SECTION II.EASTERN ASSOCIATION.
The Eastern Association of Seventh-day Baptists, embraces the churches located in Connecticut, Rhode Island,and New Jersey. The history of these communities must be highly interesting, and fraught with instruction to every pious mind.
This little territory, which circumstances have rendered so peculiarly dear and interesting to every pious mind, was settled at a remarkable period in the history of the world, and under circumstances not only new and peculiar, but strongly adverse to former theories and practices. It remained for the founder of this little colony to make the discovery that the consciences of men were above the cognizance of penal regulations or legal processes; but the principles of religious freedom which he exposed and incorporated in his government were regarded by all other bodies, both civil, judicial, and ecclesiastical, as in the highest degree visionary in theory, and dangerous, disorganizing, and impracticable in real life.
It is not surprising that a pampered priesthood and lordly prelates, whose honours and preferments were based upon a system of ecclesiastical tyranny, should oppose, by every possible means, the establishment of unlimited toleration; although we may well wonder that those who had felt themselves the heavy weight of religious persecution, should commit so great an error, so palpable an inconsistency, as to attempt to deprive others of the inestimable blessing of worshipping God according to the dictates of their own consciences. Roger Williams, who fled from the persecuting Puritans, became the founder of the first Baptist Church in America, which was instituted at Providence, 1644, and from which originated a church at Newport, in 1652, under the auspices of Rev. William Vaughan. From this community seven persons seceded in 1671, and establishedthe first Seventh-day Baptist, and the Third Baptist Church upon the American continent. This secession took place in consequence of the teachings of Stephen Mumford, who emigrated from England in 1665, and who contended, with zeal and fervour, for the perpetuity and unchangeable nature of the Sabbatical ordinance. It is greatly to be lamented that of the early life of this man, the parent, under God, of so many flourishing religious communities, so little is known.
Only a few facts have been preserved, and these rest on questionable evidence. I have not been able to obtain any knowledge of his parents, of the place of his birth and education, or any of the circumstances connected with his conversion. It is certain, however, that he embraced Sabbatarian sentiments, or was educated in that belief in Europe.
Mr. Mumford, when he arrived in this country, was in the middle of life; a period when the energy of youth remains without its rashness, and the mind is prepared to act with steadiness without exhibiting the timidity and pertinacity of old age.
It has been observed, with more beauty of expression than either truth or consistency, that great circumstances make great men. It is certain that extraordinary trials, new situations, and difficult exigencies may and will develope unexpected powers, and give prominence to certain traits of character; nevertheless, the mind, in its essential qualities, generally remains unchanged. Horace, whose knowledge of human nature no one has ever distrusted, very pertinently remarks, that those who cross the ocean pass under a new sky, but do not change their disposition. This was undoubtedly true of Mr. Mumford; and could we trace his early history, we should doubtless find an exhibition of the same principles and conduct which marked his subsequentcareer. But the actions of Mumford speak loudly in his behalf. He was evidently a lover of the truth, and one neither ashamed nor afraid to advocate unpopular tenets if they agreed with the Word of God. He cannot be accused of bigotry or intolerant feelings towards those who differed from him in sentiments, for he united with, and continued in the communion of the First-day Baptist Church in Newport for a considerable time. Neither does it appear that he attempted to make proselytes by any violent or injudicious methods, but simply showed the way of right by expounding the Scriptures in friendly conversation. It is evident that he had no ambition to be considered as a partisan leader, for he never aspired to become an elder even in the church which he had been instrumental in gathering. While a conclusive testimony of his generally irreproachable character, and the piety of his little band of followers, is evinced by the fact that they were not excluded from the First-day community, but voluntarily withdrew from it, in consequence of the "hard things" which were spoken against them by their brethren.
It is probable that Mr. Mumford was one of those amiable and worthy characters, who, possessing an humble and unaspiring disposition, never dream of worldly distinction or popular applause, or that their actions, or the perpetuation of their memories, can be beneficial or grateful to posterity. At this time, too, the founder of a poor and despised sect must have had other subjects of greater moment in mind, and must have been too busy to record his own fortunes, and too pious to feel any pride in recounting his ancestry, his adventures, and his sufferings.
