Church and Family History Research Assistance

for Tompkins County, New York


Elder James Reynolds labored to establish the churches shown here.


This church was called the First Baptist Church in Hector and Catherine, in 1809. A meeting house was completed in 1830. By 1813, the members at Catherine had organized a church of their own. In about 1840, the church divided over temperance societies, Freemasonry, Sunday schools, and missionary societies. The following article shows the measures the New School element took to destroy those who opposed them, at this place, which led to the division referred to:

"ONE MORE CAST OUT OF THE SYNAGOGUE!!! BROTHER BEEBE:- You will please to give the following a place in your paper, as in so doing, you will do a favor to the friends of truth. Whereas, a publication has lately made its appearance in the "New York Baptist Register," calumniating the character of Elder Jesse Briggs, of Hector, Tompkins county, N. Y., we the First Baptist Church in Hector, (called Old School Baptists) by, and with the aid of a council of brethren belonging to sister churches, together with a number of the members of the Second Baptist church in Hector, having thoroughly investigated the character and standing of the above named Elder Briggs, with special reference to the above mentioned publication, would hereby present to the public with the result of our investigations; carefully guarding against stating anything as fact, which has not been positively proved to us, by respectable testimony. Elder Briggs, as satisfactorily proved to us, by his credentials and other corroborating evidence, has for many years been a respectable minister of the gospel. Not far from a year since, he became the pastor of the above named, Second Baptist church, in Hector, and preached to said church statedly, for the term of nine months, to the good satisfaction of the church. In consequence of dissatisfaction among some of the ministers in the association, which (as it appears) had originated from rumors that were circulated among the ministers of the denomination, that said Briggs was corrupt in doctrine, was opposed to the Benevolent Institutions, and a divider of churches, &c. Said Briggs, requested the church, to call a council of the Elders of the association, that, if practicable, there might be union and fellowship established between him and those ministers. A council was at length convened, and was met by a committee from the said Second Church, which, having been appointed for the purpose, informed the council, that the church were in good fellowship with Elder Briggs, the council, after having been together for a time, adjourned for four weeks, having appointed a committee to obtain all the information that they could, respecting said Briggs, and report at the time adjourned to. At the time adjourned to, the council and committee convened, and after being organized, called for, and heard, the report of the committee. By the report of the committee, it appeared that rumors were in circulation that Elder Briggs was corrupt in doctrine, a bad man, that he caused divisions in churches, was a sabbath breaker, &c. &c. During the report of the committee Elder Briggs was permitted to be present, and in some few instances he was permitted to reply, but not to make any special defence, being told by the moderator, Elder C. G. Carpenter, that it was out of order for him to speak then, that they were hearing the report then of the committee, and that when they got through with that, if they found any thing to charge him with, they would make out their charges and present them to him in writing. When the committee had finished making their report, Elder Briggs, by a vote of the council, was requested to, and accordingly did withdraw from the meeting. After said Briggs had withdrawn, the council proceeded to make out charges against him, and went on and tried, judged, and condemned him, not permitting him to know what they were doing. After they had prevailed on all present, to condemn him, or to pronounce him guilty, having spent all the latter part of one day and the evening, until after ten o'clock in charging, judging and condemning him in his absence; he was, at a late hour of the night, called into the meeting, when the moderator arose, and from a paper which he held in his hand, read a catalogue of charges which he has since published to the world; and then informed Elder Briggs that he was judged guilty, by every member of the meeting. He, however, told him if he could clear himself, and do it that night, he might have the chance! Elder Briggs requested the privilege of having the meeting adjourned, that he might bring evidence, and have a chance to defend; but was replied to by the moderator, in the following words, "We cannot spend any more time with this business." Elder Briggs declined to make any defence at that time; and by the request of the moderator, left the house, and has never since been permitted to make any defence before that council. The foregoing facts, having been proved by the most incontestible evidence, we are led by the uncontrollable power of truth, to come to the following results, and to adopt the following resolutions, viz:

Resolved, unanimously, That Elder Jesse Briggs, has been expelled from the Second Baptist Church in Hector, without a trial by the church, that the committee of the church, in assuming to act in the name of the church, have exercised authority which was never delegated to them, and that the manner in which Elder Briggs has been charged, judged, condemned, and published to the world, is not only contrary to the laws of God and man, but repugnant to the principles of humanity itself.

