SECTION VI.WESTERN ASSOCIATION.
The churches embraced in this Association, are situated on what was formerly considered missionary ground, althoughsome of them are at present among the most efficient bodies in the denomination. The principal ornament of this section is the Alfred Academy, a very flourishing literary institution, of a high classical character. It appears to have originated from a High School, and went into operation two or three years previous to the De Ruyter Institute.
This church was originally composed of emigrants from the Rhode Island and New Jersey fraternities, and was constituted in 1816. The region at that time was extremely destitute, and these pioneers of our faith were required to undergo many hardships, and experience great deprivations in the prosecution of their schemes. Generally their means were moderate, and their worldly advantages limited; but they were zealous for the truth and rich in faith. They found a wilderness, here and there broken by the hand of man: they left smiling fields and growing villages. They found penury and destitution: they left wealth and plenty. They found a region where the songs of David were not repeated, where the Sabbath was not observed: they left flourishing schools and churches. Did they live in vain?
Rev. Amos Satterlee was installed as pastor of the Alfred Church in 1820, which station he filled with great acceptance for several years.
His successors, Daniel Babcock and Richard Hull, were ordained in 1824, and remained with this church about fifteen years, when they removed to other fields.
Rev. James R. Irish became their pastor in 1837, in which relation he continued until 1846.
During the ministry of these brethren, the church has been blessed at intervals with many precious revivals; and it appears to have been from the first in a sound and healthy condition.
Rev. Hiram Cromwell, his successor, remained for only a short period, and was succeeded by
Rev. N. V. Hull, the present incumbent.
Elder Hull is endowed with talents of the very highest order, and perhaps no minister in the denomination is better qualified to shine in a promiscuous assembly. His fine understanding, ready wit, and brilliant imagination, are united to the most fascinating powers of oratory, a demeanour of princely elegance, and the highest style of manly beauty. His services either as a settled pastor, or visiting evangelist, have been highly efficient in this region, and his preaching has been attended with many powerful revivals.
This church, a branch of the former, was organized in 1831, and Elder Ray Green became its pastor. In 1835 Clarke Potter and N. V. Hull were returned as licentiates in its connexion. In 1842, Amos Burdick was also licensed, who continued to serve this church after the removal of Elder Green, until 1844, when
Rev. James H. Cochran assumed the pastoral charge.
He was succeeded by Amos Burdick and P. C. Witter, the present incumbents.
This church was organized in 1827, and Henry P. Green served as licentiate until 1835, when his ordination took place. Under his ministry, which continued until 1847,the church received many additions, and became a large and efficient body.
Rev. James Bailey, his successor, was installed in 1848.
This church, a branch of the former, was organized in 1834, and was served by Prentice C. Maine as licentiate, for some time. At present it has no settled pastor, but is supplied with ministerial assistance by travelling missionaries.
This church, likewise a branch of the former, was organized in 1842, but remained until 1843 without a settled pastor, when their spiritual charge was assumed by L. D. Ayres, who remained until 1847.
Rev. H. P. Green, the present incumbent, was installed 1848.
This church was organized in 1828, although Sabbatarians had for some time previous been among the inhabitants of the country, and maintained worship upon their holy day. They remained for a long time without a pastor, but, in 1838, Rev. Nathan V. Hull consented to settle among them. In 1839, James H. Cochran was returned as licentiate, and subsequently, in 1846, as pastor.
At present they have no settled minister.
This community, like that of Alfred, dates back to an early period. It originated, likewise, from an emigrationof the members of older churches. Between the years 1812 and 1820, many families in connexion with the New Jersey fraternities removed to this place, and became the pioneers of our faith in its then lonely regions. In 1824 a church was constituted. Rev. John Green became its first pastor, in which relation he continued until 1833, when
Rev. Walter B. Gillette succeeded him, and remained until 1842, when he removed to another field.
Rev. Zuriel Campbell followed, who continued until 1845.
Rev. A. A. F. Randolph, his successor, had been for some time his colleague.
Rev. B. F. Robbins, a man of deep piety and irreproachable character, who embraced the Sabbath in 1845, is the present incumbent.
