Church and Family History Research Assistance for Erie County, New York
CHURCHES:
"Aurora, Erie Co., N. Y., Feb. 21, 1835. DEAR SIR: Having perused the first three No's. of the 3rd Vol. of the Signs of the Times, I can truly say, that I think it well worthy the notice of every candid observer and true christian, who wishes to know the way of life as it is, (Christ) and to be led out of the darkness in which the world is enveloped by the cunning craft of men; who teaching for doctrine the commandments of men, whereby they lie in wait to deceive, having eyes full of adultery that cannot cease from sin, beguiling unstable souls, an heart they have exercised with covetous practices, cursed children which have left the right way and gone astray from the everlasting gospel and have turned unto fables. Therefore seeing the importance of awakening my fellow beings from the lethargy into which they are kept by priestcraft, I have kept the Signs in circulation in the neighborhood in which I live, and think they will be the means of doing much good. I have therefore taken the liberty to engage you to forward the third Volume as directed below. I subscribe myself, Yours, in Bonds of Love, L. L. LEWIS."
HAMBURGH (HAMBURGH)
"Boston, Erie Co., N. Y., Jan. 1, 1840. DEAR BROTHER BEEBE:- For the first time, I venture, as illiterate as I am, to communicate to you some things that have taken place with me of late. I have for many years tried to reconcile my mind to the practices of the New School Baptists, which I have been unable to do; being sensible that they were in opposition to the principles of the gospel of Christ. I have looked in vain for reform in that denomination; but instead of reform, they wax worse and worse, deceiving and being deceived. But I cannot sacrifice truth, and thereby dishonor God whom I profess to love. For when I take a view of my condition, while dead in trespasses and in sins, I feel myself to be a lost sinner. I tried for the space of six months to work myself into the favor of God; and at times thought myself to be a christian; for I was an Arminian, and thought that salvation came by the deeds of the law. But to my surprise I was brought to see that there was no other name given under heaven among men, whereby we must be saved, but the name of Jesus. This taught me that salvation was of grace, and not of works, lest any man should boast. So I was constrained to fall at the feet of sovereign mercy, and say, Lord Jesus, save or I perish - at that moment I felt that load of guilt removed, then I felt myself freely justified by his grace - so in view of my own experience, I cannot become reconciled to the do and live system supported by the New School Baptists at the present day. I have been trying to preach for about six years, and in preaching, I have tried to avoid preaching the doctrine of election, from the expression of the Apostle Paul, "If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." But this course was a great grief to me, for I felt it to be my duty to declare the whole counsel of God, whether men would hear or forbear. About one year ago, I delivered two discourses on the sovereign grace of God, which almost broke fellowship between some of the brethren and myself; for they called the doctrine abominable, which grieved me much to think that christians should deny the very cause of their salvation. And since that time, I have been examining the course pursued by them in doctrine and practice; but I find but very little for either, as I have examined the law and the testimony, and I can find nothing that proves to my satisfaction that they are in agreement with the gospel of Christ; but are the inventions of men, which are exactly congenial with human wisdom. But feeling myself bound by the strongest ties of love to God, I would obey his commandments and walk in his statutes. I felt it to be my duty to leave the commandments of men, and bow submissively to the commandments of Christ, and to contend for the faith once delivered to the saints. Therefore on the 6th of July 1839, I attended covenant meeting; and after contending for the order of Christ's house for a few minutes, I withdrew from their communion; and knowing the order of the denomination, I did not ask for a letter, but told the brethren that I did not wish the church to have any trouble with me, but to exclude me. I attended the meeting of that church on August 3rd, for the purpose of learning whether the brethren had anything against me. I told the church that notwithstanding I had withdrawn from them, yet I felt willing to restore the feelings of my brethren, if I had grieved them in any particular, except my withdrawing from them. And in reply, the leading members of the church said they had nothing against me; and if I would resume my travel with the church they could go with me and hear me preach, as well as they ever did. I met with them again in a covenant meeting on the 31st of August, at which time I stated to them my views on the benevolent institutions of the day (so called), and told them that I should unite with the Old School Baptists. On the 7th day of September, I related my experience to the Old School Baptist Church in Hamburgh, and was received into their fellowship; and when united, I informed the brethren of the church of which I had been a member of the same; and at that time the church had found nothing against me, as you will see by their own records - neither did I expect that the church would bring any thing against me, except my refusal to walk with them; but I was informed that their leader said, that they must have something to pur on record, and to accomplish this object, he and their deacon attended one of my meetings on September 29, and took down some expressions which I made relative to some of the practices of the Baptist denomination, and the benevolent instutions of the day, (so called) as unscriptural; and