hiddings) ; Rich ard, Jeremiah, and John Piercell (Piersoll) ; John Williams; William David; Philip Roger (Rogers); Lewis David; and Simon Meredith. Abel Noble, who is sometimes called the apostle of the Seventh Day Baptists in Pennsylvania, made frequent visits to this settlement on French Creek, upon which occasions he extended his visits to his old friends, Beissel and Wohlfarth, who in turn attended the meetings of the Seventh Day Bap tists in Nantmeal. It was this intercourse which strengthened Beissel and Wohlfarth as to the correctness of the Seventh Day as the Sabbath. Thomas Rutter, of Philadelphia, who had been baptized by Koster in 1697, also accompanied Noble on sev eral of his visits to Beissel and Wohlfarth, with the result that both the latter eventually became the apostles of the Sev enth Day as the Sabbath among the German-speaking popula tion of the Province. During the year 1725, a number of immigrants arrived from Germany, among whom were the Eckerlin family, con sisting of the widow and her four sons, the latter of whom were destined to prove, next to Beissel, the most prominent characters in the Ephrata Community on the Cocalico. In 1726, two young women, Anna and Maria Eicher, left their father's house and placed themselves under th? guidance of Beissel. To prevent any possible scandal, the members built a cabin on the Mill Creek for the two sisters, who were the first to assume a solitary life, and they lived there under the care of Brother Lamech. The English Seventh Day Baptist Church near the forks of French Creek, in Nantmeal, also increased in membership ' and importance. Early in the year 1728, they were joined by a number of seceders from the Great Valley Baptist Church. The leading persons in this migration were: Philip Davis, Lewis Williams, Richard Edwards, Griff y (Griffith) Griffiths, and William James. Further accessions followed, 982 SEVENTH-DAY BAPTISTS: and the Nantmeal Church became numerically the strongest in the Province. The intercourse between the Germans in the Conestoga Valley, who were inclined towards keeping the Seventh Day,' and their English-speaking brethren in Nantmeal, was cordial and intimate, and was the means of spreading the doctrine of the Sabbath still more among the Germans south of the Schuylkill. The year 1726 brought three important accessions to the Conestoga congregation. They were Simon Konig, who, it will be remembered, was one of Beissel's companions across the ocean; Johannes Hildebrand, a Baptist from German- town ; Christopher Sauer, who was to become the first Ger man printer in America, and wield a mighty influence among his fellow-countrymen in the Province. The year 1727 dawned propitiously and witnessed an in crease of membership. The work of evangelizing went on. The intercourse with the English-speaking Seventh Day Bap tists had the natural result of leading many of the Germans toward that doctrine, a movement fraught with far-reaching results. MEETING ON WHITSUNDAY. The most important event of the year was undoubtedly the meeting held on Whitsunday (May 21, 1727) at the house of Martin Urner at Coventry, which all the congrega tions of the Province were invited to attend. This was really the first general meeting, or conference, of the German Bap tist Brethren held in America, and was evidently largely at tended. In the absence of Elder Becker, who was detained by illness, Conrad Beissel was obliged to officiate. It proved a veritable revival meeting, and eleven converts were im mersed in the Schuykill in the afternoon by Beissel. The meetings were continued the next day with equal success. This revival, the most important thus far held in the Province, is noteworthy for two things. First, it was upon this occasion that Beissel first proved his great power as an exhorter and an independent religious leader. It was here that the Germantown Brethren began to realize that Beissel GERMAN SEVENTH DAY BAPTISTS. 983 was a far stronger leader than Becker, and would soon dis pute with him the leadership of the Brethren. The other feature was the introduction of antiphonal, or responsive, singing into the services of the simple worship of the Brethren. Here was the inception of the music and hymnology which, fostered by Conrad Beissel, proved in after years so important a feature in the Ephrata Community as to attract the attention of the music critics of the Old World. The hymnology of both the Brethren and the Sab batarians dates from this meeting and developed rapidly in the Western World. ORGANIZATION OF GERMAN SEVENTH DAY BAPTIST CHURCH. The agitation on the Sabbath question now became acute, and caused an open breach between the Germantown Bap tists and the Conestoga congregation, which in turn divided itself into two factions : one under Beissel which kept the Sab bath, and the other under Johannes Hildebrand who adhered to the observance of the First Day of the week, or Sunday. Beissel inaugurated an aggressive campaign among the Germans on the Sabbath question, a movement which proved highly successful. In the year 1728, an actual physical separation took place in the Conestoga congregation, and the Sabbath-keepers formed an independent organization. The intercourse with the English- speaking Seventh Day Baptists on French Creek and at New town became more frequent, and Abel Noble, Thomas Rutter, and perhaps others were welcome visitors at Beissel's cabin. The doctrine of the Sabbath was further spread by the use of the powerful aids of civilization and of the printing press. The new church was organized in the latter part of Decem ber of this year. Beissel in invoking) the aid of the printing press in his Sabbatarian propaganda inaugurated a new era of Christian ity, and incidentally introduced German printing into Amer- , ica. Some attempt at printing had been made by the Wissa hickon Community, but it remained for Beissel and his fol lowers to make a full-fledged success of such an undertaking, 984 SEVENTH-DAY BAPTISTS: and effect the final establishment of a press of their own at Ephrata. To Beissel is due the credit of issuing the second original American book which was printed in both the German and English languages. It was due to the influence of Beissel and Wohlfarth that Christopher Sauer started his press in Germantown, the first in America to print in German characters. Moreover the first substantial encouragement Sauer received was a com mission from Beissel to print a hymn-book of some eight hun dred pages. The records state that the first book issued (by Beissel was a Book on the Sabbath. It was an octavo in German, printed in Roman type by Andrew Bradford in Philadelphia, 1728. This book created a sensation among the Germans in the rural districts. The following year an English transla tion by Wohlfarth, appeared from the same press. It was highly successful in its mission, as the records state that it was "so^effective that the congregations now publicly adopted the Sabbath as the day for divine services." The editions of the Book on the Sabbath are the scarcest among the issues of the American press. At this time Wohlfarth also published upon his own ac count a pamphlet in both German and English, entitled the The Lord's Seventh Day Sabbath. On the occasion of a visit to Philadelphia in company with Wohlfarth and another of the brethren, Beissel met Benjamin Franklin; and as the printing of the Book on the Sabbath by Bradford had been unsatisfactory, Beissel was ready to enter into negotiations with Franklin, who was in a position to print and issue his works in a creditable manner, both as to typography and proof-reading. Franklin, at the same time, was assured business of a substantial character. Strange as it may appear, Conrad Beissel was among the earliest, if not the first, to patronize the Franklin press, as well as that of Christopher Sauer. The first result of the acquaintance between Beissel and Franklin was the publication of Mystical Proverbs, a duodec imo volume of thirty-two pages. It was printed in the Ger- GERMAN SEVENTH DAY BAPTISTS. 985 MrSTYRION Anomias THE MjfUrj of Laivlefnefs: or, Lawlefs ANTTCHRIST DISCOVERED and DISCLOS'D • Shewing thac ALL thofe do belong to that: Lawlefs dnticbrift, who wilfully reiccfc the Co/nmandmehts of G 0 D, amongft. which, is his holy, and by himfclf blefled Seventb-Day-Sabbath, or his holy Red, of which the fame is a Type. For thus faith the Lord, Exod. xx. ver, io. Tbe Seventh Day is the SaUatb of the Lord thy God. Written to the Honour of the Great GOO and his Holy Commands. By CVNSLAD 3ETSELL. Iranflatctt out tf ihf High-Dutch, by M. W. Printed, -art the Yeat vj%9 TiTLK-PAGE OP THE ENGLISH VERSION OP BEISSEL'S SABBATH-BOOK. {Original in collection of Julius F. Sachse, Philadelphia.) 986 SEVENTH-DAY BAPTISTS : T H R NAKED TRUTH, Standing againft all P.i\ruccd and Difguifed Lies, Deceit and Ealfbood* OR THE Lord's Seventh-Day-Sabbath Standing asaMOUNTAIN immove able for ever. Proved by Three PV1TNE SSES vohicft cannot Ue, By M. W, Printed in the Tear, e 119. TlTLK-PAGB OP THE ENGLISH VERSION OP WOHLPARTH'S NAKED TRUTH. (Original in library of Alfred University.) GERMAN SEVENTH DAY BAPTISTS. 987 COTTXICHB Liebes und Lobes gethSne Welche in den hertzen der kinder der weifzheit zufammeneuu / Und von da wieder aufzgeflojftn ZUM LOB GOTTES, Und nun denen IchSlem der himlifchen weifzheit zur erweckung und auf- munterung in ihrem Creutz und leiden aus hertzlicher lie- be mirgethciler. DANN MtMetfStUahbh hto'gt Gott dm tejkp Preffo Vh&tfda zamgngen tmt die alkrfsbtepe «Mjfc ffitnttrtwtiiwfijwtwit 1 1 tmmnift Zu Qbiladetybia : Gedmckt fcey itoz/Wtt Franklin in der Marchfirafs. 1750, Title-page of Beissel's Hymn-book. Original in collections of Historical Society of Pennsylvania and Hon. Samuel W. Pennypacker. 988 SEVENTH-DAY BAPTISTS: man language with Roman type. It bears date the year 1730. The next commission Beissel gave Franklin, was a hymn-book. This was a duodecimo of ninety-six pages with the Franklin imprint of 1730. It contains sixty-two hymns, of which Beissel was the author of thirty-one. His compan ions on the Miihlbach wrote the remaining thirty-one. Even to students of American bibliography it is a fact but little known that to Conrad Beissel belongs the honour of being the author and publisher of the first book of German poetry written in America. 1 During the same year (1730) Beissel published his Book on Matrimony. This book, written in the advocacy of celi bacy, was also printed by Franklin. During the year 1729, two events of special im portance occurred. The first was of general interest, and was the arrival in Pennsylvania, of Alexander Mack, the Pa triarch of the German Baptists,. who came with his family from Germany. The second was of special interest, and was a political change in local conditions which resulted in a political perse cution of those who observed the Sabbath. Fortunately for the English-speaking church at Nantmeal, they escaped. Notwithstanding these troubles, the followers of Beissel continued to increase. In order to make room for the new- •; comers, Beissel and others of his companions gave up their habitations to such families as wished to unite with the con gregation and settle here, and either built new cabins for themselves, or took up their temporary abode with some of the resident members. These cabins were all built of uniform size; viz., twenty- five feet in length by twenty feet in width, with a height to the joists of eight and a half feet. The time of the Brethren was by no means spent in idle speculation; they betook themselves to various kinds of man ual labour, chiefly carpentry, and refused their services to no one who asked their assistance in building a home in the wilderness. 1. The Kelpius hymns remained in manuscript. So far as known they were not printed at the time. GERMAN SEVENTH DAY BAPTISTS. 989 The Sabbatarian movement was prosecuted with vigour, by both the printed page and evangelistic labour, with flatter ing results. In the year 1730, some gossip was started about the young women who, in pursuit of a high spiritual life had elected to live nearer the elder, had placed themselves under the protection of Lamech. This resulted in the public humil iation of the individuals who had retailed the gossip, and the discomfiture of the court which had listened to the story. This case so incensed Beissel that he wrote another book on Matrimony, which resulted in further accessions of women (married) to the two sisters who were already living in re tirement. One of these was the wife of Christopher Sauer. Both of these sisters were rebaptized into the congregation during the summer, and eventually entered the Sisterhood at Ephrata. In the meantime, Beissel and the venerable Alexander Mack had met on different occasions, but because of differ ence of opinion on the question of the Sabbath, they were un able to harmonize. Beissel and Wohlfarth, however, continued in their ac tivity by organizing revivals and preaching the gospel of the Seventh Day Sabbath. Success crowned their efforts to such an extent that they again attracted the attention of the civil authorities, who feared that in time they might change the day of worship in the Province, and, if not promptly checked, might soon obtain the upper hand if their rate of increase continued. So they again began to fine and imprison all such persons as were informed against for performing manual labour on the first day of the week. This action was taken under the Law of 1705. Two of the brethren were arrested in the fall of 1731, fined and imprisoned; but in the end they were released and the fine remitted. This ended the persecu tion for a time. ' BEISSEL RESIGNS HIS LEADERSHIP. Complications now arose involving the ownership of land, as well as conflict of authority between the religious and civil bodies. 990 SEVENTH-DAY BAPTISTS: In view of these complications and differences, the sug gestion was made to Beissel that he retire with all the Solitary of both sexes, and, after the precept of the holy forefathers, established a household in the wilderness. This suggestion Beissel refused to entertain at the time, and stated that the secular congregation, or the congregation at large, had the greater claim upon him. Thus matters continued until February, 1732, when he called a meeting of all parties concerned, at which a general exhortation was delivered upon the "comforting state of God's kingdom." At the close of the discourse, he appointed Sigmund Landert and another brother as elders to preside over the congregation in the wilderness. Maria Christina Sauer was designated as matron over the single women of the fold. These three persons he bound by a most solemn promise (at the same time giving each a copy of the New Testament) to govern strictly according to the rules of the Book. Beissel charged them to regard the Holy Writ as their sole guide, and not to be misled from the straight path laid out therein. He earnestly impressed upon the members of the congregation at large the necessity of remaining steadfast in their faith and convictions. This ceremony ended, to the surprise of all present, with tears coursing down his cheeks, Beissel impressively laid down his office and resigned his .position as Vorsteher, or teacher, of the congregation. Then he stepped down from the prayer-bench a humble member of the congregation. That this unexpected action of Beissel threw the mem bers into consternation, is not to be wondered at. Henceforth Sigmund Landert assumed charge, but the meetings proved far from harmonious, and from the frequent judicial ques tions asked and argue.d, the general gatherings of the Cones toga congregation appeared more like court sessions than re ligious meetings. SETTLEMENT ON THE C0CALIC0. When Conrad Beissel bade his dramatic adieu to the con gregation, it was evidently part of a pre-conceived plan to throw off the care of them and once more retire to the soli- / GERMAN SEVENTH DAY BAPTISTS. 99I tude of the forest, there to devote himself to a life of self- contemplation. Whether he had well considered the effect of the deser tion of his followers is not a question to be answered at this late day. However, he gathered up his books and papers and once again, winter though it was, journeyed, staff in hand, deeper into the unbroken forest. His goal lay eight miles to the north-west. Here upon the banks of a romantic stream, beside a never-failing spring of limpid water, a cabin had been previously built, far away from any habitation, by Eman uel Eckerlin. The situation was a somewhat peculiar one : . the bottom or meadow wherein the cabin stood was one avoided even by the Indians on account of the numberless snakes with which the meadow and the banks of the creek were infested. They called it Koch-Halekung, or the Den of Serpents. The new settlers kept the word, which in time was spelled as pro nounced, Cocalico. Emanuel Eckerlin evidently expected the coming of the late leader. . He received him with open arms, and gave up his cabin in part to him until a separate one could be finished for his use. The spring near this cabin, at which these two hermits were wont to refresh themselves, is the one still used by these living near the old Brother House of the Ephrata Community. The water is just as clear and refresh ing as it was two centuries, nearly, ago. Beissel lost no time in clearing a piece of land for seed ing when spring opened. This he cultivated entirely by man ual labour. At the same time he hewed the necessary timber to build a cabin, which he completed during 'the summer months. During the spring and summer, when not engaged in prayer or labour, he devoted all his spare moments toward per fecting the hymn-book which he had printed for the congre gation. His labours culminated in an enlarged collection of hymns, printed by Franklin, with a new title. The business part of the publication of this new hymnal was evidently attended to by Samuel Eckerlin. With the usual German thrift and honesty, the venture was a cash 992 SEVENTH-DAY BAPTISTS: transaction; in fact, a portion of the money was paid before the work was even begun. Beissel had no sooner left the Conestoga Valley than dis cords and dissensions arose in the congregation, which was now left without a leader of the requisite firmness and execu tive ability to guide its affairs. It was decided finally to re call Beissel from his seclusion and, induce him to return to them. As a result, on September 4, 1732, just seven months af ter his withdrawal, he again presided * at a love- feast of his former congregation. At the conclusion of the meeting, Beis sel stated that, notwithstanding their earnest prayers for him to remain in their midst, he felt it his duty to adhere to his original resolution, and return to his cabin in the wilderness. This he did after giving them a final admonition to be faithful and to keep the Sabbath and other ordinances of Scrip ture. Returning to the Cocalico, he was not permitted, how ever, to enjoy his retirement, as not a week passed without some of the members of the congregation making a pilgrim age to his cabin for advice or instruction. During the winter (1732-33) the little settlement was in creased by the arrival of three more single brethren, Jacob Gast, Martin Bremer, and Samuel Eckerlin, whose wife had died a few months before. These three built for themselves another cabin on the banks of the Cocalico, so as to be near their spiritual master. This was the third house in the settle ment. The next arrivals were the two sisters, Anna and Maria Eicher, who were the first sisters to devote themselves to solitary contemplation in the Conestoga Valley, and who clamoured for permission to pass their time in seclusion and silent contemplation, here again, and to receive further in struction from their former teacher. Their demand was not received with favour by the resident brethren, but all attempts to dissuade them proved futile. After a long consultation, it was concluded that the hand of Providence was in the matter, and, such being true, they had no right to .object. So a house was at once erected on the opposite side of the stream for the exclusive use of the two sisters. The house was com- (62) GERMAN SEVENTH DAY BAPTISTS. 993 pleted in May, 1733, and was occupied by the two girls until the erection of the first community-house at Ephrata. Toward the close of the year 1733, a steady stream of German settlers set in, and by the opening1 of the year 1734, the country, within a radius of three or four miles of Beis sel's cabin, was all in possession of his followers. According to the record, Wherever there was a spring of water, no matter how unfertile the soil might be, there lived some ! household that was waiting for the Lord's salvation. Another cabin was added to the number on the west bank of the creek early in the spring. This was fon the use of Israel and Gabriel Eckerlin. , It is at this time that we find the first traces and mention of distinctive clothing. Heretofore both men and women had worn plain dress similar to that of the Friends. Now, how ever, still more radical innovations were introduced, which eventually resulted in the adoption, by some of the most aus tere members, of a costume somewhat similar to that of the pilgrims of old. This action caused reports to be circulated that the brethren living separately on the Cocalico were in reality Jesuits, who were here to seduce the populace. It was even , reported by some of their enemies that they were sent here from Mexico, and were amply supplied with Spanish gold. These and other tales were believed by the common peo ple, and finally some became so wrought up by these reports that it was determined to burn down the entire community and thus rid the vicinity, once for all, of the religious celibates. With this object in view, fire was set to the dry leaves and brush in the forest on a night when the wind blew strongly in the right direction to carry the fire into their houses. After the fire was started and began to gain headway, the wind providentially changed, the course of the fire was turned, and actually burned the barn and buildings of the chief instigator of the crime. To alleviate the wants of the many poor settlers who were attracted to the vicinity — and man) of these were found 994 SEVENTH-DAY BAPTISTS: among those who had vilified and denounced the Brethren — a granary was erected for the storage of rye and corn which was raised by the single Brethren, or contributed by the more prosperous secular members. Several large brick bake-ovens were also built to supply Pumpernickel, the sort of bread in common use among the Germans, to the indigent settlers. The bread thus baked was distributed to the needy without charge. The year 1734 was marked* by the usual activities of the Brotherhood, and the accession to the company of a beautiful young girl, Maria Heidt, by name, just budding into woman hood, and betrothed to a young man in the neighbourhood of her father's home. The day for her marriage had been set, and her dower already prepared. She subsequently joined the Sisterhood, withstanding all the appeals of her parents and fiance to return. ALEXANDER MACK. On January 31, 1735, occurred the death of Alexander Mack, the founder of the Schwarzenau branch of the German Baptist Brethren in America. He was born at Schreisheim in 1679; educated in the Reformed faith; and was by profes sion a master miller. He became a Baptist in 1708, came to America in 1729, and acted as chief elder or bishop of the Brethren until his death. He lived in a log-house which served for the meetings of the Brethren as well as the dwelling of the elder. Here in this humble habitation died the patriarch of the great body of German Brethren now distributed over this broad land as a denomination of upwards of 100,000 communicants, and en joying the respect of all Christian bodies. As typical of certain beliefs and practices common to all these German settlers, irrespective of their peculiar religious beliefs, a description of the burial of this venerable patriarch of the church may be of interest. No sooner had the soul taken its flight upon that bleak wintry night, than the Einlader, or Anzeiger, (notifier) was sent out towards Germantown, Ephrata, Coventry, Oley, and the Swamp. Wherever there were Brethren, they went from house to house advising them of the death of the patriarch, and inviting them to the funeral. This was a peculiar custom GERMAN SEVENTH DAY BAPTISTS. 995 in vogue among the Germans and existed down to the early years of the nineteenth century. Other brethren again took charge of the obsequies. The schreiner (cabinet-maker) 'was sent for to take the measure ments, for the coffin. This was a shaped wooden box made of unpainted cherry wood, as it was believed that the grave-worm could most easily penetrate this wood, and thus the body would be devoured most quickly. In making the coffin great care was taken that no shaving escaped. These, as well as all particles of sawdust, were carefully gathered up and placed in the bottom of the coffin, and then covered with a linen cloth, upon which the body was placed. The reason for this great care was the belief that, if any particle escaped, whatever house it blew into, the next death would occur therein in the near future. Then, when the coffin was carried into the house of mourning, it was always brought in head first, or else an other funeral would soon follow. Care was also taken to ' have the foot always towards the door and the lid hidden from view behind the outer door. There were two peculiarities about this coffin. Owing to the prominence of the deceased, eight metal handles were procured, a species of extravagance rarely indulged in by the Germans of that early day. The other was that the lid was a peaked one, giving the body ample room. The ordinary coffin of that day had a flat lid. Great indeed was the company that assembled on the day of the funeral; the humble cabin wherein reposed the mortal remains of the patriarch, was much too small for the multi tude who had journeyed from all quarters over the snow capped hills to bear tribute to the character and pure life of the founder of the German Baptist Brethren in America. A man who was once in affluence, while in the Fatherland gave up his all for the cause, came to the wilds of America for conscience' (sake, and here ended his days in a cabin built for him with contributions of the charitable. Upon this occasion were gathered the Brethren from Germantown, prominent among whom were Peter Becker, Christopher Sauer, Heinrich Kalkglaser, Heinrich Pastorius, and others, young and old. Then came the Solitary from the 996 SEVENTH-DAY BAPTISTS: Cocalico, who, led by Beissel, Wohlfarth, and the Eckerlin brothers, all in their picuresque Pilgrim garb, had walked the whole distance from Lancaster over the frozen ground in silence and Indian file. There were brethren from Coventry and Chester County with Martin Urner, who had but- a short time before been consecrated by the deceased as his successor and bishqp of the denomination in Pennsylvania. There was also a deputation of the Seventh Day Baptists from the French Creek. Lastly, there came from the Ridge on the heights of the Wissahickon those of the Pietists of the Kel pius Community who still lived there as hermits. Among these recluses were Conrad Matthai, Johann Gottfried Seelig, Daniel Geissler, Christopher Witt, Andreas Bone, and others; all to perform the last homage to the religious leader who now reposed cold and inanimate in the lowly cabin by the roadside. The obsequies commenced, as was then the custom, about noon with a funeral feast, of which gamon, cakes, cheese, and punch were the important features. This was followed by religious services, lasting until the sun had set, and when darkness had fairly set in, a cortege was formed. First came flambeau-bearers ; then the carriers, four of whom bore the coffin upon their shoulders ; then followed ¦ the Wissahickon Brotherhood, chanting the De Profundis alternately with the Ephrata contingent, who sang a hymn specially composed for the occasion. The rear was brought up by the relatives, friends, and Germantown Brethren. « It was an impressive and weird sight as the cortege, with its burden and flickering torches, filed with slow and solemn step down the old North Wales road. A walk of about a quarter of a mile brought them to. a graveyard. It was merely a small field, half an acre in extent, which was divided from the road by a low stone wall and partly fenced off from the other fields by a rail fence. This was the upper common burying-ground, and was free to all residents who had con tributed towards the wall and fence, or such respectable white residents as paid a certain sum for opening the grave. The ground belonged to no particular congregation, nor was it consecrated ground in the usual sense of the word. GERMAN SEVENTH DAY BAPTISTS. 997 When the procession arrived at the grave, the sight was an inspiring one, worthy of the artist's brush: — the hermits and Brethren in their peculiar garb, with uncovered heads and long flowing beards, chanting their requiem; the snow- covered ground; the flickering torches; the coffin upon its rude bier; the black, yawning grave; and the star-lit canopy of heaven above. As the mourners surrounded the grave, another dirge was sung while the body was lowered into its resting-place. Three clods were then thrown into the grave, a hollow sound reverberating upon the night air as they struck the coffin. This ceremony was typical of the return of the body to dust, whence it came. A number of the Brethren then seized spades and filled in the grave. When it was about half full, the torches were extinguished and thrown into the tomb, after which the fill ing was proceeded with. After this, the company dispersed, and the body of Alexander Mack, founder of the Dunker denomination in America, was left to repose in its narrow cell. He left four children, three sons and one daughter, all of whom became more or less identified with the Ephrata Community. Valentin with his wife, Maria (Hildebrand), and his daughter, together with his si,ster, Elizabeth, ended their days therein. The death of the patriarch so unsettled the members of the Germantown Brethren, that seventeen of them eventually joined Beissel's followers. TULPEHOCKEN AWAKENING. At this period, the hymn-book of the Ephrata Congrega tion was again enlarged. For some reason, this edition was not printed upon a press, but laboriously executed during 'the long winter nights in the cabins on the Cocalico with the pen, by the men and women who lived the solitary life. The year 1735 opened with a great religious revival, ' which assumed large proportions, extending to nearly all the German settlements in the adjoining counties, and resulting in large accessions to the Cocalico settlement. In the month of May, 1735, Beissel organized a pilgrim age to the Tulpehocken region. Of all the various movements chronicled in connection 998 SEVENTH-DAY BAPTISTS: ' with the history of the Ephrata Community none is harder to explain than the outcome of this revival preached by Conrad Beissel, in the month of May, 1735. In following the course of Conrad Beissel, from the time he first settled on the Miihlbach, we are first of all struck by his peculiarities, and then astonished beyond measure- at the wonderful power whereby he induced other people to adopt them. In these days it is hard to understand how it was that when Beissel established his hermitage in what was then a desolate region, men and women came from distant parts to put themselves under his direction. They voluntarily submit ted to hardships, bearing burdens — themselves drawing the plow — and sleeping at night on a rude bench with a billet of wood for a pillow.1 Perhaps the best illustration of this strange power is in stanced by the Tulpehocken awakening, which introduces such important personages as Rev. Peter Miller and Conrad Weiser. The former, a pastor of a Reformed congregation, was ranked among the most devout, and learned theologians in the pro vince. Educated in one of the best universities in Europe, he was ordained to the ministry and for four years faithfully served his charges. Of his church officers was the latter — one of the clearest-headed men in the Province, who for years was consulted by both civil and military authorities in times of need and danger, and at the same time was the official Indian interpreter of the government. Yet both these men were so carried away by the arguments and eloquence of Con rad Beissel, that they, together with several officers of the con gregation, left their faith, went to Ephrata and entered there as humble postulants, and, with the exception of a single fam ily, ended their days in the Community. What these convincing arguments were, at this late day we cannot tell. The fact remains, however, that we have a regularly ordained minister of the Reformed Church for saking his congregation and following in the foosteps of one who but a few years before had been a humble, uneducated, unknown journeyman baker ; but who now was an evangelist, 1. Some of these benches used by the Solitary for sleeping purposes are still to be seen in the Sister House at Ephrata. GERMAN SEVENTH DAY BAPTISTS. 999 _ _u auf$ebt*tt$et- -und gmeritt&eiidigai erJiMdiungtincf M>eh*ett&ht%fnrl ria&en* Dd natb 9-ipoUxr«r>Sonfl wbcrdmcft Sion(t>s©«rel<$)tft# in oitltr unb mancftnlcg flttflUi&tn unD licMi a»s ge&rudfet ifi; 3um Dknjl 2)cr in turn %bm%*Unhi{<$)m %Belt>V)til aid bty ban Untergang Dec ©ounai erroetflen 5?irrifto»0 Souer. 1759 flTLB-PAGS Of THB FIRST BOOK PKINTED WITH GERMAN TYPE IN AMBK1CA. IOI2 SEVENTH-DAY BAPTISTS: benefit of the Lutheran Church. His project failed, Sauer became a Separatist and Franklin printed the hymn book of 1736. In course of time, however, Sauer obtained the German type, andj constructed a home-made affair for a press. He now contracted to print the new Ephrata hymnal. He lacked the requisite paper, of which Benjamin Franklin Mad the mo nopoly in the Province and refused to let Sauer have it except at his own price and for cash, as he flatly refused "credit to the Dutch." As neither Sauer nor Beissel had the necessary money for the coveted paper, the outlook was gloomy until Conrad Weiser came forward and pledged his personal credit for the amount of the paper bill. The paper was now secured. Rev. Peter Miller was ap pointed proof-reader by the Ephrata Community, with Samuel Eckerlin and Michael Wohlfarth as assistants, and the print ing went forward without delay. Sauer, however, set himself up as a censor of the hymns. This caused more or less friction between himself and the proof-readers ; but when the 400th hymn was set up, a per sonal controversy arose between Sauer and Beissel which ended in an estrangement that lasted ten years. This controversy with Beissel did not, however, estrange Sauer from the Ephrata Community, as we find a constant intercourse between himself and some of the mystic Breth ren on the Cocalico, especially the faction opposed to Beissel. Gradually, as the Community on the Cocalico increased and mystic theology supplanted the plain teachings of the early Baptist and Sabbatarian movements, it became apparent that some form of government was needed to ensure a permanent existence for the new Community, which consisted of both sexes. As is was, the settlement was merely an aggregation of religious enthusiasts, most of the men living separately as hermits, or anchorites. An effort had already been made to organize the single women into the Order of Spiritual Vir gins, as previously stated. But all efforts to effect a similar organization among the Brethren had been unsuccessful. GERMAN SEVENTH DAY BAPTISTS. IOI3 The only government of this peculiar settlement consisted of the dictates of Conrad Beissel, or Brother Conrad as he- was usually called, and even these were frequently ignored, as there was no means of enforcing them. , Now, however, the number of Brethren required to com plete the mystic number of forty — the figure of Rosicrucian perfection — being available, renewed efforts were made to change the solitary mode of life into a conventual one. This movement culminated in the establishment of a mystic monastic society. Rev. Peter Miller explains this step as follows: That a Monastic life was judged to be more inservient to sancti- fication than the life of a Hermit, where many under the pretense of holiness did nothing but nourish their own selfishness. For as the Brethren now received their Prior, and as the Sisters their Matron, and we were now compelled to learn obedience, and to be refractory was judged a crime little inferior to high treason. From the beginning of the formation of the congrega tion on the Miihlbach, its members had adopted the plain garb of the Quakers. This was the same course pursued by the Seventh Day Baptists of Providence and Nantmeal and later by the German Baptists of Germantown and elsewhere. There were, however, certain innovations which were gradually adopted by the Conestoga congregation — peculiar ities in dress which are still to a greater or less degree in vogue in Lancaster and the adjoining counties. There was a strong tendency to revert to Edenic dress so far as existing laws and conditions would permit — the present-day cry of "Back to Nature." Conspicuous features of this scheme were letting the beard and hair grow, going barefoot whenever weather would permit, and a vegetarian diet. As a result excellent health and a ripe old age were expected. In the religious ceremonies' incident to the loverfeast and Lord's Supper, when the kiss was passed each brother would grasp his neighbour's beard with the right hand as he gave him the salute. This particular custom appears to have been con fined to the Zionitic Brotherhood and was based on Biblical origin (II. Samuel xx., 9). Upon the organization of the monastic community the dress of the members received renewed consideration. The IOI4 SEVENTH-DAY BAPTISTS : avowed object was a return as nearly as possible to the life and customs of the primitive Christians, and it was believed that dress had much to do with accomplishing this end. The style finally adopted for the men was a modification of that of the Capuchins, or White Friars, and consisted of a shirt, trousers, and a sort of waistcoat, together with a long gown to which was attached a pointed cowl or monk's hood. A belt or girdle was used with the gown. The habit of the Sisters differed only in the substitution of a woman's skirt for trousers, and the hood or cowl being rounded instead of pointed. The sisters also wore a large apron which covered them entirely in front and extended down the back as far as the girdle; it was somewhat similar to the Roman Scapu- lary, and was a distinguishing mark of their spiritual betrothal. When the different members of the Order attended public worship, they wore in addition a special short cloak which .reached well down to the waist; this garment also had a cowl ¦* attached which could be pulled over the head.' This dress, for both sexes, was made of unbleached linen, or wool, ac cording to the season of the year. The secular congregation soon after adopted a gown of gray color, as a distinguishing mark from the Solitary. This was to be worn at divine service as well as upon all public occasions, such as baptisms, processions, and pilgrimages. There was also some distinctive mark for widows and widow ers. This garb, although received with great favour at first, was soon discarded. The Solitary, however, adhered to their dress so long as the monastic order survived. Besides the distinctive dress adopted by the Solitary, they adopted the custom of dropping their baptismal names, and substituting others ; e. g., Johann Conrad Beissel became Freidsam Gottrecht; Rev. John Peter Miller, Agrippa, or Jaebez; Hermann Zinn, Macarius; and Maria Hocker, Petro- nella. There is no complete roster of either the Brother hood or Sisterhood. Of many, the monastic name only, is known, the Christian and family names being lost. Moreover, several of the Mo nastic names are duplicates, being merely different forms of the same name. GERMAN SEVENTH DAY BAPTISTS. 1015 A SPIRITUAL VIRGIN IN THE HABIT OF MSS. HYMNAL THE ORDER, SKETCH ON FLY-LEAF OF , DATED I74S. (Original in the collection of Julius F. Sachse.) ioi6 SEVENTH-DAY BAPTISTS : Hood Worn by the Sisterhood, showing Cape and Lapels. (One-sixth size.) GROWTH OF COMMUNITY. Among the important events of the year 1738, was the formation of the Zionitic Brotherhood and the erection of a large building for the uses of this mystic society. In the meantime members continued to flock to the set tlement from all parts of this and other Provinces; and the regular congregation at Ephrata becajne the largest Sab batarian Settlement in the Province. About this time came to the settlement Ludwig Blum, WITHIN THE SAAL. Entrance from Sister House. General View. Southwest Corner. Facing toward' Northwest. The Preacher's Table. Northwest Corner. GERMAN SEVENTH DAY BAPTISTS. 1017 a musician, who virtually introduced the system of music pe culiar to the Ephrata Kloster. •^Moreover the Brethren of the Berghaus found their home thej-ayying point for all the mystics in the Province, and as their 'numbers increased, they clamoured for better accom-^ modations, similar to those of the Sisters at Kedar. The necessary funds for this were finally supplied by one of their members, a young Swiss of means. /* ^ BROTHERHOOD OF ZION. The Brotherhood of Zion was, in short, an organization which practiced the mystic rites of Freemasonry of the eighteenth century, which were very different from the rites of Rosicrucian philosophy which was so dear to the hearts of Beissel and Miller. The leading spirits in the Brotherhood of Zion were the four Eckerlin brothers. In direct contrast to Beissel and Miller, who were religious and retiring, the Ecker- lins were, to say the least, ambitious and over-bearing — a dif ference which finally led to the expulsion of the latter from the community. Love of mysticism in Lancaster County, was by no means wholly confined to the German religious enthusiasm. During the earliest days of its history a Masonic lodge was organized among the wealthier English residents. This was undoubtedly the first Masonic lodge organized in the Province outside of Philadelphia. Nothing, however, appears to show any connection be tween the English-speaking Freemasons and the German mystics on the Cocalico. The new building, placed on an elevation overlooking the valley and the mountains, was constructed after designs such as to render it appropriate to the uses of the Zionitic Brother hood. In December of the year 1738, a second pilgrimage was made to Amwell, in New Jersey. Ever since the pilgrimage of 1736, intercourse had been kept up between Ephrata and Amwell. The second pilgrimage was highly successful, the revival meetings resulted in a great outpouring of the Spirit. Resolutions were passed by the German Baptists of Amwell IOl8 SEVENTH-DAY BAPTISTS: looking more distinctly than before to the establishment of orders and discipline similar to those at Ephrata. Beissel attempted to carry this plan into effect, but it proved abortive and was finally abandoned, and those who accepted the truth of the Sabbath migrated to the Cocalico. ZION'S SAAL. In order better to accommodate the growing needs of all the interests of the Community, it was determined in the fall of 1739 to erect a building to be used as a prayer-house and a school house alike and to place it on Zion Hill adjoin ing Zion, the building occupied by the Brotherhood of Zion. This was to be large enough to accommodate the secular Seventh Day Baptist congregation as well as all of the Solitary and other enthusiasts in the bounds of Ephrata. For this building a new tower clock and bell were sent over from Eu rope by the father of Rev. Peter Miller. As soon as the new building was well under way, a mys terious order was issued, now believed to have been inspired by the Eckerlins, for the destruction of the ornate and beauti ful House of Prayer adjoining the Sister House, Kedar, which had been erected but a little more than three years be fore. This new building, Zion's Saal, was projected upon an ex tensive scale; it was three stories in height, and when fin ished was a large and sightly structure. The lower story was a large hall, designed to accommodate the entire congrega tion, secular as well as the mystic or recluse, when assembled for public worship. The walls were adorned with texts in ornamental script, such as are still to be seen in the Saal. At one end of the hall (most likely in the east), a platform and choir with a gallery were built, the lower part for the Zionitic Brotherhood, and the gallery for the Sisterhood. In front of this choir or chancel, the Vorsteher had his seat and desk, or table, while the entire body of the hall was furnished with chairs and benches for the secular congregation.. In the second story was a large hall, or Saal, arranged and furnished with all conveniences and appliances for holding the Agapae, or love- feasts, as well as for performing the service of the pedelavium,, THE SAAL AND SISTER HOUSE AT EPHRATA. 'South Front of Sister House. Angle of Saal and Sister House from N. E. The Saal (Peniel). Sister House (Saron) from N. W. South Gable of the Saal. Angle of Saal and Sister House from S. W. GERMAN SEVENTH DAY BAPTISTS. IOI9 or washing of feet. The third story was divided into a num ber of cells, or klausen, for the Solitary Brethren of the Zipn- itic rite. On the Sabbath Day, July 5, 1740, the last joint divine services were held in Kedar, after which the building, for the time being, fell to the exclusive use of the Sisterhood, or Order of Spiritual Virgins. On Wednesday, July 16, 1740, the new Prayer-house of Zion was dedicated to its pious uses with imposing religious and mystic ceremonies. To the former, all Sabbatarians from far and near were invited, not excepting the Welsh and English Seventh Day Baptists in Naiatmeal and Newtown, in Chester County ; invitations were also scat tered broadcast among the Germans beyond the Schuylkill. The hospitalities of the Community were extended to all who came *_ love- feasts were held and pledges of faith renewed. ' From this time forward, the congregation, as well as the orders, held their devotions in the new building, and it was this building that was converted into a military hospital for the sick and wounded during the Revolutionary War, shortly after the Battle of Brandywine. INTERNAL DISSENSIONS. Internal dissensions arose in the Brotherhood of Zion, in which Beissel did not interfere so long as the Prior, or active head of the order, remained subordinate to him (Beis sel). Unfortunately for the Sabbatarians throughout Lancaster County, the completion of this large and elaborate^ house of worship did not stop the- bickerings between the two orders of the Solitary, nor equalize the interests of the secular mem bers with the peculiar ideas and actions of the mystics. It was scarcely two months after the dedication, when the differ ences between the two mystic orders became so great that a separation took place, and each held its religious services independent of the other. The secular congregation now regu lated their services regardless of the others and held them at such times as suited themselves, without reference to either of the Solitary orders. The new clock and bells given by the father of 1020 SEVENTH-DAY BAPTISTS: Rev. Peter Miller, were placed on the new building. The clock was fitted with a device for chiming the bells, which rung them at different times during the day and night, calling the religious devotees to prayer. These innovations, together with the rites and ceremonies of the two orders, interfered still further with the worship of the secular congregation, andjiefore another month had pass ed, several prominent members entered a vigorous protest against their exclusion, or the curtailment of their rights and privileges. A NEW PRAYER-HOUSE. A heated discussion ensued, which resulted in the with drawal of several of the prominent members of the congre gation from the Community, and in a general compromise being effected whereby another prayer-house was to be built. Owing to the extreme inclemency of the weather, however, the work proceeded- slowly, and the fall, and following winter had passed and the spring opened before the work moved with satisfying rapidity. DEATH OF WOHLFARTH. In the midst of this work, the Community was called upon to mourn their loss by death of Michael Wohlfarth (known as Brother Agonius). His death at this time proved a serious loss, not only to the Solitary on the Cocalico, but to the Sarj- bath-keepers, German and English-speaking alike, throughout the Province. Bold and aggressive, fearless and sincere, as he was", Michael Wohlfarth may well be called an apostle of Sabbatarianism. Believing it to be his duty to preach the keeping of the Seventh Day, he was wont to travel on foot from place to place, staff in hand, dressed in a pilgrim's garb ; and no matter where he was, on the roadside or in the market place, in meeting-house or church, in town or country, in sea son and out of season, he boldly and fearlessly proclaimed his doctrine and admonished his hearers, being oblivious to taunts or persecution ; wherever he could find an audience there was his voice heard admonishing to penance and obedience to God's command as to His Holy Sabbath Day. GERMAN SEVENTH DAY BAPTISTS. 1021 Wohlfarth, or Welfare as he was known among the En glish-speaking people, was one of the earliest religious leaders among the Germans to employ the printing-press to reach the populace, of both German and English nationality, versions of his work being published in both languages. He was well known to Benjamin Franklin, to whom we are indebted for the only recorded reason why the Ephrata Sabbatarians never promulgated or published a confession of faith. In his auto biography, after reciting the fact that he had suggested to Wohlfarth that it might be well to publish their articles of faith and code of discipline in order to silence calumniations of certain sects opposed to them, Franklin says that Wohlfarth gave the following reason for not doing so: AN OLD PICTURE OF EPHRATA CLOISTER. 1022 SEVENTH-DAY BAPTISTS: When we were first drawn together as a society, it had pleased God to enlighten our minds so far as to see that some doctrines, which we once esteemed truths, were errors ; and that others, which we had esteemed errors, were real truths. From time to time He has been pleased to afford us further light, and our principles have been improving, and our errors diminishing. Now we are not sure that we have arrived at the end of this progression, and at the per fection of spiritual or theological knowledge; and we fear that, if we should once print our confession of faith, we should feel our selves, as if bound and confined by it, and perhaps be unwilling to receive further improvement, and our successors still more so, as conceiving what we, their elders and founders, had done to be some thing sacred — never to be departed from. The funeral was attended not only by the Sabbath-keepers, but by settlers of all denominations for miles around, who came out of respect for the deceased exhorter. The services were performed with much ceremony. As his body was lowered into its last resting place in the gaveyard adjoining the set tlement, the Sabbatarians sang a special funeral hymn, com posed for the occasion by his friend and mentor, the Vorsteher. The funeral was closed with the mystic rites of the Brother hood of Zion. PENIEL. Owing to the many drawbacks which the Community ex perienced during this building operation, it was not until September that the new structure was enclosed. A curious feature of the building, which is still standing, is the extreme pitch of the roof. This was occasioned by the fact that the winter of 1740-41 was marked with an extraordinary snow fall. This induced the Brethren to raise the angle of the frame so as to shed the snow the more readily in case the succeeding winters should prove as severe. The building was finally completed and dedicated with a general meeting <±nd a love-feast in December, 1741, upon which occasion, the Vorsteher named the new building Peniel, for upon this spot he had wrestled in the spirit and prayed, and had a vision. After the dedication, Emanuel Eckerlin (Brother Elime- lech) was installed as Vorsteher of the new house of prayer, after which divine services were held under his direction at stated intervals for the congregation at large. INTERIOR OF SAAL. GERMAN SEVENTH DAY BAPTISTS. IO23 INTERIOR ARRANGEMENT. The arrangement of the Saal at first was entirely differ ent from what it is at the present time. As originally designed and built, it was double the height of the present room ; it was light and airy, with two broad galleries running north and south, supported by a single, pillar in the centre. The high ceiling was supported by two heavy beams set at right angles, thus forming four panels. They, in turn, were supported by a massive chamfered pillar, which is still in place. The general entrance for the Brotherhood and congre gation at large, was by the door in the west. This has the same peculiarity as have all the doors leading into the prayer-halls of the Community, in being very narrow, so as to carry out the Scriptural injunction that "narrow is the way that leadeth unto life." In the east, directly opposite the door and upon a slightly raised platform, stood the preacher's bench and table. The two galleries were screened with lattice work, for the use of the women of the settlement, the north gallery being reserved for the use of the Order of Spiritual Virgins. In this arrangement, they followed the custom observed in the Holland and German synagogues, wherein the women were relegated to the screened galleries. The entrance to these galleries was by a door which opened upon a narrow staircase in the northeast corner of the building, which, in turn, led to a corridor running the length of the building at the eastern end. A narrow door, twenty by sixty inches, gave access to the north and south galleries. By this arrangement, the Sis ters and women of the congregation could enter and depart from the services, without coming into contact with the male worshippers. Each of these galleries was lighted by three windows, while the west wall was pierced for four windows. The plan of the Saal as here described, was continued until after the adjoining convent became the home of the Sisterhood. SCANT USE OF IRON. A peculiarity about these unique Ephrata buildings is the almost total absence of iron in their construction. Wooden 1024 SEVENTH-DAY BAPTISTS: Pulpit of the Old Brother-saal. From sketch by Jacob Konigmachej* of the original. pins were used in place of spikes or nails wherever it was possible to do so. Even the split oak laths which hold the plaster in place were fastened without the use of nails. A channel, or groove, was plowed in the upright timbers, and the laths were cut to proper length, the ends pointed, and, after being wrapped with straw and mortar, then slid down in grooves in the posts. The absence of iron is explained by the fact that in the Cabbalistic as well as in Rosicrucian philosophy and Biblical (64) GERMAN SEVENTH DAY BAPTISTS. 1025 teachings, iron was the metal which was symbolical of night, or darkness. It was the antithesis of gold, the symbol of purity and light. , Iron was held to be the product of the powers of darkness, and to be the medium through which all physical and moral evil was brought into the world. The many' Biblical commands not to use iron in the construction or preparation of altars and other holy places, were cited in sup port of this position. The temple of Solomon, into the con- 1026 SEVENTH-DAY BAPTISTS: struction of which great edifice no iron entered, was a con spicuous example of this doctrine. It was in obedience to these Biblical commands, there fore, reinforced by the teachings and traditions of the Order, that little or none of the proscribed metal was used in the con struction of the buildings intended for sacred purposes. The furniture of the Saal was put together entirely with wooden pins, while the boards which formed the altar were carefully scoured with fine sand to eradicate every sign of a tool mark before they were put together for jtfie pious uses in the east end of the Saal. The Saal and Outbuildings. They even went further and eschewed metal utensils at their love-feasts; their plates or platters were made of poplar wood, as were the candlesticks used in the religious meetings; their knives and forks were made of the harder hickory. The sacred vessels, the paten and chalice, used in the administra tion of the holy communion, were also of wood, made by the" brethren, it is said, without the use of iron tools ; and strange as it may seem, the snow white altar-cloth, or linen cloth used to cover the table, even to the present day, after being washed, is smoothed, or "ironed," with square wooden blocks which are used in place of the ordinary flat or sad iron, so that none* of the unholy iron may touch the altar or its belongings. ALTERATIONS. , In its interior arrangements, the Saal has undergone rad ical changes. The most important one was made some years after the adjoining convent was handed over to the Sister- GERMAN SEVENTH DAY BAPTISTS. 1027 hood, and the large Saal adjoining the Brother House (Bethania) was built. It was the division of the Saal into two separate rooms. For this .purpose, the centre pillar was mortis ed, and two beams were introduced to carry joists between the two galleries; these were then floored over, thus closing the open space. The effect of this change was to make the Saal the low dingy room that we now see it.1 In the upper part, the lattice work was removed from the former galleries, and these, with the intervening space now floored over, formed a large light room of a size correspond ing to the one below, — about thirty-six by twenty-sev en feet. This room was broken by a single obstruc tion only; viz., ^the large central pillar. Entrance was gained to the halls upon both floors from the adjoining Sister House by narrow doorways of twenty by sixty inches, in the extreme north-west angle of , the room. After this radical change was effected, the lower room was continued in its original uses for public worship and oc casional love-feasts. The upper room became the private chapel, or prayer-room of the Sisterhood of Saron. The public entrance to the lower Saal is by a hooded door in the west front ; this door is flanked by a small window upon either side with nine panes of glass. The interior with its furnishings is extremely plain. The walls are wainscoted about half way up the sides with unpainted boards, above which they are as white as lime can make them, and for purity of colour they vie with the linen cloth spread upon the communion table. DECORATIONS. No decorations or ornaments greet the eye, except the old scriptural texts and allegorical compositions in ornamental penmanship (fracturschrift) hanging against the walls, and which were placed there over a century and a half ago. There are still to be seen within the Saal twelve of these large il lustrations of ornamental Kloster penmanship. Once upon a time, they were choice specimens in the Sisters' writing room, I Sachse has been closely followed here. An examination, somewhat super ficial,' made by the present writer, failed to reveal evidence of such original conditions as described by Sachse. 1028 SEVENTH-DAY BAPTISTS: examples of patient toil and artistic handiwork, unsurpassed in delicate tracery of flourish and detail, but now yellow and discolored, — the paper disintegrating and crumbling, with ink brown and faded, while some of the wording is hardly de cipherable. Yet they are priceless mementoes of the past, showing the present generation to how great an extent educa tion and culture flourished among the early German settlers in this valley.1 Light is admitted to the Saal by six windows in addition to the two in the west wall; three of these are in the north and south walls respectively. To keep out the sun these are shaded with a piece of plain white linen, with a hem at the top, through which a cord is drawn and fastened at either side of the casement. The furniture of the Saal consists of four long tables in the body of the hall, flanked by wooden benches devoid of backs, upon either side of the table. Along the sides of the room are ranged regular benches with backs, while against the south and west walls a shelf is fastened, high up near the ceiling, for the hats and wraps of the worshipers. In the east end, upon a small raised platform, is the preacher's bench and the communion table; this is a plain un painted wooden affair covered with a white linen cloth, upon which were usually placed the Bible, hymn-book, and an old hour-glass, whereby in olden times the length of the preacher's sermon was regulated. A door to the left of the preacher's platform leads into the kitchen offices, this department consisting of a long narrow room extending the whole length of the house. In this room are still to be seen the appliances for preparing the viands and baking the unleavened bread used in the love-feasts. Here is still the old dough-trough in which the flour was mixed, and the plain oaken table upon which the dough was worked until it was ready to shove into the large brick oven, the door of which opened directly into the room. Here is still to be seen the reiser, an ingenious tool with which the loaves were scored before baking so that they would break evenly. Access to this department was also gained by the door which opened to the i. Several of these fracturschrift compositions have been successfully restored. GERMAN SEVENTH DAY BAPTISTS. GOTT UND DAS KEUSCHE Lamm muss stetig in uns wallen Und uns in Ewigkeit nicht lassen mehr ERKALTEN. 1029 Translated : GOD AND THE IMMACULATE Lamb must continually within us abide, Nor must He forever let our ZEAL ABATE. FRACTURSCHRIFT TABLET OVER PREACHER'S BENCH IN SAAL. private staircase already described, whereby the Sisters in charge of the kitchen could enter and depart without being seen by the other worshipers. Returning to the Saal of today, we find the girders or beams of the ceiling supported by two heavy posts in addition to the mortised pillar. These posts are directly below the beams which formerly supported the galleries. The ceiling between the heavy timbers is made of yellow poplar boards, IO3O SEVENTH-DAY BAPTISTS: with narrow laths covering the joints, and, like all other wood work in the Saal, is unpainted and kept as scrupulously clean, as when the Sisters of Saron here reigned supreme. FOOTPRINTS ON CEILING. The portion of this ceiling beneath the old gallery is said tO be in its original condition. Directly under the old north gallery may be plainly seen at regular intervals the im pressions of the naked human foot, that have remained here during all the lapse of years, notwithstanding repeated at tempts to remove them with soap and sand and an applica tion of muscle such as only a Pennsylvania-German matron is capable of.1 In the centre of the room there stood until recent years a relic in the shape of an old cannon stove, such as was made early in the nineteenth century and designed to consume an thracite coal. Specimens of this kind are seldom seen now. It is now replaced with a stove of more modern type. The historic Saal now serves as a meeting-house for the local German Seventh Day Baptist Congregation, who since the year 1813 are the legitimate successors to the old commun ity. Religious services are held upon the Seventh Day when ever a preacher can be obtained, as they divide their time among the congregations of Ephrata, Snow Hill, Salemville, Morrison's Cove, and other points. The room, as well as the services held therein, is still as in the days of yore, — in appearance as plain and unadorned as were the first Quaker meeting-houses, the services as fervent now as when led by the austere Prior Jaebez (Rev. Peter Miller. For several years the upper part of Peniel was divided off into rooms and used as tenements, but in the year 1899, under the direction of the board of trustees, the tenants were dispossessed, so that the building might be restored to the same condition as when occupied by the old Sisterhood, and at the same time put into complete repair, so that it may withstand the ravages of time, and together with at least one of the two 1. These footprints were doubtless made< by some Brother whose bare feet had become sore or tender and had applied oil or grease to their soles. to relieve them and had then walked the length of board in question. The Brethren, it will be remembered, went entirely barefooted in summer. GERMAN SEVENTH DAY BAPTISTS. IO3I other houses still surviving, it may remain for many years to .come a monument to the memory of the early German Sev enth Day Baptists of Ephrata Community, in Pennsylvania. INFLUENCE OF COMET. A few weeks after the dedication of Peniel, the appear ance of a beautiful comet in the heavens wrought a com motion among the mystics at Ephrata and those surviving on the Wissahickon. The effect upon Beissel was so great as to inspire him to write a number of mystical hymns subse quently incorporated into the collection known as the Paradis- isches Wunderspiel. These were followed by the Wunder- schrift, a mystical disquisition by Beissel upon the fall of man. It was delivered, and then written, in German. This is per haps the most remarkable of Beissel's numerous productions, and was one of the first pamphlets to be printed on the Ephrata Press. It is also the scarcest of the Ephrata imprints, and bears the date 1745. It appeared in both German and En glish. VISIT OF MORAVIANS. The first visit of the Moravian pioneers to Ephrata in •1736, left such a pleasant impression that upon the arrival of Bishop David Nitschman and his companions in December, 1740, to reinforce the Moravian party, three of the Solitary Brethren at Ephrata were at once sent to welcome and greet them. In the following March, a larger delegation of the Solitary made a similar visit. In the following July, a re turn visit was made to Ephrata for the double purpose of unit ing the two evangelical movements, and of thoroughly in vestigating the monastic feature of the Ephrata Community. The delegation for the latter purpose consisted of Anna Nitsch man and David Zeisberger, the elder. The former took up her abode with the Sisterhood, and the latter lodged with the Zionitic Brotherhood. The result of this visit was much bad feeling between the two communities, owing to the defection of Gottfried Haberecht from Ephrata, influenced, as charged, by Anna Nitschman, who was likewise accused of misrepresenting the attitude of the Sisterhood toward marriage. 1032 SEVENTH-DAY BAPTISTS". araMjlf$es $n Wcfcn lc$tm Seiten unD Sam gn fawn Stbrnt^dittofdjen BeMbetfen al* ein 5Bor* fptel D« neuen SBdt ^n>or getyan. a3efcijen&e 3n einev $an& neuen un!> un&meinen ©mg-- 9trt auf SBeife bee englif^m unb Wnw lifc^en Sftfrm einflerie&tet. ¦Batau Ntt 8irt» SBMi* unit m C«fflm«, »it flu<$ tacMtSA ©alcuw* nM ft«u nod> mttitnn Snianfiflai aut» Mt S81M un» onbtni $tih«n to IkUk&t rr 3uruf fc« fficaut W* CamnKi fammt tn Sutwrtomg onf Kn ftctillojni $«tjett«tag mfflltv Ptafigurin t»irt. SBtf Jt«S ©iflBWrn Sn &iefcn lebten Sctten un& $dgminb«tm^cnN (anttWrn SBelt^^ikn, att ein SBorfpte! kt neuen SBelt tyxm&tfymt TStfitlXtib in etiKt tteutit ©ammlung anb&tatclkc- uno «kr g$& oo gwfw <5ott«3 «'it«t:id)ttt«: gafflidxfe/tmb d*bcfl«i EPHRATM: Typis& Coafenfu SocUtatis A: D; MDCCLX7T. THE GREAT HYMNAL OF THE EPHRATA COMMUNITY. GERMAN SEVENTH DAY BAPTISTS. 1035 Entrance to the Old God's Acre of the Kloster. IO36 SEVENTH-DAY BAPTISTS : When Count Zinzendorf, the founder of the Unitas Frat- rum, or Moravian Church, in Germany, visited America in 1741, he was astonished to find the hold that the Sabbatarian doctrine had upon the entire German populace of Pennsylvania, and particularly upon his own followers. For some time the Moravians had been keeping not only the First Day of the week, but the Seventh also. This practice, upon investigation, Count Zinzendorf was constrained to approve, himself. SYNODS. On December 30, 1741, Zinzendorf issued a call for a synod, or religious conference, irrespective of denomination, of all people, including the English, Swedish and German Lutherans, and the Scotch, Dutch and German Reformed, be sides a numerous list of German Sectarians. In this large and variegated assemblage, the Ephrata delegation was accorded the place of honour. Israel Eckerlin was at the head of the delegates from Cocalico, and to him Count Zinzendorf paid much attention, and arranged that another synod should be called at Ephrata two weeks later.. This arrangement, how ever, did not meet with the approval of the Community, and it was arranged that the conference be held elsewhere. In all there were seven of these synods, or conferences, but they failed to accomplish the purpose for which they were designed. Count Zinzendorf appears to have made two visits, per sonally, to Ephrata, but it does not appear that on either occasion he met Beissel. Several efforts were made subse quently to induce the secular brethren of the Ephrata Com munity to leave the fold of the Seventh Day Baptists and unite with the Moravians, but the scheme was always foiled by the influence of Beissel, or the actions of his deputies who at tended the conference. HEBRON. The Eckerlins conceived a scheme for inducing such members of the secular congregation as occupied lands adjoin ing the settlement to bring themselves to a still higher spiritual condition. The plan was to erect a large building to be divid- GERMAN SEVENTH DAY BAPTISTS. IO37 ed into two parts, one for the fathers and the other for the mothers ; and upon their entering this establishment their farms and landed estates were to be handed over to the Brother hood, thus becoming convent property. This cunningly devised scheme to possess themselves of the settlers' lands and improvements was presented to the Vorsteher, with the argument that several couples had recently separated, the men entering Zion and the women Kedar, and- that there were many others ready to take the same course. Beissel's consent to the scheme was thus secured. It was not until the spring of 1743, however, that a build ing was erected for this specific purpose. It was built at right angles to Peniel, and was called Hebron. As interpreted in Ephrata, this name symbolized the end of conjugal life. By Christmas, 1743, the new house was ready for dedi cation. Its dimensions were thirty by seventy feet. It was divided into two parts, one of which was to be occupied by the men, with an entrance on the north side. The other part was for the matrons, their entrance being on the south side. It was so designed that each division was a counterpart of the other. In addition there were rooms, chambers, and a hall for love-feasts, similar to those in Zion and Kedar, and in order fully to introduce the monastic discipline, several of the Zionitic Brotherhood moved into the house and took charge of the services, under the general direction of a steward. Upon the day set for the dedication, January 12, 1744, the whole community assembled at Peniel. The crowning feature of the dedication was the handing of letters of divorce, previously prepared, to the house-fathers and matrons who had voluntarily divorced themselves with the intention of improving their spiritual condition by living separate lives in Hebron. The entire scheme was doomed to failure, however. Those who entered the monastic community held on to their / landed property — just what the Eckerlins did not want them to do. Besides, the children of many of them had been left at home on the farms, and the power of parental ties soon began to assert itself. Moreover the civil authorities began to investigate the extra-judicial divorces which had been is sued, with the result that as soon as Beissel was apprised of the IO38 SEVENTH-DAY BAPTISTS: actual state of affairs, he promptly advised the fathers and mothers to return to their families and resume their former domestic relations — advice which was promptly acted upon with happy results' in every instance. After the last couple to renounce their solitary state had been re-united, a special convocation was called of all the orders. An altar was erected in the angle formed by Peniel and Hebron, upon which, after an impressive divine service, the divorces, or articles of separation, were solemnly burned. Thus ended 'this remarkable episode in the history of the Ephrata Community. Hebron, now vacant, was handed over for the use of the widows and poor of the settlement, who had been sheltered by the Hebron Community, and were now supported by the labour of the Zionitic Brotherhood. SARON. After the failure of the Hebron Community, a proposition was made to pass over to the uses of the Sisterhood the two buildings in the meadow. This suggestion meeting with the approval of Beissel and other leaders, steps were taken to carry it into effect forthwith. The proposition was that the Order of Spiritual Vir gins should be reorganized into an order similar to that of the Zionitic Brotherhood, and that thenceforth the female celibates should be known as the Roses of Saron, according to the mystical interpretation of the second chapter of the Song of Solomon. Hebron was to become Saron and Peniel the Schwester-Saal, and these two names, Saron and Saal have remained until the present day. Kedar was to be devoted to the use of the widows who had been temporarily quartered in Hebron. By the first week in July, 1745, the necessary alterations had been completed, and on the 13th of that month the dedi cation took place. Thenceforth the Sisterhood became a sepa rate order, entirely independent of the Brotherhood. Father Friedsam Gottrecht (Beissel) was the acknowledged spiritual director and leader, however. The celibates were now divided into seven classes, each class having its own special duties. The arrangement of Saron GERMAN SEVENTH DAY BAPTISTS. 1039 WWW%j it* at to Titlb-pagus of the Manuscript Chronicon of the Ephkata Sist**hooi». 1040 SEVENTH-DAY BAPTISTS: was such that several cells, or kammern, opened out upon a common room containing a fire-place and other conveniences. Each of these common rooms was used by each respective class for its own special economy, — thus, there was one for spinning, another for writing, and others for singing, for basket-weaving, for quilting, for sewing and embroidery, etc. Each class was under a sub-inspectress, who was alone responsible to the Mother Superior, or Mutter Maria (Maria Eicher). A separate house-diary, or Schwester-chronic, was com menced. This was still in existence a few years ago. BETHANIA. The Eckerlins, while yet in the zenith of their power, conceived a plan for building a large addition, or wing, to the Zion Monastery. This house was to contain no less than one hundred kammern, or cells, for that number of male celibates, together with the necessary community rooms and offices requisite for their comfort. The plan for this house, in many respects, was formed after that of the old monasteries in the Fatherland, and, if it had been erected as originally designed, would have formed, together with the other buildings on Zion Hill, a most unique group of buildings, and afforded ample accommodations for the anticipated arrivals of novices from both at home and abroad. Most extensive preparations were made for the early completion of this new building. The foundations were laid, the timbers were made ready, and the needed boards were seasoning down by the saw-mill. In the midst of this activity, however, an event occurred which not only changed the plan, for building the house, but which affected the general policy of the Community as well. This was no less than the dethronement and expulsion of the Eckerlins. After the departure of the Eckerlin party, all work upon the new building ceased. It was then proposed that the Com munity erect a Brother House in the meadow near to the Sister House, or Saron, and thus utilize the building ma ces) GERMAN SEVENTH DAY BAPTISTS. IO4I terial prepared for the monastery. This proposition met with general favor, and work was begun at once on the new struc ture and prosecuted with such vigour that toward the end of September, 1746, it was up, under roof, and enclosed. It was now found that there was a sufficient quantity of heavy hewn timber and other material left over to build an even larger house than the one just completed. It was pro posed to utilize this by building a chapel, or saal, adjoining the new Brother House. The frame of this Brother-Saal was raised in November, all the timbers being prepared and put into place within five weeks. This was the most stately building thus far erected by the Community, and surpassed anything to be found at' that time in Arnerica. The new chapel was placed at right angles with the Brother House, the north gable commencing about in the cen tre of the eastern end of the Brother House, and extending southward a distance of nearly one hundred feet. The main entrance to the Brother-Saal was by a door in the west front. The Brotherhood of Bethania, however, had a private entrance upon each floor. These doors were at the end of the corridors which divided the monastery, and opened into the extreme northwest corner of the Saal. It will be* observed that the salient features of the Sister House and adjoining chapel were reproduced in the Brother-Saal. In the course of years, the Brother-Saal underwent a change similar to that of Peniel, in so far that the gallery was turned into a hall on the second floor, and this large room was utilized by the Brethren as an academy, or classical school. It is the third floor of the old Brother-Saal, however, that is of more than ordinary interest to us, as here was set up, after its completion, the enlarged printing establishment of the Ephrata Community. Here the type was set, the levers of the presses pulled, the sheets printed and hung up on long poles to dry, — sheets of the Ephrata imprints, some of which, on account of their scarcity, have since become almost priceless. Here also the sheets were folded, glued, and stored until the demand for them warranted their binding. The Brother-Saal was used for school purposes for many years after the decline of the Community, until, finally, for 1042 SEVENTH-DAY BAPTISTS*. some unexplained reason, it was demolished some time after the year 1844.1 No picture of this old sanctuary is known. The old Brother House, however, remains standing to the present day. Time has dealt kindly with the old landmark. One of the peculiarities of this building is the recession of the third floor. Just why this is so has never been explained ; nor is it known just how the timbers are framed. There ,is also a slight projection between the first and second stories. There have been many changes in the window openings of the old monastery, and they now present an irregular appearance, as but a few of the original frames remain. The Old Brother House (South Front). As we step into the old house by way of the south door, the visitor is attracted by the narrow and steep staircase, with a rope affixed to the one side, by the aid of which the mystic recluses ascended the steep and narrow flight of steps. Just how the lower floor was originally arranged is difficult to surmise, in view of the changes made in late years, since the rooms have been used for tenement purposes. Originally, the lower floor was undoubtedly used for a refectory and for culinary purposes. 1. Rev. Walter B. Gillette, who visited Ephrata about the end of that year, says the Brother-Saal was still standing at that time although in ruins. Vid. The Sabbath Recorder, Dec. 5, 1844. GERMAN SEVENTH DAY BAPTISTS. IO43 On the second floor, one sees yet the long corridors upon which the small cells, or kammern, of the religious votaries, open. The doors are but twenty inches wide. According to an old record, the Brethren cast lots for the cells after the monastery was finished. Several years ago, several of the interior partitions were removed and the rooms utilized as tenements. Of late,' how ever, steps have been taken to make all the necessary repairs to insure the preservation of what remains of the old Kloster — Bethania, which like its companion, the Sister House, Saron, across the meadow, forms a unique setting within the old Kloster confines.1 THE PILGRIMAGE TO NEW ENGLAND. In the fall of 1744, Israel Eckerlin, Samuel Eckerlin, Alexander Mack, and Rev. Peter Miller set out upon a pil grimage to New England for the purpose of visiting the Sab batarian communities there and those that lay between, in Pennsylvania and New Jersey. The preparations for the journey were soon made, all that was required being an extra sole under their wooden sandals, a sharp iron at the end of their palgerstab,- and a day's provisions, in addition to a copy of the W eyrauchs Hugel, and a few theosophical tracts. These simple preparations being complete, a solemn love- feast was held in the Saal of Zion on Friday night, September 21, 1744, when the bread was broken and blessings invoked upon the pilgrims. These services lasted until far into the night, and even the hours between midnight and dawn were passed in prayer and supplication. On the next morning, Sab bath, the pilgrims were present at the meeting of the congre gation. After the close of the Sabbath, they started upon their long journey, accompanied for a short distance by many of the Brotherhood. Once fairly upon their way, they walked in single file, as was their custom, silently and bareheaded, stopping for the night at any house that offered them shelter. The road selected led through the German settlements in eastern Lancaster 1. More recently, owing to the greatly decayed condition of its founda tion timbers, the , old Brother House is falling into ruin, and it is doubtless a question of but a short time when it will wholly disappear. I044 SEVENTH-DAY BAPTISTS : County, by way of Churchtown, thence north-eastward to wards their English Seventh Day Baptist Brethren at Nant meal, in Chester County, where a stop was made and several missionary meetings held. From the Falls of French Creek, the road was taken through Coventry. Here visits were made and services held among the many German families of that vicinity. Thence the journey led across the Schuylkill to the German settle ments scattered along the roadside leading to Germantown. When the party arrived at the Ridge, a somewhat lengthy stop was made with Conrad Matthai, Seelig, and the Brother Mys tics on the Wissahickon. The rest of the journey to the city was uneventful. After a short sojourn at the house of William Jung, the Philadelphia agent of the Community, and visits to the Sev enth Day Baptist brethren in the city and on the Pennepek, the four pilgrims started fairly on their journey to a new and distant country. They attracted no little attention as they slowly plodded their way north-eastward, crossing the Nesh- aminy at the Falls, and thence by way of Coryel's ferry into New Jersey. At Amwell, in Hunterdon County, another somewhat lengthy stop was made, as the converts baptized some six years before still kept up their organization and considered themselves a branch of the parent Community at Ephrata. But little more than fifty 'years ago, th'e descendants of these people still kept up an organization and church, but as the old people died out, the younger generation gradually assumed the manners, customs, dress, and Sunday observance of the other residents of the place. After leaving Amwell, they took up their journey through the pines and sandy dunes towards the ocean. Their path led for miles through the unbroken forest, where often for hours, the monotony was broken only by the note of a bird or some crawling reptile in their path. Houses were few and far between, and, in addition, the pilgrims were forced on several nights to bivouac around a fire in the woods so as to keep off any wild beasts, with no other shelter than the canopy of heaven. Autumn had now well set in, and the nights were al- EPHRATA PILGRIMS. GERMAN SEVENTH DAY BAPTISTS. 1045 ready cold and frosty. This, however, did not tend to cool the ardour of the pilgrims nor deter them from their under taking. VISIT TO SHREWSBURY. Their objective point was that part of New Jersey com monly known as Barnegat, where a small company of Sev enth Day Baptists had settled in the Township of Shrewsbury, in Monmouth County, between the waters of the Shark and Manasquan Rivers. These Sabbatarians had emigrated hither from Stonington, Connecticut, and Westerly, Rhode Island, a few years before, and were reinforced by several members of the family of William Davis, from Pennsylvania. Sachse says, At the advent of our pilgrims, this community numbered but fifteen adult members, who, notwithstanding the smallness of their number, met and signed a covenant shortly after their settlement, binding themselves to live and walk together as Christian people, though they had no church organization or pastor. The pilgrims were kindly received; meetings were arranged and held in their honour. At these gatherings, Rev. Peter Miller preached and admonished them to remain steadfast in their faith. This resulted in a church being organized, and William Davis, the elder, though in his eighty-first year, was elected pastor. This was the Shrewsbury Seventh Day Baptist Church, which, in 1789, emigrated in a body to Western Virginia, and subsequently became the present Seventh Day Baptist Church at Salem, West Virginia. BARNEGAT. From Shrewsbury, the pilgrims wended their way down the west shore of Barnegat Bay, to a point almost opposite the inlet of that name, where was a settlement of New England Sectarians known as Rogerenes. These people appear among the earliest settlers of Morris County, New Jersey, whither they came from New London, Connecticut, in the year 1734. The party was led by John Culver, or Colver, of Groton, Con necticut, and his wife, who were among John Rogers' earliest and most faithful followers. They first settled on the east side of Schooley's Mountain, Morris County, New Jersey. After about three years, they migrated to what is now Waretown — IO46 SEVENTH-DAY BAPTISTS: so-called from a Rogerene, Abram Waeir — in the present county of Ocean. After remaining here eleven years they re turned to Morris County and settled on the west side of Schooley's Mountain, between Succasunna and Hopatcong Creek. It was while they were at Waretown that they were visited by our pilgrims. Whether these Rogerenes still observed the Seventh Day or not, does not appear. They were received with a hearty welcome, however, and entertained by John Culver, who had previously made several visits to Amwell and Ephrata and in vited them to come to Barnegat. After the visit to Barnegat, the pilgrims went to visit a hermit who lived near Crosswick Creek near Burlington, in Burlington County. The records speak of him as "John Lovell, an old Pythagorean." Who he was, or what connection there was between the Ephrata Brotherhood and this recluse, does not appear. NEW LONDON. From Crosswick Creek, the pilgrims journeyed toward New Brunswick, where they had the good fortune to find a vessel bound for New England. This landed them at Black ' Point, Connecticut. After a short sojourn with the Rogerenes at New London, Connecticut, they proceeded to Rhode Island, where they made an extended visit among the brethren of the Newport and Westerly (Hopkinton) Seventh Day Baptist churches.1 On their return, the pilgrims again visited the Rogerenes at New London, where they made a very favourable impres sion upon people of all denominations. The day of their departure from New London was made a holiday in their honour. They took passage from New London on a sloop for New York, where, upon their arrival they were arrested and on account of their monastic garb, charged with being Jesuits from New Spain. A friend interceded for them, and they were released. They now hastened home, going by way of Staten Island, 1. Sachse says accounts of this visit are known to be in existence, but were not accessible to him at the time of his writing. German Sectarians. Vol. II., p. 109. GERMAN SEVENTH DAY BAPTISTS. 