SECTION V.CENTRAL ASSOCIATION.
This body embraces all those large and respectable churches which are situated in the State of New York, east of the small lakes. Most of this great body of our denomination have been collected here within half a century. About ninety years ago, we first find traces of Sabbatarian sentiments in this extensive country. Since that period the dissemination of this scriptural truth has been slow but sure. Churches have one after another been constituted, which, taken as a whole, have occupied an important position, not only as to location, but likewise as to the tone of feeling which they have given to the efforts and enterprises of the denomination in benevolent and educational pursuits. They were among the earliest promoters of DomesticMissions in the then destitute regions of their own and the Southwestern States. By their unwearied and active exertions, amid all the discouragements incident to poverty, limited means, and untoward circumstances, evangelists were sent out to disseminate the truth in those then destitute places, where, for many years past, flourishing churches and powerful auxiliaries have existed. They seem also to have first become interested in the subject of Sabbath schools, conference meetings, and monthly concerts for prayer. Their anniversaries are held at different places in their long range of territory, and so commodious and expeditious is the modern mode of travelling, that although the churches are spread along a distance of two or three hundred miles, yet the labour of attending them is but small, and more than repaid by witnessing the varied and beautiful scenery along the route. The very flourishing institution denominated the De Ruyter Institute, is located within the limits of this Association. It is situated, as its name imports, in the pleasant village of De Ruyter, on the southwestern part of the county of Madison. It was projected in 1835, and went into operation in 1837. The building is of stone, ninety-four feet front, and sixty-four in width, including the depth of the wings projecting backwards. It contains a chapel, a room for philosophic lectures, one for the library and society for natural history, six recitation rooms, and fifty-six students' rooms.
There is both a male and female department in the institution; and the faculty, by their ability and assiduity, have commended it to the good opinion of the public, among whom it has hitherto sustained a high reputation.
This church, the oldest body in this Association, wasorganized in 1783, although many years previous, a number of Sabbath-keepers, principally members of the Sabbatarian churches in Rhode Island, had removed into these parts, being among the first settlers of the place. Of these, the large and respectable families of the Coons, Greenmans, Crandalls, Greens, and Randalls, were most distinguished for enterprise and intelligence. They occupied a very pleasant situation in the northeasterly parts of the State of New York, adjoining Massachusetts. The place was first called Little Hoosack, and the Sabbatarians resided in the towns of Berlin, Petersburg, and Stephentown, in which branch churches have since been established.
After the organization of the church, Rev. William Coon, from Hopkinton, became their first pastor. Elder Coon was a man of great natural ability, and was so pre-eminently blessed in his ministry, that nearly two hundred persons were added to the church in one year. He died in 1801. He was highly esteemed by Mr. Van Rensselaer, then deputy governor of the state, who bestowed upon him a valuable farm, and contributed liberally towards defraying the expenses of their new meeting-house.
Rev. Asa Coon, his nephew and successor, officiated in the ministry but a few months, when he was removed by death.
Rev. William Satterlee received ordination in 1805, in the thirty-seventh year of his age, and was immediately installed as pastor of the church, in which relation he still continues. Elder Satterlee has been emphatically a father in Israel. Thousands have walked in more brilliant paths, have risen to loftier stations, and acquired more extensive renown, but perhaps no one has been more really useful as a Christian minister. In his family, in the church, in the conference, he was equally amiable, equally attentive to the desires of others, and equally anxious to do good.While others pursued the phantom of popularity, Elder Satterlee remained content with the applause of his own conscience, and his brethren were so well aware of his ability and paternal character, that for many years he was unanimously chosen Moderator of the General Conference.
Under his ministry the church became another mother of churches, and nursery of ministers, besides producing several eminent characters.
Rev. James H. Cochran was installed as assistant pastor in 1849.
This community, a branch of the Berlin Church, was organized in 1829, but remained until 1835 without a pastor, when Bethuel C. Church became a licentiate in their connexion, where he continued for one year.
