The Seventh-day Baptist churches in the United States occupy isolated situations in different parts of the Union, and are distinguished from other religious denominations by certain distinctive views relative to the immutability of every precept of the moral law.

The term Sabbatarian was formerly adopted by those of the same persuasion in England, subsequent to the Reformation, when the word Sabbath was applied exclusively to the seventh day of the week, and those observant of it as holy time were regarded as the only Sabbath-keepers. This term, though highly expressive of the main Sabbath doctrine, was, on account of its supposed indefiniteness, rejected by the General Conference of the American Churches, in 1818, and the appellation of Seventh-day Baptist, which was considered more generally expressive, adopted in its stead.

The differences existing between the Seventh-day Baptists and the other Baptist denominations, all relate to the Sabbatical ordinance. In respect to this the former believe that no system of morality can be complete which does not include time devoted to God and religious worship; that the seventh day was particularly appropriated and set apart for this purpose in Paradise, and was designed, not for any one class or race of men, but for all mankind; that it forms a necessary part of the moral law, which is immutable and unchangeable in its nature, and of universal obligation; that no other day was substituted for this by divine authority at the introduction of Christianity; that the first day is nowhere mentioned in the sacred volume as possessing a divine character; that whatever respect was paid to it in the primitive ages originated from the supposition that it was the weekly anniversary of the glorious triumph of the risen Saviour, and not from the idea of its being the Sabbath; and that the substitution of the first for the seventh day, as holy time, was brought about by the Antichristian power, who, according to the word of prophecy, was to usurp the prerogatives of the Deity, and change times and laws.

These opinions, though countenanced by Holy Writ, and perfectly agreeable with many historical records, are directly in opposition to the popular prejudices of the day, and, consequently, their conscientious supporters have been exposed, sometimes, to downright persecution in the shape of fines and imprisonment, and at others, to the equally cruel, though less ostensible, suffering imposed by vituperative sarcasm and disingenuous ridicule.

We have all heard of a very expressive proverb, importing that the world will think of us just as we think ourselves. Perhaps the seventh-day people have not made sufficient exhibitions of self-gratulation. Perhaps they have walked too contentedly down the valley of humiliation, involved in the shadows of obscurity. Certain it is, that they have striven to make themselves acceptable to God rather than to men; that they have been distinguished more for morality, good sense, and quiet, unobtrusive manners, than for brilliant, but superficial, attainments; and that they have been rewarded, not by outbursts of popular applause, not by a rising upon them of the sun of worldly prosperity, but by the sweet consciousness of doing right, and a slow but steady progress in Christian knowledge and acquirements. The Seventh-day Baptist churches have been blessed and honoured by the labours and example of a succession of worthy ministers. Men, pre-eminently qualified to break the bread of life, and administer the milk of the word;—men truly apostolic in simplicity and purity of doctrine, in fervour of piety and zeal. True, they have not been distinguished for the wisdom of this world. They have not rejoiced in the learning of Bossuet, neither have they exhibited the eloquence of Bourdalone, Massillon, or Whitefield; but they have adhered steadily to the truth, have been uncompromising in opposition to error, and little prone to seek worldly honours and emoluments. Few of them have ever grown rich except in grace; indeed, the possibility of opulence was precluded by the cost of living, and the smallness of their salaries. The same has also operated to prevent the accumulation of large libraries by the ministry, or their devoting much time to learned research or literary pursuits.

Few denominations of Christians have been equally distinguished for fraternal feeling and unanimity of sentiment;—in no one has society assumed a more healthy and moral tone. Industry, frugality, and integrity, are their leading characteristics; mendicity is rare among them, and squalid poverty unknown.

