CHAPTER XVII.
TOWN OF RICHMOND.
p. 725:
USQUEPAUG. --- This place is situated on both sides of Queen's river, and is partly in the town of South Kingstown. The place was formerly called Mumford, from the fact of the Mumford family having been among the first settlers and owners of a large estate here. Silas Mumford erected a grist mill here about the year 1807. Subsequently he built a carding mill, and used to card wool into rolls. In 1817 or thereabouts he invented a machine for cleaning wool of burrs, which was the first machine ever used for that purpose in those early times. In 1836 a mill was erected for the manufacture of Kentucky jeans by J. B. M. Potter. It was called Independence mill, from the fact that it was raised on the 4th of July. It retained this name until the government changed the name of the post office to Usquepaug, when the mill took the latter name. M. Potter continued to operate the mill with success until the breaking out of the rebellion, when he went into government service, and the property [p. 726] passed into other hands. The mill was burned in 1866, and has not been rebuilt.
QUEEN'S RIVER BAPTIST CHURCH, USQUEPAUG*.--- Perhaps no better or more conclusive account of the origin of this church can be given than to copy from its records verbatim, which, though very meagre, is the best we have been able to obtain:
"South Kingstown, Oct. 24th, 1819.
"At a convention of a number of brethren in the above said town, at the dwelling house of bro. Henry Hubbard, elder William Northup and brethren for the examination of a branch of the North Kingstown church to see whether there be a church, and if so to set them apart as a church or give them fellowship in behalf of the church, as a church of our Lord Jesus Christ. After hearing the brethren of the branch go through declaring what the Lord had done for them, and their views of a church in that place, saw the union among them, and we the representatives of the church, that is elder William Northup, Samuel Tillinghast, William Sweet, James Hendrick, with others, agree that the Lord had placed a candlestick there, and the brethren representatives of the church gave them fellowship in the Lord and fear of God.
"Signed in behalf of the convention.
"ELDER WM. NORTHUP."
Immediately after the foregoing, the records show the following: "Names of the brethren and sisters that were set off as members of the Queen's River church at the time of the foregoing convention, Elijah Wilcox, Henry C. Hubbard, James Smith, Noah Wilcox, David Sherman, Jr., Thomas B. Tanner, Peleg Slocum, Ira Boss, Joseph Belcher, Mary Hubbard, Hannah Tanner, Sibil Dawley, Mary James, Sarah Belcher, Hannah Sherman, Joanna Smith, Elsie Durfee, Mary Babcock, Amy Mory and Abigail Sweet.'
The foregoing record would indicate that the church was recognized by and received the right hand of fellowship from the North Kingstown, or parent church, as none other is mentioned as being represented at the convention. It would also appear that the twenty names set off to form the new church were members of the First North Kingstown, although at recent examination of their records only ten of the names were found, viz.: Elijah Wilcox, James Smith, Noah Wilcox, David Sherman, Jr.,
*Prepared by T. T. Locke, Clerk, for the Narragansett Association
p. 727
Thomas B. Tanner, Peleg Slocum, Joseph Belcher, Hannah Tanner, Hannah Sherman and Abigail Sweet. Nothing in relation to articles of faith or church covenant is on or attached to the book of records, though it is quite certain that the church had both, for there are lying in the book of records loose leaflets of paper, unlike those of which the book is composed, on which are to be found articles of faith and a church covenant, which its oldest members claim were adopted by the church at its organization. The house of Henry C. Hubbard, in which the convention and recognition services were held, having since undergone repairs, is now occupied by John Hoxsie, Esq.