In the colony of Rhode Island liberty of conscience was professedly established, and the friends of Roger Williams have chanted his praise in no measured terms upon that account; but how do their eulogies agree with the factthat even here the Sabbatarians were subjected to peculiar troubles, and suffered much inconvenience, being exposed to insults and annoyances upon their Sabbaths, and likewise driven from their fields of labour upon the first day of the week by the magistrate, although peaceably at work in a manner that precluded any disturbance. Of the manner of Mr. Mumford's death I have no account; but "mark the perfect, and behold the upright, for the end of that man is peace." Doubtless it was so with him.
The Sabbatarian church at Newport was instituted in 1641. It then contained seven members, who had withdrawn from the communion of the First-day church on account of the differences subsisting between them with respect to the Sabbatical ordinance. Their names were Stephen Mumford, William Hiscox, Samuel Hubbard, Roger Baster, and three sisters; William Hiscox became their first pastor.
The early history of Elder Hiscox, like that of most of his contemporaries, is wrapped in obscurity. He appears, however, to have held an eminent place in the First-day Baptist Church of Newport, then under the pastoral care of Rev. Mr. Clark, as we find that he was appointed by that body, in conjunction with Joseph Torrey and Samuel Hubbard, to assist the Baptists at Boston, in a public dispute concerning infant baptism, to which they were challenged by the Puritan persecutors. This dispute was actually held and continued for two days, though to little purpose, for all turned out a farce so far as the Baptists were concerned, who, as it appeared, were only invited there to be tantalized and abused.
It is very probable that Mr. Hiscox had acquired a reputationfor public speaking before he was chosen or ordained to the ministerial office by the infant church at Newport. Be that as it may, his faithfulness, the prosperity of the church under his ministry, and the successful manner in which he vindicated the Scriptural tenets which he had espoused, evinced the wisdom of their choice. He fell asleep in Jesus in 1704, in the sixty-sixth year of his age.
Rev. William Gibson, from London, where he received his ordination, was his successor. Elder Gibson is said to have descended from an ancient and highly respectable family in Warwickshire. From his youth he was destined for the church, and consequently he received a classical education in Oxford, that nursery of ecclesiastics. While prosecuting his preparatory studies, he accompanied his fellow-students to see what they denominated "sport," which was, in reality, the public whipping of a poor woman for nonconformity as it respected infant baptism, and the religious observance of the first day. The great patience and apparent piety of the victim, together with the brutality of the sentence, wrought powerfully upon his sympathetic mind, and finally he abandoned the study of logic for that of the Bible, in order to discover what part of the sacred volume authorized such proceedings. This inquiry, to the inexpressible grief of his parents, who saw the prostration of their worldly hopes, terminated in his conversion to Baptist sentiments, and his emigration to America. He filled the office of pastor to the church at Newport until his death, which occurred in 1717, in the 79th year of his age. Joseph Crandall, who had been his colleague for two years, succeeded him. He was an able and worthy minister, although illiterate, and the church prospered under his administration. He died in 1737.
Rev. Joseph Maxson, another father in Israel, followed,who died in 1743. Mr. Maxson is said to have been extremely apt and pointed in argument, but he was mainly distinguished for judicious adaptation of means to ends in all his intercourse with the unconverted. This will be illustrated by the following anecdote. He had a neighbour notorious for infidel principles and unchristian conduct, but as such characters generally are, he was entirely ignorant of the Bible, nor could he be prevailed on to read or accept one. Mr. Maxson did not press the matter, but manifested as much unconcern as he could assume. Some time after, our infidel friend was returning home, when near his gate, he discovered a book presenting the appearance of having been accidentally dropped. He took it up; it was a Bible. Upon the blank leaf was written—
"'Twas for me, thy soul death tasted,Seeking me, thy worn feet hasted;Let such labour not be wasted."
"'Twas for me, thy soul death tasted,Seeking me, thy worn feet hasted;Let such labour not be wasted."
"'Twas for me, thy soul death tasted,Seeking me, thy worn feet hasted;Let such labour not be wasted."
"'Twas for me, thy soul death tasted,
Seeking me, thy worn feet hasted;
Let such labour not be wasted."