Rev. Azor Estee, his successor, was licensed in 1836, and received ordination in the autumn of the same year. In 1841, he resigned the pastoral charge of this church to Jared Kenyon, who continued in its service as licentiate until 1844, when Elder Estee returned to them again.
Rev. William B. Maxson was resident here in 1845.
Rev. James Summerbell was ordained, pursuant to the request of this church, in 1849, and was immediately installed as pastor.
This church was organized in 1845, although Sabbatarians had resided in Brooklyn and its vicinity for a long time previous. They have a large and commodious meeting-house. Rev. T. B. Brown is their present pastor.
This church was organized in 1822, and Rev. William Green became its first pastor, which relation he sustained with great acceptance until 1841, when
Rev. Eli S. Bailey assumed the pastoral charge for one year, and was succeeded by
Rev. Joel Green, who, in 1845, resigned his station to Rev. G. M. Langworthy.
Rev. Alexander Campbell is the present incumbent.
This church has been blessed with several revivals of religion, and is a very efficient community. Unlike some of its sister churches, it has always been in a sound and healthy condition, and at present holds a high rank among the most decided friends of all the principles and institutions of the denomination.
As early as 1791, several members of the Hopkinton Church emigrated to this place and began a settlement. The country at that time was wild and uninhabited. Hills and valleys were covered with forests in all their primeval majesty, through which the wild deer and the Indian roamed. But the hand of industry soon wrought a wonderful transformation in this now beautiful country. The woods disappeared. Green pastures and yellow harvests waved in the valleys. The hills were crowned with cottages, homely, indeed, but delightful, for they were the abodes of piety and content. There was temporal comfort and prosperity. There was spiritual happiness and godly hope. The Sabbath was neither forgotten nor neglected. It was linked with too many hallowed memories, too many sweetand pleasant associations, too many blessed reminiscences of home, of kindred, of heaven, ever to be deserted by those who were exiled by the force of circumstances from the delightful scenes of their youth. Meetings were instituted, and continued from house to house, and many precious seasons were enjoyed before the organization of the church.
In the autumn of 1797, they were visited by Elders Burdick and Coon, of Hopkinton, and by them constituted a church in sister relation. They numbered at first but twenty members.
Rev. Henry Clarke became their first pastor, in which relation he continued until 1829.
Rev. Eli S. Bailey received ordination in 1819, and the same year became associated with Elder Clarke in the ministry.
Rev. Daniel Coon removed from Hopkinton the same year, and became a resident in connexion with this church.
Rev. William B. Maxson assumed the pastoral relation as assistant of Elder Clarke, in 1823, and remained until 1833.
Rev. John Green, his successor, continued four years, and was succeeded by
Rev. Sebeus M. Burdick, who, in 1841, resigned the office to
Rev. William B. Maxson, who remained for two or three years, and was succeeded by
Rev. O. P. Hull, for a short period, when Elder Maxson, the present incumbent, was again installed.
Several licentiates have, at different times, been connected with this church. Of these we may mention Charles Card, in 1832, and more recently, Charles M. Lewis, Waitstill Phillips, and David Burdick.
This community, a branch of the First Brookfield Church, was organized in 1823, and Eli S. Bailey became its first pastor. Under his ministry the church enjoyed several of those auspicious seasons denominated revivals of religion, and continued many years in a state of general peace and prosperity. Elder Bailey was educated for the medical profession, which he pursued for some time with eminent success. At this period neither his habits of life nor associations gave promise of his ever becoming a Christian minister; but, notwithstanding that his profession was one of honour, and opened before him a fair path to wealth and eminence, his heart turned towards the task of winning souls to God. In 1839, James Bailey was associated as licentiate, and subsequently as elder, in the ministry of this church. Rev. Samuel B. Crandall succeeded in 1842, and continued for one year, when Elder Bailey again assumed the spiritual charge, which he continues to exercise.
This church, like the former, originated from the First Brookfield Church, and was also organized in 1823.
Rev. Daniel Coon became its first pastor, in which relation he continued until 1836.