The infant church, without pastor or sanctuary, held its first meeting for business December 4th, 1819, at the house of Elijah Wilcox, now owned by descendant of his, Mr. John T. Wilcox. Its second meeting for business was held April 1st, 1820, at the Nazareth school house, situated in the town of South Kingstown, near the Dugway bridge, which renders it quite certain the house was completed during the winter months of that year. It is known, however, that when built it was for both church and school purposes, and owned in shares, chiefly by church members, of whom Henry C. Hubbard held the largest number, hence it was their peculiar privilege or right to use it, which they did, making it a permanent place of worship for the church, until October 24th, 1840, a period of twenty one years. It was also familiarly known as the Dugway school house. On the 30th day of November, 1841, its stockholders, in consideration of $112.50, sold their entire interest in the property to District No. 18, of South Kingstown. Although this was its house of worship in the earlier part of its history especially, it not infrequently held religious services and even meetings for business at private houses of the brethren, viz.: Elijah Wilcox, Henry C. Hubbard, Noah Wilcox, Joseph Belcher and others. October 24th, 1840, the church changed its place of worship to the Washingtonville school house, at Mumford's Mills (now Usquepaug), situated on the plat of ground now owned and occupied by joint school district Nos. 4, of Richmond, and 18 of South Kingstown. Here it continued to worship until the autumn of 1848, at which time the house was burned, when the church was kindly permitted to return to the Dugway school house. Here it remained until the fall of 1849, when it removed to its new house of worship, which had been in process of erection nearly six years, but now [p. 728] completed at cost of $1,051. It is situated on a highway one-fourth of a mile east from the village of Usquepaug, and is still occupied by the church.
As before stated, the church had no pastor until 1822, a period of about three years, when the ordination of Henry C. Hubbard to the gospel ministry took place at Nazareth school house, and he at once entered upon the pastoral charge of the little flock, whom he faithfully served with honor to himself and fidelity to God and the cause. It is to be regretted that a more detailed account of his early history and Christian life cannot be given, as circumstances and the testimony of those who knew him give unmistakable evidence that he was eminently exemplary, persevering and self-sacrificing in his efforts to do good. Only one was added to the church during the first nine years of its existence and the first six years of his pastorate. This was in the year 1823. The same year there were two excluded and two dismissed by letter, and, in 1826, another was dismissed by letter, all of which had reduced its membership to sixteen, being only three-fourths of its original number. Thus with thinned ranks, it struggled on yet three years more with neither addition nor diminution of numbers. In the year 1829 sixteen were added to the church, thus increasing its membership one hundred per cent.
During the next ten years which brings us to 1840, the aggregate amount of accessions number fifteen. The year 1840, being the last full year of his pastorate, was marked by deeper spiritual interest and larger accessions to the church than any previous, which must have been a matter of great rejoicing, especially to its faithful pastor (Reverend Henry C. Hubbard), who had these many years gone in and out before the little flock, watching over and caring for them. During his pastorate forty-eight were added to the church by baptism, three by letter, and one by experience. His occupation was that of a blacksmith, a trade by which he obtained much celebrity in the manufacture of excellent hoes, axes, edged tools, etc. He was regarded by many as possessing supernatural power through the medium of prayer and the laying on of hands to heal the sick. On May 9th, 1841, his pastorate of nearly nineteen year was suddenly closed by death in this wise: while preaching that morning in the Washingtonville school house from Matthew v: 13, with more than usual earnestness, and for the moment dwelling on the sixth [p. 729] verse of the same chapter, he faltered, and but for the timely aid of one who sat near, would have fallen. He was at once taken from the house, placed in his carriage and taken home to his family, where he survived only a few hours. Shortly before death, as if admonished that his approaching dissolution was at hand, he made known to two intimate friends of his a request that when dead, his remains should be interred in the Tanner family burial ground, so called (situated on the farm then owned and occupied by Thomas B. Tanner), with the head lying to the north and feet to the south, and that common round stones of granite be placed at the grave to mark his last resting place on earth. This request was fully granted and adhered to by his friends, until after the lapse of nearly twenty years, when the round stones were removed from his grave and slabs of marble placed in their stead.