The exquisite beauty of this stanza struck the mind of the scoffer; he thought that certainly his principles could not be shaken by a slight examination of the book, as he wished particularly to discover to what passage such beautiful lines could apply. He did so; the result was his conversion.
Rev. John Maxson, their next pastor, was a man of eminent piety. He was not a proficient in the wisdom of this world, but he possessed that without which all learning is vain. He was eminently distinguished for his knowledge and love of the Scriptures. He died in 1778.
Rev. William Bliss received the mantle of the ascending Elijah. Mr. Bliss, in his early life, was much inclined to deism, but when about thirty years of age, he became truly serious, and finally he was happily converted, and united in communion with the church. Soon after his public professionof religion, he became exercised on the subject of the ministry. He had frequently improved his gift for speaking, in the prayer and conference meetings; and he received a public call of the church in 1773. In 1780, he was installed pastor of the church, in which station he continued during the remainder of his life, which was about twenty-eight years.
Mr. Bliss was a warm and steady friend of his country, and suffered much by the English soldiery, during the Revolutionary war, being completely in their power while the city of Newport remained in their possession. They took possession of a part of his farm, on which they erected forts, and a part of his dwelling, in which were quartered many of their officers. They also cut down his orchards to barricade the roads, and committed many depredations of a similar character.
Mr. Bliss was the father of a large family, and some very interesting circumstances are related of one of his daughters. This young lady, when about sixteen years of age, had a long and painful sickness, in which time she became hopefully converted; and God was pleased to recommend himself to her in a remarkable manner. During her illness, at a time when she was very low, she lay for a long time as one asleep, without sense or motion. Her attendants looked upon her as dying; but presently she revived, and was in the greatest transports of joy. She declared to them that she had been favoured with a view of another world, and had been conducted both to the mansions of misery, and the abodes of felicity; and that in both places she saw and recognised those with whom she had been acquainted, and were then dead, but that she was forbidden to tell them who were in misery; that she had water given her to drink, which was inexpressibly sweet,—that she was told that she would not recover from her sickness,but must return for a season, and then that she should be admitted back to stay for ever. She lived about a year after this, during which time she looked forward with the greatest pleasure to the time of her departure, and died in full confidence that she should be immediately reconducted to those scenes of felicity with which she had been made acquainted.
As a minister of the gospel, Mr. Bliss was more distinguished for logical and spiritual argumentation, than for oratorical fervour. Few have excelled him in solidity of judgment, and the happiest consequences uniformly resulted from following his advice. As a Christian he was remarkably exemplary, and adorned his profession in both public and private life. He was warm and tender-hearted, circumspect in his deportment, and always anxious to promote the happiness and usefulness of all about him. He was distinguished for a pleasant cheerfulness, which made his conversation agreeable to persons of all ages.
The circumstances attending his death were quite remarkable. For a few months previous to his decease, he experienced several paralytic strokes, which, though light, greatly reduced his physical strength. Still he retained his mental faculties to the last, and was not confined to his house but a few days. From this period he was sensible that his departure was at hand, and he waited in the greatest composure of mind for his approaching change. For a few days before his death, he found his strength decaying, but felt no other disease than a gradual loss of physical power. The day before his death, he was visited by his intimate friend, the Rev. Mr. Eady. To him, he remarked, "I am going to try the truth of my doctrine." The morning before he died, he was visited by a grandson who had recently returned from Spain. With him he conversed freely on the political and religious state of thatcountry. From these subjects, he referred to his own circumstances, observing that he no longer possessed any interest in the busy scenes of this world, as he was on the point, he believed, of departing for a better one. He signified that he thought himself to be dying, and appeared animated with the prospect before him. He seemed like Moses, who in his full strength, was permitted to ascend the summit of Mount Pisgah, and thence view the fair and fertile fields of the promised inheritance. Towards evening he was visited by Deacon B., from Hopkinton, who called, not intending to tarry through the night. He observed to this gentleman that he was going to die, and thought he would be needed about his person. He also made, with great deliberation, further arrangements for calling assistance, as he believed he should leave them before morning. When Deacon B. retired to rest, he was walking the house without exhibiting any unusual symptom except a strange coldness of the hands and the feet. He had left him but a short time when he heard an unusual stir below, and immediately arose and repaired to his bedside; but his spirit had fled. Thus closed his long and useful life on the 4th day of May, 1808, in the 81st year of his age.