Rev. Samuel B. Crandall, his successor, and the present incumbent was licensed in 1831, and ordained in 1832, since which period, with the exception of one year, he has been connected with this church.[39]
Originally, this church was composed of emigrant members from the First Brookfield Church. Its distinct organization took place in 1824. In 1826 it became the seat of Rev. Alexander Campbell, who remained until 1833.
Rev. Zuriel Campbell, his successor, was licensed in 1835, and ordained in 1838. Subsequent to his removal, which took place in 1839,
Rev. Russell G. Burdick, assumed the spiritual care for one year. He was followed by Elias Rogers as licentiate, who, in 1844, was succeeded by Solomon Coon, and Varnum Burdick, in the same capacity. Varnum Burdick is the present incumbent.
This church originated from a small company of Sabbatarians who removed from Brookfield, several years ago, and who, although deprived of sabbatical and sanctuary privileges, nevertheless maintained prayer and conference meetings, and exhibited in their daily walk and conversation an exact conformity to their holy vocation. Recently several influential and highly respectable families in this vicinity have embraced the Sabbath, and in 1846, a church was organized consisting of sixteen members, with prospects of large additions at an early period. It is supplied with ministerial assistance by the Missionary Society.
This church, originally composed of emigrants from theBerlin and Hopkinton communities, was constituted in 1806. David Davis became their first, pastor.
Rev. John Green, his successor, was ordained to the work of the ministry in 1819. A well-written biography of Elder Green would be most edifying, as perhaps no other minister in the denomination has been the leader in so many auspicious revivals. In numerous instances, his visitations to the churches have been accompanied with the most remarkable outpourings of the Spirit of grace. Indeed, so often has this been the case, that long since it became proverbial among the people, and a promised visit from Elder John Green was considered as the sure precursor of a reformation. It is no wonder, therefore, that this venerated man is, with few exceptions, so universally beloved and respected, for multitudes look up to, and regard him as their spiritual father. It is no wonder that the aspersions of malice, and the machinations of envy have been unable to destroy his credit or his influence with the denomination at large. Yet this man, who has received so many seals to his ministry, and whose presence to the churches is so auspicious, is a plain old-fashioned man, neither skilled in logic nor taught in the schools. He has none of the polish or blandishments of modern eloquence, no affectation of learning, no parade of jingling phrases or high-sounding words.
O how many of our young men, who discourse learnedly of preparatory studies for the ministry, might, with infinite advantage, sit at the feet and learn of this Shamgar in the churches, who, coming from the fields of honest industry to the pulpit, has been more instrumental in winning souls to God, than most of the scholars who have come to the contest elate with the honours of a full collegiate course. Like a certain remarkably effective preacher of old, who came into the ministry with hands undried from the fisherman's net, or like another, of some account at one time inthe churches, who wrought at a useful occupation that he might not be burdensome to any, Elder Green was undoubtedly called and set apart as a chosen vessel, by the Spirit of truth. What weeping sinner, what returning backslider, ever thought or inquired whether he was skilled in algebraic problems, Hebrew nouns, or Greek verbs? Learning to such a preacher would not and could not be any help; it might be a hindrance. It might lead him to trust in earthly availments, and make him forget in what his great strength lay. Have we not reason to fear that a vain trust in learning and temporal advantages is the Delilah that has shorn the locks from so many spiritual Samsons, and rendered them powerless before their enemies? It would be a difficult matter to attempt an analyzation of the sermons of Elder Green, or to show in what the secret of his success consisted. No one, while listening to his discourses, would think of applying to them the ordinary tests of criticism; indeed, no one would be half so much pleased with the speaker as displeased with himself. He would probably forget the time, the place, and the congregation, and see himself transported at once to the bar of God, with the world in flames. His cogitations would not be, "Oh, what a learned and beautiful discourse!" but "Oh, wretched man that I am!" or, "Oh, blessed Jesus, how wonderful is thy love and goodness!" Yet in these sermons, so remarkably effective, there does not appear the least striving for effect, no attempt to enlist the passions of the auditory, no forced and laboured ejaculations; but the attention is first engaged by the voice, the look, the manner, the appearance of the speaker; our interest increases with his amplification of the subject, and his application of it every one that hears must feel.