Resolved, finally, That from the most conclusive and positive evidence, and on a most careful and thorough investigation, of the treatment which Elder Briggs has received from the council, purporting to have charged, tried, and condemned him, that nothing has appeared to impeach either his moral or christian character; but we believe him to be justly entitled to the confidence and esteem of the people of God, as a minister of the gospel.

Resolved, That the doings of this church and council, be published in the Signs of the Times. Done at an open public meeting of the aforesaid First Baptist Church, and council, held in the Methodist Meeting house in McIntyre settlement, in the town of Hector, November 25, 1837. REED BURRITT, Moderator. D. V. OWENS, WILLIAM SHARP, Clerks of Church and Council."





The following is a first-hand account of turmoil caused by the New School innovations, and a strong testimony against them, by this Church, in its letter to the Seneca Association, to wit: "Burdett, N. Y., July 15, 1836. BROTHER BEEBE:- I have been wanting to write you for some time, but could not for want of opportunity. I should like to give you an account of the state of the Churches in this county, as I have formed an acquaintance with most of them. They are all in a complete ferment, except one small Church in this town. In the town of Hector there are four, and the small one that I mention is called the Third Church. She has Resolved unanimously to have no fellowship for any society whatever that gives membership for money, and I have united with her. A minority of the First Church is about to take a similar stand, they being on the original ground, and will exclude the majority. Elder James Reynolds and myself are the only preachers that we know of between the Seneca and Cayuga Lakes. I rode last Sunday more than 30 miles and preached two long Old School sermons. Elder Reynolds spends nearly all of his time in the Gospel. He is an old man, above 60; but he is healthy and strong. He is an old settler here, and the Churches in this region were all pretty much raised up under his ministry. The arrows of the new measure folks are leveled at us, but the Lord reigns, and light is breaking forth. I live about 15 miles from Trumansburgh, which is quite a smart village, and preach there occasionally. I find there some good Old School brethren, and among them a Brother James Robinson, who is a bold soldier. I have also visited several churches west of the Seneca Lake, in the towns of Catting, Reading, Tyrone and Barrington, and find their situation very encouraging. You will soon receive a letter from Bro. D. V. Owen, who is a substantial brother, and willing to be an agent for the Signs. I wish to be one also, and would feel myself gratified if the Editor of the Register would discontinue my name as an agent, as I intimated some time since, together with my reasons. I have since seen my name among their list of agents, and that too at the very head of the column, and I do not know whether it is discontinued yet or not; but if it is not, I shall write them again, and in a way that I think will answer the purpose. We should be very glad to see you here, if the Lord would send you; but you cannot be everywhere. I remain your Brother, in Gospel Bonds, REED BURRITT."