The church being now destitute of a pastor, soon turned its attention to one of its own number, Brother Ezekiel J. Locke (who though young in the cause exhibited a marked talent and strong Christian zeal), as the Moses who should lead them. Consequently at a business meeting of the church held at the Washingtonville school house September 4th, 1841, it was voted to give Mr. Locke a license to preach for the term of three months, at the expiration of which (December 4th of the same year), the church met again at the same place and were unanimous in the belief that Brother Locke showed unmistakable evidence that he was called of God to the work of the ministry; consequently then and there the church arranged to convene an ecclesiastical council on the 23d day of the same month to sit at the house of John Hopkins, to consider the propriety of his ordination. At the time and place appointed, this council assembled, six churches being represented, when, after listening at length to remarks from the candidate, it expressed perfect confidence in the brother's religious experience and Christian sincerity, and recommended that the church encourage him in the improvement of his gift, and at the end of four months call another council, again to consider the propriety of his ordination. Nearly one year, however, passed by, when on November 19th, 1842, the church again assembled at the Washingtonville school house and voted to call a second council to meet at the house of John Hopkins January 5th, 1843, to consider again the propriety of ordaining Mr. Locke. This council was duly convened but adjourned for want of numbers.
p. 730
The church again met on the 11th day of the same month at the house of the candidate and voted unanimously to call still another council for the same purpose to be held at the house of John Hopkins on the 19th day of that month; which according to appointment duly assembled, four churches being represented, and as a result, voted unanimously to set him apart to the gospel ministry by ordination and appointed the 26th day of that month, at the Washingtonville school house, as the time and place for its consummation. In accordance with this arrangement, brethren, representatives of Queen's River and other churches, met and proceeded to the ordination of the candidate. The transaction seems to have been of divine arrangement, as the combined efforts of pastor and church under God during the year were signally blessed beyond precedent in the history of the church; its accessions numbering forty-four.
On the 4th day of November in the same year (1843) the church for the first time elected deacons, viz.: Benjamin Locke and Isaac Hopkins. The latter served the church in that capacity from the date of his election faithfully and well until September 28th, 1878, a period of nearly thirty-five years, when he passed to his reward, the church losing in him an example of patience and perseverance of rare merit. The years 1849-50 were years of much spiritual growth and activity in the church, its list of membership being increased by twenty-four additional names.
The year 1854 was one of revivals generally, which in their onward course visited this church, gathering sixteen within its fold. The year of 1858 was one marked with spirituality in the church, while its accessions, which were fifty-seven, outnumbered that of any year in its history. Smaller accessions were variously interspersed throughout the next ten years, which bring us to 1868, the closing year of this, the second pastorate, a period of nearly twenty-six years. During this pastorate one hundred and forty-seven were added to the church by baptism, fourteen by letter and six by experience; total, one hundred and sixty-seven. On December 12th, 1868, their much beloved pastor closed his labors with them, resigned his pastorate and severed his connection with the church by taking a letter of admission with which to unite elsewhere. He used it uniting with a church in Stonington, Illinois, February 15th, 1869.
In the spring of 1869 the church called to its pastorate the Reverend George K. Clarke, who remained with them on small [p. 731] salary until the spring of 1871, when he resigned. From 1871 to 1872 the church had only occasional supplies. From 1872 to 1876 it was variously and partially supplied with preaching by Reverend Justus Aldrich, brother Orin S. Gardiner, of Providence, Reverend Joseph W. Carpenter and others. The year of 1873 was especially marked by a deep religious interest when revival services were conducted by state missionary Reverend Justus Aldrich, resulting in an addition of sixteen names to its membership. From the year 1875 to the present time the Reverend Joseph W. Carpenter has, with a few exceptions, supplied the pulpit and administered the sacrament on second Sabbaths, receiving for such services annually a small salary or donation obtained chiefly by subscription; the larger part of the remaining Sabbaths have been variously supplied by Reverends Aldrich, Durfee, Prior, Locke, Conant, Jones, Weaver, Bartlett, Cheseborough, and brethren Gardner, Baker, Wood, Marsh, Bates and others. The years 1877-78 deserve more than a passing notice, as they were years of more than usual prosperity and Christian zeal in the church. In the early part of 1877 meetings were held, in private houses in the neighborhood, which soon evinced a revival spirit, when they were removed to the church where they were conducted chiefly by the state missionary when, as a result, on the 29th of April following he baptized eleven persons who thus united with the church.