104/ Woodbridge, New Brunswick, Trenton, and Philadelphia. At Philadelphia, they stopped three days for rest and then started on their weary tramp of eighty-six miles to Ephrata. The bad condition of the roads and the severe weather greatly retarded their progress, and they were obliged to make an other short stop at Lancaster. Finally, however, they arrived within sight of Mount Zion just as the sun was setting back of the hills in the west. Falling upon their knees, they offered up a prayer of thanks giving for their safe return. A little further on, a stop was made with a house-father, so timing themselves as to arrive at Zion while the Brotherhood were at their devotions, that they might once more hear the sweet cadence of the Ephrata Choir. Great was the surprise of the assembled Brotherhood to see the four gaunt, haggard figures file silently into the Saal and take their usual places. After fraternal greetings were over, arrangements were made to hold a general love-feast in Peniel on the following Sabbath, to celebrate their safe return, and to listen to the greetings sent by the brethren at Amwell, Barnegat, and New England, and the account of their extended pilgrimage. After this was over, each of the four Brethren returned to his regular routine of work and prayer, as if there had been no intermission. V- INDUSTRIES. Undoubtedly the four Eckerlin brothers were the organizers of the industrial and commercial features of the Ephrata Community. The various enterprises in which the Solitary of both sexes engaged shortly after their organization for a time promised to make the Community the greatest industrial establishment in America. Israel Eckerlin ;was the one who conceived these enter prises, and during the few years that he remained in power, the Brotherhood grew in riches and influence. With his ex pulsion by Beissel in 1745, most of the enterprises lapsed or were discontinued, a notable exception being the printing office, and it is likely that this was carried on for the sake of disseminating religious literature rather than for profit or gain. In the beginning, the cultivation of the ground was the chief labour of the Brotherhood, and so primitive were their IO48 SEVENTH-DAY BAPTISTS : methods and so scant their resources, that not only did they drag the plow with their own hands, but even the cart was drawn in a similar manner. The first industry at Ephrata of which we have any rec ord, was a bakery> which was operated in the interest of the poor settlers, no charge whatever being made for the bread or for the baking. With the adoption of the communal life, a change came over the scene, and as the Eckerlin brothers assumed charge of the government of the community, plans were laid for de veloping the resources of the land as well as of- the people who composed the settlement. The idea was to make the community more than self-supporting. The first move in this direction was to set out a large or chard, as well as a row of fruit trees extending entirely around the Kloster property. A vineyard was also planted. MILLS, TANNERY, ETC. Next, the Community came into possession of a small grist mill on the Cocalico, at the foot of Zion Hill, dating, from the earliest days of the settlement of the valley. After the mill was purchased by the Community, its power was rapidly de veloped. „The mill was rebuilt of stone, and its capacity in creased to three run of stones. Moreover, in a short time, there were as many as five different industries centred at this point. First, there was' added a saw mill. Second, there followed what may perhaps be called the one second in importance, the paper mill of the Brotherhood, wherein much of the paper was made that was used during the Provincial period. Third, there was also added within a few years a skillfully built oil mill, with stones the like of which existed nowhere else in America ; much of the oil pressed at the mill was used to make the printer's ink required in the province. Fourth, looms for weaving both linen and cloth were set up. Fifth, a fulling mill was also erected, where the cloth and homespun made in the community and vicinity were fulled and prepared for use. A tannery was projected upon a large scale where both tanning and tawing (Roth und Weisgerberei) were to be car ried on. A bark mill, for grinding the oak and hemlock bark, GERMAN SEVENTH DAY BAPTISTS. IO49 was also built. Shoemaking was carried on upon an extensive scale. The leather was also used for binding, books bound by the Community. One authority declares that the Brotherhood at one time operated a pottery, where a crude class of earthenware, such as milk pots, pie dishes, etc., was made. Corroborative evidence of the truth of this statement is not wholly lacking, either. Horses and wagons were procured to meet the demands of the various industries, and so greatly did they increase that they kept three teams on the road almost constantly. Quarries were opened, and stone prepared for building and for other purposes. Stone bridges were projected, and an effort was made to improve the roads. Agencies were established in Philadelphia and elsewhere for the purchase and sale of supplies and products. Various industries were started in the Community houses. One of the earliest of these was a bookbindery, which in 1742-43 was the largest and best equipped shop of its kind in the Colonies. It was the only one which could undertake to bind an edition of magnitude. Even the Sisterhood were not exempted from labour, as, in addition to their domestic, educational, and musical duties, they carried on spinning, quilting, embroidery, the making of sulphur matches, and other employments, upon an extensive scale. The most important enterprise, however, was undoubtedly the installation of the printing press, for which the ink and paper were all manufactured by the Brotherhood, who printed the sheets, bound the books, and distributed the edition. STONE BULDINGS PLANNED. Many were the plans laid by the Eckerlins to increase the income of the Community and place the institution upon a good financial basis. It was designed that eventually the frame structures should be replaced by great stone buildings, similar to the old monastic institutions of Europe. The first of these architectural monuments was to be an imposing mausoleum on Zion Hill, for the repose of the Brotherhood of Zion, as 1050 SEVENTH-DAY BAPTISTS: THE BUILDINGS SHOWN IN THIS PICTURE ARE SUPPOSED TO BE THOSE ON ZION HILL. they were called from time to eternity. To that end plans were drawn, stone was quarried and dressed, and other prep arations made which were, interrupted only by the expulsion of the Eckerlins from the Community. ASCENDENCY OF THE ECKERLINS. When the successful issue of the efforts of the Eckerlins began to bear fruit, Conrad Beissel, as the spiritual leader of the settlement, conjectured that the success of these com- GERMAN SEVENTH DAY BAPTISTS. I05I mercial ventures was not only advancing the interests of an unworthy aspirant for the leadership of the community in Beissel's stead, but that the worship of Mammon would soon extinguish the fires upon the altars of spiritual religion, if the greed for gain and the accumulation of wealth was not speedily checked. This brought about a rivalry between Beissel and the am bitious Prior, Israel Eckerlin (Brother Onesimus), and ended with a division of the Brotherhood and an estrangement among the Sisterhood, the Prioress siding with the opponents of Beissel. For some time previous to this rupture, matters, both spiritual and secular, were in the hands of Israel Eckerlin, under whose shrewd management the industrial and com mercial ventures prospered and the wealth of the Zionitic Brotherhood increased. So far as the spiritual affairs of the Community were concerned, ritualistic and ceremonial innovations were intro duced, in which the Prior and Prioress figured as chief actors.. Special robes were now made fqr the Prior according to his design and directions, for use in the various functions of his office. They were the handiwork of the Sisters, and were dif ferent from anything thus far used in the Community. Thus, a distinctive robe was designed, which he (Israel Eckerlin) put on when officiating at a baptism. Another cos tume, assumed upon high feasts when officiating before the two orders, was patterned after that of the Jewish high priest, as described in the Book of Exodus. As a model, they used a picture in an old German Bible. Tradition states that it was followed even to a row of tinkling bells. The Prior, more over, went so far as to have a jeweled breastplate made, which, according to the record, he wore as a "sign that he had to bear the sins of his people on his breast, to which fancy, it is reported, he clung till death." The Prior now constituted Maria Eicher, the superintend ent of the Sisterhood, an Abbess, who forthwith bedecked her self with insignia and robes similar to those worn in the con vents of Europe. Henceforth, for a time, Prior Onesimus and 1052 SEVENTH-DAY BAPTISTS : Abbess Maria revelled in ecclesiastical pomp and splendour, and assumed the whole management and direction of the Com munity. HUMILIATION OF BEISSEL AND EXPULSION OF THE ECKERLINS. The humiliation of Beissel was now complete. Nominally he was still superintendent, but, as a matter of fact, he was completely ignored by the aggressive Prior and his supporters, who gradually deposed him from all power, and forced him to retire to one of the small cabins where he remained for a' time, sick and neglected by all but a few faithful ones of both orders. As the Chronicon says : During which time the Superintendent sat in his house, for saken by God, men, and angels, whereof no judgment could be passed against him, since he did not lay claim to any good for him self. , At last, however, Beissel summoned strength enough to overthrow the opposing party, when he expelled the leaders, and as he thereby swept away, as it were, the commercial features, the settlement for a time at least became a spiritual community again. GREAT MATERIAL PROSPERITY. At the time of the expulsion of the Eckerlins, the mills of the Community were crowded with orders to their utmost capacity. At the saw mill, piles of logs were awaiting their turn to be sawed into timber and boards. In the paper mill, the demand was so great that orders could be filled only in the dis tant future; to supply this demand, it had been necessary to collect a large stock of rags and have them ready to "put under the stampers as opportunity offered. The demands upon the capacity of the grist and oil mills were even more pressing, as they were run not alone upon the grist, or toll, system, but upon the merchant principle as well. Wheat, grain, and seed were bought outright by the Brethren and stored 1 in granaries until it could be converted into flour or oil, and then sold at a good profit in the Phila delphia markets. GERMAN SEVENTH DAY BAPTISTS. , IO53 To operate these varied interests, a number of horses, oxen, wagons, and employees were required, together with agents and correspondents at different trade centres. All of this needed a head with executive ability, and a mind strong enough to control the working forces and opposing influences within the Community. DECLINE 'OF INDUSTRIES. Such was the condition at Ephrata in September, 1745. With the exit of the Eckerlins, an immediate change Ktook place. The mills were summarily closed, and the announcement was made that all contracts were canceled; standing orders would be filled, after which, no grain, wheat, seed, logs, or rags would be purchased by the Brotherhood, excepting such as would be required for the uses of the Community. Follow ing this notice, all horses, wagons, and oxen were sold and the employees' discharged. One of the chief incentives for such drastic measures was to refute the charge made "that the Brotherhood were in reality merely a company of buyers and traders." The demands upon the Brotherhood for the products of their mills, however, continued in spite of the radical retrenchment. The excellence of their flour, the weight of the oil, and the quality of the paper and cardboard — of which they were the only makers in America — all combined to create a market for the Kloster products. No effort was made, however, in after years again to extend the business, or to cater to any, except home demand. Thus things went on until the night of December 5, 1747, when toward morning a great calamity overtook the Com munity, and three of the mills were destroyed by fire. By a supreme effort, the saw mill and paper mill were saved. The flour mill, with its three run of stones, together with two hundred and sixty bushels of wheat and a hundred and fifty bushels of other grains ; the very skillfully built oil mill, besides a large store of oil and upwards of five hundred bushels of flax-seed; and the fulling mill, with all its appurtenances, all fell a prey to the devouring element. The mills were all rebuilt within a few months and placed IO54 SEVENTH-DAY BAPTISTS : in commission once more. The fulling mill, however, appears to have beep burnt again in 1753. Soon after the close of the Revolutionary War the grist mill was enlarged and its capacity increased, in order to meet the demands made upon it. But this was scarcely completed, and the mill in active operation again, when it was once more set on fire, but the flames were stopped before they had done great damage. A visit to the old mill seat shows the changes of time. The oil mill, with its ingenious machinery ; the paper mill, with its stamper, vats, and sieves; and the fulling mill, with its noisy rattle, have all long since passed away. The grist and saw mill, however, which until very recently stood ready to grind and saw, fed by the Cocalico, as of yore, have been converted into a private electric light plant for the use of a wealthy country gentleman, who possesses a large landed estate not far away. The upper mill seat, known as the "Bauman" Mill, was enlarged in 1791, and later was used exclusively for making paper and cardboard. We now find in its place a large modern steam flouring mill. Both mill seats have long since passed from the owner ship of the Seventh Day Baptist Congregation, which now holds sway over the old Kloster confines on the Cocalico. THE SAUER BIBLE. Previous to the publication of the Sauer Bible, there was no low-priced German Bible which was acceptable to a large number of the Germans of the Province. The distribution of the Canstein and Amsterdam editions of the Bible was in the hands of the regularly accredited pastors from Germany. The Berleburg edition, which was in four large folio volumes came at the high price £4. 14.S. od. Besides, many of the German Bibles were printed in small type, which could not be read by older people whose eyes were more or less dimmed by age or other infirmities, and spectacles as yet were almost unknown among the labouring classes. Such was the situation which induced Christopher Sauer and his associates to consider the advisability of publishing an GERMAN SEVENTH DAY BAPTISTS. IO55 American edition of the Holy Bible — one which should prove acceptable to all religious factions, and of such size and clear ness of type that it could be read easily by the older people, and at the same time, be within the limit of their means. The plans for publication of an American Bible in the German tongue were undoubtedly consummated at German- ^town during the printing of the Weyrauchs Hugel, at a time when Peter Miller, Conrad Weiser, with two of the Ecker lins and others, from Ephrata, were all intimately associated with Christopher Sauer, and who were then supervising the publication of that hymn-book, if in fact they did not perform most of the manual labor connected therewith. The statement has been made repeatedly in print that the Sauer Bible of 1743 was the first edition of the Holy Scriptures to be printed in America. This is correct so far as any European tongue is concerned, but an error as to the general statement, because a version in the Indian tongue, known as the Eliot Bible, was printed and published in Bos ton in 1663, fully eighty years before the appearance of the Germantown Bible. Just whom the Germantown printer consulted about his proposed undertaking, or who encouraged him with substantial assistance at home and abroad, is not known. What share Conrad Beissel, Peter Miller, the Eckerlins, Johannes Hilde brand, and others had in shaping his determination, is a prob lem we cannot solve. It must be remembered, however, that this was at a period of great spiritual activity and excitement among many sects within the province. In a careful survey of the situation, we may safely say that Sauer's support in his great venture for printing the first German Bible in America, was derived chiefly from the Separatist sects, such as the Ephrata Community, the Dun- kers, the Mennonites, and others who had renounced allegiance to the Lutheran and Reformed faiths, and that the successful accomplishment of this great pioneer edition was due to these people. It appears that a sufficient quantity of printing material and type was procured from a type-foundry and publishing house at Frankfort-on-the-Mayn. The paper was obtained from the IO56 SEVENTH-DAY BAPTISTS: local paper makers, while the ink was a home-made composition of Germantown soot and linseed oil from the mills of the Ephrata Community. Thus was commenced, early in the year 1742, the printing of the Holy Bible in a European tongue in America; a work which for ages to come will redound to the credit of these pious German settlers in the Province of Wil liam Penn. History is silent as to who the men were that set the type, (laboriously inking the forms, correcting the sheets, or even pulling the lever of the press. Tradition tells us, however, that much of the type-setting and proof-reading was done by the Ephrata Brethren. It is known that Rev. Peter Miller and two of the Eckerlins had had some experience in Europe as proof-readers, and that Jacob Gass was a practical printer, as well as Johannes Hildebrand, who had also served some time in the preparation of manuscript for the printer, and that he was in Germantown during the printing of the Bible. Con sequently, so far as the latter are concerned, the old tradition is undoubtedly true. Then, again, we must consider the fact that some of the Ephrata Brethren were constantly present at Germantown during the printing of the Weyrauchs Hugel, and that a close intimacy existed between the Eckerlins and their followers among the Ephrata Brethren. No time was lost in entering upon this stupendous task. Contributions of linen rags were solicited and gathered, and were sent in turn to the paper mill to be made into printing paper. Lampblack and linseed oil were procured and made into printer's * ink. The first type was set and the first forms were worked off early in April, 1742, and long before the harvests of the year were gathered, the printed sheets of the first five books of Moses were drying in the loft over the press-room. In August, 1743, the announcement was promptly made that the new Germantown Bible was ready for delivery. So far as the time went, and the quality of paper and typography was concerned, the printer had conscientiously kept his promise. This monumental work of no less than 1267 pages, quarto, was set up, and twelve hundred copies were laboriously printed (66) ONE OF THE EPHRATA PRINTING PRESSES. In Collection of Historical Society of Pennsy.vania. GERMAN SEVENTH DAY BAPTISTS. IO57 four pages at a time, with a title page in two colours, and the book was finished in about a year and a half. Sachse has discovered that at least a part, if not all, of the paper used in the Sauer Bible was made at Ephrata. He has found further evidence showing that the greater portion of this edition was bound at Ephrata, and distributed from there under the supervision .of Samuel Eckerlin. Sachse further seems to intimate the possibility that all the work on the entire edition (including the binding) was done at Ephrata.1 Christopher Sauer, the younger, succeeded his father as a printer and published the second and third editions of the Germantown Bible. He was likewise an elder in the Dunker congregation of Germantown. In 1751, he married Cathrina Sharpnack. During the Revolutionary War, he was arrested by the American forces as a spy and traitor. Through the magnanimous intervention of Gen. Peter Muhlenberg, his life was saved. His property, however, was confiscated and sold, and his last days were spent in abject poverty — an object of charity. Several of his children enjoyed the prosperity of their treachery to their native land. Christppher Sauer, 3d, became King's printer and deputy post-master general for Nova Scotia. Peter Sauer, another son, held some position in the West Indies'. EPHRATA PRESS. Of greater and of far more importance than the mystical theosophy of the Kloster, and the varied industries which developed the resources of the monastic settlement on the Cocalico, are the issues of the Ephrata Press, locally known as the Kloster Presse or Die Presse der Briider schafft (Klos ter Press, or Press of the Brotherhood). Erected here in the wilds of Pennsylvania, it was the first one upon which both English and German type were used. Sauer's early attempts ,to print with English type proved abortive, and it was not until 1749 that an English work was issued from his press at Germantown. Further, it was not until the year 1747 that Franklin issued an imprint in German type. That the printing office at Ephrata was supplied with German Sectarians. Vol. II., pp. 47-50. io58 SEVENTH-DAY BAPTISTS : fonts of both English and German type is shown by the Chronicon, which tells us that Israel Eckerlin printed a polemic in English against the Moravians, as early as the year 1745, if not earlier. Just when the was first set up the outfit was ob- far remained an tery, owing to the 'any extended doc- dence. Little did the hood think, when 1 i s h i n g their Ephrata Press and from whom tained, has thus impenetrable my s- total absence of umentary e v i - Ephrata Hand Press. Ephrata Brother- they were pub- books, that the is sues of their press, in the course of time, would not only be come valuable and much sought after, but that they would be classed among the rarest and most peculiar of unique American imprints, and that large sums would be paid for specimens of their handiwork, to be guarded carefully in glass cases in the leading libraries of the world. It is generally assumed that the installation of this print ing office on the Cocalico was evidently a direct outcome of the quarrel between Beissel and Christopher Sauer, in connection with the printing of the Weyrauchs Hugel. Be that as it may, the Ephrata Brethren laid their plans well, and doubtless intended to go into the printing business 15ILENTlVJVn An Old Kloster Cartoon. mi •*'. u>i7M/< '&ji I K\\\'t' /..yh/?/ M CARVED BLOCKS MADE AT EPHRATA KLOSTER FOR PRINTING DRESS GOODS. Specimens in Danner Collection, Manheim, Pennsylvania. GERMAN SEVENTH DAY BAPTISTS. 1059 upon an extensive scale, as they made their own paper, oil, and ink, besides having a fully equipped bindery. Thus their printing establishment was a complete economy, in the German sense of the word. Without doubt, the Eckerlins were the chief factors in set ting 'up this press at Ephrata. Further, the printing plant must have been an extensive one, well equipped from the/ start. So far as can be gleaned from the fragmentary notices that have come down to us, they must have commenced with two presses, — a large and a small one. The latter was soon disposed of to the Moravians, a transaction, which, it appears, is noted in the Bethlehem Diaries. This was replaced by a larger one. One of these historical presses, upon which it is said the first printed copies of the Declaration of Independence were produced, is now in the museum of the Historical Society of Pennsylvania. The other, early in the nineteenth century, found its way down to the Snow Hill Institution, where it did duty until a few years ago, when it was taken to Bedford County, where it served for some time to print the weekly paper of the German Seventh Day Baptists of Morrison's Cove.1 EARLY ISSUES OF PRESS. One of the earliest issues, if not the very earliest, of the Ephrata Press was a small broadside, I4j^x6j4 inches. This was intended as a talisman or protection against the inroads of the Moravians. This was known as Eine S'dule gegen den Bosen Rott. Then followed two large placards, usually called the "Eckerlin Broadsides." The title of the first, rendered into English was as follows : The Precepts and Rules of the War rior of Jesus Christ; of the second, A Veritable Spiritual Mirror, etc. The first book to be issued appears to have been a Men- nonite devotional book, of 116 pages, small 24mo. i. It is now in the printing office of Frank R. King, at Salemville, Bed ford County, Pennsylvania. io6o SEVENTH-DAY BAPTISTS : %&l tin gr|ctf f em&f manege 5?uw {? m. fog/ S)fe man fcitfy fidj&rPommen mag. ^Oor {tftcn ga« man &fe M$er gfd&r!&«/ 3*§Nufea1farfepQMicfyrfta/ ©tfflIft%rob®drttc&/8roJ>tti&Wtfi!/ ati^crmentofinrOSmeffnur Jn& ^fc^a§0 ntft gufer Slaujitr 90n& @paftg«n/»nl> fie mpff jfejtKrjjffl/ fjdj jTe auclj ton ahfang planirr/ <£eJic$wrgu!b id* auf bem fdjtisW $Da wfrte ic| ml grf&w miu Cartoons Illustrating tke Printing and Bookbinder Industries. Found Among Sous Old Ephrata Papers. The next regular issue was another small 24tno for the same people. Then followed several important works by Beissel, 'one of which was a work on mystic theology, of 283 quarto pages. Owing to the unsettled state of affairs after the expulsion of the Eckerlins, there was no issue of the Ephrata Press during the year 1746. The next year, an attempt was made to print the hymn-book known as the Turtel Taube, which was to be for the exclusive use of the Congregation. GERMAN SEVENTH DAY BAPTISTS., Io6l . , ^efditg m etitf n tU (ftn en Otoe Mtyt m. (grfa&nmg&fcdlc grfDatfu. €ieto& (fftbftiocb fcer igtnfamen mb WtzUfienm $® 5fo« tfefammla; un& am &w6* gegebat EPHRATA. tafa to gjrwwtftjaff e «m 3«§* i 7 4 7% GREAT MARTYR BOOK. It was during the printing of this hymn-book that the mills of the Community were destroyed by fire. As affairs be gan to settle down to the old routine during the preparation of the book, and while the book was yet upon the press, overtures were received from the Mennonites, looking forward to the translation of their great Martyr Book into High German, and its publication in that tongue. ( It had long been the cherished dream of the followers 1062 SEVENTH-DAY BAPTISTS! St Mrge woa«fo| piegd: e«®aup® rfmfrn $fe um m Seu^uJW&iW 6digmaiflm adittai baf>cn/unb fepfr gcttorct nwrbeMon £l)iijh3ett«n m auf bag Safer i66<* jBotraat-i aua untcrffittefltftn gtaubiufliMafo Ctrcwcf tn, OWcfttilitoS tm£> 3CBBnilfnn flhiiflD Irt uiuij[u Sioa-Snctpbci ©PHicdi.lSerali^ WnT.J.V.BRAGHT, Rim atxt totfUtitft tat ScxStanfctX BbttfM ant Junt ttflanulnnlt t$gt Brtwitr. EPHRATA ifcPenfylvanien, ©mi $ un* 9Ser[flfl8 fct smkrfeajft. Anno mdccxlviil Title-page of the Great Martyr Book. GERMAN SEVENTH DAY BAPTISTS. in** 1063 EPHRATA WATERMARK. of Simon Menno in America to have a German version of Braght's Martyrer Spiegel in their own language. For some reason, possibly on account of the magnitude of the task, and of the scattered condition of the Mennonites in the Fatherland, it was not undertaken either in Holland or in Germany. Con sequently when the Sauer Press was set up in Germantown and the Bible printed there, the Mennonites began to hope that now there was an opportunity for a fulfillment of their long and fondly cherished desire. The estrangement between Sauer and his collaborators £i gTO/CT2 Watbr-mark or thb Zionitic Brotherhood prior to I74S- I064 SEVENTH-DAY BAPTISTS I from Ephrata, and the unsatisfactory quality of the paper used in the Sauer Bible, together with the lack of any com petent translator and proof-reader, caused the Mennonites to abandon their project, for a time, and again to turn their at tention to the old country. This appeal proved futile, and the Mennonites turned their attention once more to the Ephrata Press, with the result that a contract was made for the work, about the 20th of March, 1748. Preparations were now made by the Community to print the book. Rev. Peter Miller was the translator and master spirit. Fifteen Brethren were to be employed upon the task constantly until its completion. Of these, eight were assigned to the printing department, namely, four as compositors, and four as pressmen, two to each press. The other seven wrought in the paper mill, the whole work and the correc tion of the sheets being under the supervision of Prior Jaebez (Rev. Peter Miller.) The paper for this edition was of an extra quality of stock, and was prepared with great care. It was made upon plain sieves without any special water mark; the sheets when bound and trimmed measured fourteen by seventeen and one- half inches, the page of type matter was 7*4x12 inches ; two pages were locked up to a form. This measurement would indicate that each page was brought separately under the platen to be impressed upon the paper. This monumental literary venture was finally finished, bound, and ready for delivery some time during the year 1751. It had taken just three years to complete the task. A council of Mennonites was now called and the price was fixed at twenty shillings per copy. The binding was as solid and ponderous as the book itself. It consisted of heavy boards covered with home tanned leather, reinforced with mountings of brass at the corners, each of which, together with a band at the top and bottom of the book, was heavily studded with large headed brass nails to protect the leather. Two massive brass clamps kept the pages and cover in position when not in use. Some of the copies were embellished with a large copper plate engraving. No definite records exist as to where these GERMAN SEVENTH DAY BAPTISTS. IO65 obec itfttoftiwlfti Bonnafc in ^oHdnbifc^et ©pradtt ftwuS gegffav unbnutPielenafaubtBiirbtgenUrtunknDetmefert/ Hna«6«mie ba« (Script am 4?aufe ©oitetf, fo abet juerft an nnfl, too* roili net ein SnDc wcrben mit benen, bie bem Soan^elio ©uttee mebt glauben. Unb fo Der ©ercd-ite ttmmeriid) erhalten w»b/ nit tti&fia ©ottlofe unb ©finber etfebcinen 1. -Jktr. 4, 17.. 18. 35HOV4 vDELICIX EFHRATENSES, EPHRATA: ©ebOKft Anno M D C CI. XXXV I, TlIXE PAGE OP CHRONICON EPHRATENSE. GERMAN SEVENTH DAY BAPTISTS. I07I he revise the English version. This manuscript consisted of four hundred and eighty-eight quarto pages. The seizure of the buildings for hospital purposes, and the troubles incident to the Revolution evidently prevented the printing of the Chronicon at that time. When finally, after peace was declared, a renewed effort was made to publish the book, a German version alone was printed. It was a quarto of four hundred and fifty pages. The fate of the English manuscript corrected by Christopher Mar shall is unknown. An English translation of the Chronicon, by Rev. J. Max Hark, was published in Lancaster, Pennsyl vania, in 1889. \ END OF EPHRATA PRESS.1 With the year 1793, we come to the close, practically, of the career of the Ephrata Press, since a part of the printing outfit was leased to Solomon and Benjamin Mayer, who appear to have been practical printers. The Mayers were in charge of the Ephrata establishment until the close of the century. Occasional broadsides were, however, still printed by the old Brethren of the Kloster. In the last year of the eighteenth century, the historic plant of the Ephrata Brotherhood passed into the hands of Johannes Bauman. The first issue of his press was a small i6mo of thirty-two pages. This curious booklet purports to be a conversation or argument regarding the Sabbath, in which a Dunker, a Rogerene, a Roman Catholic, and an Epis copalian all participate. A letter written by George Washing ton to the Baptists is quoted. EDUCATION. If we look back to the movements of Kelpius and the Hermits on Wissahickon, we find that one of their earliest concerns was the education of the youth. The records under date of August 7, 1694, show the following: 1. The two chapters of Sachse's German Sectarians of Pennsylvania, Vol. II., relating to the Ephrata Press, give a very full account of this famous press, and are replete with title pages in fac simile. IO72 SEVENTH-DAY BAPTISTS : We are now beginning to build a house there [on the banks of the Wissahickon] and the people lend us all possible help. We place this to the public good, and expect not a foot's breadth on our own account. For we are resolved, besides giving public instruction to the little children of this country, to take many of them to our selves and have them day and night with us, so as to lay in them the foundation of a stable, permanent character. With them a be ginning must be ; made, otherwise there will be only mending and patching of the old people. This system of education was followed by Seelig and Matthai after the death of Kelpius in 1708. A similar course was followed by Beissel upon his re tirement to the Mill Creek (Miihlbach) in 1721, where he in structed the children of the early settlers of the Conestoga Valley. The organization of the educational department of the Ephrata Community may be said to date from the advent of Ludwig Hocker in the early spring ofi 1739. Hocker, it will be recalled, was one of the Brethren who, for a time, lived on the banks of the Wissahickon, at' a place still known as the Monastery. He was married and had one daughter, Maria; after his entrance into the Community, the couple voluntarily divorced themselves, he entering the Zionitic Brotherhood, and his wife and daughter becoming Sisters. Soon after his arrival, Hocker was installed as the school master of the congregation, instructing the youth in the ele ments of education. PENMANSHIP. In the different buildings of the Kloster Community, reg ular hours were set apart by both sexes for instruction and the practice of caligraphy — ornamental penmanship, engrossing, and the study and copying of music. Many remarkable speci mens of the beautiful work done by the celibates have come down to us.1 It is by no means certain who the writing-master was,, or who originated the system and style peculiar to the Kloster. The Chronicon says that up to about the middle of the year 1741, "they had sought self-sacrifice in hard labour, but now 1. Many of these have been used to illustrate Sachse's books. (67) GERMAN SEVENTH DAY BAPTISTS. IO73 ^________^^^^^^^^^^^^^^^^^^^^^^^^^^^^ /ESE*»g SPECIMEN OF EPHRATA PENWORK FROM MS. HYMN-BOOK OF 1745. the Superintendent was urged by his guide to establish higher schools, of which the singing-school was the beginning." The first outcome of the singing-schools was a demand for music scores for the use of both the celibates and the secular congregation. This formed the incentive for the cultivation of copying music. Great pains were taken in transcribing and duplicating these corripositions. The copy followed for the Ephrata music was an old German tune-book engraved on copper and printed at Augsburg. So diligent was the practice, that soon the written books equalled and even surpassed the engraved prototype. Numerous specimens of this beautiful work are now cherished in public and private collections. 1074 SEVENTH-DAY BAPTISTS: TESTIMONIALS TO BEISSEL. After a high state of proficiency had been reached by both sexes in this beautiful art, it was resolved at a general council, that the Brotherhood and Sisters, alike, present Beis sel with a worthy reward as a testimonial of their filial esteem. ALPHABET USED IK THE MANUSCRIPT TUNE BOOKS OF THE EPHRATA COMMUNITY, (Each letter is made with a single stroke of the -pen.) This was to consist of two complete music-books, furnished for all voices, one of which was to be made by the Brother- Jiood, and the other by the Sisterhood. Both parties put their most skillful members to work upon the task. GERMAN SEVENTH DAY BAPTISTS. IO75 On the part of the Brotherhood, three of its members wrought at it for three-quarters of a year. It contained about five hundred tunes for five voices ; everything was artistically ornamented with the pen, and every leaf had its own separate head-piece. The Superintendent's name stood in front, skill fully designed in Gothic text; around it was a blessing added by each brother. The work of the Sisterhood was no less remarkable. It was artless and simple, but something wonderful shone forth from it — something for which no name can be found. This book is now in the collection of the Historical So ciety of Pennsylvania. The making of music-books for the use of the congrega- iton led to the cultivation of designs for ornamental letters and script for the headings of the tunes and melodies. For the lower case letters, the usual German Monchsschrift — now known as German text — was used. FRACTURSCHRIFT. The next step was the establishment of the writing school, where special attention .was given to the production of writing in ornamental Gothic text, or fracturschrift. The record says that this department was instituted chiefly for the benefit of such of the celibates as had no musical talent. It is said that Beissel personally designed the outlines of these beautiful let ters, but that the shading and ornamenting of them was left to the pupil. In the year 1750, a specimen book of these ornate letters was prepared. It is a folio of about eighteen inches in length by twelve wide, each of the capital letters occupying a full page. The title page runs as follows : The Christian's \ A, B, C, \ is Suffering Endurance and Hope | who this has learned | He hath his Goal obtained | Ephrata MDCCL. The book contains two full alphabets of capitals. The first is highly ornamented — each letter containing a vignette and having a wide border. The second alphabet consists of 1076 SEVENTH-DAY BAPTISTS : Specimen op Ornate Fractur Initial " O," first Alphabet. capitals less ornate jand without borders. Then follow several sets" of German lower case or Gothic letters, also numerals. A script alphabet is also given. The latter were all made by the expert writers with a single flourish of the pen. In fact, each letter is but a single flourish. So expert did these men and women become in the art that it is doubtful if their work could be duplicated in any writing school of the present day. ACADEMY. But little is known of the classical academy maintained at the Kloster. The Fahnestock manuscript distinctly states GERMAN SEVENTH DAY BAPTISTS. 1077 Specimens of Gothic Letters in the Christian's A, B, C Book. that a classical school was established there at an early per iod, "which soon gained for itself an honourable reputation abroad, and many young men of Philadelphia and Baltimore were sent to this nursery of learning to receive their entire education." One writer, John F. Watson, cited by Sachse, says that "they were remarkable as a community, being fine Latinists, writing and speaking Latin as readily as their vernacular tongue. Men in Philadelphia who sought a good classical education for their sons, used to send them there; and," Watson continues, "I have known some who used to correspond with some who were educated there, who IO78 SEVENTH-DAY BAPTISTS: used to correspond with some of the Brethren in Latin."1 One writer states that the authorities of the Old Academy on Fourth Street, below Arch,, in Philadelphia, made over- Thb Old Ephrata Academy. tures to the Brotherhood to print an American edition of the classical authors for the Philadelphia Academy, but the Klos ter people declined to do the work, a fact greatly to be regret ted from the standpoint of the present day. ELEMENTARY SCHOOLS. The elementary schools were in charge of Ludwig Hocker, who at an early day compiled and published a Ger man school-book for the use of his pupils entitled as follows : Short, comprehensive | useful | School Book \ To instruct the Children in Spelling | Reading and learning by Heart | To which is appended a short, yet clear and | fundamental \ in struction | in Arithmetic. \ Compiled for the use and service of Children | By L. H.: | Ephrata. | Printed and to be had of the Schoolmaster. I Printer and binder. 1. This academy was conducted on the second floor of the old Brother Saal, long since disappeared, which adjoined the present old Brother House. The picture shown on this page, of the Ephrata Academy is that of a building erected at a much later date. It is still standing. Rev. Walter B. Gillette says that on the occasion of his visit to Ephrata in November, 1844, the Academy was a new building, and the Brother Saal in ruins, although still standing. Vid. The Sabbath Recorder, Dec. 5, 1844. GERMAN SEVENTH DAY BAPTISTS. IO79 Ornamental Pen Work prom Specimen Book " Des Christen A, B, C." No copy of the original edition of this work has come down to us, nor is even the year known when it was printed. The foregoing title is taken from the second edition, issued in 1786. On the reverse of the title page is printed the following introduction, which gives a slight insight into the methods of instruction pursued in the elementary Kloster school: After the children have learned to spell through the A, B, C, and namebook, we can bring them into this one and let them well learn to spell and read. Thereby they get it into their . minds to learn by heart, after which we can teach them the figures. After ward we can let them read over the Arithmetic, when they will io8o SEVENTH-DAY BAPTISTS: Su*3 Wfafitu $St ftoto au imtmiQttn, in fci«Hfofocwn, Btfm, um (mgtDtiftfg iatm, S>mt ang^flnstt tin toga &*$ featftiba* und •gtfinfeli$tr Unuvtify S0&cfton&* 178* TITLE PAGE OF HOECKER'S EPHRATA PRIMER. GERMAN SEVENTH DAY BAPTISTS. I08l. learn to express the compound numbers. And after they are well schooled tin this, they can read in all books. And with this book, we can save with every child a Psalter and Testament, which they • usually destroy during their schooling. If they are to learn Arith metic, we can diligently exercise them in these rules, so that they may comprehend them. Afterward they can be advanced without much trouble. It will be observed from the foregoing mention of the Psalter and Testament, that the instruction was a strictly religious one, based upon the Bible. This was similar to the practice of the Lutheran and Reformed churches, who used their catechisms as their text books. THE FIRST SABBATH SCHOOL. One of the most interesting episodes of the Ephrata Com munity was the introduction of the Sabbath school fully forty years before Robert Raikes established his Sunday school. There are many traditions, many of them conflicting, concern^ ing this movement. It is held, by some that the Bible school was held on the Seventh Day of the week; by others, that it was conducted on the First Day; and by still others that there was no Bible school conducted here. Careful investigation appears to establish the following facts : First of all, that Ludwig Hocker (Brother Obed) or ganized the school and conducted it, assisted by his daughter Maria (Sister Petronella), who is described as a beautiful and lovely girl, not only comely in form, but lovely and beautiful in her Christian character as well; and as ardent and active in the Sabbath School as she was in every Christian virtue. She was undoubtedly the first female Bible school teacher of whom we have any record. Next, it appears that the Bible school was conducted on the Seventh Day of the week for the benefit of the children of families observing the Sabbath, and on the First Day for those of their neighbors observing Sunday. This theory, which Sachse declares is unquestionably correct, reconciles the con flicting statements as to the day of the week on which the school was conducted and is in harmony with the well known policy of the Community to benefit every person they could. 1082 SEVENTH-DAY BAPTISTS: An Ephrata Sabbath-school Reward Card. The outer border is in colors done by hand. Fahnestock says that Hocker's object in establishing this school "was to give instruction to the indigent children of the vicinity who were kept from the regular school by the em ployments which their necessities obliged them to be engaged in during the week, as well as to give religious instruction to those of better circumstances." -' MAGISTER JOHANNES HILDEBRAND. Prominent among the members of the Ephrata Brother hood who sojourned at Germantown during the printing of the Sauer Bible and took active part in the work, was Jo hannes Hildebrand, father-in-law of Valentin Mack, who, it will be recollected, was the most prominent man among the secular congregation, or house-holders, at Ephrata. In ad dition to being a fluent preacher and active exhorter, he was an adept in Jacob Boehme's theosophy, as appears from Hildebrand's writings. As a delegate to the Pennsylvaina synods, he upheld the superiority of virgin life. How he and his associates withdrew from the third conference (synod) has already been narrated. When the dispute with the Moravians was at its height, Hildebrand not only wrote several pamphlets against the Zin- GERMAN SEVENTH DAY BAPTISTS. I083 zendorf party, but also supervised the printing of several polemical essays by members of the Zionitic Brotherhood, wherein were championed the cause, policy, and discipline of the institutions on the Cocalico, and wherein were denounced, on the other hand, the course and teachings of the new re ligious propaganda in the Province, which had established itself at Bethlehem. From entries in the Ephrata records, it appears that these polemical tractates were prepared by order of Beissel, or at least, at his request, and were not wholly the work of Hildebrand, as has been erroneously stated. Upon this point, the following is of interest: He (Beissel) summoned a Brother [Jaebez — Rev. Peter Miller] and commanded him to compose a writing and to sharply rebuke these people [the Moravians] because of their disorderly lives and carnal passion for making proselytes. The Brother soon had it finished and brought him a sketch, which he sanctioned; but observed that he might have been more severe. The Brother accordingly added more salt. The Brother Prior embraced this occasion to free himself again, because he had too freely communicated with them, and added a sup plement not less biting. But that was not all, for a house-father, by the name of Hildebrand, brought out still another supplement, in which he laboriously proved that the marriage state originated in the fall of man (Chron. Eph., p. 152, Eng. trans.) These Anti^Moravian pamphlets are now exceedingly rare, a few of them being in the library of the Pennsylvania His torical Society. There appear to have been at least six tracts in this series, whether all passed through Hildebrand's hands does not fully appear. About 1742-43, the Moravians addressed a reply to Hil debrand refuting in the strongest terms the charges of the Ephrata people. This provoked a further reply from Hilde brand. THE GREAT COMET OF I743-I744. The differences incident to the dispute with the Mora vian Brethren, aggravated as they were by the pamphlets of Hildebrand and others, had barely subsided, when an event occurred which once more threw the Community into a state I084 SEVENTH-DAY BAPTISTS: of consternation and excitement. On Christmas night, 1743, just after sunset, a comet was discovered in the west. It was the one seen by Klinkenberg in September, 1743. At first to the naked eye it appeared no larger than a star of the second magnitude, but it rapidly increased in size and brilliancy and stood in the heavens for upwards of two months. The length of its visit and the brilliancy of this comet inspired great dread and fear among the speculative Mystics on Mount Zion. It was accepted by them as the precursor of the Millenium, when Mount Zion would form the centre of the New Jerusalem in the New World, and the Zionitic Brotherhood would be the chosen servants of the temple. A rhythmical prayer was composed for the use of the congrega tion, which was afterward printed. This unique pamphlet, of which only a single copy has come down to us, is to be found in the Pennypacker Collection, and is one of the earliest issues of the Ephrata Press. Before criticising the action of the Brotherhood, we must take into consideration the strained nervous condition of these religious enthusiasts, whose minds were almost unbalanced by their mystical speculation and ascetic mode of life, while their bodies were mortified by vigils 'and fastings until they were worn to mere shadows of their former selves. Moreover, we, at the present time can form but little conception of the effect of these celestial visitants upon the German recluses and enthusiasts in the Province, sincere as they were in their convictions and imbued with the super stitions of the Fatherland. The same in a somewhat lesser degree applies to the German residents of Germantown. To them the comet was a fiery sword, or bunch of flam ing rods of wrath, sent by the Almighty as an announcement to a wicked world, foreshadowing punishment in the shape of flame, pestilence, war, and other dire calamities here in America, like unto the similar judgments visited upon Europe. EXORCISM OF FIRE. In this connection, it may not be amiss to call attention to another superstition of the Ephrata Community, which in com mon with other Germans of the Province, they inherited from the Fatherland. This was the Exorcism of Fire — belief in GERMAN SEVENTH DAY BAPTISTS. I085 which persists among many Germans of Pennsylvania to the present day. The Ephrata buildings, it will be recalled, were all built of wood; even the large chimney flues were originally of that material, lined with clay, or grout, as may be seen by a visit to the loft of the old Brother House which is still standing. It has often been a matter of surprise that during the whole history of the Mystic Community, on the Cocalico,, there was never any loss by fire among the buildings within the settlement proper ; although, according to Sangmeister, several attempts were made to fire the buildings. There is, how ever, a record of two incendiary fires at the mill seat of this Community — the first upon the night of September 6, 1747, which destroyed three out of five mills ; the other in Septem ber, 1784, which was extinguished without doing any material damage. This immunity from the devouring element has been attributed to the mystic ritual used by the Brotherhood which was believed to control the element of fire. The means employed by the Zionitic Brotherhood for the protection of the Kloster buildings were supposed to be both protective and preventive. They are described at length, and in a very interesting manner, by Sachse. THE MUSIC OF THE KLOSTER. One of the most .interesting features of the Ephrata Community was its music, with its distinctive feature of har mony, unique notation, and quaint melodies, with a peculiar method of vocal rendition, all of which were an out-growth of the theosophy taught by Conrad Beissel and his follow ers on the Cocalico. That this singular system of harmony (if strictly speaking it can be called a system) was an original evolution from the brain of the Magus on the Cocalico, cannot be denied, and it has the additional distinction of being the first original treatise on harmony to be published in the western world. This was fully a quarter of a century before the New England tanner, William Billings, published his New England Psalm Singer. Contemporary accounts by visitors to the Ephrata Com munity during the eighteenth century, all bear witness to the pe culiar sweetness and weird beauty of the song of the Sisterhood, io86, SEVENTH-DAY BAPTISTS: fTT fV-rjjr^ ¦*r%rrTT"fii ^^^S^lmu^^ ^m c- A f!. „ '. / _bJi» ,-, /I '.* n , : "oat a( 'i C J. "Vjj- # >/} .KVC- 'of** rrr^f, -rUf ^^^f^^l if U **« '*& Pterin? 0,1! J^r, &1t*Un <&#} <&* "mKj 0' -rt-rn t-n-n faff -*.(£/** A/ ^^ ^'n *'« EARLIEST EPHRATA MUSIC — FROM MS. HYMN-BOOK USED AT AMWELL, t 'n. j., about 1735 GERMAN SEVENTH DAY BAPTISTS. I087 and the impressive cadence of the chorals and hymns of the combined choirs. Some writers even dwell upon the angelic or celestial quality of the vocal music as it floated through th$ spaces of the large Saal, as the responses were sung and they reverberated from gallery to choir.1 Much of the beauty of the music was no doubt due to the quality of the voices and the way they were used. With the decline of the monastic or celibate feature of the Ephrata Community, the music of the Kloster fell into disuse, and gradually became a lost art. The only place where any attempt was made to keep the Ephrata music alive, was at the institution* known as the Nunnery, at Snow Hill in Franklin County, Pennsylvania. Here the music and Beissel's system of harmony were fostered, taught and practiced until a few years ago when the last of the Snow Hill celibates passed from time into eternity. It may truthfully be said that during the whole of the nineteenth century no effort was made outside of the Snow Hill Nunnery toy practise or keep alive this distinctive German Seventh Day Baptist music. 1 . An early writer in speaking of Beissel and his music says : "In com posing sacred music he took his style from the music of nature, and the whole comprising several large volumes are founded on the tones of the Aeolian harp: the singing is the Aeolian harp harmonized; it is very peculiar in its style and concords, and in its execution. The tones issuing from the choir imitate very soft instrumental music; conveying a softness and devotion almost super-human to the auditor. Their music is set in four, , six and eight parts. All the parts, save the bass, are lead and sung exclusively by females, the men being confined to the bass which is set in two parts, the high and the low bass — the 'latter resembling the deep tones of the organ, and the first, in combination with one of the female parts, is an excellent imitation of the concert horn. The whole is sung on the falsetto voice, the singers scarcely opening their mouths, or moving their lips, which throws the voice up to the ceiling, which is not high, and the tones, which seem to be more than human, at least so far from common church singing, appears to be entering from above, and hovering over the heads of the assembly." Rupp's History of Lancaster County, pp. 226-227. (Lancaster, Penn. 1844.) The following is an extract from a letter written by a traveller during the proprietary administration of Governor Penn: "The counter, treble, tenor, and bass, were sung by women, with sweet, shrill, and small voices, but with a truth and exactness in time and intonation that was admirable. It is im possible to describe to your Lordship my feelings upon this occasion. The performers sat with their heads reclined, -their countenances solemn and de jected, their faces pales and emaciated from their manner of living, their clothing exceedingly white and quite picturesque, and their music such as 'thrilled to the very soul; I almost began to think myself in the world of spirits, and that the objects before me were ethereal. In short, the impression this scene made upon my mind, continued strong for many days, and I believe, will never be wholly obliterated." Ibidem, Rev. Walter B. Gillette, on the occasion of his visit to Ephrata, in Novem ber, 1844, remarks upon the exquisite music made by the choir from Snow Hill; and Rev. Samuel Davison, -who visited Snow Hill in the summer of 1847, says of the music, "I never before heard nor conceived of such solemn, soft, soul- stirring melodies as they make." Vid. The Sabbath Recorder, Dec. 5, 1844, and July 8, 1847- ler OQckllwr. rf * » f — l — M>hi H --fc"E Tl^l #7^ &=k ¦ •»*f y* f^TSjyi ,,0 ff 1 rti'rffl i "•* *M ¦ t.|. i. feL i X ti,;* MUSIC AS WRITTEN FOR AND USED BY THE SECULAR CONGREGATION. yBvtfaufwiifauf. unjfijmutffitf fanfidj in itm Qeftn, fvu£ Seixt ^tfcfmtiS ix'ef Jtiru ffti/er du foCf nun 0, ¦ « °l V(£& ffvme fhfm.3)u 7 ~JT 'j t -**2 lufjSmj-f — #¦ c/«f /iVijf l\e£f\fCaufJtt fa^". -tf — £—£ ~T~' ff °i -* 0 *l ff 0 * 1,| <¦ — ! . enW < W Ha 1 M> >*3HinHen VO FROM MS. TUNS AND HYMN BOOK. WOHLAUF, WOHLAUF, UND SCHMOCK DICH HERRLICH. * ^E.^E^ SEE $ o EE 3£ ^9— £ =?=£ •£ S£ -r Wohl-auf, a. schmuck dich herr -N*- dk=az •tT T=t m -* rJ rJ wohl-auf, dk=__z lich in dem Geh - en, such dein Ge-schmeid,zieh dei- ne Klei - der an; £5£ gig in WSiHW 1 au>>**lHw H tn ^^ % £ £EE -±=t- ?£=£: £E ^ ^B r* h rt -ffl- •^ate ^ ::ti>- ^ *=£* ^tlt=(t: ^ iM 0tt~ ¦t-t-n- -p^f ^**: *at* 5 «: •z^ denn der dich liebt ist auf der fiahn. du sollst nun bald vor Got - tes Thro - ne ste - hen. Du heil- igs Volk steh auf, #=F- r{?=S=St P¥^£ ct 1 — i — t- 1 — i- ~to* ^=^= SBE ipriE :£*=£: ^=P AS- TRANSPOSED INTO MODERN NOTATION. GERMAN SEVENTH DAY BAPTISTS. IO9I The manuscript music books, frequently embellished with beautiful pen_work, became objects of the cupidity of the book collector, and are now scattered. A few have found resting places in museums and great libraries of the country, but some of the best specimens are in private hands. Conrad Beissel evidently had but a scant acquaintance with the church music of the period of the Reformation, and his musical compositions, it now appears, stand in the same category as his theosophical writings. The music of the Ephrata Kloster is entirely unlike the ancient church music, and it has none of the rhythm and swing of either the religious or secular folk-song of the Reformation. Our Ephrata music, like the hymns to which they were set, contains many elements of mysticism. Though crude in many of its progressions and often incorrect in its harmonies, yet from both a historical and a musical standpoint it is unique and valuable. Sung as it was with fervour and feeling, by the enthu siastic mystic celibates within the confines of the Kloster Saal, the music unquestionably had a charm of its own. This system of harmony, it must be remembered, was the original outgrowth of the mind of a comparatively unedu cated man, whose practical knowledge of the art was confined to a few scrapings of dance music when he was yet a journey - mafi baker in the Fatherland. How much instruction he may have received in theoretical or practical notation from Lug- wig Blum during the latter's short sojourn on the Cocalico, it is difficult to surmise. But judging from the tenor of the Ephrata records, Beis sel evidently received no information from Blum, except such as was carried to him by Anna Thoma (Sister Anastasia) and her associates. Yet here we find Conrad Beissel at almost a moment's notice, we may say, without previous preparation, teaching and publishing novel rules on harmony, composition, and vocal music — taking for his guide, the records inform us, the Aeolian harp — in other words the music of nature; and in less than twenty years he composed, it is stated, over a thou- 1092 SEVENTH-DAY BAPTISTS * 0 «.«. j-> — s __ •**"* «~*. •» S *i uu90 «*> ** — S *#»! i. « s .5 5» c~ /**» es o^fe* ¦SOS* =§se 'J6"» '§ « •e<6*« S GERMAN SEVENTH DAY BAPTISTS. IO93 sand different melodies and tunes, set in two, four, five, six, and even seven parts, to as many different hymns, most of which were also his own composition. VOICES AND PARTS. A curious feature of this Ephrata music is that it was sung chiefly by female voices ; thus, the four part pieces were rendered by a female tenor, alto, and soprano, with a male voice for the bass, of cours&r-the music being written in the movable C clef, while the bass appears in the F clef. In the five-part scores, a second bass is added, making three female -and two male parts. The six-part compositions have the same arrangement, with the addition of another female tenor. An additional high female voice completes the seven- part music, which appears to stand unique in musical litera ture. This had five female _parts and two male: viz., two 'sopranos or high female voices, one alto or counter tenor, two female tenors, and first and second bass. The peculiar arrangement of the voices provided in all the Ephrata music, a peculiarity which is distinctly mentioned in different contemporary mss., which state that all the parts save the bass, which is set in two parts, are led and sung ex clusively by the females. Thus in the seven-part music, count ing from below, the first part is lower bass ; second, upper bass ; third, female tenor ; fourth, female treble ; fifth, counter, high female voice ; sixth, leading female voice ; seventh, second leading female voice. Our illustration of Beissel's seven-part music, Gott der Herscher aller Heiden, is taken from the Paradisisches Wun- derspiel of 1754, which was his last musical work, and the Chronicon says that by many masters it was declared his most important. These were the choral songs, and they consist of a folio volume partly written, partly printed. DIET RELATED TO MUSIC. Beissel formulated a curious code of rules relating to diet, with particular reference to the voice. He says: 1094 SEVENTH-DAY BAPTISTS*. •(Wn, cufigefaf tew ©nail. JSier ARRANGED AS A HYMN FOR FIVE-PART CHOIS. TURTEL TAUBE, HVMN 13, PART ONE, p. 66. ZIONITISCHER ROSENGARTEN, p. 27. 1 1 -iT- ' f - ":r"Tl . f ~**l »i *¦ , , **»,r-i 1 . . < *: * f >•?. -»- "^ jj ^. j . -/¦j — ^-k ' z =¦= 1 Ktyi"t~T — *~^ ~t ¦** 1 -giro* & 1 ^KfiTT-"r ¦ >-A— *T t ' wfti: j > < A j. d ^ flf "*, Ll w - ,; ' ^ # *¦¦ / # # ¦"» » ' NO. 98, PART FOUR, pp. 402, TURTEL TAUBE. nnwjmn &i(f?j3jri ,. Oun((janfa|io|pr (ity ms fl'n otiut ©oSJ . warn a/ilf icr* ion »on £rr{f n S> Sen in Jen irrojthi JJftm ZIONITISCHER ROSENGARTEN, p. 102. ^m #* Gott ein Herr wenn er Zi- I %=t= s ^ ff^F -ti +-*+-&- Gott ein Herr wenn er Zi - GOTT EIN HERRSCHER ALLER HEIDEN •***N ¦» ¦Ar Sat §=§ seher al - ler Hei - den, on schon wird schmiick-en, -a*- ^m rsas^ Bff-F'-f- ^ •? seher al - ler Hei - den, on schon wird schmiick-en, *.. *_ j#*^ V jJiTr^ jjjatc der sein Volk bald ihr Heil wird las wird herz-lich lei-ten, sen nah-er riick • en, & =*¦=£ der sein Volk bald ihr Heil wird las- ^£* •iatff; -£e ?*¦ =t=t 3=$=t ¦^r^r 3^ wird herz-lich lei-ten, sen nah-«r riick - en, i +*- =pf &~iar~fT~ 3-4 i i dm v d _m.M. — und ihr recht las so wird man Freud sen hoch her-gehn: und Won-ne sehen s * 4* -i nan m 4 *dr* rJ und ihr recht laa so wird man Freud gs -*-g> 3 sen hoch her-gehn: und Won-ne sehen £ ^ o w wg>HWa >td>H O •O -0-0- ¦4 — h r0-(2-P s m iz*3 T~f—rr — jp* «*-; o- f^gg &£££ ¦#P f— •- q= -#— -» — «>- TT\ 0 0-f- *=£- m i=z2z tat at -Bf- -* — « -tat i an sei - nem Ei-gen-thum, dass nun giebt Preiss und Buhm Gott dem K6-nig, der sie er-hoht, 3=^=3= -frr-| j* *|- m J M M rz — ihr Vol-ker seht ! wie Got-tes Braut nun ein-her-geht. 4— \ — P %- d 0 ¦*—£*—& — -=»- ¦tjrs -i — H— --H — -p-*-*1 ¥0j*~r Z*' fi _jBL ±3t Sat an sei - nem Ei-gen-thum, dass nun giebt Preiss und Buhm -fe Gott dem Ko-nig, ^^ l£i der sie er-hoht, 4 ihr Vol-ker seht ! wie Got-tes Braut nun ein-her-geht. i •pp =?= r ' fr •£=¦£ ? 2W I OM >H §«^ -J 1— -4-» ¦Jt. m ? -t-ww^f Sw—m — 3 SBVBN PART MOTET. WBYRAUCHS HUBGBl., HYMN 652, p. 740. TURTEL TAUBE, HYMN 30, p. I96- HYMN 108, p. 75. ZIONITISCHER ROSBNGARTBN, P. St. tt S> I P WUNDERSPIEIo GERMAN SEVENTH DAY BAPTISTS. 1097 KXXttt «tt twtttm Mr t&t#$m, jrtgnt utaftt S«4» ta €>nai, tit tsir unttf IE =a* S3=±t g ^^ ^g m m mr7C"mz& imm ^mmm mFte=ft=ft=fE "mm --++T m. Mum 6«3«n j:J :^ v-t. «t r V --'k ',- 'n- \ - c^ ;±) ,-=L v*, ^i < - ^ 'r- '•K n>- *- V-. Is*. "f. s?J K:) *-¦> ry *¦ "C3- *" u SI. \-i t: "i s -j-W i w Is pj W Oi 1 » g a s 5 M pj O D O H « §5 H • a b. 5 p, S M a«« 2Hp. « GERMAN SEVENTH DAY BAPTISTS. IO99 THE ECKERLINS. Next to Conrad Beissel no characters were more promi nent in the early days of the Ephrata Community than the Eckerlin (or Eckerling,— although Withers, in his Chronicles of Border Warfare, writes Eckarly) brothers, four in number, Samuel, Emanuel (died January 15, 1781), Israel (born 1705), and Gabriel.1 It was due to these men that the settle ment developed into a semi-monastic institution, and, for a time, became the most extensive industrial and commercial establishment in the Province; and had their plans matured, and had they proved equal to the requirements of their gigan tic schemes, they would without doubt have developed into the most extensive enterprise of its kind in the New World. Combining true piety, accentuated as it was by a love for mysticism, with a remarkable acumen for industrial enterprise, and endowed with rare executive ability, the brothers found a fertile field for their schemes among the religiously-unset tled Germans in the vicinity of Ephrata. They were native Alsatians, and were born, baptized and brought up in the Lutheran faith. Their father, who was a tailor, devoted his time to cap-making, in the city of Stras- burg, where he bore a good reputation in both church and community, and where he served some time as Rathsherr, or Councillor. Toward the close of the seventeenth century, a Collegium Pietatis and a Philadelphian Society were formed in Stras- burg, of which the leading spirit was one Johann Heinrich Krafft, a shoemaker by trade, but who posed as -a school master and expounder of mysticism. Michael Eckerlin was induced to attend some of the meetings of these organiza tions and soon became so interested that in course of time he was a prominent member of both. In the meantime Krafft induced Eckerlin, who was then 'a widower, to take his (Krafft's) maidservant to wife, which he did after some hesitation. The new wife was thoroughly saturated with the new views* of her late master, and strongly influenced her husband in that direction. 1. Eckerlin is undoubtedly the correct form. IIOO SEVENTH-DAY BAPTISTS: In the course of a few years, Eckerlin, with his family, left Strasburg and settled at Schwarzenau, where they affili ated with the congregation led by Andrew Mack. After Eckerlin's death, his widow, with her four sons and Samuel's wife, emigrated to Pennsylvania, where they arrived sometime during the year 1725. ECKERLINS MIGRATE TO PENNSYLVANIA. The widow Eckerlin, who was a person of some means, immediately upon her arrival sought the Hermits on the Ridge at Wissahickon, and upon their advice purchased. a farm near Germantown. In a short time she sold this farm and pur chased one of Johannes Hildebrand. Israel was indentured to Heinrich Miller, a stonemason, and Gabriel to Johannes Gumre, a tailor. Through the influence of Michael Wohlfarth and Conrad Matthai, Israel and his master, Heinrich Miller, were induced to go to Conestoga, and in course of time, they both became members of the Ephrata Congregation. They' were shortly followed by the widow Eckerlin and her youngest son, Ga briel, and then by Samuel and his wife, Catharina. The mother died soon after her arrival. Samuel quickly rose to prominence in the Community. In 1732, he was in Philadelphia supervising the printing, by Franklin, of the German hymn-book. During this time, the other brother, Emanuel, had re tired to the wilds of the forest and lived the life of a hermit In 1733-34, all four became identified with the Solitary order at Ephrata, which they subsequently organized into a semi- monastic community. All four became active revivalists and exhorters, and at the same time combined a remarkable execu tive ability with business shrewdness. BUSINESS QUALITIES. The four brothers, one of whom (Israel), after the death of Michael Wohlfarth (Brother Agonius), became the first regular prior of the Community and the second in authority, were the real factors of progress in the institution. The de- GERMAN SEVENTH DAY BAPTISTS. IIOI 1 1 02 SEVENTH-DAY BAPTISTS : . velopment of the commercial and industrial features was due solely to their efforts and activity. In this particular they were diametrically opposed to Beissel, who Represented the theosophical development of the settlement. These differ ences led to serious troubles in the Community, and ended with' the expulsion of the four brothers. Reference has already been made to what thay accomplished in building up the Com munity on its material side until it was the greatest industrial estate in the Province, having its five mills, and many other industries, together with its own fully equipped printing presses. DEPARTURE FROM EPHRATA. v The dethronement and expulsion of the Eckerlin brothers was evidently a premeditated affair, the plans for which were carefully and artfully laid by Beissel. The accounts of this episode appear to be slightly con flicting, particularly as to minor details, but they agree in the essential facts. It seems probable, moreover, that inasmuch as the Eckerlins differed greatly in temperament from Beis sel, the former being strongly endowed with practical business wisdom and insight, and the latter, by nature a mystic, being unable to reconcile spiritual growth with material prosperity, both parties were honest in their differences, and both doubt less allowed their enthusiasm and zeal in the prosecution of the work from their different standpoints to warp their bet ter judgment. * The record states that after his return from his pilgrim age to New England the Prior (Israel Eckerlin, or Brother Onesimus), as master of the Brotherhood of Zio'n, attempted by a series of intrigues, to supersede Beissel and usurp the office of Vorsteher, or Superintendent. Knowledge of these things so affected Beissel that he, in the Prior's presence, actually en treated the house-fathers to relieve him of his office. This, much to his surprise and chagrin, was done, and Israel Ecker lin was forthwith installed as his successor. Conrad Beissel, now bereft of all authority, was relegated to one of the small cabins, and virtually became a prisoner in the. settlement. This condition continued for about nine months, and was GERMAN SEVENTH DAY BAPTISTS. I IC>3 a period of scheming and intrigue by both parties. Beissel, who soon became restless in his enforced retirement, lost no opportunity for planning to regain his prestige. This culmin ated when, with the aid of a few of the Brethren, he at tempted to oust Israel Eckerlin and regain control of the Community. It was on August 3, 1745, that the enmity against the Prior assumed an open form. The Sabbath services were opened by him in Zion House, when he was interrupted by his brother Gabriel Eckerlin (Brother Jotham) and contradicted by Jacob. Gast (Brother Jethro) and Hagemann (Brother Nehemiah), ostensibly on account of his long sermons. On the following night, Rev. Peter Miller (Brother Jaebez) as sembled ten or twelve Brethren in the Saal and took counsel regarding Israel Eckerlin. This meeting lasted well into day break, and it was decided to depose the Prior. After this was done, Gabriel Eckerlin was elected his successor, as a matter of form. He was given a" seat upon the dais as elder, with Rev. Peter Miller and Jacob Gast as his assistants. So Gabriel succeeded Israel, thus making it clear that the former was in the conspiracy to overthrow his brother, and humiliate him. A general call was at once issued for a reformation rnfeting, as it was called, at which Beissel denounced Israel Eckerlin as a person who had relapsed into the spirit of the world, preferring to serve Mammon rather than God, and that all his adherents were placed under the same ban. BOOKS BURNT. On the same day, the 8th of August, the Brethren assem bled in the meadow for another solemn ceremony. A huge fire was built from a heap of brushwood. As the angry flames mounted higher and higher, a pile of books that lay at the feet of the Brethren was added to the blazing brush wood, and the embers were stirred until the volumes were en tirely consumed. They were copies of the English version of the polemic of Israel Eckerlin against the Moravians. Not a single one was known to escape. The value of the sheets burned amounted to upwards of £50 sterling. Three days afterward, the Sisterhood of Saron, under IIO4 SEVENTH-DAY BAPTISTS : the instigation of Beissel, repeated the ceremony, upon which occasion Israel Eckerlin's two German broadsides, Der Wan del eines Einsamen; Die Richtschnur und Re gel eines Streiter Jesu Christi, together with his Seule gegen die Bose Rott (A Pillar Against the Moravians) and his hymns were consigned , to the flames. A single one of each of these broadsides es caped cremation, and they are now in the collection of the Historical Society of Pennsylvania. Still later, the brethren of the secular congregation were ordered to bring all writings and mementoes of the deposed Prior into the Saal. These were gathered and then committed to the flames. Thus ended the writings of Brother Onesimus- (Israel Eckerlin). On the 4th of September following, Israel Eckerlin, Samuel Eckerlin, and Alexander Mack, Jr., left the Zion on the Cocalico, started southward, journeyed about four hun dred miles,, and settled on the New River in Virginia. There is no record of the circumstances of this exodus. That the deposed Prior did not go willingly is shown by an entry in the records that he begged to remain, if only to go out into the woods with a chopping axe as a common brother; but all was denied him, even a habitation and a seat at the table. Three weeks later, at a love-feast, angry words passed between Beissel and Gabriel Eckerlin, the new Prior, on ac count of the latter being half an hour late. The following day he was deposed from his office and Jacob Gast (Brother Jethro) named in his place. Gabriel Eckerlin now lived in his cell in Kedar as a common Brother. Samuel Eckerlin (Brother Elimelech), who still held the office of priesthood, was deposed, a few weeks later, from both the Solitary and secular congregations, the house-fathers joining with Beissel. Samuel Eckerlin now took up his home in the deserted Berghaus, where he was joined in a few days by Gabriel, who was ordered out of Kedar. Thus ended the rule and influence of the Eckerlins at Ephrata, after a reign of about seven years. In the course of a few days, the Community laundry, (69) I GERMAN SEVENTH DAY BAPTISTS. 110$ built by the Eckerlins, was dismantled and burned. Shortly afterward, Samuel left Ephrata one morning several hours before the break of day, and again took up a hermit's, life about a mile above Zoar (Reamstown). THE SISTERHOOD. A book of records or Chronicon of the Sisterhood, or, as they were then known, The Spiritual Order of the Roses of. Saron, begun during the rule of the Eckerlins, is still in ex istence, and while it gives but little insight into their com munal history, it does afford considerable information as to their daily life and discipline, and the strict and ascetic rules to which they voluntarily submitted themselves. When a maiden consecrated herself, at the close of her novitiate a benediction was pronounced over her by the prior who officiated at the ceremony of initiation. A number of these prayers are found in the record, a single one of which will suffice as an illustration. It is as follows : Schwester Jael, to be blessed and quickened at the fount of con solation. The Lord open up his Secret Treasures, and let you be hold his wonders. Much good come unto you from the Lord, and may the opening of your mouth be acceptable unto God. In your lowliness God will be exalted, and your fall bring you to fresh honour. Whosoever loves you will be honoured; and whosoever hold you in esteem, will be pardoned. Your seed must quicken, and for all time be recorded in the holy remembrance of God. One of the earliest to join this group of devout women was Maria Hocker, who subsequently became known as the Spiritual Mother, and was the Prioress, or head of the order. She was known as Sister Petronella. The loveliness of her character has been commented upon in connection with ' her work in the Sabbath school organized by her father. DAILY DUTIES. Of the duties of the day, the record reads as follows : The hours for sleep amount to six hours, as after the evening ¦meal it happens that from the second to the fourth hour [seven to nine o'clock p. m.] the time is occupied in school instruction and practice, be it writing, reading, or singing, after which the three no6 SEVENTH-DAY BAPTISTS * original. enlarged. Seal of the Sisterhood of Saron. From a document sent by Prioress Maria to Conrad Weiser. hours, fourth [nine o'clock p. m.] until the seventh [midnight], are devoted to sleep. The seventh hour [twelve to one o'clock A. m.] is devoted to midnight mass, where the Christian and divine psalms and hymns are sung and the holy prayer attended until the ninth hour [two o'clock a. m.] after which three hours, namely from the ninth until the twelfth hour [two to five o'clock A. m.] are devoted to sleep. Thus the time is passed , from night until morning, and everything is done within divine bounds and in regular order. The awakening takes place at the twelfth hour [five o'clock a. m.] and is done in the greatest order, the time being devoted to holy contemplation, until the striking of the first hour [six o'clock A. M.] then each and every one goes to their regular vocation or employ ment given them by the overseer until the fourth hour [nine o'clock a. m.] which hour is also devoted to spiritual and bodily refresh ment. Little can now intervene to prevent us from keeping at our bodily employment until the twelfth hour [five o'clock p. m.], then we again devote an hour to holy and divine contemplation until the *R rf-*> OQ "v: k rii:""in"iTr l4$?s. Hritf ..."¦BID ***1» '**i:ftiiSw i*-5.i. ^p* t ^y 3£39l3t •**. M "' ^-ffi*" ^V"' '¦¦ " •¦' • ' ~'nk ^if ', ". ,.__¦ '. =*? --*..»:"¦¦:-•'¦* A "SAMPLER" BY SISTER PETRONELLA (1768). Showing the cryptic alphabet of the community in upper right-hand corner. GERMAN SEVENTH DAY BAPTISTS. 1107 first hour [six o'clock p. m.], when our meal is prepared with great care and takes place, at which more attention is again given to obedience and moderation than to the kind of viands. DIVISIONS OF DAY. The division of the day at the Ephrata Kloster varied from that in common use. All time was counted by the full hour; even the clocks in the tower were made upon this plan, and had no minute hand. There was but a single hand to mark the hour of their reckoning, which was struck upon the bell. The day was divided into two parts of twelve hours / each, night and morning. The day began at what is to us six o'clock in the even ing, and the hammer -struck a single blow upon the resonant rim of the clock bell. This marked the beginning of the first hour of the new day. The original dials also were numbered so as to conform to this peculiar style, the Roman numeral I being where we have the numeral XII. Another fact worth noting is that this is the only record we have of any community in America using this peculiar division of the day. The four founders of the order were the following: The Spiritual Mother, or Prioress, Sister Petronella (Maria Hocker) ; the Sub-Prioress, Sister Eugenia (Catharina Hage- mann) ; and the Overseers, Sister Jael (Barbara Meyer), and Sister Sincletica (Maria Stattler-Muller). The order was divided into seven classes, but upon what basis does not wholly appear, but it was probably, for con venience in apportioning their many duties. Not only was the style and material of dress uniform, but all were obliged to change from summer to winter clothing, and vice versa, at the same time, "So that all look alike, no matter how many there may be." The time for making these changes was at the end of April and September. HABITS AT NIGHT. Concerning retiring for the night, tha record says : Our sleep we have also arranged so that we can without difficulty - jjeep the time of our midnight vigil. Thus we make no further 1 108 SEVENTH-DAY BAPTISTS * SPECIMEN OP ORNAMENTAL PEN-WORK FROM THE SISTERS' MS. HYMNAL. preparation when retiring to rest, than to lay down in the cloth ing or habits we wear during the day. Our couch is a bare bench; the pillow, a small block of wood, or small straw pillow — more fre quently neither. In this matter, every one has his option.* * * * Six hours are designated for spiritual and bodily rest; the remain ing hours of the night we spend in dutiful spiritual and bodily exer cises, for these six hours are kept with great strictness. For this purpose, one sister is ordered to see to the awakening of the whole society; when the time for sleep has expired, she is to light the candles and lamps in every room to awaken the sisters from their sleep. This order is changed weekly from one class to another.* * * *The six hours of rest can be passed by each soul as she pleases. She can either sleep or stay awake, for they are given "over to her welfare.' The remaining time, however, comes under our virginal rule of discipline, which we have already said is to be passed in dutiful exercises. The time of awakening is to be well noted, and the rule for locking and securing the door is to be well seen to, so that all unseem- ing egress and incoming may be stopped. Then the society can all the more easily walk within the confined discipline of the rule of the spirit. Concerning the locking of the door, it is ordered that when the time comes for awakening, the appointed overseer, of whichever class she may be, shall designate a Sister whom she considers most trustworthy to unlock the door as the clock strikes twelve in the morning [five o'clock a. m.J and they shall remain open until the GERMAN SEVENTH DAY BAPTISTS. 1109 FROM AN EPHRATA SAMPLER. second hour [seven o'clock A. m.], then be closed until the seventh hour [noon], and they shall remain wholly or half open until the time for sleep, when the fourth hour [nine o'clock p. m.] strikes, from which time the doors shall remain securely locked during the whole night, as the rule of the night naturally calls for locked doors. GENERAL REGULATIONS. Gossiping and light laughter were strictly forbidden. Members were allowed to visit outside the Kloster, but ' it was not looked upon with favour, and before going, they were compelled to obtain permission of their respective supe- riours. Each of the seven classes had an overseer, whose duty it was to maintain discipline, admonishing those under her when necessary, and reporting continued or gross infractions of discipline to her superiour. Sisters who were faithless to their vows, were expelled from the order, and could be re-instated again only by undergoing a penance for three months and then- serving a full year on probation, when, if their conduct was wholly satisfactory, they were restored. Novices, or new candidates for admission to the order, had to be eighteen and a half years of age. They had to serve a probationary period of a year and a day, when if their ex perience and conduct were satisfactory, they were finally ad mitted to full fellowship with the enamoured virgins of The Spiritual Order of the Roses of Saron. ¦ During the day, their time was occupied in the many phases of domestic industry elsewhere enumerated herein. In addition to the various female industries, these devout women cultivated their own gardens, raised the vegetables for their own use and that of the Brotherhood, usually baked bread for both orders, and attended to all the minor details of their domestic economy, often even having to split their own wood. HIO SEVENTH-DAY BAPTISTS * GERMAN SEVENTH DAY BAPTISTS. IIII Then they had charge of the preparations for the love- feasts and the care of the Saal. Their services were also in demand for acts of charity, such as nursing the sick, comforting the afflicted, and attend ing to various other missions of mercy. Such was the life' led by this band of religiously-inclined, noble, and devout women, who lived in the Ephrata Sister House, and were known as The Order of Spiritual Virgins, or The Spiritual Order of the Roses of Saron. THE NANTMEAL REVIVAL. We now arrive at an interesting epoch in the history of the Ephrata movement. Even before the expulsion of the Eckerlins, revivals were held among the English and Welsh Seventh Day Baptists who had settled in the French Creek Valley, in Nantmeal, Chester County, Pennsylvania. This settlement of Sabbath-keepers dates back- to the first quarter of the eighteenth century, and was the. result of a desire on the part of the Providence Seventh Day Baptists for a community of their own, where they could live undis turbed and exercise the dictates of their own consciences ac cording to their own laws. For this purpose, a number of families of the Providence (Newtown, Delaware County) Church had surveyed to them, in the year 1717, large tracts of land on the north branch of the Brandywine, and French Creek. Prominent among those who settled upon their lands here were the following: Lewis David, William David, William Iddings, John James, Mordecai Lincoln, Simon Meridith, Samuel Nutt, Jeremiah Peircell (Piersol), John Peircell (Piersol), Richard Peircell (Piersol), William Phillips, David Roberts, Owen Roberts, Philip Roger, and John Williams. , A few years later, the infant colony was re-inforced by a number of families from the Great Valley Baptist Church. These were led by Phillips Davis, Richard Edwards, Griffy Griffiths, William James, and Lewis Williams, who broke off from that church on account of their change of sentiment con cerning the Sabbath. 1 1 12 SEVENTH-DAY BAPTISTS * This migration was soon followed by further accessions, and the church at Nantmeal became numerically the strong est in the Province, although the Newtown (Providence) congregation was always considered the chief seat of the denomination. It was from intercourse with these people that Conrad Beissel first obtained his peculiar views of the Sabbath. In after years the cordial and fraternal feeling between the Eph rata Celibates and the English Seventh Day Baptists at Nant meal was an unbroken one. The English settlement, as time went on, increased by converts from among the Quakers as well as from other denominations. ISRAEL SEYMOUR. One of the earliest and most enthusiastic converts of the Seventh Day Baptist movement in Nantmeal was one Israel Seymour, who appears to have been a man of some natural gifts and considerable versatility. He was born in New Castle County, and originally followed the sea, rising to the command of a vessel. How, or by what influence, he drifted to the Seventh Day Baptist settlement at French Creek does not appear. The records inform us that, in the year 1746, Israel Sey mour, his sister Hannah Hackley, and Abel Griffith, came to Ephrata and entered Bethania and Saron for instruction, but finding the mode of life and the discipline too strict, asked to be released again. Beissel consented to this, but before dismissing Seymour, he baptized him again, and ordained him for service among the English and Welsh. Returning to Nantmeal, Seymour was well received as an evangelist, and his labours resulted in a number of households and single persons joining the Ephrata Community and cast ing their lot with Beissel and his followers. Among these people, we find the families of John Derborough, Jeremiah Piersol, Job Stretch, and some single persons, as Thomas Peascify [sic], David Roger, and others. Israel Seymour soon gathered converts enough in that part of Chester County to warrant the building of a com munity house or monastery, somewhat similar to the Ephrata GERMAN SEVENTH DAY BAPTISTS. III3 buildings, but upon a lesser scale. This house was also called Bethania, and was erected by the Ephrata Brethren. The intercourse between the two communities now be came close and intimate, the services upon every third week being conducted by some of the mystics from the Ephrata Kloster, both sexes being represented. In the course of these visits, one of the younger sisters, a daughter of Johann Heinrich Hagemann, became enam oured of Seymour, and took up her residence at French Creek under the pretence of perfecting herself in the English lan guage, with him as her tutor. Seymour reciprocated her affection, and it was not long before they were married. This event was not looked upon with favour either at Ephrata or at French'Creek. Moreover the union was by no means a happy one, as Seymour was subject to attacks of in sanity, and at such times was wholly irrational. He now left the service of the church, and the Brethren erected another dwelling house for him. He was soon possessed of the delusion that Beissel had entrapped him into marriage in order to bring about his downfall, and he became a raving maniac. Owing to the defection of Seymour, the Community at French Creek experienced a serious check, and while a few of the English moved to Ephrata and adhered to the Com munity on the Cocalico, the majority renewed their fealty to the plain Seventh Day Baptist doctrine, and in the year 1762 built a meeting-house at Nantmeal, near Knauertown, in War wick Township. All vestige of this old sanctuary has long since disappeared. Of the Welsh and English converts, occasional traces are found in the Ephrata burial records, thus showing that at least a few remained in union with the German mystics unto death. Of the house-holders who came to the Cocalico, the younger generations gradually intermarried with their Ger man neighbours and assimilated with them. Israel Seymour, after recovering his reason, attempted to engage in business, but with disastrous results. Accordingly, he fled the country, and journeyed south to the Carolinas, 1 1 14 SEVENTH-DAY BAPTISTS * where he enlisted in the army to fight the Indians. In one of the engagements with the savages his horse was shot from under him. This so affected him that he made a vow that if God would save him out of this danger, he would mend his ways. SEYMOUR IN SOUTH CAROLINA. After the victory was won, he retired from the service, and went to the parish of St. Mark, Chaven County, South Carolina. Here a few of the original Nantmeal Seventh Day Baptists had settled a year or two before; they were without a preacher, and gladly received Seymour and chose him for their minister. In the meantime, several others from Nant meal joined the settlement; among these were the following: John.Dumckly, Joshua Edwards, Benjamin Gregory, Eli Har ris, Thomas Owen, and Victor Nally, all men of family and some wealth; the last two came in 1757. During his lucid intervals, Seymour organized the scat tered settlers here into a congregation similar to the Ephrata Church, wherein all of the Ephrata features, such as love- feasts, feet-washing, and singing, were strictly adhered to. This congregation became known as the Broad River Church, and at the time of Morgan Edwards' visit in 1770, consisted of eighteen families, all of whom were baptized. Edwards further mentions that at that time Seymour was compos mentis, from which it would appear that he was still subject to periods of mental aberration. Nothing was heard of Seymour at Ephrata for some fif teen years after his abrupt departure, when a letter from him , was received at the Kloster, stating that it was his intention to return to that institution. He failed to appear, however, and after a lapse of another fifteen years, a letter was re ceived, in 1783, signed by himself and more than forty mem bers of his congregation, which, Rev. Peter Miller said, Shows that God afterwards made use of him to build up ah English congregation according to the plan he had projected when still living a Solitary in the Settlement [at Ephrata]. And since he put his hand to the plough again, according to his vow, and returned to his former faith, the preceding narrative will not be prejudicial GERMAN SEVENTH DAY BAPTISTS. III5 to him, for the ways of God are incomprehensible, and all of us will fall, although it were better we fell into the hands of God than into the judgment of the world. THE GIMBSHEIM REVIVAL. In the early part of the fourth decade of the eighteenth century, a Pietistic revival sprang up in the village of Gimb- sheim in the Palatinate on the bank of the Rhine, which in volved Johann Peter Beissel, an elder brother of Conrad Beis sel, the Magus of Ephrata. The revival spread to the village of Alsheim, nearby, and soon attracted the attention of the authorities, and persecution followed, which finally compelled the new enthusiasts to leave the Fatherland. To help those who were poor and unable to pay their pas sage, the Ephrata Community sent out funds in the year 1748 for that purpose. The first party to arrive was Johann Peter Beissel and his family and other relatives, who arrived at Ephrata early in October, 1749, and were promptly baptized into the con gregation. Other arrivals followed during the next few weeks, who were baptized in November. These accessions filled the va rious houses of the settlement, and as most of the new-comers were married and had families, special provision had to be made for their support and shelter. This taxed the resources of the Solitary to the utmost. A number of the younger unmarried people, both male and female; joined the Solitary orders, — the Brotherhood of Zion, and The Spiritual Order of the Roses of Saron. Almost all, however, soon recanted on account of the strict discipline, and the austere and the confined mode of life, and married and remained true- to the faith by joining the secular congre-, gation. Prominent among the notable exceptions were a nephew arid nieces of Beissel, who remained steadfast and ended their days in the Kloster as Brother Zadok (Peter Beis sel), and Sisters Sevoram ( — -•- Beissel) and Eusebia ( Beissel). During the next two years, more emigrants arrived, and it was toward the end of that period that the most notable ac- IIl6 SEVENTH -DAY BAPTISTS; cessions of the Gimbsheim revival joined the Community on the Cocalico. This was brought about by the glowing ac counts of the religious and civil conditions of Pennsylvania which were sent to the Palatinate by the party led by Peter Beissel. Carried away by these letters, a number of the awakened, under the leadership of Johann Heinrich Lohman and Johann Jacob Kimmel, merchants and prominent men in their native place, left the Palatinate, and emigrated to Amer ica. -The party landed in Philadelphia, September 14, 1751, where fruitless attempts were made by some of the Orthodox Germans to discourage the leaders from joining the Ephrata Community. In December, the following leaders of the Gimb sheim revival were baptized and received into the congrega tion: Valentin Heinrich and wife, Anna Elizabeth; Johann Heinrich Lohman and wife; and Jeremiah Niess and wife, Anna Elizabeth. Upon the following Christmas day, Lohman, who was a man of some means, gave a general love-feast to which both Solitary and seculars were invited. The advent of these German settlers at Ephrata caused more or less trouble in the settlement, as they failed to ac knowledge Beissel as an absolute autocrat. The first oppo sition manifested itself when Jacob Kimmel and several others refused to submit to re-baptism at Beissel's hands. Threats were even made to leave the settlement. However, by the time spring came around again, their scruples were overcome and they all submitted to the rules when they and their fami lies were immersed by Beissel in the pool of the Cocalico. A SETTLEMENT ON THE BERMUDIAN. During the following autumn, Kimmel and his adherents became dissatisfied, and he with a number of others moved to York County, beyond the Susquehanna, where they settled on the Bermudian Creek, a stream which has its source on the South Mountain, in the extreme northern part of York (now Adams) County, and after a south-easterly course empties into the Conawago. The whole valley of this little stream was known as Bermudian (Permutchin), and was the first GERMAN SEVENTH DAY BAPTISTS. III7 settlement of Germans west of the Susquehanna, although the settlements of the Lutheran and Reformed churches in this region go back as early as 1732. It was in this locality that Kimmel determined to establish a branch of the Ephrata Kloster, and preach a revival among the Germans in that valley. So favourable did the conditions appear, that almost all the married people from the Gimbsheim revival followed Kim mel to the Bermudian, and before twelve months had passed, the settlement in York County was a flourishing community. His troubles, however, were not ended, as he lost his wife by death during the next year (1753). This misfortune, accord ing to the Ephrata diary, "Subjected him to severe temptations, since a second marriage was neither agreeable to his mind, nor permitted according to apostolic church-government." When the Brethren learned of Kimmel's trouble, they re ceived him back into the Brotherhood, so that he lived with them in Bethania as a widower until his death, which oc curred November 25, 1784, more than thirty years afterward. The Bermudian settlement, in the meantime, was without any leader. Here Beissel again saw the hand of Providence and his own opportunity. He had but little use at Ephrata for Heinrich Lohman. As he was a strong leader, revivalist, and exhorter, Beissel saw in him a possible competitor, and feared that the Eckerlin history might repeat itself. He therefore sent for Lohman, and represented to him how great a want there was of faithful labourers in the vineyard of the Lord, and how important it was for him to give himself up entirely to the service of God and of his neighbours. Then he proposed to him that he should move to the waters of the Bermudian. "For," he said, "here I cannot any longer break bread with you, but when I seek you at the Bermudian, I shall find you again, and can then without difficulty break bread with you." *' After some consideration, Lohman eventually submitted to the Superintendent's counsel, and accepted the proffered -charge of the Bermudian settlement. Under his leadership, the little community increased in numbers, and, as he was a man of great natural gifts and a well balanced judgment, the 1 1 1 8 SEVENTH-DAY BAPTISTS : settlement grew until, in a spiritual sense, if it was not more devout than the parent institution on the Cocalico, it was at least equally so. Lohman was joined later, and assisted for a time, by George Adam Martin, and official visits from Beissel and the Ephrata Solitary were not uncommon. A regular correspond ence was maintained between the two communities. One of Beissel's letters to Lohman has been preserved to us. It was sent in answer to an appeal, by Lohman for advice in reference to the Indian incursions into that vicinity during the French and Indian War of 1755-1758. The Bermudian Community was particularly exposed to sudden attacks by the savages, although the barriers of the South Mountain shielded the early settlers of the Bermudian Valley from the savage incursions that desolated the Cum berland Valley, yet a party more daring than the rest would occasionally push across the mountain and murder defenceless families, or carry them into captivity. It was after one of these incursions that Lohman .wrote to Beissel for aid and advice. The latter replied with a long theosophical epistle dated "9th, 2d mon., 1756," in the course of which he says : Concerning the cry about war that is with you, of such is the whole land full. That it is so, is by the anger of God, caused by the turning away from the laws of the highest. For the power of God hath issued from its habitation to make all the inhabitants of this world to tremble, of which the present exigency is the beginning, etc. Fortunately the little Community o'f devout Germans on the Bermudian escaped the tomahawk, torch, and scalping knife of the Indians, and flourished for a number of years, without, however, making any great gains from the surround ing settlers, as both Lutheran and Reformed congregations 'were organized among these pioneers, and were served by regular clergymen from Germany. Heinrich Lohman and his wife died within three days of each other, and were both laid in the same grave. After the death of the leader, the little Community dwindled away and was gradually absorbed by the Antietam congregation and the parent stem at Ephrata. GERMAN SEVENTH DAY BAPTISTS. III9 All vestige of this Seventh Day Baptist Community in old York County has long since passed away; even its very ex istence is shrouded in oblivion. It is to be hoped that yet there may be found documents giving something of the details of the history of this congregation. THE MIGRATIONS TO VIRGINIA. When the great exodus from Germany began by way of England in 1709, many of the emigrants were sent to the Carolinas, and some to Virginia and New York; the great part, however, came to Pennsylvania, a province which was the real goal for all the Germans who left the Fatherland dur ing this great migratory movement. After these settlements in the various colonies were es tablished, there was more or less effort made to open com munication between the German settlements north and south of Pennsylvania. The earliest pathfinders in this movement appear to have been religious enthusiasts who were not of the orthodox faiths; thus, the oldest record we have of this, is a letter sent by Magister Johannes Kelpius, leader of the Pietists on the Wissahickon, to Maria Elizabeth Gerber, in Virginia, and dated October 10, 1704. This is the oldest ac count of any Germans in Virginia. It should be borne in mind that Michael Wohlfarth, as early as 1722, visited Beissel at the Miihlbach while on a jour ney to North Carolina by way of the Valley of Virginia. Then, again, we have the account of Francois Regnier, who in 1735 walked down to Georgia by way of Winchester and Au gusta Court-House, and crossing the Blue Ridge at Evans Gap, arid following the Valley of the James, reached the sea board. sC There is no doubt but that the great valleys of the Ap palachian Mountain System west of the Blue Ridge were known to the German settlers long before they were to the English. The fertile, well-watered bottoms of the Shenan doah Valley were familiar to the Ephrata Seventh Day Bap tists, and as early as the beginning of the forties Johannes Funk journeyed down to the great Valley of Virginia and pur chased of William Russel three hundred and twenty acres of 1120 SEVENTH-DAY BAPTISTS : fertile land on the North Fork of the Shenandoah River, near the present town of Strasburg. A year before the Eckerlin episode, Johannes Funk conveyed one hundred and fifty acres of this tract to one Jacob Funk. ECKERLINS IN VIRGINIA. It should be remembered that when Israel Eckerlin, Sam uel Eckerlin, Alexander Mack, Jacob Hohnly, and several fol lowers, left the Kloster, September 4, 1745, they moved about five hundred miles into the wilderness, until they reached the New River. They went down the Valley of Virginia until they reached Funk's, where they halted and made the neces sary preparations for the journey into the wilderness. There is but little doubt that the peculiarity of the New River was known to the Eckerlins, and the journeys of both Wphlfarth and Regnier, cited above, date long before Colonel Woods described the erratic course of the New River, noting the peculiarity of the fact that while it rises in North Carolina east of the mountains, it flows northward into Virginia, and then, breaking its way through the Alleghanies, it continues westward, uniting with the Greenbrier River to form the Great Kanawha, whose waters eventually mingle with those of the Mississippi. Leaving Funk's, the little party continued down the val ley, crossing the James and entering the valley of the New River, until, after they had traveled some four hundred miles, they came to a pleasing situation on the river, where they decided upon a location for a future home. This was in what is now comprised in Montgomery and Pulaski counties, the New River forming the county line. For neighbours, they had, besides the Indians, merely a few pioneers, trappers, and outlaws whom the Chronicon designates as the dregs of hu man society. < Cabins were built without delay, and before the severe winter set in, the little village was complete. MAHANAIM. Upon the first Sabbath, a devout service was held, and the place was named Mahanaim; (compare Genesis xxxii: 1-2). (70) GERMAN SEVENTH DAY BAPTISTS. 