ment of an evangelical ministry. They had no funds except their communion furniture-and that has not yet been demanded of them. The Orthodox congregation is three times as large as that of the original parish. Before the secession the Orthodox paid three fourths of the salary of the minister-and the secession would not have taken place, but for the continued efforts made to control the exchanges of the pastor, and to have the meeting-house devoted a portion of the time, to Unitarian preaching. For many years—perhaps always-the ministry of the town had been decidedly evangelical.

No. 7.

The separation occurred in 1830, when the church numbered seventy. Twelve remained with the dominant party-chiefly for prudential reasons. The effects of the secession were strongly marked in the increased spirituality of the church, and in the additions made to her numbers. 131 have been added; and a new house of worship built, without foreign aid. All the funds possessed by the church consisted of the communion furniture, valued at $21, and a library, valued at $30 or $40. These were taken by the "parish,” with the exception of Scott's Family Bible, and a few other strongly Orthodox volumes, which, with great liberality, were returned to their rightful owners. opposing party have lost much of their numerical strength, and are destitute of a settled minister, though regularly supplied with Unitarian preaching. In fair weather the Sabbath congregations of the two societies are about equal: At other times, the Orthodox congregation is twice as large as the other. Before the division, each party paid about equal proportions of the salary of the pastor. The previous preaching had been formal, cold, Arminian and Unitarian in character.

No. 8.

The

Deprived of their place of worship in 1830. The church had then 122 members-and of these, 28 remained with the dominant party. They proceeded imme

'diately to build another house, and completed it, with less than $200 foreign aid. The effect on the church has been, "to take away sin." Funds they had none, except for the support of the Lord's table, and these, with the sacramental vessels, were amicably and equally divided. The numbers and strength of the opposing party have gradually diminished; but they maintain regular Unitarian worship. The Orthodox society has the greatest number of worshipers. Before the separation, $500 were paid for the support of the ministry, the Unitarians paying one eighth more than the Orthodox. For more than thirty years the preaching had been formal Arminianism. Since the separation, two revivals have been enjoyed-the pastor has been supported without foreign aid-and in a single year, more than $200 have been contributed to the several objects of benevolence. It should be added that six years previous to the separation, the pastor had been settled as a Unitarian minister, and after preaching Unitarianism three years, his views of the gospel truth and his style of preaching were radically changed.

No. 9.

The separation occurred in 1819, when the church contained 110 members. Nine of these remained with the dominant party-only one of these a male, nearly 90 years of age, who literally knew not his right hand from his left. A new meetinghouse was built by the secession, and a pastor was soon settled—and a revival followed, which added about 70 souls to the Lord. The church had little or no funds, and were not molested on that point. The parish left, is not regarded as prosperous, but has regular preaching of the Unitarian or Universalist character. The number of worshipers in each society is nearly equal. Previous to the separation, the church and their friends had paid about two-fifths of the minister's salary. The preaching maintained in previous years had been orthodox.

No. 10.

The church seceded in 1825. It then had eighty members, and eighteen of them remained with the dominant party. Separate worship was soon after establisheda meeting-house erected-and a minister settled. In 1826 and 1827, a revival was enjoyed, which added 75 to the church; two other revivals, equally marked and happy in their results, have since followed. A small fund-less than one hundred dollars-held by the church-the produce of their own voluntary contributions for the relief of the poor among them, was wrested from them. Their right in a large ministerial fund was taken from themand the church furniture to the amount of $200, and their property in the meetinghouse, (they and their friends owning at least one half of it), were lost to them. The parish still hold the original meetinghouse, and a fund sufficient to support a minister—but they are far from enjoying internal quiet. A large proportion of them appear as Universalists, whenever occasion calls them to act, though they are nominally Unitarian. The Orthodox congregation average four to one of their opposers. The parish was a wealthy one, and the salary of the minister was paid wholly from the fund. The church and their friends constituted about one-third of the original parish. For fifty years the preaching had been strictly evangelical but previous to that time Arminian. The happy effects of the secession are distinct ly seen in the improvement of the moral character, and physical condition, of the church and people.

No. 11.

The church, for conscience' sake, voluntarily abandoned their house of worship in 1830, when their members were about ninety. A new house was immediately built, and a minister settled. No parish property was left by the church, except what was vested in the meeting-house; and in that house no stated preaching is maintained-seldom is a sermon of any description delivered there, but when

The separation here took place in March, 1832, in consequence of a town vote that the Universalists should occupy the meeting-house a portion of the Sabbaths, and a town determination that no Orthodox minister should be settled, or even temporarily employed, unless he would consent to indiscriminate exchanges. The church, as a body, was not obliged to withdraw; but the more spiritual part of it felt constrained to secede, and organize a new church of forty-four members, who have now increased to 175. By this measure they relinquished their property in a meeting-house nearly new and well finished-in the church furniture-and in a neat chapel, which they themselves had almost wholly built. They have erected a new meeting-house, with a convenient vestry—and have taken strong hold on the enterprises of benevolence. The house they left has been occupied onethird of the time by the Universalists, and two-thirds by the Unitarians. But the congregation is smaller than that of the Orthodox-seldom, if ever, exceeding 150 persons. The former ministry was such as allowed of free interchange with Unitarians, though nominally it was Orthodox.

