USA > New Jersey > Monmouth County > Shrewsbury > A history of Seventh Day Baptists in West Virginia : including the Woodbridgetown and Salemville churches in Pennsylvania and the Shrewsbury church in New Jersey > Part 29
USA > Pennsylvania > Bedford County > Salemville > A history of Seventh Day Baptists in West Virginia : including the Woodbridgetown and Salemville churches in Pennsylvania and the Shrewsbury church in New Jersey > Part 29
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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 satis- factory service there. He declined the appointment to the Virginia field, however, and the executive committee employed Rev. John Davis of the New Salem Church to perform what
1. Cf. Autobiography of Rev. Alexander Campbell, pp. 37-62 et 261-270.
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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 organising the South-Western Association at Lost Creek, and was one of the delegates from that associa- tion to the General Conference, at its annual session at Brookfield, New York, in September, 1839.
Late in the summer or early in the fall of 1839, James Bai- ley, then a young man of about twenty-six years of age, 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.
From about this time forward for many years, the Mis- sionary Society apparently took but little interest in the Vir- ginia field.
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 at 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 1856, an acrimonious discussion was precipitated in the Eastern Association, by the application of the Lost Creek Church for membership in the association. This lasted over a period of several years, and in the end, together with the events of the Civil War, created an alienation on the part of
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the Virginia churches from the rest of the denomination, that lasted for many years.
In 1866, Rev. Walter B. Gillette made a visit to the churches of West Virginia, under the auspices of the "American Missionary Association."
In April, 1870, accompanied by his wife, he made another trip to West Virginia, under the auspices of the Missionary 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 within 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 organisation of the Ritchie and Greenbrier churches, and the ordination of Lewis F. Randolph, a licentiate of the New Salem Church, to the Gospel ministry.
It had been hoped that Rev. Walter B. Gillette would be sufficiently well pleased with the outlook for work in West Virginia, to be willing to remain there permanently, as Messrs. C. Potter, Jr. & Co. (a firm composed of Charles Potter, Jr. and J. Frank Hubbard, engaged in the manufacture of printing presses), of Plainfield, New Jersey, had offered to contribute the sum of six hundred dollars ($600.00) a year, toward sus- taining a missionary on this field. But he felt that he was physically unable to stand the strain of the labour involved, and decided to relinquish the work.
Accordingly, 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 upon active work. He purchased a home and soon set- tled down to a firm steady tread, and in less than a year, the ini- tial steps had been taken for the organisation 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,
REV. CHARLES A. BURDICK.
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1874, and devoted himself to a strong personal effort to meet the needs prevalent in the association for higher education.
During the four years that he was in the service of the Missionary Board, Charles A. Burdick had assisted in the suc- cessful organisation of the South-Eastern Association, and the organisation of the West Fork (now Roanoke) Church. The business methods of the churches of the association had been greatly developed; the interest in Sabbath Schools, as well as their efficiency, greatly increased; and the value of the church, as an organisation, magnified. The Lost Creek Church had completed an excellent, new house of worship. The interest in higher education had grown, and through his influence, several young people from the associa- tion had gone to Alfred University. The field was now ripe for an advance step in higher education, and it was to that work that he addressed himself when he severed his connection with the Missionary Board. An account of his efforts in this direction will be found in the subsequent chapter of this book on the West Union Academy.
During his connection with the Missionary Board, while he was on the West Virginia field, Charles A. Burdick received from the Board for salary and expenses, the sum of three thousand two hundred and seventy-eight dollars and eighty- two cents ($3,278.82). For other objects, the Missionary Board contributed to the West Virginia field, during this period, one hundred and seventy-five dollars ($175.00). The Missionary Board received from the West Virginia field during this same period, the sum of two hundred and seventy- nine dollars and sixty-three cents ($279.63).
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 Ist 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 evan- gelists 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
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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 long been such that his missionary work has been, after all, pastoral work of the best sort.
XXIII.
SABBATH REFORM.
¥
MEYEABBATH reform in western Vir- ginia received its greatest impetus at the time of Rev. Alexander S Campbell's missionary tours among the churches there. As related elsewhere, the organisation of the South Fork of Hughes River Church was due to a debate upon the Sabbath question, between Rev. Alexander Campbell and a local Methodist Episcopal 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 February. After assisting for a week in a revival meeting which he found in progress there, he went to the South Fork of Hughes 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 few days, and on the 16th proceeded to Clarksburg, where he lectured on the Sabbath question for three evenings in the county court house. He then returned
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to Lost Creek, and on the 20th went to New Salem, where he remained until the 23d, when he went to West Union, and he 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.