"THE THIRD BAPTIST CHURCH OF CHRIST IN HECTOR, TO THE SENECA BAPTIST ASSOCIATION, GREETING: Brethren, if it be proper for us so to address you, our failure to represent ourselves, by messengers, at your last annual meeting, has opened the way for you to develop your care for us by the appointment of a committee of four of your members to visit us; but for what purpose, your minutes do not state, and as but one of the four has called on us, and as he did not exactly know, but supposed you wished him to enquire why we did not meet with you at your last meeting, he wished us to give our reason to the Association at your next session. To this request we did not object, as we are directed by the word, to be ready to give to every man that asketh, a reason of the hope that is in us with meekness and fear. Brethren, the time was when we did associate with you, and when we took sweet counsel together, then there was no strange god known or acknowledge in your association, see Deut. 32:12. We all at that time professed to believe that the kingdom of Christ was not of this world, and that none but such as were born of God had any thing to do in, or with the affairs in Zion. We then sat together in heavenly places in Christ Jesus, and knew experimentally "How good and how pleasant it was for brethren to dwell together in unity." Yea, we then flattered ourselves that the Baptists knew so much of the gospel of Christ, and that the spread of it could never be promoted by any violation of the laws of Christ, that we should always enjoy the same blessed unity and fellowship. When we saw in our denomination a gradual departing from the order of the gospel, we were hard to believe they would be suffered to go so far astray from the truth as they have gone; but we hoped they would ultimately see their errors and return to gospel order. This hope induced us to continue our connection with you much longer than we otherwise could have done; and another reason why we did not leave you at an earlier period was we were grieved at the thought of separating from brethren whom we dearly loved. We loved our brethren, and had we not a friend who sticketh closer than a brother, we should not have withdrawn from your disorder, or taken the stand which we now occupy, and even now we know of nothing which could give us more pleasure than to enjoy the same privileges with you, upon the same ground, and in the same gospel order, all speaking the same things, &c. But alas! we fear that they are passed by, to return no more forever; seeing we are determined to take the Bible as our guide, and be goaded no more with the religious institutions of men. All who read the Bible are aware that God has commanded his people, in all the affairs of his kingdom, to be entirely separate from the world. Look back to ancient Israel and see what they suffered for uniting with the world, contrary to God's commands. It is written that God's people shall dwell alone, and not be reckoned with the nations. Numbers 29:9. Exodus 33:16. Deut. 33.28. They were also commanded to seek neither the friendship or wealth of other nations; and on their obedience they were promised strength, the possession of the land, and victory over their enemies. Ezra 9:12. But as soon as they disobeyed the divine command, and mingled with aliens, how soon were they overwhelmed in trouble; for although the object of their amalgamation was to make themselves stronger, and more popular, yet they found to their sorrow, they were weakened, and a young generation were soon produced to swell their number, but not to strengthen their hands; but on the other hand provoked the Lord, and subjected themselves to his burning wrath; while the true worshipers who would not consent to these abominations, were hated more than ever, because they could not fellowship such wickedness. Let us read the scripture on this subject. "Now when these things were done, the princes came to me, saying, the people of Israel, and the priests and the Levites, have not separated themselves from the people of the Lord, doing according to their abominations, even of the Canaanites, the Hittites, the Perrizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians and the Amorites. For they have taken of their daughters for themselves, and for their sons, so that the holy seed have mingled themselves with the people of those lands: Yea, the hand of the princes and rulers hath been chief in this trespass. And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonished." Ezra 9:1-3. "In those days I also saw Jews that had married wives of Ashdod, of Ammon, and of Moab; and their children spake half in the speech of Ashdod, and could not speak in the Jew's language, but according to the language of each people. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves." Nehemiah 13:23-25. Now, Brethren, how much peace and union do you suppose existed in Israel while all these mongrels were among them? Certainly the legitimate, children of Israel could not associate with these Ashdods, for they could not speak the same language, for the latter could only speak in the corrupted dialect of those nations with whom they had united. As it was then, even so it is now; we have thousands among the Baptist churches who cannot speak the language of the unadulterated gospel, but their language is is according to the corrupt doctrines of these with whom our brethren have amalgamated while the true worshipers who strive to maintain the primitive order, of God's house; and to contend earnestly for the faith once delivered to the saints, are hated of all men, and the greatest, and most bitter enemies they have to encounter are those with whom they once walked in the house of God in company; and with them the world, and the daughters of filthy Babylon unite to oppose the truth. But it may be asked, Is the gospel church required as strictly to separate from all other professedly religious combinations, institutions, &c., as ancient Israel were from the nations round about them? For answer, we appeal to the Law and the testimony. Our Lord says, "My kingdom is not of this world." John 