1 121 Now the question naturally arises, How was it that the party went to such an out of the way place, far from all civilization? Here again the far-sightedness of the Eckerlins manifested itself. It was the only spot east of the Alleghany mountains which, at that time, would give them a natural. outlet to the Mississippi and French trading posts. The sagacity of the Eckerlins whereby they saw an even tual opening for trade and travel toward the west, is further proven by their next venture, in which, nevertheless, two of the brothers became victims of Indian barbarity and the even- yet more barbarous French. As the winter set in, Israel Eckerlin and Alexander- Mack resigned themselves to study and esoteric speculations;. Samuel Eckerlin saw to the physical wants of the scattered. settlers, and Gabriel Eckerlin, with his trusty rifle, kept the party well supplied with bear meat and game, besides engag-*-- ing in trapping for furs and trading with the Indians. Communication was kept up with the Ephrata Commun ity, by way of the Shenandoah settlements and the Brethren: on the Bermudian. Thus time passed and gradually softened the asperities- which had caused the rupture between the Eckerlins and the leaders of the Kloster, and there was a mutual longing for reconciliation. The little settlement on the New River was rapidly re inforced by accessions from both Ephrata and Germantown, and a good-sized pilgrimage was organized from the latter place. ^Not all of the German pilgrims, however, reached the New River, nor did all who actually reached that point, re main there. Many remained or eventually settled in the upper Shenandoah Valley, where their descendants still live in the Dunker faith. Among the Zionitic Brethren who joined the Eckerlins was one Heinrich Zinn, whose tragic end will be mentioned subsequently. RETURN TO PENNSYLVANIA. Of the original party, Alexander Mack was the first to return to Pennsylvania. He passed Ephrata by, however, and went directly to Germantown, and made peace with the Ger- 1 1 22 SEVENTH-DAY BAPTISTS : mantown congregation. As a result, he joined the church there and was made a minister. Henceforth he was an elder and minister in the Germantown Dunker Church, and to his efforts more than to those of any other, is due the develop ment of the German Brethren, or Dunkers, into the great de nomination of Christians which they actually are in the begin ning of the twentieth century. Jacob Hohnly was the next to leave Mahanaim ; he came to Philadelphia and entered the service of Johannes Wiister, the merchant. He died in the same year, 1748. After five years, Israel and Gabriel Eckerlin, revisited Ephrata, their brother Samuel remaining at New River. It was on the 23d of February, 1750, that they arrived in the Conestoga Valley. A halt was made at the home of one of the Sabbatarian congregation, and word of their arrival was sent to the Kloster. A meeting of the Brotherhood at once convened in the great Saal by Beissel, and two of the Brethren were sent as delegates to welcome them back to their old home, and offer them the hospitality of the Kloster. This offer was accepted, and the visitors, escorted by the delegates entered the Kloster confines and proceeded directly to the large Brother-Saal of Bethania, wher(e all of the celi bates were assembled to receive the returning Brethren. Great was the joy of all. Former ill-feelings were for gotten, and it was as if the prodigal had returned. The kiss of peace was passed, and all present embraced the former Prior, and, as Peter Miller writes, the scene was "so edifying to behold that it did not pass off without tears, because the Philadelphian brotherly spirit was then revived among the Brethren who for many a year had eaten the bread of misery together." The two brothers were greatly moved by the cordial re ception extended to them, and the kind behaviour on the part of the Brethren, so that they offered not only to live with the Brethren again, but also to deposit all their acquired property in the treasury of the Community. At the evening service, many of the house-fathers were GERMAN SEVENTH DAY BAPTISTS. 1 123 present; these, too, received the new comers with special love, and admonished them to return again to the settlement on the Cocalico. RETURN TO EPHRATA. After a visit at Ephrata and a trip to Germantown to visit old friends, they prepared to return to Mahanaim. At the leave-taking, the former Prior put forty pounds into the treasury of the Brethren, and after an edifying farewell, the two brothers again started for their home in Virginia, with the implied understanding that if Samuel Eckerlin's consent could be obtained, the entire party were to return to Ephrata. By Beissel's order, Martin Funk and Nathaniel Eicher accompanied them to assist in packing, transporting, and disposing of their property on the New River preparatory to their return to the Kloster. Immediately upon their arrival at the New River, prepar ations were begun for final departure. So anxious, however, was Israel that he started on in advance of the others, and ar rived at Ephrata, April 25, 1750. He entered the Brother hood as an ordinary Brother, and for a time all went well; but his dominant spirit began to assert itself, as of old, and he was given to understand that the Kloster Brethren could well get along without the addition of any of the Eckerlins. In the course of about six months, rather than have any further misunderstanding, Israel left the Kloster on October 2, 1750, and went to. the house of Jacob Sontag, one of the secular congregation. In the meantime, the elder brother, Samuel, ignorant of any new trouble at the Kloster, had sold his lands on the New River, packed up his furs and Indian wares, and started for Ephrata. Great was the surprise of his party on his ar rival to learn from Israel the story of his second departure from the Kloster. After a short stay at Johann Baumann's, whose lands ad joined the Kloster property, the Eckerlin party wended their way toward Philadelphia, where they sold their furs advan tageously and traded for other goods used by the pioneer for life in the forest. 1 124 SEVENTH-DAY BAPTISTS : ECKERLINS GO TO WESTERN VIRGINIA. The Eckerlins and their immediate followers now con cluded to go into the wilds of Western Virginia, and there establish themselves anew. When the news of this determination reached Ephrata, Beissel, as trie season was already so far advanced, offered them shelter until spring. This offer, however, was declined, and the little caravan started toward the Ohio. On account of the winter having set in, the journey was attended with much hardship and danger. Their route again lay down into the Valley of Virginia, where a stop was made evidently at Funk's until the winter was over, when the journey was resumed toward the Ohio. Early in the spring, they selected a suitable spot near the mouth of a creek emptying into the Monongahela River some eight or ten miles below the present site of Morgantown, in Monongalia County, West Virginia. They made such immediate improvements as enabled them the first year to raise a crop of grain and culinary vege tables sufficient for their use, while the rifle of Gabriel and the rod of Samuel supplied them with an abundance of meat and fish. Here they built cabins for themselves and erected a mill and planted the fertile bottoms. After they became settled, Gabriel and Samuel followed the chase, while Israel attended to the domestic affairs, and when not otherwise engaged the brothers devoted their spare time to exploring the country and noting its resources and advantages — another proof of the characteristic foresight of the Eckerlins. The country round about was at that time dominated by the Delaware Indians, among whom Samuel Eckerlin, whom Withers in his Chronicles of Border Warfare, erroneously calls Thomas Eckarly, was a great favourite, on account of his extending to them his services as a physician and surgeon. After the brothers were established in their new home, their clothes were made chiefly from the skins of wild animals and were easily procured. This attire gave them a some what grotesque appearance. GERMAN SEVENTH DAY BAPTISTS. 1 125 SAMUEL AND GABRIEL ECKERLIN AS PROSPECTORS AND TRAPPERS. (From an old print.) In the midst of all these activities, mystic theology was not neglected and the holy observance of the Seventh Day of the week was not forgotten. The little colony far beyond the march of civilization was at peace with all the world, nor was it molested by savage, French, or outlaw. The creek was named after them, and bears the name of Dunker's Creek from the time of the Mason and Dixon's survey down to the present day. In the meantime, affairs were not progressing altogether satisfactorily at the Kloster, and there was another exodus of several Brethren from the Community to the North Fork of the Shenandoah. The leader of this movement was Hein rich Sangmeister (Brother Ezekiel), commonly known as the disgruntled monk of Ephrata. 1 126 SEVENTH-DAY BAPTISTS : HEINRICH SANGMEISTER. .Heinrich Sangmeister was a native of Prussia, born at Hornburg, August 9, 1723. His father and ancestors for several generations were the schoolmasters of Beddig near Wolfenbiittel. He was brought up in the Lutheran faith and received a liberal education. After his father's death, he learned cabinet-making, and at the age of twenty, he came to Philadelphia. Upon his arrival, he was indentured as a redemptioner for four years. While in this service, he became intimate with a fellow servant, Anton Hollenthal. At this time the Lutheran St. Michael's Church was nearing completion, and Sangmeister, being an expert me chanic was engaged in raising the steeple or spire. While thus occupied, and joking with some ribald asso ciates, he lost his footing and fell, but fortunately in his de scent he grasped a piece of scantling with one hand and thus saved his life. This fortunate escape again turned his thoughts to relig ious matters, and resulted in both Sangmeister and Hollenthal joining the Ephrata Community. After the departure of the Eckerlins, Sangmeister became restless and longed for life in the solitude. At that time — 1750 — several of the Brotherhood had left the Kloster, and lived in the vicinity as anchorites. SANGMEISTER AND HOLLENTHAL SETTLE IN VALLEY OF VIRGINIA. Sangmeister and Hollenthal finally determined to follow the example of the Eckerlins, to the extent of seeking some location far from civilization and there live the life of hermits, or recluses, and as they were impressed with the descriptions they had heard of the Valley of Virginia, they made that their goal. Accordingly, these two started out upon their journey at midnight, October 2, 1752, without so much as taking leave of the Brethren of the Kloster, or even saying farewell. After the midnight mass was over, in place of returning to their kammern,. they silently tramped over Zion Hill, crossed the ford over the Cocalico, and wended their steps southward. GERMAN SEVENTH DAY BAPTISTS. II27 Their course led across the Susquehanna, and down the Cum berland valley by Way of Carlisle and Shippentown. The stop for the Sabbath was made at an Irish tavern on the Conecocheague (pronounced Con-ny-co-/?^). Here they were cordially received and sent upon their way rejoicing. When these two pilgrims arrived at Henry Funk's, they at first lodged in his stable. During the winter, they bound books and taught school. When spring came, they bought six acres of land from Funk whereon they started to build a cabin. Before this was completed, the land was exchanged for two acres of river bottom on the opposite side of the river, and here on the banks of the North Fork of the Shenandoah, they built their cabin. Here under the shadow of the Massanutton Mountain, they tilled the land for their sustenance; Hollenthal taking charge of the, domestic cares, while Sangmeister worked at his trade among his neighbours, arid thus brought them ready money for their other necessities. In the fall of 1753, Sangmeister made a visit to Phila delphia, going by way of Ephrata and Germantown. Upon his homeward journey, he was mistaken at Winchester for a French spy. LAURA. When the two recluses were well established on the banks of the North Fork, they built high up on a prominent point on the northern end of the Massanutton a small cabin as a- Laura, after the manner of Kelpius and his fellows' on the Wissahickon. This was pierced by a single window which faced the east. The furnishings consisted merely of a wooden chair and a small table, together with a charcoal firepot of stoneware. The place was designed for retirement and con templation, and at the same time to obtain spiritual regenera tion and physical perfection, somewhat after the ritual of the Brotherhood of Zion. The situation was a peculiar one, and has since become historic — the ledge, on account of its wide outlook, having served as a signal station for both the Union and Confederate forces during the Civil War. The building of this little cabin on the mountain, and the 1 128 SEVENTH-DAY BAPTISTS : periodical retirement thither of the two Brethren, their sole sustenance at such times being merely bread, salt, and water, soon aroused, first, the curiosity, and then the suspicion, of the settlers. Some said they were practicing the hermetic art; others charged counterfeiting; and still others urged that they were secret emissaries of the Church of Rome. 'Finally formal complaint 'was made against them, and they at once de molished the laura. An active correspondence was maintained with the Eck erlins, and resulted in a visit from Israel and Gabriel to the Shenandoah. These visits were returned and repeated, and whenever Samuel came to Winchester to sell his peltries and obtain supplies, he always visited the settlement on the North Fork, bringing with him smoked bear meat, and tallow. Frequent visits were also received from Ephrata. The little settlement on the Shenandoah now became a distinctive colony of Sabbatarian Dunkers, who kept both the Seventh Day and the First Day, and who were in constant communica tion with the Beissel and Eckerlin settlements as well as with the Separatists at Germantown. DOMESTIC LIFE OF ECKERLINS. We are indebted to Sangmeister for a little glimpse of the domestic life of the Eckerlins. He says that they lived for the most part upon animal food and used very little bread — a diet which was distasteful to Sangmeister. Israel Ecker lin was busy day and night with his mystic speculations, while Gabriel was engaged in hunting and trapping all day, and Samuel was kept busy preparing and curing the peltries. Piles of bearskin served as their couch at night, while in one corner of the cabin was a mass of skins which could not have been bought for a hundred pounds sterling. Then back of the chimney hung so many sides of dead bears that it made him (Sangmeister) shudder merely to look at them. Their chief assistant was a redemption servant, one Johann Schilling, while Daniel Hendricks was the cook for the party. The brothers at that time, had no less than twenty-eight horses. Sangmeister says that during his sojourn there, he GERMAN SEVENTH DAY BAPTISTS. 1 129 made window frames, a plow, and many other things for their use and comfort. The Eckerlins also engaged in the maple sugar industry, sending syrup and sugar to the settlements. Samuel was the business man of the party and made reg ular trips to Winchester, and other frontier towns, to trade and sell his furs and bear tallow. On several of these occa sions, he was apprehended and imprisoned as a French spy, and was released only at the intercession of the Governor. As the Indian troubles increased, and as the settlement was near the warpath of the Iroquois, the Delaware Indians sent word to their friend and doctor, Samuel Eckerlin, that it was unsafe for them longer to remain in that exposed place. So they moved their camp to a favourable location upon their tract on the Cheat River. This was the clearing that became known as Dunker's Bottom. Here they spent some years entirely unmolested by the Indians, although a destructive warfare was then waging, which was prosecuted with cruelty along the whole extent of the frontier. At length, to obtain an additional supply of ammunition, salt, and shirting,- Samuel, as was his custom, left camp on the Cheat River early in March, 1757, with a pack-train of furs and skins, to visit the fur-trading posts in the Shenandoah Valley. On this trip he was arrested and committed to jail. After a delay of several weeks he was given his freedom and allowed to return home. CAPTURED BY INDIANS. Toward the close of August, he 'made another visit to Winchester. On this occasion, he was again arrested and charged with being a spy in the interest of the French and Indians. He was finally released, as before, but this time a detachment of soldiers was ordered to accompany him to his home on the Cheat River. They treated him with the indigni ties due a French spy, and at times attempted to bribe him to give evidence against his brothers. When the company were about a day's journey from the Dunker camp, a tragic scene was enacted there. Led by a French priest, a party of Indians surrounded the house. Being discovered by one of the ser- 1 130 SEVENTH-DAY BAPTISTS : vants, who gave the alarm, an attack was made. Schilling and Gabriel Eckerlin were quickly captured. Israel, who was engaged in writing a polemic to Ephrata, would neither de fend himself nor attempt to escape, as he had absolute faith in the divine protection. Nevertheless, despite his faith, he was quickly taken. The other members of the household were killed and scalped, while the two brothers and Schilling were held as captives. The cabins were then pillaged and burned. Twelve horses were loaded with plunder; the rest were killed. Sachse declares : As a matter of fact, this raid upon the Eckerlin settlement was neither a military nor a political move ; but it was executed purely through religious motives, the object being the extermination of a heretical community within the bounds of French territory. This is the only known case of religious persecution by the Roman Catholic clergy in Provincial Pennsylvania. The sight that met the eyes of Samuel and his party on their arrival home was a sad surprise, bearing its own proof of the innocence of the charges made against Samuel by his companions and their superiors. The cabins were in ashes, a smouldering ruin; the half-decayed, mutilated bodies of the murdered Dunkers, and the carcasses of the dead horses were seen strewn about ; while the hoops on which the scalps had been dried were- a silent, but convincing, testimony of the awful catastrophe that had taken place. The soldiers buried the mangled remains ; and Samuel, after taking a sorrowful ' farewell of the sad scene, in ignor ance of the fate of his two brothers, returned with the party to the South Branch, no longer a prisoner or a suspected spy. The fate of the three prisoners was for almost four years a deeply shrouded mystery. Finally Schilling escaped and returned and related the story of their fate. After their capture by the Indians and the destruction of the settlement, the French leader at the head of the party started for Fort Duquesne, making a wide detour, fearing that the English would overtake and deprive them of their prisoners. It was not until the seventh day after the massacre that they arrived in sight of the fort on the opposite side of GERMAN SEVENTH DAY BAPTISTS. II3I the river. During the march the two brothers were given but little to eat, but Schilling was left free, and was well fed. All his attempts to relieve the wants of his former masters were severely punished by his captors. Arriving at the end of their long journey, they were first ordered to cut off their long beards. They were then strip ped of their clothing, put into a canoe, and headed for the fort. When near -the shore, they were thrown into the water and pelted with stones by French and Indians alike on the shore. Both brothers were insensible when dragged out of the water. This the French fiends called their baptism. To aggravate their suffering further, and to please the assembled French, one of the Indians scalped Gabriel Eckerlin. SENT TO MONTREAL. At the request of the clericals in the Fort, the two broth ers were sent, under a strong guard to Montreal, where they were placed in a Jesuit institution as dangerous lunatics, and all intercourse with the outside world forbidden. Thence they were sent to Quebec, where they suffered greatly from hunger, confinement, and disease. Eventually they were sent to France where, it is said, they died as prison ers in a monastery. Others, again, say they died at sea. It was not until seven years after their capture that definite rumours reached Ephrata as to the fate of the two brothers. Samuel at once wrote a letter of inquiry to Benja min Franklin, with whom he was well acquainted, and who was then in France. GROWTH OF SETTLEMENT IN VALLEY OF VIRGINIA. Some time before the final massacre on the Cheat river, Samuel Eckerlin in company with Hienrich Sangmeister bought of Jacob Funk one hundred and fifty acres of land for sixty-five pounds. This was a part of the three hundred and twenty acres conveyed to the latter by Johann Funk in Jan uary, 1744. The title was vested in the two purchasers. This was all fertile bottom land and bordered the river on the north. 1 132 SEVENTH-DAY BAPTISTS : Two months later, July 6, 1757, Samuel Eckerlin, upon his own account, bought of William Russel one hundred and forty acres of additional land, adjoining the other tract. This he held in fee simple. Here Samuel took refuge after his return from the Cheat River, and under his active administration the locality became the nucleus of a settlement of Dunkards from Ephrata and Germantown. A new community house was built for the six celibates, Heinrich Sangmeister (Ezechiel), Anton Hollenthal (An- tonius), Kroll (Haggia), Schaffer (Elkanah), Samuel Eckerlin (Jephune), and another Brother, whose real name is unknown; his Brotherhood name was Beno or Benno. A room was fitted up in the home for Samuel Ecker lin, as a chemical laboratory, and he resumed his medical practice among the Germans. Among the other industries established by these thrifty Germans was the manufacture of pottery, which flourished in the vicinity of Strasburg down to the present day. The first kiln was erected on the Community grounds, it appears, by Brother Sirone, from Germantown. On October 4, 1763, Eckerlin and Sangmeister purchased of the Russel estate an additional tract of seventy-three acres adjoining the first-named tract. Their land now extended to the foot of the Massanutton Mountain. Frequent reports of Indian incursions at times alarmed the frontier settlements ; and numerous outrages were report ed, which caused the celibates to be looked upon again with much suspicion, and brought frequent visits from the authori ties. Upon several occasions, when the alarm increased, and the danger appeared imminent, the home of the celibates was used as a house of refuge and prayer. Many cases are upon record where German settlers fell victims to the fury of the savages. Thus, in the year 1758, a party of Indians penetrated the Mill Creek country, nine miles south of Woodstock, and, after committing some mur ders, carried off no fewer than forty-eight persons into cap tivity, all of whom were Germans. GERMAN SEVENTH DAY BAPTISTS. II33 DEATH OF HEINRICH ZINN. 1 Besides the Eckerlins, there was another of the Ephrata Brotherhood whose earthly career was ended by the toma hawk of the savage. This was Heinrich Zinn, who left the Kloster shortly after the Eckerlins and went to the Valley of Virginia. He was living at the time with a family named Bingamann, near the present site of New Market. When the Indians attacked the house a determined defence was made by Bingamann, who was both strong and active. He called Zinn to come to his assistance. The latter, however, failed to re spond. Bingamann laid low two of the savages. According to another account he killed five. The savages succeeded, however, in killing his wife and children and the peaceful Zinn. Bingamann escaped with several wounds from which he finally recovered. Impelled by the thickening war clouds, the celibate colony, consisting of twenty-six persons, came to Pennsylvania and divided themselves between Ephrata and Germantown, in July, 1764. Among these refugees were the Kolbes and Luthers, who became the surviving celibates of the Ephrata Kloster. After the Indian troubles were settled, and the danger past, a number of the Ephrata celibates and Germantown Dunkards returned to the Shenandoah. Others took up lots in the new town of Stoverton (Strasburg) and erected mills and potteries in the vicinity. In May, 1771, Hollenthal took title to town lot No. 7. Upon this lot a little meeting-house was built for the Seventh Day Baptists. In front of this was a well of excellent water, shaded by an apple tree. A kiln was also built upon the end of the lot, and is still in use. In 1776, Hollenthal bought another of the town lots, known on the plan as lot No. 17. Upon this lot is still to be seen one of the log cabins built by the Hessian prisoners during the Revolutionary War. SNOW HILL. The name, Snow Hill, or Schneeberg, is derived from one of the later accessions to the Seventh Day Baptist faith, 1 134 SEVENTH-DAY BAPTISTS : the Schneeberger family, who for a time, were quite prominent in the vicinity, and when the Antietam Congregation flourish ed, and an effort was made to gather together a number from Ephrata, Bermudian, arid Antietam, and erect an institution similar to the one on the Cocalico, gave a portion of their property for the use of the congregation. This effort resulted in a partial success. Here the at tempt was made early in the nineteenth century to perpetuate the mysticism taught and practiced at Ephrata, but in a more superficial manner. Efforts were also made to practice and teach the peculiar and ornamental style of penmanship of the Ephrata Kloster. Early in the century attention was given to perpetuate the peculiar system of music and harmony originated by Conrad Beissel. Here also one of the Ephrata printing presses was brought and set up until it was filially removed to Morrison's Cove. ANTIETAM CHURCH. The Antietam Church proper dates from the reception of George Adam Martin and George Horn, members of the Germantown Baptists, into the Seventh Day Baptist fold in 1763. 1 This was made the occasion of considerable ceremony, 1. Concerning the church at Bermudian the Rev. George N. Faulkenstein quotes Morgan Edwards as follows: "This Society also is distinguished by the above name of a little river, in the township of Warrington and county of York, 15 miles from the town of York and 102 miles west by north from Philadelphia. Most of these people observe the Seventh Day of the week for Sabbath, and are to be considered as the offspring of Ephrata Church. Their preacher is Mr. Henry Lowman, who is not ordained. The families are about 40, whereof 58 persons are baptized. They began to be a church in 1758 when Philip Gebel, Peter Beissel, Henry Lowman, and others united for communion of saints, having Rev. Conrad Beissel to their assistance. Afterwards, Rev. Messrs. Peter Miller and George Adam Martin and others officiated among them." Vid. The German Baptist Brethren, or Dunkers, p. 96. Falkenstein also quotes Morgan Edwards concerning the Stony Creek Church, in Bedford County, as follows: "This is also denominated from a little river of the above name, in the township Briiderthal (alias Brothertown) in the county of Bedford, 30 miles from Bedford and 245 miles west by north from Philadelphia. The minister is Rev. George Adam Martin, of whom mention has been made before. He was born near Landstuhl in Germany in the year 1715. Was bred a Presbyterian. Embraced the principles of the Baptists in 1737, and was ordained by Peter Baker in 1739. Afterwards he resided at Little Conewago, where some misunderstanding arose between him and the people and occasioned him to remove to Antietam. In the year 1762 he adopted the sentiments of the Seventh Day Baptists, and preached at Ber mudian. From thence he went_ to Stony Creek this year. He married one of the Knippers and has many children. The families belonging to the- place are 12, whereof 17 persons are baptized and may be considered as the constituents of the church, viz.: Rev. George Adam Martin and wife, Henry Roth and wife and daughter, Henry Roth, jr., and wife, George Newmeyer, Philip Oswald and wife and daughter, Abraham Gebel and wife, Philip Kimmel and wife, Mr. Widdebarger and wife. This church also is the offspring of Ephrata (for the most part) ; the Seventh Day Sabbath is kept." Ibidem, p. 97. GERMAN SEVENTH DAY BAPTISTS. 1 135 at the close of which Beissel dismissed them with letters to the Brethren on the Berrnudian, and sent two of his most trusty supporters, Brothers Lamech and Jehoida^ after them, charg ing them to tell the Brethren there to receive Brother Martin as if it were himself. What the result of this visit was, does not appear, but it seems that Martin did not remain there long, as in the next year, 1764, we find him preaching a revival on the southern border of the Province. This movement culminated in the organization of a new congregation in one of the fertile valleys formed by the spur of the South Mountain, near where the East Antietam Creek crosses Mason and Dixon's line. From this time forward, Beissel called the congregation at Antietam the Alder s-kir ehe (Eagle-church), a name never accepted, however, by the people of the congregation. A hymn of no less one hundred and six stanzas was com posed, celebrating the organization of the church, setting forth its royal eagle spirit, in its upward flight. BEISSEL VISITS ANTIETAM. As glowing reports of this awakening continued to reach Ephrata, Beissel concluded to make a personal visit to the new church. To make it doubly impressive, he decided to go in state, as it were, and in the month of July, organized a pil grimage to the new field of activity. The party was com posed of the most venerable of the three different orders com prising the Ephrata Community. The Solitary Brethren were led by Beissel himself; the Sisters of the Spiritual Order of the Roses of Saron by Maria Eicher, the Prioress ; while the Secular Congregation was represented by the leading spirits among the house-fathers. The party was divided into three companies for the journey and all were robed in the Ephrata habit. They were partly on horseback and partly on foot. The mode of travel was as follows: One of the divisions started on horseback' and rode a certain number of miles; the horses were then left and the riders started ahead on foot for an equal distance. When the second division reached the horses, they mounted 1 136 SEVENTH-DAY BAPTISTS : and rode ahead a distance equal to that of the first group. This process was repeated to the end of the journey. The third division led by Beissel, traveled entirely on foot. The Chronicon says: "He made this whole journey on foot, except when they forced him to make use of a horse, and then he said 'In this way I cannot be edifying to anyone.' " In this spirit of physical activity, he travelled over mountains and valleys, and no hut was too poor for him to enter with his company. During the whole journey the Superintendent (Beissel) gave singular evidence of his humility and obedience. He never sat down in a house until the father of the house showed him a seat. Beissel and Prioress Maria had brought with them all of the robes made during the Eckerlin regime, so that when, at the very first service, Beissel, Miller, and the Prioress donned their dazzling ecclesiastical robes, they created a great sensa tion, thus achieving the object intended by the leaders. Beissel was declared a Pontifex Maximus by the assembly, the fires of mystic religion were kindled, and the consequent enthusiasm spread over the sparsely settled country, far and near, among the Germans, who were then without any teach ers of the orthodox faith. It was during one of these meetings, while Beissel was exhorting the people, that news was received by the arrival of a breathless post-rider, of the murder by the Indians, the day before (July 26, 1764), of the schoolmaster Enoch Brown and seven of his pupils. The scene of this massacre was but a short distance from Greencastle and a few miles from the spot where the Magus of the Cocalico was then preaching. Beissel, in the face of this great danger to the ex posed settlers, counselled trust in Almighty God and depre cated a recourse to firearms and retaliation. Before the Ephrata contingent left for home, George Adam Martin was installed as the teacher and leader of the Antietam congregation. So great was the enthusiasm attending this awakening, that it spread from the Antietam to the Bermudian, and the mother community on the Cocalico for a time became the Mecca of the German Sectarians in the Cumberland Valley. (70 GERMAN SEVENTH DAY BAPTISTS. I:r37 Visitors were continually on the march to and fro, and the calls for the personal services of Beissel were so urgent that within six weeks after his return to Ephrata, he had to make another journey to the Antietam congregation. After the death of Beissel, the Antietam branch forr a time showed even more vitality than the parent stem. The teachers were George Adam Martin and George Horn, who laboured under the careful and constant supervision of Prior Jaebez (Rev. Peter Miller), Beissel's successor as the head of the Ephrata Community; and the Antietam congregation continued to flourish even after that at Ephrata began to show unmistakable signs of decay. A voluminous correspondence was exchanged between the two congregations, and frequent visits to and fro were made. THE SNOWBERGERS. Among the early settlers in the Antietam country was a certain Swiss, Hans Schneeberger (Snowberger) by name, who came over to America in the year 1750, with his wife and seven children, — five boys, Uhly, Hans, Joseph, Andreas, and Jacob (the lajter by a secoad wife) ; and two daughters, Anna and Maria. Andreas, who was nine years of age when he came to- America, married, about the time of the Sabbatarian revival at Antietam, Barbara Karber, a daughter of Melchior Karber. All of these persons were Dunkers. At one of the Antietam services, during Beissel's exhortation, Barbara became con vinced of the truth of the Ephrata doctrine, and was baptized by Beissel, and henceforth kept the Seventh Day. This caused trouble between her and Andreas, and resulted in her taking her child in her arms and starting to walk to Ephrata for her conscience's sake. After tramping over the mountain for a distance of four miles, she stopped at a house, for the night. Early the next morning, her husband arrived with a pair of horses, ready to yield to her desires regarding the Sabbath if she would return home with him. Shortly after this episode, Andreas was also baptized, and their house became a rallying-place for the Sab bath-keepers between the Bermudian and Antietam, and the Conococheague. 1 138 SEVENTH-DAY BAPTISTS : As the Prior Jaebez, or Rev. Peter Miller, felt the infirmi ties of age gradually, but surely creeping upon him, and the cares of his home congregation became burdensome, he prayed for guidance, that the Holy Spirit might disclose to him a fitting person as teacher of the Antietam church. PETER LEHMAN. At that time there was at Ephrata a devout young man, Peter Lehman, of Mennonite birth, but now a member* of the Ephrata Community. He was born May 24, 1757, at the Glades, in Somerset County, Pennsylvania. He was first sent to Antietam as a lay brother. Early in September, 1788, he was .notified by a letter, dated August 26, 1788, from the Prior, that the Holy Spirit had revealed unto him that he (Peter Lehman) was to be consecrated as leader of the new congregation. Peter Lehman accepted the trust, and, toward the close of the eighteenth century, organized his congregation into a community, sorhewhat after the mariner of that of the Ephrata Brotherhood and Sisterhood, which flourished with varying periods of success, for upwards of half a century. Early in the nineteenth century, the Community established it self upon the grounds now known as the Nunnery. Andreas Schneeberger (or Snowberger), about the time he was married, took up a tract of land, now known as the Nunnery property, and erected a log house about a quarter of a mile south of the present buildings. The meetings of the congregation were at, first held in the different houses and barns of the members. After the advent of Peter Lehman into the vicinity, the necessity for a regular place of worship became more and more apparent, and the desire for a communal life became stronger. To accommodate the growing wants of the con gregation, a large store house was built on the Snow Hill property in 1793. It stood where the first brick building at the west end of the present group now stands. At the beginning of the nineteenth century, the Snow berger family consisted of Andreas, the father; Barbara, the mother; and eight children — three boys and five girls — of rs GLIMPSES OF SNOW HILL NUNNERY. Entrance to Kammern. Kitchen of Sister House. Saal. View from meadow. North front. Porch Old Brother House GERMAN SEVENTH DAY BAPTISTS. • I:39 whom three were married. All were Seventh Day Baptists. Of the children who remained at home, two daughters, Bar bara and Elizabeth, and one son, John, favoured the found ing of a community similar to that at Ephrata. Eventually a deed was made by Andreas Snowberger to a Board of Trustees for certain specified purposes forever.'. Settlements were made with the married heirs of the Snow- bergers and a bond of sixteen hundred dollars was given to the grantor to secure the balance of the purchase price. THE NUNNERY. The Community was now fairly launched, and in the year 1814, the first community house, or The Nunnery as it is called, was built. This was the original Kloster. It was a brick building, standing third from the west end of the present group. It was two stories high, and measured thirty feet in width by forty feet in length above the basement. At the east end, on the upper floor, was the Saal or chapel. Here the meetings were held until 1829, when the meeting-house in the meadow was built, on the other side of the creek. The second house of the present group was built in 1835. This filled the space between the brick house and the stone house built in 1793. This, house was thirty feet square, and was also two stories in height. It was mainly intended for the holding of love-feasts and other religious gatherings. The ' second floor was set aside as a chapel. In 1838 the old stone house was demolished and the present brick house built in its place as a Brother House. It, too, measures thirty feet in width by forty feet in length.1 The house which forms the eastern end of the group was built in 1843, and was intended for a Sister House. It is forty by thirty feet. In this group of houses there were about forty Kammern, or sleeping rooms, and nine community rooms. The most prosperous period of this institution appears to have been the two decades between 1820 and 1840. The num ber of single persons of both sexes residing upon the grounds 1. Here Sachse has been followed very closely. Other authorities are quoted further on in this sketch. 1140 SEVENTH -DAY BAPTISTS : MAIN BUIIJMNG OF THE SNOWHILL INSTITUTION. during that period ranged from twenty to thirty. The latter was the largest number residing within the group of buildings at any one time. KLOSTER LIFE. The Kloster life here was but slightly varied from that at Ephrata. The great bell, for rising, was rung at twenty minutes before five o'clock in the morning. At five o'clock the small bell was rung, and the inmates assembled in their respective dining rooms where for fifteen or twenty minutes hymns were sung out of the Weyrauchs Hugel. At half past six o'clock, breakfast was announced, after which one, two, or three verses were sung from the Psalter- spiel. Dinner was ready at half past eleven, while supper was served at half past five. Singing and prayer were in order at both meals. • Every evening at eight o'clock, except Sixth Day and the Sabbath; the large bell was sounded for service in the Saal, when all celibates were supposed to be present. The follow ing order of service usually obtained: Singing of hymns for about fifteen minutes, followed by a reading from Beissel's dissertations or epistles for about the same length of time, the services ending with more singing. On Sixth Day evening, the beginning of the Sabbath, the bell was sounded at half past seven. At this meeting there was usually a sermon. On the morning of the Sabbath, the bell was rung at eight o'clock when a similar service was held. GERMAN SEVENTH DAY BAPTISTS. I I4I At two o'clock in the afternoon, there was a service in the Saal, with choir singing, which usually consisted of music either written by Beissel or inspired by him at Ephrata, since it was held in high favour at Snow Hill, as well as among all other German Seventh Day Baptists. At Snow Hill the rendi tion of this music doubtless more nearly approached the origi nal rendering taught by Beissel, than anywhere else, besides Ephrata. Peter Lehman was succeeded in his ministrations by Andreas Fahnestock, whom he ordained shortly before his death. At the same time, the old teacher appointed Brothers Andreas Schneeberger and Abraham Ely as deacons to assist Lim. ANDREAS FAHNESTOCK. Andreas Fahnestock served the church until February 16, 1842, when Brother Benjamin Specht was appointed deacon and teacher. He lived but a short time, however, and died May 5, 1843, at the age of thirty-one years. Andreas Fahnes tock again assumed charge, serving alternately at Ephrata and Snow Hill. Andreas Fahnestock was a somewhat eccentric character. He always travelled on foot, dressed in a long drab coat, wearing a broad-brimmed white hat, and carrying his long staff in his hand. At one time he was quite wealthy, but gave his property all to the poor, saying "The Lord will never suffer me to want." He would never accept any salary for his services as a preacher, trusting wholly to the Lord for his support. The preacher, on his journeys along the turnpike often met teamsters who attempted to make him a butt of ridicule. To their uniform mortification, they found the ridicule turned upon themselves. On one of these occasions, a teamster asked him if he believed in the devil. Andreas answered that he read about him in his Bible. The teamster then asked if he had ever seen the devil. "I never want to see him plainer than I do now," Andreas replied. This line of questioning was not pursued further. 1 142 SEVENTH-DAY BAPTISTS: Andreas Fahnestock {Nov. ig, 17B1-FEB. s, 1863). From a pencil sketch made while preaching in the Saal at Ephrata. The old Seventh Day Baptist patriarch lived until 1863. He died on the 5th of February of that year, honoured and respected by all who knew him, and was buried in the Snow Hill grave yard. CONRAD WEISER. Among the prominent characters who figure in the his tory of the Germans in Pennsylvaina during the middle of the eighteenth century, none has received greater, nor more merited, attention than Johann Conrad Weiser, for a time Brother Enoch of the Ephrata Community. His great services to the government as an Indian inter preter are matters of record.1 His influence among the Ger mans in the Province, and the great factor he became in shap ing the political course of the German element is attested by the literature of his day. GERMAN SEVENTH DAY BAPTISTS. 1 143 Johann Conrad Weiser was born November 2, 1696, in the little village of Astaet, district of Herrnberg, in Wiirtem- berg. His mother, Anna Magdalena Uebelen, died when he was in his thirteenth year. His father with his seven younger children now emigrated to America, where they arrived at New York June 13, 1710, and were among the party of Pala tines sent to Livingston Manor to burn tar and raise hemp. On November 22, 1720, he was married. In 1729, he journeyed to the Tulpehocken where he settled on a planta tion of almost a thousand acres. When Rev. Peter Miller assumed charge of the Reformed Church at Tulpehocken, Conrad Weiser became its chief elder. In the year 1735, Weiser was baptized into membership in the Ephrata Community. His eldest son, Peter, and his daughter, Madlina, both entered the celibate branches of the Ephrata Community. The former became Brother Theobald, while Madlina died in the Sister House during her novitiate. Weiser, along^ with Peter Miller and Israel Eckerlin, it will be remembered, was consecrated to the priesthood, and had conferred upon him the' order of Melchizedek. He also acted as the spiritual director of the Tulpehocken Kloster. At the height of his religious enthusiasm, Governor Thomas visited Epharata and offered Weiser a justiceship.2 This offer was tempting. He was aware that Beissel was somewhat jealous of him as well as of Eckerlin, and Weiser was not on the best of terms with the latter himself. Moreover, Rey. Peter Miller encouraged him to accept the 1. Conrad Weiser's father, in 1714, became acquainted with Quag- nant, a chief of Maqua, or Mohawk, nation. Quagnant proposed to the father to take Conrad with him into the country, and to teach him the language spoken by his nation; the father consented, and Conrad accompanied the chief to his house in the autumn of 1714- Here his sufferings, according to Weiser's own journal, were almost intolerable. He was exposed to the inclemencies of a severe winter, "pinched by hunger and frost," menaced with death by the inebriated Indians; to escape which, he had often to flee and conceal himself till reason was restored, and "a sober second thought" restrained their threats. Having spent eight months among them, and acquired the principal part of the Mohawk language, he returned to the German colony, where, as interpreter, he acquired a competent knowledge of the language in a very short time. Rupp, History of Lancaster County, pp. 256-257. 2. The' Governor and proprietor of Pennsylvania sent him in the winter of 1736, to treat with the Iroquois, concerning a, war ready to break out between them and the Indians of Virginia, and to endeavor to settle the dispute amicably. On this journey of nearly five hundred miles, he suffered great hardships. The weather was uncommonly severe, and he had to force his way, mostly on foot, through deep snow, thick forests, brooks and rivers, carrying provisions for several weeks on his back. Ibidem. 1 144 SEVENTH-DAY BAPTISTS: proffered honour, and subsequently schooled the new justice in the law as practiced in the Fatherland. In the meantime, Weiser's wife and at least a part of his children had returned to his farm at Heidelberg. But it must not be understood that Weiser and his fam ily wholly severed their connection with the Ephrata Com munity upon his accession to the justiceship and their return to the farm at Heidelberg. His daughter, Anna Madlina, re mained a novitiate in the Sister House until her death, March 1741-1742. , On September 3, 1743, Weiser addressed a letter to the Brethren at Ephrata, withdrawing from the Community. Sub sequently an estrangement grew up between himself and Beis sel. In the meantime Weiser had become intimate with the Moravian missionaries, but as the success of their movements among the Indians became apparent, he turned against them. Now, however, he became zealous in the cause of the Lutheran church, particularly after the arrival in America of the Rev. Heinrich Melchior Muhlenberg, who married Weiser's daughter. Muhlenberg, it should be remembered, was really the founder of American Lutheranism. That Conrad Weiser still had a leaning toward the Ephra ta movement, notwithstanding his apparent championship of the Lutherans, is shown by the visits and correspondence maintained between Weiser and members of both the Brother hood and Sisterhood. His relatives were still faithful mem bers in Saron and his personal friendship and intercourse with Prior Jaebez (Rev. Peter Miller) were never interrupted. When any legal aid was wanted, an appeal was always made to Weiser, and he never refused. That at one time the breach between Beissel and Weiser was serious cannot be denied — that they eventually became reconciled, is equally true. There is good reason to believe that in the latter years of his life he was again received into full communion of the Ephrata Brotherhood. In fact, the Chronicon goes far to establish this hypothesis. JOHN CONRAD WEISER. See Biographical Sketches, p. 1361. GERMAN SEVENTH DAY BAPTISTS. II45 He died on First Day, July 13, 1760, on his farm at Heidelberg, after a violent illness of but a few hours. ' CONRAD BEISSEL. Toward the close of Beissel's earthly career, even several years prior to his death, physical infirmities became manifest. To add to his troubles, he became more or less estranged from both Solitary Orders. This was particularly true of his relations with the Sisterhood, the breach with Prioress Ma(ria Eicher persisting even to the very end.1 So keenly did Beissel feel this estrangement between him self and his fellow Solitary, that shortly before his end he said, "I am now again the same that I was when first exposed to the world-spirit; namely, an orphan." However, it matters little what the frailties of Conrad Beissel may have been — he was but human — it is well to cast the mantle of charity over his shortcomings at this late day, and remember only his wonderful career as an organizer and religious leader during the early days of our provincial exist ence. We can but wonder when we stop to ponder over the vast influence exercised by his personality and teachings, not only over the minds of the humble and uneducated but over some who were far superiour to him in both learning and strength of character, prominent examples of whom were Peter Miller and Conrad Weiser. It has already been told, how from an ignorant journey man baker, he became a power in the land, among the spirit ually stranded Germans in the Province, exercising by means of his sermons, epistles, hymns, music, and writings, an in fluence second to no religious leader of his time, and which, in a restricted sense, still lingers in several counties of Penn sylvania, New Jersey, and Virginia among the German Sev enth Day Baptist Communities, all of which are an outcome of the movement started in the humble cabin on the Mill Creek, and expanded into the Mystic Community on the Co calico, known in history as Ephrata. 1. Various causes have been assigned for this estrangement, but it appears to be fairly well established that it grew solely out of differences between Beissel and the Eckerlins, with the latter of whom the Prioress strongly sympathized. Furthermore, Beissel's body was scarcely cold after his spirit had left it when the Prioress repented her hardness of heart with torrents of bitter tears, and earnestly prayed for Divine forgiveness for her obstinacy. 1 146 SEVENTH-DAY BAPTISTS: Dr. William M. Fahnestock from a sketch while preaching in the Saal. SOURCE OF BEISSEL S MYSTICISM. None of the problems which have confronted the student of the Sectarian movement in Pennsylvania, is more interest ing, or has called forth more diverse opinions than the fol lowing question: Whence did Conrad Beissel obtain his mys tical lore? One class of writers, of whom the late Dr. William M. Fahnestock, of Bordentown, New Jersey, (1802-1854), is the best example, imply that it was the result of direct divine inspiration of the Holy Spirit.1 Others again, have held that the real basis of the Ephrata philosophy was Jo be found in the writings of Jacob Boehme. Of the supporters of this hypothesis, no name is more familiar in German literary circles than that of the late Dr. Oswald Seidensticker. Fortunately in the course of the extended investi- 1. William M. Fahnestock contributed freely to the columns of the first few volumes of the Sabbath ¦ Recorder. He was, likewise, one of the early vice presidents of the American Sabbath Tract Society, and was. a contributor to its treasury, as well as that of the Seventh Day Baptist Missionary Society. Fuller details of his interest in this work will be given subsequently in this sketch. GERMAN SEVENTH DAY BAPTISTS. 1 1 47 \ gations of Dr. Julius F. Sachse, a/number of the old books and papers of the -""Zionitic Brotherhood were unearthed from their hiding place where they had rested undisturbed for almost a century, documents which proved to have been sent from Ephrata to Antietam during the eighteenth century — documents which actually give us the true foundation of the whole structure of the Ephrata Community. WRITINGS OF GOTTFRIED ARNOLD. It appears from these papers that the theosophy of Con rad Beissel really hung upon a slender thread, as it was con structed chiefly from a few of the earlier writings of Gott fried Arnold (1666-1714), a German theologian, who was born at Annaberg, Saxony, studied theology at Wittenberg, and in 1697 was appointed professor at the University of Giessen, a factor heretofore entirely unknown in the Ephrata religious movement. The influence of these writings of Ar nold were combined with the philosophy of the Ego and Non-. Ego, to which he was introduced in the Rosicrucian chapter at Heidelberg in the Palatinate. Here we now have the key to the ground work of Beis sel's mysticism, and a ready answer to the oft-asked question, how it happened that a man of such meagre elementary edu cation as the Magus on the Cocalico was able to propound such erudite speculations as are accredited to him. It is this heritage from Arnold that runs all through the Ephrata theosophy, and upon which the speculations and life of the Community were based, tempered though they were in a slight- degree, by the speculations of Boehme and other mystics who were gradually introduced by such scholars as Hildebrand, Wohlforth, Peter Miller, Hocker, Jacob and George Adam Martin, and a few others. To these must be added the sound theological knowledge Beissel gained by listening to sermons by Professors Meig and Kirchmeier at Heidelberg, and the Separatist theories learned through his intercourse with Junkerott, Rock, and Dr. Carl, publisher of the Geistliche Fama prior to his coming to America. 'h. 1 148 SEVENTH-DAY BAPTISTS: lhe W A Y co Un SABBATH of REST. OR THE SmTt Progrefs m tbe Work NEVilRTH. WITH Two Difcourfes of the Author never before Printed va. Tile Journeys of the Children of Jfrntl, as in their Names >nd hirtoriasl PafligeJ, they comprift tho great and gradual Work of Regeneraiion: ANO A Treatifi; of extraordinary divine DilpenlatTdnsj under the Jtmfli and Gofpel Adminiftrations By Mr. Thomas Bbomley. To which ai-e added A Difcourfe oh Miftakes concerning Religion, Enthn- fiafrn, Enpetiences &c. By 27-m-mj Harllt) Reftor of tyinnick. LONDON Ptuitid. Germantown Reprinted and ibid by Clmjlopbtr 5WR Alio fold bf Solomon Fujjtll and yanaUwi Ztm a TbAMpti: 17IO. American Reprint of Bromley's Works. In the latter part of Beissel's life evidences appear of the influence of the writings and teachings of Thomas Bromley, one of whose works was translated into German at Ephrata, and certain parts of it introduced into the Ephrata philosophy. Beissel in his attitude toward the Bible, accepted it as the infallible Word of God, and acknowledged it as the source of all supersensual truths, and all his epistles are richly ampli fied with quotations from both the Old and the New Tes taments. Sachse in his German Sectarians, Vol 11., p. 168, makes the following declaration: "A careful examination of the works of Beissel, both prose and verse, will show the correctness of our deduction, as here presented, and that the whole structure was based upon Gottfried Arnold, com bined with the true Rosicrucian philosophy of which the hypothesis of Ego and Non-Ego forms an important feature. The speculations and ritual of the Zionitic Brotherhood are not to be confounded with the theosophy of Beissel and the Community. The chief object of GERMAN SEVENTH DAY BAPTISTS. II49 the Brotherhood was the attainment of physical and spiritual regenera tion; that of Conrad Beissel was a conversion, or betterment of the Community at large. s On the occasion of the visit to Ephrata by the Rev. Israel Acrelius, Provost of the Swedish Lutheran Churches in Penn sylvania, in September, 1753, he discussed several Biblical ques tions with Rev. Peter Miller, in the course of which the latter said of baptism : Without dipping them under the water there can be no baptism; the person must be submerged. When Christ sent out His Apostles, he commanded them to baptize, which word can not receive its sig nificance in a small cup of water. When Acrelius mentioned the Sabbath and intimated that the observance of the Seventh Day was a perpetuation of a custom of Jewish law, Miller* answered: That is no Jewish law, but a perpetual natural law [lex naturalis perpetua, in the original MS.] which is written upon the hearts of all men, and is of the same force as all of the other nine of the tea Divine Commandments, none of which can be changed, but [must] stand to all eternity. beissel's death. The actual death of Beissel was a somewhat sore dis- \ appointment to a number of his most intimate followers and supporters, who had had the idea firmly impressed upon their tainds that the great Magus of the Cocalico would, at the end of his earthly career, be spared the physical pains of a bod ily dissolution, and be translated into the realms of bliss just as Enoch and Elijah of old. Beissel, himself, appears to have lived in the firm per suasion of such an event. But, like his predecessor on the Wissahickon, Magister Johannes Kelpius, he was destined to take his leave of this earth in a manner nowise different from an ordinary mortal. For several years previous to his death, Beissel had suf fered from a complication of diseases, chiefly pulmonary and intestinal. These eventually caused him great bodily pain and sapped his strength, but up to within eight days of his death he attended to the duties of his position as prior, or vorsteher, when he officiated for the last time at a love- feast. 1 150 SEVENTH-DAY BAPTISTS: Feeling that his earthly career was drawing to a close, he consecrated Rev. Peter Miller, Johann Conrad Reissman, and Jacob Eicher to the priesthood, from among whom his successor in office should be chosen. Only three days before his own death, word was sent him that one of the oldest house-mothers, Barbara Hofly, was dy ing, and that she asked for a visit from him, even though he were not able to speak with her, if only she might be per mitted to see him. The Chronicon says : Although he was at the time already wrestling with death, he took a brother along and fulfilled her wish. The day of his own decease was the 6th of July, 1768. Upon that morning he rallied and attended prayers at the Saal of the Sisterhood, and vainly sought a reconciliation with the Prioress, Maria Eicher. Returning to his cabin, he had no impression of his hastening end up to within two hours of the final moment when his spirit should take its everlasting flight, which occurred between one and two o'clock in the after noon, according to our reckoning. Two days afterward, funeral services were held in the great Saal of the Brethren, in which Beissel had so often preached and presided. The principal feature of the occasion was a sermon by Rev. Peter Miller, after which he gave a . brief biographical sketch of the deceased, in which he stated that Beissel had composed fully one thousand pieces of music and printed four hundred and eleven hymns. Rev. Peter Miller was followed by Reissfnan and Lud- wig Hocker. Special hymns were also sung. When the services in the Saal were over, the coffin was carried to the new grave yard, followed by an immense throng of people. Previous to its being lowered to its last resting place, the lid of the coffin was again raised, so that, according to the Rosi crucian ritual, the sun should once more shine upon the body, after which the casket was closed and lowered into its dark cell, there to repose until the trumpet of the angel should sum mon him to come forth and receive his final reward. GERMAN SEVENTH DAY BAPTISTS. II5I BENEFITS OF BEISSEL S WORK. Beissel's career in the Province is a part of the history of the great state of Pennsylvania. With all of his many fail ings and shortcomings, it cannot but be said that the Ephrata movement exerted a benign influence during the early days of Pennsylvania's history, in times when there was yet a dearth of regular German clergymen. The Sabbatarian movement on the Conestoga, and that of the Germantown Dunkers on the Wissahickon, certainly proved a bulwark against Quaker rationalism during one of the darkest periods of religious apathy of Penn's Province. A peculiar feature of Beissel's character was that, at some time or other, he had personal differences with almost every person with whom he came into close contact — differences which were often marked with acrimonious discussion upon both sides. Prominent among the persons partly or wholly outside of the Community, with whom he had such differences, were the * following : Conrad Matthai, Peter Becker, Christo pher Sauer, and Conrad Weiser. To Beissel's credit, however, it must be said that no mat ter how bitter the quarrel, or how serious the estrangement, he appears to have been ever ready to extend the olive branch, whenever there was any sign that it would be accepted. Accounts of his reconciliation with all of the above-named parties are -to be found in various records. The differences with old father Matthai evidently were but slight, and easily healed. The estrangement with Elder Peter Becker was a far more serious one, but after standing for a quarter of a cen tury, it, too, passed into history to the mutual satisfaction of both. The difference with Sauer, after many years' existence, also yielded to what were probably mutual advances. Beissel's reconciliation with Weiser has been spoken of in connection with the preceding biographical sketch of the latter. REV. PETER MILLER. Upon the death of Beissel, the leadership of the Com munity was assumed by Rev. Peter Miller, one of the three 1152 SEVENTH-DAY BAPTISTS: men whom Beissel had designated as suitable to be chosen for that office. At a regular stated meeting, held at Philadelphia, April 8, 1768, Peter Miller was elected a member of The American Society for Promoting Useful Knowledge,^ one of the oldest and most exclusive scientific societies in America, governed by rules similar to those of the Royal Society of England. It is said that Charles 'Thompson was Peter Miller's sponsor, and that his candidacy -was seconded by Dr. John Morgan and Owen Biddle. In a masterly manner the former set forth the claims, learning, and virtues of the humble Ephrata recluse, who had not the faintest idea of the great honour about to be bestowed upon him. The minutes of a subsequent meeting of this society held September 9, 1768, show that a paper was submitted by Peter Miller, of Ephrata, containing some observations upon the fly which is sp destructive to the grain of this and the adjoining 1. A year later, a union of this society with the American Philosophical Society was perfected, the new body taking a part of the name of each of the former organizations. C7« GERMAN SEVENTH DAY BAPTISTS. II53 neighbouring provinces, ending with some experiments he had made for the raising of peas and lentils. Peter Miller also informs the company that he has an auger of a new construction for boring into the earth, which he will present to them, and they agree to accept the same. Charles Thompson is desired to return him their thanks. The implement" referred to was a screw auger, the in vention of which is usually claimed for a mechanic in the Chester Valley about the year 1774- 1776. The foregoing record shows that Peter Miller was the real inventor. After the union of the two learned societies of Phila delphia, Peter Miller became a member of the united organiza tion, whose roll of membership includes many of America's most intellectual, and greatest, men. In addition to his course of theology in Europe,, Peter Miller took a course in jurisprudence, and when he came to Pennsylvania, he brought with him a considerable number of books upon the latter subject. He not only instructed Conrad Weiser in law, upon his elevation to his justiceship, but several instances are upon record where Miller success fully argued his case in open court, not the least important of which was the suit in which the title of the Kloster was brought in question by Samuel Eckerlin. MILLER A FRIEND OF THE PENNS. Miller was a valued correspondent and friend of the Penn family, and on several occasions, both of the Proprietors, as well as Lady Juliana Penn, daughter of the Earl of Pomfret and wife of the Hon. Thomas Penn, visited him at the Kloster. The following is from Lady Penn : Septr. 29th, 1774. Sir, Your very respectable character would make me ashamed to ad dress you with words merely of form. I hope therefore you will not suspect me of using any such, when I assure you I received the favour of your letter with great pleasure. And permit me, sir, to join the thanks I owe to those worthy women, the holy sisters at Ephrata, with those now present to you, for the good opinion of you, and they, are pleased to have me. I claim only that of respecting merit where I find it; and of wishing an increase in the world, of that piety to the Almighty, and peace to our fellow-creatures, 1 1 54 SEVENTH-DAY BAPTISTS! that I am convinced is in your hearts : and, therefore, do me the justice to believe, you have my wishes of prosperity here, and hap piness hereafter. I did not receive the precious stone, you were so good to send me, till yesterday. I am most extremely obliged to you for it. It deserves to be particularly distinguished on its own, as well as the giver's account. I shall keep it with a grateful remembrance of my obligations to you. Mr. Penn, as well as myself, were much obliged to you for remarking to us, that the paper you wrote on, was the manufacture of Ephrata : It had, on that account, great merit to us ; and he has desired our friend^ Mr. Barton, to. send him some specimens of the occupation of some of your society. He bids me to say, that he rejoices to hear of your and their welfare. It is that I should beg pardon for interrupting your quiet, and profitable moments, by an intercourse so little beneficial as mine; but trust your benevolence will indulge this satisfaction to one who wishes to assure, sir, that she is, with sincere regard, your obliged and faithful well-wisher. Juliana Penn. When the Juliana Library Company was organized at Lancaster in 1759, Peter Miller made a generous donation to it of books, among which were many of value and interest. Ten years afterward, shortly after the death of Beissel and the elevation of Miller as chief ruler of the Community, he made a further donation to the library, among which were several Latin folios, treating of law, mathematics, theology, etc. THE SEVENTH DAY BAPTIST MANOR. That the intercourse between the Penn family and the Ephrata Community was an intimate one, and that the in stitution on the Cocalico was held in high esteem by the Pro prietors is further instanced by the fact that Governor Penn and his retinue frequently visited their meetings. He was so pleased with their doctrines that he sent for Peter Miller and several of the Brethren and informed them that he had made a grant to the Society of five thousand acres of land on the Cocalico Creek, which he had called the Seventh Day Baptist Manor. This grant was declined with thanks be cause it was against their religious principles to be possessed of such a large portion of worldly estate. GERMAN SEVENTH DAY BAPTISTS. 1 155 This is probably the only instance of its kind upon record. The Hon. J. K. Chandler, in his oration before the Historical Society upon the occasion of the presentation of the Ephrata printing press, alluding to the above incident, said : Their lofty independence, which was exhibited in the form of Christian humility, led them to avoid accessions by gift that in volved the risk of pride of possessions. DECADENCE OF EPHRATA COMMUNITY. When Peter Miller assumed the government of the Ephrata Community, the settlement was already in what may be called a state of decline. Most of its inmates were rapidly verging upon the Scriptural "three-score and ten." Nor were their numbers recruited with new and younger members. Every death among them left a gap in their midst. Vir tually the only accessions of late years consisted of refugees, from Virginia; and a few from the congregations west of the Susquehanna ; some of the former had landed interests in the Shenandoah, and divided their time between the two set tlements. The industrial features, with the exception of the grist mill, had also suffered of late years, although efforts were made to rehabilitate the printing office and continue the mak ing of printing and writing papers. In all of these efforts, however, the Brethren were handicapped by the increasing infirmities of age, which necessitated the hiring of help. The Sisterhood, under the leadership of Prioress Maria Eicher and her successor in office, the gentle and devout Cath arina Hagemann (Sister Eugenia), still bore semblance of what it was during the prosperous period of the Kloster. Another fact, detrimental to the continuance of monastic orders, was the changed situation of the surrounding country and its social and religious conditions. The influx of im migrants, the advent of new generations — necessitating a di vision of the original farms — the building of churches of or thodox faiths close upon the Kloster confines, and the ar rival of regular ministers, all had a depressing effect upon the monastic institution on the Cocalico. II56 SEVENTH-DAY BAPTISTS: Vvrt h x,n 3eUrt^hm 'fn LtfenxUtt fu&> tAcJ/crt/i ftortveJ rut mom. CcrtntAaAu^ */tJp.'Ho vt£ca ¦Cerrgit* YturV- ~ t*J ~\ it*4 t&t cr/tuS ffn m^i*t,ult»a, */uv fea*. .t^Mfrumctuta, Jttuut _a>i]itH*.f to *J*> • -h o-n JtoU- BmrB-ta.' OL Mur-ft*** Xi.ru turuh '. J jo-t «*¦ ftlvtif ttti/iv nut *na*C w CaieU pt*-, yuA- Latin Letter by Peter Miller to Hon. Edward Shipfbn. Original in collection of L. B. Walker, Esq. GERMAN SEVENTH DAY BAPTISTS. 1 1 57 The death of Beissel, its leading spirit; internal dissen sions; the unassuming and retiring disposition of the new prior; and the increasing age and feebleness of the inmates, all added to the gradual decline of the institution. No more pilgrimages were planned for spreading the Ephrata doctrine, no revivals were held in the surrounding communities. The time for an aggressive policy was long past. It was now merely a question of existence until the few celibates should pass from time into eternity, and the Kloster with its broad acres become vested in the secular congregation of the Seventh Day Baptists. It is true that under the regime of Peter Miller several visits were made to and from the Antietam country, and an active intercourse maintained with the Snow Hill Congre gation, which it will be remembered, flourished well into the nineteenth century. The course of the parent Kloster, how ever, was a steadily downward one. Another factor which exercised a strong influence upon the monastic institution was the political situation, which was one of unrest and doubt, foreshadowing war and bloodshed, and it was to leave its imprint upon the Ephrata Community, the buildings of which were taken for hospital purposes, and whose burial grounds received the ashes of dead heroes, for many a brave patriot found his last resting place upon the brow of Zion Hill. THE REVOLUTIONARY WAR. At the outbreak of the American Revolution, Congress was at a loss to find a trustworthy scholar to translate its diplomatic correspondence into the different tongues of Eu rope. Many of the professors and scholars of the Academy who were competent, were either fugitives or suspected of Toryism; the same was true of many of the clergymen of the Established Church. At this juncture, Charles Thompson bethought himself of Peter Miller. The offer was made to the latter to do this work and promptly accepted, with the proviso — tradition tells us — that he was not to receive a penny for his services. That this condition was accepted appears from the records of Congress. n58 SEVENTH-DAY BAPTISTS: Contem- tell us, more- humble recluse translated the can Magna Declaration of • — i n t o seven guages, to be ferent Courts Further, that done in his now demolished porary records over, that this o f Ephrata great Ameri- Chart a — the Independence different 1 a n- sent to the dif- of Europe. this work was humble cabin, CABIN OF REV. JOHN PETER MILLER. He is also said to have done his night work in this connection by the flickering light of an iron lard lamp, still in existence, in Sachse's collection. It has been truly said that "th'e services rendered by Rev. Peter Miller to the Continental Congress can hardly be esti mated at the present day." How onerous this work was, and /how great its importance, and responsibility, will be seen when we consider that a change in the meaning, or shade of meaning, of a single word or sentence in the translation of this important historical docu ment might have prevented its favourable acceptance by some otherwise well-disposed power. The experiences of the Kloster people during the Revo lutionary War were destined to be both varied and severe. The first trial came at the very outbreak of hostilities, in the shape of a demand for cartridge paper. A number of protests were made by residents, both within and without the Kloster, that it would commit the Community to the American cause, and might lead to evil consequences in the event of an in vasion of the English Army into the immediate vicinity. "So it was resolved not to give up anything voluntarily, but that it would have to be taken by force." This at once brought a visit from the commissary ser geant, with a detail of soldiers and two wagons. They at once confiscated all copies of the great Martyr Book still on hand, as well as great quantities of unbound printed sheets of other books. GERMAN SEVENTH DAY BAPTISTS. 1 159 i TTltel liwnx&k %/rueAid &fortMiUu SIGNATURE to a letter written to benjamin franklin. Original in American* Philosophical Society. EPHRATA A MILITARY HOSPITAL. Several of the large houses upon Zion Hill were seized by the soldiery for hospital purposes. The houses, saals, and corridors, which for years had resounded to words of prayer, songs of praise, and the sweet music of sacred anthems, and which had witnessed the administration of sacred ordinances, were now filled with the groans of agony and pain, of the sick, wounded, and dying, while the air was heavy with the exhalations of the wounded and of the victims of camp- fever. The narrow corridors re-echoed the sounds of heavy feet, booted and spurred, varied as they were by the sharp word of command, with occasional blasts of the bugle, relieved by the frequent roll of the muffled drum, as yet another patriot was borne to his last resting place upon Zion Hill. The following account of this tragedy — a tragedy of touching devotion, of noble purpose, and lofty courage, in what was probably the darkest hour of the history of the American Revolution — is from the pen of one who, of all men, is best fitted through a long period of scholarly re search, and also because of racial propinquity and sympathy to write its history, Dr. Julius Friedrich Sachse. It is taken from an address of his entitled, The Monument on Zion Hill. An address delivered on Patriots' Day, Wednesday, September n, 1895, by Julius F. Sachse. Lancaster, [Pennsylvania,] 1895, and is as follows: Il6o SEVENTH-DAY BAPTISTS: SACHSE S MEMORIAL ADDRESS. The Battle of Brandywine was fought on Chester County's fruit ful fields, September n, 1777, resulting in the retreat of Washington, and deciding the fate of Philadelphia. When the question arose that night at Chester what to do with the large number of sick and wounded soldiers, it was Washington who suggested sending at once all who could bear transportation to Ephrata. Why the Commander-in-chief did this is easily explained. He had come to know the Prior Jaebez [Rev. Peter Miller] personally, and was well satisfied of his devotion to the patriot cause. He also knew that the pious men and women here would tenderly care for unfortunate patriots who were sick and maimed. No Sooner was the order decided upon than means were taken to carry it out without delay. According to reliable tradition, it was on the third day after the battle that the wagons began to arrive. They were not modern ambulances, but merely ordinary farm wagons without springs, in which the sufferers were laid on straw. In some cases, the wagons were so arranged that there were two tiers of wounded, one above. the other. It did not take long to fill both Kammern and Saal, as the stream of wagons seemed to be almost endless, and in less than a week Kedar and Zion were filled with hundreds of suffering patriots. The halls and corriders, which but a short time ago re-echoed the sweet music of the choirs, as it alternated with the fervent prayers of the mystic Theosophist, were now filled with the groans of the sick and moans of the dying. The devout Brotherhood no longer formed into nocturnal processions, chanting their mystic incantations to the Divine Sophia, nor assembled at the matins in the Saal to salute the first rays of the sun as it flooded the Saal with its roseate light; but now as they noiselessly stepped from sufferer ito sufferer, who occupied their rooms, they whispered words of hope to one, at tended to the wants of others, and, when necessary, prayed with such as needed it. What is true of the Brotherhood is also true of the Sisters. Many a brave lad from a far-off province who lay here sick and wounded, and now rests here upon Zion Hill in an unknown grave, had his last moments cheered by one of the Sisterhood of Saron, who took a mother's place and soothed the dying moments of the young patriot. The whole story is one of self-denial and devotion in the interest of humanity. ' To make matters still worse, shortly after the wounded soldiers were brought here, the malignant typhus, or camp-fever, broke out in both Kedar and Zion, a pestilence that carried away the soldiers as well as their attendants. Now what was the course of these religious enthusiasts, whose property was so unceremoniously invaded, and whose whole do mestic economy was destroyed for the time being? Did they object AN ANCIENT EPHRATA CABIN. This cabin, now demolished, was the oldest building' within the Kloster property, and was said to be the one built by Elimelech prior to the coming of Beissel, also that heie Jaebez (Rev. Peter Miller) translated the Declaration of Independence. GERMAN SEVENTH DAY BAPTISTS. Il6l or protest? Did they for a moment remonstrate? No! They not only threw open their whole establishment, which then contained the largest buildings within the State, and gave them for hospital purposes,- but the Brothers and Sisters, though all well advanced in years, never flinched for a moment in their duty, even when certain death stared them in the face. During the whole time that the deadly fever raged in the Ephrata hospitals, and even the chief doctor fell a martyr to his zeal, it was the Ephrata Brotherhood and the Sisters who nursed the sick jpatriots, soothed their dying moments, and after all was over, gave them a Christian burial in the consecrated ground of Zion Hill. The period in the struggle for Independence, from September, 1777, to September, 1778, is known as the Fatal Year. The sufferings in the hospital department of the patriot army during that time were chiefly caused by scarcity of funds and deficient supplies of all kinds. One of the surgeons who was active at both Bethlehem and Ephrata at that timer subsequently stated that "Those were without exaggeration the darkest days of the Revolution." History is silent as to the many acts of self-denial and charity of these God-fearing men and women, while alleviating the pain and misery of the patriots. After years of careful search, I have" failed to find a single record of complaint from these humble heroes, or one setting forth any account of their losses or personal sufferings. Doctor James Tilton, who visited the hospital here some time in 1777, tells us that not an orderly, man, or nurse in the hospital escaped an attack of the deadly fever, and but few of the surgeons. It is but just to state that these remarks applied to the general hos pital at Bethlehem as well as Ephrata. Dr. Tilton continues: "Dr. Joseph Harrison, a fine young fellow distinguished for his assiduity, has just died." \ Our traditions of this sad incident are, that when Dr. Harris (or Harrison) was stricken with the deadly camp-fever, he was re moved to one of the smaller houses in the valley yonder, within the bounds of the Community, where he was tenderly cared for by Brother Joannes Anguas, a widower and one of the Brotherhood. Dr. Harrison, notwithstanding the care and attention bestowed upon him, soon fell a victim to the dread disorder, and his body, ac cording to well-founded tradition, now rests on Zion Hill. Now what was the sequel to this unselfish action of the old Ephrata mystic? He, too, was stricken with the fever, and in an old diary in my possession appears the following entry: "1778, March ye 4, departed this life, Brother Joannes Anguas." He was but another of those brave heroes who fell a victim to his duty and patriotism. Dr. Tilton further states that, to give him some idea of the great mortality at the hospitals of Ephrata and Bethlehem, one of the sur geons at the latter place asked him if he was acquainted with Colonel Il62 SEVENTH-DAY BAPTISTS: Gibson's fine Virginia Volunteer Regiment. He then went on to say that forty of them had come to his hospital, and then asked how many he supposed, would ever rejoin their regiment. Dr. Tilton guessed a third or fourth part of the whole number. The surgeon thereupon solemnly declared that not even three would ever return, as that number was all that remained alive, and of these one had returned to his regiment, another was convalescent and might pos sibly recover, but the only remaining one was then in the last stages of the colliquative flux and must die. Dr. Tilton, in conclusion, states that "Many similar melancholy instances might be adduced while the hospital was at Ephrata." In addition to the great personal risks run, and sacrifices made, by the different individuals who composed the Ephrata Community, almost everything was taken from the Society upon requisition of the quartermaster sergeants, who came around with surprising regularity. The paper and books in the printing office were taken to make cartridges, and so, great was the demand for paper that upon subsequent visits even the hymn and prayer-books were taken from the Saal. The quilts and blankets in the Sister-house were seized for the convales cent soldiers, and the stores of grain were sent to replenish the com missary department of the main army while upon the bleak hills of Valley Forge. For all this property that was taken or destroyed — as a matter of fact both Zion and Kedar, on account of the infection, had to be demolished after they ceased to be hospitals — for the vast amount of stores given and taken, for the personal sacrifices madej the ser vices and medicines furnished, and the burial of the dead, not a single shilling was ever asked or received by the Ephrata Community, so far as I know, from the government either of the State or Nation.1 Was there ever a greater instance of patriotism shown during i. This instance of unselfish aid, and devotion to the wants of the needy and helpless by no means stands alone as will be observed from the following: "During the French and Indian War (1754-1759), the doors of the Seventh Day Baptists at Ephrata were open for the reception of the inhabitants of Tulpehocken and Paxton settlements. They did not even consider their klosters, chapels, and meeting rooms too sacred; these they gave for the accommodation of those who were driven from their homes by the incursions of the hostile --£ (JY" Otitfo 1AAW" -U^YUl^V^, CfbhyoMx. t^£* ^uy ijyi> Fac-simile of Letter from Jaebez to the Antietam Community, Original in Sachse collection. GERMAN SEVENTH DAY BAPTISTS. II7I much less spend his time, useless, among men who do not have eternity in view for their first object. For these will follow vain pursuits and rob the traveler of his oil. Now, to proceed yet further. You are, in your part of country, the first one of the Solitary Brethren of the Order of the Church of Ephrata and you owe it, according to the teachings of Christ, to put your pound to the exchangers. But you do not know to what purpose God intends to use you; whether you might not be the first one, of many Solitary Brethren, on the Alleghany mountains. For, that with our departure from this life, the Order should become ex tinct, I have never believed. I can here ' honestly not keep something of weight hidden from you. We have, for some length of time, been spoken to, to appoint you a Minister on the Alleghany mountains. When you were here, I could have brought you into a strait, if I would not have had too much respect for you. Therefore, I would yet say this : Be on your guard as to worldly minded people. For the desires of a church awaken a prophet. And the pressure of the world will be against you. I have now, since the death of Conrad Beissel, served the church twenty years, and have never, by the praise of men, allowed myself to be exalted that I might have fallen; or, through wickedness, have allowed myself to be alarmed, that I would have fled from my post. Jaebez. Ephrata, the 26th August, 1788. To Peter Lehman. The personal appearance of Peter Miller in his old age is thus described: A tall, graceful man, with extremely white flowing hair, and most luxuriant, snowy beard covering his whole chest, wrapped in a long cloak secured by a girdle, and having a cowl attached to it, which he wore instead of a hat, and carried a long rude staff in his hand. On the particular occasion for which this description was written, he had walked several miles across the mountains to visit and comfort a recluse whom he knew very well, and who had become a hermit through sad affliction. On this occasion, he discoursed upon "the mysteries of Providence, and His* purposes which are some times hard to be reconciled by the afflicted; yet the Prior dwelt par ticularly on the importance of that frame of mind which enables us to praise God for his judgments, as well as for his mercies. 1 172 SEVENTH-DAY BAPTISTS: A party of gay young people who had also come to visit the hermit out of curiosity was present, and they were much edified with the profound reasoning of the Prior, which tendered them sober and thoughtful for a long time after they were wending their way along the dark ravines and craggy steeps. One remark of the Prior sank deep into the heart of one of the party, Theodore Oakley, an estimable young man, who knew and respected the good benevolent Prior, and who reciprocally esteemed his young friend. After extending a graceful parting to each of the company, with an appropriate admonition, he took Theodore by the hand, and re marked, in a most affectionate manner, in the words of Scripture, as was his general habit in discoursing with all persons : ' "Remember thy Creator in the days of thy youth. Seek first the kingdom of heaven ; for the day of the Lord cometh as a thief in the night. Be not in the darkness that that day overtake you as a thief."1 Peter Miller had lived more than twenty-eight years after the death of his beloved Superintendent, whom he succeeded. For more than sixty years, his fortune had been cast in with the Ephrata Community, and, while lacking qualities of aggres sive leadership possessed by Beissel, it was, in no small meas ure undoubtedly due to the influence of Miller that the Com munity came to be so widely and favourably known as it was. DEATH OF COMPANIONS. Nine years before his own demise, in recording the death of Christian Eckstein (Brother Gideon), Jaebez notes the fol lowing : "Now there remain only three of the original Brother hood." Shortly afterward, Barbara Mayer (Sister Jael), one of the earliest Solitary Sisters, and likewise one of the rulers of the Sisterhood, passed away too. She was one of the most active nurses in Zion during the Revolution. Jacob Martin and Jacob Nagle (Nagely), the latter for forty years the precentor (vors'dnger) of the congregation at Ephrata, died in 1790. In 1791, Maria Hocker (Sister Petronella), who assisted her father, Ludwig Hocker, in the organization of the Sab bath School at Ephrata, as a teacher, also passed away. She i. Fahnestock in The Sabbath Recorder, December 21, 1854. GERMAN SEVENTH DAY BAPTISTS. "73 nffiofaffl v .. O^Z- /**€,'¦ FAC-SIMILE OP COCALICO (MUDDY CREKK) CHURCH REGISTER SHOWING EARLIEST PAROCHIAL ACTS OF RKV. PETER MILLER. 1 174 SEVENTH-DAY BAPTISTS: was a Sister of the third class in the Sisterhood of the Roses of Saron. She was teacher of embroidery and fine needle work in the Kloster. Her sampler is now in possession of the Historical Society of Pennsylvania. She was bed-ridden for four years before her death. In 1792, .Ludwig Hocker himself, father of Maria, and known as Brother Obed, died. He was one of the heading characters of the Community, and was for many years its school master. In 1749, a building — Succoth — was erected for his use. In his old age, he was the printer and book binder of the congregation. In April preceding the death of Peter Miller in Septem ber, occurred the death of Catharina Hagaman (Sister Eugenia), the successor of Maria Eicher (Sister Maria), as prioress. It is not at all surprising, therefore, with the old Brethren and Sisters constantly falling about him, and with so few, or practically no recruits to fill the places left vacant by the hand of death, that Peter Miller should have been anxious con cerning the perpetuity of the Solitary Orders, as indicated in his letter to Peter Lehman, already quoted.1 AFTER MILLER'S DEATH. With the death of Peter Miller, therefore, the Solitary Community appeared to be almost on the verge of collapse. The industries had practically all disappeared, even the famous Ephrata Press, so long tottering upon its feet, was to pass into alien hands in but three or four years more. Sachse's history with the exception of a few incidental statements closes with the eighteenth century. Records and other trustworthy sources of information, covering the suc ceeding century, and accessible to the present writer, are very scant. The death of Peter Miller appears to have left Peter Lehman, at Snow Hill, the central figure of this people2 until his own death in 1823, when he, in turn, was succeeded by 1. Vid. pp. 1169, 1171. 