The church united with the Warren Association September 8th, 1841, with which it remained nineteen years, when its connection with that body was severed for the purpose of uniting in the formation of the Narragansett Association, which was organized October 2d, 1860, and held its nineteenth annual gathering with this church September 4th and 5th, 1877, which proved to be one of pleasure and profit to both church and people. On December 8th of the same year the church adopted as its own, with little alteration, the entire contents of the Baptist Church Manual, containing the declaration of faith covenant, rules of order and brief forms of church letters, by J. Newton Brown, D. D. , which is commonly called the "New Hampshire Confession." The zeal and enthusiasm of the church engendered by the last revival did not lose its vitality during the remainder of the year, but another series of meetings under the management of the state missionary, were commenced during the early part of 1878, which continued throughout the winter, resulting in addition of twenty-six names [p. 732] to its roll of membership. The office of the deacon made vacant by the death of Deacon Isaac T. Hopkins, was supplied by the election of Brother Robert J. Donnelly November 9th, 1878.
A Sabbath school has been connected with the church sixty years. It was organized in the year 1828, with Miss Elvira Spear as superintendent. In its earlier years the school was usually discontinued through the winter months and resumed again at the approach of spring, which later has been conducted throughout the year.
The clerks of the church have been: Joseph Belcher, from December 4th, 1819, to August 5th, 1826; Clark Lawton, 2d, from August 31st, 1833, to December 5th, 1840; Benjamin Locke, from December 5th, 1840, to March 4th, 1843; Isaac T. Hopkins, from March 4th, 1843, to September 12th, 1863; Benjamin Locke, from September 12th, 1863, to July 1st, 1876; Thomas Locke, from July 1st, 1876, to the present time. During the seven years intervening between the clerkship of Joseph Belcher and that of Clark Lawton, the records show that only two meetings for business were held, one on December 13th, 1828, and the other on May 1st, 1830, the doings of which have no signature attached to them, which renders it probable the church was without a clerk during that period. Two of its members have been licensed to preach, namely: Brother Robert Wilcox for a term of three months from March 4th, 1843, and Brother Ezekiel J. Locke for a term of three months from September 4th, 1841.
The church, although in limited circumstances financially, has never as a body deemed it advisable to solicit conventional or pecuniary aid, other than by subscription or donation by its own field; although we find by the minutes of the Rhode Island Baptist Anniversaries of 1881 and 1882, that a total of fifty-six dollars and twenty-five cents was paid, by the Rhode Island Baptist State Convention to the Queen's River church; yet in this specific transaction, intervening agencies acted without the advice, consent or approbation of the church.
SECOND BAPTIST CHURCH, RICHMOND. --- The old records which have been tolerably well preserved give the following item of interest as to the beginning of a church in this place, viz.: "It being a time of declension, iniquity abounding, and the love of many waxing cold in this part of the land, and churches dividing and subdividing until the public worship of God is all most generally neglected at the places of worship in the separate Baptist [p. 733] profession; whereupon the lord put it into the minds of some of us to meet once in four weeks at the house of our brother, William Tafft, in Richmondtown, the same were continued some time."
At length on the evening after public worship on the 14th day of November, 1773, there being present seven brethren, the motion was made "whether or no it would be most for the glory of God and our own happiness to endeavor to take labor to inquire into one another's mind to see if we were so agreed in points of principle and practice that we could freely associate and assemble together and keep up weekly meetings, and endeavor to get united in some order; and all present unanimously agreed to meet on the 20th day of said November, in order to enter the labor."