18:36. "But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light." Peter 2:9. "Be ye not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? and what concord hath Christ with Belial, or what part hath he that believeth with an infidel?" Should we ask you one question, will you condescend to answer us? What is there out of the kingdom of Christ, that wishes her prosperity; or that we are at liberty to unite with, under the pretext of advancing the cause of God and truth? Surely we shall find none out of Zion who either know or love her. "If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." John 15:19. "But the natural man receiveth not the things of the spirit of God, for they are foolishness unto him, NEITHER CAN HE KNOW THEM, because they are spiritually discerned." I. Cor. 2;14. "Except a man be born again, he cannot see the kingdom of God." John 3:3. "The natural mind is enmity against God; for it is not subject to the law of God, neither indeed can be; so then they that are in the flesh cannot please God." Now let the people of God believe and practice according to the gospel, and they will be hated of all men, for Christ's sake. But perhaps you may say, you are not united with the world; but if you are not, it is because the world will not come in at the door, or rather flood gate, you have opened to them; for as you belong to the New York State Baptist Convention, and are doing all you can for that institution, and many of your ministers and brethren are life members of it, you certainly are, and wish to be united with the world. You must be aware that that society gives membership for money, not grace, for their constitution says that any person shall be a member who will pay to its funds $1 - and any person paying $10 at one time, shall be a member for life, any person paying $5 shall be a Director, and for $100 shall be a Director for life. We ask who among all the fallen sons of Adam (except the poor moneyless saints) cannot for their ready cash come into that corrupt institution with you, without a spark of grace; but grace without money will not entitle one to admittance. Aye, money can elevate any infidel to the highest seat over you in that convention, and such a seat as the great Head of the Church never gave to any man, not even to an Apostle. Do you ask what seat? We reply, that of Director. He has reserved to himself the entire dictatorship of his ministers - providing for them when to go - what to preach and where, and how, and to what effect, and he DIRECTS them to go in his name, (not yours, or that of your convention), and to look to him for instruction, protection, support, and success. But you may say that that convention does not belong to the kingdom of Christ, and in that case, you will please inform us, unto what kingdom does it belong? And if (as some of you, merely for a shift, have said,) it is not a religious institution, then, why do you attach to it the name of Baptist, and what right have you as Baptists to unite with irreligious institutions? Have you got up, and joined a society which does not belong to the kingdom of Christ, is not even a religious society, and yet you would have that society to govern the Ministers of the Lord Jesus Christ!! We exhort you to try these things by the word of God, the only standard of truth and righteousness. There is another institution in which you are united with the daughters of Babylon, and with the world, which also makes money, not grace, the indispensable pre-requisite to membership. We allude to the American Sunday School Union. The books containing the matter of the instruction, to be taught in their schools, are published by a committee of members from several denominations, of discordant views on divine subjects; yet to form that combination, they are required to unite in some kind of sentiments, hence all the peculiar sentiments of the Baptists which have in former years distinguished the church of Christ from the world, left out all their books and tracts, and of all that corruption of falsehood, which has been rejected and opposed by the disciples of Christ is published and taught, through your agency, in place of divine truth; for many of these books and tracts, and also those of the Baptist General Tract Society, are but religious novels. Of the many anti-christian institutions which you are fellowshiping, we will mention but one more, and that is, the Theological Seminary at Hamilton, New York. This also gives membership for money, instead of grace, and is considered a very important institution, by you, to prepare men to preach the everlasting gospel of Jesus Christ; but we consider it as unnecessary, as it is unscriptural. We have probably heard all the arguments which are used in these days, in favor of an educated ministry, and we will notice those which are thought to be the most weighty. One of them is, that the present generation is so much more enlightened than the past were, that a preacher cannot be useful without a liberal or a theological education; but if the past generation could furnish a minister who could be useful to the people of that age, why cannot the present enlightened generation furnish a minister suitable or sufficient for the people of the present? Again, it is said, that there is such a flood of error on the earth, at the present day, that we need educated ministers to meet it and put it down, and no doubt, that is what Professor Eaton of Hamilton Seminary had reference to,when in his address to his young apprentices for the ministry, he told them "that the exigencies of the times was such, that we needed a thoroughly educated ministry, and without such a ministry, our nation could not be saved." And another minister of the new order, who had been fitted at Hamilton Seminary, and settled in Pennsylvania, said, that "there was no hope for Pennsylvania, other than through educated ministers;" and it is common for us to hear such statements from those who "cannot endure sound doctrine, but after their own lusts, are heaping to themselves teachers, having itching ears. And they turn away their ears from the truth, and are turned unto fables." 