CHAPTER 1. Cast Out of the Synagogue

Accounts Left on Record, by over Thirty Churches,
County by County, in New York State.


Voices from the past, of some Old School Baptists, who refused to submit to the corruption of the Church, by the Rulers of the Benevolent Institutions of the Day, falsely so-called, who therefore suffered persecution, in Ex Parte Councils, slander, false accusations, and being cast out.

ALBANY COUNTY

RENSSELAERVILLE & BERNE (RENSSELAERVILLE)(1796)

The Rensselaerville and Berne Church was originally a colony of the Baptist Church of Preston Hollow. It was constituted on August 19, 1796. The first meeting house was built in 1797 just across the Rensselaerville town line in Berne, on Peasley Road, just north of the Peasley schoolhouse, which was across the road to the north from where the Baptist Church Burying Ground is now located. The first ministers were William Stewart and Truman Beaman. Ephraim Crocker was ordained to preach in 1802. Elder Evan J. Williams was also a member of this church. The records are believed to have been lost as a result of a fire which destroyed a barn where the records were being kept. The location of the church are shown on an 1866 map as being in the southeast corner of Lot 401. The building was sold in 1898 to Wallace Peasley, who tore it down and used the lumber to build a wagon house on his farm. The Burying Ground was established in 1800, and still remains.

The following published account records the difficulties encountered by this church from the introduction of the modern mission system. "The Baptist Church of Christ at Rensselaerville and Berne, To whom it may concern: WHEREAS, a number of the Churches of the Rensselaerville Association, at the instance of a number of professedly aggrieved members of this, the Rensselaerville and Berne Church, did on the 21st day of May 1834, convene at the Meeting-House belonging to this the said Rensselaerville and Berne Church, and having then and there formed themselves into an exparte Ecclesiastical Council, proceeded to call in question the standing and character of Elder E. CROCKER, our Pastor, and also the order of this Church, contrary not only to the Bible rule, but also to the usage of the Baptist Church. And, Whereas, said ex parte Council, did proceed to censure Elder E. Crocker, and this Church, not only without proper authority, but also without a proper investigation of our circumstances. And, Whereas, the Rensselaerville Association at their last Session at Preston Hollow, did call up and treat with great severity the circumstances of Elder Crocker and this Church, contrary to the Bible rule, or any example heretofore practiced. And, whereas, four Ministers of the above named Association, viz: Elders Elijah Herrick, Samuel Howe, David Corwin, and Ebenezer Wicks, of New Baltimore Church, met in the Village of Gallopville, Schoharie County, on the 20th day of November 1834, for the purpose of introducing into our Churches a system of New Divinity; and while in session, did without example or precept, either from Bible, Church, or State, so far as it respects "our place and Nation," arrogate to themselves the authority to prepare and write letters to all the Churches of Rensselaerville Association, requesting them to attend by their delegates at our Meeting-House in Berne, on the 3rd Wednesday in January 1835, for the purpose of still pushing forward their assumed authority as an Ecclesiastical Court, or Inquisition. See their Letter, hereunto subjoined:

"At a Ministerial Conference held at Gallupville, Nov. 20th, 1834, having understood that the difficulties remained unsettled in the Church in Rensselaeerville and Berne, the Brethren here present think it would be gospel wise to recommend to the Churches of this Association, (the Rensselaerville) to send delegates from each Church, to look after said Church and satisfy themselves respecting their difficulties and standing, and administer to them all that good they are able, to meet at their Meeting-House on the third Wednesday in January next, at ten o'clock A.M. This is to notify said Church with your Minister, and request you to attend with us on that day for that purpose." By order of the Council. EBENEZER WICKS, Clerk."
And, Whereas, the said Rensselaerville Association is fully resolved to support all the popular institutions of the day, for which they cannot shew us any authority from the word of God: Therefore, we the said Baptist Church of Christ at Rensselaerville and Berne, do consider ourselves fully justified in relinquishing our connection with the said Rensselaerville Association; and we hereby give notice that our connection with that Association, is for the above stated reasons, dissolved, until they shall return to their original standing, and purity of doctrine and practice. Signed in behalf of the Church, ELDER EPHRAIM CROCKER, Rensselaerville, Dec. 13, 1834."

"COUNCIL AND RESULT.