This visit was highly appreciated by the West Virginia people. The Lost Creek Church took action, March 13, 1868, as follows : -
"Whereas, The labours of the Lecturing Agent of the American Sabbath Tract Society, A. H. Lewis, are thus far highly appreciated by us; therefore,
"RESOLVED, That we return thanks to Almighty God, and to the Society under Him, for sending Bro. Lewis among us, and that we will try, as far as God may give the ability, to contribute to the aid of the Society, and that a copy of this resolution be forwarded by our clerk to said Society."
In May following, a petition was drawn up, signed by nearly thirty of the more prominent members of the Lost Creek Church, and forwarded to the American Sabbath Tract Society, praying that it return the agent to that field. The report of the corresponding secretary of the society for that year, shows that this petition "represented that there was pressing need of more labour in that section, that the prospect for good results were never brighter, that two persons had embraced the Sabbath since the agent left, and many others were halting between two opinions, and that the subject was being agitated outside our own people, and that this had been brought about by the labours of Eld. Lewis when there."
Accordingly, Rev. Abram Herbert Lewis returned to West Virginia, arriving at Lost Creek on the 10th 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.
Of this second visit, in his report to the Executive Board of the American Sabbath Tract Society, he wrote as follows :-
"It seemed best to revisit, as far as possible, these points previously visited, and as many new ones as could be reached. The churches at
REV. ABRAM HERBERT LEWIS, D. D.
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SABBATH REFORM
Lost Creek and New Salem are each surrounded by a set of outposts, from five to thirty miles distant from the central points, where the houses of worship are situated. In a few instances, these posts are held by a single family; at other points there are enough Sabbath- keepers to allow of occasional Sabbath services. Our people at these points are firm Sabbath-keepers, and hold influential positions in social and business relations; hence the First Day people are easily induced to attend any religious services held under the patronage of the
Seventh Day Baptists. The presence of our people and the tracts, which are always eagerly taken, keep the interest alive, and nourish the truth when the public meetings are over. The Sabbath-keepers, who are thus isolated, are also much strengthened and encouraged by such labours. In each place (with a single exception) I preached at least twice; usually three to five times. In this way, eight new fields were visited, and six others revisited."
Toward the expences of this work during the year, the West Virginia churches contributed three hundred and thirty- seven dollars, and thirteen cents ($337.13).
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 times. 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 speak upon that subject at the school house on Hunter's Fork of Buckeye Creek, where a large, appreciative audience composed 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 interest of the work in which the Society was at that time engaged.
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SEVENTH DAY BAPTISTS IN WEST VIRGINIA
He was not promoting Sabbath reform by lecturing and dis- tributing 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 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 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.
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XXIX
XXIV.
SABBATH SCHOOLS.
P
AXXERICROBABLY 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 organised a Sabbath School for the study of special topics of the Bible. This was probably as early X as 1842.
Sabbath Schools did not become very general, however, until the latter part of the '60'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 organised 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 organised Sabbath 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 Jersey, and both of whom were experienced workers in the Sabbath School.
Sabbathı School institutes were conducted by a committee
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SEVENTH DAY BAPTISTS IN WEST VIRGINIA
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 valuable 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 organisation, originally, down to the present time. The latter have been, to all intents and pur- poses, wholly independent organisations 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 recorded. Moreover, the close supervision it exercised, not only over all its church affairs, but over its individual members as well, is convincing evidence of its direct government of its Sabbath School.
Authentic records of Sabbath School work in West Vir- ginia are defective and unsatisfactory in the extreme. The following brief sketches about several of the schools have been compiled partly from records, but for the most part, from the statements of older members of their respective Sabbath Schools, and while trustworthy in the main, they doubtless contain errors of detail. They are as follows :-
NEW SALEM.
In the year 1868, a class of children was organised at New Salem, by Preston F. Randolph, for the study of the Bible. Among the few adults who were in regular attendance were, Phineas F. Randolph, and his wife, Marvel, who came with their grand daughter, Columbia Jeffrey ; Fenton F. Randolph, and Emily, his wife; Phineas Chapin F. Randolph, and Mar- garet, his wife; Lloyd F. Randolph; and Mary Davis, the (21)
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SABBATH SCHOOLS
widow of Silas C. Davis. These parents came because of their interest in their children, who together with Walton and Belle, children of Daniel and Nancy F. Randolph; and Lafayette Sutton, made up the class of children.
Preston F. Randolph served as superintendent for the most of the time, when his duties as a teacher of public and select schools did not call him away from New Salem, till about the year 1890. During such absences, Jesse F. Ran- dolph, Terence M. Davis, and Lodowick H. Davis, took the place of the superintendent.