Elder Green remained at De Ruyter until 1826, when the church was for some time without a pastor.
Rev. Alexander Campbell, his successor, was installed in 1834, and remained for several years.
Rev. James Bailey succeeded him in 1842, and remained until 1848.
Rev. James R. Irish, Principal of the De Ruyter Institute, is the present incumbent.
Many licentiates, in connexion with the Literary Institution, have at different times officiated in this church.
This church originated from the Seventh-day Society in Adams, and was constituted in 1841, William Green assuming the pastoral charge, in which relation he still continues.
The services of a settled pastor are, to these infant churches, of inestimable value.[40]
This church was organized in 1831, and Sebeus M. Burdick became its spiritual guide.
In 1839, G. M. Langworthy and Thomas E. Babcock were returned as licentiates in its connexion, but Elder Burdick, in 1842, assumed its parochial charge for the second time. He was succeeded, in 1846, by the Rev. Joshua Clarke.
At present it is supplied with ministerial assistance by the brethren at De Ruyter, of the church in which place it is a branch.
This church was organized in 1830, and Ephraim Curtiss became its pastor. Elder Curtiss was a man of distinguished merit and great promise. His talents and services were of inestimable value to this infant community; but the Great Head of the church was pleased, for wise but unseen purposes, to remove him from earth while yet in the noon of his days. His decease, combined with other causes, has contributed to keep this church in a backward state. For a long time their harps were hung upon the willows, and although they remained inflexible in their attachment to the great distinctive principles of the denomination, and supported sabbatical ordinances in a regular manner, they have been blessed with few additions to their numbers.
Rev. Joshua Clarke, their present pastor, was installed in 1847.
This church dates back to a very early period. In 1804, Davis Rogers, who had been ordained in 1784, with several members of the Waterford (Connecticut) Church, emigrated to this place, where they organized a church, which, under his ministry, continued for a long time in a flourishing condition. In 1818, it was admitted into the Conference, at which period David Davis was associated with Elder Rogers in the ministry. The death of Elder Rogers,which, as I am informed, occurred about 1832, left this weak and sickly community in peculiarly trying and painful circumstances, and the members became scattered like sheep without a shepherd. Subsequently they were gathered and the church reorganized by Elder Benedict Wescott, of Waterford, in 1834. This worthy and useful man then assumed the spiritual charge of the scattered flock, in which relation he continued until 1842.
Rev. Varnum Hull, his successor, was ordained in 1843, and continued to serve this church for four or five years.
Rev. Joshua Clarke, the present incumbent, is connected both with this and the Sabbatarian community at Otselic.
This infant community was gathered and organized in 1845. Though few in number, they give promise of great efficiency.
Rev. Elias Burdick is their pastor.
This church was originally composed of members from the Berlin and Rhode Island Churches. Of these we may notice the large and respectable families of the Burdicks, Babcocks, and Hubbards, who, even to this day, are the bone and sinew of the Scott fraternity. It was organized in 1820, and William B. Maxson became its first pastor, and Holly Maxson the first deacon. It is justly due to the memory of this venerable man to remark, that for piety, disinterested benevolence, and every amiable and Christian grace, he has rarely been equalled and neverexcelled. Mild and equable in disposition, complacent and affable in manner, he was particularly qualified to soften animosities and settle difficulties; while the uniform estimation in which he was held, and the known impartiality of his decisions, caused him to be chosen as umpire and arbitrator in all disturbances and divisions of whatever kind. His memory is still venerated, and the most honourable testimonies to his merit are yet borne by the community where he resided. His death was in character with his life. He died repeating
"Jesus can make a dying bedFeel soft as downy pillars are."
"Jesus can make a dying bedFeel soft as downy pillars are."
"Jesus can make a dying bedFeel soft as downy pillars are."
"Jesus can make a dying bed
Feel soft as downy pillars are."