This meeting was held according to appointment with increased numbers present. The following question was proposed, viz.: "Why may we not unite together to build the cause of God?" and to give time for consideration of so important a measure, the meeting adjourned to the 11th day of December. At this meeting, which was fully attended, it was concluded "to give each other the means of fellowship by giving a relation of the dealings of God with them in moving them forward to this work," and the meeting was adjourned to the 13th day of the same month. Two other meetings were held during this month with the same hearty interest in the object of church building. Principles and practices were freely discussed, and the standing of those who proposed to unite in fellowship was carefully and prayerfully considered.
The numbers increased who showed their desire for building the cause of God. Meetings were held from time to time, as it appears from the records, and on the 26th day of March, 1774, the persons named considered themselves to have gone to the end of labor so as to lay themselves down in the cause of God, one with another, and accordingly as enabled gave themselves up to the Lord, and one to another by the will of God as the beginning of a church of Christ in this place. Only eight of the twenty-one names previously given in appear on this first enrollment of members, and, owing to some dissatisfaction with the standing of one of these persons, there were several adjourned meetings without special agreement. This small body received into its fellowship three members on the 18th day of June following [p. 734] their organization. At this time we have the record of the first covenant meeting "held on the third seventh day in the month." The following record appears in connection with this meeting of June 18th, viz.: "On account of some of us not having gone through the ordinance of baptism and laying of hands, and on account of the difficulty in the number," they concluded at this meeting to write to "Elder Solomon Sprague, Simeon Brown and Eliezer Brown, together with their churches, to come and behold our order and do as the Lord might direct on the 1st day of August, 1774."
This meeting was held at the appointed time, but found some difficulty with the standing of three of the members, and adjourned after giving friendly advice to them, and the church as then constituted. The advice was cordially accepted. During the three months following this conference of ministers and messengers from neighboring churches, the church received eight persons into its fellowship, which showed a growing interest in the new enterprise. Their numbers being now sufficient in their judgement to be regularly constituted a church of Christ, they proceeded to send a second time for the sister churches for fellowship and help in ordinances. Accordingly their request was answered, "and on the last Monday in November, 1774, met at Brother William Tafft's in Richmondtown, Elders Solomon Sprague, Simeon Brown, with messengers, and a member of Eliezer Brown's church, and being in conference convened proceeded to inquire into our order, and finding satisfaction, gave us fellowship as a church and entered in special covenant with us accordingly." The names of the members appear on our record of this time, nine males and ten females, nineteen in all.
A meeting was appointed by Elder Solomon Sprague, to be held the third Sabbath in December following the recognition services," in order for the administration of ordinances, at which time he attended, and ten of the members submitted to baptism, and the ordinance was administered."
At a church meeting held on the 11th day of this month, a few days previous to the baptism, the brethren made provision for the communion table by providing two platters and two beaker glasses for the use of the church, and also a book for records and appointed Nathaniel Perkins to be clerk of the church. Immediately following, articles of faith and practice were adopted, which set forth the strong doctrines of the gospel in seventeen [p. 735] numbers. Two of these are evidently of the Six Principle Baptist faith and practice, though a degree of liberty is given in one of them as follows: "We believe the imposition or the laying on of hands with prayer is a gospel doctrine and ought to be observed and practiced by all them that are true believers in Jesus Christ, but we charitably believing there be many sincere Christians that be full in the faith and practice of five of our principles, yet not holding this doctrine so extensive as we do, but holding it as an ordinance to be observed in the church, we do not make such neglect a bar to our communion, but mean to bear the same."
The church united with the general conference, afterward the Stonington Union Association of Eastern Connecticut, October 1st, 1776. The delegates attended according to their appointment and were accepted in covenant without presenting any form of church constitution. This shows the liberal views of that body at that time.
At a meeting of the church held in December, 1776, the subject of building a public meeting house was discussed and plans were agreed upon, and a committee of five was appointed to purchase land to build it on as soon as they could conveniently have the work done. But for some reason not stated in the records no action was taken by the committee, and the matter was suffered to go by default.