By request of the Baptist Church of Rensselaerville and Berne, the following Elders and Brethren, met with them in council, (being duly appointed for that purpose by the respective Churches of which they are members,) on Saturday the 27th day of December, 1834, viz., From the Church at Lexington, Elder Hezekiah Pettit, Deacon I. Whitcomb, and Brethren, Ruel Whitcomb, S. Peck, and J. Densmore. First Church in Roxbury, Elder David Mead, James Ballard, and Thomas Faulkner. Broome Church, I. R. Porter, Nathan Gates, James Youmans, David Jackson, and Henry Tibbits.
1st. Elder Pettit preached from Judges 7:20. 2nd. Chose Elder Pettit moderator, and Thomas Faulkner, clerk. 3rd. Elder Crocker in behalf of the Church stated to the Council, that the Church had been for some time in a divided state, and for the purpose of restoring harmony and gospel order had been under the painful necessity of excluding some of their members. Relative to this subject in connection with other matters, embracing the situation of this Church, the Council were called to give their friendly counsel and advice. After deliberate investigation of the several items submitted by the Church through their organ Elder Crocker, the Council came to the following result:
In answer to the request of this Church, and as the result of the Council, we unanimously agree, that we do not consider ourselves called upon by you as a Church, to meddle with any individual cases of your discipline, but merely to say whether from the information you have given us, and the knowledge we have of your standing, we view you as standing on the same ground which you have occupied for so many years past, and whether we can continue our fellowship with you as formerly. To both questions we do most cheerfully answer in the affirmative, and we do most cordially sympathize with you in your present trials. Should you upon a further reflection or review of your circumstances find anything wrong on your part, we advise you carefully and immediately to correct it. We admonish you to stand fast in the Faith of the Gospel, and prayerfully inquire for the good old way, and walk therein.

And we further advise, that the written statement of your trials, as read to us by your Pastor in behalf of the Church, today, together with the Minutes and result of this Council, signed by the Moderator and Clerk, be published in the "Signs of the Times," that the brethren at large, may know the movements which have been made respecting you as a Church. From the foregoing statements, you are to understand that we the Council consider you the Baptist Church of Rensselaerville and Berne, and as such, entitled to our cordial fellowship and to all the privileges God has granted to the several individual branches of his Militant Church, and such as you have for many years lived in the peaceful enjoyment of. ELDER HEZEKIAH PETTIT, Moderator. THOMAS FAULKNER, Clerk."

Further history, of the Old School Baptist Church by this name, was published in the Signs of the Times, in 1835, as follows: "Lexington, N. Y., Dec. 30, 1834. DEAR BROTHER BEEBE:- The enclosed documents are sent to you by the Church of Rensselaerville & Berne, for publication; you will please to give them an early insertion, if possible in your next number. You are much wanted and earnestly invited by Elder Crocker and many of the Rensselaerville Association, to make them a visit, if it is possible do visit them soon. We have a General Meeting at our Meeting-House in Lexington, on the first Wednesday in February next; if you can possibly attend, I will go with you to the seat of war, from which place I returned last night. Why a number of the people in that quarter, particularly those of the new order, are so very anxious to have a visit from you I cannot conceive. There is great confusion in that Association at this time, and every thing but right, and I hope some even of that. There are many of the dear people of God among them who are sufficiently sensible to realize their chains of bondage; but they know not how to break them. If ever a people wanted help I am sure they do. The leaven of malice, connected with that of the Pharisees, among them, appears to resemble and overshot Coverlet, where the filling conceals all the warp. There is an uncommon anxiety manifested for you to visit them; I believe in my heart they want much to see what is your form, shape, and size, and whether you are like anything they ever saw before, or whether you are indeed like those awful images which have been painted by their imagination. If possible do come, but if not, send your Likeness, (I mean Brother Harding or Conkling.) But we rather you would come yourself and bring them with you; I think a visit in that Association would probably spread the Signs among them as much as their Resolutions voting against them did. I remain your Brother in Gospel Bonds, ELDER HEZEKIAH PETTIT.