Man is eminently a social being. No one perceives, perhaps no one apprehends, how much society contributes to strengthen and perfect the noblest virtues and highest attainments. The affections are particularly under the control and guidance of social influences. The interchange of the forms of hospitality and courtesy powerfully promotes the growth of friendship and kindliness of feeling. Consequently, social worship is of the highest importance to every Christian fraternity; and nothing is more productive of congeniality of sentiment and unity of design between churches of the same faith and order than frequent convocations for mutual encouragement and edification. The Seventh-day Baptists were aware of this, and, accordingly, when the church in Newport, R. I., organized a part of its members into a separate and distinct body, now known as the First Hopkinton Church, it was stipulated that an annual interview should take place, which was subsequently known as the yearly meeting. Thus was formed a little confederacy, whose bounds gradually enlarged as new churches were instituted, until it included the parent churches of Rhode Island, Connecticut, New York, and New Jersey. These meetings were held alternately at different places, and were usually attended by the ministers and other leading members of the respective churches, who generally travelled at their own expense, and spent some time in this social and religious visit. The consequences of this interchange of Christian sympathies and feelings were every way delightful. The bonds of union were cemented, many pleasing acquaintances were formed, and a warm and growing attachment to the Sabbath, and the cause of truth, increased in the minds of all. So early as 1800, the churches composing this denomination began to consider the expediency of establishing some formal ecclesiastical organization. This was considered the more necessary in consequence of certain differences in some doctrinal sentiments that prevailed to a considerable extent. The question was, under consideration until 1805, when, at a meeting convened at Hopkinton, certain articles of union were agreed upon, and subscribed by delegates from eight sister churches; and thus an ecclesiastical body for the transaction of business was formed, which was denominated the General Conference.

The second session of this venerable body was held at Berlin, the third at Cohansey, now Shiloh, and the fourth again at Hopkinton. In 1808, the Lost Creek and New Salem churches, in Virginia, united with the Conference, which subsequently received continual and almost annual additions.

The meetings of this body were solemnized alternately from place to place, and were attended with the most happy consequences. Before the venerable body, whose members were uniformly distinguished for integrity, candour, and piety, all difficult cases were brought for consideration and adjustment. Here divisions were reconciled, schisms healed, and such differences as appeared likely to disturb the general peace removed. Here, also, religious and benevolent enterprises were projected and recommended to the churches for their action and consideration. The authority of the General Conference was subject to several limitations, which will be perceived by attending to the form and government of the Sabbatarian fraternities. Every church is in itself a distinct body, capable of transacting its own concerns, of receiving or expelling members, of appointing its own pastor and other officers, fixing their salaries, and suspending their ministrations in case of impiety or gross immorality. The internal regulations of these churches are simple and democratic, every member being equally entitled to a vote, and the pastor, except by the superior respect attached to his station, having no more voice, and exercising no more influence in business affairs, than a private individual. It could not be expected that these churches, after having experienced the benefits of their equal and impartial government, would accede to the establishment of any ecclesiastical organization that might tend to subvert their independence, or to centralize in an extraneous body the authority which was then disseminated through and exercised by the members of the churches themselves. Accordingly, we find that the right to choose, elect, and ordain their own deacons was still retained by the churches, as well as the privilege of specifying from their numbers such candidates for the ministry as appeared eligible for that sacred office, which specification and appointment, being submitted to the Presbytery (a board of ministers appointed for that purpose), by whom the qualifications, talents, and character, of the candidate is examined, which examination proving satisfactory, he is forthwith ordained by the laying on of hands.

Neither has the Conference any right to institute a judicial investigation of any difficulties that may arise between individual members and the churches to which they belong, nor to attempt any interference with dissensions between sister churches, except by special and particular invitation, and unless the subject has been previously laid before the respective churches, and their delegates to the Conference instructed to take cognizance of the matter.

Such churches of the Sabbatarian order as desired admission into this confederacy, were required to furnish a written exposition of their doctrinal sentiments respecting regeneration by the Holy Spirit, justification by faith, and salvation through the merits of Jesus Christ, which, proving satisfactory, the right hand of fellowship was extended to their delegate on behalf of the Conference. Here we may observe that this proceeding was not calculated nor intended to establish any inquisitorial censorship of doctrinal views, but to perpetuate good order, unanimity of sentiment, and purity of faith.

At the time of the organization of the General Conference, there were several churches of Seventh-day Baptists who remained aloof from that confederacy. Of these, one was situated in a very pleasant country, on the west fork of the Monongahela River, in Harrison County, Virginia. This church, in 1808, sent a letter to the Conference, requesting admission into that body, but stating their practice of receiving first-day members. In consequence of this, their reception was postponed, and an admonitory message upon the subject prepared and sent to them. This church soon fell into a decline; its members removed into other parts, and it finally became extinct.