The church continued to hold meetings, resolve, receive and dismiss members without the aid of a pastor until April, 1781, a period of six and a half years. During this time thirty-three were added to the church and eight were dismissed or died. An interesting item is on record bearing date July 11th, 1778, viz.: "Suspended from our communion our brother, a negro for leaving his master and going to the British troops, enemies to our state then lying in Newport harbor."
At a church meeting held April 19th, 1781, after prayer, the first question proposed was "who hath got a special call to Brother Charles Boss as a watchman?" Answer was made by twenty brothers and sisters. At a meeting held on the 12th day of May, at which a number more of the members were present, they united most heartily in a call to Brother Boss to become their pastor, and the day was fixed for his examination and ordination. At the time appointed, June 14th, 1781, a council convened, consisting of Elders Simeon Brown, Eliezer Brown, [p. 736] Solomon Sprague, Elisha Green, with messengers from the several churches, and by appropriate religious service set apart the brother to the work of the gospel ministry. This brother was one of the constituent members of the new organization, and had evidently taken a leading part in the work of building the cause of God from the first. He served the church as its pastor seven years and one month from his ordination.
This was an eventful period in the history of the church and deserves more than a passing notice. The year following the ordination of Brother Boss the question of his support as a pastor took the form of a disturbing element. The question was raised as to the duty of each member bearing an equitable proportion of expense in the support of the gospel and assistance to their minister in special manner. A vote was passed by a small majority to such an effect. The basis of raising funds as proposed was the taxable property of each member, which should be given to the committee and the proportion assessed be called for by vote of the church from time to time as he needed. But no regard to this vote was had, and only voluntary aid was received and this was in the products of the soil, to pay the last year's rent for Elder Boss. At a subsequent meeting it was voted that each member should contribute an equal sum upon every hundred dollars as he should think himself to be worth, and that the rule be established of nine pence on the hundred dollars.
Soon after this method for raising money for necessary expenses was adopted and put in force we find the following record, viz.: "The church is now under great trials." Public worship was kept up, however, from June, 1783, the date of these troubles, till the following December, when it was decided that the union was broken and government was lost. Thus matters of church interest seemed indeed deplorable, giving the pastor occasion for extreme anxiety and the practice of great wisdom; and on the 16th of June, 1784, he in his own name called a conference of seven churches to give advice to the troubled body or to the members not willing to give up the organization. The first meeting was a failure. The second, a month afterward, was little less than a failure, and amid the confusion which resulted from the free expression of divergent doctrinal views, the meeting closed by a vote that "it is not for the honor of the cause of Christ to meet any more as a church under the denomination of the Church of Christ in Richmond under the care of Elder [p. 737] Boss." Thus the church appeared to loose its visible existence and by its own vote was extinct.
Such was the condition of affairs until September following, when the organization was renewed and "Articles of Travail," so called, were adopted, and fellowship renewed with joy and thanksgiving. These "articles of travail" are worthy of being adopted and practiced in all our churches at the present day. At a subsequent date other articles were adopted which were intended to regulate the conduct of members one toward another in promoting purity of character and becoming behavior before the world. These, too, are full of practical good sense and worthy of present regard.
A large proportion of the previous membership of the church returned in what is called the revival of order and discipline, and renewed their covenant, and sought to adhere to the practice of an equitable assessment for the support of the institution of the gospel.
And now the matter of building a meeting house was revived, said house when built to be under the direction of and for the use of the said society of the Baptist church professing the six principles, in union and fellowship with the Stonington Association, to be held in trust forever by seven male members of said church. The dimensions of the house were to be 36 by 28 feet, of the usual height. The names of the subscribers to the enterprise are given on the records together with the amount of subscription in money or its value in material. The members of the church subscribed to the amount of twenty-two pounds, the inhabitants not members forty pounds, making sixty-two pounds, or three hundred and ten dollars. Whether this was the entire cost of the building besides the personal labor of the members interested in the enterprise, we have no means of knowing. The house was built under the management of the committee of seven of the members, but we have no account of its formal dedication.