2 Tim. 4:3,4. It is known by all well informed people, that false doctrines have generally, if not universally, come from the learned clergy. Look back to Baal's Prophets, to the Doctors, Lawyers, Scribes, Pharisees, and Judaizing teachers of former times; also from whence did the Catholic heresy come? Surely not from the fishermen of Galilee. Again, it is said, that learned ministers can spread the gospel faster than those who are not learned; and we are anxious to have it go to all nations soon. But that learned ministers can spread the gospel faster than others, wants proof, for God's people have always had the best success when they have gone in his name; and we well recollect that a few years since, when the church was not quite so corrupt as it is now, that the missionary board acknowledged and published, in the Baptist Register, that the labors of the illiterate missionaries appeared to be more blessed than those of the learned ones; and they also give in the same article their supposed reasons, which were, that the educated missionary went more in his own strength - depending too much on his own ability - and that his preaching was more the effects of study, and of course more dry and unsavory; that while it was more pleasing to the ear, it did not reach the heart, as it did not come from it, it being borne or carried in some other place; while the man who had not learned how to preach, and knew that he could not preach except God was with him, and never would have preached had not necessity been laid upon him, went forth in the name of the Lord, "weeping, bearing precious seed, he doubtless comes again with rejoicing, bringing his sheaves with him." And we know instances where seminary preachers have been called to preach on a short notice and declined, because they were not prepared; but we never knew one of God's ministers to refuse to preach, because he had not sufficient time to prepare his notes. And if educated ministers can do so much more good than those who are not educated, it seems strange that God should manage as he has, and especially when he sent men to preach to the citizens of Jerusalem, that populous place, why did he not send some eloquent preachers who could have had some influence on them, and not have so many of them reject the gospel to their own destruction for want of efficient ministers. "For when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they took knowledge of them that they had been" --- Where? to the seminary? No, ---- but "with Jesus," Acts 4;13. Where do you think they carried their skeletons? Our Lord hath told us that "those things which are highly esteemed among men, are an abomination in the sight of God." And Paul saith, "ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought, things that are: that no flesh should glory in his presence." I. Cor. 1:26-29. But you will say that times have altered; yea, and we say it too, even weeping; but have you any evidence that God has altered, or that he has altered any of his plans or schemes relative to the gathering in of his people? Is the sinner's heart any different? Does it need a different gospel, either to save or comfort those whom he hath chosen in Christ before the foundation of the world from what it did in former times? But to conclude, brethren, it is our daily prayer to God, that he would send the gospel to all nations, but we would wish to pray in submission to his will, as did our Divine Master when he prayed that the cup might pass; and as Paul, when he prayed that the thorn in his flesh might be removed; for we have no certain warrant from the word of God that the gospel will again go to all nations; we learn from the New Testament, that it has once been preached to them, even to every creature that was under heaven, Matthew 24;14; Mark 13:10; and Col. 1: 6-23; and if our Lord has designed to send it again, he will do it, and he will use such means and instruments, if any, as seemeth him good; and if he has directed us to use any means to send it, more than to pray the Lord of the harvest to send forth laborers, we should like to know what they are, and attend to them, but we must have a thus saith the Lord on the subject. One thing we do firmly believe, and that is, that our God will call as any learned men into the ministry as is necessary, but he will never call a man to go to a theological seminary to prepare to preach his gospel. And now, brethren, Babylon signifies mixture or confusion -- and such is your situation; you are mixed with the world, and if there are any daughters on the earth at the present day, which can be the called the daughters of Babylon, you are united with them, for your door is open to all, and you have done with the consolations of the gospel till you put them all away as the Jews did. See Ezra 10:3, "Now therefore, let us make a covenant with our God to put away all the wives, and such as are born of them, &c., and return to the primitive order of God's house, and we will rejoice to go with you; but if not, we must obey the command, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Rev. 18: 4. We would just notice, that we appointed a committee of three brethren, viz: Elder Reed Burritt, Pastor, Richard Terry, Clerk, and Brother John Coddington, to attend the Association and present the above letter, if called for; and the Association knew that we were present, and some of them were notified that we were prepared to give our reasons for not meeting with them at their last session, but we were not called on. When the Moderator received the letter from the Second Church in hector, he gave notice to the Third and Fourth to be ready, as there are four churches in the town, but when he had read the letter from the Second, he passed over the Third and called for the Fourth, and passed on; and after the letters from the churches were all read, the committee which was appointed to visit us, was called onto make their report, but as the individual who visited us was not present, they could not obtain any information, and for fear that they would get some that would be official, they let us alone. Done by the order of the Church, June 4, 1837. REED BURRITT, Pastor. RICHARD TERRY, Clerk."


