^1. Clark, Joseph S., “Religious Denominations in New England Now, and a Hundred Years Ago,” Congregational Quarterly, II (04, 1860), 173–44.Google Scholar Clark cites the estimate of Ezra Stiles that in 1760 the Congregationalists were more than seven times as numerous as Baptists, Friends, and Episcopalians combined. New England Congregationalism had not, of course, been able to maintain complete uniformity. The first generation encountered the threat of Williams, Hutchinson, Child, and the Quakers. The Great Awakening led to Congregational schism, Anglicanism was introduced by S.P.G. missionaries and royal officials, and Unitarianism emerged in Boston early in the nineteenth century. But New England Congregationalists were not impressed by arguments for toleration in the seventeenth century and granted only grudging toleration to others while maintaining numerical and, generally, social and political dominance reflected in the usage “the New England Way.”

^2. “The denomination, unlike the traditional forms of the church, is not primarily confessional, and it is certainly not territorial. Rather it is purposive. And unlike any previous church in Christendom, it has no official connection with a civil power whatsoever.” Mead, Sidney E., The Lively Experiment (New York: Harper and Row, 1963), pp. 103–04.Google Scholar

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^11. Ibid., pp. 72–73, 76.

^12. Cornelius must have profited from the earlier experience of Samuel Worcester and Jeremiah Evarts of the A.B.C.F.M. Edwards, B. B., Memoirs of the Rev,. Elias Cornelius (3rd ed.; New York: Saxton and Miles, 1842), pp. 16, 25, 40, 42–46, 48.Google Scholar

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^14. In 1830 an Illinois missionary from New England reported that “there is the most cordial union among all the Presbyterian brethren here. No polemic contention. All are of one heart, I might almost say of one belief.” Magoun, George F., Asa Turner, A Home Missionary Patriarch and His Times (Boston: Congregational Sunday-School and Publishing Society, 1889), p. 131.Google Scholar

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^17. “Records of the Centre Presbytery,” p. 103, cited in Kuhns, “From the Formation of the A. H. M. S…,” loc. cit., pp. 36–37.

^18. Letter from Theron Baldwin of Edwardsville, Illinois, to Absalom Peters, dated January 5, 1831 (A. H. M. S. Papers in Chicago Theological Seminary library).

^19. Sturtevant, Jr., op. ct., p. 187.

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^23. Hermann R. Muelder, “Congregationalists and the Civil War,” in Spinka, op. cit., p. 141.

^24. Letter from Julian H. Sturtevant of Jacksonville, Illinois, to the Rev. Hail, Charles, dated 01 16, 1851Google Scholar (A. H. M. S. Papers).

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^31. Ibid., p. 147.

^32. Letter from Julian M. Sturtevant of Jacksonville, Illinois to the Rev. Charles Hall, dated January 16, 1851 (A. H. M. S. Papers).

^33. Muelder, loc. cit., p. 148.

^34. The first Congregational Church in New York City was formed in 1804, but the oldest surviving church in 1846 was Providence Chapel which had been formed in 1819. A Congregational Church was formed in 1831 in response to the Finney revival, and a number of other Congregational churches were organized in the period prior to 1840, but most did not survive, and none became stable enough to provide leadership for a Congregational denominationalism in the 1840's.

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^37. The Old School launched an attack upon Finney in 1835 commencing with a review of Finney's Lectures on Revivals of Religion and Sermons on Various Subjects in the Biblical Repertory and Theological Review, a Princeton journal.

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^39. Ibid., pp. 37–39.

^40. Ibid., p. 42.

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^44. Ibid., pp. 89–91.

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^61. Ibid., August 12, 1841.

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