as being marks of the second beast spoken of in Rev. 13, as you may see by their own records, viz., "October the 5th, 1839, the church met pursuant to appointment, organized by choosing Brother Simeon Clark, Moderator. Brother Timothy Taylor's case was taken up and considered. Amounted to his having railed against the church, and his having withdrawn from us; and in a discourse delivered by him at the West Branch, on Sunday, September 29: his having made some expressions against some of the practices of the Baptist denomination, and the benevolent institutions of the day, as being unscriptural; and as being marks of the second beast spoken of in Rev. 13. It was voted that there be a committee appointed to visit Brother TImothy Taylor, for the above offenses; and that Brethren Simeon Clark and H. F. Macham be such committee, and that they report at the next covenant meeting. Closed by prayer." Nov. 2nd, after covenant meeting, the church organized themselves into a church meeting by choosing Bro. H. F. Macham, Moderator. The church proceeded to business - voted that visiting brethren be invited to seats. Brother Timothy Taylor's case was taken up. The committee reported that they were not received by Brother Taylor, who refused to have any conversation with them as a committee; he also said that the church had no right to send a committee to labor with him as he had withdrawn from the church, and united with a Baptist Church of the Old School. Voted that the word "railing" be inserted in the charges of the church against Brother Timothy Taylor. Voted that Brother TImothy Taylor be excluded from the fellowship of this church, for the charges above named, with the addition of two contrary statements which were, that he stated at the West Branch in a public meeting, that he was not under the authority of the church; and in a week afterwards, he stated at the Red Schoolhouse, that the world did not know but what he was under the authority of the church." This I certify to be a true copy of the proceedings of the Boston and Concord Baptist Church with Timothy Taylor, according to the records. H. F. Macham, Church Clerk." The reader will recollect that I withdrew from the church July 6, 1839; and the first charge that they have brought against me, bears date September 29, which was about three months after my withdrawal from the church; and the accusation was brought against me on the fifth of October. After my withdrawal from the church, there was no effort made on their part to reclaim me, till the evening of October 5th, (a period of about three months) when two members came and informed me that they were appointed by the church to labor with me. I told them that I did not consider myself under the jurisdiction of the church, as I had withdrawn from them three months before, and had united with the Baptists of the Old School; and therefore that I should hold no conversation with them as a committee. But I learned from them the allegations which the church had brought against me, and felt to thank the good Lord that he had kept me from outbreaking sins by his grace, so that my enemies were unable to say any thing against my moral or religious character, or to injure my influence where I was known: for I was willing to be excluded for opposing sin wherever I came in contact with it in defending the cause of my blessed Master, whether drunkenness, profanity, or the inventions of men, (falsely called Benevolent Institutions) which are nothing less than spiritual wickedness in high places: for the people of God have to contend with principalities, and powers, and spiritual wickedness in high places. But to return to the allegation. The word "railing" was inserted with the above charge brought against me on the fifth of October, as you may see by the records, which shows that a separate vote was taken of the next meeting (Nov. 2nd), that the word "railing" should be inserted to the charges brought against me. So the reader will disocver that I was not suitably branded at the first meeting; but that by their united wisdom, accompanied by intense study for the space of one month, they become more accomplished in stigmatizing those who will not follow the multitude to do evil, but wish to remain with that small remnant which are so much despised by the self-righteous. A few things more and I will close. Under the last named date, the reader will discover that they closed their business, and were about to bring it to the test, when a brother arose and plead for items in which all were agreed, (all four, I mean) and the following charge was brought by candle light, called two contrary statements. As for the charge, it has not the least foundation in truth; for I did not attend a public meeting in either of those places, from the 6th of October, to the 2nd day of November. So the thing must be visionary, or a dream. The reader may draw his own conclusion relative to the designs of the church in the course pursued with me. One more circumstances I will add; the time has come for a decision. The leader of the church being a licentiate, asked the Moderator to make a motion to exclude me; but he declined making the motion to exclude, for the charges which were preferred against me; on the ground that the charges were not properly substantiated; but said, he would make a motion to exclude me, for withdrawing from the church; this not being acceptable, S-C- made a motion to exclude me for the charges above named, and it now being seconded, the leader turned to a sister of the church, and asked her to second the motion; she answered that she did not know as it would be proper; but he silenced her doubts in this particular, and she seconded the motion, and the Moderator put the vote, and I was excluded. So much for New School discipline. Yours, &c. TIMOTHY TAYLOR.
SURNAMES OF MEMBERS:
WALES (WALES HOLLOW)
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