No. 13.

Driven from the house of worship in December, 1828, by a vote of the parish to introduce Unitarian preaching, for a portion of the time. The church contained 159 members. All of them seceded. A new house was built, and a pastor soon settled. The effect on the graces of the church was happy, and 96 have since been added to their numbers. Property to the amount of $1,400, appropriated by the donors to the support of preaching in the

town, was relinquished to the parish. One pewter basin comprised all the furniture belonging to the church, and that was taken by the parish. The present state of the prevailing party is not enviable — their fund running out-their meeting-house unoccupied-no churchno minister-no public worship for seventeen months. In the Orthodox congregation are 350 worshipers. The whole parish, with their small fund, used to pay less than $400 for the support of the ministry, and this was about equally divided between the parties. The Orthodox society now pay $600, with ease. A Universalist society has been formed from among the Unitarians—and some of them have joined other denominations. The preaching of former years was Orthodox.

No. 14.

Of a church of thirty members, twentyfive withdrew from the parish and the meeting-house in 1829,-and for a time held meetings in a private house, where they regularly maintained the worship of God, either with or without the aid of a minister. In 1831, they built a small but commodious house of worship. In 1832, a season of refreshing from the presence of the Lord was enjoyed, and a few were added to their number. Their trials have aroused them from the slumbers of other years, and served at once to purify and increase their zeal for the truth. The church, in distinction from the parish, had no funds. A valuable wood-lot and about $1,000 beside that had been appropriated by the donor to the support of the parish minister, were left without a struggle, in the hands of the parish. The church furniture, and a small library, all the property of the church, was demanded by the town, and quietly surrendered by the church. The dominant party have a settled minister, and regular worship, but of what religious persuasion, the people of the town do not know. The congregations in each house of worship are nearly equal. Before the separation, the Orthodox paid about one-fifth of the minister's

salary. According to the town valuation, the property of the opposers amounts to $114,000,-while that of the friends of truth is less than $29,000. The former pastor of the church "was a good man," of the straitest sect.

No. 15.

Separated from the parish in November, 1829. Number of members, eighty-four, and twelve remained with the dominant party. The effects of the expulsion were highly favorable. A house of worship was immediately built, and a pastor settled,— revivals have been enjoyed, and the present number of members is above 150. The funds of the church did not exceed $150,-and were given "for the support of preaching." This, they were obliged to relinquish. The old parish is far from being prosperous. They have, indeed, regular religious worship-sometimes Unitarian, and sometimes Universalist. Twice as many attend the Orthodox meeting as the other. Special pains were taken to obtain votes against the church, and drive them from their sanctuary. The preaching of former years was Calvinistic.

No. 16.

Exiled in 1833. Of the one hundred. and forty members of the church, none remained with the prevailing party, unless a few females under the influence of their husbands, form an exception. Time has not yet been had, to put up a new house of worship, but evangelical preaching has been maintained in a hall. The church had no funds. The dominant party are solicitous to have the church return to them, fearing that otherwise they shall be unable to maintain preaching in any form. Since the separation, Unitarian worship has been regularly maintained, and the two congregations are nearly equal. The ability of the original parish was ample. About two-thirds of the support of the minister, was paid by the church, and those adhering to them. The preaching enjoyed for many years, was the preaching of plain evangelical truth.

No. 17. The church was constituted on evangelical principles about the year 1715. But for several years there was little beside Unitarian or Universalist preaching in the parish. A few years since, an evangelical minister was settled-and refusing to exchange indiscriminately, was soon dismissed. The friends of truth, wearied by alternations of evangelical and Unitarian preaching, and despairing of the peaceful enjoyment of their rights in the parish, left their convenient meeting-house, and surrendered their church furniture-and established separate worship, and have commenced building a house for God. The Unitarians have no regular preaching-almost none at all; pulpit and seats are alike vacated. Whatever hope there is for a population of six hundred souls, lies in the self-denying piety of this little church of twenty members.

No. 18.

A church that had become almost extinct, under the ministry of one who was settled as an Orthodox man, but who soon changed his views and style of preaching, for Universalism. Four years since an Orthodox church of twenty members was organized, and a religious society formed in connection with it, and a house of worship built by the aid of the public. Until this event, the minister of the original parish often had not more than five, ten or fifteen hearers on the Sabbath, in comfortable weather, often in unfavorable weather, no meeting at all. Since the secession, two decent congregations are collected.