A short time since Elder John Green visited this place, and his presence, as usual, was attended with a gracious revival.
This infant community, a branch of the Alfred Church, was organized in 1847.
Rev. Hiram Cornwell is its present pastor.
It gives a cheering promise of future efficiency and usefulness.
This church is the oldest one in this Association, and originated from the Keithian Seventh-day Baptists, who, in 1770, resided in the neighbourhood of Philadelphia. About this time it appears that Rev. James Dunn, withseveral families of Sabbatarians, removed to this place, where he instituted meetings and organized a church, over which he assumed the pastoral relation. Elder Dunn lived to be very old, but sometime previous to his decease, his reason failed, and he became partially insane. This misfortune, combined with other disadvantages, brought the church into a state of deep depression. In 1821, Rev. John Davis, of Shiloh, made them a visit, and by their unanimous request ordained Isaac Davis to the work of the ministry. Subsequently, however, the church remained in very low circumstances, and in 1829, at which time it was admitted into the General Conference, it only numbered twenty-four members, and was without a settled pastor.[41]Beside the occasional visits of missionaries, it remained thus destitute until 1836, when
Rev. Job Tyler removed into that region and assumed the pastoral charge.
Rev. Thomas B. Brown, his colleague in 1840 and 1841, and subsequently his successor, was installed in 1842, and continued until 1844.
Morris Cole succeeded him as licentiate, in which relation he served the church until 1846, when
Rev. A. A. F. Randolph, the present incumbent, was installed.
This church was organized in 1834, with very auspicious prospects, and
Rev. Stillman Coon became its pastor, in which relation he continued until 1842, when, being transferred to anotherfield, the church was served by Decatur M. Clarke, as licentiate, for two or three years.
Rev. Sherman S. Griswold, assumed the parochial charge in 1845, and continued two years.
Rev. T. Babcock, the present pastor, was installed in 1848.
At a very early period in the history of this district, Sabbath-keepers were found among its inhabitants, chiefly emigrants from the older settlements, but they were not gathered and arranged into a church until 1827. Subsequent to that period they remained in low and depressed circumstances, which may be chiefly attributed to their want of the services of a settled pastor. Recently, however, they have been mostly supplied with ministerial assistance by
Rev. James L. Scott, until 1845, when they engaged the services of
Rev. Zuriel Campbell for one year; who was succeeded by Rev. Thomas E. Babcock.
C. T. Champlin, the present incumbent, is a licentiate.
This church was organized in 1834, but remained for a long time without many additions, or the services of a settled pastor.
Rev. Ray Green assumed the parochial charge in 1845, and continued until 1847.
Rev. Rowse Babcock, the present incumbent, was installed in 1848.
In reviewing the progress of Sabbatarianism within the bounds of this Association, we find abundant reasons forencouragement. An interest hitherto unprecedented in the modern history of the Sabbath-keepers, has been awakened. Many have embraced the truth in opposition to the popular sentiments of the day, among whom are several ministers of eminent talent and piety, who may be reckoned as pillars in the cause of God.
The number of churches has proportionately increased, but it must be confessed that many of them are infant bodies, utterly unable to support the pastor whose services they require, and without whose presence they can never rise to any degree of strength and usefulness. They want such pastors as the Hopkinton, the Berlin, the Piscataway, and the Shiloh Churches possessed during the first century of their existence. Men who could preach the truth for its own sake, who could share with and for their brethren—live as they did—dress as they did—and even work as they did.[42]Under such plain but substantial guidance, these churches all rose to great spiritual strength and permanence. Whatever honour belongs to him who is instrumental in gathering and organizing a church, much more is justly due to the one, who, at the expense of personal sacrifices and temporal inconveniences, adopts the spiritual infant, administers to its necessities, leads it through the green pastures and by the still waters of the heavenly pilgrimage, and finally brings it to such a degree of maturity that it is able to go alone. It is a lamentable fact, that some of these churches for the want of such leaders are even now threatened with extinction. Upon whom in such cases must the delinquency rest?