Burritt, Coddington, Terry (very incomplete list due to loss of records).




Enfield Church was organized on September 15, 1836, as shown in the following account: "Enfield, Tompkins Co., N. Y., Oct. 6, 1836: DEAR BROTHER BEEBE:- About eighteen years since, a few baptized believers were regularly constituted into a Church of Christ in this town, and having been kept by God through grace, continue to walk in the greatest union, with the exception of being disturbed occasionally by some disorderly walker. And whilst the greater part of the churches around us are racked by the introduction of new-light principles, this little Church are maintained in the doctrine of the gospel, by the Captain of their salvation, and afford an asylum for the despised followers of Jesus who cannot go into the new measures of the day. For some years past it has been evident that the new-measure men were looking on us with a suspicious eye, while means have been resorted to, for the purpose of creating a disunion; but to no purpose. Yet, at last, for the trial of the faith of God's elect, the Lord suffered the enemy to come in like a flood. One year ago last winter, there came a notorious revivalist with his whole train of machinery for transforming mere worldlings into carnal professors of religion. A distracted meeting was held in a neighboring town for about forty days together. Its novelty attracted the multitudes from all parts; flesh and blood began to operate powerfully on some of the professed disciples of the Lord Jesus, and there was a cry that Ishmael might live before the Lord. By means of letters the Churches were crowded by the young mocking-birds, who spoke a confused language, although it was mostly Ashdod. We soon began to experience the bad effects of the new state of things, which went on till some of the members began to form themselves into societies, independent of the Church, to the known grief of the brethren. At last, when a union could no longer be maintained in the Church, several members took the following letter, viz:"The First Baptist Church of Christ in Enfield." After repeating the substance of some of our Articles, we conclude in these words, "This may certify, that brother -------, is a member in good standing with us upon articles of faith, but differing in opinion from us - standing opposed to the Missionary Society, etc. We herein grant him this letter of dismission, with full liberty to enjoy such difference of opinion, with the usual liberty granted in letters, and under no further control of the Church. By order and in behalf of the Church, August 6, 1836. B. V. Gould, Church Clerk." And further, there was a full understanding that we should be at liberty to become a separate Church, or otherwise maintain the worship of God as we thought fit; yet in the face of all this, those who took letters are returned in the last minutes of the Seneca Association, as excluded members. The brethren and sisters who wish to maintain the ancient order of Christ's house, on the 15th of September last, called a Council, among whom were Elders Reed Burritt and James Reynolds, and Brethren John Coddington, Richard Terry, and D. V. Owen, to sit with them. After mature deliberation and examination into our Articles and situation of the brethren, the Council unanimously agreed to fellowship us, the Old School Baptist Church of Christ at Enfield, as standing on the foundation established by Christ and the Apostles, the Church unanimously voted to request as a favour, that our Old School brethren who reside at a distance, who might be traveling this way, and to whom we give a hearty welcome, might know our situation, and be informed of the same by your publishing this in the "Signs of the Times," as every means are used to destroy us in the estimation of the public generally. Yours, in Christian Love, CHARLES WOODWARD, CLERK."