The Rev. Henry Burdick, was his successor, and was assisted in the ministry by Rev. Arnold Bliss. Both were young men of eminent piety and considerable ability, and both continued to exercise their holy vocation, until they were called to rest from their labours at a very advanced age. Subsequent to the death of Elder Bliss, which occurred in 1826, this church appeared to sink under an accumulation of misfortunes and unpleasant influences. This deplorable state of things continued for several years, when the General Conference took into consideration the utility of appointing a missionary to labour in that vicinity.Accordingly, Lucius Crandall received an appointment to that field, in which connexion he continued for three years. He was succeeded in 1846 by Libbeus Cottrel, a young man of considerable promise.
Besides this succession of pastors, the church at Newport had several highly eminent men in its connexion. Of these, the Wards were distinguished for holding high official stations in connexion with the royal government of the province. They were descended from an ancient and highly respectable family in England, whose elder members espousing the cause of the Parliament in the civil wars, thereby became obnoxious to the dominant party at the time of the Restoration. Mr. Thomas Ward, Esq., emigrated to America, and joined the Sabbatarian church, of which he continued a member until his death.
Richard Ward, his son, was one of those rare characters, who, with talents and capacities fitted to adorn the highest circles, are, nevertheless, not ashamed of godliness, or of a consistent observance of the humble duties of religion. He made a public profession of Christian faith, in 1753, and uniting with this, then infant church, contributed greatly by his talents, and wealth, and influence, to its support. Determined likewise to give his brethren a solid proof of his affection and regard he bequeathed five hundred pounds sterling to the church at his death, which occurred in 1766. This eminent man, as a citizen and statesman, was distinguished for patriotism and philanthropy. In his executive character as royal governor of the province, he displayed a singular ability, and his memory will long be remembered with affection and respect by the people whom he served. Samuel Ward, his son, was also governor in the years 1762 and 1765; the duties of which office he administered with fidelity and zeal. Inthe years 1774 and 1775, he was a member of the Continental Congress, in which difficult station all his conduct was signalized by an inflexible integrity and unfailing patriotism. As a man, a scholar, a statesman, and a Christian, his character was equally respectable.
Mr. Henry Collins, another member of this church, was pre-eminently distinguished in his time, being one of the wealthiest citizens of Newport in the days of her colonial glory, a munificent patron of the fine arts, and a highly respectable literary character. He donated the ground upon which the Redwood Library now stands, and was a liberal contributor to all public enterprises of a benevolent and useful character. Mr. Collins participated at all times in the labours of his brethren with much zeal and great effect; being always ready to act his part, sometimes as a messenger to the other churches, and often at home in the service of the congregation. In 1729, he was elected Trustee, and with Mr. Jonathan Weeden had the sole charge of erecting the house of worship. This venerable structure stands upon a lot of land donated by Mr. Almy to the church for that purpose. A rather singular anecdote relative to this meeting-house is on record. During the Revolutionary war, when Newport was occupied by the British army, most of the meeting-houses in the town were converted into barracks for the soldiers. The Seventh-day meeting-house was also selected for this use, but when the officer sent to take possession of it opened the door, he discovered the ten commandments, which were written on two tables representing marble, and placed over the pulpit. Pausing a moment, he ordered his men to retire, remarking that he could not spoil a house in which were written the sacred laws of God. The meeting-house was accordingly saved, although of but little use to the church during the captivity of the town.
This church was first organized in 1708, although Seventh-day Baptists, in connexion with the church at Newport, had resided here for a long period.
Rev. John Maxson, their first pastor, and one of the earliest ancestors of the large and respectable family of that name, was distinguished for great oratorical fervour and pathos in public speaking, although he did not possess the advantages to be derived from a classical education. His voice is said to have been remarkably strong, clear, and harmonious; his eye mild, blue, and beaming; his countenance noble and expressive, and then he knew so well how to touch the hearts of his auditory: always beginning his discourses in a low and subdued tone, but warming with his subject, and exhibiting throughout the general course of his argumentation an air of vivacity and glowing energy; and in his appeals, an ardour, pungency, and force altogether irresistible. When addressing sinners, he would weep from sympathy and feeling; but how would his countenance irradiate and brighten when he told of a Saviour's love! He died in 1720, in a ripe old age.