With the exception of the minutes of the General Conference, and one or two other works scarcely deserving of consideration, the Seventh-day Baptists made no attempt to form a denominational literature until 1820, when an association of ministers edited and published a periodical designated the Missionary Magazine. About the same time a collection of hymns for the use of the denomination was made, which met with very general acceptance and applause. After the publication of the magazine had been continued for two or three years, various causes contributed to render the further prosecution of the enterprise inexpedient and unadvisable. Upon the discontinuance of the magazine, the necessity of a denominational literary organ was very generally felt, but engagements in other pursuits, fears of pecuniary losses, and other causes, operated to prevent the enterprise until 1827, when Deacon John Maxson, of Scott, projected and brought into successful operation a weekly newspaper, called the Protestant Sentinel, which, by untiring energy and perseverance, he succeeded in supporting and publishing for several years. The paper was first issued at Homer, then at Schenectady, and finally at De Ruyter. To Deacon Maxson, the publication of this paper appears to have been, from the first, a losing concern. His engagement in the enterprise was not undertaken with the view of expectation of pecuniary profit. He was influenced by considerations far more sacred and important. No doubt in the advantages secured by that enterprise to his brethren he feels amply repaid for all his toils and difficulties; for a man of his benevolent heart and amiable disposition ever forgets all personal considerations in the general good.

When the press was removed to De Ruyter, Deacon Maxson resigned the editorial charge, which passed in a very short period through several hands; the paper bearing the name of The Seventh-day Baptist Register. Even here its location was not considered as the most favourable, and many supposed that the city of New York would afford a more eligible situation. To that place, therefore, in 1844, it was removed, and the Rev. George B. Utter assumed the editorial chair, since which removal it has borne the name of The Sabbath Recorder.

The denomination became early aware of the utility of tract publications, and the General Conference in 1831, recommended the formation of tract societies in the different churches, which should become auxiliary to a general tract executive committee, annually appointed by that body, to procure, examine, and publish such tracts as in their opinion might be desirable. In compliance with this suggestion, such organizations were instituted in nearly all the churches, and several tracts were procured and printed. But the tract cause, like that of the denominational paper, laboured under much discouragement and great embarrassment. As a means for disseminating Christian truth and knowledge, it does not seem, even yet, to be duly appreciated. The want of available funds crippled its operations, and lessened its usefulness; nevertheless it continued to support a nominal existence until 1843, when it was remodelled and reorganized under the name of the Sabbath Tract Society, since which period its activity and usefulness have been abundantly exhibited. It has a series of stereotyped tracts, of which editions are published according to the means and demands of the society. In connexion with this, is a publishing society, recently organized, that has issued several publications not connected with the series, but all relating to the Sabbath controversy. The denominational paper is also published under the auspices of this society; and it is believed that whatever obstacles may have impeded the progress of our publishing interests, they are rapidly disappearing before the development of our literary resources.

The utility of missionary organizations engaged, at a very early period, the attention of the General Conference. At this time it was the practice of the individual churches to depute their ministers to make short journeys, of which they generally defrayed the expense. The inefficiency of this course had become painfully manifest, and it remained for the Conference to devise some plan by which the missionary efforts of the denomination could be concentrated. The subject was under consideration for two or three years, and finally resulted in the organization of the Seventh-day Baptist Missionary Society. By reference to the constitution of this society, which bears the date of 1819, it appears that its object was to consolidate the funds and concentrate the efforts of the denomination, in order to promote the interests of religion by employing missionaries and sending them to the destitute and scattered brethren in our fellowship. This society, notwithstanding its laudable object, was destined to meet with many difficulties and embarrassments. The poverty of some of the churches, and the unwillingness of others to contribute, were serious obstacles in the way of its accomplishment of the good it had purposed to perform. Yet under its auspices, several missionaries were annually appointed, for three, six, or nine months, to occupy such fields of labour as appeared most eligible, and generally embracing visitations to Sabbath-keepers who were removed to distant localities. These journeys, though attended in the sequel with the happiest results, often required no small share of personal sacrifice and inconvenience on the part of the performer. Difficulties were always to be encountered; many times dangers. These were greatly enhanced, from the fact that the missionary field generally lay in some new region, where the forests were as destitute of roads as the rivers of bridges, and where the uniformity of the one might prove quite as perplexing to the wanderer, as the swollen tides of the other might render dangerous the unaccustomed ford. Not unfrequently circumstances required the performance of these journeys in the winter season, when every discomfort was proportionately increased.

