Church and Family History Research Assistance for Steuben County, New York
CHURCHES:
SOUTH DANSVILLE
SURNAMES OF MEMBERS:
TYRONE (TYRONE) (SEE ALSO SCHUYLER COUNTY)
Elder Samuel Bigalow wrote the following letter, in 1834, showing the corruption which had taken place in this area: "BROTHER BEEBE:- I send you a few lines designedly for the comfort of the true witnesses of our Lord, who testify to the faith of the Gospel of Jesus Christ, and of the salvation of his chosen people, who are scattered abroad, and are situated in the midst of the benevolent (so called) efforts of the day. I am surrounded with Baptist Ministers, not less than eight or ten, within the compass of ten miles, and in the midst of members of almost every institution of the present times, with protracted meetings on every side, while I have but one Elder, and two or three Licensed Brethren who hold with me in part. At their commencement I was much in favor with the Missionary Efforts, yet I did not choose to be hasty in connecting my name with the institution, yet they have from time to time elected me a Director, and hitherto I have not utterly objected, but from all others I have stood aloof - because, I wanted first to learn from the Word of God, whether I should be gathering with Christ or scattering abroad, for he saith, "They that gather not with us, scatter abroad." At length my mind became settled upon the point, that instead of uniting in bonds of peace, it would evidently mar the Union, destroy Brotherly love, and be a dividing line between such as have heretofore taken sweet counsel together. This view of the subject I began to breathe out, first, as my fears, years ago, but my fears seemed to my Brethren as idle tales; so I found myself alone, (and I felt lonesome) and was led to think I must live and die under this pressure of mind, and never again hear or feast upon, the still small voice of Free, Rich, and Sovereign Grace, as in my by-gone years. At length I heard of a religious periodical entitled, "The Signs of the Times"; I was desirous to see it, and learn, what new thing more could arise. I obtained some of the first Numbers and perused them; but what joy, and wonder passed through my once throbbing breast, to learn that the Lord by the same spirit gave the same views, and opened the same Scriptures to his servants who are scattered through the wide field of modern efforts, as they appeared to me, which caused me often to exclaim, The Lord God Omnipotent reigns, let the earth be glad! and again - Then hath the Lord reserved to himself Seven Thousand. The general tenor of the views published in the Signs of the Times, express some of my reasons for rejecting the popular systems of the day - but I will state some additional objections which have weight with me. I learn from my Bible that God's Church is a household of real Brethren, children of one Father, and a house of order, and his people are willing subjects of his government, and obedient children; and also that the Devil has his children on the earth, and the lusts of their Father they will do. Now God's law has a penalty annexed, or it would be of no force. But I never read of any penalty to the Law or lusts of Satan; nor can I find that there is, or ought to be any agreement, part, or fellowship between the two families. Now the immutable Law of Jehovah, we see put in force upon sinning Angels, sinning Adam, and on sinning Israel, and the Royal Law also in Zion, provides a rod and stripes for the transgressor of its precepts, but it is not so with the Benevolent Institutions of our day. True, they have a constitution to go by, and some say they have their penalties, but if so, I ask, in what manner, and by whom shall their Law be executed? Methinks if they have any of the children of God among them, they would wish to be governed by the Law of Christ, while the children of the Devil will wish to be (and will be) governed by the lusts of their Father, and I would ask how, and in what manner those societies with their instituted means can resemble the House of God? They appear to me more like a Galley with oars, carried about with every wind of doctrine, or like the Daughters of the Horse-leach, and the barren womb, the former crying Give!! Give!! and the latter never saying, it is enough - like the unclean Frog, that leaves no track behind him, or the Grasshopper leaping at a venture, and when standing has to look this way, and that, to see whereabouts he is, and as the Glow-worm shines only in the dark, and can give no light to others, so these are the most resplendent, in the darkness of error, and delusion. Not so with the Family of God, they are more like the Span-worm, that never lets go one hold (to try experiments) until he finds another, so the child of God never lets go, a "Thus saith the Lord," to try the efficacy of new things, which are unauthorized in the New Testament. The Family of God are the light of the world, they are to walk by faith, and to continue steadfast in the Apostles' doctrine, as delivered to them in the New Testament. Your paper has raised a hue and cry in these parts, as well as elsewhere, and you are represented as an excluded member, and out of all fellowship. I have been inquired of, whether I knew it was, or was not the case. My reply was that if it were so, it would be very unaccountable to me that so large a body of able Ministers and Brethren, should patronize you as an editor, and address you as a Brother; this is sufficient proof to me of the falsehood of the charge. I have for some time had it on my mind to write you a few lines, but finding you so well supplied with able corresponding Brethren, I had almost given it up. But as good news from a far country, is like cold water to a thirsty soul, so have the "Signs" been to me, peradventure it may be so to you, to know that you have one Old Fashioned Baptist in this cold North-western region yet alive, who has been trying about Forty-six years to preach, (not himself,) but Christ Jesus the Lord. And now, Dear Brother, I submit these lines to you to do with them as you may think will be for the glory of God, and comfort of his children. Yours in the best of bonds, ELDER SAMUEL BIGILOW."