Rev. Joseph Clarke, who succeeded him, was ordained in 1712, and exercised his ministry with great acceptance until 1719, when he fell asleep in Jesus.
Rev. John Maxson, Jun., his successor, received ordination in 1719, and continued his pastoral care over the church, until 1747, when he went to receive his crown. It is said that Elder Maxson possessed one gift most rare, and at the same time most essential for a Christian minister. This was great fervency and frequency in prayer. From the closet he went to the pulpit, and he went from the pulpit to the closet. He wrestled with the angel of thecovenant like the patriarch of old, and like him he secured a blessing.
Upon the death of Elder Maxson, the ministration of Gospel ordinances in this church devolved on Elder Joseph Maxson, of Newport, who served both churches until 1750. Rev. Thomas Hiscox assumed at this time its pastoral charge. He was a man of rare piety and eminent ability. Evangelical in sentiment, eloquent in delivery, forcible and pointed in argumentation, he was very successful as a minister. Endowed with great conversational powers, a pleasing and affable address, he was eminently qualified to adorn the social circle, and no one could frequent his company without being benefited by his piety and improved by his wisdom.
He made a public profession of religion in early life, and was even then distinguished for close application to the study of the Scriptures. Contemning the vain and fickle amusements of youth, he was ever found at the prayer circle, and delighted particularly in solitude and retirement. His maturity amply fulfilled the promise of his spring, and the autumn of his days was accompanied by an abundant harvest. He died in 1773, in the seventy-seventh year of his age. Rev. Thomas Clarke, his colleague, was appointed to the work of the ministry in 1750, and departed this life in 1767, aged eighty-two years. His death was eminently triumphant, and even after he had ceased to speak, his pallid countenance shone with a glory, and his glazing eye glowed with a rapture altogether indescribable.
Rev. Joshua Clarke, son of the former, was eminently distinguished, not only as a Christian minister, but as a citizen. He sustained with fidelity and trust several important town offices in the early part of his days, and as a member of the corporation for the College at Providence;was highly distinguished for classical and literary taste, as well as the faithful discharge of the laborious and varied duties pertaining to that station. His patriotism and public spirit were continually exhibited during his long and honourable service in the legislature of the state; but it was chiefly in his position as a Christian minister, that his gifts and graces were brought into action, and his character displayed in all its beautiful and symmetrical loveliness. For this station he was eminently fitted both by nature and grace: a form lofty and commanding; eyes deep and dark as midnight; voice clear and musical. His preaching was powerful, and chiefly for this reason, it came from the heart. The church, during his ministration, was blessed with several revivals of religion. He travelled many journeys on business connected with the church, but finally rested from his labours in March, 1793, in the seventy-seventh year of his age.
Rev. John Burdick, his successor, was equally distinguished for eminent piety and natural ability. His discourses were marked by a fervid, yet gracefully simple eloquence. He was also eminent for faithfulness in discipline. No member under his auspices was retained in the church whose conduct or reputation could be a blot upon her bright escutcheon; yet no one could accuse him of injustice or partiality. His ministry was signally blessed by a powerful revival, in which more than two hundred persons were added to the church in one year. As a citizen, he was liberal, public-spirited, and benevolent. Incessant in his Gospel labours, he travelled much, visiting destitute churches, many of which he had assisted in organizing. He never received nor required a stated salary, but wrought at the useful and healthful occupation of husbandry. He was highly respected by other Christian denominations, and maintained the most friendly intimacywith their ministers. He died in the seventieth year of his age, in 1802.
Rev. Abraham Coon, his successor, was ordained in 1798, and was very generally admired for solidity of judgment, copiousness of thought, and eloquence of delivery. He was frequently employed among other denominations to their great satisfaction. He died in 1813.