Some additional information and insight into this church is found in the obituary of Bro. Charles Woodward, as follows: "It falls my lot to write for publication in the Signs, an obituary, the subject of which is our beloved brother Charles Woodward, who died at his late residence in Enfield, Tomkins Co., N. Y., on the 14th of January 1848, in the 49th year of his age. Our departed brother was born in Dublin, Ireland, of English parents, April 23rd, 1798. Soon after his birth his parents and family returned to the city of Bristol in England, where he was brought up according to the doctrine and ways of the Church of England, until he was about 16 years of age, at which period it pleased God to open his eyes, and to bring him by a way he had not known. From this time he labored under heavy trials of mind about two years, wandering about like Noah's dove, and finding no rest, until Jesus manifested himself to him as his wisdom, righteousness, sanctification, and redemption. Being now taught of God, he could no longer associate with the established church, but began to look for a home, and providentially heard of a small Baptist church about nine miles distant, and learning the day of their church meeting, he attended, and in hearing them relate the exercises of their minds, he gained a fellowship with them. After hearing them through, a door being opened, he related to them his experience, which they readily fellowshiped; this so filled his soul with joy and gratitude to God that he fell upon his face and wept. They asked him "What constitutes a gospel church?" He replied, "The elect of God." He was baptized by their minister, Elder Sprague. This course was not at all pleasing to his parents, nor to his relatives generally. It was so trying to some of them that they treated him very illy; but he was enabled to stand, and filled his place in the church about three years, until he was 21 years of age; he then bid his relatives and friends, and mother country farewell, and came to America. His way was directed to Ovid, Seneca County, N. Y., where he united with the church, then under the pastoral care of Elder John Caton. Here he remained about one year, where he married, in the Lord, and removed to Enfield, where, with his companion he united with the church under the care of Elder Woodworth. He was appointed clerk of the church, and continued with them as one of their most prominent members until 1836, when they became so tried with new doctrines and institutions which were introduced into the church, that they could go no farther. Having a minority of the church with them, they asked for letters of dismission, which they were denied. The church appointed another clerk and directed him to deliver up the records, which he refused to do unless they would give them letters, that they might join another church, or constitute a church according to the doctrine and order of the apostles. Finally the church voted to give such letters to all who should at that time, or thereafter, request them; at that time eight asked for, and received letters, and brother Woodward gave up the records; but at the next meeting of the New School association, this same eight were advertised as excluded. After this fifteen more asked for letters and received them, and at the next association were also advertised as excluded. Thus the children of the bond woman, which were children of means, continued to mock the children of the free woman, which were the children of promise. I have been personally and intimately acquainted with the deceased for twelve years, have heard him speak of his persecutions in England, and have known something of them in America; and from all that I have seen and heard, at home and abroad, I can without hesitation, say he was one of the excellent ones of the earth. Although he possessed a good share of the good things of this world, his wealth never seemed to raise him above the cross of Christ. He was a substantial member of the House of God, very liberal to the preachers of the word. His carriage was meek, quiet, and unpretentious; a faithful soldier of the cross of Christ. The sword of the Spirit, with him, seemed to be on hand on all occasions. He did not forget the poor, the widow, or the fatherless, they were fed from his store. He was a faithful and affectionate husband, a kind and tender parent; but he has gone. His last sickness was protracted and severe, but he bore it with christian fortitude, he was not heard to murmur or complain. He manifested unshaken confidence in God, enjoyed his reason to the last, and often manifested that the Savior was with him. - Elder Reed Burritt."


Bassett, Potter, Robinson, Woodward (very incomplete list due to loss of records).


Local history references indicate that the First Baptist Church of Caroline was organized in 1814, with fourteen members, and Elder Pliny Sabin as pastor. After the church divided over the modern mission system, Elder John Sawyer served as pastor. A house of worship was built in 1843, but it was destroyed by fire in the mid 1800's. The church was evidently reconstitued in about 1886, and was known as the White Church of Old School Baptists; it was located a little south of Ithaca, but was finally sold to another denomination, after the death of the last pastor, Elder Charles Bogardus.


Bogart, Elston, Grout, Hamilton, Hart, Hollister, Hough, Hurlbut, Jewett, Ross, Sawyer, Stevens, Watkins, Whetlem (very incomplete list due to loss of records).

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