2. Jacob Kimmel succeeded Peter Miller as the local head of the church at Ephrata. GERMAN SEVENTH DAY BAPTISTS. 1175 Andreas, or Andrew, Fahnestock. Andreas Fahnestock at his death, in 1863, was succeeded in the leadership by John Riddleberger, who for many years, was known as the bishop — in reality the pastor-in-chief — of all the German Seventh Day Baptist churches of Pennsylvania. For several years previous to his death in 1854, Dr. Wil liam M. Fahnestock, of Bordentown, New Jersey, but a mem ber of the church at Ephrata, was a prominent figure among this people. There is no available record of his ever having been ordained to the ministry, but it is known that he preached on occasion. With the decline of the Seventh Day Baptist churches of English and Welsh descent in and near Philadelphia, the Nant meal Church in particular, the German churches were left to themselves, largely. VISIT OF CALEB SHEPPARD. Caleb Sheppard of Shiloh, New Jersey, was probably among the first — possibly he was the very first — of the repre sentatives of other English-speaking Seventh Day Bap tist churches to' visit these German communities. In 1815, he reported to the General Conference that Richard Sparks had bequeathed a plot of land in the heart of the City of Philadelphia, to the Seventh Day Baptists of North Amer ica, for use as a burying ground. He (Caleb Sheppard), accordingly, was appointed a committee to look after this bequest, and it seems highly probable that, in pursuit of his duties in connection with this appointment, he visited Ephrata. That he actually did visit Ephrata at an early date, is asserted Joy Dr. Fahnestock. 1 AMOS R. WELLS. In the winter of 1821-1822, Rev. Amos. R. Wells, start ing from his home in Rhode Island, made a missionary tour of the Seventh Day Baptist churches of Connecticut, New Jersey, Pennsylvania, Western Virginia, Ohio, Indiana, and the State rjf New York ; and at this time visited Ephrata and Vid. The Sabbath Recorder, November 26, 1846. 1 176 SEVENTH-DAY BAPTISTS: Snow Hill.1 He was accompanied from Shiloh, New Jersey, to Ephrata, by Rev. Samuel Davis of Shiloh. While they were at Ephrata, and doubtless at their suggestion, Jacob Konigmacher, the clerk of the church there, addressed a letter to the Seventh Day Baptist General Conference,2 in which he stated that Jacob Kimmel succeeded Peter Miller at Ephrata, but that at the date of this writing (January 14, 1822), he was very old and feeble. He further states that the number of Solitary, both Brethren and Sisters, at one time numbered between sixty and seventy, but that at that time there were but four remaining. The Church at that time (1822) con sisted of fifty members, with one elder (or pastor), two dea cons, a moderator and a clerk. The General Conf erence 1 of the German Seventh Day Baptist churches was held at Ephrata once a year, which was attended by the, members of the Snow Hill Church, where Peter Lehman and Andreas Fahnestock were the elders. GENERAL CONFERENCE OF 1 82 3. It seems a little difficult to reconcile the foregoing state ment that there were but fifty members of the church at Ephrata in January, 1822, when the minutes of their General Conference, held on August 23, 1823, which we fortunately have, give the names of an even one hundred communicants. It seems probable, however, that the latter statement includes the membership of what was properly the Snow Hill Church, also. These minutes run as follows : MINUTES OF THE GENERAL CONFERENCE, HELD IN 1823. At a Seventh Day Baptist General Conference held at Ephrata, Lancaster County, and State of Pennsylvania, on the 23d of August, 1823, Jacob Kimmel and Andrew Fahnestock were with one accord appointed Elders of the Church, and Abraham Konigmacher and Jacob Angus, Overseers of the Poor. As we are assembled here in a General Conference for a better ing of the denominational circumstances, we have many reasons to be thankful to God for his goodness in sparing us and our brotherhood 1. Vid. The Seventh Day Baptist Missionary Magazine, Vol. I., No. 6 (pp. 180-184, and 189-190). 2. Ibidem, pp. 141-142. GERMAN SEVENTH DAY BAPTISTS. II77 as a Church, while so many people have so loosely united together to destroy the consecrated place; but their weapons were broken, and their arrows rebounded striking themselves. Therefore, we should be the more thankful to the blessed Master for his great love he has shown us from time to time, and for the glorious liberty that the citizens of this State enjoy in the privilege of openly honouring the Almighty according to the dictates of their own consciences, which we esteem as one of the most ex cellent blessings. Furthermore, as we desire to be filled with pure Christian love, to be charitable toward all who have withdrawn from us in faith and practice, we trust that in all sincerity, we may lay claim of others [also], that the ground work of God, which we uphold, will lead to unity and harmony. Hence, we are pledged to live a quiet and peaceable life in all godliness and honour toward all men. We know nothing — only the immeasurable, and [the] impossibility that we shall all again be assembled here in a oneness of purpose; for some of us may pass over, not any more to be with us. This is manifested by the fact that since the last love-feast some of our brethren have ceased from their labour, and now rest in death, and the time of their service is ended. While we are now assembled together in a General Conference to weigh, ponder, and consider the rules of order and circumstances of our Church, we find that the old regulations and rules, through heedlessness and neglect, came into disuse. Therefore, in order to perpetuate the true ordering of the Church, and for its general use to promote Christian love and order in the Church, we adopt the following rules of order to be ob served in the future, for the general good and prosperity of the Church, as follows : . (I.) One of the elders shall have the right to receive and ac cept into membership new converts according to the established rules of the Seventh Day Baptist Church at Ephrata. (II.) Each member shall, with the utmost endeavor, live in peace and fellowship with the Church. (III.) Every member that will not live in obedience to the rules and order of the Church of Ephrata, will break his or her membership, and forfeit his, or her, right and benefit to the Church. (IV.) A committee of three members shall be appointed an nually by the Conference, one elder and two lay members, whose duty it shall be to register all the true standing members in church fellowship, and also such as have withdrawn and will withdraw hereafter. 1 178 SEVENTH-DAY BAPTISTS: (V.) The secular business of the Church shall be in the care of the Trustees, according to the rules and order of the articles of incorporation, whose duty it shall be to make an annual settlement of the expenses and income in Ephrata. (VI.) The election of the Trustees shall be held in Ephrata on the day set therefor, according to the second section of the articles of incorporation, of which the secretary of the Board of Trustees shall give notice two Sabbaths beforehand, by a written notice put up on the door of the meeting house; and at the opening of the election, he shall openly read the second section of said articles of incorporation; and at said election he shall be constituted the teller, and carefully record the result of the election, according to the duties of the Trustees. (VII). And as it is an established custom of our Church to care for, see after, and provide for the poor members of the Church, we hereby adopt the following rules of order: (a.) That any member of the Church, who, being needy or in want, shall make it known to both the overseers of the poor, whose duty it shall be to inquire into the condition of such members, and furnish such aid and help, as, in their judgment, the needs and wants of such members deserve. (b.) To defray the expenses of such aid, they shall have the right to draw on the treasurer of the Church for the amount neces sary to pay the same. (c.) They shall give an annual account, or, if called upon by the treasurer, at any time, of the same. (d.) The secretary of the Trustees shall record the above rules of order, in a record kept for that purpose. The names of the mem bers [aided] shall be entered therein also. (VIII.) A General Conference shall be held annually in Ephrata on a suitable day, of which due notice shall be given to the members of the Church. (IX.) The above rules and regulations shall be permanently established till the next General Conference. Should it then be deemed necessary, they may be amended. (X.) These jmles and regulations shall be signed by Henry Boyer and Andrew Fahnestock as the present elders and teachers of the Church, and attested by the secretary of this Conference. Signed : Henry Boyer, Andrew Fahnestock. Attest: Jacob Konigmacher. GERMAN SEVENTH DAY BAPTISTS. "79 The following is a the Seventh Day Baptist Jacob Angus John Betticoffer Emanuel Bollinger Henry Bowman John Bowman Samuel Bowman Henry Boyer Henry Brendle Abram Burger Thomas Davis Abram Eaby Andrew Fahnestock Bores Fahnestock Daniel Fahnestock Dietrich Fahnestock George Fahnestock Henry Fahnestock Jacob Fahnestock Jacob Fahnestock Obed Fahnestock Obed Fahnestock, of A Peter Fahnestock Samuel Fahnestock Samuel Fahnestock, of William Fahnestock Benjamin Gorgas Joseph Gorgas Jacob Gorges Solomon Gorgus Jacob Groff Charles Haug Henry Hostetter Jacob Kimmel Abram Konigmacher Jacob Konigmacher Jacob Meily Joseph Meintzer John Miley Henry Miller, Jr. John Monns, Sr. Peter Reichenbaugh List of members.1 list of the members in full fellowship with Church at Ephrata, on the date given above: Elizabeth Betticoffer Catharine Bowman Maria Bowman Regina Bowman Sarah Bowman Esther Brandt Susannah Burger Hannah Deshong Catharine Eby Widow Eby Barbara Fahnestock Christina Fahnestock Elizabeth Fahnestock ,a „ ¦-'¦'¦¦ Elizabeth Fahnestock, widow (of Bores Fahnestock.) Maria Fahnestock Sarah Fahnestock Sarah Fahnestock Susan Fahnestock Susannah Fyock Sophia Gabel Maria Glime Catharine Gorgus Ja. Susan Gorgus Susan Goshert Susanna Gusweiler Rachel Hafley Catharine Haug Christina Haug Maria Heffley Widow Jacoby Barbara Keiper Elizabeth Kimmel Widow Kimmel Margaret Konigmacher Rebecca Konigmacher Esther Landes Hannah Landes Widow Milliner Catharine Razer Esther Reider i. The present writer has changed the order of these names, so that they now appear alphabetically. Il8o SEVENTH -DAY BAPTISTS : Frederick Reider Abigail Rosenberger Peter Rosenberger Catharine Simony Andrew Snowberger Justina Sensaman David Snowberger Esther Smith John Snowberger Esther Smith Samuel Snowberger Veronica Smith Samuel Zerfass Barbara Snowberger Elizabeth Snowberger Veronica Snowberger Veronica Snowberger Maria Spreigle Elizabeth Tucker Forty-eight brethren; fifty-two sisters; a total of one hundred names. Iii 1842, a tractate on the Sabbath was published, said to have been written by Edwin Konigmacher of Ephrata.1 WALTER B. GILLETTE. In November, 1844, Rev. Walter B. Gillette visited Ephrata at the invitation of William M. Fahnestock, M. D., and attended a love-feast. At that time, there were five aged Sisters occupying the Sister House. The Brother House, unoccupied for several years by any Solitary Brethren, had been altered on the interior, and was occupied at that time by several families as a tenement. He says he learned at this time that in 1740 there were thirty-six Solitary Brethren in the Brother House and thirty-five Solitary Sisters in the Sis ter House. The old Brother Saal, Gillette saw standing, but in ruins. The present academy building had been erected, and two schools were taught in it — one for males, another for females. At that time, trie Kloster farm consisted of a hundred and twenty acres of land, and the grist mill and the saw mill were still standing. The Snow Hill choir was present at this love-feast, and rendered some of the exquisite Ephrata music. Elders Andrew Fahnestock, and John S. King of Morrison's Cove, were both present. Elder Fahnestock preached in the German tongue, and Elder King and the Rev. Mr. Gillette in English. 1. A Treatise on the Sabbath, Addressed to the Pious of Every Denomina tion. By a Friend of Truth. Chambersburg, Pa. 1842. Cf. Sabbath Recorder, July 17, 1845. s GERMAN SEVENTH DAY BAPTISTS. Il8l sur Zeit der fraazosischenlovasioiien 1674undl689/90. Maifsstab 1:1.800.000 * ..? ¦»- ii I JtaattHtMtCUn JS~J" • lB7i aJO't*o*ert0nu One, Map of the Palatinate, whence came most of the early Emigration to-Pbbnsylvania. (From the German Exodus to England, 1709) Il82 SEVENTH-DAY BAPTISTS: AZOR ESTEE. "A month afterward, in December, 1844, Azor Estee, when on a missionary tour of New Jersey, Pennsylvania, and Mary land, visited Ephrata, Snow Hill, and Morrison's Cove. He gives very little detail of his journey, however, save that he spent the greater part of four months in the dounties of Lan caster, Adams, Franklin, Bedford, and Somerset, and that upwards of one hundred dollars was contributed by the Ger-, man Seventh Day Baptists to the American Sabbath Tract Society, and the Seventh Day Baptist Missionary Society. COMMUNICATION TO SEVENTH DAY BAPTIST GENERAL CONFERENCE. At the session of the Seventh Day Baptist General Con ference, held at Shiloh, New Jersey, September 9-13, 1846, Samuel Davison presented credentials from Ephrata appoint ing Dr. William M. Fahnestock a visitor, or delegate, to the General Conference, to confer with the General Conference on the subject of Sunday Legislation and other matters, ac companied by a letter from Dr. Fahnestock regretting his in ability to be in attendance upon the sessions of the General Conference. This letter was as follows : Ephrata, August, 1846. At a meeting of the German Seventh Day Baptist Society of Ephrata, held on the 23d ins,t., the following preamble and resolu tions were unanimously adopted: Whereas, It has been intimated to us that the subject of legal coercion to sanctify the First Day of the week will attract the atten tion of the General Conference of our English Seventh Day Baptist Brethren, about to assemble at Shiloh, or .become the subject of a special convention at the same time and place, and having received public and private invitations to that end, therefore, Resolved, That Dr. W. M. Fahnestock is hereby appointed as visitor from this Society to the General Conference, to meet at Shiloh, on the 4th day before the 2d Sabbath in ninth month, lo present our Christian Greetings, and to confer with them on the subject of Sunday legislation coercion laws, and such other matters connected with religious freedom as may be deemed pertinent. Resolved, That should a special convention be convened at Shiloh for the above purpose, the said Dr. W. M. Fahnestock is hereby (74) GERMAN SEVENTH DAY BAPTISTS. 1 183 constituted our delegate, to represent this Society in said convention. Benj. Konigmacher, Moderator. Jos. Konigmacher, Secretary. Dr. Fahnestock's letter is as follows : Bordentown, N. J., Sept. 7, 1846. To the Seventh Day Baptist General Conference: Dear Christian Friends : — Having been appoined by the German Seventh Day Baptist Society of Ephrata to attend the sittings of the General Conference, at Shiloh, and confer with you on matters con nected with Sunday Legislation, which it is expected will be brought under your consideration during your present session, and having re ceived letters from the Society at Snow Hill expressing much regret at not finding it practicable, at this busy season of the year, to be rep resented on this occasion, and being myself, most unexpectedly, dis appointed in my arrangements to be with you at your convocation, by circumstances entirely beyond my control, I cannot refrain from expressing, by proxy, my unfeigned regret on this deprivation of long-anticipated gratification, and delivering a part of the commission imposed upon me by the enclosed proceedings of our Society, so con sonant with my own feelings, that very agreeable part of my duty, of presenting to the General Conference, the "Christian Greetings" of the German Seventh Day Baptists of Pennsylvania. Although personally unknown to most of you, our hearts, for years, have gone out to you as to kindred in a far land, and have been knit together, in spirit, as co-workers to sanctify and restore the observance of the holy Sabbath. We have oft-times cast our eyes over the hills towards. Shiloh and Piscataway — names of old association with us, and also, more recently, as we have been brought into a more intimate knowledge of each other, to the brethren of New York, and of Connecticut, and of Rhode Island — longing for a union or an approachyto union. If slight differences of belief and practice continue to mark distinct communions, still there is a community of interest on the subject of the Sabbath, which cannot, and I trust will never, be dissevered. If you are English, and we German, Sabbath-keepers, there is in that no obstacle to identity for denominational purposes, which are of like moment to both. There was the house of Israel and the house of Judah, yet one Father Abraham; and there were the Jewish disciples and the Gentile disciples, each having their own pe culiarities, yet the Lord Jesus Christ [was] Head over all, blessed forevermore. If we differ on small matters, we may agree to differ, and still unite to advance our common distinctive feature, which separates us from all other professing Christians. We may join in "Holy 1 184 SEVENTH-DAY BAPTISTS : Alliance" to make a crusade against the desecration of God's holy Sabbath, and band together as brothers to succour and sustain each other under oppression and persecution , for conscience' sake. If we are not all prepared for unreserved assimilation — a coalesced fra ternity — yet many of both branches of these kindred families ardently desire a closer approximation and a more intimate intercourse; and while we hold out the overture of fraternal affinity, we advert with unalloyed delight to happy intercourse with some of your number, in days past, when we had among, us a Caleb Sheppard, an Amos [R.] Wells, a Walter [B.] Gillette, an Azor Estee, and a Samuel Davison. Our hearts went out spontaneously to meet them, and into our warmest affections and confidence were they most cordially re ceived. As we received them, we have ever since cherished pleasing memories of those profitable interviews; and we are happy to ac knowledge the like Christian attention to our beloved brother Charles Hoch, while visiting some of your people, a few years since. This interchange of kind offices, while it testifies to true dis- cipleship, tends to develop our respective graces( as followers of the Lamb, to remove sectarian tenacity; to encourage' an abiding consocia tion, and eventually, perhaps, establish a perfect and permanent con solidation of the two orders. So, dear Christian friends, each body, for the present, retaining its own organization and its own peculiarities, our people are dis posed to recognize and receive one and all of you, whenever you may afford them the happiness of extending Christian courtesies and brotherly affection. I assert the sentiment of the whole Society, when I present to your their affectionate regards and sincere wishes for your prosperity. May our Lord and Master, the precious Redeemer, bestow his blessing upon us, draw us together with chords of love, cement us in bonds of affection, make us one in cooperation, arid one with Him in carrying out his purposes, as He was one with the Father in doing his will here below ; and prosper us in all our efforts to magnify his name among men, and render honourable His law, amid a per verse and perverting generation. I have time only to add, that I shall be happy to cooperate with you, on behalf of the Society of Ephrata, in any, measures to restrain coercive enactments and resist all encroachments on our religious rights which abridge or interfere in the least with perfect religious freedom. I commend you and all your deliberations to the Lord, wonderful in counsel, who .has promised ever to be with those who keep his covenant and his testimonies. Yours fraternally, ' Wm. ,M. Fahnestock.1 Vid. The Sabbath Recorder, November 26, 1846. GERMAN SEVENTH DAY BAPTISTS. I185 In the early summer of 1847, R-ev- Samuel Davison visited the church at Snow Hill, but he does not appear to have visited Ephrata at that time. ACTIVITY OF WILLIAM M. FAHNESTOCK. In 1846, Dr. William M. Fahnestock was made a vice -president of the American Sabbath Tract Society, and served until 185 1. In 1849, rie was present at the General Conference bearing a letter "from the German Seventh Day Baptists at Ephrata, Pennsylvania, expressing their desire to cooperate with us in Christian efforts, and requesting the Conference to receive Dr. William M. Fahnestock as their delegate. Dr. Fahnestock being present, addressed the Con ference, expressing his own feelings and those of his German brethren towards the English Seventh Day Baptists. In compliance with a vote, the hand of fellowship was extended to him by the moderator.1" Again in 1852, Dr. Fahnestock was in attendance upon the Anniversaries at Plainfield, New Jersey, and the minutes of the annual meeting of the American Sabbath Tract Society for that year contain the following: Brother William M. Fahnestock of Bordentown, New Jersey, moved the following resolution, accompanied with a pertinent and well-digested address : "Resolved, That the encouraging indications of the times demand increased alacrity and perseverance at the hands of Sabbath-keepers in the circulation of our Tract Publications throughout the length and breadth of the land." In 1854, at the annual meeting of the Seventh Day Bap tist Publishing Society, at Little Genesee, New York, Dr. Fahnestock was made a director of the Society. In the meantime Dr. William M. Fahnestock, himself, and Samuel Fahnestock, of Gettysburg, Pennsylvania, and George Fahnestock and Charles Hoch,2 of Snow Hill, had become life members of the Seventh Day Baptist Missionary Society; the Snow Hill society contributing fifty dollars to constitute the membership of George Fahnestock and Charles Hoch. The 1. Vid. Minutes of Seventh Day Baptist General Conference, 1849. 2. Incorrectly Hock in the minutes of the Missionary Society and elsewhere. Il86 SEVENTH-DAY BAPTISTS: ZIONITISCHER Otxr: §ftw!)ett@e% IBmmm olfcrttn uMi t»oM riettuio bei flan) Wpotbtfu- ¦ ynaft jubtctutui Kou^.'fflrtif ju tuba. £tlh*Kn» 5n ollirl(-) fitbij.COSiircfunsdi Oct ir ©Ott 0cOnligrtn Gc fen (SiDrree auf untrifcbttMia'K CPtifc crcfflia*) ana a,«brucfctj,f* ; Bum Dtcnft Dir in Dm Wmi'Ui\tiji>m SB* •$&«« all bin bun Unlcrgang b« Gonnm (ronfrai *htt*l» QDKif. unb in ilirtf eriminlminfl aof OU rWlla-ada>nqi3ulunfTibtl'Brdn'iaalni one ttdfl 0C0cbcn. 6rnnaniti>-i . elbtuJl up Cftnlloptf Snntr. TITIOE PAGE OF WEYRAUCHS HUGEL, PRINTED AT GERMANTOWN, BY SAUER. others were made life members by their own personal contri butions. William M. Fahnestock was a generous contributor to the work of the American Sabbath Tract Society, also. Besides his own, the narnes of several others at Ephrata and Snow Hill appear as. contributing to the treasury of that Society. Among them are found the following: Obed Snowberger, Polly Thomas (Thoma), Abraham Berger, John Berger, Nancy Fisher, Catharine Fyock, and Susan Gasket, of Snow Hill; Samuel Fahnestock, of Gettysburg ; and William Konigmacher, of Ephrata. Dr. Fahnestock was the author of a tract of twenty-four pages entitled, The Bible Sabbath, 'published by the American Sabbath Tract Society, in 1849 or 1850. He was, moreover, a voluminous contributor to the Sabbath Recorder for several years, treating of a wide range of subjects. DEATHS. The relentless hand of death continued its inroads upon the membership of the flock at Ephrata. Benjamin Konig macher died March 24, 1850, in his seventy-seventh year. He GERMAN SEVENTH DAY BAPTISTS. I187 had been a deacon for fifty years, and an efficient lay leader for forty years, during the greater part of which period the church was without a pastor. On March 16, 1852, Barbara Keiper (Sister Bevely), the final survivor of the recruits to the Solitary Sisterhood, passed into eternity. She became a member of the Community and entered the Sister House at sixteen years of age. She closed the eyes of each of the last sixteen of the Solitary Sisters, be fore her, in endless sleep. Some time before her death, she surrendered her legal rights to all the income of the Com munity farm, amounting to a sum ranging from one thousand to two thousand dollars annually, in order that it might be shared by the needy of the entire Society, and she herself accepted only house room, fuel, flour, and possibly a few other necessities of life- — merely that awarded to other sharers of the bounty under the new agreement, which in sickness or help less old age, however, provided everything — and supported herself by knitting stockings and gloves. Finally, in 1854, came the death of Dr. William M. Fah nestock, on the 15th of December in that year, in a hospital in the city of Philadelphia, from injuries resulting from a fall down a flight of stairs in a private house in that city, a few rlays before. The Sabbath Recorder of December 21, 1854, which contains a brief, hurried announcement of his death, also contains a six column article, covering the entire front page of that large four page blanket sheet, on Providential Monitions, probably the last product of his trenchant, versatile pen. This article, it may be remarked, contains the very pleas ing description of Prior Jaebez (Rev. Peter Miller) quoted on page 1 171 of this book.1 AZOR ESTEEMS MISSION. Azor Estee's acquaintance with the German Seventh Day Baptists had so impressed him with need of missionary work among them, that he determined to devote himself to such labour on that field. Of this, his widow, Mrs. Susan M. Estee, 1. The Sabbath Recorder of December 28, 1854, contains a detailed recital of the events of Dr. Fahnestock's death. Il88 SEVENTH-DAY BAPTISTS: writing from Alfred, New York, under date of June 16, 1908, says: My husband had visited the German Seventh Day Baptists at two different times, and he loved them. He thought if the German Seventh Day Baptists and our people could become better acquainted and mingle with each other, that it would do them both good. He also saw a large field for usefulness there. He talked the matter over with the Shiloh Church of New Jersey, and they sent him to Southern Penn sylvania as a home missionary. We went in the early spring of i860, and located in Quincy, about one mile north of the Nunnery, or Snow Hill. He had not been there long before he saw that one great need of the place was com petent teachers. He secured Lucius R. Swinney of Shiloh to teach a select school. The school was taught in the house which we oc cupied, which was a large brick house, and as the schoo.l increased, his sister, afterward Dr. Ella F. Swinney, assisted. After about two years, they went to Fayetteville, Pennsylvania; then Preston F. Ran dolph, of West Virginia, taught awhile, and left when the Rebel Army passed through our place, on their way to Gettysburg. It was a time of unrest. In the fall of 1863, Dr. Mark Sheppard, of Alfred, 'New York, just married, came and taught one year. The last of the year, they had sixty-eight students, with the prospect of more the next year. It was a select, graded school. We had several students from the German Seventh Day Baptists of Bedford, Pennsylvania, near where the Salemville Church is now, and several from the Lehigh Seventh Day Baptists. While Dr. and Mrs. Sheppard were with us, Daniel Lewis,1 of Alfred, New York, came and taught at Blue Rock, about three miles from Quincy, and boarded with us. In the summer of 1864, the Rebel Army burned Chambersburg, and the country was in such an unsettled condition that it was not thought advisable for Dr. Sheppard to return. We attended church Sabbaths at the Nunnery, or the church near the Nunnery, where the services were conducted in English. My hus band mingled with all denominations and was loved by all. Sundays he often spent the whole day visiting the mountaineers, who never attended church, carrying the Gospel to them, which he considered of more importance than eating, until he returned home at night. Sabbath evenings we had our little prayer meetings in our sitting room. My husband was sick and did not expect to recover. He was very anxious that myself and boys should get back to our friends in the North. He was very weak, and had to ride twelve miles to the 1. Now Dr. Daniel Lewis of New York City. GERMAN SEVENTH DAY BAPTISTS. 1 189 Utt$&ttrt& H5ti#tti$tt ZitUt <£#wto, ©dwcfs lm-3aft 178& TITLE PAGE OF LAST HYMN-BOOK PRINTED BY THE EPHRATA COMMUNITY. I I9O SEVENTH-DAY BAPTISTS : railroad on a bed in a carriage. He lived just one week after we reached Petersburg, and then fell asleep. Under date of July, 1908, Preston F. Randolph writes as follows : He [Rev. Azor Estee] visited the German Seventh Day Baptists around Quincy, Pennsylvania, and then appealed to his brethren in New Jersey for encouragement in building up the academy there. A commodious brick residence was hired. Lucius R. Swinney, not then a minister, and his sister, Ellen, were engaged to teach. Just when the school opened I do not know. Abigail Bee attended the school a part of two years, I think. My brother, Judson F. Randolph, was in the school during the winter of 1861-62. In the fall of 1862, I went to teach in an adjoining district — Blue Rock — boarding at Elder Estee's. In the spring of 1863, Mr. Swinney was induced to take charge of a school in a neighbouring town, a few miles distant, where he married his wife, a minister's daughter. At the close of my school, Elder Estee and Mr. Swinney persuaded me to take charge of the Quincy Academy. A few days before the close of the spring term, a part of General Lee's army, on their march toward Harrisburg, passed through Quincy. Isaiah Bee, a surgeon with the invading army, called in to see Mrs. Estee ' and me — Elder Estee was not at home. The school was suspended, and I started on foot for home. The cannonading at Gettysburg was dis tinctly heard. VISITS OF ABRAM H. LEWIS AND CORLISS F. RANDOLPH. No records available to the present writer, at this time, contain any mention of further visits of English-speaking Seventh Day Baptists to Ephrata after the death of Dr. Fah nestock, until that of Rev. Abram Herbert Lewis, who, in response to an invitation of the pastor at Ephrata, Rev. Samuel G. Zerfass, visited that historic spot in April, 1906. It was the pleasant privilege of the present writer to visit Ephrata in August, 1908, and immediately afterward to visit Snow Hill and Salemville, likewise. During the period elapsing since the death of Dr. Fah nestock, Ephrata has passed through a long train of untoward circumstances which greatly retarded the growth of the church, and at one time threatened to destroy it. But in face of all this, with a membership of some twenty-five or thirty souls, it is full of courage, vigour, and hope. GERMAN SEVENTH DAY BAPTISTS. II9I EPHRATA INCORPORATED. The Ephrata Community became a legal corporate body under the laws of the State of Pennsylvania, in 1814, with a board of trustees, consisting, at trie present time, of three members, to manage its affairs. SNOW HILL. At the death of Rev. Peter Lehman in 1823, the Snow Hill Society at once passed under the leadership" of Andrew Fahnestock. Without delay, the Institute was incorporated, and the management of the property hitherto intrusted in an informal way to Peter Lehman and others, was now vested in a board of trustees. HOUSE OF WORSHIP. In 1829, a commodious stone house of worship, fifty feet in length by forty feet in width, was erected in the meadow across the creek from the Kloster. On the west end was built a kitchen fifteen feet square, for use in preparing love- feasts. This entire building, substantially constructed of stone, cost about fifteen hundred dollars, which was raised by subscription among the congregation at large. The work was done under the supervision of a building committee, entirely distinct from the trustees of the corporation of the Snow Hill Institute. VISIT OF SAMUEL DAVISON. , Besides the early visit of Amos R. Wells previous to the death of Peter Lehman, and possibly a visit by Caleb Shep pard even before that time, as well as one by Azor Estee in December, 1844, Samuel Davison visited Snow Hill in the early summer of 1847. Of the material condition of the Snow Hill Institute, and its manner of life at that time, he says : The farm at present consists of one hundred and sixty-five acres of land, in a good state of cultivation, and is very productive. It is a stiff loam, upon a limestone bottom, and is therefore well adapted to grass and the cereal grains. They are plentifully supplied with farm buildings. The principal 1 192 SEVENTH-DAY BAPTISTS: barn, situated on a side hill, built of stone and brick, is one hundred and two feet long, by fifty feet wide, with a roomy overshot on the lower side. The lower, or underground story, contains five stables, capable of accommodating thirty head of horses or cattle. The yard is well supplied with water from the creek below, by a very simpjy constructed force pump. There are two flourishing orchards, and two neatly cultivated gardens. Attached to the premises, is a weaving shop for the Sisters to labour in; a blacksmith shop, and a cooper and cabinet worker's shop, for the Brethren to labour in; likewise a flouring mill, at which they have made two thousand barrels of flour in a year, besides custom work. This is situated on a perennial stream flowing through the estate — a branch of the Antietam River, which empties, into the Po tomac. Along the south bank of this pure crystal stream, at about six paces distant, is built the dwelling house, or as the people of the country call it, The Nunnery. It is not like the Papal or Greek nun neries, however. It may safely be called a convent, or religious house. By my own measurement, it is one hundred and fifty1 feet long by thirty feet wide, three stories high, the lower story of blue limestone, and the above stories of brick; the middle one is even with the ground on the south side, before which and between the two orchards there is a small grassy lawn. There are three front entrances; within these are thirteen large-sized rooms and thirty-six sleeping rooms. The middle entrance opens into the dining hall, which might very well accommodate sixty or seventy-five people. On the north side, projecting from the middle of the main building, with an entrance into the dining hall, is the cook house, or kitchen, and bakery. Over the dining hall, in the next story, is the family chapel, where all, who are able, assemble in the morning and at night for worship. Above this is a small cupola, with the convent bell, and a rope passes from it through each floor into the centre of the dining hall. The west end ,of the building, from the dining hall; round, con tains exclusively the apartments of the Brethren of the house; the east end of the building, beginning with the same division, contains exclusively the apartments of the Sisters. In each department, there are convenient sitting rooms and spare rooms for company, with sleeping rooms on the north side in both stories. In the centre of the cellar story there is a beautiful fountain of spring water, from which I judge flows out a barrel at every minute and a half. This is distributed in a very convenient manner to the wash houses, and to the dairy, as far as is required, and also serves as a cooler for the store room. 1. Evidently an error in transcribing, as it should be thirty-six. GERMAN SEVENTH DAY BAPTISTS. 1 193 On the north side of the house is a fine meadow, from sixty to a hundred paces across, through which runs the creek before men tioned, and another smaller stream about two-thirds of the distance across. Over these are two small wooden bridges, which lead to the meeting house, situated on the north side of the meadow, adjoin ing a public road which runs through the estate. The meeting-house, which is built of stone, is sixty by fifty feet, without a gallery. On the west end is an adjoining building of smaller dimensions, with a door from without, and into the meeting-house, exactly like an English vestry, but which is really a kitchen; the use of it I will explain hereafter. Near the east end of the meadow, about twenty-five paces from the convent, there is a waste gate for the mill. At this point there is a bend in the creek, and here is formed their . baptistry, well supplied with pure water. Three fixed steps lead down into this beautiful pool.1 ADMISSION TO COMMUNITY. In the course of the narrative of his visit, Davison says concerning admission to the Solitary Community : ¦ It is made a condition of admission, that the inmates of the house shall be single persons ; whether they have ever been married before or not, is not a condition. They must likewise be strict ob servers of the Seventh Day Sabbath, and baptized persons of re puted piety. Their applications for admission must be made to the trustees, who are the authorized, judges of their eligibility. No vow, no promise of continued celibacy, is ever required; but the simple condition is laid down, that if they ever thereafter wish to marry, they must leave the house as is sometimes the case, when no unkind treatment ensues, but rather brother and sisterly attention to the wants of those entering the conjugal relation. No- person can enter and retain independent estate or personal property ; but if they bring any kind of property with them, an ap- < praisement is made, and certificate of the same given, and should the person afterwards leave, the same or its value is returned without in terest. If the inmate dies in the convent, or a recognized inmate of the same, all the property accrues permanently to the establishment. No wages are paid to the inmates, but all share alike the comforts of the establishment, and the charter secures the whole of the estate and its incomes to the single Brethren and Sisters as their property. No one, therefore, can assist out-door relations while an inmate of the house. The labours of the establishment are shared alike by all in a well arranged series; the Brethren under the direction of the Prior, or, as it simply means, Superintendent; and the Sisters under the i. Vid. The Sabbath Recorder, July 1, 1847. 1 194 SEVENTH-DAY BAPTISTS: direction of the Prioress. In no respect, however, is there any pre eminence of class; their offices are for order's sake only; they are in truth a bond of brothers and sisters, and equals in every respect affect ing their honour or happiness. There are at present fourteen Sisters and nine Brethren. The out-door members of the Society have no personal rights in the property of the estate; and there is no more community of in terest among them, than among other denominations of Christians. The religious interests of the Society are entirely -congregational — as truly republican as any other congregation of Baptists. Their officers are voluntarily elected like ours. They do not hold, however, to paying their pastor a stated salary; but believe that he should be voluntarily assisted as he has need. In this respect they and the Dunker Baptists are of one mind. What their practice is, year in and year out, I know not. They paid my expenses liberally and kindly.1 The labours of Rev. Azor Estee, and his assistants in this vicinity covering a little more than four years from i860 to 1864 have already been described.2 VISIT OF CORLISS F. RANDOLPH. In early September, 1908, the present writer visited Snow Hill in pursuit of information for the preparation of this brief history. The Solitary Brethren and Sisters have disappeared long ago. The buildings and other appurtenances of the farm have suffered through a protracted period of litigation, first instituted twenty years ago, more or less, by about fifty of the Snowberger heirs for the recovery of the Community farm, which they claimed had been forfeited by being diverted from the uses defined in the deed conveying it to the trustees who controlled it. This move proved abortive and then an attempt was made to escheat the property to the Commonwealth, on similar grounds. This effort, too, failed, and the title is now fixed beyond question, vesting the property in a board of trustees who hold it for the benefit of the Snow Hill Seventh Day Baptist Church. The suit ended, the trustees have set themselves diligently about repairing the buildings, and other wise restoring the entire property to a state of prosperity. 1. Vid. The Sabbath Recorder, July 8, 1847. 2. See pp. 1 188, 1 190. GERMAN SEVENTH DAY BAPTISTS. 1 195 The grist mill was built in 1807, it is said, by Peter Leh man, who formed a partnership for that purpose under the name of Peter Lehman and Company. The flour it produced was of the highest grade attainable and was marketed in the city of Baltimore. In 1830, the mill was rented for^bout three hundred dollars a year, and in 1840, for about four hundred dollars. More recently, it was well equipped for producing flour by the steel-roller process. But now it has fallen into ruin after long disuse, and will probably be torn down in the not far distant future. All meetings for religious worship were held in the Saal until about 1829, when the church in the meadow across the creek was built, but the Sixth Day evening prayer meeting has always been held in the Saal, which is still used for that purpose at the present day. The Kloster building is occupied at the present time, by two ministers of the church: Rev. John A. Pentz, who has charge of the Kloster farm, and Rev. William A. Resser, a tailor by trade, who conducts his business in the old building, besides making a home in it for himself and his family. On the Kloster building still hang the two bells which called the Solitary to their meals — a large one to tell them to 'make any necessary preparation, and a smaller one to an nounce that the meals were served. On the walls of the Saal still hang interesting examples of fracturschrift, similar to those at Ephrata, and which like them are crumbling into dust. GRAVE YARD. The old grave yard of the congregation stands at the upper end of the Kloster farm toward Quincy. A large double gate opens directly into it from the roadside. Up on the hill side well up in the upper part of the grave yard is a bluish marble stone about three feet high and twenty inches wide. This marks the grave of Peter Lehman, who is commonly re garded as the father of the Snow Hill Community. The' inscription is in German, which turned into English runs as follows : 1 196 SEVENTH-DAY BAPTISTS: Here rest the mortal remains of Peter Lehman. Was born on the 24th of May, 1857, and passed from time into eternity on the 4th of January, 1823. Aged 65 years, 7 months and 11 days. On the opposite side of the stone is the following: Peter Lehman, upright in walk, righteous in life, just in faith, patient in hope, brings a blessed end. Look at me. I have had for a short time toil and labour. And have found great comfort. For the Lord has appeared unto me from afar. ' For the weary souls He will revive, and the troubled souls He will comfort. PROSPERITY. The most prosperous period of the Snow Hill Institute appears to have been from about 1820 to about 1840. The number of Solitary of both sexes residing upon the grounds during that period ranged from twenty to thirty. The latter, Sachse says, was the largest number ever living within the group of Kloster buildings at any one time. The Ephrata music was used here. The five part choral was a favourite form, although in Elizabeth Snowberger's time, she would occasionally attempt a sixth part. A number of the music scores were brought from Ephrata. Many of these were copied and duplicated at Snow Hill in its most flourishing period. , As at Ephrata, so at Snow Hill are to be seen everywhere the reminders of the life of former days — save that the century which elapsed after the erection of the buildings at Ephrata before the present buildings at Snow Hill were con structed, taught a more comfortable and a more rational man ner of life. The kammern and community rooms at Snow Hill were all made larger than those at Ephrata, probably be cause the ultra-symbolism of mysticism had lost its hold largely upon the people. At Snow Hill, several beautiful pieces of cabinet work — some of them gracefully ornate — remain, a pleasing monument to the patient skill of the Solitary Brethren. Several high case clocks are scattered" about through the Kloster almost exciting one's envy, but they are not Com munity products, as are those at Ephrata. GERMAN SEVENTH DAY BAPTISTS. II97 Sine (triiimi ff onfhtiituit y • •• • *«•••» erJR Vuffagt. •rtfftft (ul »n ttcrfaflcr, iwi ,. fl?, 6* tpp» A Book on the Sabbath by Peter Lehman. Here the communion service, both chalice and paten, are of wood, as at Ephrata. In fact, they came from the latter place. LIBRARY. The Snow Hill library is of almost priceless value, consist ing of some two hundred volumes connected, more or less intimately, with the history of the church. Among them are some of the rare products of the Ephrata Press. Again, there are several of the music books made by hand by the Solitary Brethren and Sisters, copied from similar books originally made at Ephrata. Here is to be seen also a complete set of ' the Sabbath School cards used 'by Ludwig Hocker and his comely daughter at Ephrata. This is the only complete set known to the present writer. The library also contains considerable work of Obed 1 198 SEVENTH-DAY BAPTISTS: Snowberger, who came into possession of one of the two his toric printing presses used at Ephrata, and wrio spent many a day in printing broadsides of historical sketches which he wrote, translations of German hymns, and other matter related more or less remotely to the history and life of the German Seventh day Baptist Church. PRESENT CONDITION. The Snow Hill Church today consists of from sixty to seventy-five resident and non-resident members, and with a little encouragement could, in the opinion of those qualified to judge, be revived into an energetic, strong church once more. A large portion of the membership of the "Snow Hill Church live at Quincy, where the church has a controlling interest in a substantial union chapel built of brick. Rev. John Walk, one of the pastors of the church, lives at Quincy. INCORPORATION. The Snow Hill Church was incorporated, probably in December, 1823, under the title of The Seventh Day Baptist Church at Snow Hill. The old record book of the corporation is in the hands of Julius F. Sachse, of Philadelphia. Morrison's cove. From the original centre at Ephrata, and the somewhat later settlement at Snow Hill, the German Seventh Day Baptists scattered into many parts of Pennsylvania, including, par ticularly, various parts of Lancaster, Franklin, Cumberland, Somerset, Indiana, and Adams counties. The principal one of these settlements was in what is known as Morrison's Cove, in Bedford County, including a part of what is now Blair County. • Morrison's Cove is a basin of natural formation, resting upon a limestone bed and surrounded by mountains which completely shut it in, with the exception of two narrow out lets, one at its northern end — McKee's Gap — through which a spur of the Pennsylvania Railroad advances within the Cove (75) GERMAN SEVENTH DAY BAPTISTS. 1 199 to a small station called Henrietta, and then stops as if afraid to venture further ; and the other known as the Loysburg Gap, through which there is access at the south-eastern part to the Huntington and Broad Top Railroad, about a dozen miles away, at a little village called Hopewell, where Yellow Creek (though its water is clear as crystal) joins the Juniata River. This basin forming Morrison's Cove is an ellipse with its longer axis extending nearly north and south. The extreme length of the Cove is thirty-five miles, and its greatest width about ten miles. According to the best information available at this writ ing, the earliest settler in this natural monastery was one John Snowberger — a member of the Snowberger family of Snow Hill, in Franklin County. He was soon followed by other German Seventh Day Baptists, and ere long the entire Cove was under their control. This natural situation was in keeping with the earlier traditions of the solitary life and the spirit of segregation which dominated the communities of Ephrata and Snow Hill, since it was a sort of mountain fastness, shut in upon itself, and practically inaccessible to the rest of the world. The limestone foundation of the Cove insures a fertile soil well adapted to agriculture. The region is well watered by copious springs which abound in so many parts of Pennsyl vania, and which were so much sought after by the German settlers of early Colonial days. Here again, had they been able to retain their original territorial grasp, the German Seventh Day Baptists would have become a highly prosperous people and a mighty factor in the civic life of Pennsylvania, but they, also, like their brethren of English and Welsh descent in this country, have all too often seen the rich fruits of weary toil of pioneer effort almost within their grasp, only to be snatched away suddenly by greedy hands from without the fold. HOUSE OF WORSHIP. The German Seventh Day Baptist Church edifice was erected in 1848,. probably. A subscription was circulated among the members of the church for the raising of funds I200 SEVENTH-DAY BAPTISTS: DIVINE INSPIRATION. (From Kloster MSS.) for that purpose in November, 1847, and on the 22d of the same month, a building committee was appointed. Trustees were not appointed until in 1851^ The commodious building is substantially constructed of brick, with a trussed roof, which reflects credit upon the engineering skill of the builders. It is furnished with comfortable settees of modern design sim ilar to those of the church at Snow Hill. Tables are provided for love- feasts, as at Ephrata and Snow Hill ; and as at both the latter places, a spacious kitchen,, with all the necessary utensils for preparing and serving the love-feasts, is an integral part of the house of worship. The vessels of the communion service — goblets and tray alike — are of wood, which, like those at Snow Hill, were supplied by the mother church at Ephrata. Over the kitchen are sleeping apartments which will accommodate a limited number of guests at the time of of the love-feasts and upon other similar occasions. PRESENT CONDITION. The church, like Ephrata and Snow Hill, owns a burying- ground, but unlike them, has no church farm. The church is supported wholly by the voluntary contributions of its members. The membership of the church numbers about seventy, including both resident and non-resident members. Preaching ¦v-jjs^, li CSS «... -.-¦....;..- ijgtF W •irtS i.-«i :-i K9 75 - . 1 • _¦¦ .' ( f > },*l IV - • ii t.i W); K-J!;;;* ¦«•' 1 < 1 1 fif ' t'f'j ! : I , Vk i - .-.;¦¦ ; I ..¦¦>'»*:..' ¦ GERMAN SEVENTH DAY BAPTIST CHURCH AT SALEMVILLE, PENNSYLVANIA. (From a pencil sketch by Miss Elizabeth Moore.) GERMAN SEVENTH DAY BAPTISTS. 1201 stations are sustained at Johnstown, Baker's Summit, Klahre (Blue Knob), and Forward. The church is under the joint leadership of the two resi dent pastors, Rev. William K. Bechtel and Rev. Jeremiah Fyock. Rev. John S. King, of this church, bishop of the Ger man Seventh Day Baptists (in reality merely pastor-in-chief of the three churches at Salemville, Snow Hill, and Ephrata), died in the early summer of 1908, and his successor has not yet been elected. Rev. John A. Pentz, of Snow Hill, by virtue of his office as president of the German Seventh Day Baptist Convocation, is at the present time the recognized head of the denomination. CREED. Curious as it may seem, the German Seventh Day Bap tists do not appear ever to have formulated any official, crystallized creed, or articles of faith and practice, although, in the early days, there were numerous publications setting forth their views. Benjamin Franklin relates the following bearing upon this question : I was acquainted with * * * Michael Welfare [Wohlfarth]-. * * * He complained to me that they [his people] were grievously calumni ated by- the zealots of other persuasions, and charged with abominable principles and practices, to which they were utter strangers. I told him this had always been the case with new sects, and that, to put a stop to such abuse, I imagined it might be well to publish the articles of their belief, and the rules of- their discipline. He said that it had been proposed among them, but not agreed to, for this reason : "When we were first drawn together as a society," said he, "it had pleased God to enlighten our minds so far as to see that some doctrines, which were esteemed truths, were errors ; and that others, which we had esteemed errors, were real truths. From time to time, He has been pleased to afford us further light, and our principles have been improving, and our errors diminishing. Now we are not sure that we have arrived at the end of this progression, and at the perfection of spiritual or theological knowledge; and we fear that, if we should once print our confession of faith, we should feel ourselves as if bound and confined by it, and perhaps be unwilling to receive further improvement; and our successors still more so, as conceiving what their elders and founders had done to be something sacred, never to be departed from." 1202 SEVENTH-DAY BAPTISTS: I This modesty in a sect is perhaps a singular instance in the his tory of mankind, every other sect supposing itself in possession of all truth, and that those who differ are so far in the wrong ; like a man travelling in foggy weather; — those at some distance before him on the road he sees wrapped up in the fog, as well as those be hind him, and also the people in the fields on each side; but near him all appear clear, though in truth he is as much in the fog as any^ of them.1 FAHNESTOCK'S EXPOSITION. In an ecclesiastical history by Rupp, published in 1843 (at Lancaster, Pennsylvania), under the Greek title (expressed in Roman letters), He Pasa Ecclesia,2 William H. Fahnestock formulated the belief and doctrines of the German Seventh Day Baptists, but there appears to be no reason for believing that this was ever made the official, formal declaration of the church. It may be found also in Mombert's History of Lan caster County (Lancaster, Pa., 1869), and in the Sabbath Recorder for June 17-24, 1847.3 They are as follows : 1. They receive the Bible as the only rule of faith, covenant and code of laws for church government. They do not admit the least license with the letter and spirit of the Scriptures, and especially the New Testament — do not allow one jot or tittle to be added or re jected in the administration of the ordinances, but practice them pre cisely as they are instituted and made an example by Jesus- Christ in his Word. 2. They believe in the divinity of our Lord Jesus Christ, and the Trinity of the Godhead; having unfurled this distinctive banner on the first page of a hymn-book which they had printed for the So ciety as early as 1739, viz. : "There, are three that bear record in Heaven, the Father, the Word, and the Holy Ghost; and these three are one. And there ore three that bear witness in earth, the Spirit, and the water, and the blood; and these three agree in one." 3. They believe that salvation is of grace, and not of works; and they rely solely on the merits and atonement of Christ. They be lieve, also, that that atonement is sufficient for every creature — that Christ died for all who will call upon his name, and offer fruits meet for repentance; and that all who come unto Christ are drawn of the Father. 4. They contend for the observance of the original Sabbath, be- 1. Vid. Franklin's Autobiography, Chapter VII. 2. Cf. Rupp's History of Lancaster County (Lancaster, Penn., 1844), p. 228. 3. Fahnestock's article which is quoted in the Sabbath Recorder of this date is taken from _ Rupp's History of the Religious Denominations at present existing in the United States. \ GERMAN SEVENTH DAY BAPTISTS. 1203 Jieving that it requires an authority -equal to the Great Institutor, to change any of his decrees. They maintain that as he blessed and sanctified that day forever, which has never been abrogated in his Word, nor any Scripture found to warrant that construction, that it is still as binding as it was when it was announced amid the thunders of Mount Sinai. To alter so positive and hallowed a commandment of the Almighty, they consider would require an explicit edict from the Great Jehovah. It was not foretold by any of the Prophets, that with the New Dispensation there would be any change in the Sabbath or in any of the commandments. Christ, who de clared himself the Lord of the Sabbath, observed the Sev enth Day, and made it the day of his especial ministrations; nor did he authorize any change. The Apostles have not assumed to do away with the original Sabbath, or give any com mand to substitute the first for the Seventh Day. The circumstance of the disciples meeting together to break bread on the first day, which is sometimes used Ss a pretext for observing that day, is simply what the Seventh Day people do at this day. The sacrament was not administered by Christ, nor by the Apostles, on the Sabbath, but on the first day, counting as the people of Ephrata still do, the evening and the morning to make the day. 5. They hold to the Apostolic Baptism— believers' Baptism — and administer trine immersion, with laying on of hands and prayer, while the recipient yet remains kneeling in the water. 6. They celebrate the Lord's Supper at night, in imitation of our Saviour — washing at the same time each other's feet, agreeably to his command and example, as is expressly stated in the 13th chapter of 'the evangelist John, 14th and 15th verses*. This is attended to in the evening after the close of the Sabbath — the Sabbath terminating at sunset of the Seventh Day, thus making the supper an imitation of that instituted by Christ, and resembling also the meeting1 of the Apostles on the first day to break bread, which has produced much confusion in some minds in regard to the proper day to be observed. Fahnestock supplements the foregoing tenets with certain explanations which are, even for his time, somewhat tinged with the mysticism of the earlier history of Ephrata. It should be borne in mind, however, that Fahnestock stood on the verge of the great chasm which separates clearly and sharply the mysticism of the Solitary of that Community from the plain, practical religious and spiritual faith of the Ephrata Church of today. , Nevertheless, the church today shows a commendable zeal and interest in preserving, as far as possible, certain tra ditional practices of the old Community, where they do not 1204 SEVENTH-DAY BAPTISTS: conflict with their more modern views of Biblical interpreta tion and religious practice, which, theoretically, at least, are orthodox from a Seventh Day Baptist point of view. Indeed, Fahnestock's expose, when reduced to its lowest terms, is about as follows: i. Acceptance of the Bible as the only rule of faith and practice. 2. Acceptance of the divinity of Jesus ; and belief in the Trinity^ 3. Belief in salvation for all of mankind, through the acceptance of. Christ as the Saviour of men. 4. The observance of the Seventh Day of the week as the Sabbath. 5. Baptism by immersion. 6. The celebration of the Lord's Supper. All of which is pretty nearly identical with generally accepted Seventh Day Baptist doctrine. INFANT BLESSING AND FEET WASHING. At the present time, the German Seventh Day Baptists practice anointing the sick, "infant bfessing," and feet wash ing. The first two — anointing the sick, and "infant blessing" — are in no sense obligatory; but the elders of the church stand ready to perform these ceremonies, if so desired. Upon the request of a sick person, or of the family, or friends,, of the latter, the elder or elders of the church, after prayer suit able to the occasion,1 take a specially prepared oil, com pounded after the manner of the holy oil of the Old Testa ment,2 and dipping the fingers into it, anoint the forehead or other convenient part of the body of the sick person, saying: "I anoint thee in the name of the Father, and of the Son, and of the Holy Ghost." "Infant blessing" (or consecration) is a ceremony per formed at the request of the young child's parents, who wish it consecrated to the service of God, and consists of a simple, but impressive, prayer service, in which the pastor or elder of the church solemnly consecrates the life of the little child to the service of its Maker. There is no sprinkling or other form of baptism, either real or so-called, nor is the child in 1. Vid. James v: 14. 2. Vid. Exodus xxx: 23-33, et saepe. GERMAN SEVENTH DAY BAPTISTS. 1205 A SHORT DISCOURSE. Jeivijh br Seventh-Day Sabbath Is Abrogated and Repealed By JOHN MEREDITH. • m ¦* » • « • « «-=» • • • • • • tlti.b-pagk op mbrkdith's rrply to thb sabbatarian tract* of bbisskl and Wohlfarth. (Original in Lenox-Library, New York.) 1206 SEVENTH-DAY BAPTISTS: any sense considered as having been received into the church. . William M. Fahnestock, in speaking of this subject, defines it as follows: The dedication of children of believing parents is a practice of the Society, in- obedience to the saying of our Lord and Master, "Suf- ' fer little children to come unto me and forbid them not; for of such is the kingdom of God." "And he took them up in his arms and put his hands upon them and blessed them;" which we attempt to imitate, by presenting them to the Lord, before the church, with the laying on of hands and prayer by the senior Elder; but which we do not consider as conferring any of the privileges of church membership. It is merely making a public dedication of them to the Lord, and in troducing them to the care of the church; always regarding baptism, upon faith and repentance, as the initiatory rite into the church, and requisite to full fellowship.1 It does not wholly appear that feet washing is strictly mandatory, but, to all intents and purposes, it is considered a duty devolving upon the members of the church. It should be remembered, however, that this is a ceremony which has been practiced in several English-speaking Seventh Day Bap tist churches.2 Moreover, it was highly commended by Walter B. Gillette, when on the occasion of his visit to Ephrata in 1844, he participated in this service himself.3 Samuel Pavi- son, in describing his visit to Snow Hill in 1847, gives a graphic picture of this service, but he does not say whether he participated in it or not. TRINE IMMERSION. The trine immersion was witnessed by Samuel Davison at Snow Hill, who describes it as follows: Three candidates for baptism who had been previously accepted as such by the pastors of the two Societies [Snow Hill and Ephrata], were announced as ready to be baptized. . After being suitably attired, they repaired to the baptistry, where the thronging multitude had already assembled. We sang a hymn and prayed, and Elder [Andrew] Fahnestock went down into the water : the candidates assisted by bystanding brethren and sisters, descended after him. They were 1. Vid. The Sabbath Recorder, December 12, 1844. 2. Cf. Clarke's History of the Sabbatarians, p. 64; and Randolph's History of Seventh Day Baptists in West Virginia, pp. 14-16. 3. Gillette says: "Trine immersion and feet washing are practiced by them; but no one could consider this to be heresy." GERMAN SEVENTH DAY BAPTISTS. 1207 females. As each reached the lower step, he took her by the left arm, and led her to a suitable depth, where she kneeled down. It was a hot sunny day, but that pure water was cold, and at first made respiration short and laboured. She applied water to the face, and he to the back of the head, waiting a moment for her to recover, and re acquire a devout frame. Then, laying his left hand upon the fore part of the head, and his right upon the back; between the shoulders ; he said, "Ich taufe euch in namen des Vaters," andi immersed the candidate, face foremost; then raising her up to her former position, he gave her time for a like recovery of self-possession, and adding, in an audible voice, "und des Sohnes," he immersed her in the same manner a second time; then giving her a like time for a similar re covery, he added, "und des Heiligen Geistes," and proceeded as before; raising her up to her first position, that is, still kneeling, and giving time for the candidate to recover; while she was yet kneeling he laid both hands upon her head, and offered a short invocation for the Spirit of God to seal this obedient handmaid as a child of God. Thus he proceeded with all the others; and the service closed much as with ourselves. There was no hurrying to see how quickly it could be done; nor any apparent impatience with the candidates; both can didates and administrator seemed to act as though they believed the Saviour was near. ATTITUDE TOWARDS ENGLISH-SPEAKING SEVENTH DAY BAPTISTS. It is worthy of remark that the German Seventh Day Baptists, whenever their English-speaking brethren have made advances, have met them more than half way. William M. Fahnestock was a vice president of the American Sabbath Tract Society, and others of them were life members of that and of the Seventh Day Baptist Missionary Society. They frequently contributed to the treasuries of various other Sev enth Day Baptist interests. When in 1821-1822, Amos R. Wells made a missionary tour, starting from his home in Rhode Island, visiting the church at Waterford, Connecticut; the three churches in New Jersey — Piscataway, Shiloh, and Salem (now Marlboro) ; the three German Seventh Day Bap tist churches of Ephrata, Snow Hill, and Salemville; the churches of Western Virginia, and those of Ohio, going as far west as the church in Indiana; then returning by way of the churches in northwestern Pennsylvania, Alfred, Central New York, and Berlin, New York, he collected upon this jour ney offerings arnounting to $104.96, more than one-fourth of 1208 SEVENTH-DAY BAPTISTS: which ($26.92, to be exact) was contributed by the German Seventh Day Baptists.1 THE SUNDAY LAW OF I794. Inasmuch as certain legislation, popularly known as the Sunday Law of 1794, vitally affected all Seventh Day Baptist churches in the great Commonwealth of Pennsylvania, it is deemed wise to give something of an account of the train of events which culminated in this infamous law, of its effects upon the Seventh Day Baptists of that state, and of the vain attempts that have been made to effect its repeal. In-so-far as Sachse2 treats this subject, he has been followed closely. EFFECT OF REVOLUTIONARY WAR. The close of the Revolutionary War found the several congregations of Seventh Day Baptists in Pennsylvania depleted in numbers, and as an organization more or less demoralized. This state of affairs was partly owing to the fact that the tide of war had swept in its fury over the fertile fields of south-eastern Pennsylvania, subjecting the peaceful Seventh Day Baptists to the crush of the iron heel of the in vader, and before a recovery could take place, to the no less emphatic requisitions of the quartermaster sergeants of the patriot army. To comply with these enforced demands from friend and foe, brought ruin to many, while to all it proved a serious loss. Then again some of the younger scions took sides with one or the other of the conflicting parties, thereby estrang ing family and social ties ; others who entered the military ser vice, by strange and rude associations were alienated from the faith of their fathers ; while the older generation, who, by age, or for their faith and principle's sake, refused to take an active part in the struggle for Independence, were looked upon with suspicion, as harbouring sentiments favouring the enemy, and consequently suffering, thereby, more or less per secution from their patriotic neighbours. The annual gatherings had to be abandoned, and even 1. Cf. Seventh Day Baptist Missionary Magazine, Vol. I., No. 6 (Nov. 1822), pp. 180-184, and pp. 189-190. 2. Vid. The Outlook, A Sabbath Quarterly, April, 1890. Also cf. The Sabbath Recorder. April 23-30, 1906. GERMAN SEVENTH DAY BAPTISTS. 1209' I M1STISCHBS ZION, ,586ft *bm frHfrtfeffen. £unftut bid 9?e6 roarum matr^ncn fane tfrrs c&e jufhftcn Wniw. TsstimonV agaihst the Moravians Prepared by Brother Jaebez at the Request op Beissel. Original in Historical Society of Pennsylvania. , I2IO SEVENTH-DAY BAPTISTS: social or congregational intercourse was for a time out of the question. The tide of war even invaded the peaceful and secluded precincts of the German Seventh Day Baptists on the Cocalico, at Ephrata; although the community voluntarily gave one of their larger buildings, Zion, for hospital purposes, and both Brethren and Sisters devoted themselves to the suc cour of the sick and wounded soldiers that were brought there, it did not save them from the visits of the commissary ser geants. On several of these occasions, notwithstanding the protests of the members, the hymn-books and other printed matter of the congregation were seized and used for cartridges ; pages intended to spread the gospel of love and peace to all mankind, thus became the medium to scatter death and destruction among God's children. Throughout the whole of these troublous times, the various Seventh Day Baptist con gregations had yet been able to maintain some semblance of their organizations, although the meetings were held at irregular periods, and even the presence of a preacher on these oc casions was an exception, yet the weekly services were main tained, though the Scriptural number was often lacking. The French Creek Congregation was then the only English-speaking society which had a meeting-house; this was a small log-cabin which stood within the grave yard in Nantmeal; numerically this congregation was the strongest, and through the efforts of Hazeal Thomas, it was subsequentlv incorporated (in 1786), mainly for the purpose of claiming the property in Philadelphia, left by Richard Sparks of the Pennepek church for the uses of the denomination. During this period the Newtown Congregation continued their meet ings at the Thomas homestead, and with the aid of the New Jersey preachers, new interest was awakened towards the close of the war; and several converts were baptized soon after the tide of strife had left our peaceful vales and hill sides. The same was true of the Nottingham Church. After the struggle was over, the years intervening until the adoption of the Federal Constitution and an organized system of government, proved another period of unrest and doubt; all religious societies were more or less under a cloud, GERMAN SEVENTH DAY BAPTISTS, 121 1 congregations had been scattered and churches closed. The Seventh Day Baptists, however, depleted as they were, held together and found encouragement in the hope that under the new order of affairs they would be permitted to exercise their faith to the fullest extent; in this fondly cherished hope they were doomed to disappointment, notwithstanding the much vaunted clause in the Constitution assuring liberty of con science. SUPPRESSION OF SABBATH-KEEPERS. The immediate causes which led to what may be called the legislative or judicial suppression of the Sabbath-keepers in Pennsylvania were as follows: The Federal government was hardly organized and established in Philadelphia .when the Revolution broke out in France in 1793. The news, as it came to the shores of America, caused a great sensation, and the arrival of packets from Europe was eagerly looked for; and when the account arrived as to how the church and its teachings had there been supplanted by the Age and God dess of Reason, the cry against all church discipline was at once taken up by a number of atheists and freethinkers who abounded in the capitol city; and when finally a "citizen" ambassador arrived from the young Republic, pandemonium, for a time, seemed to be let loose, and it required all the firm ness of President Washington to prevent any overt acts which would involve the United States in the turmoil. In addition to the excitement consequent to the political agitations at home and abroad, Philadelphia, the capitol city, was visited by the direful yellow fever epidemic, which in a few short months in the eventful year, 1793, more than decimated the fated city, leaving in its course a trail of sorrow and desola tion unequalled in the history of the provinces. The epidemic had no sooner disappeared with the advent of cold weather, than questions arose as to the probable cause for the terrible visitation. CAUSES OF DISASTERS. Among the various reasons set forth, none was more per sistently promulgated in some quarters, than that it was a punishment sent by the Almighty for the wickedness of the 1212 SEVENTH-DAY BAPTISTS". people; however where one of these factions argued that the chief sin of the populace was the non-observance of the Lord's day, another body publicly stated that the calamity was all due to the erection of a new theatre, while others again stated that the visitation by the scourge was due to the lax adminis tration of the laws respecting gambling and other immoralities, which were allowed to flourish in full sway, by the non-enforce ment of the existing laws. All right-thinking persons, whether churchmen, dissenters, or Quakers, irrespective of creed or denomination, however, united in the opinion that the present laws against vice and im morality, then on the statute books, should be .enforced ; and such additional acts passed as would stamp out the vices and licentiousness which had been introduced by the foreign re fugees and immigrants. SUPPRESSION OF VICE AND IMMORALITY. In this laudable undertaking none were more earnest than the Seventh Day Baptists in Philadelphia, Chester, and Lancaster counties. The result of this movement was that when the Legislature of the State convened, early in Decem ber, 1793, a committee was appointed to report what laws relating to the Suppression of Vice and Immorality, had ex pired by their own limitation. In a few days they made their report, with numerous suggestions, so as to meet the then existing state of affairs. This action of the committee, from the beginning, was met by a strong opposition from the outside, and when on De cember 9, 1793, the Society of Friends presented a lengthy petition to the Senate and Assembly, in favour of the proposed act, it seemed to rouse the opposition to a higher pitch than ever. The report had no sooner been introduced 'into the Legis lature, and printed in the public newspapers of the day (De cember nth), than numerous scurrilous replies and burlesque petitions appeared in some of the not over scrupulous papers. However, on December 56, 1793, the Friends' petition was re-enforced by one of like import signed by a number of the most respected clergymen of the city, setting forth that, in their judgment, it was incumbent upon them as ministers of GERMAN SEVENTH DAY BAPTISTS. 1213 c^^^dtei^fe^;^^: nee ctDewJriunWi eotivit iWfAltaiiiia^klac) cx&ntwin. A Page of Rosicruciah Theosophy. S,iz« of original MSS. 12 z 18 incbea. 12 14 SEVENTH-DAY BAPTISTS: the Gospel, and as members of civic societies, respectfully to request the attention of the Legislature to the fact that it was "Peculiarly necessary to make some effectual provision for the orderly and religious observance of the Lord's-day : for the prevention and punishment of the profanation of the name of God, and every species of impious imprecation." It also set forth the following: We conceive that the solemn intimations of Divine Providence, in the late distressing calamity which has been experienced in this city, urge upon us in the most forcible manner the duty of reforming every thing which may be offensive to the Supreme Government of the uni verse which may impress on the public mind a regard to his government, his providence, his laws and his ordinances. This memorial was signed by the following sixteen prom inent clergymen, viz. : Robert Annan, Robert Dickens, Thomas Fleeson, Ashabel Green, Freeborn Garreston, Heinrich Hel- mith, William Marshall, John Meder, Joseph Pilmore, William Rodgers, William Smith, Friedrich Schmidt, John B. Smith, Joseph Turner, Thomas IJstic, and the Right Reverend Bishop William White. This memorial no sooner appeared in the public press, than it seemed as if the vials of vituperation were opened and poured out upon both petitions as well as upon their signers; some of these writers over whom the vile tenets of French infidelity had obtained a preponderence, went so far as to designate, in the public prints, the reverend and respected signers, as "Snivelling hypocritical dogs, the parsons, who had formed a phalanx in the rear of the Quakers under the leadership of a bishop." The situation was further complicated by the fact that a number of the clergy had not signed the clerical memorial ; some of whom had even pointedly refused to sign the paper. The opponents to the bill at once seized the opportunity, hold-, ing the non-signers up to the public as the most enlightened and liberal of men, while no scorn or epithet was vile enough for the endorsers of the memorial. Another curious circum stance in connection with this affair was that the Roman Catholic clergy (who were all foreigners) to a man had re- (76) GERMAN SEVENTH DAY BAPTISTS. 12 1 5 fused to sign the memorial or give the movement any coun tenance; this fact was much commented on at the time, and it is stated that during the controversy, they posed as the clergy of the masses, and thereby obtained a foothold in the state, which they have maintained until the present time. As a matter of course all such intemperate outbursts, as the fore going, . could not otherwise than weaken the cause of the opponents of the proposed measure. DANGER TO SEVENTH DAY BAPTISTS. It was during the height of this excitement that the at tention of the petitioners was called to the fact that in case the Act, as proposed, became a law, it might be construed so as adversely to affect Seventh Day Baptists within the State, who in the meantime had also become aware of the threatening danger, but who at first would not believe that any law would interfere with them in the fullest exercise of their religious liberty, according to their convictions, and the dictates of their .conscience and the command of the Holy Writ. The urgency of the situation no sooner dawned upon them than a call for a general meeting of all Sabbath-keepers to be held at the Thomas homestead at Newtown, was sent abroad to all mem bers of the faith east of the Susquehanna. Tradition tells us that it was on Christmas day that the Seventh Day Baptist leaders and patriarchs assembled within the time-honoured walls raised by David and Ruth Thomas, to take council on this matter of vital import; there could be seen, on this memorable occasion, the representative from Nantmeal with his broad-brimmed hat, with the sturdy yeoman from Nottingham, and the agriculturist of eastern Chester County, taking counsel with the cowled recluse from the Kloster at Ephrata, or with the representatives of the scat tered congregation on the Pennepek. MEMORIAL. This council resulted in a petition, or memorial in behalf of their constitutional rights, being drawn up and signed by all present, after a committee was appointed to wait upon the Legislature and present it. I2l6 SEVENTH-DAY BAPTISTS: On Thursday, January 2, 1794, the committee appeared before the assembly and respectfully presented the memorial which set forth: That agreeable to the dictates of their own consciences, they have set apart, and keep, the Seventh Day as their Sabbath ; and by existing laws are subjected to severe penalties for working on the first day of the week (Sunday), which they conceive to be contrary to the Constitution of this Commonwealth. They therefore pray that so much of the Act for the suppression of vice and immorality, etc., as imposes a penalty on them for working on the first day of the week, may be repealed. This memorial was based on Section 111., Article ix., of ' the State Constitution, which reads : All men have a natural and indefeasible right to worship Al mighty God according to the dictates of their own consciences; no man can, of right, be compelled to attend, erect or support any place of worship, or to maintain any ministry against his consent; no human authority can, in any case whatever, control or interfere with the rights of conscience; and no preference shall be given, by law, to any religious establishments or modes or worship.1 SUPPORT OF NON-SABBATH-KEEPERS. So great was the respect in which the Sabbath-keepers were held by those who knew them, that when the general meeting and its import became known throughout Chester and Delaware counties, a petition was drawn up and largely signed by residents of the counties named. The signers to this memorial represented no sect or denomination in par ticular, but included Episcopalians, Baptists, Presbyterians, and Quakers, many of the latter having "put their hands" to the first petition to the Legislature, without thinking that it would eventually injure their Seventh Day Baptist neighbours. This memorial was presented to the Assembly by William West, the member from Delaware County, "Praying that the last recited petition (from the Sabbath-keepers) would be taken into consideration and the prayers of the petitioners be granted." 1. Vid. Constitution of the State of Pennsylvania, Done in Convention, September second, in the year of our Lord, One Thousand Seven Hundred and Ninety* GERMAN SEVENTH DAY BAPTISTS. 1217 From old Ephrata MSS. Astrological Chart. LAW PASSED. After both of these petitions ''were before the House, a motion was made to lay them on the table. No further action was taken on the matter until February 5th, when Mr. Me- Lene, chairman of the committee on the subject of the several petitions in regard to the revival of the laws against vice and immorality, brought in two reports. One of these was on the above petition of the Seventh Day Baptists, and stated that the petition of sundry inhabitants of Chester County, praying to be exempted from the payment of fines incurred by breach of the Sabbath day could not be granted, and there fore submitted the following resolution; viz., Resolved, That the petitioners have leave to withdraw their petition. I2l8 SEVENTH-DAY BAPTISTS: 2>artim d> -fcigrr ! $ffitt btn tYltn* ffoen- TMnbtrn bie 2fo«eit I aufbafi fit fdymb werben / unb krnen : tein unb unbcflecFc imrcb bie Welt bitfturcb wxm&eltt/ fcaime 2)cm 3fc£3C& b affmbar wetoe/ unb 2>cw Wjl&C g«?fcbel?c jwt'c tm tymmeU «l(o «ucb ««f *£ri>et»/ 2tmc it ! INVOCATION FROM AN EARLY EPHRATA IMPRINT. The act complained of was passed and finally became >a law, April 22, 1794. REAL CAUSE OF PASSAGE OF LAW. There is a little unwritten history connected with this re fusal of the "Sabbath-keepers' plea for toleration',' and the adverse action of the committee to whom the matter was re ferred. James McLene, the member of the committee who was responsible for the action, represented Franklin County, which had been established out of Cumberland County, but a few years previous (in 1784). He was a Scotch-Irish Presby terian, and like most of his church of that day took an un yielding stand against everything that savoured in the least of-Romanism or the Papacy, and of which the Sabbath-keepers of his native county were accused. The situation of all civil affairs in the county, which he represented, had, since the Revolution, been in a chaotic con dition. Chambersburg, prior to the struggle for Independ ence, was merely a small frontier village ; in fact it was well called the outpost of civilization, being the last regular settle ment on the bridle, or packer's, path to the Ohio; and in the times of peace-, an Indian trading station of importance. Like all similar trading posts, little attention was paid here to the restraints of law or religion, the rough frontiersmen and trad ers making laws to suit themselves, which included a code of morals that would not for a moment have been tolerated in the older settlements east of the Susquehanna. As the settlers were reinforced by their countrymen, from the north of Ireland, determined efforts were made by the Scotch-Irish clergy to apply their rigid- discipline to the settlers ; but with- GERMAN SEVENTH DAY BAPTISTS. 12 1 9 out effect. The apparent gain offered by the systematic free- booting, was too great for the average frontiersman to over come, and soon brought forth a band of outlaws second to none in the colonies, who did not stop at even murder to achieve their object. The church and authorities were both powerless to exter minate the existing evil, as frequently the very persons whose sworn duty it was to uphold the law and the morals of the community, were under suspicion of sharing in the spoils of the outlaws. GERMAN SEVENTH DAY BAPTISTS ON ANTIETAM. In the year 1765, when this pandemonium was at its worst, a small band of peaceful Germans appeared on the scene, and located at the foot of the South Mountain on East Antie tam Creek. These Germans were as strange in appearance as their deportment was different from the frontiersmen in whose midst they settled ; their dress consisted of a long gown secured with a girdle around their waist, the dress of the women differing in the shape of the cowl or hood which was attached to their habit. Further, as to their manners, in place of the ribald jest and maudlin song so common at the village (Chambersburg) but a few miles distant, here were heard hymns of praise, while at other times an air of peace and serenity prevailed, equalled only by the silence of the primitive forest. The thrift and industry of the newcomers, by which the wilderness soon became as a blooming garden, proved but an unheeded example to their rougher neighbours. SUSPECTED OF BEING JESUITS. From such of their neighbours as were religiously inclined, they were also separated by a great chasm, viz. : the new-com ers kept the Seventh Day of the week as the Sabbath. The settlers were in fact an outgrowth or colony of the Seventh Day Baptist congregation on the Cocalico at Ephrata; and from their peculiar garb they at once excited the distrust and suspicion of the Scotch-Irish Presbyterians, who saw in them nothing but Jesuit emissaries of the French government, and at once decried them from the pulpit, making them objects 1220 SEVENTH-DAY BAPTISTS: of hate and ridicule with their hearers. In addition to this, their sterling honesty- and probity drew down on them the ill will of the outlaws and evil-doers with whom the valley swarmed, and who saw in this honest and peaceful community only a standing menace to their nefarious undertakings. Then the fact that Germans of other denominations, who settled in 'the vicinity, also ridiculed the Sabbath-keepers naturally had an effect on even the well-meaning English-speaking neigh bours, and led to many clashings, because of the persistency with which the usual daily labour was performed on the first day of the week. James McLene, for some reason, had conceived an un favourable idea, or opinion, of these Seventh Day Baptists near his home, and tradition tells us that he judged the Sab bath-keepers of Newtown and Nantmeal by the Seventh-day Baptist mystics at Ephrata and Snow Hill; and that nothing could change the stubborn Assemblyman in his belief that all Seventh Day Baptists were anything else than a branch, or order, of the Roman Church, settled there for some sinister purpose. As a sequel, he threw his weight and in fluence as chairman of the committee, with his personal in fluence, into the scale against the Sabbath-keepers who merely asked for toleration, when in fact it was a right assured to them by the fundamental law of the commonwealth. EFFECT OF LAW UPON SABBATH-KEEPERS. After the act became a law, the Sabbath-keepers went on in pursuit of the usual tenor of their way, "keeping the Sev enth Day and obeying the Scriptural behest: 'Six days shalt thou labour.' " Their work on the First day of the week was always done openly, but to their honour be it said, no work or labour, so Sachse declares, was ever undertaken which in any way would disturb, annoy, or interfere with the rights of, their neighbours, who kept the First day of the week, from the full enjoyment of their worship. At first, the remnant of Sabbath-keepers at Newtown felt very little of the effects of the new law; the same may be said of Nantmeal; yet every now and then some jealous GERMAN SEVENTH DAY BAPTISTS. 122 1 XC. f. &* l4ffc# fit tofyin fasten wit ettten •Strom/ w»& fitib wie ein ©cblaflf; -glad? wk «'«• <£fatd/ &<*s -&Oct> fortfc •n^kf tt?irt>. I hereby certify that I saw the original English from which the above German Pamphlet was translated, at Ephrata, Pa., A. D. 1800. Andrew Fahnestock, Pastor of th-e Society at Snow Hill, Franklin Co., Pa. Harrisburg, January 16, 1846. The letter to the Quakers reads as follows:1 The Answer of the President of the United States to an address of the Religious Society Called Quakers, from their Yearly Meeting for Pennsylvania, New Jersey, Delaware, and the Western part of Maryland, and Virignia: Gentlemen :— --I receive with pleasure your affectionate address and thank you for the friendly sentiments and good wishes which you express for the success of my administration, and for my per sonal happiness. We have reason to rejoice in the prospect that the present national government, which, by the favour of Divine Providence, was formed by the common counsels, and peaceably established with the common consent of the people, will prove a blessing to every denomination of them; to render such, my best endeavors shall not be wanting. Government being, among other purposes, instituted to protect the persons and consciences of men from oppression — it certainly is the duty of rulers, not only to abstain from it themselves, but ac cording to their stations to prevent it in others. 1. Cf. The Sabbath Recorder, January 27, 18 1228 SEVENTH-DAY BAPTISTS: The liberty enjoyed by the people of these States, of worshipping Almighty God agreeable to their consciences, is not only among the choicest of their blessings, but of their rights. While men perform their social duties faithfully, they do all that Society or the State can with propriety demand or expect, and remain responsible only to their Maker for the religion or mode of faith which they may prefer or profess. Your principles and conduct are well known to me; and it is doing the people called Quakers no more than justice to say, that, except their declining to share with others the burden of common defence, there is no denomination among us who are more exemplary and useful citizens. I assure you very explicitly, that in my opinion, the conscientious scruples of all men should be treated with great delicacy and tender; ness, and it is my wish and desire, that the laws may always be as extensively accommodated to them, as a due regard to the protection and essential interests of the nation may justify and permit. Geo. Washington. FURTHER ATTEMPTS TO HAVE LAW REPEALED. In face of the decision of the Supreme Court, and not withstanding former failures to obtain favourable action by the legislature, a bill securing to the Seventh Day Baptists their constitutional rights as to religious liberty, was prepared and introduced into the legislature the winter following the adverse decision of the Supreme Court. This bill passed the upper house successfully, but failed of passage in the lower house. So, with varying degrees of encouragement for the future, but always ending in failure, has the struggle progressed, as attempt after attempt has been made, almost down to the present day, to effect its repeal, but the unjust, iniquitous law still remains an integral part of the code of laws of Pennsyl vania, always casting its menacing shadow over any and all who observe the Seventh Day of the week — the Sabbath of' Jehovah and of the Great Master. MONUMENT ON MOUNT ZION. As early as the year 1843, a movement was inaugurated for the purpose of erecting a suitable memorial to the memory of the dead heroes of the Revolution buried on Zion Hill. ' This movement was by no means confined to those intimately con- GERMAN SEVENTH DAY BAPTISTS. I22Q 3tcto (to wrfafifc tl«far Un fo (ana gcffanftmn nnd gtofta omtfw 9Btt Mfmmott/bitftiMZt' (foments (pott/ taratf ktt wrmc&ten greoOe itg. ©a&fotaie&tft&u&iwftr nur fann/Dtf attat SWcn« f$en ©ac&m *u*f$mft' (fett tDicdne neue Mtv foMttMmmim. Qnv -Ooc^ fnirMnani&Miut fod)en. SBamt (Or gcMu fiHrt> fatten e(n7 famt ib* tewfttlfc&e"£t:uau.©<&ein foflflBttSittc&tggefoefen/ a!3 ein aeprfafl/ fo Sucffet mit feinem ifianfert ©iinDen^eer ju fetnet&itf eflefertJ • (Spiff 3«&- c. i, i s. 1 1. RinMt, tf fll w» •(»«« Mr rat Bit IbrflC. »^'l Jf*Mte,SS ttirKi-u roorttn i talKi irtmnin Mr, (nj tit K&. R6wnM«l. 6Ufin» »t>tiiin« auM-fungm, flbnrfitn*annn(($ttotl U*i«s Bann tfo (if Don on« flttKftn tt-a-m, « leoten fit tabtr-uiXbflrt »(n;abnaufeagfi&.c.