Rev. Matthew Stillman, his colleague, was ordained in 1804, and continued his ministry with great acceptance for nearly half a century. Elder Stillman, was a man of moderate ability, but he possessed, in an eminent degree, those excellencies of character and disposition, that are far more desirable than brilliancy of wit, or depth and variety of talent. Although others might be more admired, none were more extensively and universally beloved. In 1819, Elders William B. Maxson, Daniel Coon, Thomas V. Wells, and Amos R. Wells, are all reported as associated with Elder Stillman in the ministry of this church. In 1832 Christopher Chester is reported as licentiate. He was ordained in 1834, and continued in connexion with Elder Stillman, to administer Gospel ordinances to this church, until 1836, when Elder Coon became, for the second time, a resident minister in the place. Subsequently he assumed the pastoral relation in connexion with the church, which situation he still occupies.
Beside these ministers, others have been ordained by this church and that of Newport, who removed into other parts, and became the founders of new fraternities. Of these we may mention John Davis, of Burlington, Nathan Rogers, of Berlin, and Ebenezer David, afterwards chaplain in the American Army. Several members of this church have risen to places of trust and importance in the state. Their deacon, Daniel Babcock, held for a long time, the office of Assistant Governor in the upper house ofthe legislature. Others have been elected to fill offices of responsibility in civil, judicial, and local affairs. As a community, they are noted for wealth and intelligence, for improvements in the useful arts, proficiency in scientific pursuits, and steady industrious habits.
This community, notwithstanding the numerous amicable dismissions that have been made from it to form other churches, still remains one of the largest and wealthiest in the connexion.
This church, a branch of the former, was organized in 1835, and Amos R. Wells became its first pastor, in which relation he continued for two years.
Rev. John Green assumed the pastoral charge in 1839, which he held until 1846.
Rev. Lucius Crandall, his successor, remained two years, and was succeeded by Rev. S. S. Griswold, the present incumbent.
This community, like the one last mentioned, is a branch of the First Hopkinton Church, and seceded from the present body in 1835. It may be observed, that previous to this separation the Hopkinton Church became very numerous, and built three meeting-houses for the accommodation of the different neighbourhoods. These meeting-houses are now occupied by the respective churches. This church, however, remained in a rather low and depressed condition, in consequence of being deprived of the services of a settled pastor, until 1845, when Rev. A. B. Burdick assumed the responsibility of that station. Rev. Charles M. Lewis, the present incumbent, was installed in 1848.
This church was organized in 1837, and was served by Henry Clarke as licentiate, and subsequently as pastor, for several years. Rev. Jacob Ayres, the present incumbent, was installed in 1848. Elder Ayres, is the grandson of Rev. Jacob Ayres of the Marlborough Church, and he seems to have inherited Elisha's portion of the spirit and ability of his venerable ancestor. He possesses, in an eminent degree, one most rare and inestimable qualification for a gospel minister,—a remarkable talent in prayer.
The distinct organization of this body took place in 1840, and Rev. Alexander Campbell became its pastor, in which connexion he remained until 1847.
Rev. Isaac More, his successor, was a convert to Sabbatarian sentiments from the First-day Baptist denomination.
Rev. A. B. Burdick, the present pastor, was installed in 1848.
This infant community was organized in 1843, and contains about twenty members. Its prospects, however, are highly encouraging, and it must be regarded as a very auspicious omen, that Rev. John Green has consented to assume the pastoral charge. Perhaps no one in the denomination is better calculated to encourage the timid and strengthen the weak.
This church, another infant community, was organized in 1843. Elder Henry Clarke is their present pastor.
Rev. Christopher Chester has also been a very efficient labourer in this region. His ministry has been blessed at different seasons with the outpourings of the Spirit of grace, and the hopeful conversion of many. This was particularly the case in 1841, when a First-day Baptist church, consisting of forty members, was gathered and organized altogether through his instrumentality. In 1847, he visited them again, and another revival was the consequence. In this the Seventh-day church participated.
A church was organized, in 1791, at Oyster Pond, on Long Island, by Elisha Gillette, who came from New Jersey, 1789.
But he soon began to admit members who observed the first-day, in consequence of which intestine difficulties arose. This church soon fell into decay, and ultimately became extinct.