Elder Alpheus Calvert wrote an account of some of the trials that brought this church into existence, as follows: "Reading, May 10, 1836. BRO. BEEBE:- A number of disciples (about thirty) who have been members of the Tyrone Baptist Church, having been galled with a yoke put upon our necks, which neither we nor our fathers were able to bear; we have, therefore, separated ourselves from the unfruitful works of darkness, so much admired in the world and so ingeniously defended by the kings of the earth, and the chief captains, and every mighty man; and are feeling after the ancient paths. We began to go up from Babylon, five or six months ago, and arrived at Jerusalem a week ago last Saturday, where the fathers and chief men among us covenanted together to put away our strange wives and false children from among us, and cleave to the law of the Lord our God, and to build up the walls of Jerusalem that had been broken down. Oh, our God, remember us and wipe away our reproach! There are several members yet in the church from whom we have been dismissed, who can say, Shibboleth, but cannot be so hard-hearted as to cast out the bond woman and her children. A. CALVERT." Also, in another later account, he wrote, "ON SEPARATING FROM THE NEW SCHOOL BAPTISTS. Brother Beebe:- In this day that tries men's souls, among other things, the thought of separating from the New School Baptists appears to be very perplexing to many who seem to believe and practice the truth; but we believe it to be the duty of such of God's people as are willing to be governed by the Bible, to come out and be separate from that mixed multitude, and shall offer some reasons why we believe so. First. They are not in union; and how can two walk together except they be agreed? It is true that there is some difference in the views of the best of men, and we need not expect a complete union while in this imperfect state, but must bear with each other's infirmities. All this may be done and yet walk together in love and as brethren. But among the Baptists, where separation has not taken place, there are sentiments and practices as contrary to each other as light is to darkness; and of such a nature that when one is defended the other is irritated: so that there cannot be that harmony that becomes a church of Christ. Second. There is no hope of a reformation of the New School party. Those who look for it will most assuredly be disappointed; for ever since they were first let into the Baptist churches, they have bee waxing worse and worse; and now in most cases they have become strong by multitudes brought in by their inventions. And let those who have tried them answer what effect labor, entreaties or tears have had where they have been able to carry their points by fair means or foul. Third. One that is born of the Spirit cannot live in the New School churches; for if they try to walk with them, they find nothing for their heavenly minds to feed upon, but have sorrow upon sorrow, are wounded and grieved, and not comforted. The teaching they hear is either without much sense at all, or it is a compound of opposite sentiments, boasting of their contrivances, begging for money, praising the good free will of sinners, or all of them together. They speak of the world and the world heareth them: they feed themselves, but they feed not the flock: the most of the company they associate with are entirely ignorant of christian experience, and unless they talk of some man or means, what good they have done or what they are determined to do, have but little to say about religion any way: so that they are foreigners and strangers to each other while they profess to be of the same household. They are accounted as cold hearted, as dead weights in Zion, as standing in the way of sinners, &c., for adhering to the word of God, by the young Ishmaels who mock at the seed of promise, and the stout hearted who despise the day of small things. They hear the doctrine which they prize above rubies ridiculed, mangled, and treated with contempt, by those who speak evil of things they understand not, intruding into things they have not seen, vainly puffed up by their fleshly mind. They see the rudeness of many of their men-made converts when they get into light and airy company, who are still retained in their churches; together with the foppery of their young dandies called preachers, their delusion which they call worship, &c., &c. All of which is to a way-worn saint, who is a stranger and pilgrim in the world, like singing songs to a heavy heart. Fourth. While with the New School, they give their influence to things which they do not believe to be right. It is well known that there is one great combination among them called UNION, and whoever belongs to any one branch of that combination virtually fellowships the whole concern. This is understood by all; and they (i.e., the New School) often boast ov having such an old godly professor or such an old fashioned minister among them. It is well known, too, that one bible christian will give more credit to their cause than all the proselytes they ever have made at any one protracted meeting; especially if they can get a gospel minister warped off to their interest (there is Elder Alfred Bennett who has been more injurious to the cause of Christ than five hundred like Judson and Kendrick ever could be). Those too that remain with the New School, according as their influence may be, are by their