These missionaries held meetings, organized churches where such a course seemed expedient, and administered baptism to believers. Sometimes their visits to the destitute would be attended by a gracious revival, but at all times were accompanied with gratifying results. But the embarrassments of the society continued, and finally, in 1841, it was formally extinguished, in order to make room for another, whose regulations, it was conceived, were more judicious, and which commenced operations in 1842. To the domestic this adds a foreign field. Under its direction, Messrs. Solomon Carpenter and Nathan Wardner, with their wives, are labouring at Shanghai, in China, and the mission, with which a small school, under the management of the excellent Mrs. Wardner, is connected, is in a highly flourishing condition. The Board are collecting funds to build a chapel for public worship, to purchase an eligible site for which, about one thousand dollars have been already despatched to that country.

A Seventh-day Baptist society for the dissemination of religious truth among the Jews, took a permanent form in 1838, and Elder William B. Maxson was appointed to labour, under its direction, with that ancient and bigoted people. The success of this enterprise was not proportionate to the anticipation indulged, although probably as great as could have been expected, had all the difficulties and obstacles of the mission been fully considered. In connexion with this society, a small work on the prophetic character of the Messiah was published, and many copies gratuitously distributed among the Jews. Recently this society has only supported a nominal existence.

The attention of the Seventh-day Baptists was early called to the subject of education, and two institutions of a high classical character, have been established among them. Of these, one is located at Alfred, Alleghany County, New York, and is denominated the Alfred Academy and Teachers' Seminary; the other at De Ruyter, New York, was founded in 1837, at an expense of near thirty thousand dollars. The first has a charter from the state, and both have acquired a high reputation, and furnish the means of a classical education to a large number of students. Besides these, academic schools have been projected and brought into successful operation in other sections, in connexion with our denomination.

The Sabbatarians have repeatedly taken action in their ecclesiastical bodies, against war, intemperance, slavery, secret societies, and the like, and in favour of the great moral reforms and benevolent enterprises of the age.

Within the last twenty years a very interesting correspondence has been carried on with the Sabbatarians of England, through the medium of Rev. Robert Burnside, and Rev. William Henry Black.

About 1830, the great increase of business, as well as the scattered situation of the churches, seemed to justify, in the opinion of many, some modification of a general annual Conference. It was therefore proposed to divide the denomination into two Conferences, according to their geographical position. When the subject came up for action, it was judged most expedient to continue the Conference, but to divide the churches into Associations, which should meet annually, to transact the business of the churches within their own bounds, and appoint delegates to represent them in the General Conference, which, according to a resolution passed at one of its meetings, convened at Shiloh, in 1846, is hereafter to meet triennially instead of annually. Five Associations have been formed, in accordance with this plan,—the Eastern, embracing the churches in Rhode Island, Connecticut, and New Jersey,—the Central, including those in the State of New York, east of the small lakes,—the Western, composed of the churches in Western New York and Pennsylvania,—the Southwestern, comprising those in Ohio and Virginia,—and the Northwestern, including those in Wisconsin and Iowa. The utility of this arrangement is unquestionable, and, so far as it has been tested, has been found to answer all the purposes of an Annual Conference without its disadvantages. But it must not be supposed that during all this time, the sun of prosperity to this people has been unclouded; that no difficulties have arisen in their straight and narrow path. On the contrary, they have been subjected to many and peculiar trials. They have been despised by the worldly and the great, have been oppressed by law, and persecuted in more ways than one by those professing the Christian name. Even now they are subjected to many inconveniences from their nonconformity, and are deprived of many social and literary privileges that they might otherwise enjoy. In consideration of this, and the strong worldly tendencies that bind the human heart, it is not surprising that thousands who have been brought up to recognise the obligatory and sacred character of the fourth commandment, and who were fully convinced of its unalterable claims, have been induced to abandon it; while others, for the same reasons, although fully convinced of their duty, have refused to embrace it. Yet some have been able to appreciate the vast importance of the stake at hand, have felt the danger of trifling in an affair on which eternal interests depended, and have concluded that popular applause was nothing comparative with an approving conscience, and the smiles of God. Such have strictly adhered to the Sabbath, or have embraced it, notwithstanding the consequences. Of the latter, we might instance several eminent and worthy ministers, who now occupy prominent places in the denomination. Rev. Wm. M. Jones,[36] and Rev. J. W. Morton, Professor of Modern Languages in the De Ruyter Institute, are both converts to Sabbatarianism.