Since 1890, the following have served as superintend- ents :- Cora F. Randolph Ogden, Ernest F. Randolph, Flavius J. Ehret, M. Wardner Davis, Cortez R. Clawson, Moses H. VanHorn, Stillman F. Lowther, Dora Gardiner, Beatrice Lowther, and Samuel B. Bond.
The original class was composed of about fifteen members. The present enrollment numbers nearly one hundred.
LONG RUN.
About the time of the organisation of the Sabbath School at New Salem, a similar school was organised by Preston F. Randolph at the home of Richard Ford on Long Run, for the benefit of a group of members of the New Salem Church who lived in that locality, among whom, besides that of Richard Ford, were the families of the following :- Milton S. Davis, Nathan J. Davis, and Cornelius S. Davis. After a few years, the interests here languished, and such as finally survived, were transferred to other fields.
BUCKEYE RUN.
At a somewhat later date, a Sabbath School was organised on Buckeye Run, where another group of members of the New Salem Church lived. This finally absorbed the surviving interest in the Sabbath School on Long Run.
In the earlier days, the leading spirits in the Sabbath School on Buckeye Run, were the families of the following :-- Lodowick H. Davis, William B. Davis, James Ford, and George Ford. A library was procured for the Sabbath School through the influence of Rev. Walter B. Gillette, which a few years afterward, when the Sabbath School on Buckeye
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SEVENTH DAY BAPTISTS IN WEST VIRGINIA
Run had been out of existence for several years, was trans- ferred to the Middle Island Sabbath School, through the influence of Thomas Edgar Davis, a former pupil of the. Buckeye Sabbath School, which was sometimes known as the "Grant Sabbath School."
After a few years, however, the Sabbath School was again revived with Stillman F. Lowther as its superintendent, and it has been maintained to the present time.
LOST CREEK.
On the occasion of one of the visits of Rev. Abram Her- bert Lewis to West Virginia, probably in 1868, he organised a Sabbath School at Lost Creek, which after his departure, was left under the leadership of Moses H. Davis as superintendent.
Among others who have served as superintendent, were Albert R. Jones, Charles N. Maxson, Luther A. Bond, and Marcellus Berkeley Davis.
Among the leading spirits in the early history of the Sabbath School, were William Kennedy, Eli Bond, Levi Bond, Jesse Davis, Joshua Davis, George Paugh, Boothe Bond, and Brumfield Bond, with their respective families.
The present membership is a little short of one hundred.
QUIET DELL.
For many years the Lost Creek Church maintained a Sabbath School at Quiet Dell, on Elk Creek, where Rev. John Davis and Deacon Abel Bond, whose home for so many years was the home of all missionaries to western Virginia, lived in earlier days. This Sabbath School was conducted, for the most part, under the spirited leadership of Dudley H. Davis, whose home was at Quiet Dell. This school was composed of a group of members of the Lost Creek Church living at that place ; it gradually fell into decay and was abandoned several years ago.
MIDDLE ISLAND.
There was a Sabbath School organised at the Middle Island Church as early as 1868. Probably the first superin- tendent was Franklin F. Randolph. The Sabbath School was composed, for the most part, of the following named, with their respective families :- Rev. James B. Davis, Jepthah F. Randolph, Amaziah Bee, Samuel Polan, Nathan Kelley, Asa
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SABBATH SCHOOLS
Kelley, Franklin F. Randolph, Granville H. Davis, William H. H. Davis, and Abner J. Davis.
The long list of superintendents includes, besides Franklin F. Randolph, the following :- Rev. James B. Davis, Abner J. Davis, Luther F. Randolph, Albert Shock, Daniel Fillmore F. Randolph, Clementina M. Davis, Anderson H. Davis, Walter Fields McWhorter, Johnson J. Lowther, James E. Willis, Corliss F. Randolph, Archibald W. Kelley, Iseus F. Randolph, Linville B. Davis, Esle F. Randolph, Manville O. Polan, William L. Davis, Charles Compton Davis, Eva Noble, and Roy F. Randolph.
The present membership numbers about thirty-five.
About the year 1870, a Sabbath School library, such as was published at that time for the purpose of the American Tract Society, was procured, through the influence of Rev. Walter B. Gillette. A few years afterward, a library which had belonged to the defunct "Grant Sabbath School" on Buck- eye Run, was secured for the Middle Island Sabbath School, through the agency of Thomas Edgar Davis, a former member of the "Grant Sabbath School."
SOUTH FORK OF HUGHES RIVER (PINE GROVE).
According to the best available information, this Sabbath School had its beginning as early as 1842. Its chief promoters were Asa Bee, Sr., Joshua S. Davis, and Jonathan C. Lowther.
Jonathan C. Lowther, the first superintendent, served in that capacity for many years.
The enrollment, never large, was at first about ten. The average attendance during the entire term of its existence was probably about twelve.
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