SECOND TROY, TROY

Some of the trials of this Church are recorded in the Signs of the Times, as follows: "ELDER BEEBE:- I wish you to give notice through the Signs of the Times, that there is a meeting agreed upon the First Wednesday in September, to be held with the Baptist Church, meeting in Ferry Street, Troy, New York. The beloved of the Lord, and lovers of truth, both ministers and people, far and near, are invited to attend. The location together with other circumstances, seem to call loudly for our Old School brethren to attend, and come in the Spirit and power of the gospel. As there never has been a meeting of this kind in Troy, I hope it will be a good one. The Hudson River Association assembled in this city in June, and to be sure money answereth all things!! I heard them preach and debate on various subjects, but do not know whether they denounced any as heretics. They will have enough to attend to ere long, for the elements of division are among them. This meeting is for preaching, prayer, exhortation, songs of praise, &c., &c., and will continue as long as we think best at the time. I do, brethren, most early solicit your attendance from every quarter, and we will try to accommodate you: and may the Lord give you good speed, a prosperous journey, and good meeting. Yours affectionately in gospel bonds. ELDER E. S. RAYMOND."

VISIT TO TROY: "We enjoyed a very pleasant opportunity with the Church in Troy, under the pastoral charge of our Brother, Elder Ebenezer Raymond. This Church, although in its infancy, seems to have been signally prospered by the good hand of God. They have risen up under circumstances of an adverse nature in regard to those who are without; but in other respects they have been very much prospered. They have a comfortable Meeting-house, an Old Fashioned Preacher, and as far as we could judge, do keep the unity of the Spirit in the bonds of Peace. During our visit we came into possession of some facts, which we shall give in a subsequent number, showing the wickedness of the proceedings of the Hudson River Association, in some of their displays of Ecclesiastical power over the independence of Churches, and over the character of individuals.

That the Hudson River Association claims to be remarkably liberal and almost unboundedly bountiful is fully demonstrated in the minutes of their sessions for several years past, as well as by their loud pretensions of being employed in saving souls from hell, and making preparations for giving the heathen to the Lord for his possession and the ends of the earth for an inheritance. But that the appellation of churl and vile person much more appropriately belongs to them, will abundantly appear by reference to the case of their malignant and wicked attempt at their last session to destroy one of the Lord's chosen ministers; yes, to crush his name and character to the dust, and load him with infamy and reproach as an outlaw or dangerous imposter, because he together with the Churches to whom he has and does preach, stand fast in the faith and order of what we call the Old School and refuse to follow or fellowship the Hudson River Association.

The extract from the Minutes of the Hudson River Association below, quoted by the Editor of the Sentinel, has been widely circulated through the popular religious periodicals of our day, although it was not until very recently, while on a visit to our much esteemed and persecuted Brother in Troy, N. Y., that we learned the utter falsehood and calumny embraced in the same. We are now prepared to say that Bro. Raymond, the Brother alluded to, was regularly dismissed by letter, in fellowship, from the Regular Baptist Church in King St., and upon said letter of recommendation and dismission, was regularly called to the pastoral care of and received as a member into the Regular Old School Baptist Church of Troy, where the Lord has very evidently made him a blessing to his saints.

The constituent members of the Church in Troy to which we refer, being dissatisfied with the arminian course of the Hudson River Association, and of the Church in Troy to which they formerly belonged, asked for and obtained regular letters of dismission; thus they were in due form and according to the usages of the Baptists, constituted and recognized as a regular Church of Christ in Gospel order. Hence there cannot be the least shadow of cause for their pretending to question the standing of this Brother; and as to the charge of disseminating sentiments inimical to the cause of truth, we deny, and hold the Association or their informants guilty of malicious falsehood until they shall name the offensive sentiments by him advanced.

This is the real spirit of that boasted benevolence so peculiar to the fanatics of our day - this is the same benevolent fever which hurled the javelin of destruction at Bro. Raymond; and were their power equal to their inclination, we verily believe they would hurl to everlasting perdition every Old Fashioned Gospel Preacher remaining on the earth. But in this attempt they have failed. Bro. Raymond's character stands fair and perfectly secure from the poison of their slanderous breath; "No weapon formed against thee shall prosper and every tongue that riseth in judgment against thee shalt thou condemn." Isaiah 54:17. - Elder Gilbert Beebe, editor of Signs of the Times.

To show the estimation in which the character of our persecuted Brother is held, in the neighborhood in which he was born and raised, by those who have been acquainted with him during his childhood, we subjoin the following editorial article from the "Stamford (Ct.) Sentinel." The writer if we are rightly informed is an Episcopalian.