In the history of Sabbath-keepers we have had a beautiful exemplification of the truth of that promise, that he who soweth in labour and with many tears, shall return rejoicing, laden with the products of an abundant harvest. Their numbers were few, their churches isolated, and their opportunities for sharing in the emoluments of the world both limited and unfrequent, nevertheless the dissemination of their doctrines has become, through Divine Providence, the means of reclaiming many wanderers to the Bible Sabbath. The increase of the number of the Sabbath-keeping churches may be attributed to a variety of causes. Every society possesses within itself the principle of extension and multiplication, by which it will ultimately quadruplicate its numbers, when no counteracting agencies of more potent influence are at work. In consequence of this, the numerosity of a church sometimes became burdensome, and it was considered necessary to establish a new fraternity from the surplus members of the old. Emigration also became a great source for the dissemination of the scriptural doctrine of the Sabbath, as well as indicative of the ground to be occupied by future churches. Thus some brother, whom poverty or untoward circumstances had forced to abandon his native state, and the Christian society of his childhood, has been the pioneer of religious instruction to the neighbourhood, and the honoured founder of a religious establishment.

In the third place, the perceptions of many have been enlightened by an unprejudiced perusal of the Holy Scriptures, accompanied by the convincing energies of the Spirit of truth. A venerable lady, resident in the State of New York, embraced the Sabbath, to which she rigidly adhered, notwithstanding the opposition and persecution of her husband and kindred, although at the time unaware that any denomination of Christian Sabbatarians existed. She had obtained her knowledge of the Sabbath, its ordinance and obligation, from the Bible alone. A gentleman of Maryland, with his family, embraced the Sabbath without having any previous communication or connexion with the Sabbatarians; but the unprejudiced perusal of the Scriptures had instructed him in the knowledge of his duty, and he hesitated not in the performance of it. A multitude of similar cases might be recorded; these, however, are sufficient to show that Scripture testimony, when acting upon unprejudiced minds, will invariably lead to a clear conviction of the holy and sabbatical character of the seventh day.

It is well known, that in nearly every State of the Union, the observance of the first day is enforced by law. It is certainly remarkable that these States, so distinguished for their otherwise liberal and enlightened policy, should retain, with such tenacity, this hateful feature in their legislative system; thus subjecting to the alternative of conformity, or to the liability of fines and imprisonment, a large and respectable portion of the community. To obtain the redress of these grievances, and the exemption from being made amenable to civil processes served, or made returnable upon the Sabbath, petitions were circulated for two or three consecutive years, in the different States where the Sabbatarians reside, and then presented to the consideration of the legislative bodies. In no case, however, were they attended with the results anticipated, either by a repeal of the obnoxious statutes, or by the enactment of other laws, more conformable to the spirit of the age.

Upon several occasions, the Seventh-day Baptists have attempted to participate with their first-day brethren, in Sabbath Conventions, and similar convocations. But, as might have been expected, they have been uniformly excluded from these deliberations; courteously, it is true, and with expressions of Christian feeling and charity. In consequence of this, they have instituted, and held, within their own bounds, several Conventions and similar meetings, designed to advance and disseminate the Bible doctrine of the Sabbath.