*i8.i* -Zionitic Pillar Against thb Moravians. pne of the earliest issues of the Ephrata press. ... ' GERMAN SEVENTH DAY BAPTISTS. I235 this eminence, did not strengthen the hand of the patriot in the stricken field ? Their prayers, ardent and pure, were for the men that stood for human rights; they looked upwards to God for a blessing on the means employed, and for the attainment of the glorious end — the means were blessed, and the end was attained. How often, Mr. President, when we conclude the perusal of some bulletin, or history of the battle, when we have sighed for the defeated, or shared the pride of the conqueror, do we dismiss the record as if the story was told. We leave the defeated on the retreat, and the victorious on their march of triumph, and suppose that, like some dramatic pageant, the interest has ceased, and the actors will resume their place, and play their parts in another scene. But, alas ! there is a dread reality in such a contest as that whose occurrences we this day commemorate. There was more to excite our sympathy than the mortification of a defeat, which the leaders experienced. The beaten army retreated, but it left upon the field hundreds whom sickness and wounds detained; the excitement of the combat had passed off, and as the thunders of the cannon and the roar of the musketry ceased, the groans of the sufferers . could be heard. Where could they be placed? What reception were the suffering and the dying to have among those whose fears or whose losses made them flee away from their own possessions? The long train of conveyances that came slowly up the dis tant valley where the field had been contested, the train that bore those whose shattered limbs seemed to defy the efforts of surgery, or whose contagious disease was like "the pestilence that wasteth at noonday," was received by the men of Epharta as if it bore for ward the ingathered harvest of the season; and they garnered up the wounded, the sick and the dying, here in their edifices devoted to public worship, with a welcome and a care that only religion dic tates, that only true patriotism could at that time have evinced. The dead, from that terrible congregation, were burried with all the decencies of friendship, and for a long time, with all the cere monies of military propriety, in the choicest earth. "The frail me morials" that denoted the special resting place of some individuals, have long since perished, and the earth rises over the ashes of all who sleep below, in indiscriminate honour. The strong sense of public duty towards the memory of the good, which is the characteristic of our State, and which should dis-, tinguish all republics, some time since suggested the erection of a token of the recognition of the debt we owe to the memory of these martyrs for liberty; and private donations and public liberality have secured a portion of the means. A column is to arise over the grave of these dead, a column, which, while it tells of their resting place and their death, will stand as a testimony forever, not only of their sac- I236 SEVENTH-DAY BAPTISTS: rifice, but of our sense of the benefits that have resulted therefrom. Aye, let it rise, a land mark on the great manor of Freedom; a guide for those who inquire of the past the way; a record of the mighty cost of our National Independence, a proof that it was purchased with blood. ****** Here we erect the land mark, which shall tell to other times of the self sacrificing virtue of our fathers, and proclaim our own ability to appreciate them. Every hill and valley that has been hallowed by patriot blood, should bear a memorial of its consecra tion. Bunker Hill lifts its column above the dust of those who fell upon its heights. Saratoga and Paoli are marked with the tokens of gratitude for those who fought or died upon their fields; and now peaceful Zion is to bear a testimonial to denote the resting place of those who sought refuge and found comfort in its religious halls. The pillar that ' speaks of these things shall be for a sign to other generations ; and when they shall stand where we have stodd, and know that the foe did not press this soil, but the sufferer for his country came hither and was warmed back again to life and labour, or soothed downward to the grave, they shall bless the memory of those that lived and those that died on this hallowed place.1 SLOW PROGRESS. The cornerstone laid, the project languished. Ten years afterward, in 1855, an amendment to the charter of the Eph rata Monument Association was enacted by the state legislature, whereby Jeremiah Bauman, Jacob L. Gross, Adam Konig macher, Joseph Konigmacher, Jeremiah Mohler, and William Spera were constituted the board of trustees of the Associa tion, all vacancies caused by death or resignation to be filled by the Board of Trustees. The Board organized by electing Joseph Konigmacher, president, and Adam Konigmacher, sec retary and treasurer. Upon the death of Joseph Konigmacher, Jeremiah Mohler was elected president, in 1863, and has re tained that oifice continuously till the date of the present writing. MONUMENT DEDICATED. In 1894, the personnel of the Board of Trustees was as follows : Jeremiah Mohler, president ; Jacob Konigmacher, sec retary and treasurer; John F. Mentzer, D. Rhine Hertz, J. L. 1. Vid. The Sabbath Recorder, April g, 1846. GERMAN SEVENTH DAY BAPTISTS. I237 Steinmetz, William F. Shrimp, and Joseph J. R. Zerfass. The Trustees now entered upon an aggressive movement to realize the original plan for the erection of the monument. To this end, application was made to the legislature of the State of Pennsylvania for the appropriation of a sum of money sufficient for the completion of the work. The application was finally granted in 1901, and on May 1, 1902, the monument was unveiled -and dedicated. The monument is of Quincy (Massachusetts) granite, polished throughout — said to have been the largest all polished granite monument in this country at the timei of its dedication. It consists of three base stones — the largest ten feet square — with a cubical die four feet and six inches each way, sur mounted by a shaft three feet square at the base, and thirty feet high. INSCRIPTIONS. On the west side of the shaft, facing the entrance to Mount Zion Cemetery, in which the monument is erected, on the spot where the cornerstone of the monument first pro jected in 1845, was laid, is a bronze plate illustrating — in bas- relief — a Revolutionary soldier bearing a musket, with one foot resting on a spiked cannon. A silent drum and other ap propriate details bear witness to the terrible carnage of war. Below is inscribed the following: More than a century the remains of these patriots rested in this hallowed spot without any commemoration except the following words on a plain board : Here1 ruhen die gebeine von viel soldaten.2 The south face of the shaft bears another bronze relief of crossed sabres, in connection with which appears the fol lowing inscription: SACRED to the memory of the patriotic soldiers of the American Revolution who fought in the battle of the Brandywine, Sept. 11, A. D. 1777. 1. Curiously enough, this word, which, in its German form is Hier, is in scribed here in the English orthography. 2. Here rest the remains of many soldiers. I238 SEVENTH-DAY BAPTISTS: About 500 of the sick and wounded were brought to Ephrata for treatment. Several hundred died who were buried in this consecrated ground. Dulce et decorum est pro patria mori.1 Oh the north side are the following words: Erected pnder the auspices of the Ephrata Monument Association- which was duly chartered by the Legislature. of the State of Pennsylvania. Unveiled and dedicated, May 1, 1902. That part of the die facing the east bears the following significant inscription : A grateful acknowledgement is here inscribed to the Religious Society 'of the Seventh Day Baptists for its unselfish devotion in administering to the wants and comforts of these brave heroes. ¦ ¦DEDICATORY EXERCISES. The exercises dedicating this monument were opened by the venerable president of the Ephrata Monument Association, Jeremiah Mohler, who extended a gracious welcome to the waiting multitude in attendance. Then followed the invoca tion by the Rev. John S. King, Bishop of the German Seventh ¦ Day Baptist Church. At this juncture, Mr. Mqhler, the president, introduced A. F. Hofstetter, Esq., of Lancaster, Pennsylvania, who pre sided during the remainder of the exercises. A poem written expressly for the occasion by Mrs. Mary N. Robinson, of Lancaster, was read by Miss Jean Wilson, of Washington, District of Columbia. The monument was then unveiled by Miss Helen Carter, of Ephrata, a direct descendant of Colonel John Wright, a Revolutionary soldier, at that time a resident of Ephrata. , The Governor of the State, Honourable William A. Stone," formally presented the monument to the Board of Trustees of the Ephrata Monument Association, in safe keeping for the/ 1. It is sweet and seemly to die for one's country. MONUMENT ON ZION HILL, AT EPHRATA, PENNSYLVANIA. GERMAN SEVENTH DAY BAPTISTS. I239 Commonwealth, and acknowledgment of the trust was made by Jeremiah Mohler,, the president of the Association. Other addresses were made by Honourable J. A. Stober, of Ephrata, who reviewed the history of the Kloster and that of the service of its people for the Government in the Revolu tionary War; by Ex-Governor Robert E. Pattison, of Penn sylvania; and by General John E. Roller, of Harrisonburg, Virginia. AGAPAE, OR LOVE FEASTS. Of all the present practices which distinguish the German Seventh Day Baptists from other Seventh Day Baptists, none is more marked, perhaps, than the agapae, or love-feasts, which they inherited from the Dunkers, or German Baptist Breth ren, and which they have maintained down to the present day. On this subject, viewed from the standpoint of the German Seventh Day Baptists, there is no better authority than Dr. William M. Fahnestock. Concerning it, he writes as follows : The term agapae is really a transliteration of a Greek word meaning love, and is used to designate "A religious festival practiced among the first Christians with a view of cultivating mutual affection and friendly intercourse with each other. * * * * There they testified their love by mutual acts of kindness, and by partaking of the same fare, and by liberally supplying the necessities of their indigent brethren."1 The agapae were observed by the primitive Christians, in imi tation of the last supper, of which our divine Redeemer partook with his disciples, in connection with the institution of the Eucharist, on the night that he was betrayed and led out as a lamb to the slaughter. "These festivals," said Calmet, "were kept in the assembly or church, towards evening, after prayers and worship were over. Upon these occasions, the faithful ate with great simplicity and union, and after the supper they partook of the sacramental signs of the Lord's body and blood." Paul, Jude, and Peter allude to them in their epistles. Tertullian one of the early fathers of the church, and one of the most authorita tive ecclesiastical writers, and Pliny, the historian, in a letter to the Emperor Trajan, testify to its regular observance among the believers of the Lord Jesus. * * * There are many things deemed essential to true piety in the heart for which we have no express Scripture command, and yet to which the religious world, without r. Quoted by Fahnestock from the Enclycopedia of Religious Knowledge. Vid. The Sabbath Recorder, February 6, 1845. I24O SEVENTH-DAY BAPTISTS: any distinction of sect, yields implicit obedience, and most scrupulously observes. Have we any command to establish daily worship in our families? It is a great, an inestimable privilege. There is a propriety in it, and it is doubtless well-pleasing in the sight of God our Maker. Have we any requirement to hold prayer meetings? They are a privilege, a great privilege; they are the evidences of vitality in a church; there is much propriety in them, and much good ac complished by them.1 **** Regarding it as a token of manifestation of fraternal affection, of a family recognition among believers, some few denominations in modern times have restored this festival and observe it regularly in their churches. Among others who have revived this usage, are the Moravians of Germany, the Wesleyans of England, the Sandemanians of Scotland, the Dunkers, or German Baptist Brethren, and the Ger man Seventh Day Baptists of America; all of whom have the same design — token of fellowship — but differ in the manner of conducting it. The Moravians assemble in their place of worship, with such Christian friends as they may bid to the feast, and celebrate it apart from the communion, in a most frugal and cordial manner. On these occasions, all present are supplied with a light cake and a mug of coffee, of which they partake, while their deep-toned organ, inspiring orchestra, and thrilling choir, chant loud anthems of praise to God their Maker. The Methodists observe it with still more simplicity. Meeting with closed doors, yet admitting spectators who may make- the re quest to witness this festival, after singing and prayer, bread* broken into small pieces, and a bowl of water, are passed round to each in union. This dispatched, they continue in prayer and relating their individual religious exercises, during the remainder of the evening. Among the Sandemanians, it consists of dining together at each other's houses in the interval between the morning and afternoon service; and of which every member is not only allowed, but re quired, to partake. The Dunkers, or German Baptist Brethren, like the Moravians, serve rusk and coffee, preceded and followed by singing and prayer, and afterward give the kiss of charity to each other. These brethren all shadow forth the same design in this service — brotherly union — fraternal fellowship. The German Seventh Day Baptists, however, imitate more closely the festival of the primitive Christians, who originally observed it as a social repast— a regular well-provided meal; and in the exuber ance of their benevolence did not confine it to membership or pro fessing Christians, but extended it to all persons present. i. Vid. The Sabbath Recorder, December 12, 1844. GERMAN SEVENTH DAY BAPTISTS. 1 241 tmytatUrftcfctb warum T>fe ©ettteftfe je&ajft tn Ephrara jtd> mtt tiem ©roffen Zinzci* dorfFun&femm geuren angefoffen : Unb toie fifrtine fo grofie Ungleicfcfxtt im^tnJgang bet @acb«n ouf 2to fan doc er (I f> But faM t Setta» cine fi> flroJTe geijNtaV Scumfenfjeit wm fotfiriai 3wetf. £e|Hen mM&en jjeitenfo bduffigtia @^tD«fe.fitf)£ti ®&.&ct man ncf) aewtfjiat eefunbem fdn« O^^i &s« «0fc^i!n.&e^ce9 o^tttfet)' tm, mi ftim$^Wffi&tf$ t$v®£>xmt)t ju hn Ijduffig Stfatmr ©cftemnps u§ man mnig 3&ff)t ttif-r fcbaluit/ fic& aaf"«tfii3«25cife mit2ft.irtnnQ ni«r» tKiti^Bat fikta) eg 8 lirtSt-ftwig ittttomffiikii fjn^ctrtc nun ftlcfcs aflef wr iitt* torn; IWl^drtifiaSTK^fteiuiWi^rttKtu tutgtlalxn ttnr* Prior Onesimus' anti-Moravian Tbactatb, Original lo Historical Society of Pennsylvania. 1242 SEVENTH-DAY BAPTISTS: Bountiful preparations are made days in advance; and the meeting usually commencing on Sixth Day evening, continues to First Day morn ing during which time the whole multitude are feasted three times a day. This custom arose from the force of circumstances around them in the infancy of the church, which was planted in a wilderness, and the people of the sparse settlements having but little opportunity to hear the preached Gospel, came from all the surrounding region on these occasions ; and the Society, acting on the principle which moved our divine Master, when the multitude came to hear his words, and were empty, he took pity on them and fed them; and thus they got into the custom which has been continued to the present day. In the early days of the Society of Ephrata, the meal on the evening after the close of the Sabbath was regarded, more especially, j as the love feast. In approaching it, they humbled themselves in the act of feet-washing, and ended with the partaking of the communion ; but of late years, with a dense unruly populace, they find that impracticable with open doors, which they as yet have not attempted to close, as there is generally so much confusion from the crowd, that of late they have had but two meals a day — at eight o'clock in the morning and three in the afternoon, and dispense with the meal at the com munion. The love feast is regarded among them as the meeting of all- the members of the neighbourhood, and from abroad, together as one ' family, to engage in holy exercises, enjoying, during the continuance of the meeting, a common board, supplied for that purpose, and in renewing their pledges of love in Christ Jesus, by partaking of the emblems of his broken body and shed blood. v To part of ths practice I fully accede, but from part I do dissent, and have always expressed that dissent; * * * but residing ninety miles distant,1 I have found it impossible to break up old rooted usages, however pernicious they may become; for the reckless portion of the community for miles, arOund take advantage of their very great liberal ity, and make a frolic of it instead of respecting it as a solemn Re ligious festival, and thus frustrate, in a great measure, its grand de sign, as well as to destroy all comfort and satisfaction to those en gaged in it. Calmet says that the "faithful" ate together. Pliny says "the followers of Christ;" and Tertullian says, "The believers on the Lord Jesus." Aside from all the annoyances, the design of the festival — a to-, ken of fellowship, family recognition — is totally destroyed by ad mitting the hetrogeneous multitude to a participation. It thus be comes as much a token of friendship with the world, as a token of fellowship among the members of the church. Should the propriety i. Dr. Fahnestock's home, it will be remembered was at Bordentown New Jersey. ' GERMAN SEVENTH DAY BAPTISTS. 1 243 of feeding the multitude, who come on these occasions to hear the Gdspel, be legitimately sustained, it proves most conclusively the pro priety of continuing the "'social repast" in connection with the ad ministration of the communion, as observed in the primitive church, to constitute a love feast, which should not only be restricted to the disciples of the Lord, but be enjoyed in privacy, apart from the general congregation. As the design of the love feast is to maintain, not only by word but in dee.d, a practical family recognition, I consider the following regulations necessary to attain and preserve that object: 1. Where the members of the society are scattered abroad, as that of Ephrata, and a love feast is appointed, preparations ought to be made to entertain all the members of the church at one table, in a plain and frugal manner, during' the continuance of the meeting, including the invited friends from a distance, but no others. 2. Public services ought to be dismissed before the evening of the administration of the Lord's Supper, and the members of the society and any other serious persons who may desire to be present as spectators, should meet alone, and attend to those solemn exercises in privacy and quietness. 3. Where there is no general meeting in contemplation, let the members of the local church meet alone and have the family recog nition revived and preserved, by restoring the social repast shared by our precious Redeemer, in his , last ' hour, with his disciples, and for so many years perpetuated in the primitive church, and crown all by partaking of the sacramental signs of hjs body and blood — the seal of covenant love with the head of the church. In conclusion Dr. Fahnestdck observes : A very judicious writer has said : "If there are, on the one hand, those who identify the primitive agapae with the stated ordinances of public worship, it is scarcely less censurable to discard them wholly, as is too much the case with multitudes of Christians in the present day, and to consider them as matters altogether undeserving their regard. It is demonstrable from the writings of Pliny and Tertullian, that they [the love feasts] were observed at a very early period of the church, and that they were con tinued as long as the Christian profession was preserved in its original purity. * * * But since the abuse of a thing can never be fairly quoted as an argument against the thing itself, it merits the con sideration of Christians of the present day, whether the revival of this ancient practice might not possibly be rendered, under proper ? regulations, productive of beneficial results, and made subservient to a restoration of that fervent love of the brethren, which so distinguished the first churches of the saints." In all I have said, I do not elevate the simple love feast, per se, 1244 SEVENTH-DAY BAPTISTS: to a "stated ordinance of public worship," nor do I attempt to make it of binding obligation ; because the social repast is not commanded, whereas feet-washing and the communion are distinctly enjoined; yet I believe that it is not only admissible, but that there is a great propriety in connecting it with the administration of the Eucharist; yea, I repeat, I am inclined to think that it ought to be made a part and parcel of the 'Lord's Supper.' Still I do not wish to .be too tenacious on that point, nor should I quarrel with any disciple for omitting it. The communion: may be administered without the repast and be valid ; but I should not call that the Lord's Supper — that is, the communion. The social repast cpnstituted a part of our great Ex emplar's proceedings in the matter; and in carrying out the insti tutions of the New Testament, we should be careful, like Moses in building the tabernacle, "to make all things according. to the pattern showed unto ,us." In speaking of the Lord's Supper, Dr. Fahnestock further says: There was in ancient times much significance and a sanctity at tached to a social repast not at all appreciated in the present day. DAVISON'S DESCRIPTION. Samuel Davison, on the occasion of his visit to Snow Hill in 1847, participated in a love-feast, and thus describes it: During the day, little parties arrived from a distance, and like wise took up lodgings with us; and here commenced one of their religious observances. As they arrived, every brother saluted the visit ing brother with a holy kiss; the sisters thus saluted the visiting sis ters; brothers and sisters only shaking hands, as other Christians do. The same observance was affectionately tendered all round on their departure, when the meetings were over, on Second day morn ing. There was no ostentation attending this; it was performed with much simplicity as a reciprocal expression of Christian affection; indeed, I observed that if they met or parted in a public place, amidst a mixed assembly, they merely shook hands, and reserved the kiss of charity to a better opportunity. At noon all in the house dined in the hall. In the evening a sup per was spread in the meeting house for the commencement of the love feast. Everything, however, had been previously prepared. There was no cooking at this time except for our coffee* Here was the first use of the vestry kitchen adjoining the meeting house. In a cellar beneath was a well stored larder. In the vestry itself, were* vessels over fixed furnaces, for heating water, coffee, etc. The meeting house has two front doors, and is seated with the males on one side and the females on the other. It is furnished with GERMAN SEVENTH DAY BAPTISTS. 1245 r& *3S£ ** * * *' LV-' ^liiliri)rfffiil)if(» i^^nm-^M* fe* » !>%. #?¦ •"•*> ^-V^-aS? £|j£ Specimen Page from Ephrata Letter Book. I246 SEVENTH-DAY BAPTISTS *. 1 several settees and long narrow tables, the tables serving for their books during worship, and for meals during the love feasts, by placing two of them together, side by side. On the back side, midway of the house, is one about eight feet long, appropriated to the ministry, there being no other pulpit in the house. I judge that between sixty and one hundred sat down to this well prepared meal. At this and all the following meals, there was a good supply and a sufficient variety of the best household aliments, without any superfluities. They were just such meals as the best German housekeepers would provide for a friendly party; and better than "that, no man need wish for. After all had fairly become seated, a blessing from the great Giver of all good was invoked by the venerable pastor. All kept their seats, except such as served at table, until every one had finished the repast, and then a hymn was sung, in which the whole com pany joined. We rose from the table and went out, enjoying the balmy air in happy conversation as we walked across that verdant meadow. The Sabbath approached. They keep their Sabbath from evening to evening, knowing nothing of that midnight obscurity which lets the Sabbath come and go while they are wrapped in silent slumbers. They "hailed its return as a glad time to their souls. All repaired ere light was gone, to the house of God, and found the tables cleared and spread afresh with snow white cloths, and well furnished with hymn books, music books, and the holy word of God. We sang, we prayed, and a chapter was read, on which the venerable pastor made a -short discourse, and Elder King and myself followed; and all, I trust, felt that it was good to be there. I may remark here that as the older members are most familiar with German, the aged pastor of ficiates in that language generally.. Elder King and myself spoke altogether in English, with which all of them have some acquaintance. On Sabbath morning, the convent bell called us at ten minutes before five o'clock; at five we assembled for a morning season of worship, with some extra exercises beyond their usual morning wor ship. Between six and seven we breakfasted, as we supped the night before. At ten o'clock, a thousand or twelve hundred people came together within and without the meeting house; and the worship was conducted as on the preceding night. After describing a baptismal service,1 Davison proceeds as follows: After they [those who had been baptized] had changed their gar ments, the bell rang, and we sat down to dinner in the meeting house, as we had supped and breakfasted before, with this addition, that all 1. Vid. pp. 1206, 1207. (78) REV. JOHN S. KING. See Biographical Sketches, p. 1361. GERMAN SEVENTH DAY BAPTISTS. 1 247 who attended the meeting should be invited to partake as there should be opportunity. After the first company was done, there was no more religious exercises at the end of the meal. I judged that they fed seven hundred people that day, and all had enough; of course it took a considerable part of the afternoon. When the evening was come, we sat down again, with the com munion table furnished for the Lord's Supper. After we had sung and prayed, read the thirteenth chapter of John, and discoursed upon it, Elders Fahnestock and King rose from the table, laid aside their coats, went to the kitchen vestry, and girded themselves each with a long towel, and took a small tub, capable of holding three or four gallons, half filled with tepid water — here again was, seen the use of the kitchen — returned to the brethren's side of the meeting house, and commenced washing the saints' feet, as many as chose to permit them. Two aged sisters did the same on the female side of the house. When this was ended, they sat down again, and took the bread of the communion of the body of the Lord Jesus. After the giving of thanks, and imploring divine favour, Elder King took the plate of bread — it was unleavened bread in thin slices about the width and length of two fingers — and carried it before Elder Fahnestock, so as to stand before two of the communicants. He then, breaking one of the pieces of bread in two, gave one half to one, and the other half to the other, saying: Nehemet, esset, das ist mein Lieb, der fiir euch gebrochen wird; solches thut zu meinem Geddchtniss,1 thus doing and pronouncing this formulary each time of breaking the bread, until all the communicants had received a bit In distributing the wine, there was no difference between their mode and our own, save that the ministers carried the cups instead of the deacons. This, however, I have seen among the First day Baptists. Afterward, we sang a hymn and went out. Thus ended the love feast.2 SACHSE'S ACCOUNT. In writing of this subject, Sachse says: In the observance of this service the German Seventh Day Baptists of the present day, at both Ephrata and Snow Hill, have of late years made a radical departure from the time-honoured custom of their fathers. The service as now administered is celebrated by candle-light as of old, but is opened with the reading of such parts of scripture as bear upon the service of foot-washing. This act is then observed; as in years gone by, the elder or oldest brother girding himself and washing the feet of the brother to his right, who in turn does the same for his neighbour. When this service is finished, the bread is 1. Vid. I. Corinthians xi, 24. 2. Vid. The Sabbath Recorder, July 8, 1847. I248 SEVENTH-DAY BAPTISTS: broken and the cup passed, after suitable selections of Holy Writ have been read. It will be observed that in this instance the meal has been abol ished. This change was brought about by Elder Andrew Fahnestock, a former preacher, who served the congregation prior to 1863. A cold collation, is however, almost in every instance prepared for such members as come from a distance.1 ATTENDANCE. At the present time, love-feasts are celebrated by all three of the surviving German Seventh Day Baptist churches, at Ephrata, Snow Hill, and Morrison's Cove (Salemville). These festivals are usually attended hy a large company, often times by many who are without the pale of the church. Gillette says that when he attended the annual love-feast at Ephrata in 1844, there were three hundred and fifty people. present, and that there was table service for a hundred and fifty at a time. Davison says, it will be remembered, on the occasion of his visit to Snow Hill, in 1847, a* their annual love- feast there, that seven hundred partook of the feast. The records of the annual love-feasts at Morrison's Cove, kept for a long period of years, show that the attendance there ranged from about one hundred to one hundred and forty. These, however, were members of the church. WHEN HELD. At Ephrata and Morrison's Cove, the annual love-feast is celebrated in the autumn, the exact date being set from year to year. One or two other love-feasts are usually held during the year. At Snow Hill, the annual love-feast is usually held at the Pentecostal season, commonly known as Whitsuntide, or the seventh week after Easter. Other love- feasts occur here at Christmas and Easter. CONCLUSION. In conclusion, a brief summary of the present condition2 of the German Seventh Day Baptists may be of interest. There are three churches, as follows: Ephrata, Snow Hill, and Salemville (Morrison's Cove). 1. Vid. Sachse's German Sectarians of Pennsylvania. Vol. I., p. no. 2. November, 1908. A GROUP OF GERMAN SEVENTH DAY BAPTIST MINISTERS. Rev. Jeremiah Fyock. Rev. John A. Pentz Rev. William K. Bechtel. Rev. William A. Eesser. Rev. Samuel G. Zerfass. See Biographical Sketches, p. 1361. GERMAN SEVENTH DAY BAPTISTS. I249 EPHRATA. At Ephrata, there are some twenty-five or thirty members, with Rev. Samuel G. Zerfass as pastor. Weekly religious services are maintained in the old Sister Saal, or Peniel, and at Mount Airy, some eight or ten miles distant, once in two weeks. A Weekly Sabbath School is conducted. The Church, though small, is earnest and zealous. SNOW HILL. The Snow Hill Church has a membership of sixty or more, resident and non-resident members, and in the opinion of those qualified to judge, could, with a little encouragement, be revived into an energetic, strong church once more. Their house of worship, the original one of stone, is kept in good repair. A large portion of this congregation live at Quincy, a mile away, where the church has the controlling interest in an excellent union chapel, built of brick. The church has three pastors: Rev. John A. Pentz and Rev. William A. Resser, both of whom live in the Kloster building, the former acting as the superintendent of the "Kloster, or church, farm; and Rev. John Walk, who lives at Quincy. This church main tains a weekly service, alternating between the Nunnery and Mount Zion (Quincy). A Sabbath School is also conducted. SALEMVILLE. The membership of the Salemville Church number about seventy, including the non-resident members. The church has two pastors, Rev. William K. Bechtel, and Rev. Jeremiah Fyock, both of whom live at Salemville. Preaching stations are maintained at Johnstown, Baker's Summit, Klahre (Blue Knob), and Forward. The church sustains a flourishing Sab bath School. Their house of worship, built of brick, is in excellent condition. They have no church farm. LEADER. The present leader of the churches is Rev. John A.- Pentz, ¦who was recently elected bishop in the stead of Rev. John S. King, who died May 23,. 1908. Rev. John A. Pentz is like- 1250 SEVENTH-DAY BAPTISTS: wise president of the German Seventh Day Baptist Convoca tion, of which Rev. Samuel G. Zerfass is secretary, Rev. Jeremiah Fyock, vice president, Rev. William K. Bechtel, treasurer, and Rev. Thomas Patterson, evangelist. The ministers of this people are as follows: Rev. John A. Pentz, Snow Hill, (P. O. Waynesboro). Rev. Emanuel Specht, Salemville, (P. O. Forward). Rev. Jeremiah Fyock, Salemville. Rev. W. K. Bechtel, Salemville. Rev. William A. Resser, Snow Hill, (P. O. Waynes boro). Rev. Samuel G. Zerfass, Ephrata. Rev. Thomas Patterson, Ephrata, (P. O. Harrisburg). missionary work. Of late years the churches have engaged in very little evangelistic or missionary work, although Rev. Samuel G. Zerfass devoted a considerable part of the summer of 1908 to such labour within the borders of the Ephrata and Snow Hill churches. publications. But one periodical publication is sustained, a Sabbath School Quarterly, now printed for the churches by Mr. Frank R. King, of Salemville, in whose shop is one of the two print ing presses originally at Ephrata. sabbath reform. In the Sabbath Reform work, the publications of the American Sabbath Tract Society are used largely. THE ROSTER OF THE CELIBATES. The following roster of the celibates of the Ephrata Com munity is taken directly from Sachse, who has spared no pains to make it as complete as possible. Many names are doubtless wholly missing, and of many only the Community name is known, so that the identity of the individual is wholly unknown. Such is that of Lamech the scribe of the Chronicon Ephratense. THE BROTHERHOOD. Agabus (ftirtrefHicher vatter), Stephen Koch. Agonius, Michael Wohlfarth (Welfare). [To his English letters he subscribes himself "A mean Servant of Jesus Christ, and Pilgrim walking to Eternity."] Amaziah [Amasais] (des Herrn Last) Hansly Mayer. Amos (beschwerliche last), Jan Meyle. Abel (Klagort), . Albertus, . Anton, Anton Hollenthal. Agrippa [Roman for Jaebez] (Schwerlich geboren), Rev. (John) Peter Miller. Andreas, Andreas Erlewein. Benedict, Benedict Jughtly. Benno [Benni] (kindschaft) , . Benjamin [Ben Jamin] (sohn der rechten). Chrysostomus, Jeseph Gorgas. Conrad, Johann Conrad Beissel. Darius (iiberwinder), . Daniel (mein Richter ist Gott), Daniel Eicher. Eleazer (Gott helffer), Jacob [Christian] Eicher. Elimalech (Gott Konig), Emanuel Eckerlin. Elkanah (Gottes eiffer), Schaffer. Enoch [Henoch] (ein geweihter), Conrad Weiser. Ephraim (Gewdchs), Jacob Hohnly. Ezecchiel (des Herrn St'drck), Heinrich Sangmeister. Friedsam Gottrecht, Johann Conrad Beissel. 1252 SEVENTH-DAY BAPTISTS: « Gottlieb, Gottfried Haberecht. Gideon (zerstorer), Christian Eckstein. German n, . Hoseas (Heiland), Benjamin Gorgas. Haggai (feyertdglich) , Kroll. Isaiah (des Herrn Heil), Lassly. Jaebez (mit Kummer geboren), Rev. [John] Peter Miller. Jacob (fusentretter), Jacob Zinn. Jehoida [Jojada] (des Herrn Bekenner), Rudolph Nagele. Jephune [Jephuneh] (Anseher), Samuel Eckerlin. Jemini (gerecht), . Jotham (Gerechter Herr), Gabriel Eckerlin. Jethro (fiifnemlish), Jacob Gast. Joel (aufanger), Peter Bucher. Jonadab (freigebig), . Jonathan (des Herrn gaab), Jonathan Hocker. Just (Gerecht), . Joseph (zunehmer), . Johannes (gnadselig), . Javado, . Kenan (Erbnemmer), Jacob Funck. Lamech (arm), . Ludovic, . Macarius, Hermann Zinn. Manasseh (vergessen), Martin Funck. Melchy [Melchi] (des Herrn Konig), . Michael (Schlagender Gott), . Martin, Martin Bramer. Manoah (gaabe), Stattler. Naanam (wohlgestalt), Adam Konigmacher. Nathan (geber), Nathan Hagemann. Nathaniel (des Herrn gaab), Nathaniel Eicher. Nehemiah (trbstender Herr), Hagemann. Obed (diener), Ludwig Hocker. Obadiah [Obedja] (des Herrn knecht), Samuel Funck. Onesimus [Leidselig] (nutzlich), Israel Eckerlin. Philemon (liebhaber), Johann Conrad Reissmann. Peter, Peter (?) Fahnestock. Rufinus [Rufus, Rupinus] (feuerroth), Christian Reb. Sealtiel [Shealtiel] (gottes begehrer), Sigmund Landert. Salma [Salmon] (friedmacher), Hoffly. Simeon (wacht), Simeon Jacob. Shontz. Shabia [Sheba] (bekehrer) , . Stephanus (gekront), . \ Theobald, Philip Weiser (?). Theodorus, Thomas Hardy. GERMAN SEVENTH DAY BAPTISTS. 1253 Timotheus (gottes ehrer), I j Theophilus (Gottlieb), f Alexander Mack> Jr* Theonis, . Wilhelmus, Wilhelm Witt. Zenna [Zemah] (gew'dchs), . Zephaniah' [Zephanja] (achauender Herr), Rudolph Nagele. Zadock (gerecht), Peter Beissel. THE SISTERHOOD. Abigail, Maria Hildebrand-Mack. Amalia, . Albina, Margaretha Hocker. Anna, Anna Eicher. Armella, Fahnestock. Armella II, . Anastasia, Anna Thoma. Athanasia, . Athanasia II, • . Barbara, Basilla, Elizabeth Hoffly. Blandina, Christir-a Funck (?). Bernice (rein, unshuldig), Heyd [Heidt]. Catharina, Catharina Bohler. Catharina II, Catharina Thomasin [Toma], Christina, . Constantia, Valentin Macks daughter. Drusiana (bethauet), Hoffly. Deborah (wohlrednerin), . Effigenia [Iphigenia], Anna Lichty (?). Elizabeth, ¦ ¦ . Esther (verborgene drtztin), . Eunicke [Eunice] (guter sieg), . Eufemia [Euphemia], Traut. Eufrasia, . Eufrosina, Catharian Gartner or Gitter. Eugenia, Catharina Hagemann. Eusebia, Beissel. Eusebia II, Hildebrand-Nahor. Flavia, . Foeben [Phoebe], Christianna Lassie. Genoveva, Funck. Hannah (hold selig), Miller. Hannah II (gnadenreich), Veronica Funck (?). Jael (die erhocte), Barbara Meyer. Joseba (des Herrn fiille), . Julianna, Gorgas. Keturah (verbunden) Elizabeth Eckstein. Lucia, Catharina Foltz. 1254 seventh-day baptists: Louisa, . Maecha (zerstosserin), . Magdalena (thurn erhohet); Hagemann. Maria (bitter), Maria Eicher. Maria II, Maria Baumann. Maria Magdalena, . Marcella, Maria Christina Sauer. Margaretha, . Martha (Lehrerin), . Melonia, Bramin. Migtonia, . Miriam (bitter meer), Mary Anguas. Naemy [Naomi] (lieblich), Eicher. Phoebe [see Foeben] (hell und klar), . Paulina, Maria Miller. Pelagia, . Perpetua, Zinn. Persida, Schuck. Petronella, Maria Hocker. Priscam (alt), Graff. Rahel [Rachel] (Shaaf), Laudert. Rosa, Lassie. Rosina, Schenck. Rebecca (feist dick), Gejir. Sarah (fiirstin), Salome Guth (?). Seraphia (brenner), Jung. Sevoram, Beissel. Sincletica, Maria Stattler-Miiller. Sophia, Gorgas. Sophia II, Rosina Guth (?). Susanna (Roslein), Susanna Hartmann. Tabea (giitig), Margaretha Thoma. Thekla, Klopf. Theresia, Stattler. Veronica, . Zenobia, Susanna Stattler. NAMES OF THE SISTERS OF THE ORDER OF THE ROSES OF SARON. Founders of the order : Prioress Maria, Sub-prioress Eu genia, and Overseers Jael and Sincletica. The names of the sisters forming the different classes are the following: Class I. Ketura, Elizabeth Eckstein. Phoebe, Christianna Lassie. Efigenia, Anna Lichty. GERMAN SEVENTH DAY BAPTISTS. 1255 Flavia, — Sevoram, - Joseba, — Augusta, Class II. Weiser, neice of Conrad Weiser. - Beissel, neice of Conrad Beissel. Class III. Eufrosina, Catharina Gitter. Eufrasia, . Hanna, Miller. Blandina, Christiana Funk. Petronella, Maria Hocker. Class IV. Rahel, Persida, Melonia, — Armella, — Catharina, Nemy, Landert. — Schuck. — Bramin. — Fahnestock. Bohler. Class V. Eicher. Bassilla, Elizabeth Hoffly. Meacha, . Lucia, Catharina Foltz. Class VI. Paulina, Maria Miller. Athanasia, Class VII. Zenobia, Susanna Stattler. Eufemia, Traut. Serah, Salome Guth. Constantia, Valentin Mack's daughter. < Sophia, : Gorgas. The following were apparently not enrolled permanently in any one of the seven classes : Theckla, - Rebecca, — Eunicke, - Drusiana, Priscam, - Theresia, - Genefefa, ¦ - Klopf. Gehr. - Hanselman. - Hoffly. ¦ Graff. - Stattler. - Funck. AUTHORITIES. The German Pietists of Provincial Pennsylvania. By Julius Friedrich Sachse. Printed for the Author, Philadelphia, ' 1895. The German Sectarians of Pennsylvania, 1708-17 42: A Critical and Legendary History of the Ephrata Cloister and the Dunkers. By Julius Friedrich ' Sachse. Printed for the Author, Philadelphia, 1899. The German Sectarians of Pennsylvania, 1742-1800: A Critical and Legendary History of the Ephrata Cloister and the Dunkers. By Julius Friedrich Sachse. Printed for the Author, Philadelphia, 1900. The Music of the Ephrata Cloister; Also Conrad Beissel's Treatise on Music, etc. By Julius Friedrich Sachse. Re printed from Volume XII., Proceedings of the Pennsyl vania-German Society. Printed for the Author, Lan caster (Pennsylvania), 1903. An Authentic History of Lancaster County, in the State of Pennsylvania. By J. I. Mombert, D. D., Lancaster, Pa., 1869. TheJOutlook, April, 1890, contains a treatment of the Sunday law of 1794, by J. F. Sachse. Chronicon Ephratense ; A History of the Community of< Sev enth Day Baptists at Ephrata, Lancaster County, Penn sylvania. By "Lamech and Agrippa." Translated from the original German by J. Max Hark, D. D., Lancaster, Pa. (Published by S. H. Zahn & Co.), 1889. The Village Record, West Chester, Pa., March, 1888, contains a series of articles on The Sabbath-Keepers, by Julius F. Sachse. GERMAN SEVENTH DAY BAPTISTS. 1257 History of Lancaster County. By I. Daniel Rupp. Lancaster, Penn., 1844. ' Pennsylvania: The German Influence in Its Settlement and Development. A Narrative and Critical History. Pre pared by Authority of The Pennsylvania-German Society. Part VII. The German Immigration into Pennsylvania Through the Port of Philadelphia, and "The Redemptioners." By Frank Reid Diffenderffer. Part VIII. The German Bap tist Brethren or Dunkers. By Rev. George N. Falkenstein. (These are included in Vol. X. of the Proceedings and Ad dresses of the Society, 1900.) A Colonial Monastery. By Oswald W. Seidensticker, in the Century Magazine, December, 1881, pp. 209-223. A Peculiar People. By Howard Pyle, in Harper's Mag azine, October, 1889, pp. 776-785. The Old Cloister of Ephrata. By R. D. Von Neida, in The Farm and Fireside, (Springfield, Ohio), March 1, 1906. THE ROGERENES NEW LONDON, CONNECTICUT. (During the Eighteenth Century.) THE ROGERENES Corliss Fitz Randolph, L. H. D. The history of the Rogerenes (so-called- from their found er, John Rogers) has never been satisfactorily written. The fact that they were originally closely identified with the Sev enth Day Baptist Church of Newport, Rhode Island, and that even after their organization as a separate church, or de nomination, they appear to have maintained, for many years, a fairly close relationship with the Seventh Day Baptists, is the reason why this historical sketch is written— a sketch which is designed merely to call attention to this people, and to give some very general idea of their career for the benefit of any who may be sufficiently interested to follow up their history more carefully, rather than to treat of them com pletely or exhaustively. The Rogerenes, like the German Seventh Day Baptists of Pennsylvania, have been a favorite theme with many writ ers, but the former have not been fortunae enough to com mand the interest and talented research of such an author as the Ephrata Community has found in Julius Friedrich Sachse. HISTORY BY WILLIAMS AND B0LLES. A work entitled The Rogerenes1, the joint authorship of I. (The full title of this book is The Rogerenes, Some Hitherto unpub lished Annals Belonging to the Colonial History of Connecticut. Part I.: A Vindication, by John R. B viles. Part II.: History of the Rogerenes, by Anna B. Williams. Appendix of Rogerene Writings. Printed for the Subscribers. Boston, U. S. A. 1904. ... Any other works of value upon this subject, aside from those cited in this sketch, are given in Bolles and Williams' Rogerenes. 1262 SEVENTH-DAY BAPTISTS: John R. Bolles, Esq., of Rogerene descent, and Miss Anna B. Williams, his private secretary, who completed the book after the death of Mr. Bolles, is the latest contribution of merit to this subject; but while it is apparently authentic and trustworthy, it leaves much to be desired as to historical scope and detail. The present brief sketch, like the preceding monograph on the German Seventh Day Baptists by the present writer, has been prepared, like that, under circumstances which not only do not admit of any original research, but which forbid anything more than the merest superficial examination of such^ authorities as the author finds ready at hand, and which, of necessity, are here quoted and paraphrased freely. Miss Williams in the work cited above (p. 319), defines the Rogerenes as follows: The doctrines and customs of this sect were patterned as closely as possible after the early church of the Gentiles ; hence it included the evangelical portions and excluded the unevangelical portions of the doctrines and customs of every sect known to Christendom. Should a new sect be brought into existence on strictly evangelical lines, it would, to all intents and purposes, be the same as the Rogerene Society. It is clear from this definition that its author has studied the sect in question at too close range to make what she says wholly clear to the disinterested observer. TESTIMONY OF BACKUS. The following concerning the Rogerenes appeared in the Seventh Day Baptist Memorial, Vol. I., pp. 86-89, where it is copied from the History of New England, by Backus : A new sect came out from among the Baptists about this time, who have caused not a little trouble to themselves and others, of whom I have collected the following brief account, chiefly from the letters preserved by Mr. Samuel Hubbard. In the close of the year 1674, the family of Mr. James Rogers, of New London, called Mr. Crandall over from Westerly, who preached among them, and baptized his sons John and James, and an Indian named Japheth. This alarmed the other denomination [Presbyterian], and Mr. Brad street, minister at New London, said he hoped the next court would take a course with them. They sent to Newport, and Elder His- (79) THE ROGERENES. I263 cox, Mr. Hubbard, and his son Clarke, were sent to visit them in March, 1675, when Jonathan Rogers was also baptized, and all four of them were received as members of their church, by prayer and laying on of hands. Hereupon John Rogers' father-in-law took his wife and children from him; and upon her complaints against him, he was carried before their deputy Governor, and committeed to Hartford gaol, from whence he wrote to Mr. Hubbard, April 6, 1675. How long he continued there I do not find, only he visited the church at Newport the next September. In September 18, 1676, these four members went with a boat and brought, Elder Hiscox and Mr. Hubbard to New London again, when old Mr. Rogers, his wife and daughter, were all baptized and received into that church; whereupon they were called before the magistrate, but were soon released; though from__that time they began to imprison the Rogerses for working on the first day of the week. And when Mr. Hubbard and Mr. Hiscox visited them again, and held worship with them, two miles out of town, on their Sabbath, Nov. 23, 1677, and Joseph Rogers' wife had next morning given them a satisfying account of her experience, John must needs have them go up to' town and baptize her there. Mr. Hubbard opposed it, but John carried the day; and while Mr. Hiscox was preaching at town, the constable came and took him, and they all went before the magistrate; where also was the minister, Mr. Bradstreet, who had much to say about tlie good way their fathers had, set up. Upon which Mr. Hubbard obtained leave to speak, and said, "You are a young man, but I am an old planter of about forty years, a beginner of Connecticut, and have been persecuted for my conscience from this colony; and I can assure you, that the old beginners were not for persecution, but we had liberty at first." After further discourse, the magistrate said, "Could you not do it elsewhere?" "A good answer," said Mr. Hubbard; and so they were released, and went to Samuel Rog ers' house, where his brother John put himself forward, prayed, and then went out to the water, and baptized his sister; upon which Mr. Hiscox was seized again, as supposing he had -done it; but John came before the magistrate, and was forward to make known his act therein; so the others were released, and returned home. Jonathan Rogers had marned Naomi Burdick, grand-daughter of Mr. Hubbard; and on March 2, 1678, Elder Hiscox baptized her at Westerly, together with James Babcock, George Lamphere, and two others ; and on the fifth day of May following, Joseph Clarke wrote from thence to his father-in-law Hubbard, that John and James, with their father, were in prison; having previously excommunicated Jonathan, chiefly because he did not retain their judgment of the un lawfulness of using medicine, nor accuse himself before authority for working on the first day of the week. Hereupon the church at Newport sent messengers to New London about this matter, who reported on their return, that "a practice I264 SEVENTH-DAY BAPTISTS: was started up (out of conscience) that because the world, yea, most professors, pray in their families, mornings and nights, and before meats and after, in a customary way, therefore to forbear prayer in their families or at meats publicly, except some are led forth upon some special occasion, saying they find no command in the word of God for it." About this time, Elder Hiscox's church received letters from Dr. Chamberlen; whereof one was directed to their church, he being ¦ of the same faith and order with them ;. the other was directed as follows : — "Peter Chamberlen, senior Doctor of both Universities, and first and "eldest physician in ordinary to his Majesty's person, according "to the world, but according to grace a servant of the word of "God, "To the Excellent and Noble Governor of New England: "Grace, mercy, peace and truth, from God our Father, and from our "Lord Jesus Christ, praying for you, that you may abound in "heavenly graces and temporal comforts. "I have always had a love for the intended purity and unspotted "doctrine of New England; for Mr. Cotton was of the same col- "lege and university, of Emanuel in Cambridge, as I was; and so "was Mr. Hooker, and others, with whom we were all contemporary; "and I never knew them, but of a holy life and conversation. I also "knew Colonel Humphrey, Sir Richard Saltonstall, and Mr. Peters, "who were of note among you, and Sir Henry Vane, who all had "some share in the foundation of your Government. But certainly "the first intentions were never to debar the truths of Scripture and "liberty of conscience guided thereby ; but to suppress sin and idolatry, ''and prevent all the adulteries of Rome, to whom all things are "lawful, especially lies and hypocrisy, to promote their most damnable "doctrines, covetous superstitions, and blasphemous supremacy. It "is great wisdom to suppress sin, but not the liberty of a good con science; and whilst men grant liberty of conscience, not to admit "liberty of sin. All magistrates have not attained to this wisdom; "else England had been long since freed from popery and perjury. "Whatsoever is against the Ten Commandments is sin, (Rom. 3:20; "1 John 3:4;) and he that sinneth in one point is guilty of all, "because he that spake one word of them, spake all, and he added "no more, (Jas. 2:10, 11; Ex. 20:1;) while Moses and Solomon "caution men so much against adding to or taking from, (Deut. 4: "2; Prov. 30:5, 6,) and so doth the beloved apostle, (Rev. 22:18, "19J what shall we say of those that take away of those ten words, "or those that make them void and teach men so? Nay, they dare "give the lie to Jehovah, and make Jesus Christ not only a breaker "of the law, but the very author of sin in others, also causing them "to break them. Hath not the little horn played his part lustily in THE ROGERENES. 1 265 "this, and worn out the saints of the Most High, so that they become "little horn men also! If you are pleased to inquire about these "things, and to require any instances or information, be pleased by "your letters to command it from your humble servant in the Lord "Jesus Christ. "Peter Chamberlen." "Most worthy Governor, Sept. 1, 1677." Copies hereof, were sent to those to whom it was directed, and the church sent a letter therewith to, Connecticut, from whence this answer was returned: — "Hartford, 8, 8, 78. "Friends of Newport on Rhode Island, William Hiscox, &c: "Yours of 9, 4, 78, was received the 7th instant, with one in closed from another, from Peter Chamberlen, Senior. The advice "in both is readily complied withal, and thankfully accepted. To be "minded of any parts of the scripture of truth is gratefully received, "and were it not for a seducing devil and a deceitful heart, they "would be a rule of life unto all that have senses exercised therein, "and make due application thereof. "What yourselves or that worthy gentleman intend, or who or "what he refers to, is not so easy to guess at. We have of late "had to deal with Rogers and his, of New London, towards whom "the authorities have shown all condescension imaginable to us; "that if they would forbear to offend our consciences, we should "indulge them in their persuasion, and give them no offense in the "Seventh Day, in worshiping God by themselves. We may doubt (if "they were governors in our stead) they would tell us, that their con sciences would not suffer them to give us so much liberty; but that "they must bear witness to the truth, and beat down idolatry, as the "old good kings did in Scripture, they judging so of our Lord's Day "worshiping. It may be that your counsel may be more taking with "them, to make them forbear, than ours ; which is all at present, with "respects. "From your friend and servant in Christ, "William Leete." The church repeatedly sent and laboured with them, but to little effect. Mr. Gibson went and lived and preached a while among them at New London; but Mr. Hubbard wrote to their aged brother Thorn ton (who had removed from Newport to Providence) on Nov. 8, 1679, informing him of his late visit to that people, when he found that old Mr. Rogers had the wheel of a loaded cart went over his leg a little below his knee, bruising it much, and had been so six weeks, but now could move it. Their judgment is not to use any means. And, said he, "Pray remember my respects to Mr. Roger Williams ; "I should be glad to hear of him and his wife;" a great respect to whom was shown in all their letters as long as he lived. 1266 SEVENTH-DAY BAPTISTS: But on June 7, 1685, Mr. Hubbard wrote to Mr. Henry Reeve of Jamaica, and informed him that messengers were then gone from their church to New( London, "to declare against two or more of "them who were of- us, who are declined to Quakerism. I might say "more ; of whom be thou aware, for, by their principles, they will "travel by land and sea to make disciples-, yea, and sorry ones too. "Their names are John and James Rogers, and one Donham." From this beginning proceeded a sect which^ has continued to this day, who, from their chief leader, have been called Rogerenes. In their dialect, and many other things, they have been like the first Quakers in this country; though they have retained the external use of Baptism and the Supper, and have been singular in refusing the use of means and medicine for their bodies. Their greatest zeal has been discovered going from meeting to meeting, and from town to town, as far as Norwich and Lebanon, the one 14 and the other 24 miles, to testify against hireling teachers, and against keeping the First Day of the week as a Sabbath, which they call the Idol Sabbath; and when the authorities have taken them up, and fined them there fore, and having sometimes whipped them for refusing to pay it, they soon have published accounts of all such persecutions, which have been the very means of keeping their sect alive. BENEDICT'S ACCOUNT. Benedict, in his History of the Baptists, Vol. II. , pp. 422-426, gives the following account : This sect took its rise at New London, in Connecticut, about the year 1674; for in that year, one John Rogers and James, his brother, and an Indian by the name of Japheth, were baptized by a Mr. Cran dall, then a colleague pastor of the Seventh Day Baptist Church in Newport (R. I.). The next year, by the request of these persons, William Hiscox, the senior pastor of the same church, and two of his brethren; viz., Samuel Hubbard and his son Clarke, made them/ a visit; when another brother by the name of Jonathan, was baptized, and these four persons were received as members of the Sabbatarian Church in Newport, in their usual form, by prayer and the laying on of hands. Soon after this, John Rogers' father-in-law (for what reason I do not find) took from him his wife and children, with whom he was never afterwards united.1 Thus John Rogers not only lost his wife and children in the outset of his career, but upon her complaint against him, he was carried before the Deputy Governor of Connecticut, by whom he was sentenced to Hartford gaol, where he remained a considerable time. In September, 1676, the three Rogerses and Japheth, the Indian, went in a boat and brought Messrs. Hiscox and Hubbard to New 1. It is related by Morgan Edwards that she was afterwards married to a lawyer, by the name of Pratt. THE ROGERENES. I267 London again, when the father and mother and one of the sisters of the Rogerses were all baptized by Mr. Hiscox, and were also added to the church with which they had united* These frequent visits and administrations of the Baptists, awakened the jealousies and resentment of the people of the town, and the power of the magis trate was soon exerted in rigorous measures against this new and obnoxious sect. These few persons, having adopted the Seventh Day of the week for their Sabbath, continued to pursue their worldly business on the First, a practice very common with people of this belief, for which they soon began to be harassed, imprisoned, and beaten. But opposition seemed only to inflame their zeal, and hur ried them on to an extravagant and almost unexampled extreme. Hitherto these persons, who afterwards broke over all bounds of order and decency, were not known as a distinct sect, but had a regular standing in the Seventh Day Baptist Church at Newport. John Rogers, who afterwards, became the fantastic leader of this deluded community, on the following occasion, began the wild and heedless career by which he exposed himself so much to the censure of his friends, and the persecuting violence of his enemies. In the year 1677, Messrs. Hiscox and his companion Hubbard visited New London a third time, and proposed to baptize the wife of Joseph Rogers, another brother of the Rogers family. Their meeting was held two miles from the town, where it was proposed that baptism should be administered; but John was for no retirement; he must needs have the company go up to the town, and have the ad ministration in sight and hearing of their enemies. John was finally listened to, and led on the procession. This provoking measure turned out as might have been expected in those days of intolerance and persecution; for while Mr. Hiscox was preaching, he was seized by the constable and immediately carried before the magistrate, where he was detained a short time and then released. They now repaired to another place, and began to prepare for the administration, when to the astonishment of the company, John stepped forward and prayed, and then led the woman down into the water, and baptized her. ¦ From this time, this singular man took it upon him to baptize, and also "to administer in other things in a ministerial capacity. His relatives, excepting his brother Jonathan, imbibed his spirit and fol lowed his dictates. The church at Newport attempted to reform and regulate them, but their exertions proved ineffectual, and their con nection was soon dissolved. Thus far, the history of the Rogerenes has been compiled from Backus. The following is related in the words of Morgan Edwards, who took his account from Backus, and from John Rogers's own writings. After mentioning the baptism of the Rogers family, he says, "The most forward of the brothers was John; for he. took upon' "him to form the family, and others that he baptized, into a church, 1268 SEVENTH-DAY BAPTISTS : 'and to make a creed and to settle rules of discipline. The first "act of discipline was the excommunication of his brother Jonathan, "for using medicine, and refusing to do things which would bring "on him the lash of the civil magistrate. And thus John Rogers "was not only the founder of the sect, and the person from whom "they were called Rogerenes, but the hero of the cause in suffering, "and writing, and defying; I say defying, for he had not been long "at the head of the cause, before he printed and published the fol lowing proclamation: /, John Rogers, a servant of Jesus Christ, doth "here make an open declaration of war against the great red dragon; "and against the beast to which he gives power; and against the "false church which rides upon the beast; and against the false "prophets, who are established by the dragon and the beast; and "against the image of the beast; and, also, a proclamation of de- "rision against the sword of the devil's spirit, which is prisons, stocks, "whips, fines, and revilings, all which is fo defend the doctrines of "devils. "His theory, relative to baptism and the Lord's supper, is scrip- "tural; for the Rogerenes baptize by immersing professed penitents "and believers; the Lord's supper they administer in the evening, "with its ancient appendages." "Some other articles of Rogers's creed are as follows : "ist. All days are alike since the death of Christ, "2d. No medicines are to be used, nor doctors nor surgeons em- "ployed.1 "3d. No grace at meals. "4th. All prayers to be mental, and not vocal, except when the "spirit of prayer compels to the use of the voice. "Sth. All unscriptural parts of worship are idols. "6th. All good Christians should exert themselves against idols, "etc. "Among these idols, they placed the First Day of the week, "infant baptism, &c. The First Day Sabbath they called the New "England idol. The methods they took to demolish this idol "were: "They would be at work near meeting-houses, and in the ways to "meeting-houses; and take work into meeting-houses, the women- "knitting, and the men whittling and making splints for baskets, and 1. This irrational sentiment they carried, with all the rest of their reveries, to an enthusiastic extreme, by refusing to have midwives for women in travail, holding that they were to be delivered and healed by the power of faith. Old Mr. Rogers (Mr. Hubbard informs us) had the wheel of a loaded cart run over his leg, by which it was very much bruised; and that he had, when he saw him, remained six weeks in a most deplorable condition, but still strenuously refused the use of any means. Backus. Although the descendants of the Rogerenes have generally relinquished the peculiarities of their ancestors, yet some of them are still tinctured with their notions about the use of medicine; and one of them lately, (in R. I.), when violently attacked with a fever, strenuously refused any medical assistance. He consented that a physician, who was a member of the church with him, should visit him as a brother, but not as a doctor, and it was not until his case was thought to be helpless and hopeless, that he consented to employ a physician, which he finally did, and recovered. THE ROGERENES. ', 1 269 "every now and then contradicting the preachers. This was seeking "persecution, and they had plenty of it; in-so-much that the New "Englanders left some of them neither liberty, nor property, nor "whole skins. "John Rogers was an author. He published a commentary on "the Revelation: he that hath patience to read it, let him read it. "He also published a Midnight Cry, a Narrative of Sufferings^ &c. "These last are of some use : for out of them, I have extracted some. "sketches of his history; and others from Backus."1 Such was the beginning of the sect of Tfie Rogerenes. Had they enjoyed a- free toleration in their wild speculations, and been ex posed to no more legal coercion than a judicious magistracy would have inflicted, their zeal might have soon abated, and their sect become extinct. But their intolerant neighbours and rulers could exercise fio degree of patience or forbearance towards them.1 But they were scrupulous to mark every provocation (and the Rogerenes were certainly guilty of many), and being clothed with power, they pursued with unrelenting severity, by frequently haling before magis trates, imprisoning, and unmercifully whipping a people whose mis taken zeal ought certainly to have excited some degree of compassion as well as resentment. But the Rogerenes gloried in tribulation; they often published accounts of their persecutions and sufferings, and most fully demonstrated to their enemies, "that persecution' is the surest way to increase its objects.'' John Rogers, the founder of this extraordinary sect (than whom Diogenes was not more churlish and contrary to all men), after prose cuting his ministry for more than forty years, died in his own house in New London, in 1721, in the 73d year of his age. The occasion of his death was as follows : The smallpox raged terribly in Boston (Mass.), and spread an alarm in all the country around. Rogers was confident that he could mingle with the disease, and that the strength of his faith would preserve him safe from the mortal con tagion. Accordingly he was presumptuous enough to travel 100 miles to Boston, to bring his faith to the test, where he caught the infection, came home, died with it, and spread it in his family. Thus ended this singular man. This event, so confounding in its nature, had no apparent effect on the minds of his followers, unless it were to increase their zeal. Shortly after, Joseph Bolles published a second edition of Rogers' book, entitled, A Midnight Cry from the temple of God fo the ten virgins slumbering and sleeping; Awake, awake, arise! and gird your loins, and trim your lamps, for behold the Bridegroom co-meth, go ye therefore out to meet him! Bolles also wrote a preface to the Midnight Cry in which he says of Rogers, "For his religion he lost his wife and children, and suf- Edwards, History of the Baptists in New Jersey. I27O SEVENTH-DAY BAPTISTS : "fered continual persecution, being nearly one third of his life time, "after his conversion, in prison." This piece seemed to inspire with fresh ardour this wild community. A ,son of John Rogers succeeded his father in his deluded ministry, who, with many others of his brethren, set out with redoubled zeal to pull down -the dragon of the land, the idol Sabbath. In the year 1725, a company of the Rogerenes were taken up on the Sabbath, in Norwich, while on the way from their place of residence to Lebanon, where they were treated with much abuse and severity, and many of them whipped in a most merciless manner. This occasioned Governor Joseph Jenks (of R. I.) to write a spirited piece against their persecutors, in which he not only blames the un necessary severity which they inflicted on the Rogerenes, but he also reprobates their provoking and disorderly conduct. This friendly interposition of the Governor involved him in a dispute with one Joseph Backus, Esq., the magistrate before whom the Rogerenes were arraigned, which was probably the means of abating in some measure, the legal persecutions which continually fell to the lot of this deluded and persecuted people. The Connecticut rulers, after inflicting on the Rogerenes, for al most a century, their fruitless severities, learnt, at length, what they ought to have learnt at first, that the wisest way to deal with them,, when they came to disturb them, and proclaim against the idol Sab bath, was to remove them away, until their worship was ended, and then release them without fine or correction. This method they ' finally adopted, which had a much better effect than their former punishments. One family of these Rogerenes /were Colvers or Culvers1, con sisting of the father, John Culver, and his wife (who were part of the company which was treated so roughly at Norwich, &c.) and five sons and five daughters, who, with their families, made up the num ber of 21 souls. This large family, in the year 1734, removed from New London and settled in New Jersey. The place they pitched upon for residence was on the east side of Schooley's Mountain, in Mor ris County. They continued here for about three years, and then went in a body to Barnegat, in the county of Monmouth. They continued there about eleven years, and then returned to Morris County, ancL-settled on the west side of the mountain from which they had removed. In the year 1790, the Rogerenes (in N. J.) were reduced to two old persons, whose names were Thomas Colver and Sarah Mann; but the posterity of John Colver are yet numerous in Morris County, and have, most of them, become reputable members of other re ligious societies. "I do not find (says Mr. Edwards) that the Rogerenes have 1. Mr. Edwards spells it Colver, but I find in Governor Jenk's MS. it is spelled Culver. THE ROGERENES. I2/I "suffered by fines and corporal punishment in New Jersey, more "than once; and that was for disturbing a Presbyterian congregation "at Baskingridge; In other places, they have been taken out of meet ing houses, with much pleasantry,_ and shut up in stables, pen-folds, "(and once in a hog-pen), till worship was over. Paul speaks of "some people, who pleased not God and were contrary to all men. "It were uncharitable to apply this to the Rogerenes; but facts, for "the course of 116 years, look too much like being contrary fo all "men; and as for the spirit that actuated them, it was as different "from the meek and humble spirit of Jesus, as any two things could "be. It is surprising how principles, or education, or custom, or "something, will make people differ from others so greatly, that it "is hard to think they are of the same common nature, or are the "work of the same Maker. Had the Rogerenes lived in the time "of the Cynic's, they would have been ranked with them." Mr. Backus says of John Rogers, that "he intermixed a number "of precious truths with many- things of a contrary nature." The Rogerenes, in their language and some other peculiarities, resembled the Quakers ; hence they were often called Quaker Bap tists. They have some time ago, become extinct as a society. But their posterity, under the names of Rogers, Bolles, &c.,. are still numerous ; and many of them are not only respectable, but some of them are distinguished members of many of the Baptist churches in different parts of New England and some of the other states. Since the above was written, I have learned that there is yet a small company of the Rogerenes in Groton, near New London. BRIEF OUTLINE NARRATIVE. The foregoing accounts of the Rogerenes by Backus and Benedict, with rather copious extracts from Morgan Edwards by the latter, are manifestly superficial and biased. That John Rogers was enthusiastic almost, if not quite, to the point of fanaticism, is probably true. In fact, it could hardly have been otherwise, all "things considered, but the old adage to the effect that there are always two sides to a case, undoubt edly holds here. The exact unbiased facts in the premises are not available at the present time, nor will they be until some impartial historian treats the subject exhaustively. When that is done, it will doubtless appear that the same spirit of bigotry and persecution which drove Roger Williams forth from the Colony of Massachusetts, fanned the fires of perse cution that raged about the Rogerenes. In the meantime, the following part of this narrative is based upon Bolles and Williams' Rogerenes, already cited. 1272 SEVENTH-DAY BAPTISTS: JOHN ROGERS. John Rogers was the son of James Rogers, a soldier from Saybrook, Connecticut, in the Pequot Indian War, in 1637, and of Elizabeth, daughter of Samuel Rowland, a land ed proprietor of Stratford, Connecticut. On October 17, 1670, John Rogers was married to Eliza beth, daughter of Matthias Griswold, a leading member of the church at Saybrook, whose wife was a daughter of Henry Wolcott. In 1674, John Rogers came in contact with the Seventh Day Baptists of Newport, Rhode Island. Subsequently, he and his wife both embraced the Sabbath to the great dis pleasure of his wife's parents, who finally prevailed upon her to renounce her new faith, and in face of her husband's contin ued refusal to do likewise, to take her little two year old girl and her infant boy and return to her father's house. Her husband now returned to his father's home, in like manner; and near the close of the year, his father, James Rogers, sent for Rev. John Crandall, whose home was at Westerly, Rhode Island, but who was a member of the New port Seventh Day Baptist Church at Newport, to visit him.. On this visit, John Crandall baptized John Rogers, together with his brother James and an Indian servant of his father, Japhet by name. VISIT OF REV. WILLIAM HISCOX. In the following March, 1675, Rev. William Hiscox, in company with Samuel Hubbard and his son Clarke, visited the home of James Rogers, Sr., on the invitation of the lat ter, when Jonathan Rogers, a younger brother of John was baptized^ and the three brothers, John, James, and Jonathan, along with the Indian servant Japhet, were received into the Newport Seventh Day Baptist Church. In the meantime, John Rogers' wife had taken the in itial steps toward obtaining a divorce from her husband, and the guardianship of her children. Now formal application for a decree was made to the courts, and a period of perse cution begun by the authorities against her husband, because of his religious views. THE ROGERENES. 1273 A small congregation, consisting of his father and mother, brothers and sisters, and servants and interested neighbours, had been formed for worship on the Sabbath. Over this group, John Rogers exercised a spiritual oversight, and acted as pastor. In September, 1676, James Rogers, Sr., along with his wife and his daughter, Bathshetia Smith, were baptized on the occasion of another visit by Rev. William Hiscox and Sam uel Hubbard. In the following month, or on October 12, 1676, a decree of divorce from her husband was finally granted Elizabeth, the wife of John Rogers. A full tide of persecution now set in against the entire Rogers family and other Seventh Day Baptists in the vicinity. They were summoned to court and fined, first for non-attend ance at church, and then for working upon the First Day of the week. On Sabbath Day, November 23, 1677, Rev- William His cox and Samuel Hubbard were at New London again. On the following day, it was planned that Joseph Rogers' wife. should be baptized. A large company gathered to witness this ceremony, and Thomas Hiscox improved the opportunity to preach to the assembled multitude before the baptismal rite was administered. For this he "was arrested and brought be- fore the magistrate at once, who immediately released him upon promise that he would perform the ordinance elsewhere, in a retired place. In the meantime, John Rogers had determined that, as virtual, if not actual, pastor of the local branch of the church, it was his duty to baptize Joseph's wife personally. This he promptly did, and William Hiscox was promptly re-arrested, the authorities naturally supposing that he had administered the rite himself, in violation of, his promise to the contrary. As soon as the facts in the case were ascertained, however, William Hiscox was released and John Rogers apprehended. From this time forward, the path of the New London congregation began to diverge from that of the parent church at Newport. The former sought by a careful study of the New Testament, to know the will and doctrines of Christ and 1274 SEVENTH-DAY BAPTISTS: His apostles, as revealed in His own words and practices, and those of His disciples. First of all, they objected to the long prayers, an hour or more in length, that were accustomed to be heard in the Newport Church, on the ground that they were Pharisaical. Then again, they discarded the practice of seeking the services of physicians, surgeons, and midwives, believing that in so doing, they were following the teachings of the New Testament. Jonathan Rogers, however, who subsequently married Naomi Burdick, a grand-daughter of Samuel Hubbard, fail ed to accept these new teachings, and at his own request, was dropped from the list of members of the local church, but retained his membership at Newport, where his "parents and brothers also retained their membership for several years, thus, apparently presenting the somewhat curious spectacle of a church within a church, wherein membership in the outer, or larger church, or circle, did not by any means permit, of necessity, membership in the smaller, or inner, circle. As soon as it became known at Newport that Jonathan Rogers had been dropped from the New London, congre gation, representatives were sent to inquire into the matter. It was decided not to interfere, at that time, at least, with the affairs of the New London branch. REV. WILLIAM GIBSON. Very soon Rev. William Gibson was sent out by the Newport Church to live and preach in the vicinity of New London, and there appears to be no record of friction between himself and John Rogers, or of any of the followers of the latter. Rumors of religious intolerance towards the Seventh Day Baptists of Connecticut, reached London about this time, and evoked the letter from Dr. Peter Chamberlen, and the reply thereto from Governor Leete of Connecticut, both cited above. In the meantime the persecution continued, and mem bers of the congregation were dragged to court and im prisoned, or fined, or both. The wife of Samuel Rogers was THE ROGERENES. 1 275 falsely charged with the misappropriation of money, and John Rogers and Rev. William Gibson were both arraigned in court and fined for labouring on the First Day of the week; this occurred not merely once, but many times. By this time, a considerable number of Seventh Day Baptists, some from Rhode Island, had settled on Great Neck, near by, and in 1684, there were several accessions from the Congregational Church of New London, of whom Samuel Beebe, Jr., who had recently married Elizabeth, daughter of James Rogers, was one. In 1685, four persons — three men and one woman — re ceived fifteen lashes each on the naked body for working on the First Day of the week while faithfully observing the Sev enth Day, and Captain James Rogers was fined £5 for baptiz ing a negro woman.. In this same year, the Newport Church sent a delega tion to romonstrate with John and James Rogers and one Dunham for certain tendencies toward Quakerism. In 1690, the house of worship of the New London Con- * gregational Church was renovated, and extensive improve ments were made at considerable cost. The pews, as usual, were assigned to the townspeople, those paying the highest rate having the highest seats. Accordingly, John Rogers and his brothers, as well as all the other Seventh Day Baptists, had seats assigned them, with corresponding assessments. Upon- their refusal to pay the latter, their cattle and other goods were seized by the authorities and sold at public auc tion, but none of the proceeds in excess of the assessment were returned to them, and the imposition of fines and imprison ment for their religious conduct continued. The terms of im prisonment served by John Rogers, alone, during his life after his religious career began, aggregated upwards of fifteen years. 1 There was a gradual change as to the observance of the Sabbath as some of the younger members of the con gregation grew up. There was, however, a frequent inter change of visits between Jonathan Rogers and his wife, Na omi, on the one hand, and the relatives and friends of the Bolles and Williams' Rogerenes, p. 166. I276 SEVENTH-DAY BAPTISTS: latter at Westerly. There were many others, also, who re mained steadfast to their Seventh Day Baptist faith. In the year 1694, there came another outbreak of perse cution, and on February 25 of that year, John Rogers and Samuel Fox (the latter of whom had married Bathsheba Rogers Smith, upon the death of her first husband, and had embraced the observance of the Sabbath along with her), were fined for working upon the First Day of the week; and a second offence brought Rogers ten stripes from the rod upon his naked body. For a similar offence, Bathsheba was placed in the stocks, and subjected to the public gaze. In October, 1695, John Rogers was taken from prison where he had been confined for some time, tied to a piece of mounted artillery, and seventy-six stripes laid upon his bare skin; the reason for this act Rogers declared he did not know, nor does it appear from records available at the present time. After this merciless punishment, the victim was xs- turned to his prison cell, from which his meagre straw bed had been taken away, and although it was a chilly night in October, he was given nothing at all to lie upon. On another occasion, John Rogers was compelled to sit on a gallows in the public square, as a punishment. For a long period of years, he appears to have been fined £5 each month with great regularity. In May, 1694, the year previous to the events just cited, John Rogers was imprisoned for blasphemy, and kept in prison for nearly four years continuously, and during this period, he was subjected to numerous indignities, those al ready enumerated being included. During this period, he was accompanied a great share of the time by his faithful Indian servant, William Wright, as a companion. Upon his release from this long term of imprisonment, John Rogers was, for a considerable time, concerned with business and other domestic affairs, occasioned by death and other changes in his family. According to one authority, he made an unsuccessful effort at this time to become reconciled to his divorced wife. In the year 1703, he visited one Samuel Bownas, a Quak er, confined, on a false charge, in a prison at Hempstead, Long THE ROGERENES. I277 island, with whom he had a protracted conference, apparently upon religious affairs. Of John Rogers, Bownas, the Quaker, wrote that he was Chief elder of that society, called by other people, Quaker Bap tists, as imagining (though falsely) that both in principle and doc trines they are one with us ; whereas they differed from us in these material particulars; viz., About the Seventh Day Sabbath, In use of water in baptism to grown persons, Using the ceremony of bread and wine in communion, and also of Anointing the sick with oil, Nor did they admit of the light of truth or manifestation of the Spirit but only to believers; alleging Scripture for the whole.1 Of the Rogerenes, Bownas further says: They bore a noble testimony against fighting, swearing, vain /compliments, and the superstitious observation of days.2 ROGERS ABANDONS THE SABBATH. It will be observed from the report of his interview with Bownas, that at that time, in the year 1703, John Rogers still observed the Seventh Day as the Sabbath; but he seems to have changed his views shortly afterward. On this point, Miss Williams writes as follows": In the Introduction to his Epistle to the Seventh Day Baptists, written, according to date of publication, about 1705, he states that by continual study of the New Testament, he has become convinced that Christ Himself is the Sabbath of His Church, having nailed to His cross all former 'ordinances, (Col. xi., 14), that, therefore, ad herence to the Jewish Sabbath, or any so-called sacred day, is out of keeping with the new dispensation. Let no man, thereforej judge you in meat, or drink, or, in respect of an holy-day, or of, the new moon, or of the Sabbath. (Col xi., 16). He also states that as soon as he came to this conclusion, he gave up the Seventh Day Sabbath, and wrote this Epistle to his former brethren of that church. After the above conclusion on the part of John Rogers and his Society, the Rogerenes began to hold their meetings on the First Day of the week, in conformity with "the common custom. Yet much as they might enjoy making this a day of entire rest, were there not an idolatrous law declaring that sacred which was not so 1. Bolles and Williams' Rogerenes, p. 208. 2. Ibid, p. 208. I278 SEVENTH-DAY BAPTISTS: declared in the Scriptures, they still considered it their duty to bear sufficient against the assumption of its sanctity.1 To what extent the Rogerenes followed their leader in renouncing .the Seventh Day at once, does not quite appear. Miss Williams intimates that of the Rogers descent, only the descendants of Jonathan continued, as a rule, to observe that day, and that the families of Captain James and Joseph be came, for the most part, regular Baptists, but that the Roger enes were still separate from all these.2 / Now followed in quick succession a series of events, involving litigation caused by the settlement of John Rogers' father's estate, continued persecution on account of his re ligious views — a persecution no less active and bitter since he abandoned the observance of the Sabbath than before, a pro cession of matrimonial entanglements, commitment to prison on the unsupported charge of insanity, the writing of tractates, etc., until, in the autumn of 1721, he made a journey to Boston on business connected with the printing of his Midnight Cry, and his Answer to R. Wadsworth. At that time a terrible scourge of smallpox was raging in Boston, and it seems somewhat probable, at least, that his journey was made at this particular time in the hope that he might lend a helping hand in caring for the sick, as he had a supreme con tempt for physical disease in any form. At all events he con- . tracted the smallpox himself, and returned home to die, on October 17. After his death, the wife of John Rogers, 2d, and his son, John, 3d, were stricken with smallpox and died. The leadership of the Rogerenes appears to have fallen, upon the death of John Rogers, upon the shoulders of John Rogers, 2d. He was ably supported by John Waterhouse and John Bolles. In a short time still other leaders appeared among whom were young Joseph Bolles, and Andrew Davis, the latter of whom was both an elder and preacher. For some years after the death of John Rogers, there does not appear to have been any very serious interference with the customs of the Rogerenes. As a matter of fact, for up wards of forty years after the death of John Rogers, nothing 1. Bolles and Williams' Rogerenes, pp. 210-21 1. 2. Ibid, p. 215. (80) THE ROGERENES. 1279 appears on the records of any of trie three courts of possible jurisdiction concerning the Rogerenes: There is evidence, however, that they continued steadfast in the faith and prac tice of their fallen but courageous leader, holding their own meetings at New London, Groton, and elsewhere. They doubtless were not so aggressive in their manner as their former chief, and for that reason were not regarded in so offensive a light. THE OLD ROGERENE MEETING-HOUSE OF THE SEVEN GABLES AT GROTON. I EMIGRATION TO NEW JERSEY. About 1735, John Culver and his wife with their sons and their families, together with other Rogerenes to the num ber of twenty-one persons, who had previously settled at Groton, emigrated to New Jersey and settled on the east side of Schooley's Mountain in Morris County, of that state. After a sojourn here of about three years, this party migrated in a body to a place on Barnegat Bay, now called Waretown, in that part of Monmouth County which is now Ocean County, New Jersey. This settlement derived its name from one of the Rogerenes, Abraham Waeir. Other families who affiliated with the Culvers and Waeirs were the Turtles, Bur rows, Manns, Waterhouses, Lambs, Pechers, Salmons, and Owens. Here they remained undisturbed for a period of eleven years, when they returned to Morris County and set tled this time on the west side of Schooley's Mountain in the neighbourhood of the Springs, between Suckasunny and Hopatcong Creek. Smith, in his History of New Jersey, pub lished in 1765, refers to a house of worship used by these I28o SEVENTH-DAY BAPTISTS: people. It was said to have been near the point where the road from Mountain Pond joins the highway from Rustic to Mt. Arlington. Their graveyard was near Silver Spring, about an eighth of a mile from Lake Hopatcong. The state ment is credited that in 1790, there were still living two old persons, Thomas Culver and Sarah Mann, of the original Rogerene congregation in Morris County. VISITED BY EPHRATA PILGRIMS. It was while the community were at Waretown that they were visited by the pilgrims from the Eplirata Community as previously related in History of the German Seventh Day Baptists. It will also be observed by reference to the same source that these pilgrims visited the Rogerenes at New Lon don upon this same pilgrimage, at the solicitation of the Ware- town community. These pilgrims report that they found the principal bone of contention between the Rogerenes and the Congregationalists to be the doctrine of the Perseverance of the Saints. The wise counsel and ever good judgment of the Rev. Peter Miller, one of the pilgrims, went far toward allaying the excitement then prevalent over this and other doctrinal questions. Soon after this pilgrimage, all communication seems to have been broken off between the Rogerenes and the Sev enth Day Baptists. The fortunes of the former ebbed and flowed. Persecution continued until a very late date. They not only provided themselves with a commodious church edifice, but with a school as well, in which their young people might be trained in the atmosphere of their own church. The Rogerenes became prominent locally as strongly op posed to slavery, and as champions of universal peace. Zephania Watrous was the last of the prominent leaders of this sect. He succeeded to the leadership in the year 1814 at about thirty years of age. A daughter of his was still living in the old church home in the year 1900. Among people of eminence whom Bolles names as descended from the Rogerenes are the following: William Augustus Rogers, Professor-elect of Physics and THE ROGERENES. I28l Astronomy in Alfred University, Assistant Professor of As tronomy in Harvard University, and at the time of his death, Professor of Physics in Colby University. Andrew W, Wheeler, Professor of Mathematics, and Dean of Graduate School of Yale University. ' Elias Loomis, Professor of Natural Philosophy in Yale University. Nathniel Britton, Professor of Botany in Columbia Uni versity. LESSONS OF THE PAST REV. STEPHEN BURDICK. See Biographical Sketches, p. 1361. LESSONS OF THE PAST Rev. Stephen Burdick. It seems not only fitting, but especially important, gathered as we are, in this centennial, anniversary of our denominational existence, to carefully review and prayerfully seek to right fully interpret the experiences of the past and to profit by the lessons they should teach us. Whatever we may or may not have done, as their suc cessors, our fathers wrought wisely and well in that they laid the foundation of our denominational faith and life upon the prophets and apostles, the law and the testimony, making Jesus Chfist the chief corner-stone. As the conserva tors of God's revealed truth and the representatives of a spiritual and experimental religion they committed to us a most sacred trust, a precious heritage, an exalted privilege involving far-reaching possibilities and responsibilities. They were the logical successors and legitimate heirs of the Pilgrim Fathers, who led in the advance movement toward the de velopment of a more scriptural and spiritual Christian life among the professed followers of Christ toward the one only system of religion which has its foundation in the Command ments of God and the faith of Jesus, and is effective for the uplift and salvation of men, when the Christian church as His representative, is permeated "and inspired by the spirit, motives, truth, and power of the Lord Jesus Christ. It was the religious reform movement of the Pilgrim Fathers which led 1286 SEVENTH-DAY BAPTISTS: up to the organization of the Seventh-day Baptist denomina tion. The fundamental principles, recognized and accepted by these Puritan reformers involved, both as the logical se quence and a moral obligation, the rejection of all human tra ditions and customs as sources of authority or obligation in matters of religion, and also carried with them the sacred reli gious obligation to fully accept and faithfully apply the law and word of God as the one only source of authority in matters of Christian doctrine, faith and practice. In the application of these principles and the progress of their reform movement they were brought face to face with unforeseen and unwelcome questions of divine law, truth and duty, questions suggest ing change of opinion and practice. They faltered arid halted when they should have gone forward, and while it is beyond a doubt true that their honest protest and resolute break away from the formal and unscriptural religious life of their times, together with their faithfulness to conscientious con victions, and their brave persistent effort to develop a more scriptural and perfect system of religious life and character among men has exercised a far-reaching influence for good, especially in shaping the religious thought and life of our own country, it is nevertheless true that the reform inaugurated by them found its limit and end when as yet the greatly needed reforms of the times in which they lived had not been half accomplished. Our Pilgrim Fathers virtually endorsed and subscribed to the fact that the Scriptures furnish the only suf ficient rule of faith and practice in matters of religion. They insisted, for themselves, upon the rights of conscience and the exercise of religious liberty. But when Roger Williams and his coadjutors ventured to go beyond them in the fuller appli cation of these principles, as related to the scriptural doctrine of Christian baptism and the right of independent church organization for their maintenance, they were banished from the Plymouth colony as disturbing innovators and perverse heretics. The result was the founding of the Rhode Island colony by Roger Williams and its dedication to the rights of conscience and religious liberty. It was, in its nature, an advance and real progress along the line of the reform move- LESSONS OF THE PAST. I287 ment begun by the Pilgrim Fathers when the Baptist church was organized at Newport, R. I., and a no less real and impor tant forward movement when the Seventh-day Baptist church was organized in that city under the able leadership of William Hiscox as sustained by the efficient co-operation of Stephen Mumford, Samuel Hubbard and others, among whom was the intelligent, devout, truth-loving and consecrated mother in Israel, Tacy Hubbard, who back through the intervening gen erations is related to not a few of us who are present today, as our many times great-grandmother. The work to which our fathers were called and committed involved primarily the moral awakening and spiritual uplift ofjhe Christian church. The work to be accomplished was the re-establishment of God's moral law, its more general recognition and fuller application, by way of loyal obedience, to the hearts and lives of men, espe cially among God's professed people, incidentally and essen tially, the exaltation of God's Sabbath law to its rightful place in the religious thought and lives of men. They were called not so much to face the antagonisms of irreligious men, as to stand up against the persistent prejudice and the organized resistence of the truth by well meaning religious men, men who publicly pray for the coming of God's kingdom and the doing his will on earth as done in heaven, while as yet openly and strenuously opposing obedience to plain and unmistakable pre cepts of God's law. Called at such a time for such a work our fathers may well have said, Who is sufficient for these things ? Widely prevailing religious sentiment and practice, based upon human traditions, hoary with age and represented by large and popular majorities, were arrayed against them. 