Rev. Joel Green was licensed in 1823, and ordained, agreeably to the request of this church, in 1824, in which connexion he continued until 1840.
Rev. Job Tyler, for a long time his colleague, was also licensed in 1823, and received ordination in 1825.
Rev. Orson Campbell, of Berlin, assumed the spiritual guidance of this church, in connexion with and during the prolonged absence of Elder Green, in 1838 and 1839.
Rev. Russell G. Burdick, the present incumbent, succeeded to the parochial care of this church in 1842.
This church has been blessed with several powerful and extensive revivals, and twice to my remembrance these auspicious seasons occurred during the visitations of Elder John Green. These religious excitements were generally attended with extraordinary exhibitions. Sometimes nearly every individual in the congregation would be prostrate upon their knees, while a mingled utterance of screams, wailings, prayers, notes of grief and joy, would rise in one deep chorus. Ever and anon some sinner who felt his burden removed would burst out in a song of triumph andloud hosannah; others, who had been groaning for hours in the deepest agony, or sitting silent, sullen, and dejected, like images of unutterable woe, would arise with a glory upon their countenances, and words of praise and exultation on their lips. Many entirely lost the use of their limbs, and lay a long time as if entranced. At these meetings there would generally be several ministers, who would officiate at the same time in different parts of the congregation, some in exhortation, some in praying for the distressed, and some in arguments with opposers, who considered such proceedings the height of fanaticism.
This church was organized in 1820, although several years previous a number of families of Seventh-day Baptists had removed from Hopkinton and settled in this place, where they kept up meetings on the Sabbath. The large and respectable family of Williamses appears to have been the principal support of this infant church, which, until 1842, remained without the services of a settled pastor, when
Rev. Charles M. Lewis assumed the spiritual charge.
Rev. Christopher Chester, his successor, was installed in 1848.
A branch church was organized at Schenectady in 1834. John Maxson became its deacon, but so far as I am aware it never had a settled pastor. It continued only a few years. A church was likewise organized in Baltimore the same year, which long since ceased to exist.
This church, a branch of the former, was organized in1837, but remained in a destitute condition until 1842, when Rev. Elihu Robinson became its pastor, in which relation he continued for several years.
At present they have no settled pastor.
This church was organized in 1841. Joshua Clarke and William G. Quibell were recognised as licentiates in its connexion. Subsequently they received ordination, and the latter assumed the parochial charge, in which he still continues.
This church, although in its infancy, gives great promise of future efficiency and usefulness.
This small but interesting community was formed in 1838. It has received ministerial assistance from the Missionary Society at different times, although deprived of the services of a settled pastor.
Elihu Robinson officiated as licentiate in this place for a short period.
In 1820, a branch of the Berlin Church was organized in Fox Township, Clearfield County, Pennsylvania, which continued for several years in a flourishing condition. In 1822, John Bliss was ordained to the work of the ministry, and subsequently Jeremiah Bliss was returned as licentiate. But many evil influences were at work, which this church, always weak and feeble, was unable to withstand. Its declinemay be dated from 1832, since which period it gradually sunk, its members removed into other parts, and finally it ceased to exist.
It may be conceded that neither legal enactments, penal statutes, nor popular customs, can suppress the course of truth, or prevent the exercise of its legitimate effects upon the minds of men. The progress of our denomination, notwithstanding the adverse circumstances and many disadvantages under which we have laboured, has been steady and unceasing; and although many of our churches are in a state of infancy, their numbers are respectable, and their influence considerable.
Many ministers who have arisen in these fraternities, have removed thence into other parts. Ministers distinguished for evangelical enterprise and fervent zeal, some of whom have been among the first pioneers of the gospel in the western regions.
In connexion with these churches are some very efficient High Schools, and one Literary Institution of a higher class. It is true that these institutions are not of a theological character; nevertheless, they are important appendages of the denomination, and, if well managed, will become what is most needed, and will confer immense benefits upon the community at large. The general diffusion of knowledge will elevate the moral and intellectual standard, and will be the sure forerunner of higher ministerial attainments, and the better management of the churches.