The church prospered during this period and a goodly number were received into its membership. But a sad affliction awaited the church. On the 27th of July, 1788, their pastor, the Reverend Charles Boss, departed this life. He died in the forty-first year of his age, after a long and tedious illness. He was a man of uncommon piety, and he persevered in a well ordered life and conversation. His remains were removed to the meeting house on the 29th, when Elder Eliezer Brown delivered an excellent [p. 738] discourse. The funeral services were attended by a vast throng of people of all denominations.
Meetings were continued after this by pulpit supplies only for a long time. For fourteen years there was no pastor to lead the struggling flock, and during this period of declension the number was reduced and no record was kept of worship or business.
In January, 1803, the church called Elder Oliver Knight, of Coventry to be their pastor. In April following William Browning was chosen to be their deacon, the first record of such an officer in the church since its organization. There were added to the church from April 23d, 1803, to September 10th, 1804, fifty members. One was excluded in that time, leaving forty -nine new and thirty-six old members. But there arose some difficulty between the pastor and a few of the members, which was difficult of settlement, and a council was called to advise with the church, which met August 28th, 1805. The council found blame in both parties and so rendered their decision. The Church, after holding several meetings to consider the matter and hear the story of the aggrieved parties, finally reached a decision and passed a vote withdrawing the hand of fellowship from Oliver Knight as a disorderly walker. This closed the second pastorate.
Ten years from this date the number of members was reduced to sixty, without having had pastoral ministrations. This brings us to September, 1815. At a conference meeting May 18th, 1816, Elder Sawyer was among the number present. He was only a temporary supply. He baptized six persons into fellowship and the number of members reported at this time was sixty-six. In April, 1818, a committee was appointed to superintend the moving and settlement of Elder John Hammond. His labors ceased in September, 1823.
From this time until July, 1828, there is no record of any meeting save one; by the united voice of the church, Brother Joshua Card, for his repeatedly dealing in spirituous liquors on the first day of the week, together with his neglect of the church, was excluded. Elder Benjamin Barnes served the church from the spring of 1827, to the date of his death July 28th, 1830. There were quite a number of conversions during his pastorate, but after his decease there was no pastor to administer to the people again for a period of about eight years.
The church at a meeting held May 28th, 1836, took into consideration the settlement of Reverend David Bennet to preach [p. 739] at the meeting house one half of the time, and the other half to operate as a missionary, nearby. At this meeting it was decided to withdraw from Stonington Union Association and seek admission in the Warren Association. Delegates were appointed accordingly, new articles of faith were adopted, much the same in substance as those of 1774, with the declaration of six principles left out.
Reverend David Bennet resigned February 27th, 1837, and at the same meeting Reverend John H. Baker was called to fill the vacancy. During the succeeding five and a half years of this successful pastorate there were eighty-two additions.
August 26th, 1843, the church gave Brother Leander E. Wakefield a call. He came from Hamilton Seminary, a recent graduate, and brought to his work a studious mind and a devout heart. He was ordained September 30th, 1843. On July 27th, 1844, it was voted to adopt new articles of faith and practice. Brother Wakefield's pastorate continued only about nine months, but it is remembered with pleasure by those who were associated with him at that time.
The church next called Reverend Joseph P. Burbank from Plattsburgh, N. Y. His settlement occurred August 24th, 1844, and his resignation March 9th, 1848. He was beloved by his people, and retired with the good will and prayers of the church.
May 26th, 1849, Brother George K. Clark was invited to become pastor, and accepted the call, and was ordained by appropriate service June 13th of the same year. He was dismissed by letter March 25th, 1855. A few valuable members were received into the church during his ministry.