'The work be fore them was not the work of a generation, nor was it such as could be made popular or acceptable to the- leaders and rep resentatives of widely prevailing religious sentiment and cus tom. Truth wins slowly when confronted with large majori ties in error, errors wearing the vestments of religious orders and assuming the name and semblance of religious obligation. Large and controlling majorities are seldom right, while that minority which has stood firm and strong for God, his word and truth, has certainly done well, because it has proven itself 1288 SEVENTH-DAY BAPTISTS: God's faithful and true witness and given to the world the ex ample of steadfastness in faith and truth through obedience to the divine law. JThe membership of the mother church at New port, like the early disciples in the church at Jerusalem, became scattered abroad, and like them went forth preaching the word and organizing churches in other communities, churches which were kept in fraternal sympathy and active co-operation by their annual reunions, known as the annual meeting, at first with the churches in Rhode Island and generally with the church of Hopkinton, the church with which we are permitted to meet on this centennial year of the Seventh-day Baptist Gen eral Conference. As the churches and their membership in creased they came to feel the need of a closer organic union, in order for more efficient cooperation and the more effective prosecution of the work to which they had been called and were committed. Hence it was that one hundred years ago, in prayerful self-giving and mutual consecration to the work be fore them they organized that which has ever since been known as the Seventh-day Baptist General Conference, a name which should ever stand, as at its beginning, for a people of truth, enlightened convictions, expressed in conscientious and loving obedience to the law of God, and exercising that unfaltering faith in him which patiently waits and hopefully labors for the triumph of His kingdom on earth. With the manifest call of God to a mission so exalted, a service so important as that which calls out and separates a people to become true and faith ful witnesses in behalf of God's holy Sabbath-day, an institu tion which memorializes man's relation to God as his creator and sustains and underlies the fact of all human obligation, all moral law, who then is competent to say that the organiza tion of the Seventh-day Baptist denomination was not a time ly and needed testimony in behalf of God's holy law, in view of the fact that the transgression of one of its precepts weakens the claim and involves the transgression of every other pre cept of the law as a whole ? Or who can say that its organiza tion has not been justified by its apparent results as seen and known today, since integrity to truth and godly living in Christ Jesus, in the presence of opposing influence, and at the cost LESSONS OF THE PAST. I289 of personal labor, sacrifice and self-denial, is never vain or lost testimony? That we, the successors of the worthy founders of the denomination, have done as wisely and well as we could and should have done, we do not affirm ; that we have made mistakes, we do not deny, since it is human to err. Wherein we have made mistakes we may and should know their causes and avoid them in the future. The history of the Seventh-day Baptist denomination is suggestive and may be made helpful if we wisely interpret and faithfully apply the lessons it should teach us. One of the chief causes which led up to the organization of the Conference was the growing conviction among the active membership of the churches that the time had come when all Seventh-day Baptist churches should be united in active and aggressive mis sionary work. The conditions were favorable for the success ful prosecution of Seventh-day Baptist missionary work. The moving tide of emigration westward, with which many Sev enth-day Baptists were connected; the establishment of new settlements and the opening of new fields for the Gospel message, and the organization of new churches rendered the circumstances especially opportune for the publication of Sev enth-day Baptist doctrine and the organization of Seventh- day Baptist churches. It was the need and opportunity for missionary work as seen and felt by many Seventh-day Bap tists which served to develop the missionary spirit among them, and led the Conference, soon after its -organization, to appoint a missionary board to direct and prosecute on behalf of the churches the missionary work of the denomination. The primal object for which the Seventh-day Baptist denomination was called into existence was, under existing circumstances; necessarily home mission work. Its work was the development of strong centers of religious life and power, from which should go out God's messengers and message to establish other centers of vigorous religious life and influence. Its specific mes sage was first to those who professed to accept, in all things, the word of God as their rule of doctrine, faith and practice, and yet needed to be taught the way of the Lord more per fectly and led into the ways of active and willing obedience to every precept of God's moral law. Under the original sys- I2QO SEVENTH-DAY BAPTISTS *. tem organized by the General Conference, the mission work of the denomination was prosecuted with more or less success until 1843, a period of time covering forty years, after the first annual report of the Conference. Many of the most able pastors and ministers of the denomination engaged for dif ferent periods of time in home mission work, doing faithful and efficient service therein. The largest per cent of increase to the membership of the denomination* during any like period of years was within the first ten years, between 1803 and 1813, the increase being something more than 67 per cent. A like ratio of increase, if continued through each succeeding decade of the century, should have given the denomination a member ship of more than one hundred and fifty thousand communi cants ; while the ratio of increase for the longer period of forty years ending in 1843, should have given, if maintained, a membership to the denomination of more than one hundred thousand. Seventh-day Baptist mission work of this period was devout, spiritual and faithful, in publishing the Bible doctrine of faith and repentance and in calling men's attention, by the living teacher, to the claims of God's dishonored Sabbath law. While we have not sufficient data to determine definitely the number of converts to the Sabbath during this period, there are incidental circumstances on record which serve to show that the conversions to the Sabbath were proportionately larger than during any other period of our history. It is to be noted, as a suggestive lesson, that during those not unfrequent periods of divine visitation, when the spirit of God was mov ing upon the hearts of the people, bringing gracious ingather ings to the churches, many who had formally observed the first day of the week as the Sabbath, accepted God's Sabba£ji in its stead and united with Seventh-day Baptist churches. As illustrating this fact we quote a paragraph from the letter of Eli S. Bailey to Robert Burnside, of London, Eng., written in 1821, in which he says: "There never has been a time in my remembrance when so much of the spirit of inquiry, on the subject of the Sabbath, has existed as at present. The conse quence of which is that numbers have embraced it. During the LESSONS TJF THE PAST. I29I year past two churches have been constituted in one fellowship, and since Conference there have been large additions to some of our churches, particularly the church of Brookfield, to which there have, been added one hundred and forty members, and there is a prospect of a number more joining soon. A Very considerable number of those who have joined this church were formerly First-day people." This testimony from the past together with the experience of later years, serves to illustrate and impress the fact that the presence of God's Holy Spirit quickening the hearts, conscience and lives of men brings them under the most favorable circumstances for accepting and obeying the truth in its relation to God's Sabbath law. It should not be forgotten that a clean conscience toward God, enlightened by his word and quickened by his Holy Spirit, lies at tl»e foundation of all real and lasting reform in matters of religious life and conduct. The mission work of the denomination during the first forty years, after the organization of General Conference, was * not remarkable in promoting very rapid growth and large ad ditions to the churches. It was, however, efficient and Gospel- wise in its methods and to a considerable extent, successful and substantial in its results with very little apparent occasion for change of organization and methods of work. Nevertheless in 1843 tne Seventh-day Baptist Missionary -Sqciety was organized and about a year later the American Sabbath Tract Society, and some two or three years later the Seventh-day Baptist Education Society and the Seventh-day Baptist Publishing Society were organized. The reason for these changes seems to have been the desire and expectation to thereby increase the general interest, activity and efficiency among our people, along the different lines of our denomina tional work. In consequence of these changes the annual ses sions of the General Conference were abandoned, and from the year 1846 to 1861 only triennial sessions were held. Not long after the organization of the Missionary Society a very general interest was awakened in foreign missions throughout the coun try, in which many of our people became interested, and as the result of this interest among Seventh-day Baptists, we sent out I292 SEVENTH-DAY BAPTISTS: our first foreign missionaries in 1846 to Shanghai, China. It was believed by many that an awakened interest and zeal in foreign missions would create new interest and efficiency in our home work, lead to revivals of religion, the increase of membership and spiritual power and add greatly to our in- influence and efficiency as a Christian people. This expectation has not been realized in our experience as a people. Our sta tistics show that the more we have done for foreign missions the less we have undertaken and accomplished in our home mission work. No one of us can reasonably doubt that God approves and honors faithful, efficient and consecrated foreign mission work, but we should not forget that our mission, un der the divine call, and our right to exist as a denomination, resting as it does upon an underlying principle out of which must be developed all the real and higher types of Christian life and character, is specific in its nature and intent and calls for the larger use of our given talent and the larger conse cration of our given resources. To do that which others do, and that which is right in itself, is commendable, but to fail to do that for which we have been called out, and separated from others to do, is wrong and involves the forfeiture of the right to exist as a separate people. We should also remember in the effort to determine our duty as a people in relation to foreign missions, that the measure\ of our prosperity, growth, efficiency and spiritual power on the home field must be the measure of our efficiency and enlargement on the foreign. We therefore plead for a general uprising in behalf of Gospel mission, for a more thorough organization and a more efficient prosecution of our home work. We need in our home meth ods something "which is not intermittent, spasmodic or tran sient, something that abides, that stays and wins results, some thing that keeps that which we have, wins and holds that which we ought to gain. Most of all, we need that divine visitation, which should come down upon us in kind like the Pentecostal apostolic baptism, bringing the inspiration of self- conscious experience of the divine presence, help and endow ment of power, and that revelation of ourselves to ourselves, which humbles us before God and men, and yet serves to exalt LESSONS OF THE PAST. I293 us into mental, moral and spiritual fitness for doing the Lord's work in the Lord's way. The years which followed the reorganization and division among different societies of our denomination, were years of activity and in some sense years of adjustment to new methods of work, but they were not years of satisfactory progress, in so far as the increase of numbers, consecrated talent and re- , sources were concerned. The division of interest and contri butions from our home to foreign missions were doubtless prompted by the sincere desire for the promotion of Christ's kingdom on earth, and yet it came at a time when the oppor tunities for following up the tide of Western emigration with effective mission work and the planting of new Seventh-day Baptist churches on new fields in growing communities were especially opportune. Between the years 1843 anc- I863 the increase to the denomination, as reported by the Conference, was -439, an average annual increase of about 22 members, and for the term of twenty years about 7 per cent. Between 1863 and 1881, a period of eighteen years, the increase to the churches of the denomination was 2,204, an average annual addition of 122.2, and an increase for the entire period of something more than 33 per cent. During this period the American Sabbath Tract Society was reorganized for active, aggressive Sabbath reform work. It purchased the Sabbath Recorder and established a denominational publishing house at Alfred. It inaugurated a system of Sabbath evangelism, by employing aria1 sending out men to preach the word of God in its fullness, men who proclaimed not only the Gospel mes sage of repentance from sin and faith in the Lord Jesus Christ, but also the message of God's holy law and the claims of his neglected Sabbath. In this they returned to the methods of our fathers, the founders -of the denomination, in exalting the work of the living teacher and. making a face to face campaign with their fellow men, always keeping in view the glory of God and the triumph of His kingdom among men. This awakened general interest and much enthusiasm among our own people, on the Sabbath question, and led to the conversion, of many to the Sabbath truth. It was during this period that the return of 1294 SEVENTH-DAY BAPTISTS: our foreign missionaries from Palestine permanently, from China temporarily, opened the way for the use of more funds and the enlargement of our home mission work and con tributed not a little to our denominational growth and pros perity. From the year 1881, the time when the personnel and the methods of the Tract Society were changed, by its conver sion into a publishing society, until this centennial year, 1903, a period of 22 years, the increase to the membership of our churches in this country has been 386, an annual increase of 17.54 members, while during this period the increase to our sis ter Seventh-day Baptist churches in foreign lands has been 161, making a total increase of Seventh-day Baptist churches 547, and an annual increase of the Seventh-day Baptist churches throughout the world of 24.5 in membership. That the changes made and the efforts put forth have not brought forth the results desired and expected we need not deny, nor is any one competent to say that the work done has been labor lost, or that the seed sown may not yet bring forth an abundant har vest. Some things we have learned at least and among them is the fact that there are times when the hearts of the people wax gross and their ears are dull of hearing, and their eyes they close against the light of God's truth, and that the obstacles and difficulties, in the way of needful reforms are many, rendering progress difficult and slow. It may serve to inspire needed courage and develop stability of purpose to call to mind the fact that even God's chosen prophets and most faithful representatives stood up for years, almost single handed and alone, against seemingly unsurmountable obsta cles, and were "regarded as the representatives of an outgrown system of religious life and conduct, the leaders of a forlorn hope, a lost cause; were derided, persecuted, and some of them- put to death because they brought to God's professed people, God's unerring word of truth which to them had become an unwelcome and unpopular message ; nevertheless they were God's messengers, and the message they proclaimed was God's message of grace and truth. We, however, should not fail to bear in mind the fact that the question for us to consider, as a people, is not the measure of present apparent success, ,but (81) LESSONS OF THE PAST. I295 rather whether we are really seeking to do and are doing the Lord's work in the Lord's way, whetrftr we are trusting in the wisdom of men, or in the wisdom and power of God for the success we desire and seek. One brief chapter of nine verses describes the administra tion of one of the most successful kings of Judea. The secret of his success is described in these words: "Jotham became mighty because he prepared his ways before the Lord his God." They who really desire and seek wisdom from above may find it, while they who prepare their way before the Lord our God cannot make an utter failure in the Lord's work. We may, without undue ostentation, congratulate ourselves upon the fact that there are few if any other Christian denominations proportionate with their numbers, which have done as much or more than Seventh-day Baptists for the promotion of the general education among the people. Wherever they have settled in considerable numbers they have been foremost and active in organizing educational agencies and institutions. It is not too much to say that they have been, to a large extent^ active and efficient educators. Among our predecessors, the English Sabbath-keepers, there were able, educated and influ ential men, such as Francis Bamfield, the Stennetts, Robert Burnside and others who were prominent and efficient minis ters of the Gospel, and prominent in educational life work, such men as Bailey, the renowned English lexicographer. The Seventh-day Baptist church of Newport, our American mother church, was fortunate in having such a founder, leader and first pastor as William Hiscox, who had not received the bene fits of a liberal education, but was a man who possessed rare intellectual endowments, a quickened and clear moral discern ment and divinely endowed with spiritual grace and power. There followed him in the church able, educated and influen tial men, ministers of the Gospel, such as William Gibson, Ebenezer David and others. In the ranks of busi ness and official life were such men as Henry Collins, the Wards, -including Gevernor Ward and others who were loyal, active, and influential members of the Seventh-day Baptist church. The membership of the earlier churches was I296 SEVENTH-DAY BAPTISTS: largely made up of the sturdy New England stock. They were men of limited Hieans in a new and undeveloped country. They were men of truth, enlightened and conscientious convic tions, steadfast in their purpose to make for themselves and the cause they represented a name and a place in the world. Their first struggle was to make for themselves and families homes, and develop needed resources for the consummation of the work before them. The first denominational effort for the promotion of edu cation under denominational auspices was the founding of DeRuyter Institute, which involved on the part of those inter ested, much of labor and sacrifice, but as we recall the labor there done and the results which have followed, we may rest assured that it was not vain sacrifice or labor lost. In the years that have followed, Seventh-day Baptist influence, labor and funds have contributed to the establishment of academic institutions of learning, in the various States and communities, wherein Seventh-day Baptists are located in considerable numbers. These institutions, with few exceptions, have done their work and passed away and have, during their day, contributed to the culture, intelligence, usefulness, moral and spiritual uplift of many Seventh-day Baptists and other people. They are sur vived today by thaj: which may be the fittest, in the educational demands of the times, and that is by the young and vigorous institution of the Southwest, Salem College, by the older- in stitution of the West, Milton College, and by the still older in stitution located centrally between them, Alfred University. The fruit of our educational seed sowing, is to be seen in the numbers which have gone out from these institutions, into many communities, territories and states of the nation and even into other nations, as factors of personal influence, to fill with intelligence, integrity and efficiency positions of trust, honor and responsibility, and yet we should not forget, as educators, that work done for Christ, in the name of our holy religion, cannot be measured and bounded by its mental, social, civic and financial results. Education, as the handmaid of religion, must do more than develop, in men, the power to think and apply thought, along the line of finite things as its ultimate re- LESSONS OF THE PAST. I297 suit. It must teach men to think right, to find the truth, to detect error and wrong, to revere, honor and exalt the eternal law of God by an ever humble, trustful and loving obedience. That so-called "testimony of scholarship and higher criticism," which assumes the supreme right to sit in judgment upon and discount, at pleasure, the authenticity and authority of the Word of God, and thereby undermine men's confidence and trust in it as such, is the kind of higher education which saps the sources of confidence and authority and in practical effort obliterates all real sense of moral obligation to law, both human and divine, for, "If the foundations be destroyed, what can the righteous do ?" It is this kind of education which can not have and hold a place among Seventh-day Baptists as Sab bath reformers without bringing to them ignominious defeat and disastrous failure, for the very obvious reason that the principles and work of Sabbath reform must ever rest-, as their chief corner-stone, upon the integrity and authority of -the Word of God. When the Word of God has lost its influence and hold upon the niasses of men there will be no real reform, but a certain and inevitable drifting backward into moral chaos, anarchy and barbarism. In this age of intellectual ac tivity, and more or less inquiry as to "What is truth?" truth- taught, truth-loving and grace-inspired Seventh-day Baptists, men and women, have large opportunities and far-reaching responsibilities. It is largely through such consecrated work ers as these that, the Lord's church is to fulfill his commission to go into all the world and preach the Gospel to every crea ture, teaching them to observe all things whatsoever He has commanded. If in our reliance upon our schools, as centres of intellectual activity and influence, they fail to take heed to themselves and that which the apostle describes as "the doc trine," the most critical intellectual training and the most care ful system of mind culture cannot clothe or endow the church with needed power or crown her labors with success. While it is the manifest duty of the church to maintain these schools, it is also her privilege and most sacred obligation to pray as Christ prayed for his followers-^"Sanctify them through thy truth, thy word is truth." We must exalt "the doctrine," I298 SEVENTH-DAY BAPTISTS: another name for the truth of God's word, if the truth is to exalt us and crown our labors with the blessings of success. The lessons of the past, as drawn ffom our own and the history of other people are many and important, among which we may suggest: 1. That God's word of truth is the light of life and that which regenerates, unites, endows with power and prepares men for the work of his kingdom. Error in matters of religious principle, doctrine, faith and practice involves moral and spiritual uncleanness, perverts human thought and con duct, renders impossible harmonious right action, the unity of the Spirit in the bond of peace, and hinders the work of Christ's kingdom on earth. Hence God's command by his prophet and apostle, "Be ye clean that bear the vessels of the Lord" ; "Wherefore come out from among them and be ye separate"; saith the Lord." God's call and separation of his chosen ones from others, for the work of his kingdom, does not separate them from intercourse with, interest in and work for their fellow men, but rather separates from the false doc trines and errors of men. Cooperation, without compromise of principle, along many lines of needful work and helpful service with those from whom we differ in some things, should be accepted not only as a grateful privilege, but also as a sacred Christian obligation; but that cooperation in religious work, with others, known to be wrong in matters of religious doctrine and practice, which also involves, as a matter, influ ence and practical effect, the fellowship and tacit approval of known error and its perpetuation as a doctrine of the Christian church, is a kind of cooperation, which must sooner or later bring to its most zealous promoters the loss of moral and spirit ual power and the unavoidable experience of disappointment and failure. The lesson is obvious that they who would do the Lord's work in the Lord's way must not make void any of his precepts or compromise his truth, but rather stand firm and strong as its loving advocates and faithful defenders ; in other words must be a peculiar people, zealous of good works, whose God is the Lord. 2. The mission for which our heavenly Father calls out LESSONS OF THE PAST. 1 299 and commissions his chosen people, or any branch of them, wjjether it be specific or general in its character, must have essentially the same ends in view and even though it may be specific and necessarily limited in the application of its material, moral and spiritual forces, in order to the more certain con summation of its given end, must rest on the same principles and employ essentially the same agencies for the prosecution of its work. These agencies are "the church of the living God," the conservator, or in other words, "the pillar and ground of the truth, the living teacher, the word of God and the endowment of the Holy Spirit." Real mission work is in its highest sense real reform work, having for its object the removal of error and evil and the promotion of truth and righteousness among men. The church of God is a mission ary organization, from which is to go forth God's message of truth and grace to reform and save men. ^ In the fostering development and use of these agencies the church of Antioch organized the apostolic system of world-wide evangelism. Any departure from this system must involve the misapplica tion of material resources and the loss of moral power and spiritual influence. The church of God, guided by his word and directed by his Holy Spirit is the only qualified and author- ¦ ized body of men to develop, initiate and apply the agencies of grace and power and supply the conditions of success in the work of God's kingdom. There must be, if error and evil are to be banished and truth and righteousness are to triumph among men, the consecrated living teacher, who has heard and obeys the divine command, "Preach the word, be instant in season and out of season." There is food for thought as to the conditions of success in the work of God's kingdom in the circumstance that from the first organized Christian church, God's bitterly persecuted church at Jerusalem, men went out everywhere preaching the word and were wonder fully successful in winning men to the saving knowledge of the truth. No other organization can take the place of the church, or go between it and the work for which it has been called into existence, without impressing upon the minds of its membership the apparent fact that the work and the responsi- 1300 SEVENTH-DAY BAPTISTS*- bility for the same have been taken from the church and trans ferred to others; nor is it possible to avoid as a consequent result the loss of interest, zeal, activity and efficiency on the part of the membership of the church, as a whole. It is a general and abiding principle that the division of the work and its responsibilities, among those committed to the same cause and seeking the same ends, begets general interest, coopera tion and efficiency in the prosecution of the work to which they are committed ; while on the other hand the transfer of the work and its responsibilities to the few, not only leads to the loss of personal interest and general cooperation, but also begets the spirit of indifference and unconcern on the part of the many. God's plan for the work always involves the use of means to ends including the selection of men for positions of responsi bility and leadership, but always with this end in view — the development and application of the financial, mental, moral and spiritual resources of the church, and thus by the use of men and means making its membership co-laborers together with God, in the upbuilding of his kingdom on earth. Good and worthy men in every age have forgotten that man's thoughts are not God's thoughts, nor man's ways God's ways, hence the need of divine wisdom and guidance and inspi ration of the Holy Spirit in the effort to do his will and be come efficient and successful in the work of his kingdom. When the church of God, looking out upon the fields, white and ready for the harvest, shall like the church of Antioch humble them selves before God, with fasting and prayer for divine wisdom, guidance and endowment, there will be no mistakes, in the organization and conduct of the work, nor in the selection of its leaders. That same Spirit which said, "Separate me Bar nabas and Saul, for the work whereunto I have called them," will direct in the choice of the men for the work, and it will be found that the right men are in the right place. Men may find their place and become efficient instruments in the good work of God's kingdom, if they really desire and willingly consent to become such, but it must be remembered that the conditions of efficiency and success in that work are to be initi ated and directed by the counsels of God under the inspiration LESSONS OF THE PAST. I3OI of his Holy Spirit, while the desire, purpose and prayer of his chosen instruments, as to the direction and results of the work, must ever be, not my glory, but thy glory, "not my will but thy will, O Lord, be done." The words of the prophet Isaiah have been verified again and again in the world's history. "As soon as Zion [another name for the church of the living God J, travailed she brought forth her children." The history of the past as it relates to the work of God's kingdom in general and the experience of Seventh-day Baptists in particular, serves to illustrate and emphasize certain important principles and facts to which we may call attention. (1) The mission to which the Seventh-day Baptist de nomination has been called is important in its nature and intent and sacred in its obligations, because it rests upon^principles which underlie, all moral obligations, all moral law and all spiritual life and is that which gives to the Gospel its benign purpose and -its power to redeem men from sin. (2) The work of the Gospel is, first and last, a reform work. Its mission is to redeem men from all transgression, and effectually promote the coming of God's kingdom and the doing of his will on earth, as done in heaven. (3) Its sources of enlightenment and power are the word of God and his Holy Spirit. (4) Its active agencies are, first, the church of the living God, enlightened by the word of God and quickened by his Holy' Spirit. Second, the divinely commissioned living teacher sustained by a living church, whose members with him be came "co-workers together with God in the upbuilding of his kingdom. "- (5) If we as the people of God are to meet the demands of the world upon us, it will not be by following the multitude, going wheresoever they go, doing whatsoever they do, but rather going wheresoever the Master sends us, doing our selves and teaching others to do whatsoever our Lord has com manded. If we would do this, effectually, successfully, we need to humble ourselves in the sight of God, and with earnest. appeal to him for favor and help seek and labor for the devel opment of deep, abiding and widely prevailing spiritual life in 1302 SEVENTH-DAY BAPTISTS: the membership of all our churches and with anxious, prayer ful waiting,- receive, in God's own good time, that baptism of his Holy Spirit which changes the hearts and lives of men and leads them into loving obedience to the will of God in all things. Then may we experience the blessed fulfillment of. God's promise — "They that wait upon the Lord shall renew their strength, they shall mount up with wings as eagles, they shall run and not be weary and they shall walk and not faint." May the Lord help us to seek and so to find. STATISTICS REV. JESSE E. HUTCHINS. See Biographical Sketches, p. 1361. STATISTICS MODERATOR AND CLERKS OF EACH SESSION OF THE GENERAL CONFERENCE. (This and the following tabular statements are reprinted from Bailey's History of the Seventh Day Baptist General Conference, with additions by Rev. Jesse E. Hutchins.l) ¦ Year Moderator 1803 Abram Coon 1804 Abram Coon 1805 Abram Coon 1806 Abram Coon j 807 Amos Stillman 1808 Abram Coon 1809 Abram Coon 1810 Abram Coon 181 1 Abram Coon 1812 William Satterlee 1813 John Davis 18 14 William Satterlee 1815 William Satterlee 1816 Matthew Stillman 1817 William Satterlee 1818 Matthew Stillman 1 8 19 Matthew Stillman 1820 Eli S. Bailey 182: Eli S. Bailey 1822 Eli S. Bailey 1823 Eli S. Bailey 1824 William B. Maxson 1825 William B. Maxson 1826 William B. Maxson 1827 Eli S. Bailey 1828 John Davis 1829 William B. Maxson 1830 Eli S. Bailey Clerks Joseph Potter Joseph Potter Stephen Maxson, Joseph Potter Stephen Maxson, John Hubbard Stephen Maxson, Jacob West Stephen Maxson, Joseph Potter Joseph Potter, Willett Stillman Joel Dunn, Jedediah Davis Joseph Potter, Jacob West Jedediah Davis, James Hubbara Lewis Titsworth, Jacob West Joseph Potter, Joseph Maxson 2d , William Stillman, Eli S. Bailey Jacob West, Ira Dunn Joseph Potter, Jedediah Davis _ James Hubbard, Amos R. Wells Welcome A. Clarke, John Green Jedediah Davis, Joseph Dunn Lewis Titsworth, Elnathan W. Babcock Amos R. Wells, Stillman Coon Lewis Titsworth, John Davis Stillman Coon, Collins S. Young Elnathan W. Babcock, John Swinney Lewis Titsworth, Stillman Coon John Davis, Joel Greene William B. Maxson, A. D. Titsworth Eli S. Bailey, Elnathan W. Babcock Joel Greene, John Watson 1. At the very best these statistics are very incorrect, due to the negligence of church officials to make out their reports properly and at the most convenient time. This acounts in part for tfie great variations. j. e. h. 1306 SEVENTH-DAY BAPTISTS: Year Moderator 1831 William B. Maxson 1832 Eli S. Bailey 1833 Eli S. Bailey 1834 Joel Greene 1835 William B. Maxson 1836 Joel Greene 1837 William B. Maxson 1838 W. D. Cochran 1839 Joel Greene 1840 Daniel Coon 1 84 1 Thomas B. Brown 1842 David Dunn 1843 David Dunn 1844 Eli S. Bailey 1845 Sherman S. Griswold 1846 William B. Maxson 1849 George B. Utter 1852 James Bailey 1855 A. D. Titsworth 1858 Benjamin Maxson 1861 David Dunn 1862 N. H. Langworthy 1863 Amos B. Spaulding 1864 Jonathan Allen 1865 Darwin E. Maxson 1866 Jonathan Allen 1867 William C Whitford 1868 Jonathan Allen 1869 George E. Tomlinson 1870 Amos B. Spaulding 1871 David R. Stillman 1872 Darwin E. Maxson 1873 Lester C. Rogers 1874 George E. Tomlinson 1875 Abram H. Lewis i876f Jonathan Allen 1877 Darwin E. Maxson 1878 William C Whitford 1879 Asa B. Prentice 1880 Arthur E. Main 1 88 1 Joshua Clarke 1882 Albert R. Crandall i88'3 William A. Rogers 1884 Albert Whitford 1885 William L. Clarke 1886 George H. Babcock 1887 Jonathan Allen Asa B. Prentice, Vice- President:!: 1888 Lewis A. Platts 1889 Ira J. Ordway Clerks .. John Maxson, Joel Greene Joel Greene, Walter B. Gillette John Green, Solomon Carpenter Jr. Walter B. Gillette, Solomon Carpenter Jr. John Maxson, Elnathan W. Babcock W. D. Cochran, John Maxson Halsey H. Baker, W. C. Cochran Halsey H. Baker, H. H. Rogers John Davis, Halsey H. Baker Azor Estee, Isaac S. Dunn Paul Stillman, W. P. Langworthy George B. Utter, Sherman S. Griswold Thomas B. Brown, P. Stillman, A. D. Titsworth Thomas B. Brown, David Dunn James R. Irish, John D. Collins Solomon Carpenter, Darwin E. Maxson William C. Kenyon, Charles Potter Jr. Halsey H. Baker, Jonathan Allen, A. C. Burdick Darwin E. Maxson, Jason B. Wells D. P. Curtis, Samuel N. Stillman Thomas R. Williams, George E. Tomlinson Abram H. Lewis, Barton G. Stillman Darwin E. Maxson, Abram H. Lewis Edwin G. Champlin, Amos R. Cornwall George B. Utter, L. T. Rogers N. K. Davis, Chas. H. Maxson, J. Bennett Clarke George B. Utter, H. E. Babcock, Wm. A. Rogers Lester C. Rogers, Geo. H. Greenman, Asa B. Prentice Charles H. Maxson, Oscar U. Whitford David R. Stillman, Ezra Goodrich Lewis A.. Platts, Henry C. Coon Leander E. Livermore, Eli S. Bailey Lewis A. Platts, James E. N. Backus George J. Crandall, David H. Davis Oscar U. Whitford, J. R. Dunham Lewis A. Platts, George J. Crandall Lewis A. Platts, .Arthur E. Main, Chas. A. Burdick Lewis A. Platts, David R. Stillman, A. C. Burdick Lewis A. Platts, David R. Stillman, A. C. Burdick Lewis A. Platts, David R. Stillman, A. A. Palmiter Lewis A. Platts, David R. Stillman, A. W. Maxson Lewis A. Platts, Wm. Stillman, Abel S. Titsworth Lewis A. Platts, Earl P, Saunders, Geo. M. Cottrell Lewis A. Platts, Oscar U. Whitford, Emma T. Platts Lewis A. Platts, A. H. Burdick, George M. Cottrell Lewis A. Platts, Geo. M. Cottrell, Oscar U. Whitford Lewis A. Platts, Wm. C. Daland, Earl P. Saunders Earl P. Saunders, Sanford L. Maxson Lewis A. Platts, George H. Utter, J. Allison Platts — *— — — » tin 1874, Conference adopted a new constitution to go into effect the next year under which the Conference each year elected the officers for the following year. In 1875, the first officers were elected under this provision, and from this time forward, the presiding officer has been called President instead of Moderator. Jonathan Allen was the first President. JThe Vice-President presided. '" STATISTICS. I307 Year Moderator 1890 Henry D. Babcock 1891 George B. Carpenter 1892 Alpheus B. Kenyon, Edwin Shaw, Vice- President$ 1893 David E. Titsworth 1 894 S. Whitford Maxson, Charles C. Chipman, Vice-President 1895 George H. Utter 1896 Walton H. Ingham 1897 Frank L. Greene 1898 N. Wardner Williams 1899 Oscar U. Whitford 1900 Sands C. Maxson 1901 Earl P. Saunders 1902 Henry M. 'Maxson Clerks Lewis A. Platts, Wm. C. Daland, Abram H. Lewis Lewis A. Platts, David E. Titsworth Lewis A. Platts, Arthur L. Titsworth Lewis A. Platts, Edward E. Whitford, William C. Daland Leander E. Livermore Earl P. Saunders Earl P. Saunders, Corliss F. Randolph Alexander W. Vars, pro tern,, Charles B. Hull Charles B. Hull, Alexander W. Vars Alexander W. Vars, Frank E. Peterson Alexander W. Vars, Orra S. Rogers Alexander W. Vars, Edward E. Whitford Earl P. Saunders, pro tem. CORRESPONDING SECRETARIES. Name Times Served Eli S. Bailey 17 Solomon Carpenter 2 - Joel Greene 2 James Bailey 3 Thomas B. Stillman 3 G. B. Utter 4 Edwin G. Champlain 1 A. B. Prentice .*-. 2 H. E. Babcock 2 J. B. Clarke 6 Name Times Served J. R. Irish 1 L. A. Platts 9 W. C. Titsworth 2 D. E. Maxson 1 W. F. Place 1 J. G. Swinney, M. D 1 Irving A. Crandall 1 T. R. Williams 3 B. C. Davis 3 W. C. Daland 2 TABLE SHOWING THE PLACE OF EACH ANNIVERSARY, THE PREACHER OF THE INTRODUCTORY SERMON AND THE TEXT. Year Place Preacher Text 1802 Hopkinton, R. I. 1803 Petersburg, N. Y. 1804 Piscataway, N. J. 1805 Hopkinton, R. I. 1806 Berlin, N. Y. 1807 Cohansey, N. J. 1808 Hopkinton, R. I. Henry Clarke 1809 Brookfield, N. Y. Abram Coon 1 Cor. iii, 11 1810 Piscataway, N. J. 181 1 Hopkinton, R. I. William Satterlee 1812 Berlin, N. Y. Jacob Ayres 1813 Cohansey, N. J. Gideon Wooden 1814 Hopkinton, R. I. Lester Rogers JThe Vice-President presided. i3o8 SEVENTH-DAY BAPTISTS: Year Place 1815 Brookfield, N. Y. 1816 Piscataway, N. J. 1817 Hopkinton, R. I. 1818 Berlin, N. Y. 1819 Brookfield, N. Y. 1820 Piscataway, N. J. 1&21 Hopkinton, R. I. 1822 Petersburg, N. Y. 1823 Brookfield, N. Y. 1824 Shiloh, N. J. 1825 Hopkinton, R. I. 1826 Berlin, N. Y. 1827 Brookfield, N. Y. 1828 Piscataway, N. J. 1829 Hopkinton, R. I. 1830 Alfred, N. Y. 1831 Petersburg, N. Y. 1832 Brookfield, N. Y. 1833 Shiloh, N. J. 1834 DeRuyter, N. Y. 1835 Hopkinton, R. I. 1836 Alfred, N. Y. 1837 Berlin, N. Y. 1838 Piscataway, N. J. 1839 Brookfield, N. Y. 1840 Hopkinton, R. I. 1 84 1 Alfred, N. Y. 1842 Berlin, N. Y. 1&43 Plainfield, N. J. 1844 Verona, N. Y. 184s Alfred, N. Y. 1846 Shiloh, N. J. 1849 Hopkinton, R. I. 1852 Plainfield, N. J. 1855 Brookfield, N. Y. 1858 Alfred, N. Y. 1 86 1 New Market, N. J. 1862 Genesee, N. Y. 1863 Adams, N. Y. 1864 Milton, Wis. 1865 Hopkinton, R. I. 1866 Alfred Centre, N. Y. 1867 Brookfield, N. Y. 1868 Albion, Wis. 1869 Shiloh, N. J. 1870 Little Genesee, N. Y. 1871 Adams Centre, N. Y. 1872 Southampton, 111. 1873 Westerly, R. I. 1874 DeRuyter, N. Y. 1875 Alfred Centre, N. Y. 1876 Walworth, Wis. 1877* New Salem, W. Va. Preacher Matthew Stillman Henry Clarke Samuel Davis " Matthew Stillman William B. Maxson John Greene William B. Maxson Joel Greene William B. Maxson Joel Greene Matthew Stillman John Watson Eli S. Bailey Alexander Campbell Ephraim Curtis William B. Maxson Joel Greene William B. Maxson William B. Maxson S. M. Burdick Nathan V. Hull Alexander Campbell Thomas B. Brown Walter B. Gillette Thomas B. Brown William B. Maxson Leman Andrus William B. Maxson Nathan V. Hull Nathan V. Hull Lucius Crandall William B. Maxson Sherman S. Griswold William B. Maxson James R. Irish Nathan V. Hull Joshua Clarke Alfred B. Burdick Darwin E. Maxson Leman Andrus Samuel D. Davis George E. Tomlinson Sherman S. Griswold James Bailey Abram H. Lewis Walter B. Gillette Joshua Clarke Amos R. Cornwall Darwin E. Maxson Text Heb. viii, $. Phil, iii, 16. Eccl. viii, 10. Ps. cvii, 8. Luke xi, 2. Dan. ii, 44. Matt, ix, 38 Ps. cxxiv, 1-5 Sam. xx, 9. Isa. xxxv, 5-6. Psa. cxxii, 1. Ps. cxxii, 1. Jude iii. Hosea xiv, 5-6. Neh. i, 7-8. Ps. cxxii, 1. John ii, 16. Matt, vi, 10. John iv, 35-36. Rom. xiv, 19. 2 Cor. xiii, 11. Isa. iv, 11. Isa. ix, 3. Eph. i, 7. 1 Peter iv, 7-8. 1 Cor. ii, 2. 1 Cor. x, 31. Ps. cxxii, 6. 2 Tim. ii, 15. 1 John i, 7. Isa. ii, 3-5. 2 Cor. v, 19. 1 Cor. ix, 24. 1 Cor. i, 18. Isa. xiv, 10. Matt, v, 16. 2 Chron. xv, 15. Isa. liv, ¦-. John xiii, 34, 35. Ps. cxxxiii, 1, 2. John i, 42. 1 Cor. iii, 16. The History of the settlement and growth of Sabbath- keeping in America. Isa. xxi, 11. Matt, xxv, 5. Hab. ii, 14. Ps. lxxvii, 10. No title given. •From this time on we find the annual address by the president of Conference. STATISTICS. 1309 Year Place 1878 Plainfield, N. J. 1879 Brookfield, N. Y. 1880 Little Genesee, N. Y. 1881 Farina, 111. 1882 ist Hopkinton, R. I. 1883 Adams Centre, N. Y. 1884 Lost Creek, W. Va. 1885 Alfred Centre, N. Y. 1886 Milton, Wis. 1887 Shiloh, N. J. I Preacher William C. Whitford Asa B. Prentice Arthur E. Main Joshua Clarke Albert R. Crandall William" A. Rogers Albert Whitford William L. Clarke George H. Babcock Asa B. Prentice 1888 Leonardsville, N. Y. Lewis A. Platts 1889 Alfred, N. Y. (2d) 1890 Salem, W. Va. 1 89 1 Westerly, R. I. 1892 Nortonville, Kan. 1893 Milton, Wis. 1894 2d Brookfield, N. Y. 1895 Plainfield, N. J. 1896 Alfred Centre, N. Y. 1897 Salem, W. Va. 1898 Milton Junction, Wis. 1899 Ashaway, R. I. 1900 Adams Centre, N. Y. 1 90 1 Alfred, N. Y. 1902 Ashaway, R. I. Ira J. Ordway Henry D. Babcock George B. Carpenter Edwin Shaw David E. Titsworth S. Whitford Maxson George H. Utter Walton H. Ingham Frank L. Greene N. Wardner Williams Oscar U. Whitford Sands C. Maxson Earl P. Saunders Henry M. Maxson Text No title given. 1 Tim. iii, 15. Our mission, and the best way and means of accomplish ing it. Denominational growth. No title given. Lessons for the present hour from the history of the Conference. Progressive revelation of God. Christianity, the religion of progress. Denominational growth. The nature, value, and work of Conference. Our resources and opportuni ties. No title given. Denominational economy. The counting of our forces. Our outlook and our duties. Our indebtedness. The relation of Seventh-day Baptists to the business world. (Read by A. B. Prentice). Evangelism. No title given. Seventhrday Baptists as an educational factor. No subject given. No subject given. No subject given. No subject given. The Home. LIST OF CHURCHES. Name Organized *i. Newport, R. 1 1671 --. Piscataway, N. J 1707 3. Hopkinton, R. 1 1 708 4. Shiloh, N. J 1737 5. Shrewsbury, N. J.l 174s •6. Newton, Pa about 1700 *7. Pennepek, Pa about 1700 *8. French Creek, Pa. . . .about 1700 *9. Nottingham, Pa about 1700 "io. Broad River, S. C 1745 * 1 1. Tuckaseeking, Ga 1759 *I2. Burlington, Ct 1780 Name Organized 13. Berlin, N. Y 1780 14. Waterford, Ct 1784 "15. Oyster Pond, L. 1 1794 16. Brookfield, N. Y 1797 17. New Salem, Va.2 1745 18. Lost Creek, Va 1805 19. DeRuyter, N. Y 1806 20. Salem (now Marlboro), N. J. 1811 21. Alfred, N. Y 1816 22. Preston, N. Y 1816 23. Verona, N. Y 1820 24. Scott, N. Y 1820 "Extinct churches. x. Sometimes erroneously called Squan. 2. In 1789, the Shrewsbury (New Jersey) Church emigrated in a body to Western Virginia and became what is now the Salem (West Virginia) Church. — 1310 SEVENTH-DAY BAPTISTS*. Name Organized 25. Adams, N. Y 1822 26. 2d Brookfield, N. Y 1823 27. 3d Brookfield, N. Y 1823 •28. Pike, 0 1824 "29. Truxton, N. Y 1824 30. Friendship, N. Y 1825 **3i. Foxtown, Pa 1827 32. Genesee, N. Y 1827 *33. Bolivar, N. Y 1827 •34. Clarence, N. Y 1828 ?35. Hayfield, Pa 1829 •36. Petersburg, N. Y 1829 37. Otselic, N. Y 1830 38. 2d Alfred, N. Y 1831 39. Lincklaen, N. Y 1831 •40. Persia, N. Y 1832 41. Middle Island, Va 1832 •42. Woodbridgetown, Pa 1832 43. North Fork of Hughes River, Va 1833 44. Hebron, Pa 1833 •45. South Fork of Hughes River, Va T. 1833 46. Independence, N. Y 1834 •47. Schenectady, N. Y 1834 48. Amity, N. Y 1834 49. Scio, N. Y 1834 •50. Baltimore, Md 1834 51. 2d Genesee, N. Y 1835 52. 3d Genesee, N. Y 1835 53. 2d Hopkinton, R. 1 1835 54. 3d Hopkinton, R. 1 1835 55. Westerly, R. 1 1835 56. 2d Verona, N. Y 1837 •57. Northampton, 0 1837 58. Plainfield, N. J 1838 •59. Newport, N. Y 1838 •60. Clifford, Pa 61. Pawcatuck, R. 1 1840 62. Jackson, 0 1840 •63. Port Jefferson, 0 1840 64. Milton, Wis 1840 •65. Hounsfield, N. Y 1841 66. Watson, N. Y. 1841 •67. Sciota,' 0 1842 68. Stokes, 0 1842 69. Fredonia, la 1842 70. Madison, la 1842 71. Albion, Wis 1843 •72. South Kingston, R. 1 1843 JZ- Richmond, R. 1 1843 74. Pendleton, N. Y 1844 75. New York City, N. Y 1845 *76. Ulysses, Pa 1845 77. Richland, N. Y 1845 78. Walworth, Wis 1845 •Extinct churches. (82) 79-80. •81. *82.•83. 84. 85. 86. *87. 90. 91. 92. 93-94. 95- 96. 97-98.99- 100.101.102.103.104. ""105. 106. •107. •108.•109.•110. III.112. *II3. *II4. US- 116. •117.•118. •119. "120. 121. "-I22. *I23. "124.*I25. "126. I27. 128. I29. '130. 131- '132. 133- "134- 135. Diana, N. Y 1846 Hartsville, N. Y 1847 Farmington, 111 1849 Pinckney, N. Y Greenmanville, Ct 1850 Berlin, Wis 1850 Christiana, Wis 1850 Southampton, 111 1850 Darien and Cowlesville, N. Y. 1851 Cussewago, Pa 1853 Dakota) Wis 1853 Wilson, N. Y 1855 Welton, Iowa 1855 Rock River, Wis 1856 Coloma, Wis 1857 Edgerton, Wis 1859 Trenton, Minn 1859 Wasioja, Minn i860 Pardee, Kan 1862 Fremont, Kan 1862 Long Branch, Neb 1863 Carlston, Minn 1863 Carlton, Iowa 1863 New Auburn, Minn 1865 Farina, 111 1866 Middle Island, W. Va 1866 Brookfield, Mo 1867 Lima Centre, Ohio 1868 Rosenhayn, N. J 1869 Forest and Union Dow Creek, Kan Pleasant Hill, 111 1868 Ritchie, W. Va 1870 Greenbrier, W. Va 1870 Alden, Minn 1870 Honeoye, N. Y 1870 Hebron Centre, N. Y 1871 Andover, N. Y 187I1 Port Allegany, Pa 1871 Oswayo, Pa '. 1871 Scjo Branch, N. Y 1871 Enon, 111 1871 Stone Fort, 111 1871 Villa Ridge, 111 1872 Harrisburg, 111 1872 Raleigh, 111 1872 Farmington, 111 1872 West Fork, W. Va 1872 Roanoke, W. Va 1872 North Loup, Neb 1873 Milton Junction, Wis 1875 Clarence and Pendleton ...1875 Big Sioux, Dak. Ter 1876 Bell's Run, Pa 1876 Hornellsville, N. Y 1877 Orleans, Neb 1878 Norwich, N. Y 1879 STATISTICS. I3II Name Organized •136. Shepherdsville, Ky 1879 "137. Harvard, Neb 1880 *i38. Walnut Creek, Neb 1882 139. Cartwright, Wis 1882 140. Delaware, Mo 1882 141. Shingle House, Pa. .7 1883 "142. Elmira, N. Y 1883 •143. Marion County, Kan 1883 144. Chicago, 111 1883 *i4S- Flat Woods, W. Va 1883 •146. Ithaca, N.. Y 1883 147. Taney^-idaho .......... 1883 148. Foukep Ark. 1884 "149. Daytona, Fla 1884 150. Texarkana, Ark 1884 •151. Wood Lake, Wis -....1884 152. Wellsville, N. Y. . . .' 1885 *i53. Flandreau, S. Dak 1885 154/De Witt, Ark 1885 *I5S- Rose Hill, Tex 1885 "156. Isanti, Minn 1885 •157. Coloma, Wis 1885 •158. Pleasant Grove, S. Dak. ...1885 •159. Bulcher, Tex 1886 *i6o. Salemville, Pa 1886 *i6i. Eagle Lake, Tex 1887 162. Hammond, La 1887 •163. Hewitt Springs, Miss 1887 Name Organised 164. Bethel, 111 1888 165. Grand Junction, la 1888 166. Conings, W. Va 1889 *i67. Tustin 1890 168. Cumberland, N. C 1891 169. Big Springs, S. Dak 1891 170. Daneville, S. Dak 1891 171. Dell Rapids, S. Dak 1891 172. Marquette, Wis 1891 173. Boulder, Col. ^. 1891 174. Stokes, Ohio 1891 175. West Union, W. Va *iy6. Grantsburg, Wis *i77. Providence, Mo 1892 178. Attalla, Ala 1892 179. Corinth, Mo 1893 "180. Calhan, Col 1893 181. Talent, Ore 1895 w 1 82. Elk, I. Ter 1896 183. Colony Heights, Cal 1896 184. Rock House Prairie, Wis. 1896 185. Black Lick, W. Va 1896 186. Crowley's Ridge, Ark 1896 187. Farnam, Neb 1897 188. Winthrop 1898 189. Wynne, Ark 1898 *i9o. Preston, N. Y '.,1900 191. Gentry, Ark 1901 Foreign. 192. Mill Yard, London, England 1607 193. Natton, Gloucestershire, En gland 1640 194. Burton-on-Trent, Derbyshire, England 1650 195. Leominster, Herefordshire, England 1650 106. Hexham, Northumberland, England 1652 197. Dorchester, Dorsetshire, En gland 1652 198. Norwich, Norfolk, England 1656 199. Colchester, Essex, England 1657 200. Bell Lane, London, England 1662 201. Dorchester Jail, Dorsetshire, England 1665 202. Wallingford, Berkshire, En gland 1668 203. Salisbury, Wiltsnire, England 1675 204. Pinner's Hall, Broad St., London, England 1676 205. Sherbourne, Dorsetshire, En gland 1680 206. , Hampshire, England 1680 207. Braintree, Essex, England 1706 •Extinct churches. 208.209. 212. 213. 214. 215.216. 217. 218. 221.222. 223. Chertsey, Surrey, England 1706 Norweston, Oxfordshire, En gland 1 706 Woodbridge, Suffolk, En gland 1 706 Manchester, Lancastershire, England 1730 Swanzey, Wales 1 730 Port Bannatyne, Isle of Bute, Scotland 1802 Birmingham (First), England 1822 Birmingham (Second) 1822 Londonderry, Ireland 1822 Tyrone, Ireland 1822 Banagher, Kings County, Ire land 1825 Westmancote, Worcestershire, England 1829 St. Asaph, Flintshire, North Wales 1851 Glasgow, Scotland . ,-r 1784 Belfast, Ireland 1876 Southport, [Lancastershire, En gland ., . . .1890 Shanghai, China 1850 toopocooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooot-ooo ¦^ ¦& bl 'A.i*. 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OJ to i-i ovo oooooooooooooooooooooooooooo 0\OvO\OvO\C\0\OMjitjlUi4l4i4k00 VJ OSOiJs.00 to i-i 00 On to vo ON Oo boroj»Jioj»boj»-pboj»boj»boboboboboboboboOT ovm nn b\c*^b\b\b\b\bvti» •_> Ovy, u n to tooo o v» v> on on vi vt OVOvMfe "b "11 s s mvwm A "h o i ovuiu "ainu wvb o i-ivim » tn m (»m OvvS OvS m ON 4*>. oo .£ S SBto OVOl B N M 00 **-! 4> l-t IH fcj M 00VJ4s..Oi\O tO HtvdONOi w cow 0\Ul OOCn Oi ™l o^ui "5b fe. w S2 w S ON ON VJ nod i~ i o >fe!H en O fe. O HMW o wfe;M> o w o -v-j •^2¦*i ^ wo W> o M U M H tO (0 M lv) COM OvUI W > W W M CO O U 3*.B re 2. p Hg-B n 3 " ¦?!" P a sr a p. SOON s a* s 5-. g : **-¦ to 2! H a i w> H i-i (/)en STATISTICS. 13 1 3 J895 9.244 1899 9,161 1896 9,183 19OO 8,991 l897 9,205 1901 9,257 1898 .. 9,iS4 1902 9,292 A LIST OF CHURCHES WITH THE NAMES OF THE PASTORS WHO HAVE SERVED THEM. Newport, Rhode Island: William Hiscox, William Gibson, Joseph Crandall, John Maxson, William Bliss, Arnold Bliss, Henry Burdick, Daniel Coon, Lucius Crandall. First Hopkinton, Rhode Island: John Maxson, Sr., Joseph Maxson, John Maxson, Jr., Thomas Hiscox, Thomas Clarke, Joshua Clarke, John Burdick, Asa Coon, Abram Coon, Matthew Stillman, Thomas V. Wells, -Amos R. Wells, John Greene, David Coon, Christopher Chester, Charles M. Lewis, Alfred B. Burdick, Arthur E. Main, Wardner C. Titsworth, Earl P. Saunders, Ira Lee Cottrell, George J. Crandall, Clayton A. Burdick. Piscataway, New Jersey: Edmund Dunham, Jonathan Dunham, Nathan Rogers, Henry McLafferty, John Watson, William B. Maxson, David Clawson, Walter B. Gillette, Lewis A. Platts, Leander E. Livermore, Earl P. Saunders, Judson G. Burdick, Frank E. Peterson, Martin Sindall. Shiloh (Cohansey), New Jersey: Jonathan Davis, 2d, Jonathan Davis, 3d, Jonathan Jarman, Nathan Ayars, John Davis, AzOr Estee, George R. Wheeler, William M. Jones, Walter B. Gillette, Abram H. Lewis, David H. Davis, Theodore L. Gardiner, Ira L. Cottrell, Edward B. Saunders. Berlin, New York: William Coon, William Satterlee, Orson Camp- Bell, Stillman Coon, Amos W. Coon, Varnum Hull, Solomon Car penter, James Summerbell, Benjamin F. Rogers, William C. Whitford, Gideon Henry F. Randolph, George Seeley, Martin Sindall. Waterford, Connecticut: David Rogers, Jabez Beebe, Lester Rogers, Lester T. Rogers, Halsey H. Baker, Edmund Darrow, James Sum merbell, Judson G. Burdick, Boothe C. Davis, Andrew J. Potter. Marlboro (Salem), New Jersey: Jacob Ayars, Samuel Davis, David Clawson, P. S. Crandall, George R. Wheeler, Joseph W. Morton, Lewis F. Randolph, Orville D. Williams, Joseph C. Bowen, Gideon Henry F~ Randolph, Leon D. Burdick. Second Hopkinton, Rhode Island: Amos R. Wells, John Greene, Sher man S. Griswold, Daniel Coon, Henry Clarke, Forbes Beebe, Lewis F. Randolph. Third Hopkinton (Rockville), Rhode Island: Alfred B. Burdick, Charles M. Lewis, P. S. Crandall, Stephen Burdick, Lebbeus M. Cottrell, James R. Irish, Uri M. Babcock, Joshua Clarke, Alex ander McLearn. I3I4 SEVENTH-DAY BAPTISTS: First Westerly, Rhode Island: Henry Clarke, C. T. Champlin, Christopher C. Stillman, Ellis A. Witter, Horace Stillman, Arthur E. Main, Nathan M. Mills. Plainfield, New Jersey: James H. Cochran, Samuel Davidson, Lucius Crandall, George B. Utter, James Bailey, Thomas R. Williams, Darwin E. Maxson, Abram H. Lewis, Arthur E. Main. Pawcatuck, Rhode Island: Alexander Campbell, Alfred B. Burdick, Thomas R. Williams, Abram H. Lewis, Nathan Wardner, George E. Tomlinson, Lewis A. Platts, Joseph W. Morton, Oscar U. Whitford, William C. Daland, Samuel H. Davis. New York City, Neiv York. Thomas B. Brown, George B. Utter, Solomon Carpenter, William B. Maxson, Jonathan Croffut, Vincent J. Horjesky, Abram H. Lewis, Lucius Crandall, Ethan P. Larkin, Darwin E. Maxson, William C. Daland, Judson G. Burdick, George B. Shaw. Second Westerly, Rhode Island: Henry Clarke, Horace Stillman, Ellis A. Witter. Tuckaseeking, Georgia: Richard Gregory, Clayton. Cumberland, North Carolina: D. N. Newton. Trenton, New Jersey: Jonathan Davis, 1st. Burlington, Connecticut: John Davis, Amos Stillman. Shrewsbury (Squan), New Jersey: William Davis, John Davis, Jacob Davis. Oyster Pond, Long Island, New York: Elisha Gillette. Baltimore, Maryland: Richard W. Jones. Greenmanville, Connecticut: Sherman S. Griswold, Leander E. Liver more, Charles A. Burdick, Theodore L. Gardiner, Oliver D. Sherman. Broad River, South Carolina: John Gregory. Petersburg, New York: Azor Estee, Thomas R. Maxson. South Kingston, Rhode Island: Henry Clarke. Richmond, Rhode Island: Solomon Carpenter, Handel, Jbhn Greene. Rosenhayn, New Jersey: William M. Jones. Daytona, Florida: Uri M. Babcock. Woodville, Rhode Island: D. Forbes Beebe, Herbert E. Babcock, Horace Stillman. CENTRAL ASSOCIATION. First Brookfield, New York: Henry Clarke, Eli S. Bailey, William B. Maxson, Samuel B. Crandall, Oliver P. Hull, Charles M. Lewis, Stephen Burdick, James Summerbell, Lester C. Rogers, William C. Daland, J. Allison Platts, Henry B. Lewis. Second Brookfield, New York: Eli S. Bailey, James Bailey, Joshua Clarke, Julius M. Todd, Clayton A. Burdick, Theodore J. Van Horn. Third Brookfield (West Edmeston), New York: Daniel Coon, Samuel STATISTICS. I31 5 B. Crandall, Giles M. Langworthy, Lebbeus M. Cottrell, John P. Hunting, Alexander Campbell, J. Bennett Clarke, Clayton A. Burdick, A. Lawrence, Martin Sindall, Madison Harry, Arnold C. Davis, Jr. DeRuyter, New York: Alexander Campbell, James Bailey, James R. Irish, Thomas Fisher, Charles M. Lewis, Stephen Burdick, Joshua Clarke, Lucius R. Swinney. Scott, New York: Job Tyler, Orson Campbell, Joel Greene, Russell G. Burdick, H. W. Babcock, Amos W. Coon, J. Bennett Clarke, ^William M. Jones, James E. N. Backus, Darius K. Davis, Joshua J. White, Franklin O. S. Burdick, J. Allison Platts, Benjamin F. Rogers, John T. Davis. Adams, New York: Giles M. Langworthy, William Greene, Joel Greene, James Summerbell, George E. Tomlinson, Asa B. Prentice. First Verona, New York: John S. Kenyon, Charles M. Lewis, Christopher Chester, W. B. Curtis, J. Bennett Clarke, Alexander Campbell, David H. Davis, James E. N. Backus, Herman D. Clarke^ Henry L. Jones, Martin Sindall, George W. Lewis. Second Verona, New York: Elihu Robinson, Alvin A. Lewis, Alex ander Campbell, David H. Davis, Charles M. Lewis, Herman D. Clarke, James E. N. Backus, Henry L. Jones, Martin Sindall. West Edmeston, New York: (See Third Brookfield above.) Otselic, New York: Ephraim Curtis, Joshua Clarke, David P. Curtis, Halsey Stillman, Thomas Fisher, Walter B. Gillette, Perie (Ex perience) F. Randolph, Lucius R. Swinney, Orpheus S. Mills, Lebbeus M. Cottrell, Wayland D. Wilcox. Lincklaen, New York: Sebeus M. Burdick, Thomas E. Burdick, Amos R. Cornwall, E. A. Poole, Thomas Fisher, Amos W. Coon, Perie (Experience) F. Randolph, Orpheus S. Mills, Wayland D. Wilcox. Watson, New York: William G. Quibel, Elihu Robinson, George J. Crandall, James E. N. Backus, Thomas R. Reed, Henry B. Lewis, Uri M. Babcock, H. Stillman, George W. Lewis. Preston, New York: David Rogers, Benedict Westcote, Varnum Hull, Joshua Clarke, E. Burdick, David P. Curtis, Alvin A. Lewis, Amos W. Coon, Walter B. Gillette. Truxton, New York: Alexander Campbell, Russell G. Burdick. Cuyler, New York: James E. N. Backus, Alvin A. Lewis. Pinckney, New York: William J. Somes. Hounsfield, New York: William Greene, Joel Greene, Enoch Barnes. Norwich, New York: Lester C. Rogers, Amos W. Coon. WESTERN ASSOCIATION. First Alfred, New York: Amos Satterlee, Richard Hull, Spencer Sweet, Ray Greene, Hiram Crandall, Daniel Babcock, James R. Irish, Nathan V. Hull, Jonathan Allen, Charles M. Lewis, I316 SEVENTH-DAY BAPTISTS*. Wardner C. Titsworth, Thomas R. Williams, Boothe C. Davis, James L. Gamble, Lester C. Randolph. Second Alfred, New York: Ray Greene, James H. Cochran, Jared Kenyon, Nathan Wardner, Benjamin F. Rogers, Lucius R. Swinney, Abram H. Lewis, Darwin E. Maxson, James Summerbell, Lester C. Rogers, A. P. Ashurst, Mordecai B. Kelly, Frank E. Peterson. Independence, New York: Stillman Coon, Sherman S. Griswold, Thomas E. Babcock, Jared Kenyon, Ira L. Cottrell, James E. N. Backus, Herman D. Clarke, Madison Harry, William L. Burdick. Friendship, New York: John Greene, Walter B. Gillette, Zuriel Campbell, Benjamin F. Robbins, Joel C. West, Leman Andrus, Lewis A. Platts, Benjamin F. Rogers, Charles A. Burdick, Lester C. Rogers, Henry B. Lewis, Mordecai B. Kelly, George B. Shaw, Willard D. Burdick. First Genesee, New York: Henry P. Greene, Edwin Stillman, James L. Scott, James Bailey, Thomas B. Brown, Morton S. Wardner, George W. Burdick, Sylvester S. Powell, 'D. Burdett Coon. Second Genesee, New York: Hiram Cornwall. Third Genesee, New York: H. P. Greene, Zuriel Campbell, Charles A. Burdick, A. C. West, George J. Crandall, Stephen Burdick, Walter B. Gillette. West Genesee, New York: William H. Ernst, George B. Kenyon, Judson G. Burdick. Wirt (Richburg), New York: James L. Scott, Zuriel Campbell, Thomas E. Babcock, Leman Andrus, George J. Crandall, James Sum merbell, James E. N. Backus, Byron E. Fisk, Mazzini G. Stillman, A. Lawrence, Orpheus S. Mills, James G. Mahoney. First Hebron, New York: Rowse Babcock, H. W. Babcock, Samuel R. Wheeler, Herbert E. Babcock, George P. Kenyon, Charles A. Burdick, A. Lawrence. Hebron Centre, Pennsylvania: George P. Kenyon, Herbert E. Babcock, A. Lawrence. Hartsville, New York: Hiram Cornwall, Hiram P. Burdick, William C. Kenyon, Darius K. Davis, Uri M. Babcock, Ira L. Cottrell, Darwin E. Maxson, John T. Davis, George B. Shaw, Mordecai B. Kelly. Scio, New York: Ray Greene, Charles Rowley, Uri M. Babcock, J. L. Bennett, Alvin A. Place, Henry L. Jones, Stephen Burdick. Portville, New York: Joel C. West, Stephen Burdick, John L. Huffman, Walter B. Gillette, William H. Ernst, Charles A. Burdick, Hiram P. Burdick, Ellis A. Witter, George P. Kenyon, James G. Mahoney. Andover, New York: Abram H. Lewis, Thomas R. Williams, Jared Kenyon, Ellis A. Witter, Eugene H. Socwell, Joshua Clarke, Lewis A. Platts, Stephen Burdick. Scio Branch, New York: Charles Rowley. Bell's Run, Pennsylvania: Charles A. Burdick. Oswayo, Pennsylvania: Lebbeus M. Cottrell. STATISTICS. 13 17 Honeoye, Pennsylvania): George J. Crandall, James Summerbell. Shingle House, Pennsylvania: Hiram P. Burdick, George P. Kenyon, J. G. Mahoney. Hayfield, Pennsylvania: James Dunn, Isaac Davis, Job Tyler, Thomas B. Brown, Azariah A. F. Randolph,' Ray Greene, James R. Irish. Clifford, Pennsylvania: Jacob Ayars, Amos W. Coon, Julius A. Baldwin. Fox, Pennsylvania: John Bliss. Ulysses, Pennsylvania: Rowse Babcock. Cussewago, Pennsylvania: Azariah A. F. Randolph, James R. Irish, Henry B. Lewis. Wellsville, New York: Leander E. Livermore, Joshua Clarke, Henry L. Jones, Stephen Burdick. Hornellsville, New York : Thomas R. Williams, Darwin E. Maxson, Lewis A. Platts, John T. Davis, George B. Shaw, Mordecai B. Kelly, Ira L. Cottrell. Willing, New York: Charles Rowley. Clarence, New York: Nathan V. Hull, Leman Andrus, Rowse Bab cock, Alvin A. Lewis, Charles A. Burdick. Darien, New York: Nathan V. Hull. Pendleton, New York: Leman Andrus, Rowse Babcock, Alvin A. Lewis, Charles A. Burdick. Richland, New York: Elias Babcock. Persia, New York: Thomas E. Babcock. Amity, New York: Rowse Babcock, Charles Rowley. Wilson, New York: Rowse Babcock. NORTHWESTERN ASSOCIATION, Albion, Wisconsin: Thomas E. Babcock, Joshua Clarke, James E. N. Backus, Varnum Hull, Amos R. Cornwall, Simeon H. Babcock, William H. Ernst, Ellis A. Witter. Berlin, Wisconsin: Julius M. Todd, Russell G. Burdick, Charles A. Burdick, L. C. Jacobs, M. B. True, Alexander McLearn, W. W. Ames, D. Burdett Coon, Eli F. Loofboro, Charles S. Sayre, Herbert C. Van Horn. Cartwright, Wisconsin: Eugene H. Socwell, Amos W. Coon, R. Trewartha. Coloma, Wisconsin: H. W. Babcock, Urial Farmin, Alexander McLearn, Joseph W. Morton, W. W. Ames, Julius M. Todd, D. Burdett Coon, Eli F. Loofboro, Charles S. Sayre. Dakota, Wisconsin: George C. Babcock, Hamilton Hull, C. P. Rood, Oscar Babcock. Dane County, Wisconsin: Oliver P. Hull. Marquette, Wisconsin: Julius M. Todd, Eli F. Loofboro, Charles S. Sayre, Herbert C. Van Horn. Milton, Wisconsin: Stillman Coon, D. Babcock, Zuriel Campbell, Varnum -Hull, William C. Whitford, Oliver P. Hull, Darwin I3l8 SEVENTH-DAY BAPTISTS: E. Maxson, Lester C. Rogers, Elston M. Dunn, Lewis A. Platts. Milton Junction, Wisconsin: Nathan Wardner, George W. Hills, George W. Burdick, George J. Crandall. Rock River, Wisconsin: Varnum' Hull, James C. Rogers, Edward B. Saunders, William C- Whitford, R. Bertrand Tolbert, Edgar D. Van Horn. Utica, Wisconsin: Zuriel Campbell, Russell G. Burdick, Asa B. Prentice, Benjamin F. Rogers, George W. Burdick, Varnum Hull, Franklin O. S. Burdick, Sanford L. Maxson, Mazzini G. Stillman, Nathan Wardner, Ellis A. Witter, Simeon H. Babcock. Walworth, Wisconsin: Oliver P. Hull, Charles M. Lewis, Solomon Carpenter, Lebbeus M. Cottrell, William B. Maxson, James Bailey, Leander E. Livermore, Oscar U. Whitford, Alexander McLearn, Simeon H. Babcock, Sanford L. Maxson. Fredonia, Ohio: Rolean Reynolds. Jackson Centre, Ohio: Simeon Babcock, Maxson Babcock, Hamilton Hull, Simeon H. Babcock, Varnum Hull, John L. Huffman, Lely D. Seager, Willard D. Burdick, Alonzo G. Crofoot. Northampton, Ohio: Simeon H. Babcock. Pike, Ohio: Simeon H. Babcock, Samuel F. Randolph, James R. Irish. Port Jefferson, Ohio: Lewis A. Davis, Joshua Hill, John Davis. Stokes, Ohio: Joshua Hill, Simeon Babcock. Chicago, Illinois: Oscar U. Whitford, Joseph W. Morton, Lester C. Randolph, Mordecai B. Kelly. Bethel, Illinois: Robert Lewis, Calvert W. Threlkeld. Enon, Illinois: J. R. Cagle, W. F. Vancleve, W. Donnell. Farina, Illinois: Charles M. Lewis, Leman Andrus, Oscar U. Whit ford, Wardner C. Titsworth, William H. Ernst, Charles A. Bur dick, John L. Huffman, Lely D. Seager. , Farmington, Illinois: Samuel Davidson, Lewis A. Davis, James Hill, L. D. Ayars. Forest and Union, Illinois: A. W. Rogers, J. B. Nofsinger. Harrisburg, Illinois: Calvert Threlkeld. Pleasant Hill, Illinois: Mordecai B. Kelly, Sr., Lebbeus M. Cottrell, J. A. Millikin, E. Dilday. Raleigh, Illinois: Calvert W. Threlkeld, Frederick F. Johnson. Southampton, Illinois: James C. Rogers, Anthony Hakes, Nathan Wardner, George J. Crandall, Henry B. Lewis, William H. Ernst, George M. Cottrell, Stephen Burdick, R. Bertrand Tolbert. Stone Fort, Illinois: W. F. Vancleve, Robert Lewis, Frederick F. Johnson. Villa Ridge, Illinois: Lebbeus M. Cottrell, A. C. Ainger, John P. Hunting. Alden (Carlston), Minnesota: Oliver P. Hull, David P. Curtis, James E. N. Backus, Herbert E. Babcock, William H. Ernst. Dodge Centre (Wasioja and Ashland), Minnesota: P. S. Crandall, Oliver P. Hull, Joel C. West, Henry B. Lewis, Zuriel Campbell, STATISTICS. 13 19 George M. Cottrell, Samuel R. Wheeler, Herman D. Clarke,' J. H. Hurley. Isanti, Minnesota: Andrew Carlson. New Auburn, Minnesota: Benjamin F. Rogers, H. W. Babcock, James E. N. Backus, Alonzo G. Crofoot, John T. Davis, Eugene H. Socwell. Transit, Minnesota: H. W. Babcock. Trenton, Minnesota: P. S. Crandall, Joel C. West, Ambrose C. Spicer, James E. N. Backus. Farnam, Nebraska: Herbert C. Van Horn. Long Branch, Nebraska: Benjamin Clement, Uri M. Babcock, E. S. Eyerly, John T. Davis, Darius K. Davis. Orleans, Nebraska: H. E. Babcock. North Loup, Nebraska: Oscar Babcock, George J. Crandall, Joseph W. Morton, J. H. Hurley, Ellis A. Witter. Walnut Creek, Nebraska: Herbert E. Babcock. Carlton, Iowa: Maxson Babcock, John T. Davis, Eugene H. Socwell, Leon D. Burdick, Herman D. Clarke. Grand Junction, Iowa: Eugene H. Socwell. Welton, Iowa: Lewis A. Davis, Charles A. Burdick, T. A. Maxson, Benjamin Clement, Varnum Hull, Henry B. Lewis, John T. Davis, J. H. Hurley, Theodore J. Van Horn, Eugene H. Socwell, George W. Burdick. Marion, Kansas: Samuel R. Wheeler, Madison Harry. Nortonville (Pardee), Kansas: Azariah A. F. Randolph, Samuel R. Wheeler, Joshua J. White, George M. Cottrell, Julius M. Todd, George W. Hills. Big Sioux, South Dakota: Martin Olsen. Big Springs, South Dakota: Peter Ring. Daneville, South Dakota: C. Swendson. Dell Rapids, South Dakota: Peter Nelson. Pleasant Grove, South Dakota: Darius K. Davis. Wood Lake: C. J. Sindall. Boulder, Colorado: Samuel R. Wheeler. Calhan, Colorado: Orville D. Williams. Taney, Idaho: Orville D. Williams, Seth I. Lee. Talent, Oregon: K. D. Jones. Riverside (Colony Heights), California: John T. Davis. Dow Creek: William Lockard. SOUTHEASTERN ASSOCIATION. Black Lick, West Virginia: Marcus E. Martin, Darwin C. Lippincott. Conings (Bear Fork), West Virginia: Samuel D. Davis, Orpheus S. Mills, Lely D. Seager, Riley G. Davis, James B. Davis. Copen, West Virginia: Samuel D. Davis. Greenbrier, West Virginia: Lewis F. Randolph, Jacob Davis, Samuel 1320 SEVENTH-DAY BAPTISTS*. D. Davis, Hiram P. Burdick, Marcus E. Martin, Riley G. Davis, Darwin C. Lippincott, David W. Leath. Lost Creek, West Virginia: John Davis, Zebulon Maxson, Richard C. Bond, David Clawson, Charles A. Burdick, John L. Huffman, Lucius R. Swinney, Lely D. Seager, William L. Burdick, and Mazzini G. Stillman. Middle Island, West Virginia: Ezekiel Bee, James B. Davis, Hiram P. Burdick, Marcus E. Martin, Darwin C. Lippincott, David W. Leath. North Fork of Hughes River, Virginia: Lewis Bond. Ritchie, West Virginia: James B. Davis, Jacob Davis, Lewis F. Ran dolph, Samuel D. Davis, Calvert W. Threlkeld, Henry B. Lewis, Orpheus S. Mills, William H. Brown, Lely D. Seager, Riley G. Davis. Roanoke (West Fork), West Virginia: Samuel D. Davis, Lewis F. Randolph, Marcus E. Martin, Mazzini G. Stillman. Salem (New Salem), West Virginia: Jacob Davis,1 John Davis, Peter Davis, David Clawson, Jacob Davis, Samuel D. Davis, John L. Huffman, Sanford L. Maxson, Theodore L. Gardiner, Lely D. Seager, George W. Lewis, Ellis A. Witter. Salemville, Pennsylvania: George B. Kagarise, Samuel D. Davis, Lely D. Seager, Darwin C. Lippincott, David W. Leath. South Fork of Hughes River (Pine, Grove), West Virginia: Asa Bee, Ezekiel Bee, Marcus E. Martin, Alpheus A. Meredith. West Fork River, Virginia: Isaac Morris, William Davis. West Union, West Virginia: Marcus E. Martin, Samuel D. Davis. Woodbridgetown, Pennsylvania: Samuel Woodbridge. SOUTHWESTERN ASSOCIATION. Attalla, Alabama R. S. Wilson. Crowley's Ridge, Arkansas: William H. Godsey, Gideon Henry F. Randolph. De Witt, Arkansas: James F. Shaw, J. L. Hull. Fouke, Arkansas: J. F. Shaw, Gideon Henry F. Randolph. Gentry, Arkansas: J. H. Hurley. Texarkana, Arkansas: James F. Shaw, C. G. Beard, Gideon Henry F. Randolph. Flat Woods, Louisiana: R. S. Wilson. Hammond, Louisiana: George W. Lewis, George M. Cottrell, Charles S. Sayre. Hewitt Springs, Louisiana, R. B. Hewitt, George W. Lewis. Brookfield, Missouri: George C. Babcock. Corinth, Missouri: L. F. Skaggs. Providence, Missouri: W. K. Johnson, L. F. Skaggs. 1. He came to Virginia with the church from Shrewsbury, New Jersey, and may be termed Jacob Davis ist, and the other Jacob Davis named among the pastors of this and other churches of this association, Jacob Davis 2d. STATISTICS. 1 32 1 Delaware, Missouri: G. Hurley, S. W. Rutledge, T. J. Helm, L. F. Skaggs. Bulcher, Texas: J. S. Powers. Eagle Lake, Texas: Frank M. Mayes, L. M. Brown, M. F. Whateley. Little Prairie, Texas: J. L. Hull, William H. Godsey. Rose Hill, Texas: Frank M. Mayes. Rupee, Texas: M. F. Whateley. Elks, Indian Territory: John Killan. Winthrop: L. W. Mitchell. FOREIGN. Mill Yard, London, England: John Trask, Peter Chamberlen, John. James, William Sellers, Henry Soursby, John Savage, John Maulden, Robett Cornthwaite, Daniel Noble, Peter Russell, William Slater, William H. Black, William C. Daland. Natton, Gloucestershire, England: John Cowell, John Purser, Edmund Townsend, Philip Jones, Thomas Hiller, Henry Matty, John Francis, Thomas Wilkinson. Burton-on-Trent, Derbyshire, England: William Witt. Leominster, Hertfordshire, England: John Toombs, Joseph Sten nett (?). Hexham, Northumberland, England: Thomas Tillam. Dorchester, Dorsetshire, England: Thomas Cox. Norwich, Norfolk, England: Theophilus Brabourne. Colchester, Essex, England: Thomas Tillam. Bell Lane, London, England: John Belcher, Henry Coke. Dorchester Jail, Dorsetshire, England: Francis Bampfield. Salisbury, Wiltshire, England: Francis Bampfield. Pinner's Hall, Broad St., London, England: Francis Bampfield, Edward Stennett, Joseph Stennett, Edmund Townsend, Thomas Whitewood, Samuel Stennett, Robert Burnside, John B. Shenstone. Sherboume, Dorsetshire, England: Francis Bampfield. Port Bannatyne, Isle of Bute, Scotland: Donald Macarthur. Birmingham, No. 1, England: Thomas Wilson. -Birmingham, No. 2, England: James Steward. Londonderry, Ireland: William Wilson. Tyrone, Ireland: John Buchannan. Banagher, Kings County, Ireland: Charles Monk. Westmancote, Worcestershire, England: John Miller, John Miles. Glasgow, Scotland: Nathan Wardner. Belfast, Ireland: Nathan Wardner. Shanghai, China: Chau Chung Lau, David H. Davis. Haarlem, Holland: Gerard Velthuysen. Rotterdam, Holland: F. J. Bakker, A. Schouten. Asaa, Denmark: A. C. Christenson. Harberg, Germany: Joseph Hart. Ayan Maim, Gold Coast, West Africa: Joseph Ammokoo. Plainfield, Cholo, British Central Africa: Stephen Luwayo. 1322 SEVENTH-DAY BAPTISTS: A LIST OF LIVING SEVENTH-DAY BAPTIST MINISTERS. Ammokoo, E. G. A., Ayan Maim, Salt Pond, Gold Coast, West Africa. Ashurst, A. P., Hammond, Louisiana. Babcock, H. E., Babcock, Oscar, Babcock, Simeon H., Little Genesee, New York. Baker, J. M., Manchester, North Carolina. ^ Bakker, F. J., Asaa, Denmark. Biggs, John H., Bond, Ahva J. C, Milton Junction, Wisconsin. Bond, Richard C, Milton Junction, Wisconsin. Burdick, A. C, Burdick, Charles A., Farina, Illinois; Burdick, Clayton A., Westerly, Rhode Island. Burdick, Franklin O. S., Boulder, Colorado. Burdick, George W., Welton, Iowa. Burdick, Judson G., Berlin, New York. Burdick, Willard D., Farina, Illinois. Burdick, William L., Ashaway, Rhode Island. Clarke, J. 'Bennett, Alfred, New York. Coon, D. Burdett, Shiloh, New Jersey. Cottrell, Herbert L., Alfred, New Yorkv Cottrell, Ira Lee, Alfred Station, New York. Cottrell, Lebbeus M., Alfred, New York. Crofoot, Alonzo G., Independence, New York. Daland, William C, Milton, Wisconsin. Davis, Alva L., Verona, New York. Davis, Boothe Colwell, Alfred, New York. Davis, David H., Shanghai, China. Davis, Darius K., Jackson Centre, Ohio. Davis, H. Eugene, Lieu-oo, China. Davis, John T., Garwin, Iowa. Davis, Riley G., West Edmeston, New York. Davis, Samuel H., Westerly, Rhode Island. Davis, Wilburt, Farnam, Nebraska. Ernst, William H., Gentry, Arkansas. Gardiner, Theodore L., Plainfield, New Jersey. Hills, George W., Salem, West Virginia. Hinman, H. H., Oberlin, Ohio. Hull, J. L., Little Genesee, New York. Jerue, John, Johnson, Frederick F., Stone Fort, Illinois. Jordan, Henry N., Dunellen, New Jersey. Kelly, Mordecai B., Nortonville, Kansas. Kenyon, George P., Shingle House, Pennsylvania. STATISTICS. I323 King, Simon E., Salemville, Pennsylvania. Leath, David W., Attalla, Alabama. Lee, Seth I., Fouke, Arkansas. Lewis, Abram Herbert, Plainfield, New Jersey. Lewis, George W., Milton Junction, Wisconsin. Lewis, Robert, Stone Fort, Illinois. Lippincott, Darwin C, Jackson Centre, Ohio. Livermore, Leander E., Lebanon, Connecticut. Loofboro, Eli F., Riverside, California. Main, Arthur E., Alfred, New York. Maxson, Sanford L., Kingfisher, Oklahoma. Millikin, J. A., Mills, Orpheus S., Milton Junction, Wisconsin. Newton, D. N., Newton, R., Peterson, Frank E., Edelstein, Illinois. Platts, Lewis A., Milton, Wisconsin. Potter, Andrew J., Waterford, Connecticut, Randolph, Gideon Henry F., Fouke, Arkansas. Randolph, Lester C, Alfred, New York. Randolph, Lewis F., Hopkinton, Rhode' Island. Rogers, Benjamin F., Alfred, New York. Saunders, Edward B., Ashaway, Rhode Island. Saunders, Earl P., Ashaway, Rhode Island. Sayre, Charles S., Dodge Centre, Minnesota. Seager, Lely D., New Milton, West Virginia. Seeley, George, Moncton, N. B., Canada. Shaw, Edwin, Plainfield, New Jersey. Shaw, George B., North Loup, Nebraska. Shaw, James F., Fouke, Arkansas. Sherman, Oliver D., Richburg, New York. Socwell, Eugene H., Anoka, Minnesota. Stillman, Horace, Ashaway, Rhode Island. Stillman, Mazzinni G., Walworth, Wisconsin. Sutton, Erlo E., Rockville, Rhode Island. Van Horn, Edgar D., New York City. Van PkiRN, Herbert C, Lost Creek, West Virginia. Van Horn, Theodore J., Albion, Wisconsin. Velthuysen, Gerard, Sr., Haarlem, Holland. Webster, A. E., Alfred, New York. Wheeler, Samuel R., Boulder, Colorado. White, Joshua Judson, Hamilton, Ontario, Canada. Whitford, William C, Alfred, New York. Wilcox, Wayland D., Alfred, New York. Wing, L. A., DeRuyter, New York. Witter, Ellis A., Adams Center, New York. CATALOGUE OF PUBLICATIONS DEACON JOHN MAXSON. See Biographical Sketches, p. 1361. A CATALOGUE OF SEVENTH-DAY BAPTIST PUBLICATIONS Compiled from an article written by Rev. Stephen Burdick, and published in 1892 in the Jubilee Papers, and from material gathered by Arthur L. Titsworth, as referred to on page 457, with additions by Rev. Edwin Shaw. This catalogue does not contain the annual reports of the Seventh-day Baptist General Conference, 1802-1902, nor the reports of the denominational associations, nor the re ports of the various societies of the denomination, nor the catalogues and other publications of the academies, colleges and university connected with the denomination, nor the books and other published writings of Seventh-day Baptist men and women, unless the nature of the publication was religious or of historical interest to the denomination. Copies of nearly all of these publications, together with those in this catalogue may be found in the libraries of Alfred University, Milton College, Salem College, and at the head quarters of the American Sabbath Tract Society. In compiling the catalogue of tracts there have been just a few repetitions, owing to the fact that the same tract has been published in two or more series ; but this has been avoided so far as posssible ; and the tracts have been arranged -in the series best adapted for the purpose. Wherever known the date of the first publication has been given and also the name of the writer. ¦ It was impossible for the compiler to find copies of many of the tracts, at the time the work was done. PERIODICALS The Seventh-day Baptist Missionary Magazine. In September, 1820, at the General Conference, Elder Wm. B. Maxson presented a proposition for the publication of a periodical to be known as The Seventh-day Baptist Mis sionary Magazine, and with it a form of subscription, as a measure to provide for the expense of publication. The propo- I328 SEVENTH-DAY BAPTISTS: sition was referred by the Conference to its Missionary Board, which favored the proposed publication and proceeded at once to put the plan in operation by appointing Henry Clarke Jr., Eli S. Bailey and Wm. B. Maxson, editors. The first number of The Seventh-day Baptist Missionary Magazine was issued in August, 182 1. It was a quarterly and in magazine form. Its objects, as set forth in the preliminary address, may be briefly stated as follows:- To extend the knowledge of the Seventh-day Baptists and call attention to their distinctive doctrine and practice as a Christian people; to publish and circulate religious and missionary information, with the view to promote a consistent religious zeal and activity among the people ; to cultivate the spirit of harmony and good-will among all evangelical Christians, and also to unite with others in the effort to uphold and propagate the doctrines of the Gospel. It was true to name, a missionary magazine, containing in its first number, as its first article, after the editorial introduc tion, an able missionary address from the Board of Directors of the Missionary Society of Alfred, N. Y. It seems probable that the author of this address., and also of the earlier address to the denominations through the General Conference in 18 18, was Abel Burdick, of Alfred, N. Y., the secretary of the Board of the Missionary Society of Alfred, and also of the Missionary Board of the Conference. This magazine put on record much valuable matter relating to the early history of the denomination, and served to secure for Seventh-day Baptists an influence among other Christian denominations. Its publication was discontinued at the end of the sixteenth number, September, 1825, the cause of suspension being the great expense of postage and "the delinquency of subscribers." Elders Eli S. Bailey and Wm. B. Maxson were editors during the entire time of its publication ; and Henry Clarke Jr., Joseph Clarke, John Davis and Matthew Stillman were associate editors, portions of the time. The Protestant Sentinel. At the Conference of 1829, Deacon John Maxson of Homer, N. Y., made a proposition to the Conference to pub lish a weekly "devoted to subjects of general interest and the CATALOGUE OF PUBLICATIONS. I329 discussion of the distinguishing tenets of the denomination." The Conference appproved the proposed publication and com mended it to the denomination^ Six months later, April 14, 1830, he issued the first number of The Protestant Sentinel at Homer, N. Y. It was the first weekly Seventh-day Baptist- periodical established in this country. It was published at Homer four years, when, with the hope of increasing its patronage it was moved to Schenectady, N. Y., where it was published two years. It was again moved to DeRuyter, N. Y., and here, after several suspensions, it was discontinued May 21, 1839. It met a need which had long been felt, and its discontinuance was the source of sincere regret. The Seventh-day Baptist Register. At the Conference in 1839, a committee appointed to take into consideration the publication of a denominational paper, reported as follows: "That from the consideration of all the facts in our possession, we recommend that the brethren at DeRuyter be advised to immediately issue a prospectus for a paper, provided that a permanent publication can be se cured to the denomination — if not, that the same be recom mended to brethren in New Jersey and New York, providing that the pecuniary responsibility rest on those publishing the same." According to this recommendation a company of brethren of DeRuyter, N. Y., commenced the publication at that place, March 10, 1840, of a weekly paper, The Seventh- day Baptist Register, with Rev. Joel Greene and Rev. Alex ander Campbell, editors. At the end of the first year's pub lication and the beginning of the second volume, Rev. James Bailey became editor and proprietor, and continued its pub lication, with general satisfaction to the patrons, until the end of the fourth volume, when, with a view to the transfer of its subscription list to a company of brethren who proposed the publication of a denominational paper in New York City, it was discontinued. While as a business enterprise it did not return very generous compensation, it paid expenses. Xhe Sabbath Recorder. A company of eleven brethren of New York City and 1330 SEVENTH-DAY BAPTISTS: New Jersey took upon themselves the responsibility of pub lishing the denominational paper, pledging themselves to the amount of $50 each to meet any deficiency which might arise the first year. Under this arrangement, the first number of .The Sabbath Recorder was issued in New York City, June 14, 1844, with Geo. B. Utter, editor and financial agent. It received at the Conference the same year most cordial ap proval. The income did not meet the expense of publication the first year, but the deficiency was met by the eleven brethren. The pledges were renewed, but after the first year, while under the direction of these brethren, until the end of the fifth volume, the paper paid the expense of publication. Though in its purpose and management essentially denom inational, there developed a somewhat general desire to make its proprietorship more denominational. Accordingly, in the autumn of 1848, a committee of brethren, appointed by the Eastern, Central and Western Associations, met at New Mar ket, N. J., to take into consideration "the need of a more ample and permanent publishing organization." After ma ture deliberation it was decided that a society to be known as "The Seventh-day Baptist Publishing Society" should be organized; and May 23, 1849, in New York, the organiza tion was completed by the adoption of the constitution and the election of officers. Satisfactory arrangements were made with the former publishers and at the end of the fifth volume the Sabbath Recorder was transferred to The Seventh-day Baptist Publishing Society. Geo. B. Utter was editor and general agent, and Thomas ' B. Brown, associate editor. The paper was a most worthy representative of the Seventh- day Baptist denomination, and had good standing and influ ence among the religious periodicals of its time. At the end of the thirteenth volume, 1857, Mr. Utter retired from the editorial and business management, under some pecuniary embarrassments, chiefly due to the delinquency of subscribers. Its publication was continued under the management of a com mittee appointed by the Board of the Publishing Society until September, 1861, with W. B. Maxson as editor, when, by a vote of the society, it was transferred to an association of responsible brethren. These brethren had proposed to take CATALOGUE OF PUBLICATIONS. I33I the paper and its assets and liabilities and continue its publi cation "by an association or by an individual, or by individuals approved by themselves." It was by these brethren transferred by sale to Geo. B. Utter-, in 1862, who as editor and proprietor published it at Westerly, R. I., until the middle of the twenty- eighth volume, June, 1872. When the business of the American Sabbath Tract So ciety was revived and enlarged under the management of an executive board located at Brookfield, N. Y., and vicinity, that board soon felt the need of better facilities -for publica tion. It therefore decided to canvass the denomination for funds with which to establish a publishing house, with a view to the efficient prosecution of Sabbath reform work, and facili ties for other publications. Sufficient encouragement having been received, the Sabbath Recorder was purchased from Mr. Utter, and beginning with the last half of the twenty- eighth volume, June, 1872, it has been continuously published under the auspices of the American Sabbath Tract Society, at the society's publishing house in Alfred Center, N. Y., and since 1895 at Plainfield, N. J. Rev. N. V. Hull was appointed editor, and D. R. Stillman general agent. Brother Hull con tinued as editor until his death in September, 1881. The board of the society, as a temporary provision, called Stephen Burdick, one of its members, to the editorship until the meet ing of the board immediately following the annual session of the society. At that session the location and personnel of the board was changed to Plainfield, N. J., and vicinity; and by the action of the members of the former board, the in coming board found itself free from any embarrassment in regard to the editorial management of the Recorder. This board, at its first meeting, appointed a non-resident editorial corps, consisting of the Rev. L. A. Platts, the Rev. L. R. Swinney, the Rev. A. B. Prentice, the Rev. E. M. Dunn, and the Rev. D. E. Maxson. These brethren contributed from week to week to the columns of the Recorder able and in teresting articles, and were paid for the same at the rate of one dollar per article. This arrangement continued until October 1, 1882, when the Rev. L. A. Platts entered upon the duties of editor-in- 1332 SEVENTH-DAY BAPTISTS: chief. When he resigned to take a professorship in the theological department of Alfred University in 1893, the Rev. L. E. Livermore became editor. Because of ill health he resigned, and the Rev. A. H. Lewis has been the editor since March 1, 1898. The editors have been ably assisted by con tributing and corresponding editors. Among them at various times were the Rev. W. C. Titsworth, the Rev. L. C. Ran dolph, the Rev. A. E. Main, the Rev. W. C. Whitford, the Rev. W. C. Daland, the Rev. H. D. Clarke, Prof. W. C. Whitford, Prof. Edwin Shaw, the Rev. O. U. Whitford, Mary Bailey, Mrs. Rebecca T. Rogers, Prof. Wm. A. Rogers, Rev. H. H. Baker, and others. The Seventh-day Baptist Memorial. In 185 1, under the auspices of The Seventh-day Baptist Publishing Society, Lucius Crandall, Walter B. Gillette and Thomas B. Stillman were appointed an editorial committee to publish, at their discretion, a denominational magazine; and, accordingly, a magazine was issued under the name of The Seventh-day Baptist Memorial, January, 1852. It was published quarterly at the office of the Sabbath Recorder in New York City, and was continued through three years, 1852-53-54. It put on record much valuable historical, bio graphical and statistical matter relating to the early history of the denomination. The Sabbath Outpost. The first number of the Sabbath Outpost was issued at Texarkana, Ark., by the Southwestern Publishing Association, January, 1888, Eld. J. F. Shaw and Eld. J. S. Powers, editors. It was a four-page monthly, "family and religious paper, devoted to Bible study, mission work, and Sabbath reform." After the founding of the Seventh-day Baptist colony of Fouke, Ark., it was moved to that place in 1890. In 1891, S. I. Lee became one of the editors. The Outpost did a good work on that field. The Sabbath Chronicle. N. O. Moore, a resident of Chicago, and convert to the CATALOGUE OF PUBLICATIONS. 1333 Sabbath from the Presbyterians, commenced in Chicago, in 1881, the publication of The Sabbath Chronicle, "an independ ent journal devoted to the discussion of the Sabbath question; taking cognizance of the Bible doctrine on the subject; noting Sunday laws and Sunday legislation in general ; watching the interests of religious toleration, and seeking to stir up honest inquiry both in the Church and out of it." Through failure of support it was discontinued after several interesting numbers. Missionary Reporter. In January, 1883, the first number of the Missionary Re porter was issued at Westerly, R. I., under the auspices of the Seventh-day Baptist Missionary Society, and devoted to home and foreign missions. A. E. Main was editor and agent. There was, however, a somewhat general feeling that the matter contained in the Reporter should be published in the Recorder, and the Reporter was discontinued in 1885. Sabbath Vindicator. The editor was Geo. B. Utter, who wrote most of the matter of the early issues. Published for a time beginning about 1842. Reprints were used as a tract. SABBATH-SCHOOL PUBLICATIONS. At the Conference in 1836, Alexander Campbell, Wm. B. Maxson and John Davis were appointed a committee to pre pare and publish a question-book for the use of Sabbath schools; and in 1837 an edition of 2,000 copies was issued and came into very general and satisfactory use. The book was compiled by Wm. B. Maxson. The Sabbath-school Visitor. The Board of the Seventh-day Baptist Publishing Society began the publication of The Sabbath-school Visitor, in Jan uary, 185 1, with Geo. B. Utter as editor. In the following September it had reached a circulation of 1,500, a self-sustain ing basis. It was under the editorial management of Mr. Utter until the close of the eighth volume, December, 1857; 1334 SEVENTH-DAY BAPTISTS: and then came under the supervision of the editorial com mittee of the publishing board until the close of the tenth volume, December, i860, when it was discontinued. The Sabbath-school Paper. This paper was edited and published by G. B. Utter, Westerly, R. I., in 1863 and 1864. Sabbath-school Gem. The Rev. J. E. N. Backus, assisted by his efficient wife, edited and published the Sabbath-school Gem, at DeRuyter, Port Lyden, and Scott, N. Y., and Albion, Wis., in 1861, 1862, 1868-74. It won favor; its receipts paid cash expenses; and from time to time it was endorsed by the Conference. The Bible Scholar. Twelve brethren of Alfred Center, N. Y., formed an as sociation for the publication of a Sabbath-school paper; and the Bible Scholar was issued as a monthly for two years, beginning August, 1877, with O. D. Sherman as editor. It was taken by forty-eight Sabbath schools ; reached a circu lation of nearly 1,600; the income paid, or very nearly paid, the expense; and it was an interesting paper. Our Sabbath Visitor. Chiefly through the interest and generosity of Mr. and Mrs. E. S. Bliss a Sabbath-school weekly paper was started in March, 1882. It was called Our Sabbath Visitor and was published under the auspices of the Sabbath School Board of the General Conference. Among those connected with the editorial management of the paper have been Geo. H. Babcock, Miss E. Lua Clarke, Miss Flora F. Randolph, Miss Laura Randolph, Mrs. L. T. Stanton, Miss Anna S. Davis and Miss Edna A. Bliss. From 1888 to 1902 it was issued from the printing establishment of Mr. Bliss, Alfred Center, N. Y. In February, 1902, the paper was purchased by the Sabbath School Board and its name was changed to The Sabbath Visitor. It is now printed for the board by the American Sab bath Tract Society at Plainfield, N. J., with Miss Ernestine C. Smith as editor and Mrs. H. M. Maxson consulting editor. CATALOGUE OF PUBLICATIONS. 