example preventing others from coming out from them. Fifth. They are wounded unnecessarily. As long as real saints continue with the New School they are the first to receive, as intended expressly for themselves, all that is spoken or written for the purpose of exposing and bringing to light the hidden things of dishonesty, practiced by many of their leaders; and the impropriety of christian's following of them or walking with unexperienced persons who have been forced in among them. Therefore instead of being offended or grieved with those that love them for their faithfulness, they should see and feel too that all that is done by way of exposing the craft and deception of the times and defending the truth, is designed expressly for their benefit and comfort too, that they might see and believe. Sixth. The New School Baptists are not what the Baptists once were. This will appear beyond all contradiction if we compare the Articles of Faith held by the old Baptists with the preaching and practice of the new: for although the New School have got the name, and in most cases the Articles of Faith, yet they have no more use for them than the Philistines had for the Ark of the Lord, and are no more entitled to them than the Philistines were to that because the Lord suffered it to fall into their hands; for the belief, the preaching, and the practice of the New School Baptists are no more like such articles than works are like grace. Therefore it is not those who are pleased with the New School manoeuvring that we address: we wish them to stay where they are until they are enabled to love the truth and hate every false way: but to such as are what the Baptists once were, we would say, The Old School Baptists are the people you are in union with. If you do not believe it, compare the belief, preaching, and practice of the Old School with the Articles of Faith of the Baptists thirty or forty years ago, and you will be convinced. There is no middle ground either between the Old School and the New. It is well enough known that the cause of separation between the Old and New School was, the Old believed that the salvation of sinners depended alone on the sovereign pleasure of God, and that it was their duty to obey God's word and nothing else in things of religion. The New believed that the salvation of sinners depended upon their own works, or on the works of others, more or less, according to whom we copy from; and that they had found a better way to serve God and save the world, than to follow God's word. Now then, if you believe in salvation by grace, you are Old School; if you believe the word of God and practice accordingly, you are Old School. If you believe the inventions of men, in whole or in part, you are New School. There is no halfway work about it. Seventh. Those who do not believe as the New School do, and still remain with them or stand alone, deprive themselves of many comforts which it is their duty and privilege to enjoy. If they go to hear New School preaching, they go with a heavy heart and return with a heavier one: if they remain at home, they feel to say, The enemy hath persecuted my soul, &c. Therefore is my spirit overwhelmed within me; my heart within me is desolate. They feel like a sheep having no shepherd. Let those who are in that situation answer whether I am correct or not. But I must stop, for I have neither time nor room to write any more. Firmly and mainly, God hath commanded us to come out of Babylon, to withdraw from every brother that walketh disorderly. Now whether it be right to obey God, or man, judge ye. A. CALVERT.
P. S. Brother Beebe, a manager of protracted meetings in this country called on his congregation to vote the devil out of the village by standing up. All arose but a middle ground preacher and a little boy that sat by his side. The boy probably neglected to rise because the cruel hearted minister refused to. What a pity now all the good people in that dear place must be tempted by the devil, nobody knows how long!
Elder Samuel Bigalow (1761-1842) and Elder Daniel E. Jewett (1804-1845) were both members of this church at one time. The obituary of Elder Bigalow states, "During the last six years of his pilgrimage, he held the pastoral care of the First Old School Baptist Church at Tyrone, Stueben Co., N. Y." - Samuel Mead, Tyrone, March 28, 1842. Elder Bigalow was a faithful servant, who held to the old paths, in spite of the Old School Baptists being despised, and spoken against, by the other churches in that place.
SURNAMES OF MEMBERS:
Bigalow, Calvert, Jewett, Mead (very incomplete list due to loss of records).
RIKER'S HOLLOW (1866)
Riker's Hollow was formed as a branch of South Dansville Church, and organized as a separate church during the Conference of Western New York, on June 20, 1866. Elder Gilbert Beebe served as moderator of the presbytery, and William L. Benedict served as clerk. The presbytery and council included Elders J. L. Purington, R. C. Leachman, D. L. Harding, Almiron St. John, S. H. Durand, and other brethren. The churches at South Dansville, Riker's Hollow, and Lakeville, were all part of the Conference of Western New York.
SURNAMES OF MEMBERS:
Drake, Eddy, Fenton, Graves, Mead. Pipe, Weld (very incomplete list due to loss of records).
Go Back to the Primitive Baptist Library Page
Go Back to the Family History Assistance Page
Copyright c. 2001-2018. All rights reserved. The Primitive Baptist Library.