No. 19.

A church organized anew in 1829, and containing seven members; forty-six have since been added to them. The defective preaching of the minister of the parishboth in regard to fundamental doctrines and spirituality, occasioned the secession. The place of worship occupied for some time was a school-house or a hall-but a convenient meeting-house has since been erected, chiefly by public liberality, and a

congregation of two or three hundred gathered-a pastor settled, and seasons of reviving frequently enjoyed. They purchased their freedom with a great sum, leaving behind them the house where their fathers worshiped, and all the funds in whose benefits they had shared. The congregation connected with the original parish, is about equal to the Orthodox congregation in numbers, but much superior in wealth.

No. 20.

This church was dispossessed of their house of worship by vote of the parish, in December, 1831. The number of members then was seventy; four only remained with the dominant party. They soon formed themselves into a distinct societyheld their religious assemblies regularly in a school-house, and invited a pastor, who was installed over them in 1832. With aid from abroad, they built a meetinghouse the same year. God has prospered them to an unexpected extent. The members of the church are now nearly 150. They have done more for objects of religious benevolence since the separation than had been done during the hundred and four years they and their fathers had worshiped in the old house. The piety of the church has advanced half a century in three years, and the whole aspect of the town is changed. The party that prevailed against the church have preaching not more than one third of the time in summer, and in winter less frequently still; sometimes from Universalists and sometimes from Unitarians. It is not known that there is one family altar, or praying soul, beyond the limits of the exiled church. The parish congregation is composed of about 50 individuals, no Bible class, Sabbath school, or benevolent association being connected with it. The Orthodox congregation has from 250 to 300 members, and all the means of moral improvement are vigorously maintained. Previous to the separation the parish had ability enough to support the gospel, but had supported it for many years in no form with

regularity; several years of destitution had passed, and the preaching had not been discriminating.

No. 21.

A Unitarian preacher was introduced to the pulpit in 1832. It was done at a special parish meeting, in the absence of the Orthodox, and by dint of a perseverance which brought into the meeting all sorts of men who would act with them, though they had before left the parish. The friends of truth withdrew to a schoolhouse, and soon the parish meeting-house was deserted by all parties: a new house was soon in progress for the exiled church -was dedicated in 1833, and a pastor settled the same day. The members of the church were forty-five in number; all of them retired from the parish, and some have since been added to them. No meeting has been held in the parish house since the new house was completed, several of those who voted the expulsion of the church have since purchased pews in the new house, and an opposing party is now hardly known. About three fourths of the amount raised for preaching, before the separation, was paid by the Orthodox. The only fund of the church was an old Bible, which they ventured to remove from the old meeting-house to the schoolhouse; a committee of the parish was appointed to take this from them, but it being found on enquiry to be the private property of a member of the church, the claim was abandoned. The preaching under which this church had been trained for many years, may be styled Evangelical

Arminianism.

No. 22.

The Universalists took possession of the meeting-house in 1831. The parsonage property renting for $80 or $100, was wrested from the church at the same time, and appropriated to the support of Universalism. The church had been reduced to twelve or fifteen members, and some of these had departed from the faith. Since the separation a new society has been formed, though still a small one, and a

meeting-house has been built, and a pastor settled. Preaching is not regularly maintained in the old meeting-houseabout $100 is subscribed for Universalist preaching in addition to what is derived from the parsonage. Until about the commencement of the present century, the truth as it is in Jesus, was faithfully taught; then "another Gospel" was insidiously introduced, and its effects are deplorably manifest in the prostration of truth, and the relaxation of morals.

No. 23.

The church was expelled from their meeting-house in 1825. Of the fifty members belonging to it, no one remained with the dominant party. They retained their beloved pastor-built a neat and commodious house of worship the next year, and are now raising among themselves some hundreds of dollars annually, for the general cause of benevolence. The effect of the fire of persecution on the spiritual character of the church was marked and happy. Having no funds, (except faith in Christ), they lost none. The dominant party maintain still the forms of religious worship, under the name of Unitarianism. Numbers from another Unitarian society, several Universalists who had belonged elsewhere, came in to aid the effort to expel the Orthodox from the pulpit. Facts show here that the temporary sufferings of the friends of God turn out greatly to the furtherance of the Gospel. The Lord Jehovah is their security. Opposition has been great, uniform and persevering. Trials and sacrifices have been peculiar and severe. Butall is well.

No. 24.

This church separated from the parish with which it had been connected, in 1829. The whole number of members was fiftyfive; and of these, twenty remained with the parish. Those who seceded, with aid from abroad, put up a new house of worship-settled a colleague pastor-and became more prayerful, active, and liberal than before. The church had a fund