1 335 The Sabbath School Journal. By approval of Conference the Sabbath School Board began, in 1874, the publication of a magazine designed for the use of superintendents, teachers and advanced scholars. The editors were D. E. Maxson and L. A. Platts. It was discon tinued in December, 1874, and essentially the same material was published in the Sabbath Recorder week by week. For several years a four-page monthly leaflet called Lesson Paper was also published. Helping Hand. Largely through the efforts of A. . E. Main, who was editor the first year, a quarterly magazine called the Helping Hand, mainly devoted to the exposition of the International Sunday School Lessons was started in 1885. In 1886 L. A. Platts became managing editor, much of the work being con tributed by various writers in the denomination. At the pres ent time it is managed by the Sabbath School Board with Prof. W. C. Whitford, of Alfred University, as editor, and is printed at Plainfield, N. J., by the American Sabbath Tract Society. SABBATH REFORM PERIODICALS. The Sabbath Outlook. The Outlook began April, 1882, as a monthly publication of the American Sabbath Tract Society. Its editors were A. H. Lewis and C. D. Potter; and it was devoted to gen eral reform, Christian culture, and questions of Sabbath ob servance and temperance ; and announced itself to be undenom inational. Its plan seemed to be to reach its real object as a Sab bath-reform paper by careful approaches along the lines of religious thought, including a better Sabbath observance ; thus preparing the minds of its readers for a more unprejudiced consideration of the Bible doctrine of the Sabbath. About fifty thousand copies of each issue were printed, and gratuitously sent out, as a missionary method for dis seminating God's Sabbath truth. I336 SEVENTH-DAY BAPTISTS: In 1884 it took the name The Outlook and Sabbath Quar terly and its articles became more direct in their relation to the Sabbath question. Its discussions were historical, ethical and biblical, and it was chiefly designed to reach the religious teachers of the land. In 1892 it was changed in some im portant particulars, with a view to adapting much of its matter to the circumstances of the busy middle classes of readers. It was also changed from a quarterly to a monthly, and took the name The Sabbath Outlook. , In June, 1893, it was decided to make it more evangelistic in its mission and to publish a weekly editon of 10,000. About one-half of the new issue was devoted to bright, crisp, prac tical, evangelical truths, and a similar space to Sabbath truth. It was therefore named The Evangel and Sabbath Outlook. At the request of the Tract Board Rev. F. E. Peterson was employed by the Missionary Board to edit the evangelical de partment, Dr. A. H. Lewis continuing to edit the department of Sabbath reform. Regular editions were sent to Sabbath Recorder subscribers, the depositories and Baptist clergymen. This new paper absorbed the Sabbath Outlook and the Reform Library. In June, 1897, its publication was suspended, the work being continued by the introduction of a page in the Sabbath Recorder devoted to Tract Society work edited by Rev. A. H. Lewis, and a page on Missions edited by Rev. O. U. Whitford, who had been associate editor of the Evangel and Sabbath Outlook during the last few months of its publication. The Sabbath of Christ. The Sabbath of Christ is published monthly, beginning January, 1902, "pleading for the restoration of the Sabbath according to the standard set by Christ, Lord of the Sabbath." The Light of Home. The Light of Home began at the Tract Society's pub lishing house, Alfred Center, N. Y., July, 1885, edited by A. H. Lewis and C. D. Potter as a companion Sabbath re form paper of the Outlook, and with special reference to circu- CATALOGUE OF PUBLICATIONS. 1337 lation among the laity. During the first year 115,000 copies were sent out. Only five thousand copies were published the second year, and of these nearly one-half were sent into the homes of Seventh-day Baptists. The third year a different class of readers were provided for by securing, through Seventh-day Baptist members of the Woman's Christian Temperance union, the names of 40,000 or more Christian women, members of that organization. Over 50,000 copies of the Light of Home were sent out that year — " and over 37,000 copies of each issue from July, 1888, until January, 1889, when its publication was discontinued. The Seventh-day Baptist Quarterly. The Seventh-day Baptist Quarterly, beginning January, 1884, was a 128-page magazine published by the American Sabbath Tract Society, and edited by W. C. Whitford, presi dent of Milton College, Wis. Its object was the publication and preservation of biographical and historical matter, and also of papers of special and permanent value. It was discontinued at the close of the first year because the receipts were insufficient to pay the cost of publication. Evangelii Budbarare (Evangelii Harold). The Evangelii Harold (Gospel Messenger), a publication of the American Sabbath Tract Society, was a monthly paper, printed in the Swedish language, and edited by L. A. Platts and O. W. Pearson. It was an evangelical Sabbath-reform publication designed for the Swedish population of the West and Northwest, and had a circulation of from 1,000 to 1,500 copies monthly. It was published under this name from 1885 to the close of 1889. In 1890 its name was changed to Evangelii Budbarare (Gospel Message), and it was edited by a committee con sisting of L. A. Platts, chairman; O. W. Pearson, secretary; Andrew Carlson, Peter Sorenson and J. W. Morton. Since that time it has been printed in Chicago at a Swedish printing office, under the direct supervision of O. W. Pearson. I338 SEVENTH-DAY BAPTISTS: Eduth le Israel. Eduth le Israel (Witness to Israel), published under the auspices of the American Sabbath Tract Society, and edited by the Rev. Ch. Th. Lucky, was a monthly magazine printed in the Hebrew language and designed for the educated Jews. It was evangelical, its object being the exposition of the Hebrew Scriptures in their relation to Christ and the New Testament. Its rather irregular issue commenced in Septem ber, 1888, and closed in October, 1890. Its editor having returned to Austria, he, assisted by others, published a few numbers of it in that country. The character of the paper was highly commended by men competent to judge of its merits, among whom was Prof. Delitzsch, who bore willing testimony to its scholarship and Christian spirit. The Peculiar People. The publication of The Peculiar People was begun in New York, April, 1888, by H. Friedlaender, a Sabbath- keeping Christian Jew, who was assisted by Ch. Th. Lucky. The death of Mr. Friedlaender occurred about a year later, and the American Sabbath Tract Society assumed its publi cation, beginning April, 1889, with Wm. C. Daland as editor. It was a Christian monthly magazine devoted to Jewish interests, political, social, literary and religious. In 1894 Rev. S. S. Powell and Prof. W. C. Whitford were added to the editorial staff. Lack of funds for this special work caused its discontinuance at the close of 1898. SEVENTH-DAY BAPTIST PUBLICATIONS IN HOLLAND. The first number of De Boodschapper (The Messenger in the service of the Lord Jesus), was published Nov. 24, 1876. Bro. Velthuysen says, "I myself was the owner and editor. Love for truth and the neighbors compelled me to publish the paper, after expecting and looking long in vain that Baptist brethren who were more able to do so, would do it. I lost almost all subscriptions when I declared myself not longer a Sunday man, but a Sabbath-keeper. Till March 24, 1881, my weekly was regularly published. Then CATALOGUE OF PUBLICATIONS. I339 after some intermission De Boodschapper appeared as a monthly, and since Jan. i, 1882, has been published regularly." It is the only Seventh-day Baptist periodical in Holland. The little tract society called Berea, with Eld. Velthuysen at its head as editor and publisher, has issued and distributed thousands of tracts of sixty or more different heads and upon a variety of themes — gospel, temperance, Sabbath, bap tism, social purity, etc. BOOKS AND TRACTS. A History of the Sabbatarians or Seventh-day Baptists of America, by the Rev. Henry Clarke, pastor of the First Seventh-day Baptist Church of Brookfield, N. Y., was pub lished in 181 1. The Conference in 1826 received from the Rev. Robert Burnside, of London, a copy of his book, Remarks on the Different Sentiments Entertained in Christen dom Relative to the Weekly Sabbath, and it was re-published here in 1827, by Joseph Stillman of Schenectady. Carlow's defense of the Sabbath was first published in London in the year 1724, under the title of Truth Defended, etc., and was republished by the Tract Society in 1847. A copy also seems to have found its way to America from which an edition was printed at Stonington, Conn., in 1802. The work is characterized by a spirit of evangelical piety and earnestness. The Royal Law Contended for. Edw. Stennett. Also the Seventh-day Sabbath proved from the beginning, from the Law, from the prophets from Christ and his Apostles to be a duty yet incumbent upon saints and sinners. By a Lover of Peace with Truth. Edward Stennett. Printed in the year 1653, London, Eng. Republished by the American Sabbath Tract Society. In 1858 Geo. B. Utter published a Manual of the Sev enth-day Baptists, of 72 pages, a most valuable book of historical and biographical reference. Thoughts Suggested by the Perusal of GiKllan and other Authors on the Sabbath. Rev. Thomas B. Brown, 1869. 134° SEVENTH-DAY BAPTISTS: Sabbath Commentary. A scriptural exegesis of all the passages in the Bible that relate or are supposed to relate in any way to the Sabbath doctrine. 216 pages. James Bailey. 1888. History of the Seventh-day Baptist General Conference, from its origin in September, 1802, to its fifty-third session in September, 1865. 322 pages. Rev. James Bailey. This sup plies an important fund of historical matter. 1866. Biographical Sketches of Eld. Eli S. Bailey. Edited by the Rev. James Bailey, and published at Toledo, Ohio, in 1871, by Dr. Silas Bailey. 208 pages. Autobiography of Rev. Alexander Campbell. Edited by Charles A. Burdick and published by Eld. Campbell at Water- town, N. Y., in 1883. 288 pages. Life and Sermons of Jonathan Allen, Ph. D., D. D., LL. D., President of Alfred University. By his wife, 398 pages. 1894. A Discussion of the Original Institution, Perpetuity, and Change of the Weekly Sabbath. By Wm. B. Maxson and Wm. Parkinson. 324 pages. 1836. The Pearl. A series of sixteen tracts in booklet form. 1854. By Rev. H. H. Baker. A Journal of a Missionary Tour through Pennsylvania, Ohio, Indiana, Illinois, Iowa, Wisconsin and Michigan. By Rev. James L. Scott. Pp. vi and 203. Providence [Rhode Island], 1843. History of Sabbatarian Churches. By Mrs. Tamar Davis, Philadelphia, 185 1. BOOKS BY REV. ABRAM H. LEWIS, D. D., LL. D. The Sabbath and the Sunday. 1870. This book has been revised and enlarged and published in three volumes as fol lows: Vol. I. Biblical Teaching Concerning the Sabbath and the Sunday. 144 pages. 1884, 1888. Vol. II. Critical History of the Sabbath and the Sunday in the Christian Church. 583 pages. 1886, 1893. Vol. III. A Critical History of Sunday Legislation. From A. D. 321 to 1888. 1888, 1891. (84) CATALOGUE OF PUBLICATIONS. I34I Paganism Surviving in Christianity. 309 pages. Pub lished by G. P. Putnam's Sons, New York. 1892. The Catholicization of Protestantism on the Sabbath Question, or Sunday Observance Non-Protestant. 60 pages. Published by the American Sabbath Tract Society, Plainfield, N.J. 1897. Studies in Sabbath Reform, A Complete View of the Sabbath from the Standpoint of the Bible. 126 pages. Pub lished by the American Sabbath Tract Society, Plainfield, N. J. 1898. Swift Decadence of Sunday; What Next? 273 pages. Published by the American Sabbath Tract Society, Plainfield, N.J. 1899. Letters to Young Preachers and their Hearers. 230 pages. Published by the American Sabbath Tract Society. 1900. Seventh-day Baptist Hand-book. 64 pages. Published by the American Sabbath Tract Society, Alfred Center, N. Y. 1887. MISCELLANEOUS. Jubilee Papers. Historical papers, published by the Board of Managers of the Seventh-day Baptist Missionary Society, Westerly, R. I. 1892. Proceedings of the Seventh-day Baptist Council, held at Chicago, 111., Oct. 22-29, 1890. 82 pages. The Song of Songs, translated from the Hebrew, with notes, by Rev. W. C. Daland. 50 pages. 1888. The Life and Teachings of Jesus, by A. K. Rogers. 354 pages. 1894. G. P. Putnam's Sons. The following seventeen tracts, old and new, bound in one volume, were published by the American Sabbath Tract Society, 9 Spruce St., New York City, in 1852: 1. Reasons for Introducing the Sabbath of the Fourth Commandment to the Consideration of the Christian Public. 24 pp. Rev. Mr. Chadwick. 2. The Sabbath — Its Moral Nature and Scriptural Ob servance. 48 pp. Rev. Thomas B. Brown. 1342 seventh-dAy baptists: 3. The Sabbath — Authority for the Change of the Day. 24 pp. Probably written by Rev. Mr. Chadwick. 4. The Sabbath and the Lord's Day: A History of their Observance in the Christian Church. 48 pp. Rev. W. B. Maxson. Revised by Rev. Geo. B. Utter, 1843. 5. A Christian Caveat. 4 pp. Edward Fisher, 1653. 6. Twenty reasons for Keeping Holy, in Each Week, the Seventh Day Instead of the First Day. 4 pp. Rev. Geo. B. Utter. 7. Thirty-six Plain Questions, presenting the main points in the Sabbath Controversy; A Dialogue between a Minister of the Gospel and a Sabbatarian; Counterfeit Coin. Rev. Thomas B. Brown. 8 pp. 8. The Sabbath Controversy: The True Issue. 4 pp. Rev. Thomas B. Brown. 9. The Fourth Commandment: False Exposition. 4 pp. Rev. Geo. B. Utter. 10. The True Sabbath Embraced and Observed. 16 pp. Samuel Davidson, 1847. (This tract was also printed in French, Swedish and German.) 11. Religious Liberty Endangered by Legislative Enact ments. 16 pp. Written by Samuel Davidson for Conference Committee, 1846. 12. Misuse of the term "Sabbath." 8 pp. Rey. Geo. B. Utter, 1848. 13. The Bible Sabbath. 24 pp. Wm. H. Fahnestock, M. D., 1850. 14. Delaying Obedience. 4 pp. Rev. Thomas B. Brown, 1850. 15. An Appeal for the Restoration of the Bible Sabbath, in an Address to the Baptists, from the Seventh-day Baptist General Conference. 36 pp. Rev. Thomas B. Brown, 1843. 16. The Royal Law Contended for. 26 pp. Edward Stennett, 1658, and The Seventh Day is the Sabbath, pp. 27-60. Edward Stennett, 1664. 17. Vindication of the True Sabbath, in two parts. Part 1, Narrative of Recent Events; Part 2, Divine Appointment of the Seventh Day. 60 pp. Rev. J. W. Morton, 1850. CATALOGUE OF PUBLICATIONS. I343 The following series of twelve tracts, of 16 pp. each, were published by the American Sabbath Tract Society, Pl-ain- field, N. J., under the supervision of the Corresponding Sec retary, Rev. A. H. Lewis,. about 1900: 1. The Sabbath and Spiritual Christianity. 2. The Authority of the Sabbath and the Authority of the Bible Inseparable. 3. The Sabbath as between Protestants and Romanists; Christians and Jews. 4. Reasons for giving the Sabbath a Rehearing. 5. The Sabbath in the Old Testament. 6. The Sabbath and the Sunday in the New. Testament. 7. The Sabbath from New Testament Period to the Protestant Reformation. 8. Sunday from the Middle of the Second Century to the Protestant Reformation. 9. Outline History of Sunday Legislation. 10. The Sabbath since the Protestant Reformation. 11. Sunday since the Protestant Reformation. 12. Various Reasons for Observing Sunday. Series of ten evangelical tracts, each 8 pp., published by the American Sabbath Tract Society, Plainfield, N. J. 1893. Rev. Wardner C. Titsworth, editor. A subsequent edition, in 8 page form, published after the death of Mr. Titsworth, was edited by Rev. Arthur E. Main. 1. Repentance. Rev. Wardner C. Titsworth, 1893. 2. The Birth from above. Rev. Wardner C. Titsworth, 1893- 3. Salvation by Faith. Rev. Wardner C. Titsworth, 1891. 4. Change of Citizenship. Rev. Wardner C. Titsworth, 1893- 5. Following Jesus. Rev. Wardner C. Titsworth, 1893. 6. SanctiUcation. Rev. Wardner C. Titsworth, 1891. 7. God's Love. Rev. Wm. C. Daland, 1891. 8. Salvation Free. Rev. Arthur E. Main, 1893. 9. Time Enough Yet. Rev. T. L. Gardiner, 1893. 10. Will You Begin Now. Rev. Herman D. Clarke, 1893- 1344 SEVENTH-DAY BAPTISTS: In January, 1892, a series of tracts, old and new, began to be issued from 100 Bible House, New York City, under the supervision of Rev. J. G. Burdick. It was in the form of a monthly, called the Sabbath Reform Library. The first twelve numbers were as follows: 1. The Sabbath — A Seventh Day or The Seventh Day? Which? By Rev. N. Wardner. 2. The Lord's Day, or the Christian Sabbath. By Rev. N. Wardner. 3. The Time of Christ's Resurrection and the Observance of Sunday. By Rev. A. H. Lewis. 4. JDid Christ or His Apostles Change the Sabbath from the Seventh to the First Day of the Week? By Rev. N. * Wardner. 5. The Sabbath under the Apostles. By Rev. James Bailey. 6. The Sabbath Day. How the Rev. Niles Kinne, a life-long Baptist, found the true Sabbath. 7. Why I am a Seventh-day Baptist. Rev. A. H. Lewis. 8. Pro and Con of the Sabbath Question in a Nutshell. (Published also in German.) H. B. Maurer. Why Sunday is observed as the Sabbath. Why I do not keep Sunday. Why I keep the Seventh Day. Pagan Origin of Christian Festivals. By C. D. Potter. 9. Biblical Teachings Concerning the Time of Christ's Crucifixion, Resurrection, and other Associated Events. By W. D. Tickner. Constantine and the Sunday. By Rev. N. Wardner. 10. Did Christ Abolish the Sabbath or the Decalogue? By Rev. N. Wardner. • 11. How Christ Treated' the Sabbath. By Rev. James Bailey. 12. A Dialogue between Man and the Bible. By W. D. Tickner. With the January number, 1893, Dr. C. D. Potter assumed the editorial care of the Sabbath Reform Library, and contin- CATALOGUE OF PUBLICATIONS. I345 ued it four months, until his death. The four numbers have the following headings : Vol. 2. No. 1. The Day of the Sabbath. No. 2. How to Prevent No-Sabbathism. No. 3. The Vital Point in the Sabbath Question. No. 4. The Sabbath in History. Four page series by Rev. N. Wardner: 1. The Sabbath: a Seventh Day or The Seventh Day. 2. The Lord's Day or Christian Sabbath. 3. Did Christ or his Apostles Change the Sabbath from the Seventh to the First Day of the Week? 4. Constantine and the Sunday. 5. The New Testament Sabbath. 6. Did Christ Abolish the Sabbath of the Decalogue? 7. Are the Ten Commandments Binding alike on Jews and Gentiles? 8. Which day of the week did Christians keep as the Sabbath during 300 years after Christ? (This series was also published in German.) Topical Series, by Rev. James Bailey. 1873. (Published also in the German language.) My Holy Day. The Moral Law. Sabbath Under Christ. Sabbath Under the Apostles. Time of commencing the Sabbath. The SanctiUcation of the Sabbath. Day of the Sabbath. MISCELLANEOUS TRACTS. The Sabbath and its Lord. Rev. Thomas B. Brown. 1861. The Primitive Sabbath of the Christian Church. Rev. Stephen Burdick. 1857. Questions Concerning the Sabbath. 1866. Reasons for Emphasizing the Day of the Sabbath. Rev. Geo. B. Utter. 1866. I346 SEVENTH-DAY BAPTISTS: The Sabbath and Pure Christianity. The Sabbath and Sunday. (Bible facts, historical facts.) The Bible Sabbath; a Dialogue. The Bible Doctrine of the Weekly Sabbath. Reasons for embracing the Sabbath. Rev. ~M. B. Kelly. 1872. Law' of Moses, Law of God, No Law, and the Sabbath. Rev. E. H. Socwell. Tests of Truth. Henry B. Maurer, with an introduction by Rev. E. T. Hiscox. Nature's God and his Memorial. A series of four sermons on the subject of the Sabbath, in pages. Rev. Nathan Wardner. 1867. Passover Events. Ch. Th. Lucky. 1889. The Sabbath Question Considered. Rev. S. R. Wheeler. 1884. Baptist Consistency on the Sabbath Question. Henry B. Maurer. Abrogation of the Moral Law. Rev. N. Wardner. 1884. The Bible and the Sabbath, containing scriptural passages bearing on the Sabbath. D. E. Titsworth. 1888. Sabbath, No Sabbath, First-Day of the Week and the Perpetual Law of the Bible. Rev. J. W. Morton. Show it in the Book. Seventh-day Adventism; Some of its Errors and De lusions. Rev. A. McLearn. 1889. Communion or Lord's Supper. Rev- Nathan Wardnet. A Discourse on the Aims and Operations of the American Reform Association. Rev. Nathan Wardner. 1887. Sermon before the American Sabbath Tract Society, at Salem, W. Va., 1879. Rev. Nathan Wardner. Life, Soul, Death?, Resurrection, a book of 107 pages. Rev. Nathan Wardner. The Prophecy of Christ concerning his Burial and Resur rection. Rev. Nathan Wardner. Why and why? Rev. L. A. Platts. 1890. A Parallel. Wm. M. Jones. Woman's Mission and Work for the Women of China. Mrs. D. H. Davis. CATALOGUE OF PUBLICATIONS. 1347 Questions and Answers. 1886. Amending God's Law. Sabbath Question from Roman Catholic Standpoint. Why Seventh-day Baptists are not prospered more. An Inquiry into the Prophetic Character of the Messsiah. Rev. Wm. B. Maxson. 1839. The Great Sunday Convention. Rev. A. H. Lewis. Bible Reading on Sabbath and Sunday. 8 pp. How did Sunday Come into the Christian Church? 16 pp. Perverted History Concerning Sunday Observance. 20 pp. Who Changed the Sabbath Day? N. O. Moore. 1882. Apostolic Example; a Dialogue with a Baptist Clergy man. Dr. C. D. Potter. 1885. The Prodigal Son. Rev. A. E. Main. 189 1. Sunday: Is it God's Sabbath or Man's? Rev. E. Ronayne. 1885. Why Sunday is observed as a Sabbath. Dr. C. D. Potter. 1885. The First vs. the Seventh Day. G. W. McCready. 1887. Easter Observance. H. B. Maurer. 1889. Solemn Questions. Prof. Franz Delitsch. Translated by Rev. W. C. Daland. 1890. Review of W. H. Littlejohn on "The position and work of the true people of God, under the third angel's message." 32 pp. By Rev. Stephen Burdick. American Sabbath Tract Society, Alfred Center, N. Y. 1881. The Investigator ; being a revieiv of President Humphrey's Fourth Question in his essay on the Sabbath. 24 pp. By Rev. Wm. B. Maxson. Printed at the office of the Protestant Sentinel, Homer, N. Y. 1831. Do the Scriptures teach it? 6 pages. Rev. N. V. Hull. How the Sabbath was Established. Bible passages ar ranged by D. E. Titsworth. My Experience (In rhyme). D. W. Leath. I348 SEVENTH-DAY BAPTISTS: Expose of Faith and Practice and Covenant of the Seventh-day Church. Revised and adopted by the General Conference in 1880. Sabbath Souvenir. 12 page booklet issued frorp the Seventh-day Baptist Exhibit at the Columbian Exposition at Chicago, 111., 1893. DUTCH TRACTS. De Uitemendheid van den Doop. 2 pp. Paarlen voor Zwijen? 4 pp. Wettisch of Gehoorzaam? 4 pp. Uit den Hemel of uit de Menschen? 4 pp. „We dien, die zijn naaste te drinken geeft!" 4 pp. De bevinding van eene Sabatvierster. 4 pp. DANISH TRACTS. Troens Berkjendelse (Articles of Faith). (Printed for A. C. Christensen, Asaa, Denmark, 1895.) For og imod (Pro and Con). A series of sixteen two page tracts by P. Sorensen, York- ville, Wis., date unknown, probably about 1885. 1. Aerens uforvisnelige Krands. 23 4 56789 1011 12 1314 1516 Den himmelske Arf. De lykkelige Sjdele. Du er min. Saltet.Frimodigheds Belonning. Herren seer det Skjulte. Saa alvorlig en Sag. Herren har noget at sige dig. Folelse for dig. Gjenkjender du dig. Religion i eller udenom Hjoertet. Lyset paa det morte sted. Guds Bei paa J or den. Bliv en af de Faa. Nogle Ord til den Uomuendte. CATALOGUE OF PUBLICATIONS. I349 SWEDISH TRACTS. The Bible Doctrine of the Weekly Sabbath. Biblical History of the Sabbath. Rev. L. A. Platts. 1886. Reasons why I do not keep Sunday and why I keep the Seventh Day. Rev. Nathan Wardner. MISCELLANEOUS. Fiftieth Anniversary Exercises of the First Seventh-day Baptist Church of New York City. Nov. 9, 1895. History of the Salem Seventh-day Baptist Church,, at Salem, W. Va. 40 pp. By Rev. T. L. Gardiner. Printed by American Sabbath Tract Society, Alfred Center, N. Y. 1892. Manual of the Board of Trustees of the Seventh-day Baptist Memorial Fund. Press of the American Sabbath Tract Society, Plainfield, N. J. 1902. Sermon at the- Constitution of the Seventh-day Baptist Church, in Plainfield, N. J., Feb. 9, 1838. 32 pp. By Rev. Wm. B. Maxson. Pamphlets by Edwin R. Maxson, M. D. 1. Tobacco and its uses. 16 pp. 2. Contamination of the air we breathe by tobacco; and how to avoid it. 10 pp. 3. Universal Elements in Religion. 10 pp. Memorial Service of Mrs. Rev. Joshua Clarke, held at Alfred Center, N. Y., May 24, 1892. 18 pp. Historical Sketch of Milton College. By Rev. W. C. Whitford. 32 pp. 1876. Historical Addresses, delivered at the dedication of tin Ministers' Monument in the First Hopkinton Cemetery, near Ashaway, R. I., August 28, 1899. Reunion and Banquet of the Milton College Association of Chicago, III., March 5, 1891. First Seventh-day Baptist Church of Alfred, N. Y. Con stitution, By-Laws, Articles of Faith, Covenant, Resolutions. March, 1894. 135° SEVENTH-DAY BAPTISTS*. - Addresses before the Seventh-day Baptist Education Society. 1882-1883. 46 pp. 1. The College Curriculum. Prof. Albert Whitford. 2. The Classics. Rev. J. W. Morton. 3. College Endowments. Rev. L. E. Livermore. 4. The Natural Sciences. Prof. A. R. Crandall. A Catechism for children of the Seventh-day Baptist Church. 30 pages. By Mrs. H. M. Maxson. Published by the American Sabbath Tract Society, Plainfield, N. J. 1902. GREAT BRITAIN. A catalogue of all known Seventh-day Sabbath publications in Great Britain up to 1892. Compiled by the Rev. W. M. Jones, D. D., 11 Northampton Park, Canonbury, London, N. Alsop (Ann). — A member of the Natton Seventh-day Baptist congregation, wrote on the Sabbath. Anonymous. — Luther proved a lyar. No date. Bampfield (Rev. Francis). — All in one, and the Seventh- day Sabbath the desirable day. 320 pp. 1677. Six tracts on the Sabbath, and the life of the author, etc. 126 pp. 1684. Bampfield (Thomas). — Speaker of the House of Com mons under Cromwell, and brother to Francis Bampfield. An enquiry whether the Lord Jesus Christ be Jehovah and gave the Moral Law, and whether the fourth commandment be repealed or altered. 1692. Begg (James A.). — Examination of the authority for the change of the weekly Sabbath. 1850. Bernestein (Miss Marion). — Sabbath hymns and Sab bath articles in Glasgow papers. Black (Rev. W. H.). F. S. A. 1838-39. Doubts on the authority of what is commonly called the Christian Sab bath. Thrity-two reasons for keeping holy the seventh day of the week as the true and only Christian Sabbath. What saith the Scripture? What saith tradition? Objections against CATALOGUE OF PUBLICATIONS. I35I the Sabbath of the Seventh-day stated, and answered. Plain Protestant principles applied to the doctrine of the Sabbath. The scriptural calendar and chronological reformer, for 1848, 48 pp ; 1849, 48 PP ; 1850, 62 pp. The Humble Remonstrance of Saturday. Published by W. M. Jones. My First Thoughts on the True Christian Sabbath. Published by W. M. Jones, 1879. Sunday no Sabbath. Published by W. M. Jones, 1879. Also several one page leaflets. Black (Miss Theodora W.). — A Fifth Example of Ob serving the Sabbath-day. A narrative founded on facts — intended as a sequel to Mrs. Stowe's "Four Ways of Observ ing the Sabbath." 15 pp, with illustrations. — 1859. Discus sion of the Sabbath in several numbers of the Church, a Baptist monthly magazine, prior to 1861. Brabourne (Rev, Theophilus).— A Defense of that most Ancient and Sacred Ordinance of God, the Sabbath-day. 634 pp. 1632. This is a very thorough work, and the author dedicated it to King Charles I. Brerewood (Edward). — Professor in Gresham College, London. Treatise of the Sabbath, reviewed by Byfield and answered by Brerewood. 161 1. Broad (Thomas). — Three Sabbath Questions. 1621. This tract led Brabourne to investigate the subject. Burnside (Rev. Robert). — Remarks on the Dif ferent Sentiments Entertained in Christendom Relative to the Weekly Sabbath. 354 pp. 1825. Carlow (George). — Truth Defended. _ 1724. Excellence and Equity of God's Law, — dialogue between a Sabbath-beeper and an antinomian. Letter to a Minister of the Church of England concerning the Sabbath. Chamberlen (Dr. Peter). — Tract on the Sabbath, about ,1657-58. Coppinger (Rev.).— 1857-58. Cornthwaite "(Rev. Robert). — Reflections on Dr. Wright's Observation on the Lord's Day and the Fourth Commandment. 44 pp. 1729. The Seventh Day of the Week the Christian Sabbath. 23 pp. 1735. The Seventh- day Farther Vindicated— an answer to Dr. Wright. 72 pp. 1352 seventh-day baptists: 1736. A Second Defense of Some Reflections on Wright's Treatise, etc. 40 pp. 1736. An Essay on the Sabbath. 120 pp. 1740. Mr. Foster's Sermon on the Sabbath — exam ined with candour. 35 pp. 1745. (The foregoing seven pamphlets are printed in good sized type and are thoroughly convincing on the Sabbath question. W. M. Jones.) Cowell (John). — About 1650. Davis (Joseph, Sr.) — The I^ast Legacy. 68 pp. 1707, 1720, 1869. Dawson (Rev. Henry). — A short essay on Rev. i, 10, showing the Lord's day means the real and perpetual Sabbath 1776. The Genuine Sabbath, Commonly called Saturday, Vin dicated. 1777. Elwell (Edward). — True Testimony for God and for His Sacred Law; being a plain and honest defense of the fourth commandment of God. An answer to a Treatise on the Religious observance of the Lord's-day, etc., 96 pp. 1727. It passed through several editions. (Elwell launches swift darts against the papal pagan Sunday, and defends the Sabbath with great earnestness and solemnity. W. M. Jones.) Estwick ( ). — Leaflet; About the Sabbath. 1891. Franke (Can. Christ, Lebrecht). — De diei dominiei apud veteres Christianas sabbatione. Halle 1825. 63 pp. Fisher (Edward, Esq.). — A Christian Caveat to the Old and New Sabbatarians. 1653. Giscard (J.) — What is the Scriptural Sabbath? 1847. Haye (A. V.)—The Sabbath. 1876. Hienfetter (Hermann) — Various Sabbath articles pub lished in The Times, London, as paid advertisements, about 1850. James (John, the martyr, Rev.) — Narrative1 of the Appre hending, Commitment, Trial and Execution of Rev. John James, Nov. 16, 1661. Jones (William M., Rev.) — Mr. Moody not a Jew. 1875. How I found the Sabbath. 1847. The Resurrection Mem orial. 1878. The Sabbath — Sign of Anglo-Israel! One catalogue of publications. 1353 of Mr. .Hines 47 identifications disproved. 1879. The Sign of the Messiah; or How Long was Christ in the Tomb? and When did he Rise From the Dead. 69 pp. 1885. The Sabbath Memorial Quarterly, 1875 to 1890. 636 pp. A Chart of the week, 160 languages. 108 show that Seventh-day, or rest-day, or Sabbath is the name for our Saturday. 1887. Length 7 feet, 6 inches. Sabbath Leaflets: — (1) Sabbath History; (2) Change of the Sabbath; (3) Antiquity of the Sabbath; (4) The Deca logue Binding on All; (5) Why I Keep Saturday — Why I do not Keep Sunday; (6) Coming to the Point — a Parallel. Translations into French : — Appeal to the Baptist Denomina tion; The Fourth Commandment; and The True Sabbath Em braced and Observed. Many articles written with care and published in the Baptist Freeman, London Press, South Wales Press, Brampord Press, etc. 1849-52. Jones (Mrs. Theodora W.) — Circular Letter to_ the Friends of Scriptural Holiness. 1876. The Sabbath or Sun day. 1878. ¦ Mackenzie (John, B. A.). — Tract on the Sabbath. About 1875- Maulden (Rev. John). — A Three-fold Dialogue; Whether the Seventh or First Day of the Week is the Sabbath of the Lord. 1728. The Ancient and Honourable Way and Truth of God's Sacred Rest of the Seventh-day Sabbath. 136 pp. closely printed. Able argument. 1724. Morton (Rev. Dr. J. W.) — The Joy of Obedience. 1877. Published by W. M. Jones. Ockford (James). — The Doctrine of the Fourth, Com mandment. Published before 1649. One of the Seventh-day Sabbath "books which met with a sharp confutation by fire." Oxley (James). — The Seventh Day of the. Week the Sabbath of the Lord. 1882. Piercy (Frederick, Artist). — The Sabbath. Containing a valuable extract from Milner's Ends of Religious Contro versy, a Roman Catholic work. Bedford (Eliza). — The Widow's Mite. Shelving why the seventh day is to be kept in Christ. 38 pp. 1716. Ribton (Rev., M. D., H. P.)— The Seventh Day; Our 1354 seventh-day baptists: Appeal to our Christian Brethren of all Evangelical Churches. First published in Italian, and then in English by W. M. J. (Dr. Ribton perished in the massacre in Alexandria, Egypt, 1882.) Richardson (T. W.). — Two Sabbatic leaflets and several articles in the local press, about 1890. Saller (Rev. William) and John Spittlehouse. — An Appeal to the Consciences of the Chief Magistrates of this .Commonwealth Touching the Sabbath-day. 1657. A second part by W. Saller. 1679. Examination of a late book pub lished by Dr. Owen concerning a sacred day of rest. 1671. Scott (James). — The only Sabbath-day by Divine Ap pointment. 42 pp. 1874. Review of a Treatise on the 59th question of the shorter catechism, by a layman. 1878. Shenston (Rev. John Brittain). — The Authority of Je hovah Asserted; or a Scriptural Plea for the Seventh-day Weekly Sabbath -as the only Sabbath given by God. 1826. Questions proposed for candid consideration. Slater (Rev. Thomas). — A Sermon on the Indisputable Stati of a Christian Church. 1718. Soursby (Rev. Henry). — A Discourse on the Sabbath. 1683. The preface is subscribed by Henry Soursby and Mihita- ble Smith. Spittlehouse (Rev. John). — An Appeal to the Con sciences of the Chief Magistrates of this Commonwealth. 1671. Stennett (Rev. Edward). — The Seventh Day' is the Sabbath of the Lord. 1664. The Royal Law Contended for. 1658. Second edition whereunto is added: A Faithful Testi mony against the Teachers of Circumcision. Signed by Sten nett and six others. Stennett (Rev. Joseph). — Hymns on the Sabbath. (1') Another six day's work is done. 14 stanzas. (2) When the Creator of the world had given last touches to the frame of earth and heaven. 36 lines. (3) Blest day! ordained by God and therefore blest. 10 lines. Tillam (Rev, Thomas ).—The Seventh-day Sabbath Sought Out and Celebrated; in answer to Mr. Aspinwal's late piece against the Sabbath. 1657. A present from prison. catalogue of publications. 1355 Traske (Rev. John). — He wrote on the Sabbath but all was probably destroyed by his enemies. 1617-18. Vane (Henry Booth). — An open Letter to the Rev. G. S. Kearrey. 1886. A Dissenter's Thirty-nine Articles, or Reasons for the Observance of the Seventh Day as the Sab bath instead of the First-day, or Sunday. 1882. Villiers ( ). — Tract on the Sabbath, about 1872. Wardner *(Rev- Dr. Nathan). — Eight tracts. Published in Scotland, about 1876. .. Wedgewood (Ralph). — A Letter to the Crasen Chapel (London) Christian Institution Association in reply to Her man Humphrey's essay. Letter to the Bishop of London (Bloomfield), Sir Andrew Agnew and Dr. Lushingtonr 1834. Wincoop (N). — Remarks on Dr. Wright's Treatise on the Religious Observance of the Lord' s-day — in which the Individual Obligations Remaining on the Christian Church to the Religious Observance of the Seventh-day are stated and vindicated. 1731. Wolseley (Sir Charles) > — Sunday in the Dumps; A Let ter to Sir Oswold Maseley, occasioned by Sir Andrezv Agnew"s Bill for the Sanctification of Sunday. 1836. (Sharp and to the point.) Published by W. M. J. 1876. Yates (John). — A short reply to Dr. Donald Fraser's Brochure on the Lord's day. 1880. The Sabbath of the Lord. 1881. The Commandments of Gad and Ordinances of men. 1882. 1 Miscellaneous. Stennett (Joseph). — Hymns in Commeration of the Suf ferings of Our Blessed Saviour, Jesus Christ. Composed for the Celebration of His Holy Supper. Third edition, enlarged. Pp. xli+68. London, 1709. Hymns Composed for the Cele bration of the Holy Ordinance of Baptism. Pp. 16. London, 1712. He was also the author of the following: A version of "Solomon's Song of Songs," an answer to David Russeri's book, entitled, "Fundamentals without a Foundation, or a True Picture of the Anabaptists;" "Advice to the Young, or the Reasonableness and Advantages of an Early Conver sion," "A Thanksgiving Sermon for the Late Glorious Vic- 1356 seventh-day baptists: tory Obtained over the French and Bavarians at Blenheim near Hochstedt," (this was received with marked distinction of royal favor at he hands of Queen Anne). His published sermons fill three octavo volumes. Stennett (Samuel). — Sermons on Personal Religion. Two volumes, octavo, (circa) 1770; Discourses on Domestic^ Duties. One volume, 1783; Discourses on the Parable of the Saviour. One volume, 1787; Discourses on the Divine Author ity and Various Uses of the Holy Scriptures. One volume, 1790. These were all gathered together and published with a brief account of his life and writings, and with his hymns, under the title The Works of Samuel Stennett, D. D. (edited by William Jones. Three octavo volumes. Pp. xlii-f-457; viii+504; iv+555. London, 1824. He also published the following: Remarks on the Christ ian Minister's Reasons for Administering Baptism by sprinkling or pouring of water, in a Series of Letters to a Friend. Obe volume, duodecimo. Pp. 170. 1772 ; An Answer to the Christ ian Minister's Reasons for baptizing Infants, in a Series of Letters to a Friend. One volume. Pp. 300, (circa) 1775. hymn and tune books. The Conference in 1824 appointed a committee consist ing of Wm. B. Maxson, Eli S. Bailey and Dr. Henry Clarke to make selections of suitable hymns and publish a hymn book for the use of our churches. A new selection of Psalms and Hymns From the Most Approved Authors, was issued in 1826, and contained 513 hymns, with an appendix of 74. It proved saitsfactory and came into general use among the churches. This book served a good purpose for about fourteen years. But under the growing desire for a more comprehensive col lection the Eastern Association appointed Lucius Crandall and T. B. Brown a committee to take measures for the publication of a new book, at the same time asking the other associations to cooperate in the undertaking. The other associations having failed to appoint similar committees the matter was laid before the Conference in Shiloh, N. J., 1846. The Conference approved the action of (85) catalogue of publications. 1357 the Eastern Association -and appointed as additions to its committee Eli S. Bailey, Wm. B. Maxson, N. V. Hull, and Samuel Davidson. The Conference, however, did not assume any financial responsibility. By request of Jhe other jnembers of the committee Thomas B. Brown took upon himself most of the labor in volved in the preparation for the press of the Nezv Selection of Psalms and Hymns. The work was stereotyped and pub lished by George B. Utter and E. G. Champlin in 1847 under the name Christian Psalmody. It contained 540 pages, and 1,010 hymns, besides an ample number of doxologies. For depth, beauty and appropriateness in selection it stands among the best, and we venture the opinion that if the cultured musi cal talent of the Seventh-day Baptist denomination could have been used for the preparation and selection of a like happy arrangement of music for these ever grand hymns Seventh- day Baptists might have been lenders instead of borrowers from other denominations of those never satisfactory hymnal preparations which are being used in the service of sacred song by our churches. The desire for a book of worship combining both .tunes and hymns, with a view to the promotion of congregational singing and uniformity among the churches found frequent expression. Beginning in 1867 Conference appointed com mittees from time to time, and resolutions were discussed ; but nothing definite was accomplished until an abridged edition of the Baptist Praise Book (A. S. Barnes & Co., New York), with a few alterations, was published by Geo. B. Utter in 1879, under the name, The Seventh-day Baptist Praise Book. It has 533 hymns, besides a judicious selection of doxologies and chants. It was used by many churches, but at this writ ing has been very generally superseded either by gospel hymns or by the various hymnals of other denominations. It is but truth to say there is very little uniformity among Seventh-day Baptist Churches in the matter of church music. The Carol. In January, 1855, the Seventh-day Baptist Publishing 1358 seventh-day baptists: Society issued The Carol, a collection of original and selected music and hymns for the use of Sabbath schools and for social and religious meetings and families — compiled by Eld. Lucius Crandall. Its music and hymns were helpful, popular and inspiring in their day. Jairus M. Stillman, for many years professor of music at Hopkinton Academy, R. I., Alfred University, Alfred, N. Y., and Milton College, Milton, Wis., was associate author of a song book called The Cluster, published by J. L. Peters, N. Y. City, 1873 ; of Good Will, a song book for Sabbath schools, published by Towne and Stillman, Chicago, 1878; and of Anthem Treasures, published by S. W. Sfraub, Chicago, 1882. BIOGRAPHICAL SKETCHES REV. ELI S. BAILEY, M. D. See Biographical Sketches, p. 1361. BIOGRAPHICAL SKETCHES The following brief biographical sketches, embracing, for the most part, the individuals whose portraits appear in this volume, have been prepared, hastily, after all the rest of the book was in print, for the purpose of giving the interested reader some idea of the relation which the various subjects bear, and have borne, to the many varied interests of the Seventh Day Baptist Denomination. These bare, outline facts are gleaned from scant material at hand, oftentimes .untrustworthy, sometimes even contradictory, though believed to be fairly satisfactory, withal, are neither comprehensive, nor final. — Corliss Fitz Randolph. Allen, Rev. Jonathan, Ph. D., D. D., LL. D. (see frontispiece) ; 1823-1892. He was educated at Alfred Uni versity, Oberlin College, and the Albany, New York, Law School; Principal of Milton Academy, now Milton College; for twenty-six years President of Alfred University, with which he was connected continuously as an instructor from 1844 until his death; a strong anti-slavery agitator, and a leader, in temperance reform ; three times elected President of the Seventh Day Baptist General Conference; founder of the Seventh Day Baptist Education Society, and as its first Gen eral Agent obtained for its permanent fund, in nine months, subscriptions aggregating Twenty Thousand Dollars. He was Corresponding Secretary of the Education Society for twenty-two years in all; President of the American Sabbath Tract Society for two years; member of Board of Managers of Seventh Day Baptist Missionary Society; Superintendent of Schools of the Town of Alfred, New York ; he contributed largely to the Geological Survey of the State of New York ; made important contributions to the collections of the Smith sonian Institute; his Life and Sermons, with an appended list of his writings, were published in 1894; he was a voluminous 1362 seventh-day baptists: writer for the Sabbath Recorder, of which he was at one time a department editor; recognized as a geologist of author ity, he participated in the Geological Survey of the State of New York under the direction of James Hall, the State Geologist; for many years, he was a leading spirit in the An nual Convocation of the University of the State of New York, at Albany ; he took an active part in the movement, led by Harvard, among several of the colleges of New England and the State of New York, in 1878, to effect a closer articula tion between the curricula of the academies and other preparatory schools, and the colleges; he was the recipient of the follow ing honorary degrees: Doctor of Philosophy, from the Uni versity of the State of New York, in 1873; Doctor of Divinity, from the University of Kansas, in 1875 ; Doctor of Laws, from Alfred University, in 1886. Allen, Mrs. Abigail Ann (Maxson) ; 1824-1902. Wife of Jonathan Allen above; teacher in Alfred University, 1846-1893; an ardent anti-slavery and temperance reform agitator, and a leader in the woman's suffrage movement. Ashurst, Rev. Andrew Park; b. 1846. A convert to the Sabbath; has been pastor of the Second Alfred (New York) Church, and in charge of the southern office of the American Sabbath Tract Society at Columbus, Georgia; has been pastor of the church at Hammond, Louisiana since 1904. Babcock, Miss Agnes. She has served as Corresponding Secretary of the Young People's Permanent Committee of the Seventh Day Baptist General Conference, and as an instructor in Milton College; she is the author of the article entitled, The Young People's Permanent Committee, on p. 261 of this book. Babcock, Rev. Daniel; 1786-1868. He was an early pastor of the First Alfred (New York) Church, but subse quently removed to Wisconsin, where he did little ministerial work ; he manifested a great interest in denominational affairs. Babcock, George Hermon; 1835-1893. President of the Board of Trustees of Alfred University; a Trustee of Mil- biographical sketches. 1363 ton College; Corresponding Secretary of the American Sab bath Tract Society for, eight years ; a Manager of the Seventh Day Baptist Missionary Society for twelve years; a Trustee of the Seventh Day Baptist Memorial Fund from its founda tion until his death ; first editor of Our Sabbath Visitor; a gen erous benefactor of Alfred University and Milton College, as well as other denominational interests ; a lecturer in Cornell University; author of a Natural History of the Bible; Presi dent of the Seventh Day Baptist Council, which convened in Chicago in 1890; President of the Seventh Day Baptist Gen eral Conference. Babcock, Henry Dwight; President of the Seventh Day Baptist General Conference in 1890; a Director of the American Sabbath Tract Society for many years. Babcock, Jacob D. ; 1789-1867. A member of the First Hopkinton (Rhode Island) Church; a man of affairs, and an active lay-worker in denominational interests. Babcock, Rev. Simeon; 1784-1870. An active pioneer missionary and pastor laboring among the churches of Ohio, Iowa and Nebraska ; he died at the age of eighty-five years. Backus, Rev. James Emory Norton; 1835-1899. Brought up as a Methodist, he entered the ministry of that Church; after embracing the observance of the Sabbath, he served several Seventh Day Baptist churches as pastor ; among them, were those at Cuyler Hill, Lincklaen, Watson, Scott, Verona, Richburg, and Independence (all in New York), Al bion (Wisconsin), and Carlton (Minnesota); he was editor and publisher for many years of the Sabbath School Gem, which he conducted as a private enterprise. Bailey, Rev. Eli S., M. D.; 1783-1864. Pastor of the Brookfield (New York), and Adams Centre (New York) churches ; a successful evangelist ; a leader in temperance and social reform, and in the anti-slavery movement; an editor of the Seventh Day Baptist Missionary Magazine, and of a Seventh Day Baptist Hymn Book; President of the Seventh Day Baptist Missionary Society; President and Correspond ing Secretary of the Seventh Day Baptist General Conference. 1364 seventh-day baptists: Bailey, Rev. James; 1813-1892. Pastor of churches at DeRuyter and Little Genesee (both in New York), Plainfield (New Jersey), and Walworth (Wisconsin) ; pioneer missionary on home field; President of the Seventh Day Baptist General Conference. Editor and publisher of the Seventh Day Bap tist Register for four years ; author of Biographical Sketch of Eli S. Bailey; History of the Seventh Day Baptist General Conference, Sabbath Commentary; a Topical Series of Sab bath Tracts; an anti-slavery leader ; a Trustee of Milton Col lege, and Corresponding Secretary of the Seventh Day Baptist Missionary Society. Bailey, Nathanael; (?)-i742. An English lexicog rapher; in 1721, he published An Universal Etymological En glish Dictionary, to which he added a supplementary volume in 1727; this was the first dictionary claiming to give a com plete collection of the words of the English language; by the end of the eighteenth century, it had passed through up wards of thirty editions ; Johnson used it freely in the prepara tion of his dictionary, and it was one of the sources from which Chatterton drew the pseudo Old English words, for his celebrated forged manuscripts, some of which purported to date back to the Norman Conquest; among Bailey's other works, was the Antiquities of London and Westminster, as well as numerous Latin texts, which he edited for the use of schools; the latter included Ovid, Phsedus, Erasmus, and others ; he was a prominent member of the Mill Yard Seventh Day Baptist Church. (For further information, see p. 64 of this book). Baker, Rev. Halsey H. ; 1813-1907. A convert to the babbath from the Methodist Episcopal Church; pastor of Seventh Day Baptist churches at Berlin (New York), Water ford (Connecticut), and New Market (New Jersey), and acting pastor of the First Alfred (New York) Church; an active and highly successful evangelist; Recording Secretary of the Seventh Day Baptist General Conference, of the Sev enth Day Baptist Missionary Society, and of the Seventh Day Baptist Education Society; Recording Secretary and Agent of the American Sabbath Tract Society ; Editor of the Popular BIOGRAPHICAL SKETCHES. I365 Science department of the Sabbath Recorder; in 1854, pub lished The Pearl, a library of sixteen volumes for the use of Sabbath schools. Bakker, Frederik J. A Baptist clergyman living at Vriescheloo, Holland, who embraced the Sabbath in 1885; at one time pastor of the Seventh Day Baptist Church in Rot terdam, Holland, and now pastor of the church at Asaa, Den mark. Bakker, Jacob; (son of Frederik J. Bakker above). Missionary to British Central Africa, under the auspices of the Sabbath Evangelizing and Industrial Association. (See p. 357 of this book). Bechtel, Rev. William K. One of the pastors of the German Seventh Day Baptist Church at Salemville, Penn sylvania; Treasurer of the German Seventh Day Baptist Con vocation. Bee, Ephraim. First clerk of the Middle Island (West Virginia) Church ; brother of Josiah and Ezekiel Bee of the South Fork of Hughes River (West Virginia) Church, and of Amaziah Bee of the Middle Island Church. Beissel, Conrad; 1696-1760. The founder of the Ger man Seventh Day Baptist Church in America, and of the Ephrata Cloister, or Kloster. (For biographical sketch, see p. 1 145 of this book). Black, Rev. William Henry; 1808-1872. Fellow of the Society of Antiquaries; member of the British Archseo logical Society, the Survey, London and Middlesex, and the Wiltshire Archseological societies, the Camden Society, founder of the Chronological Institute of London, the Pales tine and Anglo-Biblical Institutes, and early member of the Syro-Egyptian Society; honorary member of the Ashmolean Society; at the time of his decease, was reader of longest standing at the British Museum; wrote a series of tracts on the Sabbath; resided at Oxford for several years, where he compiled the Catalogue of the Ashmolean Manuscripts for the University, his greatest work, and long the standard work of its kind ; Sub-Commissioner of Public Records under King 1366 seventh-day baptists: William IV., and Assistant Keeper of Public Records under Her Majesty, Queen Victoria; pastor of the Mill Yard Churchy London, for thirty-two years. (Also see p. 68 of this book). Bliss, Edwin S. Founder of Our Sabbath Visitor, which he published for many years at his own expense ; Vice President of the Sabath School Board of the Seventh Day Baptist General Conference; Trustee of Alfred University. Bliss, Rev. William ; 1728-1808. Pastor of the Seventh Day Baptist Church at Newport, Rhode Island; Captain in French and Indian War. (For further information see p. 607 of this book). Bright, John; I790-i87o( ?). A deacon in the Shiloh (New Jersey) Church; an originator of the Seventh Day Baptist Missionary Society; zealous in the cause of education and of Sabbath reform. Brown, Rev. Thomas B. ; 1810-1879.. Educated at Co lumbian University, Washington, District of Columbia; pastor of churches at Milton, Pennylvania, and New ark, New Jersey; became a Seventh Day Baptist in 1837; subsequently was pastor of Seventh Day Bap tist churches at Cussewago, Pennsylvania, in New York City, and at Little Genesee, New York; associate editor of the Sabbath Recorder for many years; author of various works on the Sabbath; President of the Seventh Day Baptist General Conference; first President of the Sev enth Day Baptist Missionary Society; a Trustee of Alfred University. Burdick, Rev. Charles Alexander ; b. 1829. Educated at Albion Academy, DeRuyter Institute, Oberlin College, Al fred University, and Union Theological Seminary in New York City ; pastor of churches at Greenmanville (Connecticut), Rockville, (Rhode Island), Welton, , (Iowa), Lost Creek, (West Virginia), Berlin (Wisconsin), Third Genesee, and Friendship (both in New York), and Farina, (Illinois) ; gen eral missionary in West Virginia ; missionary pastor- at Hebron Centre, and Bell's Run (both in Pennsylvania), and Portville (New York) ; Recording Secretary of the Seventh Day Bap- biographical sketches. 1367 tist Missionary Society; editor of Autobiography of Alexander Campbell, published at Watertown, New York, 1883; a Trustee, of Alfred University ; at commencement in 1908, the Trustees of Alfred University voted to confer upon him the degree of Doctor of Divinity. (For further information, see p. 903 of this book). Burdick, Rev. Hiram Palmer, M. D. ; 1819-1904. Prac ticed both dentistry and medicine for many years; widely known as a leader in temperance reform; pastor of churches at Hartsville (New York), and Middle Island and Greenbrier (both in West Virginia) ; home missionary. Burdick, Rev. Judson George; b. 1850. Pastor of churches at New Market (New, Jersey), New York City, Jackson Centre (Ohio), and Berlin (New York) ; employed for several years as an evangelist by the Board of Managers of the Seventh Day Baptist Missionary Society; head of De partment of music in Milton College for one year; teacher of Music in Alfred University; had charge of music in First Alfr-e^d (New York) Church for seventeen years, and of the People's Church (Rev. Thomas Dixon, pastor) in New York City, for one year. Burdick, Rev. Perie R., (nee Experience Fitz Ran dolph) ; 1852-1906. Engaged in teaching in public and select schools for several years; ordained to ministry in 1885; pastor of churches at Lincklaen and Otselic (both in New York), and New Auburn (Wisconsin). Burdick, Rev. Stephen ; 1827-1905. Principal of De Ruyter Institute for one year ; pastor of churches at Rockville (Rhode Island), Leonardsville, DeRuyter and Andover (all in New York), and West Hallock (Illinois) ; missionary upon the home field for a brief period ; Editor of Sabbath Recorder; Recording Secretary of the American Sabbath Tract Society; a Manager of the Seventh Day Baptist Missionary Society; a Trustee of Alfred University. Burdick, Miss Susan Minerva; popularly known as Miss Susie Burdick. Missionary to China since 1889. Burdick, William Clarke; 1829-1902. An active de- 1368 seventh-day baptists: nominational lay worker; a member of the First Alfred (New York) Church; a Trustee of Alfred University for forty- five years; Treasurer of the Seventh Day Baptist Education, Society for seven years, and afterwards a Director for fourteen years. Burdick, Rev. William L., D. D. Pastor of churches at Lost Creek (West Virginia), Independence (New York), and First Hopkinton (Rhode Island) ; Corresponding Secre tary of the Seventh Day Baptist Education Society; a Man ager of the Seventh Day Baptist Missionary Society ; President of the Alumni Association of Alfred University; author of the following papers in this book: The Seventh Day Baptist Education Society (p. 463), The Eastern Association (p. 587), and The Western Association (p. 729). Campbell^ Rev. Alexander; 1801-1888. Reared and educated a Presbyterian; became a Seventh Day Baptist in 1825 ; was the leading spirit in the establishment of DeRuyter Institute ; an evangelist of wide, successful experience ; pas tor of Seventh Day Baptist churches at Westerly (Rhode Island), DeRuyter, Adams Centre, West Edmeston, and Ve rona (all in New York) ; President of Seventh Day Baptist Tract Society; joint editor and proprietor of the Protestant Sentinel, and the Seventh Day Baptist Register; his Auto biography, edited by Rev. Charles Alexander Burdick, was published at Watertown, New York, in 1883. Carpenter, George B. A lay member of the First Hop kinton (Rhode Island) Church, actively engaged in denomina tional work ; a Manager of the Seventh Day Baptist Mis sionary Society for many years ; Vice President of the Ameri can Sabbath Tract Society; President of the Seventh Day Baptist General Conference. Carpenter, Mrs. Lucy Murphy (Clarke) ; 1811-1874 (wife of Rev. Solomon Carpenter, following). Teacher in DeRuyter Institute; missionary to China, 1 847-1 874. Carpenter, Rev. Solomon, D. D. ; 1808-1891. Educated at Union College, Hamilton College, and Brown University; principalof DeRuyter Institute four years; pastor of Shiloh biographical sketches. 1369 (New Jersey) Church; missionary to China, 1847- 1874; a Trustee of Milton College. Chamberlen, Rev. Peter, M. D. ; i6oi(?)-i683. Physi cian in ordinary to three English sovereigns. He was one of the famous Chamberlen family of physicians, that flourished in England from early in the second half of the sixteenth cen tury down almost to the middle of the eighteenth century; his reputation, like that of the other members of his family, rested chiefly upon his skill in obstetrics arid the improve ments he made in obstetrical surgery; one of his principal duties as royal physician was that of accoucher to the queen. He was the leading spirit of the time in the Mill Yard Church. (Cf. p. 72 of this book). Champlin, Edwin G. ; 1823-1874. Editor of the Sabbath Recorder in 1862 ; Deacon and Clerk of the Pawcatuck (Rhode Island) Church; Corresponding Secretary of the Seventh Day Baptist Missionary Society. Chipman, Charles Clarence; b. 1859. Deacon in the IvTew York City Church ; Trustee of the Seventh Day Baptist Memorial Fund ; Vice President of the American Sabbath Tract Society ; Treasurer of the Sabbath School Board of the Seventh Day Baptist General Conference ; Trustee of Alfred University ; Acting President of the Seventh Day Baptist General Confer ence in 1894; evincing a deep interest in the proposition pre sented to the Seventh Day Baptist Education Society in the year 1900, for the re-organization of Alfred Theological Sem inary, the following year he became the leader of the move ment, which in the course of two or three years resulted in an effectively organized Seminary, with an addition to its endow ment funds of upwards of $15,000.00; in the year 1900, he suggested the propriety of celebrating the Centennial Anni versary of the organization of the Seventh Day Baptist Gen eral Conference in 1902, and was chairman of the committee which arranged the programme for that occasion, and is an active member of the Committee on Publication of this volume of historical papers prepared for that occasion; author of a treatise entitled, Seventh Day Baptist Schools, printed in Plain- field, New Jersey, 1908. 1370 seventh-day baptists: Clarke, Mrs. Harriet E. (Saunders). An active lay- worker of the Milton (Wisconsin) Church and Sabbath School; intensely interested in all phases of denominational work; for many years President of the Woman's Executive Board of the Seventh Day Baptist General Conference. Clarke, Rev. Henry; 1756-1831. Pastor of the First Brookfield (New York) Church; prominently identified with the organizing of the Seventh Day Baptist General Con ference ; Editor of the Seventh Day Baptist Missionary Maga zine; author of A History of the Sabbatarians, or Seventh Day Baptists, in America. Clarke, Rev. Joshua; 1822-1895. Pastor of several churches, among which were the following: Lincklaen, Pres ton, Brookfield and DeRuyter (all in New York), Albion (Wisconsin), and Ashaway (Rhode Island) ; President of Seventh Day Baptist General Conference; a Manager of the Seventh Day Baptist Missionary Society for eighteen years. Clarke, William Lewis; b. 1835. For a great many years identified with practically every Seventh Day Baptist denominational interest ; President of the Seventh Day Baptist General Conference ; for eighteen years President of the Sev enth Day Baptist Missionary Society. Clawson, Rev. David; 1801-1860. Pastor of the Third Genesee (New York), of the Marlboro (New Jersey), and the Lost Creek and New Salem (Virginia) churches; a home missionary. Cochran, Rev. James Haldane; d. 1853. A native of Scotland; educated in Glasgow University; a convert to the Sabbath; pastor of the First Alfred, Clarence, and Berlin churches (all in New York), and of the Plainfield (New Jersey) Church; a Director of the American Sabbath Tract Society; a Manager of the Seventh Day Baptist Missionary Society ; and a Director of the Seventh Day Baptist Publishing Society. Collins, Henry; i699-i77o( ?). One of the most prom inent of the lay members of the Seventh Day Baptist Church in its early history in America; a member of the Newport biographical sketches. 1371 (Rhode Island) Church; he was a member of the building committee which erected the edifice of the Newport Church, which is now in the possession of the Newport Historical Society; he contributed to the Redwood Library of Newport the site on which its present beautiful building now stands. Coon, Rev. Daniel; d. 1858. Pastor of the First Hop kinton (Rhode Island) Church; an active denominational worker; Moderator of the Seventh Day Baptist General Con ference. -Coon, Rev. D. Burdette. Pastor. of the First Genesee (New York), and Shiloh (New Jersey) churches; a successful evangelist; a descendant of Rev. Abram Coon, who was, for several years, Moderator of the General Conference, imme diately after its organization; preacher of the Anniversary Sermon on the occasion of the Centennial Celebration of the organization of the Seventh Day Baptist General Conference in 1902 (see p. 1, of this book). Coon, Professor Henry Clarke, M. D., Ph. D. ; 1828- 1898. A deacon in the First Alfred (New York) Church; Professor of Greek and Natural Sciences in DeRuyter Institute for nineteen years; Professor of Physics, Chemistry, and History in Alfred University, with which he was identified from 1872 to the end of his life; a Trustee of Alfred Uni versity; author of A Manual of Civil Government. Coon, Rev. Stillman; 1796- 1870. An active evangelist among Seventh Day Baptist churches, particularly in Western New York, and in Wisconsin; known as the "pioneer evan gelist" of the denomination. Cornwall, Rev. Amos R. ; 1829-1893. Educated at Al fred University and Union College; ordained to the ministry at Milton, Wisconsin, in 1862; was an instructor in DeRuyter Institute, and for twenty-five years in Albion Academy, of which he was long the principal ; an active temperance leader. Cottrell, Rev. Ira Lee; b. 1846. Teacher in normal department of Alfred University ; pastor of churches at Inde pendence, Hornellsville, Hartsville and Leonards ville (all in 1372 seventh -day baptists: New York), and Shiloh (New Jersey) ; a Manager of the Sev enth Day Baptist Missionary Society; a member of the Sab bath School Board of the Seventh Day Baptist General Con ference. Cottrell, Rev. Lebbeus Maxson ; b. 1819. Educated at DeRuyter Institute, Union College, and Alfred University; pastor of churches at Persia, West Edmeston, Lincklaen Center (all in New York), Rockville (Rhode Island), and Walworth (Wisconsin) ; has engaged in home mission work in Southern Illinois, Pennsylvania, West Virginia, and other places. Crandall, Professor Albert Rogers, Ph., D. First Assistant of the Kentucky Geological Survey; Professor of Natural History in Kentucky State College; Professor of Natural History in Alfred University; Professor of Natural History in Milton College; Trustee of Milton College, and of Alfred University ; President of the Seventh Day Baptist Gen eral Conference. Crandall, Rev. George Jay; 1838-1905. Pastor of churches .at Watson, West Genesee, and Richburg (all in New York), and West Hallock (Illinois), Harvard and North Loup (both in Nebraska), Ashaway (Rhode Island), and Mil ton Junction (Wisconsin) ; Recording Secretary of the Seventh Day Baptist Missionary Society. Crandall, Rev. Lucius; 1810-1876. Pastor of churches at Plainfield (New Jersey), Hopkinton, and Newport (both in Rhode Island) ; supplied the church in New York City for several years, and the one at Alfred, (New York) , one year ; Corresponding Secretary of the Board of Managers of the Seventh Day Baptist Missionary Society; President of the Seventh Day Baptist Publishing Society; compiled The Carol; a collection of Original and Selected Hymns, published in 1855- Crofoot, Mrs. Hannah (Larkin) ; (wife of Rev. Jay W. Crofoot, following) . Missionary to China since 1899. Crofoot, Rev. Jay W. Missionary to China since 1899. [86] biographical sketches. 1373 Daland, Rev. William Clifton, D. D. ; b. i860. Brought up a Baptist, but became a Sabbath-keeper while studying in Union Theological Seminary; pastor of Seventh Day Baptist churches as follows: Leonardsville (New York), Westerly (Rhode Island), and Mill Yard, in London (En gland) ; President of Milton College since 1902 ; Recording Secretary of the Seventh Day Baptist Missionary Society; organist and teacher of music for twelve years in Elizabeth, New Jersey, and Brooklyn, New York; translated Solomon's Song of Songs, with notes; degree of D. D., Milton College, 1896, and Alfred University, 1903. Davis, Rev. Boothe Colwell, Ph. D., D. D. ; b. 1863. Pastor of Waterford (Connecticut), and First Alfred (New York) churches; Director of the Seventh Day Baptist Educa tion Society; President of Alfred University since 1895. Davis, Rev. David Herbert, D. D. ; b. 1845. Pastor of churches at Verona (New York), and Shiloh (New Jersey) ; for upwards of twenty-five years, he has been a missionary stationed at Shanghai, China. Davis, Rev. Jacob; 1827-1885. Clerk of the Lost Creek (West Virginia) Church; pastor of the Lost Creek, New Salem, Greenbrier, and Ritchie (all of West Virginia) church es; active in the early history of the Seventh Day Baptist Southeastern Association. Davis, Rev. James Ball; 1814-1902. Member of the Pike (Ohio), and the New Salem and Middle Island (both in West Virginia), churches; instrumental in the organization of the Bear Fork, or Conings (West Virginia) Church; active in the early history of the Seventh Day Baptist Southeastern Association. Davis, Rev. John; 1775-1854. For many years pastor of the Shiloh (New Jersey) Church; prominent in the various phases of denominational work; President of the Seventh Day Baptist General Conference. Davis, Rev. Lewis Alexander, M. D; 1801-1867. A home missionary, devoting his energies largely to churches 1374 seventh-day baptists: , in West Virginia, Ohio, Illinois, and Iowa ; compiled a volume of sacred hymns called the Sacred Lyre; a Trustee of Milton College. Davis, Rev. Samuel Davis; 1824-1907. Pastor of the churches at Lost Creek and Salem (West Virginia) ; likewise served as a missionary on the home field, and during that period acted, at times, as the pastor of every other church in the Seventh Day Baptist Southeastern Association. (Also see p. 898 of this book.) Davis, Mrs. Sara (Gardiner) ; (wife of Rev. David Herbert Davis, preceding) . Missionary to China since 1879. Dunn, David; d. 1872. A Deacon in the Piscataway (New Jersey) Church; Vice President of the Seventh Day Baptist Publishing Society ; Moderator of . the Seventh Day Baptist General Conference. Dunn, Rev. Elston Marsh; 1832-1896. Pastor of church at Milton, Wisconsin, for nearly twenty years; Profes sor of Greek, and of Mental and Moral Philosophy in Milton College; Vice President of Board of Trustees of Milton College. Ernst, Mrs. Martha (Hull) ; d. 1894, (wife of Deacon Henry Ernst, daughter of Rev. Richard Hull, and sister of the Revs. Nathan V., Varnum, Oliver P., and Hamilton Hull). She often preached acceptably in her earlier life. Estee, Rev. Azor; 1803-1864. A convert to the Sabbath; pastor of the Petersburgh (New York) and the Shiloh (New Jersey) churches; home missionary in Western Virginia, Ohio, and Pennsylvania; closely identified with the organization of the West Union (Western Virginia) Academy, of which. he was at one time principal; conducted a Seventh Day Bap tist school at Quincy, Pennsylvania; a Manager of the Sev enth Day Baptist Missionary Society. Fahnestock, Andreas; 1781-1863. A pastor of the Ger man Seventh Day Baptist Church, at Snow Hill, Pennsylvania. (See p. 1 141 of this book). Fahnestock, William M., M. D. ; d. 1854. A prominent BIOGRAPHICAL SKETCHES. 1375 leader in his time of the German Seventh Day Baptists; he was a member of the Church at Ephrata, where he often preached ; he was a member of the Seventh Day Baptist Pub lishing Society, and Vice President of the American Sabbath Tract Society ; he was appointed on different occasions to rep resent the German Seventh Day Baptists in the Seventh Day Baptist General Conference, where he was always accorded a warm welcome, and a most respectful hearing; he was the au thor of a tract entitled The Bible Sabbath, published by the American Sabbath Tract Society, and was a voluminous con tributor to the Sabbath Recorder for several- years. For a number of years in the latter part of his life, his home was at Bordentown, New Jersey. Fryer, JVIrs. Lizzie Nelson. Teacher in Alfred Uni versity; missionary to China, 1879- 1882. Fyock, Rev. Jeremiah. A pastor of the German Seventh Day Baptist Church at Salemville, Pennsylvania; Vice Presi dent of the German Seventh Day Baptist Convocation. Gamble, Rev. James Lee, Ph. D., D. D. ; 1843-1908. A convert to the Sabbath from the Methodist Episcopal Church; pastor of the First Alfred (New York) Church; Professor of Church History and Homiletics in Alfred Theological Sem inary; author of the paper in this book on Alfred University (p. 487), and collaborator with Charles Henry Greene, Esq., on the paper entitled Seventh Day Baptists in the British Isles (p. 21). Gardiner, Rev. Theodore Livingston, D. D. ; b. 1844. Pastor of churches at Greenmanville (Connecticut), Shiloh (New Jersey), Salem (West Virginia), and North Loup (Nebraska) ; President of Salem College for fourteen years; President of Seventh Day Baptist General Conference; editor of the Sabbath Recorder; a leader in temperance reform; Recording Secretary of the Board of Managers of the Sev enth Day Baptist Missionary Society; Director of the Ameri can Sabbath Tract Society; author of Rev. Abram Herbert Lewis, D. D., LL. D., a Biographical Sketch, published at Plainfield, New Jersey, 1909, and of the paper on Salem Col lege, on p. 545, of this book. 1376 seventh-day baptists: Gillette, Rev. Walter Bloomfield, D. D. ; 1804-1885. Pastor of the church at New Market (New Jersey) thirteen and a half years, and of the church at Shiloh (New Jersey) twenty years ; also pastor of churches at Friendship and Port ville (both in New York) ; editor of the Seventh Day Baptist Memorial; home missionary; recording Secretary and Vice President of the Seventh Day Baptist Publishing Society, and a Trustee of Alfred University. 1 Goodrich, Joseph ; 1800-1867. The founder of the village of Milton, Wisconsin, and the founder of Milton Col lege of which he was, at the beginning of its history, for three years the sole manager. (For further information, see p. 530 of this book). Greene, Charles Henry. A persistent, energetic com piler of Seventh Day Baptist History ; for several years mem ber of the Committee on Denominational History, of the Sev enth Day Baptist General Conference; author, in collaboration with Rev. James L. Gamble, of the treatise on Seventh Day Baptists in the British Isles, p. 21 of this book. Greene, Frank L, Ped. D. Trustee of Alfred Univer sity ; Principal of Alfred Academy ; Treasurer of the Sabbath School Board of the Seventh Day Baptist General Conference; Director of the American Sabbath Tract Society; President of the Seventh Day Baptist General Conference. Greene, Rev. Henry P. ; d. 1868, at the age of seventy years. Pastor of the First Genesee (New York) Church for thirteen years, and of the Third Genesee (New York) Church for ten years. Greene, Rev. Joel; 1799-1883. For sixty years a preacher, pastor, missionary, and leader in the cause of re ligious liberty; three times President of the Seventh Day Baptist General Conference. Greene, Rev. John ; d. 1863. Pastor of the First Hopkin ton and Second Hopkinton churches (both in Rhode Island), and of the Friendship and DeRuyter churches (both in New York) ; an evangelist of wide experience and marked success. Greenman, George; 1805-1891. For thirty years Presi- biographical sketches. 1377 dent of the Seventh Day Baptist Missionary Society, and for fourteen years, a Trustee of Alfred University. Griswold, Rev. Sherman Saxton; 1805-1882. A con vert to the Sabbath from the Baptist Church; pastor of churches at Little Genesee and Independence (both in New York), Hopkinton (Rhode Island), and Greenmanville ( Con necticut) ; an ardent anti-slavery and temperance reform leader ; President of Seventh Day Baptist General Conference ; Recording Secretary of the Seventh Day Baptist Missionary Society. Hakes, Rev. Anthony; 1817-1892. Convert to the Sab bath from the Methodist Episcopal Church; pastor of the West Hallock, or Southampton (Illinois) Seventh Day Bap tist Church; a Trustee of Milton College. Head, Charles R., M. D. ; 1820-1906. For twenty-seven years a Trustee of Albion (Wisconsin) Academy. Hiscox, Rev. Thomas; 1686-1773. The fourth pastor of the First Hopkinton (Rhode Island) Church, of which he was also treasurer for about thirteen years ; the portrait shown opposite page 620, is from an engraving by Samuel Okey, who was engraving and publishing mezzotint portraits in Newport, Rhode Island, in the years 1773-75. (See American Engravers upon Copper and Steel. By David McNeely Stauf- fer. Part I. Published by the Grolier Club of the City of New York, 1907. A facsimile of the engraving referred to above may be found in this book) . Hubbard, James Franklin ; 1827-1905. President of the Trustees of the Seventh Day Baptist Memorial Fund; President and Treasurer of the American Sabbath Tract So ciety; Treasurer of the Trustees of the Plainfield (New Jer sey) Church ; a Trustee of Alfred University. Hubbard, William C. Director of the American Sabbath Tract Society ; Trustee of the Seventh Day Baptist Memorial Fund; Secretary of the Sabbath Evangelizing and Industrial Association; Trustee of Alfred University; author of the historical sketch of the Sabbath Evangelizing and Industrial Association on p. 577 of this book. 1378 seventh-day baptists: Huffman, Rev. John Livingston; 1837-1897. Pastor of churches at Jackson Centre (Ohio), Farina (Illinois), and Lost Creek and Salem (both in West Virginia) ; he was an evangelist of marked success; was one of the three principal founders of Salem College, at Salem, West Virginia. Hull, Rev. Hamilton; 1819-1898. Ordained to the ministry in 1861 ; pastor of churches at Welton (Iowa), Long Branch (Nebraska), and Jackson Centre (Ohio) ; an active champion of Temperance and of Sabbath reform. Hull, Rev. Nathan Vars, D. D. ; 1808-1881. Pastor of church at Clarence (New York) nine years, and of the church at Alfred (New York) thirty-five years; President of Trustees of Alfred University, fourteen years; Professor of Pastoral Theology in Alfred Theological Seminary thirteen years; Editor of the Sabbath Recorder for nine years; Vice , President Seventh Day Baptist Missionary Society. Hull, Rev. Oliver Perry; d. 1869, at the age of fifty- two years. A home missionary in Wisconsin and Minnesota; pastor of the Walworth (Wisconsin) and Dodge Centre (Min nesota) churches; Director of the Seventh Day Baptist Edu cation Society. Hull, Rev. Richard. One of the first ministers of the First Alfred (New York) Church, which he helped to or ganize; he was an active missionary in Western New York and Northern Pennsylvania. Hull, Rev. Varnum; 1811^1885. Was pastor of ten churches, among which were the following: Preston and Scott (New York), Jackson Centre (Ohio), Welton (Iowa), and Rock River (Wisconsin). Hutchins, Rev. Jesse E. Pastor of the Berlin (New York) Church; compiled the Statistics found on p. 1305 of this book. Ingham, Walton Harvey. President of the Seventh Day Baptist General Conference in 1896; Trustee and Finan cial Agent o'f Milton College. Irish, Rev. James R., D. D. ; 1811-1891. Educated at biographical sketches. 1379 Phillips Academy, Andover, Massachusetts, and at Union College; principal of Alfred Academy and of DeRuyter In stitute; pastor of churches at Alfred (New York), Cussewago (Pennsylvania), and Rockville (Rhode Island). Johnson, Rev. Frederick F, M. D. ; b. 1833. Pastor of Stone Fort and Bethel churches in Illinois; home mission ary in southern Illinois, Texas, and Tennessee. Jones, Rev. William Mead, D. D. ; 1818-1895. A con vert to the Sabbath from the Baptist Church; educated at Colgate University ; Baptist missionary to the Island of Hayti ; Seventh Day Baptist missionary to Palestine; pastor of Sev enth Day Baptist churches at Walworth (Wisconsin), Scott (New York), and was pastor of the Seventh Day Baptist Church of Mill Yard, London, England, from 1872 until 'his death; Professor of Arabic and Hebrew in the City of London College; author of the Chart of The Week. (For further information, see p. 80 of this book). Kagarise, Rev. George B. ; 1829- 1893. A German Sev enth Day Baptist, who had been a member of the church of that faith at Salemville, Pennsylvania, but who became a con stituent member of the Seventh Day Baptist Church organized at Salemville, December 23, 1885, of which he was pastor until his death. Kelly, Rev. Mordecai Bartley; 1871-1898. Reared and educated a Baptist, and was a prominent, active leader among the clergymen of that Church ip southern Illinois, until about 1869, when he became a Seventh Day Baptist ; as sisted in organizing seven Seventh Day Baptist churches in southern Illinois; an anti-slavery and temperance reformer. Kelly, Rev. Mordecai Bartley, Jr. (son of the Rev. Mordecai Bartley Kelly, preceding) . Pastor of Second Alfred, Hornellsville, and Hartsville churches (all in New York), and of the North Loup (Nebraska), Chicago (Illinois), and Nortonville (Kansas) churches ; President of the Young People's Permanent Committee of the Seventh Day Baptist General Conference. I380 SEVENTH-DAY BAPTISTS: Kelpius, Johannes; d. 1707(7). A German Sabbath- keeper, living on the Wissahickon, near Philadelphia, Penn sylvania, and identified with the early Seventh Day Baptist history of America. (For further information, see p. 954 of this book). Kenyon, Professor Alpheus Burdick, Sc. D. Pro fessor of Mathematics in Alfred University since 1874, where he is also Dean of the College ; Treasurer of the Seventh Day Baptist Education Society; Trustee of Alfred University; President of the Seventh Day Baptist General Conference. Kenyon, Mrs. Ida Frederica (Sallan) ; 1830-1904. (second wife of the Rev. William Colegrove Kenyon, follow ing). Teacher in Milton Academy; teacher in Alfred Acad emy ; Professor of Modern Languages and Literatures in Al fred University for twenty-seven years. . Kenyon, Rev. Jared; 1819-1908. Pastor of church at Alfred Station, New York, six years ; pastor of the Independ ence (New York) Church for twenty-five years; after the, close of his second pastorate he continued to live at Inde pendence, until his death, and engaged in such phases of min isterial labor as varying occasions demanded. Kenyon, Mrs. Melissa Bloomfield (Ward) ; 1823-1863, (first wife of Rev. William Colegrove Kenyon, following). A teacher in Alfred University for twenty-one years. Kenyon, Rev. William Colegrove; 1812-1867. Edu-p cated at Union College; developed a small select school at Alfred, New York, into Alfred University; was at the head of that institution for twenty-nine years; author of Elements of English Grammar, Analytical and Synthetical, Arranged in Progressive Exercises, published at Rochester, 1849 (this ran through five editions in three years) ; Vice President of the Seventh Day Baptist Education Society ; Director of the American Sabbath Tract Society. King, Rev. John S. ; d. 1908. Bishop, or pastor-in-chief, of the German Seventh Day Baptist churches of Pennsylvania. Langworthy, Nathan H; 1812-1889. A deacon of the biographical sketches. 1381 Second Hopkinton and Pawcatuck- churches (both in Rhode Island) ; Treasurer of the Seventh Day Baptist Missionary Society; President of the Seventh Day Baptist General Con ference. Larkin, Rev. Ethan Pendleton, Ph. D. ; 1829-1887. Principal of Union Academy, at Shiloh, New Jersey; Asso ciate Principal of Alfred Academy; Professor of Latin, and of Natural History in Alfred University; President of the Seventh Day Baptist Education Society. Lee, Rev. Seth I, A convert to the Sabbath; pastor of Seventh Day Baptist Church at Fouke, Arkansas; engaged in general missionary work in Arkansas, Texas, Louisiana, In dian Territory, and Idaho; active in the affairs of the Sev enth Day Baptist Southwt-L.n Association, of which he was ¦ for several years the presiding officer ; Vice President of the American Sabbath Tract Society; an editor of the Sabbath Outpost. Lewis, Rev. Abram Herbert, D. D., LL. D. ; 1836-1908. Pastor of churches at Alfred Station (New York), New York City, and Shiloh and Plainfield (both in New Jersey), Profes sor of Church History in Alfred Theological Seminary; Editor of Sabbath Recorder; and Sabbath Outlook; author of Sabbat'h and Sunday, Argument and History (1870), Bib lical Teachings concerning the Sabbath and the Sunday (1884), A Critical History of the Sabbath and the Christian Church (1886) A Critical History of Sunday Legislation from A. D. 321 to 1888 (last ed. 1902), Paganism Surviving in Christian ity (1890), Swift Decadence of Sunday: What Next? (1899), Letters to Young Preachers and Their Hearers (1900), numer ous tracts and booklets on the Sabbath and other topics ; Presi dent of Seventh Day Baptist General Conference ; Correspond ing Secretary of the American Sabbath Tract Society ; a leader in the social purity movement; Recording Secretary of the Seventh Day Baptist Missionary Society; author of the paper in this book entitled The Sabbath from the Time of Christ to Its Appearance in England, see p. n. Lewis, Rev. Charles M. ; 1818-1883. Pastor of churches 1382 seventh-day baptists: at Verona and Alfred (both in New York), an evangelist of marked power and success ; a Trustee of Milton College. Lewis, Rev. Henry B. ; 1821-1900. Pastor of churches at Dodge Centre (Minnesota), Welton (Iowa), West Hal- lock (Illinois), Berlin (Wisconsin), Berea (West Virginia), and Nile, Watson, and Leonardsville (all in New York). Livermore, Rey. Leander E. ; b. 1835. Principal, of De Ruyter Institute and Walworth Academy ; President of Trus tees of Alfred University; Field Secretary for Alfred Uni versity; Editor of the Sabbath Recorder for more than five years; pastor of churches at Mystic (Connecticut), Otselic and Wellsville (both in New York), Walworth (Wisconsin), and New Market (New Jersey) ; teacher in Alfred University; Recording Secretary of Seventh Day Baptist Missionary So ciety. Lucky, Christian Theophilus. A Christian Jew, who came to the United States in 1882, and engaged in missionary labor in New York City; he embraced the Sabbath, and be came a member of the First Seventh Day Baptist Church in New York City; he was instrumental in founding Eduth le Israel, and, with the Rev. H. Friedlander, the Peculiar People also; in 1889, he returned to his native country to engage in missionary operations, in which he has been aided in the publication of necessary literature by the American Sabbath Tract Society. Main, Rev. Arthur Elwin, D. D. ; b. 1846. Pastor of churches at Ashaway (Rhode Island), and Plainfield (New Jersey) ; President of Alfred University; Corresponding Secre tary of the Seventh Day Baptist Missionary Society; editor Missionary Reporter; founded Helping Hand in Bible School Work; Department Editor of the Sabbath Recorder; compiled Jubilee Papers: Historical Papers Commemorating the Fiftieth Anniversary of the Seventh Day Baptist Missionary Society, and the Centennial of the William Carey Foreign Mission Movement; twice elected President of the Seventh Day Bap tist General Conference; Professor of Doctrinal and Pastoral Theology in Alfred Theological Seminary, of which he is also biographical sketches. 1383 Dean; author of the treatise in this book, entitled, The Sev enth Day Baptist General Conference, 1802 to 1902. Matthai, Conrad; 1678-1748. A member of the Solitary Order on the Wissahickon, near Philadelphia, which was the immediate predecessor of the. Ephrata Community. (For further information, see p. 964 of this book). Maxson, Benjamin; 1800-1874. A constituent member of the Hounsfield (New York) Church, which he served for niany years as Deacon and Clerk; a constant attendant upon denominational meetings; President of the Seventh Day Bap tist General Conference. Maxson, Rev. Darwin Eldridge, D. D. ; 1822-1895. As sociate' Principal of Alfred Academy for eight years ; pastor of churches at Milton (Wisconsin), Plainfield (New Jersey), and Alfred Station and Hartsville (both in New York) ; Pro fessor of Church Polity and Pastoral Theology in Alfred Theological Seminary; three times President of the Seventh Day Baptist General Conference; a Trustee of Alfred Uni versity and of Milton College. Maxson, Henry Martin, Ped. D. ; b. 1853. President of the Board of Trustees of the Seventh Day Baptist Memorial Fund ; Director of the American Sabbath Tract Society ; a trustee of Alfred University; President of the Seventh Day Baptist General Conference in 1902, on the occasion of the celebration of the Centennial Anniversary of its organization; and Chairman of the Committee on the Publication of this book. Maxson, John ; d. in 1876 in the eighty-fifth year of his age. A Deacon in the Scott and DeRuyter churches (both in New York) ; Editor and Publisher of the Protestant Sentinel for several years. Maxson, Rev. Sanford Lafayette; b. 1846. Pastor of churches at Utica and Walworth (both in Wisconsin), and Salem (West Virginia) ; Principal of Albion (Wisconsin) Academy, for four years; organized Salem College, of which he was President for three years ; teacher of Latin and Greek in Broadus Institute, at Clarksburg, West Virginia. I384 SEVENTH-DAY BAPTISTS: Maxson, Sands C, M. D. President of the Seventh Day Baptist General Conference in the year 1900, when the move ment for the re-organization of the Alfred Theological Sem inary began to assume form. In this and all the subsequent denominational re-adjustment, and the agitation incident there to, he has evinced a keen interest ; Vice President of the Ameri can Sabbath Tract Society. Maxson, S. Whitford. Teacher in Alfred Academy; Director of the Seventh Day Baptist Education Society; Presi dent of the Seventh Day Baptist General Conference. Maxson, Rev. William Bliss, M. D., D. D. ; 1785-1863. Grandson of Rev. William Bliss, of the Newport (Rhode Island) Seventh Day Baptist Church, and a great-grandson of Governor Richard Ward of Rhode Island, who was like wise a member of the same church ; was ordained to the min istry, in 1819, in the thirty-fourth year of his age; pastor of the First Brookfield, Scott, Berlin, New York City churches (all in New York), and the Piscataway Church at New Mar ket (New Jersey) ; performed much home mission work; en gaged for two years in New York City and Philadelphia, Penn sylvania, in a mission to the Jews ; practiced medicine for sev eral years in connection with pastoral work; one of the three editors of the Seventh Day Baptist Missionary Magazine (1821-1825), the first Seventh Day Baptist periodical to be published in America; compiled a volume of Scripture Ques tions for Sabbath Schools, published in 1837; in collaboration with Rev. Eli S. Bailey and Dr. Henry Clarke, he compiled A Hymn Book for Use of Seventh Day Baptist Churches, pub lished in 1826; in January, 1857, he became pastor of the New York City Church, and sustained that relation until his death; from June 1, 1855, until May 17, i860, he was connected with the Sabbath Recorder in an editorial capacity, first as a Contributing Editor, then as Managing Editor, and then again as Editor; author of The Sabbath and Lord's Day; A History of their Observance in the Chris tian Church; served six terms as president of the General Con ference; died at Leonardsville, New York, October 20, 1863, BIOGRAPHICAL SKETCHES. I385 en route to the annual session of the General Conference at Adams Centre, New York. Miller, Rev. (John, or Johann) Peter; 1710-1796. Pastor of the German Seventh Day Baptist Church at Ephrata, Pennsylvania, and upon the death of Conrad Beissel, succeeded "the latter as leader of the Ephrata Community; conducted the diplomatic correspondence of the Continental Congress ; trans lated the Declaration of Independence into the principal Euro pean languages. (For further information, see pp. 1000, 1151, 1 163, et saepe, in this book; his portrait may be found on p. U52). Morton, Rev. Joseph W., D. D. ; 1821-1893. Reared and educated a Reformed Presbyterian, and in 1847, went to Port- au-Prince, Hayti, as a missionary of that Church; in 1849, became a Seventh Day Baptist; teacher of Latin and Greek in DeRuyter Institute ; Principal of Hopkinton Academy, at Ashaway, Rhode Island; assisted in the Bible Union transla tion of the New Testament from Greek into English ; home missionary; pastor of churches at Marlboro (New Jersey), and North Loup (Nebraska). Ordway, Ira J. Vice President of the American Sab bath Tract Society, of which he was for eight years Corre sponding Secretary (this period, 1863-1870, shows a marked revival of interest in the work represented by that society) ; his immediate family is the source from which has grown the Chicago Seventh Day Baptist Church; he has been Presi dent of the Seventh Day Baptist General Conference, and has been actively identified with all the interests which it represents for the past half century, nearly or quite. Palmborg, Rosa W., M. D. Missionary to China since the year 1894. Pentz, Rev. John A. A pastor of the German Seventh Day Baptist Church at Snow Hill, Pennsylvania; President of the German Seventh Day Baptist Convocation. Platts, Mrs. Emma Tefft; (wife of Rev. Lewis Alex ander Platts, following). President of the Woman's Board of the Seventh Day Baptist General Conference ; Instructor in 1386 seventh-day baptists: French in Milton College; author of the paper entitled The Woman's Board, in this book (see p. 249). Platts, Rev. Lewis Alexander, D. D. ; b. 1840. Pastor of churches at Friendship, Andover, and Hornellsville (all in New York), New Market (New Jersey), and Westerly (Rhode Island), Milton (Wisconsin) ; acting pastor of church at Alfred, New York; Business Manager of the Sabbath Re corder; Editor of the Sabbath Recorder; Helping Hand for Bible Study; Evangelii Harold (afterward Evangelii Bud barare) ; instructor in English Literature in Alfred University; Professor of Church History and Homiletics in Thelogical Seminary of Alfred University; President of the -Seventh Day Baptist General Conference; President of the Seventh Day Baptist Education Society; Trustee of Alfred University, and of Milton College; President of the Alumni Association of Milton College; Recording Secretary of the Seventh Day Baptist Missionary Society; Secretary of the Seventh Day Baptist Council, held in Chicago, in 1890 ; author of the treat ise on Seventh Day Baptists in America Previous to 1802, of this book (see p. 119). Potter, Charles; 1824-1899. For sixteen years Presi dent of the American Sabbath Tract Society ; for twenty-seven years, President of the Board of Trustees of the Seventh Day Baptist Memorial Fund; Director of the Seventh Day Baptist Education Society; a Trustee and benefactor of Alfred Uni versity. Potter, Correll D., M. D. ; 1827-1893. Clerk of the Adams (New York) Church for thirty-five years; Associate Editor of the Sabbath Outlook from its founding until his death. Potter, Hon. Joseph; 1787- 1880. An active lay mem bers of the First Hopkinton (Rhode Island) Church; Presi dent of the Seventh Day Baptist Missionary Society. Prentice, Rev. Asa Babcock; 1838-1904. Educated at Albion Academy; Principal of Albion Academy; pastor of churches at Utica (Wisconsin), Adams Centre (New York), biographical sketches. 1387 and North Loup (Nebraska) ; President of the Seventh Day Baptist General Conference. Purser, John. A Deacon in the Natton (England) Church, in which he has been a deacon since 1870. Randolph, Rev. Azariah A. Fitz ; 1805- 1868. Engaged in missionary labor in Western New York, Northern Penn sylvania, and in Kansas; prominently identified with the Friendship (New York), and the Nortonville (Kansas) churches ; Vice President of the Seventh Day Baptist Mis sionary Society. Randolph, Corliss Fitz, L. H. D., Ph. D. ; b. 1863. For ten years Superintendent of the Sabbath School of the First Seventh Day Baptist Church of New York City ; Vice Presi dent of the American Sabbath Tract Society; Recording Sec retary of the Sabbath School Board of the Seventh Day Bap tist General Conference ; Trustee of Alfred University ; Chair man of the Committee on Denominational History, of the Sev enth Day Baptist General Conference; President of the Alumni Association of Alfred University ; author of treatises upon the following subjects in this volume: The South-Eastern Asso ciation (see p. 821), The German Seventh Day Baptists (see P* 935); The Rogerenes (see p. 1261), and Biographical Sketches (see p. 1361) ; author of A History of Seventh Day Baptists in West Virginia, printed for the author at Plainfield, New Jersey, 1905 ; author of The Sabbath and Seventh Day Baptists, published at Plainfield, New Jersey, v. d. Randolph, Franklin Fitz ; b. 1836. Clerk of the New Salem Church for twenty-eight years ; Moderator of the Green brier Church for two years, and of the Middle Island Church continuously since 1889; active in the early history of the Southeastern Association, of which he was Recording Secre tary and Corresponding Secretary, for several years each ; Sec retary of the Directors of West Union Academy ; and' Corre sponding Secretary of Salem College (all in West Virginia). Randolph, Rev. Gideon Henry Fitz. Missionary to China; general missionary in the Southwest, with operations confined, for the most part, to Arkansas; pastor of the Berlin 1388 seventh-day baptists: (New York) Church; has established, and maintains, a Sev enth Day Baptist school at Fouke, Arkansas. Randolph, Jepthah Fitz; 1814-1879. A member of the New Salem (West Virginia) Church, which he served in the various capacities of Clerk, Treasurer, Moderator, and Deacon ; active in the affairs of the Virginia (now extinct) and the Southeastern associations; probably the most prominent Sev enth Day Baptist lay worker in what is now the Southeastern Association, in his time; a leader in the founding of West Union (Virginia) Academy, of which he was a director. Randolph, Mrs. Lucy (Greene) Fitz; (wife of Rev. Gideon Henry Fitz Randolph, preceding). Missionary to China; teacher in Seventh Day Baptist school at Fouke, Ar kansas. Randolph, Preston Fitz; b. 1836. Closely identified with the early history of the Sabbath School movement among the Seventh Day Baptist churches of West Virginia; active in the affairs of the early history of the . Southeastern Asso ciation ; teacher in a private Seventh Day Baptist school at Quincy, Pennsylvania; principal of Salem (West Virginia) Academy, 1872-1873 ; a teacher in Salem College; a Trustee^ of Salem College ; a Manager of the Seventh Day Baptist Mis sionary Society. Randolph, William Fitz; 1800-1861. A member of the New Salem and the Lost Creek (West Virginia) churches; a Deacon in the New Salem Church ; a clerk of the Lost Creek Church; active in the old South-Western and the Virginia as sociations (both now extinct) ; prominently connected with the establishment of the West Union (Virginia) Academy, of which he was a director; Vice President of the Seventh Day Baptist Missionary Society. Resser, Rev. William A. A pastor of the German0Sev- enth Day Baptist Church at Snow Hill, Pennsylvania. Rogers, Clarke ; d. 1880, at the age of seventy-six years. A Deacon in the Preston (New York), the New York City and the Plainfield (New Jersey) churches; Vice President of the Seventh Day Baptist Missionary and Education societies, and [87] biographical sketches. 