October 8th, 1855, at a meeting presided over by Reverend Henry Jackson, D.D., of Newport, it was decided to build a new church. A committee, with Reverend J. H. Baker as chairman, was appointed, with full powers to arrange for the building of the new house. A lot was chosen near Clark's mill, in the extreme north part of Charlestown, which was donated to the church by Mr. Joseph Hoxie. The building was dedicated with appropriate ceremonies in October, 1856. The sermon was preached by Reverend Henry Jackson, D.D. In the evening Reverend N. A. Read, of Wakefield, preached an appropriate sermon. The entire cost of the building was about $2,500.
March 22d previous to the dedication the church called [p. 740] Reverend John H. Baker to the pastorate a second time. During his successful ministry of the four years following fifty-two were added to the church, forty of them by baptism.
The Reverend S. B. Bailey succeeded Brother Baker in April, 1860, and continued until October, 1862. He never lived with the people here, but did pastoral work from time to time, as he found it convenient.
In the years 1864-5 Reverend J. H. Sherwin was actin pastor. He left to found a school for the education of colored students in the neighboring village of Carolina.
December 1st, 1867, Reverend W. Hurst was called to the pastorate, and continued to serve the church satisfactorily until released from his obligations, January 1st, 1871.
April 1st, 1871, Reverend J. H. Holman was settled and continued until February, 1872. His pastorate was also a successful one, the church numbering at the time of his departure seventy-seven.
The following three years the church was without a pastor, and left to keep aflame the lamp of spiritual life by various ministers not always of this denomination.
In June, 1875, Reverend C. S. Weaver was invited to take pastoral charge of the church. His pastorate continued six years. A parsonage was built during his ministry by subscription. A religious awakening was experienced during the year 1878, and a goodly number were added to the church. At the close of this pastorate, however, many of the new members, with a few of the older standing members, withdrew from all participation in church privileges and church obligations, and this withdrawal had the effect to weaken and discourage those who were left in charge of the interests depending.
For six months after the removal of Brother Weaver the pulpit was supplied by Reverend L. W. Manning, of the Free Baptist faith.
In October, 1881, Reverend Isaac Chesebrough began his labors of patient waiting and seed sewing. During his pastorate there was much exhibited of a future growth, but the numbers were few, many of them living at a distance, and some non-attendants, but with God's blessing resting upon them it numbered in September, 1884, eighty-four.
In 1886 the members of this church decided to have their meeting house thoroughly repaired and placed in a better [p. 740] condition for worship, and in conformity with their wishes, John S. Kenyon, one of the leading manufacturers of Richmond, engaged Elisha S. Card of Charlestown to do the wood work. The building was repaired, painted, reseated, cushioned and finished about the 1st of January, 1887, at a cost of $3,000. The bell, costing $135, was a donation to the church by Martin G. Parks, Esq., of Shannock.
Reverend Joseph R. Verry, who was then a young, earnest and faithful minister of the gospel, preached to this congregation, and devoted his time and talent to the completion of the edifice, to the increase of membership, and to the salvation of the church.
On the 5th of October, 1888, William C. Lanphear, being then clerk, reported one hundred and nineteen members.
Reverend Thomas C. Crocker is the present Pastor, and his good works have placed the church in a prosperous condition.
The church has had a varied history since its organization. For forty-two years the church had no pastor, but it has had its regular officers from its organization. The deacons have been: William Browning, John Stanton, Wait R. Clark, Gardner Moore, Whipple King, John Murray, Paul Mumford, George M. Cross and John W. Briggs.
The clerks have been: Nathaniel Perkins, appointed December 11th, 1774; Gideon J. Babcock, February 23d, 1799; William Perkins, March 10th, 1804; Joshua Card, March 9th, 1805; James C. Baker, June 1st, 1833; William Marchant, June 23d, 1838; Joshua Card, January 1st, 1841; John S. Clark, March 23d, 1844; A. S. Kenyon, October 8th, 1855; William H. Perry, August 21st, 1858; William Marchant, June 23d, 1867; John W. Briggs, October 25th, 1882.
These documents are made available free to the public for non-commercial purposes by the Rhode Island USGenWeb Project. Transcribed by Bob Tefft, 2000.
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