1389 of the American Sabbath Tract Society; Treasurer of the Seventh Day Baptist Education Society. Rogers, Rev. Lester Courtland; 1829-1900. Pastor of churches at New Market (New Jersey), Leonardsyille, and Friendship (both in New York), and Milton (Wisconsin) ; a leader in Sabbath Reform; Professor of History and Po litical Science in Alfred University; President of Seventh Day Baptist General Conference ; Director of the Seventh Day Bap tist Education Society. Rogers, Lester T. ; 1821-1905. A constituent member of the Rock River (Wisconsin) Church, and for forty-seven years a trustee and for more than forty years its clerk; he was chosen a Deacon soon after the organization of the church; ' closely identified with the Missionary and Sabbath Reform in terests of the Seventh Day Baptist Northwestern Association. Rogers, Professor William Augustus, Ph. D., LL. D. ; 1832-1898. Astronomer of Harvard University; Professor of Physics and Astronomy in Colby University; Professor of Astronomy and Physics in Alfred University ; Recording Sec retary of the American Sabbath Tract Society ; President of the Seventh Day Baptist General Conference. Sachse, Julius Friedrich, Litt. D. ; b. 1842. Not a Seventh Day Baptist, but the author of the following books covering the history of the .German Seventh Day Baptists of Pennsylvania down to the year 1800; The German Pietists, of Provincial Pennsylvania, published at Philadelphia, in 1895 ; The German Sectarians of Pennsylvania, in two volumes, pub lished at Philadelphia, vol. I., 1899, and vol. IL, 1900; The Music of Ephrata Cloister, published at Lancaster, Pennsyl vania, in 1963 ; he gave effective assistance to the Shiloh and the Piscataway (New Jersey) Seventh Day Baptist churches in obtaining indemnity for the old Seventh Day Baptist burying ground in Philadelphia, condemned by the city for public use. Satterlee, Rev. William; 1766-1862. Pastor of the Berlin (New York) Church; an evangelist and home mis sionary; prominent in the early activities of the Seventh Day 1390 SEVENTH-DAY BAPTISTS: I Baptist General Conference, of which he was President on different occasions. Saunders, Rev. Earl Perry; b. 1856. Pastor of the church at New Market (New Jersey) and acting pastor for a year for the church in New York City; Business Manager of the Publishing House of the American Sabbath Tract So ciety; Principal of Alfred Academy; President of the Sev enth Day Baptist General Conference; Recording Secretary of the Seventh Day Baptist General Conference for several years ; Secretary of the Board of Trustees of Alfred Uni versity. Saunders, Rev. Edward B. Pastor of the Rock River (Wisconsiri) and the Shiloh (New Jersey) churches; Presi dent of the Young People's Permanent Committee of the Sev enth Day Baptist General Conference; engaged extensivly in evangelistic work ; Trustee of Milton College ; Director of the American Sabbath Tract Society; Corresponding Secretary of the Seventh Day Baptist Missionary Society. Seager, Rev. Lely D. A convert to the Sabbath; pas tor of the Lost Creek, the Ritchie, the Conings, the Middle Island, the Greenbrier, the Black Lick, and the New Salem churches (all in West Virginia), and the Jackson Centre (Ohio) and the Farina (Illinois) churches; engaged in general home missionary and evangelistic work. Shaw, Rev. Edwin. Pastor of the Rock River (Wis consin) and the Plainfield (New Jersey) churches; Professor of Latin and Chemistry in Milton College; President of the Alumni Association of Milton College ; Corresponding Secre tary of the American Sabbath Tract Society; author of the following sections of this book: History of Milton College (see p. 529), and a Catalogue of Publications' (set p. 1327). Shaw, Rev. George Bly. Pastor of the Hornellsville, Hartsville, and the Friendship churches (all in New York), the New York City, the Plainfield (New Jersey), and the North Loup (Nebraska) churches; President of the Sabbath School Board of the Seventh Day Baptist General Conference ; BIOGRAPHICAL SKETCHES. I39I Chairman of the Advisory Committee on Alfred Theological Seminary, of the Seventh Day Baptist General Conference; Vice President of the American Sabbath Tract Society; author of Pulpit Gleanings, published at Plainfield, New Jersey, in 1904. Shaw, Rev. James Franklin; b. 1845. Brought up a Baptist and ordained to the ministry in that church in 1866; became a Seventh Day Baptist in 1884, and assumed pastoral care of the Texarkana, Texas, now Fouke (Arkansas) Sev enth Day Baptist Church; Organized the Southwestern Sev enth Day Baptist Association in 1888; home missionary under direction of Board of Managers of Seventh Day Baptist Mis sionary Society; Editor and publisher of the Sabbath Outpost (Seventh Day Baptist) ; Vice President of the Seventh Day Baptist Education Society. Sherman, Rev. Oliver Dyer ; br 1836. Pastor of Green manville Church at Mystic (Connecticut) and of the Richburg (New York) Church; Editor, Bible Scholar, and Seventh Day Baptist Pulpit; a Trustee of Alfred University. Skaggs, Rev. Leroy Fouse; b. 1845. A convert to the Sabbath from the Baptist Church; constituent member of the Delaware (Missouri) Church; pastor of the Corinth, Provi dence, and Delaware churches (all in Missouri) ; active in the organic affairs of the Seventh Day Baptist Southwestern Asso ciation; general missionary in Missouri and Indian Territory. Slater, John ; ' 1748-1809. Deacon in the Mill Yard (London, England) Church; a brother of the Rev. William Slater, a pastor of that church; the picture opposite p. 92 of this book, is from a portrait by the well known artist Flaxman. Spaulding, Amos B. ; 1815-1894. President of the Sev enth Day Baptist General Conference ; President of the Ameri can Sabbath Tract Society for eighteen years; Chairman of the Ministerial Conference of the Seventh Day Baptist Churches of Southern Wisconsin, for eight years. Stennett, Rev. Joseph, D. D., (ist). (See p. 96 of this book) . Stennett, Rev. Joseph, D. D., (2nd) ; 1692-1758. (For 1392 seventh-day baptists: biographical sketch, see p. 99, of this book). The portrait shown opposite p. 98 of this book, is after a painting by Andrea Soldi, an Italian painter who first went to England about 1733 ; the portrait was subsequently engraved upon steel by William Wallace. Stennett, Rev. Samuel, D. D. ; 1727-1795. A prom inent English Seventh Day Baptist clergyman who was pastor of the Pinner's Hall Church in London (cf. p. 101 of this book). Stillman, Alfred; d. 1850. A constituent member and trustee of the First Seventh Day Baptist Church of New York City; Vice President of the American Sabbath Tract Society; actively identified with Seventh Day Baptist interests generally. Stillman, Mrs. Caroline Maxson. Teacher and Matron of Alfred Academy, 1842-1846. Stillman, Charles H., M. D. ; 1817-1881. An active member of the Plainfield (New Jersey) Seventh Day Baptist Church, of which he was a Trustee for many years ; he estab lished the Free School System of Plainfield, after securing the requisite action at the hands of the legislature of the State of New Jersey, and spent thirty- four years (until his death) in developing it, serving in the capacity of Trustee, Superintendent of Schools, and President of the Board of Edu cation; he also served the City of Plainfield as Mayor. Stillman, David Rose; 1822-1899. A Trustee of Alfred University for forty-three years ; Clerk of the First Alfred (New York) Church for twenty-five years; Treasurer of the Seventh Day Baptist Western Association for twenty-one years; General Agent and Business Manager of the Publish ing House of the American Sabbath Tract Society for eleven years, for the most of which period he was Office Editor of the Sabbath Recorder; President of the Seventh Day Baptist General Conference. Stillman, Paul ; d. 1856. An active constituent member of the First Seventh Day Baptist Church of New York City; Vice President and Corresponding Secretary of the American biographical sketches. 1393 Sabbath Tract Society; Recording Secretary of the Seventh Day Baptist General Conference. Stillman, Thomas Bliss; 1806-1866. Founder of the First Seventh Day Baptist Church of New York City, which he served as Treasurer and Deacon; Vice President of the Seventh Day Baptist Missionary Society; Treasurer of the American Sabbath Tract Society, of which he was an incor porator; President of the Seventh Day Baptist Education So ciety; Treasurer of the Society for the Propagation of Chris tianity among the Jews; Editor of the Seventh Day Baptist Memorial; Trustee of Alfred University; a benefactor of Al fred University, and of the First Seventh Day Baptist Church of New York City. Stillman, William ; b. 1767. A Deacon in the First Hopkinton (Rhode Island) Church; published a book on the Sabbath in the year 1812; familiarly known as "Deacon Billy Stillman." Summerbell, Rev. James ; 1822-1893. A convert to the Sabbath from' the Christian Church; pastor of churches at Petersburg, Adams Centre, Leonardsville, Berlin, Richburg, and Alfred, all in New York^ a successful home missionary and evangelist. Swinney, Ellen Frances, M. D. ; 1840-1895. Mis sionary to China, 1883-1895 ; benefactor of Alfred University. Swinney, Rev. Lucius Romain; 1837-1905. Professor of Hebrew and Cognate Languages in Alfred Theological Seminary ; Pastor of churches at Alfred Station and De Ruyter (New York), and Lost Creek (West Virginia) ; Presi dent of the Sabbath School Board of the Seventh Day Baptist General Conference. Tempest, Sir William, F. R. S. ; d. 1761. A lay mem ber of the Mill Yard (London, England) Seventh Day Bap tist Church, and a Trustee of the Joseph Davis Charity (see p. 104, of this book). Thomas, Professor Walter David. Professor of Greek Language and Literature in Milton College since 1884. 1394 seventh-day baptists: Threlkeld, Rev. Calvert W. ; b. 1835. A convert to the Sabbath from the Baptist Church; became a Seventh Day Baptist in 1872, and soon after became the pastor of the newly organized Seventh Day Baptist Church at Raleigh, Ill inois; also pastor of churches at Harrisburg (Illinois), and Berea (West Virginia) ; home missionary. Titsworth, Abram D. ; d. 1869(7). Ordained a Deacon in the Piscataway (New Jersey) Church in 1833; Treasurer of the Seventh Day Baptist Missionary Society; Vice President of the Amercian Sabbath Tract Society, and of the Seventh Day Baptist Education Society; Moderator of the Seventh Day Baptist General Conference. Titsworth, Arthur L. For a long time actively identi fied with the Young People's and Sabbath School work of the Plainfield (New Jersey) Church; Recording Secretary of the American Sabbath Tract Society since 1890. Titsworth, David E. For twenty years Superintendent of the Sabbath School of the Plainfield (New Jersey) Church; a Manager of the Seventh Day Baptist Missionary Society; Vice President of the Board of Trustees of the Seventh Day Baptist Memorial Fund; Vice President of the American Sab bath Tract Society; President of the Seventh Day Baptist General Conference. Titsworth, Isaac D. ; 1805-1897. An active lay worker in the Piscataway, Plainfield, Shiloh, and Marlboro churches (all in New Jersey) ; a constituent member of the Plainfield Church, and served various churches as a Deacon for forty- seven years; a Manager of the Seventh Day Baptist Mis sionary Society; Vice President of the American Sabbath Tract Society ; a Trustee of the Seventh Day Baptist Memorial Fund from its establishment until his death; Superintendent of the Sabbath school of the Piscataway Church for fifteen years; actively identified with the varied interests of the Sev enth Day Baptist General Conference, and with the welfare of the Union Academy, at Shiloh, New Jersey. Titsworth, Rev. Wardner Carpenter; 1848-1892. Educated at Alfred University, Amherst College, and at Union BIOGRAPHICAL SKETCHES. 1395 Theological Seminary, in New York City; Principal of Big Foot Academy (Walworth, Wisconsin), and Union Academy (Shiloh, New Jersey) ; Professor of Latin in Alfred Uni versity; pastor of churches at Farina (Illinois), Ashaway (Rhode Island), and Alfred (New York) ; Contributing Editor of the Sabbath Recorder; editor of series of ten gospel tracts, of which he was the author of six; a Manager of the Seventh Day Baptist Missionary Society; a Director of the Seventh Day Baptist Education Society; Trustee of Alfred University; Recording Secretary of the Seventh Day Baptist .Education Society; Vice President of the American Sabbath Tract Society. Todd, Rev. Julius M. ; 1819-1901. Pastor of churches at Berlin and Brookfield (both in New York), and at Norton ville (Kansas) ; was at Brookfield for thirty years; Vice Presi dent of the American Sabbath Tract Society for fourteen years ; a benefactor of Alfred University. Tomlinson, Professor Edward Mulford, Litt. D., LL. D. ; b. 1842. Professor of Greek in Alfred University for thirty-one years; President of the Seventh Day Baptist Education Society; a Trustee of Alfred University. Tomlinson, Rev. George E. ; 1837-1876. Principal of Union Academy (at Shiloh, New Jersey) ; Professor of Greek Language and Literature in Alfred University; Pastor of churches at DeRuyter and Adams Centre (both in New York), and Westerly (Rhode Island) ; Corresponding Secretary of the Seventh Day Baptist Missionary Society for eight years; twice President of the Seventh Day Baptist General Con ference; a Trustee of Alfred University; Vice President of the American Sabbath Tract Society. Utter, Rev. George Benjamin, D. D. ; For more than twenty-five years, successfully edited and published the Sabbath Recorder; also edited and published the Narragansett Weekly, at Westerly, Rhode Island; President of the Seventh Day Baptist General Conference; a Trustee of Alfred University; superintended the publication of the Seventh Day Baptist Me morial; contributed the Seventh Day Baptist historical material I396 SEVENTH-DAY BAPTISTS: to the second edition of Benedict's History of the Baptists, published in 1845 > author of numerous tracts ; collected the valuable library of the New York Sabbath Tract Society; edited the Sabbath School Visitor (1851-1857), and the Sab bath School Paper, (1863-1864) ; author of a valuable historical Manual of the Seventh Day Baptists, published in New York City, 1858. Utter, Hon. George Herbert, LL. D. ; b. 1854. A Deacon in the Pawcatuck (Rhode Island) Church; Governor of the State of Rhode Island; Treasurer of the Seventh Day Baptist Missionary Society; Vice President of the American Sabbath Tract Society, and of the Seventh Day Baptist Edu cation Society; President of the Seventh Day Baptist Gen eral Conference; a Trustee of Alfred University. Velthuysen, Rev. Gerhard, Sr. ; b. 1834. Brought up a member of the Dutch Reformed Church, and subsequently became a Baptist; in 1877 became a Seventh Day Baptist, through the influence of tracts, written by Rev. NathanWardner ; he organized the Seventh Day Baptist Church at Haarlem, Holland, in 1877, of which he has been pastor ever since; in 1890, he organized the Seventh Day Baptist Church at Rotter dam, Holland; he is the editor and publisher of De Boods chapper, a paper devoted to the religious interests which he represents, and through the influence of which the church at Panguensen, Java, was organized; he is also editor of De Christen Geheel Inthouder, devoted to the cause of temperance ; he is also a leader in the social purity movement; Vice Presi dent of the American Sabbath Tract Society. Velthuysen, Peter Hendrik; 1874-1902. Missionary to the Gold Coast, West Africa; died of tropical fever three months after arriving upon the field. Ward, Hon. Samuel; 1725-1776. A lay member of the Westerly, now First Hopkinton (Rhode Island) Church; a Colonial Governor of Rhode Island, as was his father, Hon. Richard Ward; a member of the Continental Congress, and had the honor of presenting, formally, the name of George Washington to that body for election as Commander-in-chief biographical sketches. 1397 of the Federal Army ; he strongly sympathized with the action which resulted in the Declaration of Independence, but his death from smallpox in March, 1776, prevented his becoming one pf the signatory parties to that document. Ward, Lieutenant-Colonel Samuel; 1756- 1832; (son of Hon. Samuel Ward, preceding). An officer of the Federal Army in the American Revolution. Wardner, Rev. Nathan, D. D. ; 1820-1894. A convert to the Sabbath from the Baptist Church ; Missionary to Shang hai, China, for ten years ; Sabbath Reform missionary in Great Britain; pastor of churches at Alfred Station (New York), Westerly (Rhode Island), West Hallock (Illinois), and Mil ton Junction and Utica (both in Wisconsin) ; author of various tracts on the Sabbath, and Adventism; a Trustee of Milton College, and of Alfred University. Wardner, Mrs. Olive (Forbes); 1822-1888; (wife of Rev.-Nathan Wardner, preceding). A teacher in Alfred Acad emy ; a missionary to China ; accompanied her husband as a Sabbath Reform missionary to Great Britain. Weiser, Johann Conrad,; 1696-1760. A layman who was prominent in the German Seventh Day Baptist Community at Ephrata, Pennsylvania. (For further information, see p. 1 142 of this book) . Wells, Jason B. ; 1817-1896. A Deacon in the DeRuyter (New York) Church for thirty-five years; Vice President of the Seventh Day Baptist Publishing Society, and of the Ameri can Sabbath Tract Society; Corresponding Secretary of the American Sabbath Tract Society; interested in the early pub lication of the Sabbath Recorder. Wheeler, Rev. Samuel R. Pastor of the Dodge Centre (Minnesota), the Nortonville (Kansas), the Marion (Kansas), the Boulder (Colorado), and the Marlboro (New Jersey) churches ; a Manager of the Seventh Day Baptist Missionary Society. Whitford, Professor Albert. Professor of Mathematics in Alfred University; Professor of .Mathematics in Milton 1398 SEVENTH-DAY BAPTISTS: College since 1872 ; Treasurer of Milton College ; President of the Seventh Day Baptist General Conference. Whitford, Mrs. Chloe Curtis; d. 1888, (wife of Pro fessor Albert Whitford, preceding). Teacher of Mathematics and the German Language and Literature in Milton College for nearly thirty years. Whitford, Rev. Oscar Uberto, D. D. ; 1837-1905. Pas tor of churches at Farina and Chicago (both in Illinois), Wal worth (Wisconsin), and Westerly (Rhode Island) ; for sev eral years Principal of the Union Academy, at Shiloh, New Jersey; Instructor in Latin in Alfred University; Trustee of Milton College, and of Alfred University; President of the Seventh Day Baptist General Conference; Corresponding Sec retary of the Seventh Day Baptist Missionary Society for the last thirteen years of his life. Whitford, Mrs. Ruth Hemphill; 1828-1902, (wife of Rev. William Clarke Whitford, following). A teacher in Union Academy (Shiloh, New Jersey), New Market (New Jersey) Seminary, and for many years an instructor in Milton College. Whitford, William Calvin, D. D., Pastor of the Ber lin (New York) Church; Treasurer of the Seventh Day Bap tist General Conference; Director of the Seventh Day Baptist Education Society; Editor of the Helping Hand in Bible School Work; Professor of Biblical Languages and Litera- ture in Alfred Theological Seminary since 1893. Whitford, Rev. William Clarke, D. D. ; 1828-1902. Educated at Brookfield Academy, DeRuyter Institute, Union College, and Union Theological Seminary; pastor of church at Milton, Wisconsin; President of Milton College for more, than forty years; member of the legislature of Wisconsin; State Superintendent of Public Instruction, of Wisconsin, for two terms; Editor of the Wisconsin Journal of Education; Editor of the Seventh Day Baptist Quarterly; Department Editor of the Sabbath Recorder; Corresponding Secretary of the Seventh Day Baptist Education Society; twice President of the Seventh Day Baptist General Conference; author of a biographical sketches. 1399 History of Education in Wisconsin, published by the state in 1876 ; Chairman of the Committee on Denominational History, of the Seventh Day Baptist General Conference. Williams, Professor N. Wardner, Ph. D. Professor of Music in Alfred University, and the University of Chicago; a Trustee of . Milton College; a constituent member of the Alumni Association of Alfred University; President of the Seventh Day Baptist General Conference. Williams, Rev. Thomas Rudolph, Ph.. D., D. D. ; 1828- 1893. Educated at Alfred University, Brown University, Union Theological Seminary in New York City, and Prince ton Theological Seminary; pastor of churches at Westerly (Rhode Island), Plainfield (New Jersey), and Andover, Hor nellsville, and Alfred (all in New York) ; Principal of Albion Academy, Albion, Wisconsin; Acting President of Milton College; Professor of Greek Language and Literature at Alfred University; Professor of Systematic Theology in the Theological Seminary of Alfred University for twenty years; Corresponding Secretary of the Sabbath School Board of the Seventh Day Baptist General Conference. Zerfass, Rev. Samuel G. Pastor of the German Seventh Day Baptist Church at Ephrata, Pennsylvania; Secretary of the German Seventh Day Baptist Convocation; a home mis sionary. INDEX In preparing an index for so voluminous a work as this, and one so varied in manner of treatment, it is highly neces sary to adopt some plan of classification, and yet one as simple as possible, which mil lend itself very readily to the needs of the reader, enabling him to grasp most easily the general scope and character of the book, and at the same time to find with out delay anything of which he may be in search. In the preparation of the following index, the aim has been to make one requiring a minimum of explanation. The more natural general groupings have been made. For example, all churches have been grouped together under the head of Church; all societies, under Society; colleges, under Colleges; universi ties, under University ; under the name of a state, New York, > for instance, will be found all the places in that state. Several names are written in different ways by different writers, result ing, frequently, in an uncertainty as to the identity of the individuals whose names are written thus; this added to the fact that clearly there are often two or more persons of the same name, has necessitated, oftentimes, the' grouping together of the names of several individuals under one heading. Some cross-references have been introduced. Every precaution has been taken to avoid mistakes, but the great heterogeneity of the book has rendered it well-nigh impossible to eliminate all errors, and although the compiler has acquitted herself of her difficult task with honor, it zvould be a marvel if no needed corrections were found. Corliss Fitz Randolph. Index. Abigail, Sister (see Mack). Abyssinia, 346. Academy : Old, in Philadelphia, 1078. Albion, 306, 482, 561, 562, 563, 804, 80s, 839, 903. Alfred, 384, 511, 519, 524, 531, 837, 891. Alfred, and Teacher's Semin ary, 492. Big Foot, 564, 806. Brookfield, 559. Du Lac, 529, 531. Ephrata, 1078. Farmington, 561. Germantown, 510. Hopkinton, 482, 565, 1358. Milton, 302, 529, 53°, 531, 562. Mr. Monk's, 60. New Salem, 891. Petersburg, 565. Plattsville, 530. Prairieville, 530. Quincy, 1190. Salem, 545, 839, 893, 894. Southport, 530. Union, 481, 482, 560, 561. West Union, 837, 867, 888, 890, 891, 892, 894. Acker, Hon. Milo M., 517. Acrelius, Rev. Israel, Provost of the Swedish Lutheran Church es in Pennsylvania, 1149. Act for the Suppression of Vice and Immorality, 1212, 1216. of Chinese Exclusion, 1888, 219. of Conformity, 64. of Uniformity, 55. Adams, John, 638. Roswell, 500. Samuel, 638. Adullam, 36. Advantages, The, of Education to a Community, 546. Adventists, Seventh Day, 60, 582, 583, 856, 858, 918; (also see General Conference). Africa, 219, 231, 233a, 268, 526, 577, 578, 582. British Central, 229, 231, 286. British Central, Blantyre, 578, 579. 580. British Central, Nyassaland, 577. West, 322. West, Gold Coast, 231, 4186. West, Gold Coast, Ayan Maim, 4180, 4i8<2, 418;', 418*, 418/, ; 58i. West, Gold Coast, Salt Pond, 418;', 418ft. Agabus, Brother (see Koch). Agapae, or love feasts, 1002, 1018, 1239. "Age and Goddess of Reason,'' 1211. Agonius, Brother (see Wohl farth). Agrippa, 1069. Alabama, 379, 386, 388, 391, 413, 417, 418ft. Alabama, Attalla, Etowah County, 320, 396, 400, 409, 410, 416, 917, 926, 927, 928. Calhoun County, 409. Flat Woods, 917. Albania, 17. / Alberti, Thos. S., 285, 340, 342, 430. Albigenses, 15. Albina, Sister (see Hocker). Alexandria, 25, 26. Alfred Academy (see Academy). Alfred Student, The, 514, 528. Alfred Theological Seminary (see Seminary). 1404 seventh-day baptists: Alfred University (see Univers ity). Alfred University, Sketch of (see Sketch). Alger, Mrs., 605. Alleghanies, 1120. Alleghany Mountains, 1121, 1171. Alleghanian, The (Head of the Mighty) 515. Allen, Mrs. Abigail A. (Maxson), 300, 301, 442, 488, 494, 495, 496, 509, 513, 5i6, 518, 1362. George W., 474. James, 500. Jonathan, 158, 159, 198, 200, 203, 233^, 237, 238, 240, 241, 295, 296, 348, 428, 453, 465, 467, 469, 474, 476, 477, 478, 479, 482, 489, 490, 491, 492, 494, 495, 496, 498, 499, 509, 510, 51 1, 514, 516, 517. 519, 523, 525, 527, 531, 551. 553, 554. 760, 765, 766, 769, 803, 1361. Life and Sermons of, 528. Joseph, 500. Allersheimer, Charles, 698. Allix, Dr. 34. All Sorts and Conditions of Men; by Sir Walter Besant, 82. Allyn, Captain, 649. Almy, Mrs. A. A., 299. Alps, 16. Alsatians, 1099. Alsop, Mrs. Ann, 63. Amaziah, Brother (see Mayer). Amadown, Lydia, 736. Ambrose, 959. America, 42, 57, 59, 62, 75, 77, 90, 105, 119, 120, 121, 2330, 325. 329. 347, 369, 384. 389. 418b, 526, 590, 609, 613, 616, 619, 630, 632, 652, 670, 701, 821, 924, 936, 947, 948, 952. 956, 961, 966, 968, 973, 988, 994, 1036, 1041, 1047, 1048, 1053, 1056, 1063, 1066, 1084, [88] America, continued. 1116, 1 143, 1 144, H47. IIS2, 1 153- 1211. American Army, 1230. American Colonies, 951. American Evangelical Board of Directors for Disseminating Religious Truth among the Jews, 340, 348. Locomotive ' Works, 660. Magna Charta, 1158. Revolution (see Revolutionary War). Americans, 1164, 1165. American Sabbath Tract Society (see General Conference; al so see Society). Ames, B. G., 561. Ames, W. W., 386. Ammokoo, Ebenezer G. A., 418*/. Rev. Joseph, 4i84, 831, 834, 841, 1352. Joseph, Jr., 43, 75. Joshua, 315. Rev. Lewis A., 305, 334, 336, 349, 351, 355, 809, 832, 835, 836, 879, 882, 912, 1373. Linville B., 317. Lodowick Hughes, 315, 843, 873, 893. M. Berkeley, 314. M. Wardner, 315, 913. Mrs. Mary, 315. Moses H., 314, 871, 873, 912, 913- Myrtle, 320. Captain Nathan, 831, 840, 841, 851, 867. O. J., 292. 1428 SEVENTH-DAY BAPTISTS: Davis, continued. Pardon, 190. Rev. Peter, 334, 832, 835, 836; 837, 859, 862, 878, 880, 898, 899, 905, 912. Philip, 130, 672, 673, 981. Phillips, nn. Mrs. Rachael M., 287. R. C, 283. Rev. Riley G., 318, 416, 861, 863, 864, 913. Sarah (Gardiner), 767, 1374. Sarah (Hoffman), 898. Rev. Samuel D. Davis, 129, 227, 314, 319, 361, 363,, 382, 386. 388, 391, 435, 436, 453, 455, 491, 547, 838, 842, 848, 861, 863, 864, 865, 866, 870, 871, 873, 87s, 886, 894, 895, 896, 898, 899, 902, 903, 904, 906, 912, 913, 1 176, 1374. Mrs. Samuel Davis, 227. Rev. Samuel H., 286, 315, 316, 659- Silas, 315. Miss Susie B., 390, 534. Mrs'. Tamar, 74, 1340. Professor Terrence M., 315, 316, 482, 893. Thomas, 1179. Rev. William, 129, 130, 312, 618, 625, 639, 670, 671, 673, 733, 736, 821, 822, 823, 826, 827, 831, 833, 841, .898, 899, 936, 946, 950, 951, 953, 962, 963, 964, 1045- William, Jr., 826. William L, 317, 732, 913. Davis, Joseph, Charity Fund (see Fund). Davises of New Jersey, 143. Davison, Rev. Samuel, 346, 436, 688, 689, 692, 697, 1087, 1 182, 1 184, 1 185, 1 191, 1 193, 1206, 1224, 1244, 1246, 1248, Dawson, Rev. Henry, 75, 1352. Dean, M. L., 742. Decision Day, 286, 296. Declaration of Independence, 526, 637, 937, 1059, "58. Declaration of the several church of Christ and Godly people in and about the citie of Lon don, concerning the Kingly Interest of Christ, and the present sufferings of His Cause and Saints in England, 93- Defence of the Christian Sabbath; by John Wallis, D. D., 66. Defense of that most ancient and sacred ordinance of God, the Sabbath Day; by Theophilus Brabourne, 69, 93. Deichmann, 954. Delaware, 130, 687, 944, 1227. Smyrna, 378, 395, 404. River, 962, 1005. Delitzsch, Professor Franz, 1338, 1347- Denmark, 231, 233b. Asaa, 1348. Denominational Economy; address • by h. D. Babcock, 218. Denominational Literature; by O. U. Whitford, 209. Denton, Miss Sarah, 564. Derborough, John, 1112. Dermond, 27. Der Wandel eines Einsamen; Die Richtschnur und Regel eines Streiter Jesu Christi; by Is rael Eckerlin, 1104. Descartes, 961. Deshong, Hannah, 1179. Destiny of Jews and Unfulfilled Prophecies Connected With Them, 345. Deuel , 596. Devil and the Seductive Spirit of Quakerism, 963. Dexter, Charlotte W., 560. Judge Seymour, 517. INDEX. I429 Diary of the Brotherhood, 1069. Dibel, L. W., 298. Dickens, Robert, 1214. Dictionarium Domesticum, 64. Didaskalian, The, or Teacher's Association, 514. Dignity and Purity of Style in the Pulpit; by George E. Tomlin son, 195. Dilday, L. Elias, 233*?. Diognitia, 17. Discourse on the Sabbath; by Henry Soursby, 93, 113. Discourse upon thq Sabbath Day; by Theophilus Brabourne, 69. Dissenters, 96, 951. District of Columbia, Washington, 213, 219, 232, 518, 1238. Doctrine of the Fourth Command ment; by James Ockford, 85, Donham , 1266. Donnahue , 60. Donnell, Washington, 436. Donnohew , 60. The Misses, 60. Dorset, 55. Doubts on the authority of what is commonly called the Chris tian Sabbath; by William H. Black, 68. Downs, The, 947. Dowse, Roswell P., 454. Drake, Francis, 706. Druidism, 21. Drusiana, Sister (see Hoffly). Du Lac Academy (see Academy). Dumckly, John, 11 14. Dunham , 125, 131, 272, 1275. Abraham, 156, 158, 160. Augustus M., 697. Edmund, 125, 130, 150, 325, 630, 676, 677, 678, 680. F. Adelbert, 455, 694. Henry V, 243, 244, 435, 455- J. R., 706. Jeremiah, 287. Dunham, continued. Jonathan, 130, 131, 272, 336, 678, 679, 680. Jonathan S., 697. Lewis A., 753. Randolph, 336, 338, 340, 344, 428, 430, 697, 706: Dunhams of New Jersey, 143. Duke of York, 951. Dunkards, Dunkers, or German Baptist Brethren, 970, 944, 975, 996, 1055, 1057, 1071, 1 121, 1 122, 1 128, 1 130, 1 132, 1 133, 1 137, 1 167, 1239, 1240. Dunkers, Germantown, 1151. Dunlap, William, 1033. Dunkers, Germantown, 1151 (see "'so Dunkards). Dunn , 684. Ann (colored), 287. Asa, 340, 430. Mrs. Cornelia M., 287. David, 337, 338, 340, 341, 342, 343, 344, 424, 428, 430, 432, 433, 453, 454, 467, 563, 681, 697, 706, 1374- Rev. Elston M., 211, 293, 311, 377, 388, 436, 457, 535, 536, 573, 692, 784, 1331, 1374- Mrs. Elston, 257, 301. Fred C, 535. Mrs. Hannah A., 287. Isaac H., 340, 430, 563. Isaac N, 287. Isaac P., 697. Isaac S., 454, 694. James, 158, 678, 679, 680, 730, 764, 832. Jeremiah, 563. Joel, 158. Lewis, 287. Manning, 874. Martin, 563. Philip, 730. Randolph, 338, 340, 430. Rudolph, 697. 1430 SEVENTH-DAY BAPTISTS: Dunn, continued. Susan, 287. William, 285, 428, 697. Dunns, The, 684. Du Pin, 37. Duty of the People to Salem Col lege; by J. L. Huffman, 547. Dye, Thomas, 289, 298, 720. Dzau, Sing Chung, 321, 347, 348, 349, 384. Eaby, Abram, 1179. Earl of Loudoun, 636. East Indies, 321. Easter, 25, 26, 33, 286, 288. Eaton, C. C, 311. E. M., M. D., 762. Ebionites, 34. Eby, Catherine, 1 179. Ecclesiastical History of the An cient Piedmont Church; by .. Dr. Allix, p. 34. Eck, 959. Eckarly, 1099 (see also Eckerlin). Thomas, 1124. Catherina (Mrs. Samuel), 1100. Eckerlin, Emmanuel (Brother Elimalech), 991, 1022, 1099, 1251. Gabriel (Brother Jotham), 993, 1099, noo, 1 103, 1 104, 1 121, 1 122, 1 124, 1 128, 1 130, 1 131, 1252. Israel (Brother Onesimus), 993, 1036, 1043, 1047, 1051, 1058, 1099, 1100, 1102, 1103, 1104, 1 120, 1 121, 1 122, 1 123, 1 128, 1 130, 1 143, 1252. Michael, 1099, noo. Mrs. Michael, 1100. Samuel (Brother Jephune), 991, 1008, 1012, 1043, 1057, 1099, Eckerlin, Samuel, continued. 1104, 1105, 1120, 1121, 1122, 1123, 1124, 1129, 1130, 1131, "32, H53, 1252. Mrs. Samuel, 1100. Eckerlin Broadsides, 1 104. Eckerlin Brothers, 1102. Eckerlins, The, 981, 1006, 1010, 1017, 1036, 1037, 1040, 1047, 1048, 1049, 1050, 1052, 1053, 1055, 1056, 1059, 1060, 1105, mi, 1117, ii20,( 1121, 1124, 1 126, 1 128, 1 129, 1 133, 1336, "45. Eckstein, Christian (Brother Gid eon), 1 172, 1252. Elizabeth (Sister Keturah), 1253, 1254. Ecumenical Conference on For eign Missions, 230. Edgar, Charles P., 661. Edict of Nantes, 97. Edmonds, Rev. T., 63. Education, The Advantages of, to a Community (see Advan tages). Eduth le Israel, .385, 386, 456, 1338. Edwards, Daniel, 500. Professor H. R., 805. Mrs. J. C, 297. John, 500. Joshua, 1 1 14. Morgan, 672, 673, 675, 826, 827, 1 1 14, 1 134, 1266, 1267, 1270. 1271, Richard, 672, 981, 1111. W. S., 297. Will, 297. Ehret, Clyde, 317. Flavius J., 315, 913. William F., 317. Eicher , (Sister Naemy or Nemy), 1254, 1255. Anna (Sister Anna), 981, 992, 1253. , Daniel (Brother Daniel), 1251. INDEX. H3 1 Eicher, continued. Jacob Christian (Brother Eleazer), 1150, 1251. Prioress Maria (Sister Maria), 981, 992, 1040, 1051, 1052, 1 136, 1 145, 1 150, 1 155, 1 174, 1 174, 1254. Nathaniel, 1123, 1252. Eine Sdule gegen den Bosen Rott, 1059- Eldred, Miss Mary, 535. Eleazer, Brother (see Eicher). Eliot Bible, 1055. Elkanoh, Brother (see Schaffer). Ellis, E. S., 307. Eugene, 233b. George, 417. Giles, 307. R. J., 320. Mrs. R. J., 320. Richard, 41. Elwall, Edward, 41, 76, 1352. Ely, Abraham, 1141. Emerson, Almina L., 533. C. A., 306. Emperor Honorius, 16. Encyclopaedia Britannieo, 112. England, 17, 22, 29, 30, 32, 34, 36, 38, 41, 42, 43, 44, 47, 49, 61, 63, 64, 67, 69, 77, 88, 90, 96, 105, 124, 150, 161, 177, 210, 231, 233a, 288, 390, 410, 412, 413, 415, 588, 589, 593, 609, 637, 668, 712, 951, 1 1 19, 1264. Abingdon, Berkshire, 51, 94, 96. Ashchurch, 48. Ashton, 45, 46, 47. Berkshire, 50, 65. Bethnal Green, 65. Birmingham, 44, 59, 60. Birmingham Post, 49. Bolton, 73. Boston, Lincolnshire, 73. Braintree, Essex, 55. Bristol, 149, 325, 951. Buckinghamshire, 55, 99. Berkshire, 65. England, continued. Bunhill Fields, 87. Burton on Trent, Derbyshire, 49. Cambridge, 72, 90. Cardig, 86. Chattenham, 46. Chertsey, Surrey, 55. Chesham, Buckinghamshire, 73. Colchester, Essex, 51, 104, 105, 106. County of Berks, 96. Court of Chancery, 418/^. Coventry, 90. Croft, Lincolnshire, 91. Devonshire, 64. Dorchester, 50, 54, 66. Dorchester Jail, 52, 53, 64. Dorsetshire, 50, 52, 54, 55, 64, Essex, 88. Exeter, 67, 101. Frothingham, 90. Gloucester, 44, 271. Gloucester Journal, 271. Gloucestershire, 44, 50, 60, 65, 88, 90. Great Grimsby, 440. Hampshire, 50, 54, 55, 65. Herefordshire, 49. Hexham, Northumberland, 49, 104. Highbury Vale, 40. Knaphill, Buckshire, 96, 99. Knocklas, Radnorshire, 85. Lancaster, 73. Lancastershire, 56, 62. Leominster, 49. Lincolnshire, 73. Litchfield, 90. Liverpool, 345, 418b, 418ft. London, 25, 33, 39, 43, 44, 45, 48, 50, 5L 53, 54, 55, 61, 64, 65, 68, 70, 71, 73, 75, 77, 78, 81, 82, 84, 86, 88, 92, 94, 97, 99, 100, 101, 106, 107, 109, 122, 126, 169, 174, 175, 176, 182, 186, 188, 190, 210, 214, 216, 218, 321, 325, 345, 368, 387, H32 SEVENTH-DAY BAPTISTS: England, London, continued. 388, 390, 401, 403, 405, 406, 418a, 418b, 418^, 4i8g, 418ft, 439, 440, 490, 578, 581, 590, 606, 674, 946, 948,964, 1274, 1290, 1339. Aldgate, 79. Aldergate, 79. Bell Lane, 51, 68, 94, 592. Bethnal Green, 53. Bishopgate, 79. Broad St., 53. Bull Steak Alley, 39, 78, 79. 90. Charing Cross, 78. Cripplegate, 53, 107. Cripplegate, Currier's Hall, 53- Devonshire Square, 53. East Smithfield, 39. Eldon Street, 40, 53. Fleet Prison, 108. Gatehouse, no. Gillespie Road, Highbury Vale, St. Thomas Hall, 40. Glass-house Yard, Goswell Street, 65. Goodman's Fields, Middlesex, 39, 83. Hyde Park, 78. Little Wild Street, 100, 101. Maiden Lane, no. Mill Yard (see Church). Moorfields, 53, 82. Moorgate, 79. Newgate, 65, 78. Newgate prison, 54. Red Cross 53. St. Thomas's Hall, 40. Tyburn, 78, 79. Westminster Hall, 78. Whitechapel, 39, 84. Whitechapel Road, 78. London Bridge, 78. Lynn, Norfolk, 86. Maiden, Essex, 88. Manchester, 50, 56. England, continued. Milford Haven, 32. Natton, 44, 45, 46, 48, .87. Newbury, 94. Newcastle 49. 104. Norfolk, 34, 50. Norfolk, Norwich, 50, 69, 85. North Weston, br Norweston 56. Northumberland, 26, 49, 105. Nottingham, 130. Oxford, 56, 64, 72, 85, 95. Oxford Castle, 75. Oxford Jail, 75. Oxfordshire, 56. Parford, 46. Plymouth, 947, 964. Portsmouth, Hampshire, 86, 112. Radnorshire, 85. Rampisham, Dorsetshire, 64, 66. Repton, 49. Salisbury, 39, 53, 54, 65, 77, 106, 107. Scrooby, 121. Sherbourne, 54, 64. Shrewsbury, 86. Somersetshire, 107. Southport, Lancastershire, 62. Suffolk, 56, 72. Surrey, 55. Tewkesbury, 44, 46, 48, 60, 87, 88, 590. Tyne River, 49, 104. Wallingford, 52, 54, 94, 96, 97. Westmancote, 60. Wiltshire, 50, 53, 54, 65. Wolverhampton, 76. Woodbridge, 72. Worcestershire, 60. Yorkshire, 85. England in Ireland; by Froude, 27. English and Gaellic Vocabulary; by Patrick McFarlane, 83. English Army, 1 158. Parliament, 636. Enoch, Brother (see Weiser). Epos, Benjamin, 569. INDEX. H33 Enquiry whether the Fourth Com mandment be repealed or alter ed; by Thomas Bampfield, 66. English Seventh Day Baptists, 1019, mi. Ephraim, Brother (see Hohnly). Ephrata (see Pennsylvania). Ephrata Academy (see Academy). Ephrata Community (see Penn sylvania). Episcopalian, 1071, 1216. Erasmus, 38. Ericson, C. J., 233c. Erlewein, Andreas, (Brother An dreas) 1251. Ernst, Henry, 806. Rev. William H., 373, 382, 386, 553, 765, 806. Mrs. Martha (Hull), 1374. Erskine, Thomas, D. D., 103. Erubin~ 13. Essay on the Sabbath; by Robert Cornthwaite, 74. Estate, John Davis, 388. Maplestead, 48. Estee, Rev. Azor, . 337, 341, 343, 344, 346, 430, 431, 436, 454, 565, 653, 688, 836, 847, 883, 889, 890, 899, 912, 1 182, 1 184, 1 187, 1 190, 1 191, 1 194, x374- Mrs. (Susan) Azor, 847, 1187. c, 305. H„ 305. Estwick, , 1352. Ethics of Aristotle, 956. Eufrosina, Sister (see Gartner). Eugenia, Sister (see Hagemann). Eunicke, Sister (see Hanselman). Europe, 17, 32, 59, 345, 4°6, 49°, 526, 652, 701, 937, 954, 976, 998, 1018, 1049, 1051, 1084, 1 153, "57, 1 158. Eusebius, Bishop of Csesarea, 23. Evangel, 397, 448, 796, 1336. Evangelii Budbarare (Evangelii Harold), 456, 1337- Evangelism; by George H. Utter, 224. Evans, Evan, 670, 671. Gordon or Gurdon, 428, 509, 511, 560, 561, 571. John, 690. P. L., 741. Polly, 741. Evenson, E. H., 535. Examination of the Authority for the Change of the Weekly Sabbath at The- Resurrection of Christ; Proving that the Practice of the church in sub- Examination, continued. stituting the First day of the week for the appointed Sev enth day is unsanctioned by the New Testament Scrip tures; by James A. Begg, 67. Exorcism of Fire, 1084. Exposition Atlanta, Georgia, 224. Buffalo, 4. Express, Rothesay, 57. Ezekiel, Brother (see Sang meister). F. Faber, 959. Fabricius, Magister Johann Jacob, 954, 956. Fahnestock, , 1076, 1082. (Sister Armella), 1253, 1255- Andreas, or Andrew, 1141, H75, 1176, 1178, 1179, n8o, 1191, 1206, 1223, 1227, 1247, 1248, 1374- Barbara, 1179. Bories, or Bores, 1179, 1231. Christina, 1179. Daniel, 1179. H34 SEVENTH-DAY BAPTISTS: Fahnestock, continued. Dietrich, 1 179. Elizabeth, (widow of Bores), 1 179. George, 1179, 1185. Henry, 1179. Jacob, 1 1 79. Maria, 1179. Obed, 1 1 79. Obed, of A., 1 179. Peter, (Brother Peter), 1179, 1252. Samuel, 1179, 1185, 1 186. Samuel, of Ja., 1179. Sarah, 11 79. Susan, 1 179. William M., M. D., 188, 453, 1146, 1162, 1175, 1179, 1180, 1182, 1183, 1184, 1185, 1186, 1 187, 1 190, 1202, 1203, 1204, 1206, 1207, 1224, 1226, 1239, 1244, 1342, 1374. Fahnestock Manuscript, 1226. Farm and Fireside, The, 1257. Farmington Academy (see Acad emy). Farm, Delos C. Burdick, 244. Fassett, Cynthia Parmenter, 506. Isaac Wheeler, 506. Fatal Year, 1161. Faulkenstein, Rev. George N, 1 1 34- Feak, Robert, 41, 49. Federal Constitution, 1210. Feet-washing; by John Maxson, 103. Fenner, A. Miranda, 533, 534. Filmore, J. C, 535. Findlay, John K, 1231. Fisher, Miss Elizabeth A., 282, 284, 319, 320, 929, 930. Edward, 1342, 1352. Mrs. H. Alice, 503. Miranda, 293, 564, 571. Nancy, 1 186. Fisher, continued. Thomas, 354, 724, 725. Fisk, Achsah, 736. B. E., 377, 379, 766, 769. E. B., 295. James, 733. Jonathan, 736. Fitch, , 646. Flavia, Brother (see Weiser). Fleeson, Thomas, 1214. Florida, 381, 387, 400. Daytona, 288, 704. Flint, Elizabeth, 736. J. S., 297. Joseph, 736. Joseph, Jr., 736. Hon. Weston, 518. Foltz, Catherina (Sister Lucia), 1253, 1255- Forbes, N. N., 297. Ford, Rev. Darius R., 499, 509. Festus P., 318, 913. George, 1231. Samuel Albert, 317. Forney, John W., 1231. Forster, Chief Justice, 78. Forsythe, Eli, 912. John, 912. Forsythes, The, 845. Fort Duquesne, 1130. Forte, Professor, 572. Fortunatus, Venantius, 23. Fourth principle of Christian Re ligion; or the foundation doc trine of Laying on of Hands, asserted and vindicated; by Robert Cox, 105. Fowlie, W. M., 535. Fox, , 668. Edward, 51. George, 821. John, 76, 77, 105. Samuel, 1276. Tillamand, 85. Fracturschrift, 1075. INDEX. 1435 France, 32, 33, 34, 97, 1131, 1211. Paris, 81. Francis, John, 45, 46, 47. Franconia, 976. Frank, Mrs. Nancy M., 504. Franke, (Can. Christ Lebrecht), 1352. Franklin, Benjamin, 937, 984, 988, 991, 1005, 1009, 1010, 1012, 1021, 1057, 1067, noo, 1 131, 1 159, 1 167, 1201. Franklin's Autobiography, 1202. Frazer, Reah, 123 1. Free Kirk of Scotland, 57. Freemasonry, 1017. French and Indian War, 1118, 1 162, 1 165. Revolution, 121 1. Frey, Rev. , 177. Friedlander, H., 1338. Rev. Z. H., 386. Friedrichs Veronica, 978. Friedsam Gottrecht, 1014, (see Johann Conrad Beissel). Fries, Mrs. G. W., 761. Frisbie, George M., 289. M. G., 725. Fruits of the Spirit; by Robert Burnside, 71. Fryer, John, 377. Mrs. John, (Lizzie Nelson), 377, 402, 1375- Fryth, John, 77. Fugitive Slave Law (see Law). Fuller, Abigal, 741. Andrew, .103. Elijah, 741. Mrs., 298. Ransom, 741. Fulton, William, 67. Funck, . (Sister Genoveva), 1253, 1255. Christiana or Christina, (Sister Blandina), 1253, 1255. Veronica (Sister Hannah II), 1253- Fund, Bi-Centennial Education, 244. Centennial, 507. E. Lua Babcock, 498, 503. George H. Babcock, 503. Joseph Davis Charity, 46, 48, 104, 418/, 4i8g. Kenyon-Allen Endowment, -502, 518. Seventh Day Baptist Memorial, 233d, 238, 479, 501, 502, 503, 714- Seventh Day Baptist Memorial, Manual of the Board of Trustees of, 1349. Student Quartette, Evangelistic, 4181. Peter Wooden, 503. Fundamentals Without a Founda tion, or n True Picture of the Anabaptists ; by David Rus- sen, 90. Funk, Henry, 1127. Funk, 1 124. Jacob, (Brother Kenan), 1120, 1 131, 1167, 1252. Johannes, 1119, 1120, 1131. Martin, (Brother Mannasseh), 1 123, 1252. Martin, Jr., (Brother Martin), 1 163. Samuel, (Brother Obadiah), 1252. Funk's Mill, 1124. Fyock, Catherine, 1186. Rev. Jeremiah, 1201, 1249, 1250, I375- Susannah, 1179. G. Gabel, Sophia, 1129. Gadbury, Judah, 43, 77- Galatia, 231. Gamble, James Lee, 20, 21, 225, 1436 SEVENTH-DAY BAPTISTS: Gamble, James Lee, continued. 229, 233;', 415, 487, 521, 554, 675, 729, 766, 1375. Gardiner, Mrs. Alice Clawson, 548. C. R., 300. Dora (now Mrs. Okey Davis), 316, 913- G. W., 454. Mrs. G. W., 454. Rev. Theodore L, 233f, 301, 361, 362, 363 372, 392, 395, 435, 444, 445, 447, 455, 545, 547, 548, 553, 666, 684, 688, 690, 745, 746, 758, 766, 769, 839, 842, 894, 913, 1343, 1349, 1375- W. W., 300. Welcome A., 751. Gardner, , 35. Mrs. Sarah, 298. Garfield, President, 643. Garreston, Freeborn, 1214. Garrett, Mary, 951. Gartner, or Gitter, Catherine, (Sister Eufrosina), 1253, 1255. Gascoyne, 32. Gasket, Susan, 1186. Gass, Jaccb, 1056. Gast, Jacob, (Brother Jethro), 992, 1 103, 1 104, 1252. Gaul, 23. Geary Law, 222. Gebel, Abraham, 1134. Mrs. Abraham, 1 134. Philip, 1 134. Gehr , (Sister Rebecca), 1254, '255- Geissler, Daniel, 958, 996. Geistlichc Fama, 1147. Genealogy of the Saints, 24. General Assembly, 50. General Conference, 3, 42, 59, 62, 120, 126, 127, 128, 129, 132, 133, 149. 151, 153, 154, 155, 158, 159, 160, 161, ,164, 168, 172, 2330, 233b, 237, 238, 239, 250, 251, 274, 275, 277, 283, [90] General Conference, continued. 326, 327, 329, 330, 331, 335- 336, 337, 341, 343, 383, 390, 392, 397, 399, 401, 405, 4", 414, 417, 418, 4180, 418c, 4181?, 418/, 418m, 4i8n, 422, 429, 43i, 434, 464, 466, 469, -470, 472, 521, 602, 630, 631, 645, 685, 698, 704, 705, 706, 710, 714, 715, 720, 752, 774, 793, 796, 800, 812, 813, 833, 838, 839, 843, 844, 846, 850, 854, 856, 859, 862, 863, 864, 865, 866, 867, 868, 874, 875, 876, 882, 911, 922, 925, 1 176, 1 182, 1 183, 1 185, 1224, 1288, 1289, 1290, 1291, 1327, 1328, 1334. Officers in 1902, 233k. Minutes of, 1185. (Sabbath School Board), Offi- / cers in 1902, 233m. (American Sabbath Tract So ciety), Officers in 1902, 233k. (Seventh Day Baptist Education Society), Officers in 1902, 233I. (Seventh Day Baptist Mission ary Society), Officers in 1902, 233k. Statistics, 233m, 233-*. (Woman's Executive Board), Officers in 1902, 233/. (Young People's Permanent Committee), Officers in 1902, 233m. Adventist, 199, 200. New England, 230. Meeting, 614. Georgeson, George, 312. Georgia, 130, 153, 400, 1 1 19. Atlanta, 442. Atlanta, Southern . Exposition, 794- Columbus, 929. Edisto, 675. Tuckaseeking,. 675. Gerber, Maria Elizabeth, 11 19. INDEX. 1437 German Baptist Brethren, 995 (see also Dunkers). German Baptist Brethren or Dunkers; by Morgan Ed wards, 1 134. German Baptist Brethren, or Dunkers; by Rev. Geo. N. Falkenstein, 1257. Genuine Sabbath Commonly call ed Saturday Vindicated; by Rev. Henry Dawson, 76. German Pietists of Provincial Pennsylvania; by Julius F. Sache, 946, 1256. Germans, 1132, 1142. Orthodox, 1 1 16. German Sectarians of Pennsyl vania 1708 to 1742; A Critical and Legendary History of the Ephrata Cloister and the Dunkers; by Julius Friedrich Sachse, 272, 1071, 1148, 1248, 1256. Vol. IL, 1071. German Seventh Day Baptists, 935, 938. Germantown Brethren, 996. Germantown Bible, 1056, 1057, (see also Sauer Bible). Germany, 16, 23, 32, 33, 35, 36, 73, 231, 233b, 385, 388,' 937, 944, 946, 947, 952, 964, 968, 970, 975, 976, 977, 1009, 1010, 1036, 1063, 1118, 1119, 1232. Alsheim, (Palatinate), 1115. Altzborn Oberamt Kaiserslau tern, (Palatinate), 1000. Astael, ( Herrnberg Wiirtem- berg), 1 143. Berlin, 961. Bleinheim, 73. Blumenberg, (Lippe, Westphal ia), 961. Bremen, 961. Crefeld, 947. Friesland, 944. Germany, continued. Gimbsheim, (Palatinate), 1115, 1116, 1117. Gladback, 387. Heidelberg, 38, 72, 1000, 1144, 1 145, 1 147. Hochstadt, 73, 98. Landstuhl, 1134. Leipzig, 939. Schrieshiem, 994. Schwarzenau, 994, 1100. Strassburg, 1099, noo. Wittenberg, 1 147. North, 939. Gibbon, 25. Gibson, , 24, 1265. Colonel, 1 161, 1 162. Dr., Bishop of London, 100. William, 51, 126, 127, 131, 149, 325, 590, 602, 606, 613, 624, 625, 634, 650, 677, 1274, "75, 1295- of Rhode Island, 143. Gideon, Brother (see Eckstein). 1042, 1078, 1087, 1180, 1184, 1206, 1248, 1332, 1376. Gilbert, Prudence, 741. Zina, 741. Gildas, 22. Gilfillan, 73, 75, 84, 112. Gill, Dr., 100, 101. Mary, 50. Susannah, 97. Gillette, , 129, 907. Elisha (of Long Island), 143, 679, 680, 681, 682. Dr. F. B., 690. Walter B., 197, 272, 287, 300, 318, 337, 338, 34i, 342, 343, 344, 358, 360, 363, 366, 428, 430, 433, 454, 457, 467, 677, 680, 688, 691, 692, 697, 711, 736, 738, 744, 751, 753, 759, 764, 766, 769, 832, 837, 838, 861, 862, 864, 883, 904, 906, 1042, 1078, 1087, 1 180, 1 184, 1206, 1248, 1332, 1376. 1438 SEVENTH-DAY BAPTISTS: Gillette, continued. Rev. William, M. D., 125, 132, 150. Gillette of Connecticut, 143. Giscard, J., 1352. Gitter (see Gartner). Glime, Maria, 11 79. Gloucester Journal, 271. Godsey, W. H., 319, 927. Godwin, 24. Goodrich, Anson, 310. Ezra, 454. Hattie, 310. Joseph, 250, 302, 530, 542, 773, 803, 1376. Nancy, 250, 302. Goodwin, Le Baron, 568. Gordon, Rev. Alexander, M. A., 50, 56. Gorgas, , (Sister Julianna), 1253- , (Sister Sophia), 1254, 1255- Benjamin, (Brother Hoseas), 1 179, 1252. Jeseph, (Brother Chrysosto- mus), 1251. ' Joseph, 1009, 1 179. Gorges, Jacob, 1179. Gorgus, Catherine, 1179. Solomon, 1179. Susan, 1 179. Goshert, Susan, 1 179. Gorlitz, 945. Gorton, Samuel, 624. Gott der Herscher aller Heiden, 1093. Grace, B. D., 311. Graff , (Sister Priscam), 1254, 1255- Graham, Ruth A., 532. Granberry, Rev. B. F.,,320. Grantham, Thomas, 106. Graves, Thomas, 670, 671. Great Britain, or British Isles, 20, 22, 23, 24, 25, 26, 30, 37, 204, 219, 220, 406, 441, 1350. Great Sabbatarian Yearly Meet ing, (see Yearly Meeting). Greene . 59, 170. A. J., 454- Mrs. A. J., 454. Amos, 740. Ashabel, 1214. Miss Augusta F., 564. Charles H., 20, 21, 57, 62, 119, 231, 573, 729, 730, 1376. D. I., 482. David C, 500. Duty J., 776. E. A., 769. E. C, 474- Edgar R., 435, 455. Edward, 733. Mrs. Edward, 733. Erastus A., 500, 510. Esther, 740. Frank L., 226, 435, 455, 700, 1376. Gideon C, 500. Harriet, 291, 292. Henry P., 627, 739, 740, 758, 704, 766, 1376. Isaiah, 738. Rev. Joel, 182, 334, 336, 343, 361, 363, 430, 436, 457, 500, 653, 656, 7°5, 721, 7?4, 739, 748, 75L 758, 832, 846, 847, 850, 868, 869, 879, 882, 1329, 1376. Rev. John, 169, 284, 330, 333, 334, 627, 644, 652, 655, 663, 664, 724, 731, 735, 736, 739, 740, 741, 764, 835, 849, 877, 878, 879, 1376. Mrs. Lillie, 304. Lucy, 740. Luke, 488, 493, 499. Lydia, 737. Martha, 500. Nathan, 336, 733, 753, 757. Mrs. Nathan, 733. Maxson, 336, 338, 341, 733. O. D., 290. O. D., Jr., 290, 725. INDEX. 1439 Greene, continued. O. DeGrasse, 454. Paul M., .306, 536. Philarman, 737. Philip S., 500. Thomas S., 242. Rev. Roy D., 290, 295, 751, 764, 766. Walter, 406. W. D., 454. Wells K, 309. William, 335, 342, 653, 724, 725. Wood, 88. Greenman, Asa, 748. Betsey, 742. Charles H., 303, 536. Clarke, 344, 661, 665. Edward, 634. Fannie, 298. George, 240, 356, 358, 361, 365, 368, 370, 372, 389, 426, 428, 467, 472, 473, 479, 661, 665, 1376. George H., 666. George S., 661. H. G., 500. J. A. R., 297, 298. J- F, 310. James, 158. Jesse M., 742, 748. Luke, 748. Silas, 298, 565, 635. Sybbel, 748. Thomas S., 239, 241, 661, 665. William R., 436, 762. Greenough, Maria M., 698. Gregory, Benjamin, 1 1 14. John, Sr., 675. John, Jr., 675. Richard, 675. Gregory the Great, 35. Greiss, Samuel, 699. Gretzer , 16. Griffen, Eliza, 308. Isaac, 877, 878, 879. Samuel P., 233**. Uberto S., 308, 435, 455- Griffith , 684. Abel, 1 1 12. Griffiths, Griffy, 672, 981, nil. Grim, Marion W. (now Mrs. A. B. Prentice), 562. Griswold, Elizabeth, 1272. Matthias, 1272. Sherman S., 202, 342, 352, 354, 378, 433, 436, 453, 454, 467, 625, 653, 655, 663, 665, 666, 680, 688, 713, 756, 764, 896. 1377- Groff, Jacob, 1179. Gross, Jacob L., 1236. Guernsey, George M., 533. Gumre, Johannes, 1100. Guth, Rosina (Sister Sophia II), 1254. Salome (Sister Sarah), 1254, 1255- Gusweiler, Susanna, 1179. H. Haberecht, Gottfried, 1031, 1252. Hackley, Hannah, 11 12. Hafley, Rachel, 1179. Haftcn, 57. Hagemann , (Brother Nehe- miah), 1103, 1252. , (Sister Magdalena), 1254. Catherina (Sister Eugenia), Sub-Prioress, 1 107, 1 155, 1174, 1253- Johann Heinrich, 11 13. Nathan (Brother Nathan), 1252. Haggai, Brother (see Kroll). Haggart, D. M., 560. Haight, W. J., 377, 379, 725. Hail Columbia; by Joseph Hop kinson, 1 168. Hakes, Anthony, 305, 358, 453, 454, 1377- Daniel, 305. 1440 SEVENTH-DAY BAPTISTS: Haldanes, 58. Hales, Dr., 24. Hall, Bishop, 64. Frank, 309. Olive, 511. Halwegen, 956. Hamilton, Eola, 297. F. v/., 297. Mrs. F. W., 297. John, 474, William, 738. Hampden, Isaac, 62. Hampton, Elisabeth, 824. Handbook, Seventh Day Baptist, 456. Hanselman , (Sister Eunicke), 1255- Hannah, Sister (see Funck; also Miller). Hardy, Thomas (Brother Theo- dorus), 1252. Hargretha, Anna, 976. Hark, Rev. J. Max, 1071. Harris, Professor Gertrude B., 509- Eli, 1 1 14. Harrison, Dr. Joseph, 1161, 1230. Hartman, Susanna (Sister Susanna), 1254. Hartshorn, Charles, 489, 493. Harvey, L. Dow, 534, 538. Harry, Rev. Madison, 292, 386, 388, 391, 395, 723, 725, 766. Haven, Ethel A., 290. Haug, Catherine, 1179. Charles, 1179. Christina, 1179. Havens, H. M., 302. Haye, A. V, 1352. Hays, H. T., 890. Hayti, 81, 795. Head, Dr. C. R., 563, 1377. Heard, G. F., 927. Health, J. C, 725. Hebden , 41, 77. Hebrews, (The), 14. Hebron, 1036, 1037, 1038. Community, 1038. Heidt (see Heyd). Heffly, Maria, 1 179. Heidt, Maria, 994, 1002. Heinfetter (Hermann), 1352. Heinrich, Anna Elizabeth, 1116. v*-.lentine, 1116. Heitler, R. R., 1231. Helm, T. G., 926. Helmith, Heinrich,. 1214. Helmstadt, 954. Helping Hand, 233a, 233d, 280, 281, 285, 286, 287, 288, 296, 299, 300, 310, 315, 456, 1335. Helps, David C. Cook's, 300. Hemphill, S. P., 298. Hendricks Daniel, 1 128. Mrs. M. C, 313. Tobias, 1006. Hendrickson, Professor Peter, 563. Herisogrdphy; by Ephraim Pag- gitt, 77, 108. Heritage, L. M., 304. Lucius, 534. Lemuel, 690. Hermitage, Rev. Percival, 82. Hertz, D. Rhine, 1236. . Hessian, 1133. Hessey, Dr., 17, 35, 38. Hevener, Ina, 318. J. L, 318. Mansfield M., 318. Hewitt, R. B., 923, 924. Heyd (Heidt ), (Sister Ber- nice), 1253. Heylyn, Peter, 26. Hibbard, Chauncey V, 291, 453, 454- Hickok, J. L., 562. Mrs. J. L, 562. Hickox, Charles F., 660. Hiddings, (see Iddings). Higbee, Miss Josie, 812. Hildebrandt, 1147. Elizabeth, 997. INDEX. 1441 Hildebrandt, continued. Johannes, 982, 983, 1055, 1056, 1082, 1083, 1 100. Maria, 997, 1002. Valentin, 997. Hill, Frank, 635, 636. Rev. G. J., 83. Professor James, 561, 803, 912. James, Jr., 912. " John, 634. Joshua, 912. Potter, 284. Hiller, Thomas, 45, 46. Hills, Rev. George W., 307, 313, 396, 400, 406, 409, 410, 411, 417, 442, 445, 509, 553, 937- Stephen, 320. Hillyard, William, 41. Hiscox , 127, 143, 594, 595, 596, 597, 598, 599, 601, 602, 609, 624, 647, 648, 1263, 1264. Arnold, 664. B., 593, 594- Rev. E. T., 1346. John, 661. Morton, 661. Rev. Thomas, 128, 534, 607, 620, 621, 623, 625, 632, 635, 639, 1273, 1377- Rev. William, 122, 123, 124, 126, 591, 599, 606, 613, 620, 953, 1265, 1266, 1267, 1272, 1273, 1287, 1295. William W., 661. Historical Board (see Board). Historical Sketch of Milton Col lege; by William Clarke Whitford, 542. Historical Sketches of the Asso ciations, 233ft. History of all Religious Denom inations; by Winebrenner, 31. Of Baptists; by Dr. Armitage, 52. Of Baptists; by David Benedict, 36, 38, 51, 9L 667, 674, 675, 1226, 1266. History, continued. Of Baptists in New Jersey; by Edwards, 1269. Of The Christian Church; by William Jones, 35. Of The Church; by Socrates, 25. Of English Baptists; by Crosby, 32, 87. Of English Baptists; by Ivimey, 55- Of Education in Wisconsin; by Rev. W. C. Whitford, 542. Of German Seventh Day Bap tists; by Sachse, 1280. Of Ireland; by O'Halleron, 26, 27. Of Lancaster County; by I. Daniel Rupp, 1087, 1143, 1162, 1202, 1257. Of Lancaster County; by Mom- bert, 1202. Of New England; by Backus, 590, 1262. Of New Jersey; by Smith, 1279. Of the Puritans; by Neal, 87. Of The Religious Denomina tions at Present Existing in the United States; by I. Dan iel Rupp, 1202. Of Rhode Island; by Arnold, S9i, 617. Of Rhode Island; by Greene, 591. Of Rock County, Wisconsin; by A. W. Baldwin, 542. Of Sabbatarian Churches; by Mrs. Tamar Davis, 25, 61, 103. Of The Sabbatarians; by Clarke, 1206. Of The Seventh Day Baptists; by Clarke, 626. Of Seventh Day Baptists in West Virginia; by Corliss F. Randolph, 638, 821, 1206. Of The Seventh Day Baptist General Conference ; by James Bailey, 59, 1 19, 193, 330, 729. Of the United Brethren; by Crantz, 16. 1442 SEVENTH-DAY BAPTISTS : History, continued. Of Washington and Kent County, Rhode Island, 655. Of The Welsh Baptists; by J. Davis, 106. Hobson, Lieutenant-Colonel Paul, 105. Hoch, Charles, 1185. Hocker , 1009, 1 147. Heinrich, I0c8. Jonathan (Brother Jonathan), 1252. Ludwig (Brother Obed), 271, 272, 281, 1069, 1072, 1078, 1 08 1, 1082, 1150, 1172, 1174, 1197, 1252. Margaretha (Sister Albina), 1253- Maria (Sister Petronella), Spiritual Mother or Prioress, 272, 1014, 1072, 1081, 1 105, 1 107, 1 172, 1 174, 1254, 1255. Hodgson, Mary, 828. Hoffly , (Brother Salma), 1252. , (Sister Drusiana), 1253, 1255- Barbara, 1150. Elizabeth (Sister Basilla), 1253, 1255- Hoffman, John B., 690. Hofstetter, A. F, 1238. Hohn, Heinrich, 978, 979. Hohnly, Jacob (Brother Ephra im), 1120, 1122, 1251. Holderby, R. S., 386. Holland, 32, 38, 121, 214, 231, 232, 267, 286, 383, 392, 413, 418, 441, 946, 947, 964, 976, 1023, 1063, 1338, 1339. Amsterdam, 382, 387, 400, 403, 405, 416, 4i8rf. Frieschlo, 381, 382, 385. Groningen, 380. Haarlem, 61, 211, 232, 253, 321, 376, 377, 379, 380, 381, 387, Holland, Haarlem, continued. 395, 400, 403, 405, 410, 416, 418b, 4i8d, 418/, 418ft, 440. Rotterdam, 232, 233b, 322, 382. 387, 390, 395, 400, 402, 405, 410, 412, 416, 418b, 418^, 418ft, 582, 946. Hollenthal, Anton (Brother An ton), 1 126, 1 127, 1 132, 1 133, 1251. Hollis, Thomas, in. Holmes, Obediah, 122, 123, 592, 593, 594, 595, 598, 599, 612, 624. Home for the Aged, New York Baptist, 701. Homer, 642. Homes, B. F., 724. Hooker , Mr., 1264. Hopkins, Stephen, 638. Hopkinson, Francis, 1168. Hopkinton Academy (see Acad emy). Horjesky, N. A., 699. Vincent A., 713. Horn, George, 1134, 1137. Hospital, Memorial, Brooklyn, New York, 701, 702. Hoseas, Brother (se*e Gorgas). Hostetter, Henry, 1179. House, Mrs., 638. House of Prayer, 1018. Howard, John 101. Miss Minta, 535. Howe, General, 1164, 1165. , Howell, Lewis, 560, 561. Samuel, 561. Hubbard — — , Mr., 594, 600, 647, 648, 649, 1263, 1266. ¦ Mrs., 594. Bethiah, 142, 590. Clarke, 1263, 1266, 1272. Frank J., 245, 435, 453, 455, 694. Henry C, 341, 342, 343. J. Frank, 243, 244, 357, 435, 446, 452, 453, 455, 480, 693, 694, 723, 1377- Jonathan, 1266. INDEX. 1443 Hubbard, continued. Joseph A., 243, 244, 435, 455, 693, 694, 723. Judge N. M., 502. Rachel, 122, 142, 590, 594. Ruth, 142, 590. Samuel, 77, 122, 124, 142, 249, 590, 591, 592, 599, 601, 609, 612, 646, 1262, 1263, 1266, 1267, 1268, 1272, 1273, 1274, 1287. Tacy, 122, 123, 124, 142, 249, 590, 611, 1287. Mrs. Tacy, 599. Thomas,r77.William C, 435, 455, 694, 1377. Hubbell, Charles, 307. Huber, Anna Maria, 1163. Huffman, Rev. John L., 266, 288, 292, 306, 366, 368, 391, 395, 403, 406, 409, 438, 454, 546, 553, 722, 723, 743, 745, 74°, 758, 759, 765, 769, 839, 842, 848, 893, 913, 1378. Mrs. John L., 464. Huffmans, The, 845. Huguenots, 972. Hull, Betsey, 742. C. P, 465- Charles B., 535. Hamilton, 354, 356, 358, 359, 361, 766, 790, 810, 1378. Herman, 572, 720. J. L., 319, 921, 923- Mrs. L. A., 257. Martha, 511. Myrtle, 297. Rev. Nathan Vars, 201, 203, 204, 233ft, 277, 337, 342, 376, 424, 426, 428, 430, 43i, 433, 436, 438, 453, 455, 457, 465, 467, 474, 482, 502, 506, 508, 509, 551, 553, 658, 70S, 747, 748, 749, 751, 753, 761, 764, 766, 769, 1224, 1331, 1347, 1357, 1378. Rev. Oliver Perry, 304, 349, Hull, Rev. Oliver Perry, con- 352, 353, 354, 356, 453, 467, 510, 766, 787, 793, 809, 810, 1378. O. U., 46S. Rev. Richard, 174, 306, 334, 335, 734, 738, 739, 748, 750, 764, 766, 1378. Roxy, 742. Rev. Varnum, 208, 305, 306, 341, 342, 363, 433, 436, 453, 454, 643-, 751, 766, 784, 787, 788, .789, 790, 791, 798, 804, 809, 810, 1378. Hummell, George, 690. John G., 284. L. E., 308, 309. Humphrey, Clara Dunn, 535. Colonel, 1264. Hungary, 38. Hunt, George, 291. Hunting, John P., 433, 453, 454, 467, 720, 724, 725- Hurley, Ethelyn, 313. Rev. J. H., 406, 411, 413, 417, 928, 930. W. H., 314. Hutchins, Jesse, 417, 1378. Hyde, E. E., 299. William, 500. Hydorn, E. Cordelia, 297, 353. William H., 297, 762. Hymn and Tune Books, 1336. Hypsistarii, 15, 34. Idaho, 783, 785. Elk, 925, 926, 928, 930. Jimtown, 923. Taney, 388. Iddings, William, 672, 981, nn. Illinois, 199, 242, 343, 346, 349, 354, 362, 367, 373, 379, 395, 1444 SEVENTH-DAY BAPTISTS: Illinois, Continued. 396, 400, 408, 418ft, 783, 785, 796, 811, 917. Barry, 393. Bethel, 416. Chicago, 266, 311, 376, 377, 378, 380, 386, 388, 391, 392, 393, 394, 398, 401, 402, 407, 417, 444, 445, 1332, 1333, 1337- World's Fair, 397, 442, 794. Farina, 210, 309, 353, 354, 356, 359, 361, 372, 374, 409, 441, 443, 923- Farmington, 561, 803. Harrisburg, 361, 367. Morgan Park Theological Sem inary, 393. New Canton, 393. Peoria County, 922. Pleasant Hill, 358, 359, 361. Raleigh, 361, 367. Reynoldsburg, 359. Southampton, (see West Hal- lock). Stone Fort, 310, 359, 396, 926, 929. Villa Ridge, 358, 359, 361. West Hallock, 201, 238, 263, 275, 305, 360, 361, 417, 44i, 564, 806, Illustrated American Biography of Representative Americans, 697. Independent, The (see New York Independent). India, 286. Indiana, 333, 334, 343, 349, 686, Indiana, continued. 876, 877, 878, 879, 882, 1 175, 1207. Indians, 23, 141, 142, 11 14, 1118, 1121, 1129, 1130, 1131, 1132, 1 133, "44- Delaware, 1124, 1120. Iroquois, 1129, 1143. Six Nations of, 938. Indian Territory, 391, 393, 395, 413, 416, 418ft. Influences which draw our young people from the Sabbath and the best means of counteract ing ihem; by A. E. Main, 209. Ingham, Mrs. Nellie G., 257. W. H., 225, 1378. Inquiry into the Prophetic Char acter of the Messiah; by Wil liam B. Maxson, 430. Institute of Homeopathy, Ameri can, 701. DeRuyter, 182, 183, 293, 294, 295, 482, 488, 532, 559, 567, 571, 572, 573, 719, 720, 721, 903, 904, 1296. Snow Hill, 1059, 1 191, 1 196. International Quarterly, 287. Iona, 26, 27, 28. Iowa, 242, 343, 351, 354, 358, 362, 373, 376, 379, 396, 413, 416, 418ft, 783, 785, 796. Carleton, 351, 357, 361, 371, 416. Cedar Rapids, 502. Davenport, Soldiers' Orphans' Home, 305. Dewitt, 349. Garwin, 386, 388, 391, 393, 395, 802. Grand Junction, 393. Marion, 393. Traer, 802. Welton, 305, 349, 35s, 356, 357, 371, 374, 386, 388, 393, 903, 928. Ireland, 23, 26, 27, 29, 30, 39, 59, 60, 61, 439, 1218. Banagher, King's County, 60. Dublin, 60. Belfast, 61, 62, 440. County of Londonderry, 59. County of Tyrone, 59. Irenaeus, 23. Irenia, or the House of Peace, 950. Irish, E. W., 310. George, 428, 566, 567, 604, 635. H. P., 310.. INDEX. H45 Irish, continued. Rev. James R., 293, 341, 343, 351, 352, 353, 354, 356, 358, 370, 351, 428, 433, 453, 454, 465, 467, 474, 476, 489, 492, 51 1, 522, 525, 571, 656, 720, 723, 725, 758, 764, 769, 1378. O. B., 310, 566. Mary Havens, 535. Irons, Dr. F. L, 293. Isaiah, Brother (see Lassly). Isham, Mrs. Miranda Fenner, 805. Island, Plum, Shannock, 601. Isle of Bute, 59. Italy, 16, 32, 34, 231. Florence, 17. Milan, 17. Piedmont, 16. Padua, 72. Rome, 25, 26, 27, 29, 30, 31, 53- Ives, Jeremiah, 70, 73. Ivimey . 49, 75, 90, 101, 107. Jabez, or Jaebez, Brother, 1170, 1 171, 1 172 (see also Peter Miller). Jackson, Hamlet, 39, 77, 78, 108. Jacob, Simeon (Brother Simeon), 1252. Jacobs, Lyman C, 356, 809. Jacoby, Mrs. 1179. Jael, Sister (see Mayer; also see Meyer). Jaffa, 348, 349- James, Rev. John, 39, 40, 41, 72, 74, 75, 78, 79, 90, 11 11, 1352. William, 672, 981, nn. Jansen, Reynier, 953, 966. Japan : Tokio, 375, 378. Yokohoma, 375. Japeth (an Indian), 646, 647, 648, 1262, 1266, 1272. Jarl, Frederick G., 2332. Jarman, Jonathan, 680, 688. Java, Magelang, 400, 403, 405. Jeffrey, Benoni Israel, 306, 889. Miss Columbia, 315. Joseph, 889. Robert Alexander, 889. Jeffreys, Gilbert, 560. William, 926. Jeffries, Dr., 84. Jehoida, Brother, 1135 (also see Nagele). Jencks, Elmer D., 569. Jenks of Rhode Island, Governor Joseph, 1270. Jenson, James, 312. Jerome, 23. Jerusalem, 26, 28, 81, 348, 349. Jessey, Henry, 50. Jesuit, 16, 993, 1046, 1219. Jethro, Brother (see Gast). Jett, William, 317. Jews, 17, 18, 33, 337, 338, 339, 340, 34i, 342, 344, 345, 381, 384, 386, 387, 391, 430, 459, 743- Jews' Sabbath Antiquated; by Warren, 70. Jewish Missionary Society, Sev enth Day Baptist (see So ciety). Joan of Kent, 89. Joel, Brother (see Bucher). Johnson, Andrew, 1224. Rev. Frederick F, M. D., 311, 359, 378, 379, 386, 388, 391, 416, 436, 802, 925, 926, 929, 1379- M., 923. Paul, 311. Dr. Samuel, 64. W. K, 382, 917, 924. 1446 SEVENTH-DAY BAPTISTS: Jonathan, Brother (see Hocker). Jonadab, 979. Jones , 82. Jones, A., 307. A. R., 314. Henry L., 299, 406, 413, 467, 720, 723, 725, 760, 766, 767, 769. Horatio Gates, 206, 208, 209, 210. Joel, 80, 81. Miriam, 310. 572. Nathan, 80. Philip, 45, 69, 79. R. W., 181. Mrs. Theodora, 1353. Thomas Gates, 688, 68g. Rev. Dr. William Mead, 39, 40, 42, 50, 52, 54, 60, 61, 68, 74, 75, 76, 80, 107, 202, 206, 210, 2r5, 288, 289, 321, 348, 349, 359, 361, 389, 401, 403, 439, 440, 453, 457, 686, 688, 703, 723, 795, 1346, 1350, 1351, 1352, 1356, 1379- Mrs. William Mead, 42, 34g, 795- William P., 725. Joppa, 81. Jordan, Mrs. Eva G., 301. Henry N, 301, 417, 766, 769. Joseba, Sister, 1253, 1255. Journal, of Samuel Hubbard, 590, 606, 608, 624, 652, 676, 683. Journal and Lesson Papers, 276. Journal, Gloucester, 271. Journal, Milton College, 543. Journal, Sabbath School, 279. Journal of Sacred Literature; by Kitto, 67. Journal of Continental Congress, Vol. IV., 638. Jubilee Papers; by W. M. Jones and others, 41, 51, 52, 56, 221, 275, 393, 456, 457, 729, 1327. Judson, Andrew, 891. Jughthly, Benedict (Brother Bene dict), 1251. Julian Calendar ( see Calendar). Juliana Library Company, 1154. Julianna, Sister (see Gorgas). Junkerott, 1147. Jung , (Sister Seraphia), 1254. William, 1044. Justus, 30. K. Kabballa, Cf. Ginsberg, 944. Kagarise, Rev. George B., 212, 318, 865, gi3, i37g. J. B., 212. Jerome, 319. Wilson, 319. Kain, Isaac, 6go. Kalkglaser, Heinrich, 995. Kammern, 1160. Karber, Barbara, 1137. Melchoir, 1 137. Kansas, 57, 191, 194, 242, 353, 367, 368, 370, 373, 376, 379, 386, 388, 391, 395, 516, 517, 783, 78S, 789, 796. Concordia, 233b. Dow Creek, 360, 810. Emporia, 351, 354, 357, 802. Florence, 802. Freemont, 351, 356, 357. Manhattan, 357. Marion, 802. Nortonville, 57, 221, 308, 309, 320, 392, 393, 410, 417, 480, 520, 554, 810, 927. Pardee, 351, 352, 353, 354, 355, 356, 357, 358, 359, 362, 374. Kedar, or Sister House, 1002, 1017, 1018, 1019, 1037, 1038, INDEX. 1447 Kedar, or Sister House, continued. 1 104, 1 160, 1 162, 1 163. (Also see Sister House). Keiper, Barbara (Sister Bevely), 1 187, 1 1 79. Keith, ueorge, 125, 668, 670, 671, 821, 822, 950, 961. Keithian Quakers, or Keithiaq Quaker Baptists, 129, 670, 674, Kelly, Archibald W., 316. Festus, 317, 318. Rev. M. B., 199, 311, 359, 416, 417, 436, 546, 553, 692, 766, 769, 927, 1346, 1379. M. B., Jr., 406, 413, 447, 1379- Kellys, The, 830, 835. Kelp (Kelpius), George, 956. Kelpius, Johannes, 944, 945, 946, 948, 949, 951, 953, 954, 956, 958, 959, 960, 964, 968, 970, 1071, 1072, 1 1 19, 1 127, 1 149, 1380. Kelpius Community, gg6, 1010. Kenan, Brother (see Funk). Kendall , 84. Kennedy, William, 314, 870. Kennedys, The, 830. Kentucky, 153, 376, 37g, 388, 400, 404, 408, 783, 785- Louisville, 406, 407, 43g. Sheperdsville, 3g6, 782. Kenyon, Alpheus B., 277, 296, 483, 491, 498, 500, 508, 509, 510, 519, 522, 523, 1380. Mrs. Alpheus B., 761. ¦ Benjamin, 657. Eliza Gardner, 454. Miss Elvira E., 509. George P., 644, 765- Mrs. Ida F, 1380. Jared, 433, 453, 653, 654, 739, 747, 765, 1380. Joel, 500. John L, 723. Joseph D., 635. L. H., 300. Kenyon, continued. Mrs. Melissa B. Ward, 233ft, 490, 509, 1380. Nancy, 740. O. A., 298. Rev. William C, 196, 233ft, 295, 428, 430, 454, 464, 46S, 467, 474, 477, 478, 489, 490, 494, 496, 499, 512, 521, 524, 525, 526, 556, 570, 627, 760, 765, 1380. Rev. William C, Professorship of the Latin Language and Literature, 501. Kenyon-AUen Endowment Fund (see Fund). Keturah, Sister (see Eckstein). Kiang Quang, 350, 352, 354, 361, 362. Kiddle, James Jonas, 83. Kildow, Naomi, 847. Killingworth, Thomas, 670, 951. Kimmel, ii7g. Kimmel, Adam, 1 163. Elizabeth, ii7g. Jacob, 1 174, 1 176, 1 179. Johann Jacob, 11 16, 11 17. Philip, 1 134. Mrs. Philip, 1134. Kindergarten Illustrated Lesson Leaflets, 285. Kindergarten Sewing Cards, Mrs. Craft's, 285. King , 1246, 1247. Frank R., 1059, 1250. Governor, 493, 5ig. John S., Bishop of German Sev enth Day Baptist Church, 1 180, 1201, 1238, 1249, 1380. W. C, 535- King Alfred (the Great), 31. King Charles I., 32, 69. King Charles II., 32, 53, 75, 79, 86, 93, 143. King Darius, 891. King Edward, 31. King Edward III., 33. 1448 SEVENTH-DAY BAPTISTS: King, continued. King Edward VI., 67, 90. King George IL, 100. King Henry II., 27. King Henry VI., 32. King Henry VIII., 34. King James I., 32, 107. King William, the Conqueror, 32. King William Rufus, 32. Kirchmeier, Professor, 1147. Kirk of Scotland, 668. Klinkenberg, 1084. Klopf , (Sister Thekla), 1254, 1255- Kloster, 1008, 1009, 1027, 1048, 1053, 1057, 1069, 1071, 1072, 1076, 1078, 1079, 1085, 1087, 1 109, 1114, 1120, 1121, 1122, 1123, 1125, 1 126, 1133, 1153, 1163, 1 165, 1 180, 1 196, (see also Old Cloister, and Ephrata, Penn sylvania). Bethania, 1043. Kloster Press (see Pennsylvania). Knapp, Mrs. Lucy, 309. Miss Nettie, 319. Knight, Philander, 725. Koch, Johannes, 1 163. Stephen (Brother Agabus), 1008, 1009, 1251. Koch-Halekung (Den of Ser pents), ggi. Koeh, You Tsong, 321. Kohn, Dr. Samuel, 38. Kolbe , 1 133. Konig, Simon, 982. Koning, Simon, 968. Konigmacher, Abraham, 1176, 1179. Adam (Brother Naaman), 1236, 1252. Benjamin, 1183, 1186, 1231. Edwin, 1 180, 1231. Jacob, 1 176, 1 178, ii7g, 1236. Joseph, 1 183, 1231, 1236. Margaret, H7g. Rebecca, "7g. William, 1 186. Koo Pau Zi, 321. Koster, Heinrich Bernhard, 936, 947, 948, 949, 950, 951, 952, g6o, g6i, 962, 964, 970, 981. Krafft, Johann Heinrich, 1099. Kroll , (Brother Haggai), 1 132, 1252. Kumlein, Anna Carr, 535. Prof. Ludwig, 534, 805, Thure, 562. Kiister, Ludolph, 961. L. Labadist Community, g73. Labadists, 944. Labagh, Rev. Isaac P., 345. J. P., 432, 453. Lafferty , 159. Lah Chin San, 350. Lake Michigan, 774. Ontario, 729, 749. Lamb , 1279. Lambeth Churchyard (see Church yard). Lamech, Brother, 979, 981, 989. 1069, 1 135, 1251. LaMont, Archibald, 57, 58, 59. Joseph, 57. Landert , (Sister Rahel), 1254, 12-55- Sigmund (Brother Sealtiel), 979, 990, 1252. Landes, Esther, 1179. Hannah, 11 79. Johannes, 97g. Landow, Joseph P., 384, 385. Langworthy, Andrew, 142, 591. Bertha E., 769. Benjamin F., 277, 338, 343, 428, 430, 453, 454, 5o8, 664, 665, 769. INDEX. 1449 Langworthy, continued. Benjamin P., 445, 655. C. D., 769. Charles, 341. Christopher, 428. D. L., 299. Giles M., 293, 559, 560, 570, 688, 692, 723. Mrs. Georgia, 299. Henry, 566. John A., 332, 424, 426, 428, 454, 474- Josiah W., 655. Mabel, 291. Merletta, 291. Nathan H., 384, 661, 1380. Oliver, 567, 635. Mrs. Rachel, 591, 594, sgg. William A., 567. W. P., 769. Lanphear, or Lanphere, Avery, 300. Mrs. Emma, 812. Ethan, 506. George, 312, 733, 1263. Harris, 657. Lavinia, 284. Nathan, 341. Stiles, 312. Larkin, Rev. Ethan P., 292, 297, 436, 482, 496, 509, 560, 665, 699, 1381. J., 567. Jonathan, 661. Mrs. Mary, 312. O. Eugene, 535, 565. Lash for a Liar: or a Word of Warning to all Christians to take heed of Thomas Tillam who is now discovered by his preaching and printing to be a common slanderer of as many as are contrary to his opinions; by William Jen- nison, 105. Lassie , (Sister Rosa), 1254. Lassie, continued. Christiana {Sister Phoebe, or Foeben), 1253, 1254. Lassly , (Brother Isaiah), 1252. Laud, Archbishop, 121. Laura (a cave), 958, 1127, 1128. Laurentius, 30. Law for Suppression of Vice and Immorality (see Sunday Law). Law, Fugitive Slave, 189. Lawrence, A., 406, 766. Peter, 43. Lawton, William, 723. Lea, Mrs. E. C, 292. Leade, Jane, 946. Leaf, The Gem Lesson, 307. National, 307. Cluster, Berean, 285. League, New York Legislative, 701. Learned Treatise of the Sabbath, to Mr. Nicholas Byfield, preacher in Chester; by Ed ward Brerewood, 70. Learsay, de, Rev. A. T., 41. Leath, David W., 413, 417, 852, 863, 865, 868, 913, 928, 1347. Le Chong, 350. Lee, S. I., 320, 388, 391, 395, 406, 413, 416, 453, 921, 924, 925, 926, 928, 1332, 1381. Le Erlow, 254, 350, 352, 361, 364, 369, 370, 378. Legation, Chinese, 213. Legislature, Pennsylvania, 763. Lehman, Peter, 1138, 1141, 1169, 1171, 1174, 1176, 1191, 1195, 1 196. Peter and Company, 1 195. Leister, Judith, 737. Lee, General, 1165, 1190. Leete, Governor of Connecticut, 1274. William, 1265. I4SO SEVENTH-DAY BAPTISTS: Leo , 1 6. Lesson Leaves, 456. Picture, 285, (see also Leaf). Paper, 1335. Lessons, Cook's International, 286. Letter against the Young Pretend er to the people of England; by Daniel Noble, 84. Letter to Mistress Traske, . who lay prisoner in the Gate house many years for keeping the Jewish Sabbath and for work ing on the Lord's Day, and signed T. S.; by John Traske, 109. Letters to Young Preachers and Their Hearers, 457. Lewis, Rev. Abram Herbert, 11, 29, 194, 201, 208, 210, 224, 225, 226, 228, 230, 232, 233/, 256, 265, 277, 286, 2go, 2g6, 2g7, 302, 314, 360, 363, 385, 397, 407, 435, 436, 437, 439, 443, 445, 446, 447, 448, 449, 453, 454,- 457, 458, 45g, 5og, 533, 552, 553, 554, 577, 659, 688 692, 699, 704, 723, 743, 746, 747, 761, 765, 769, 796, 885, 896, 927, 1 190, 1332, 1335, 1336, 1340, 1343, 1344, 1347, 1381. Mrs. Abram Herbert, 256. Alfred, 474. Alvin A., 723, 725, 748, 758, 765, 766. Amos C, 482, 567. C. C, Jr., 567. Rev. Charles M., 290, 292, 352, 353, 354, 356, 358, 359, 360, 361,362,364, 366, 368, 371,373, 377, 428, 438, 453, 454, 623, 625, 656, 663, 722, 723, 725, 765, 809, 810, 811, 884, goi, 1381. Mrs. Charles M., 454. Christopher C, 654, 664. Lewis, continued. Dr. Daniel, 517, 634, 654, 664, 1 188. Edwin H., 296, 435, 455, 482, Edwin R., 660. Edwin R., Jr., 660. Rev. George W., 292, 307, 391, 395, 406, 413, 435, 455, 553, 723, 769, 842, 925, 926, 927, 930. Henry B„ 290, 305, 356, 359, 361, 363, 366, 370, 373, 378, 379, 382, 395, 723, 758, 765, 788, 809, 810, 861, 913, 1382. Howell, 311. L W., 2g7. Lyman, 297. Nathaniel, 635. N. K, 566. Oliver, 311. Rev. Robert, 311, 359. Mrs. Robert, 311, W. B., 367. W. I., 517. William H., 292. Zachery, 319. Library, Redwood, 144. Lichty, Anna (Sister Effigenia), 1253, 1254. Life and Death doctrines and do ings of Mr. John Traske; by Edward Norrice, 109. Life and Sermons of Jonathan Allen, Ph. D., D. D., LL. D., 488, 528, 760. Life and Works of Joseph Sten nett, 68. Life Time Hymns, 233b. Light, John, 41. Light of Home, 251, 456, 459, 1336, 1337- Lillejohn, William, 306. Lilly, George H., 233b. Lincoln, Abraham, 541. Mordecai, 1111. Lindquist, J. P., 233b. Lippincott, Rev. Darwin C, 413, 416, 863, 865, 868, 913. INDEX. HSI Lippincott, continued. Leman, 912. Lippincotts, The, 830. List of Churches, 764, 765. Lithuania, 16. Literary Echo, 695. Literature of the Sabbath Ques tion; by Robert Cox, 64, 67. Livermore, Mrs. Clarissa, 562, 805. Edmund, 738. John P., 737, 738, 769. L. C, 769. Leander E., 243, 280, 293, 296, 304, 396, 435, 448, 453, 454, 455, 457, 482, 508, 517, 553, 559, 565, 572, 665, 666, 680, 721, 723, 738, 766, 769, 796, 806, 925, 1332, 1350, 1382, Professor P. P., 531. Liverpool (see England). Lives of the Professors of Gresham College; by Ward, 7i Livingston Manor, 1 143. Livonia, 17. Lloyd , 24. Lohman . 1 1 18. Heinrich, n 17. Johann Heinrich, 1 1 16. Mrs. Johann Heinrich, 1 1 16. Lollard, Walter, 33, 34. Lollards, 33, 34, 35, 36, 38. Lombardy, 17. London (see England). Long, David C, 360. G. C, 318, 319. Mrs. Ida F. (Salian), 490. Longenecker, David, 1231. Long Island, 128, 132, 133, 150, 153, 683. Brooklyn, 426. Hempstead, 1276, 1277. Huntington, 681. Montauk Point, 143. Orient, Southold, 681. Oyster Pond, 128, 129, 679, 680, 681, 682. Long Island, continued. Williamsburg, . 426. Loofboro, E. B., 413. Eli F, 396,. 413, 416, 553, 554- L. A., 305. W., 413. W. J., 306. Loofboros, the, 830, 845. Loomis, Elias, 1281. Lord Archbishop of Canterbury, 69. Lord's Seventh Day Sabbath; by Wohlfarth, 984. Lorenzo de Medici of the Colonies, 144. Lottie (a «egro), 895. Louisiana, 190, 218, 395, 418ft. Hammond, 217, 319, 386, 391, 395, 416, 923, 924, 926, 927, g28. New Orleans, 217. Lovelace, Richard, in. Lovell, John, 1046. Loving Moan of the Disconsolate Soul in the Morning Dawn; by Kelpius, 954. Lowman, rtenry 1 134. Lowry, Rev. , 347. Lowther , 881. Beatrice (now Mrs. Dwight Clarke), 316, 913. Johnson J., 316. Stillman F., 315, 316. Wesley C, 317. Lucia, Sister (see Foltz). Luce, Mrs. A. A., 562. Lucky, Christian Theophilus, 381, 384, 385, 386, 388, 391, 457, 1338, 1346, 1382. Luker, Mark, 122, 592. Luther, Martin, 35, 113, 120, 93g, 943, 959, 1007. Lutheranism, American, 1 144. Luthers, , 1 133. Lutherans, 17, 233, 1005, 1010, 1036, 1099, 1117, 1118, 1126. I452 SEVENTH-DAY BAPTISTS: Lyman, LeRoy, 745. Lyon, Mrs. Ann M. R., 233ft, 250, 501. Eliphalet, 428, 454. Ellen A., 298. G. H., 762. Paul, 7(7. M. Macarius, Brother (see Zinn). Macarthur, Donald, 58.^ Macfarlane, Thomas, 434. Mack, Alexander, 976, g77, 988, 994, 997. 1002, 1008, 1043, 1 120, 1 121. Mrs. Alexander, 976. Alexander, Jr. (Brother Timo- theus and Brother Theo philus), 1 104, 1253. Andrew, noo. Elizabeth, 1002. Maria Hildebrand (Sister Abi gail), 1253. Valentin, 1002, 1082. Valentin, daughter of (Sister Constantia), 1253. Mackenzie, John, B. A., 1353. Maecha, Sister, 1254. Magazine, Century, 1257. Harpers, 1257. Missionary (Seventh Day Bap tist); 170, 332, 335, 422, 589, 729, 739, 1 176, 1208, 1327, 1328. Protestant Dissenters, 84. Scholar's, .285. Magdalena, Sister (see Hage mann ) . Magister of the Wissahickon (see Matthai). Magna Charta of American Lib erty, 937. [91] Magus of the Cocalico, 1136, 1 149. Mahoney, Rev. J. G., 416, 766. Main, Rev. Arthur Elwin, 149, 209, 217, 233/, 266, 280, 296, 357, 363, 365, 367, 369, 370, 372, 374, 379, 381, 383, 385, 388, 392, 396, 397, 398, 406, 407, 408, 415, 4i8f?, 435, 447, 454, 457, 491, 507, 521, 554, 577, 624, 658, 692, 704, 723, 795, 9i8, 925, 1332, 1333, 1335, 1343, 1347, 1382. E. S., 297. Ezekiel, 742. Nathan, 742. Sallie, 742. Maine, 713. Portland, 262. Waterville, 497. Maitland , 90. Manasseh, Brother (see Funk). Mann , 596, 1279. Sarah, 1270, 1280. Manoah, Brother (see Stattler). Manor, Seventh Day Baptist, "51- * Manuel (a negro), 895. Marcella, Sister (see Sauer). Marcus Aurelius, 959. Maria, Prioress, or Sister (see Eicher). Maris, Fred, 308. Isaac, 308. Marsh, Edwin, 562. Marshal, Christop (or Christopher Marshall), 1033, 1069, 1071. Marshall, William, 1214. Marshman , 103. Martin, Brother (see Bramer; also Funk). Martin, George Adam, 11 18, 1134, "35, 1^36, 1 137, 1 147. Jacob, 682, 1 147, 1 172. Rev. Marcus E., 391, 395, 852, 859, 860, 863, 864, 866, 868, 913. Mrs. Marcus E., 318. Robert, 828. INDEX. 1453 Martin, continued. Thomas, 130, 669, 670, 673. W. E., 379. Martyr, Justin, 14. Martyr Book, 1061, 1066, 1158. Martyrer Spiegel; Braght, 1063. Marvin, James, 499. Mrs. Professor, 515. Maryland, 667, 673, 683, 830, 845, 894, 938, 1007, 1 182, 1227. Baltimore, 226, 340, 937, 1077, H95- Bohemia Manor, 944. Cecil County, 130, 835, 844, 853. Chesapeake Bay, g44. Mason, Vvillard P., 233**. and Dixon's Line, 1135. and Dixon's Survey, 1125. Massachusetts, in, 140, 141, 153, 335, 600, 612, 683, 1271. Bedford, 606. .Boston, 80, 126, 142, 602, 612, 624, 654, 1269, 1278. Boston, Bunker Hill, 1236. Boston Methodist Episcopal Publishing House, 285. Cottage City, 390. Hancock, 3go. New Bedford, 608. Northborough, 503. Plymouth, 1286. Plymouth Colony, 601, 602. Plymouth Rock, 121. Pomeganset, or Ponganset, 606, 608. Quincy, 1237. Swansea, 683. Worcester, 503. Materialism; D. E. Maxson, ig3. Matrimony; Beissel, g88, 989. Matthai, Conrad (Magister of the Wissahickon), 936, 964, 966, 968, 970, 972, 996, 1005, 1044, 1072, noo, 1151, 1383- Matty, Henry, 45, 46. Maulden, Rev. John, 40, 83, 90, 1353- Maurer, Henry B., 1344, 1346, I347- Maxson , 646, 649. Mrs. A. S„ 812. Mrs. Adelia, 28g. Alfred, 304. Mrs. Amanda (Mrs. William B.), 290. Amos L., 736. Anna, 843. Arminda, 511. Benjamin, 428, 467, 474, 725, 740, 1383- C. H., 275, 293. Miss Caroline B., 509, 571. Charles, 433, 453, 454, 660. Charles B., 661. Charles Clarence, 660. Charles H., 437, 725. Charles M., 725. Charles N, 314, 913. David, 342, 635. Daniel B., 304, 562, 564, 565, 806. Darwin E., 194, 201, 202, 239, 241, 243, 275, 276, 297, 302, 368, 37g, 402, 436, 454, 457, 467, 476, 482, 499, 509, 513, 5i6, 536, 554, 692, 699, 736, 761, 762, 765, 769, 784, 790, 799, 1331, 1335, 1383- Dr. Edwin R., 292, 304, 1349. Edwin S., 725. Elva, 317. Dr. Enoch, 753. Ephraim, 342, 428, 430, 453, 725, 826, 843. George P., 341, 428, 430, 474. H. R., 307. Henry D., 293, 535, 725. Henry M., 233d, 243, 245, 286, 4i8e, 435, 455, 5 18, 660, 693, 694, 725, 1383- Mrs. Henry M., 252, 263, 279, 282, 694, 1334, 1350. ' 1454 SEVENTH-DAY BAPTISTS: Maxson, continued. Professor Inez R., 509. J. C, 72s. J. M., 3". J. M., Jr, 430. J. S., 565. J. Irving, 660, 661. Jacob, 878. Jesse, 635. Joel, 740. John, 128, 428, 612, 620, 623, 635, 660, 1383. Jonathan, 127, 128, 177, 190, 289, 293, 336, 341, 418, 422, 429, 430, 453, 455, 457, 569, 600, 603, 607, 608, 611, 612, 615, 616, 620, 622, 623, 624, 625, 626, 634, 635, 660, 721, 737, 740, 1223, 1328. Mrs. Jonathan, 600, 611. Joseph, 607, 620, 621, 623, 634, 706. Joseph S, 652. Joshua B, 426, 428. Miss L. E., 565. Leroy H., 454. Mrs. Lucy, 566. Luke, 652, 733. Luke, Jr, 341. M. L, 320. Mosher, 834. Miss (afterward Mrs. Jonathan Allen), 514. N. D, 304. Nancy, 302. Nathan, 510, 769. Phoebe, 740. Phoebe A, 511. R- J-, 308, 312, 320, 930. Ralph N, 660. Ruth, 737- Samantha, 511. Dr. Sands C, 231, 290, 291, 292, 453, 1384- Rev. Sanford L, 299, 444, 546, 547, 553, 562, 767, 769, 805, 839, 842, 893, 913, 1383. Maxson, continued. Sands B, 454. S. W, 293, 725, 1384. Simeon, 826. Stephen, 160, 510. Susan, 511. Thomas A, 653, 843. Timothy, 843. William, 430, 569, 826. Rev. William B, 169, 170, 272, 290, 304, 332, 333, 334, 335, 336, 338, 34i, 342, 343, 424, 428, 429, 430, 432, 433,' 436, 454, 457, 465, 467, 474, 475, 476, 55i, 568, 627, 643, 658, 680, 697, 699, 703, 706, 711, 720, 723, 740, 750, 801, 826, 875, 876, 879, 1327, 1328, 1330, 1333, 1340, 1342, 1347, 1349, 1356, 1357, 1384. Rev. William B, Professorship of the Greek Language and Literature, 502, 510. William Ellery, 661. Zebulon, 826, 834. Maxson of Rhode Island, 143. Maxsons, 830. Mayer, Barbara (Sister Jael), 1172, (see Meyer). Benjamin, 1071. Hansley (Brother Amaziah), 1251. Solomon, 1071. Mayes, F. M, 382, 918, 919, 921, 924. Mayflower, The, 121. McCarty, George W, 388. McClelland, Rev. A. L, 535. McCracken, Eugene R, 535. McCready, G. W, 1347. McDowell , 408. McElroy, George W, 1230, 1231. McKee, C. D, 298. McKinley , 4. McLafferty, Henry, 132, 679, 680. McLearn, Rev. Alexander, 444, 656, 918, 1346. INDEX. H55 McLene, James, 1217, 1218, 1220. McLennan, Judge P. B, 517. McOmber, Harriet E, 566. McWhorter, L, 305. Walter Fields, 316. Meacha, Sister, 1255. Meathrel, C. F, 317. Meder, John, 1214. Meeting-house, Spunk, 667. Union, 659. Meig, Professor, 1147. Meily, Jacob, 1179. William, 1231. Meintzer, Joseph, 1179. Melancthon, 939. Melinger, Mrs. Gertraut, 1163. Melonia, Sister (see Bramin). Melitus, 30. Memoirs; George Morel, 35. Memorial, The, 215. Sabbath, 58, 82, 83. Seventh Day Baptist, 51, 94, 119, 594, 602 606, 609, 642, 678, 680, 687, 729, 1262, 1332. Memorial Board (see Board). Memorial Fund, Seventh Day Baptist, 233a, 240. Memorial, Nonconformist, 52. Mengersen, Mrs. Anna C, 314. Menno, Simon, 976, 1063. Mennonites, 944, 970, 972, 974, 1003, 1005, 1059, 1061, 1063, 1064, 1 138, 1 163. Mentzer, John F, 1236. Merideth, Alpheus A, 860. Simon, 981, mi. Merrit, Nathan, 738. Messinger, Achsa, 741. Calvin, 741. James H, 560. Martha, 741. Roxy, 741. Methodists, 1240, (see also Bos ton). Mexico, 993. Meyer, Barbara (Sister Jael), 974, 1002, 1253, (see Mayer). Meyer, continued. Johannes, 979. Meyle, Hans, 979. Mrs, 979. Jan (Brother Amos), 1251. Miami River, 827. Michigan, 343, 531. Middaugh, Miss Ethel A, 521, 554. Midnight Cry; by John Rogers, 1269, . 1278. Midnight Missions (see Mis sions). Miles, Rev. John, 60, 61. Miley, John, 1179. Millard, Barton M, 428. William, 737. Millenium, 1084. Miller ¦, 579. Alice, 291. Collins, 291. Grace E, 535. Hannah, Sister, 1253, 1255. Heinrich, noo, 1163. Henry, Jr, 1 179. Rev. Johann Peter (Brother Jaebez, also Brother Agrip- pa), 937, 938, 998, 1000, 1001, 1005, 1006, 1008, 1012, 1013, 1014, 1017, 1018, 1020, 1030, 1043, 1045, 1055, 1056, 1064, 1069, 1083, 1103, 1114, 1 122, 1 134, 1 136, 1 137, 1 138, 1 143, 1 144, 1 145, 1 147, 1 149, 1151, 1152, 1 153, 1 154, 1155, 1 156, 1157, 1 158, 1159, 1160, 1 163, 1 164, 1 165, 1 166, 1 167, 1168, 1169, 1171, 1172, 1173, 1 174, 1 176, 1 187, 1251, 1252, 1280, 1385. Rev. John, 60. Maria (Sister Paulina), 1254, 1255- Peter (see Rev. Johann Peter Miller). Professor Prosper, 509. Milliken, J. A, 917, 918, 923. Milliner, Mrs, 1179. 1456 SEVENTH-DAY BAPTISTS : Mill Yard Publications, 104, 112. Mills, Francis, 291. Mrs. Francis, 291. James, 535. N. M, 412, 416, 553, 658. Rev. Orpheus S, 307, 317, 386, 388, 391, 395, 406, 413, 416, 553, 724, 725, 766, 864, 913. Milner, Edward, 1009. Milton Academy (see Academy). Milton College Journal, 543. Miner, Emeline, 511. H. E, 304. Ministers' Monument ( see Mon ument). Minnesota, 242, 351, 354. 367, 368, 373, 376, 379, 382, 396, 418ft, 418ft, 783, 785, 789, 796, 799- Minnesota, 242, 351, 367, 368, 373, 376, 379, 382, 396, 418ft, 418ft, 783, 785, 789, 796, 799- Albert Lea, 802. Alden, 359, 361, 386, 802, 806, 810. Ashland, 307, 357, 361. Carleton, or Carlston, 353, 354, 356, 357, 358, 359, 361, 362. Dodge Centre, 233b, 282, 306, 307, 388, 811, 930. Dodge County, 349. Freeborn County, 349. Farribault, 349. Isanti, 782. Mantorville, 349. Minneapolis, 442. New Auburn, 309, 353, 354, 357, 386, 388, 391, 395, 416, 929. St. Paul, 398. Transit, 356, 357, 358, 359, 361. Trenton, 307, 349, 351, 352, 353, 354, 357, 386, 811. Wasioja, 307, 351, 352, 353, 354, 356, 357, 359, 361. Wilton, 357. Minutes of General Conference, 84. Mission, Gold Coast, 267. for Sailors, Mizpah, 267. Pacific Garden, 310. Industrial, Zambesi, 579. Missionary Reporter, The, 380, 456, 1333- Missions, Baptist Board of For eign, 168, 170, 174, 187, 252. (See also Missionary Society). Missions, Midnight, 3%l. Mississippi, 391, 921. Beauregard, Copiah, or Copia County, 217, 922, 923, 924. Hammond, 388. Hewitt Springs, 388, 923, 924, 925. River, 1120, 1121. Missouri, 361, 367, 368, 370, 373, 374, 376, 379, 386, 388, 391, 395, 413, 416, 418ft, 490, 783, 789, 796, 921. Brookfield, 357, 358, 359, 360, 371. Carthage, 360. Christian County, 917, 923, 924. Corsicana, Barry County, 924. Texas County, 918, 922, 926. Tyson, Texas County, 926. Mix, E. M, 298. Moffat, Professor, 27, 28, 30. Mohler, Jeremiah, 1231, 1236, 1238, 1239. Molyneaux, George, 32. Monastery, 1072. Monchsschrift, 1075. Monk, Charles, 60. Monk's Academy (see Academy). Monns, John, Sr, 1179. Monongahela River, 827, 828, 876, 1 124. West Fork of, 843. Monroe, T. C, 319. T. H, 929. W. H, 306. Montague, Professor M, 531. Montana, 217. INDEX. H57 Monument on Zion Hill. An Ad dress delivered on Patriots' Day, Wednesday, September 11, 1895; Julius F. Sachse, "59- Monument, Ministers', 614, 631, 639, 666, 677. Moore, Henry C, 660. Isaac, 659, 692. Jane M, 698. John, 43. N. O, 311, 1332, 1347. Moors, 23. Moravians, 1009, 1031, 1058, 1059, 1082, 1083, 1 103, 1 144. of Germany, 1240. Morel, George, 35. Morgan, J. F, 233?. Dr. John, 1 152. Morris, Rev. Isaac, 834, 843. Morton, , 99. Jane C. Bond (Mrs. J. B.), 257, 534, 805. Joseph M, 691. Joseph W, 67, 380, 382, 386, 388, 391, 398, 436, 457, 561, 566, 571, 663, 692, 1337, 1342, 1346, 1350, 1353, 1385. William, 96. Mosher, John M, 277, 299, 769. Mrs. John P, 285. P, 706. Pinkham, 697. Movement, Student Evangelistic, 393- Mr. Foster's Sermon on the Sab bath, examined with candor; by Robert Cornthwaite, 74. Muhlenberg, Rev. Heinrich Mel chior, 1 144. General Peter, 1057. Miiller, Maria Stattler (Sister Sincletia), 1107, 1254. Miiller, (also see Miller). Mumford, Stephen, 122, 124. 126, 149, 325, 589, 590, 59L 599, 611, 953, 1287. Mumford, continued. Mrs. Stephen, 124, 591, 599. Mumfords of Rhode Island, 143. Muncey, Arza, 454. Munster, Germany, 36. Munzen, Thomas, 975. Music of the Ephrata Cloister; Also Conrad Beissel's Treatise on Music; by Julius Fried rich Sachse, 1256. Myconius, 959. Mystical Proverbs, 984. N. Naaman, Brother (see Konig macher). Naemy, Sister (see Eicher). Nagele, Rudolph (Brother Je hoida, and Zephaniah), 979, 980, 1252, 1253. Mrs, 979. Nagle (Nagely), Jacob, 1172. Nahor, Hildebrand (Sister Eu sebia II.), 1253. Nally, or Nelly, Victor, 675, 1 114. Nantmeal Revival, 11 11. Narragansetts, 611 Nathan, Brother (see Hagemann). National Purity Congress, 226. Natton (see England). Nazarenes, 15, 34. Nebraska, 194, 351, 358, 367, 370, 374. 376, 379. 386, 395, 396, 418ft, 783, 78S, 789, 796. Davis Creek, 371. Farnam, 313. Humboldt, 386, 391. Long Branch, 351, 354, 356, 357, 360, 361, 388. Mira Creek Valley, 371. North Loup, 263, 320, 362, 367, 368, 371, 373, 391, 417, 928. Orleans, 371, 373. H58 SEVENTH-DAY BAPTISTS: Nebraska, continued. Republican City, 371. Republican Valley, 373. Necessity of an Education, The 546- Nehemiah, Brother (see Hage mann). Neil, N. 0, 418/. Negley, George E, 319. Nelly (see Nally). Nelson, 24. A. Eliza, 375. Miss Alice (now Mrs. C. A. Davis), 312. Miss ,-\nna, 312. Miss Carrie, 930. Charles, 312. Lizzie, 377. Nemy, Sister (see Eicher). Nestor, 4i8rf. Netherlands, 16. Newburn, Nathan, 682. New England, 51, 68, 487, 512, 527, 540, 636, 822, 825, 952, 1043, 1046, 1047, 1230, 1264, 1296. New England Idol, 1268. New England Psalm Singer; by William Billings, 1085. Nezv-geborenen, or the Stillen im Lande, 945. Nezu Gospel, not the True Gos pel or a discovery of the life and death, doctrines and do ings of Mr. John Traske, and the effects of all in his fol lowers, Wherein a Mysterie of iniquity is briefly disclosed, a Seducer unmasked, and all warned to beware of impost- ers; by Edward Norrice, 109. New Hampshire, 919. New Jersey, 75, 76, 119, 131, 134, 150, 151, 153, 156, 170, 179, 233, 233m, 241, 242, 284, 325, 33i, 333, 379, 423, 578, 587, New Jersey, continued. 588, 618, 626, 639, 669, 671, 685, 705, 739, 823, 827, 833, 840, 845, 875, 877, 888, 929, 946, 950, 1043, 1145, 1182, 1 190, 1210, 1222, 1227, 1329, 1330. Amwell, Hunterdon County, 1004, 1005, 1017, 1044, 1046, 1047. Asbury Park, 825. Barnegat, Monmouth County, 1045, 1046, 1047, 1270. Barnegat Bay, 1045, 1279. Baskingridge, 1271. Bonhampton, 684. Bordentown, 131, 1146, 1175, 1 183, 1 185. Bowentown, 683. Burlington, Burlington County, 159, 173, 9Si, 1046. Clay Pit Creek, Monmouth County, 823, 826. Cohansey, (see Shiloh). Cohansey Creek, 132. Crosswick Creek, Burlington County, 1046. Cumberland County, 132. Dover, 233b. Dunellen, 409. Elizabeth, 696. Glendola, 640. Hoboken, 703. Hopatacong Creek, 1046, 1279. Hopewell, Cumberland County, 677, 683. Hopewell Township, 131. Jersey City, 231. Lake Hopatacong, Morris County, 1280. Manasquan, Monmouth County, 822, (see also Squam, and Squan). Manasquan River, 822, 823, 1045- Marlboro, 132, 284, 690, 918, (see also Salem). INDEX. 1459 New Jersey, continued. Middletown, 826. Monmouth County, 638, 823, 1279. Morris County, 1045. Mountain Pond, 1280. Mount Arlington, 1280. Newark, 233m, 518, 703. New Brunswick, 124, 272, 1046, 1047, 1231. New Market, 191, 239, 240, 268, 272, 287, 326, 381, 424, 452, Si7, 563, 680, 896, 1330, (see also Piscataway). North Plainfield, 503. Piscataway, Middlesex County, 124, 125, 130, 131, 132, 133, 145, 152, 155, 156, 157, 159, 160, 164, 167, 169, 170, 176, 183, 325, 327, 328, 330, 332, 333, 335, 336, 337, 397, 409, 463, 588, 589, 662, 672, 675, 676, 677, 678, 679, 684, 697, 705, 706, 823, 826, 827, 830, 832, 876, 1 183, 1207. Plainfield, 132, 185, 189, 190, 207, 224, 239, 240, 241, 264, 268, 278, 279, 282, 285, 344, 346, 347, 348, 370, 374, 378, 396, 398, 401, 415, 4i8d, 426, 431, 435, 442, 443, 446, 448, 450, 452, 465, 467, 474, 475, 483, 491, 502, 503, 518, 536, 580, 582, 660, 661, 681, 691, 692, 694, 695, 697, 704, 716, 793, 800, 821, 883, 1 185, 1331, 1334, 1335, 1341, 1343, 1349, 1350. Board of Trade, 681. City National Bank, 681. Courier News, 681. Dime Savings Bank, 681. Electric and Gas Light Com pany, 681. First National Bank, 681. Water Supply Company, 681. Princeton, 527. New Jersey, continued. Roadstown, 821 (see Shiloh). Rosenhayn, Cumberland County, 82, 359, 703. Rustic, 1280. Salem, 308, 688, 829, 830, 835, 875, 876, 951, 1207, (see also Marlboro).County, 132, 690. Schooley's Mountain, Morris County, 1045, 1046, 1270, 1279. Shark River, 823, 1045. Shiloh, 81, 152, 154, 156,. 158, 159, 160, 161, 162, 166, 167, 173, 174, 179, 187, 198, 213, 214, 2336, 237, 279, 288, 327, 333, 336, 356, 36o, 375, 378, 382, 426, 463, 479, 482, 560, 588, 589, 645, 678, 683, 687, 688, 690, 697, 706, 821, 849, 870, 876, 879, 895, 896, 1 1 75, 1 176, 1 182, 1 183, 1207, 1224, 1356. Shrewsbury Church (see Churches). Shrewsbury, Monmouth County, 76, 132, 826, 827, 843, 1045. Silver Spring, 1280. Squam, 129. Squan, 826. Squan River, 679. Stelton, 676. Stoe Creek, 336. Succasunna, or Suckasunny, 1046, 1279. Sussex County, Second Regi ment of Militia, 827. Trenton, 75, 76, 124, 131, 132, £76, 677, 683, 684, 686, 1047. Vineland, 82, 703. Waretown, Ocean County, 1045, 1046, 1279, 1280. West Jersey, 1004. Woodbridge, 1047. Central Railroad Company of, 693- New Lights, 657. 1460 SEVENTH-DAY BAPTISTS: New Market Seminary (see Sem inary). Newmeyer, George, 1134. New Netherlands, 683. New Salem Academy (see Acad emy). Newton, Rev. David N, 289, 386, 396, 406, 413, 416, 704. Miss Emily P, 289. George N, 704. R, 704. New Spain, 1046. New- York, 72, 80, 81, 82, 133, 151, 153, 155, 179, 210, 233, 233"', 242, 332, 333, 341, 346, 373, 376, 379, 385, 401, 418ft, 433, 467, 540, 644, 679, 760, 774, 878, 965, 1 1 19, 1 175, 1 183, 1222. Adams, 169, 192, 334, 426. Adams Centre, 200, 211, 231, 237, 290, 358, 379, 388, 418, 4i8 flsffiffi-:'- Vi fttklM Sift