"Ecclesiastical Tyranny and Usurpation of Authority. - In the proceedings of the 'Baptist Hudson River Association,' convened at Kingston, June, 1834, Resolution 37th, we find the following denunciatory caution against a highly worthy and respectable clergyman of the Baptist persuasion, who formerly labored in the Vineyard, in this vicinity, but is now an Elder in a church at Troy, viz: "Information from sources entitled to confidence having been communicated to this body, that a Mr. Ebenezer Raymond of the King St. Church, formerly connected with this body, is engaged under the character of a Baptist Minister, and within the bounds of this Association, in disseminating sentiments inimical to the cause of truth and righteousness, to all the efforts or christian benevolence and obviously inconsistent with the faith and obligations of christian profession, and as there is reason to believe his ministry is not sanctioned by the churches in the neighborhood from which he came, and to the end that an influence so unholy be not extended, we deem it our duty to caution the churches of this Association against the said Ebenezer Raymond." [end quote from Minutes, article continued from Stamford Sentinel.] We take no pleasure in investigating difficulties, existing among professors of religion of a denomination to which we do not belong, but when we find so pure a minded and exemplary a christian, as we have every reason to believe, from our own observations, and from the exalted christian character given him by those who have long been intimate with him in his labors of truth, Ebenezer Raymond to be, the gentleman referred to in the above resolution, we deem it our duty in his absence, to enter our protest against the ecclesiastical tyranny and usurpation of authority evinced in the proceedings we have quoted, and to endeavor to arrest his fair reputation from the hands of those who seek to debase and destroy him.

Mr. Raymond is very favorably known in this vicinity as a liberal and devoted minister of the gospel, professing to teach the truth contained in the Bible, but divested of those illiberal and contracted views of the Deity, that seem to blind the eyes of some of his clerical brethren, that lead them to denounce all as infidels, and disseminators of sentiments inimical to the cause of truth, who will not subscribe to all their dogmas, and preach the doctrine that none can be saved unless they adhere to this or that creed the invention of man. Mr. Raymond has been regularly ordained according to the formula of the Baptist Church for many years, and is still laboring faithfully in the cause to which he has been called, and by his want of the illiberality which we have intimated, he has justly acquired celebrity as a preacher and an honest man; and nothing but a jealousy of his just fame, has led some of his illiberal brethren of that church to seek a check to his growing influence.

What has the Association charged him with? Have they pointed to a single instance of his departure from the faith held by that church? No. But they assert that he is "disseminating sentiments inimical to the cause of truth," and for this he must be branded as an outlaw and an imposter. But do they tell us what those sentiments are? No, - they cannot, they dare not, they know full well Mr. Raymond is able to disprove their assertions. Were Mr. Raymond here, to defend himself against the insinuations of his enemies, we would not thus throw ourselves in the breach between him and his brethren, but as it is, we challenge an individual of them to furnish a single sentiment, ever promulgated by that worthy clergyman, inconsistent with the truth as contained in the Holy Scriptures, or a single act of his from his youth up, "inimical with the faith and obligations of christian profession." If they cannot do this, have they not acted tyrannical toward him? Again, was Mr. Raymond summoned to meet his accusers face to face in the Association? If they proceed to pass sentence on him, without notice, was not their proceedings contrary to the word of God, and inhumanly tyrannical? If Mr. Raymond should be called upon, we doubt not but he will be found in readiness to state his views explicitly, of God, men, and salvation, and leave his fellow men to decide between him and his persecutors, whether he is worthy of crucifixion, without trial.

According to our understanding of the civil regulation of the Baptist denomination, their Associations disclaim all power over the churches, and admit the churches to be independent bodies; if we are correct in this respect, then has the "Hudson River Association" assumed ecclesiastical authority in interfering with the church at King Street.

Already have we said more on this subject, than we intended when we commenced writing, but injured innocence claimed, through the public press, a word in repulsion to the published condemnation of Mr. Raymond, and we will conclude by adding that Mr. Raymond may exclaim in the language of a certain Baptist preacher at New London, many years ago, to his persecutors, who, after they had severely whipped him, hove him into prison and fed him on bread and water, and then with a halter about his neck were leading him through a train-band company, to the pillory because he questioned the first day of the week as being the Holy Sabbath, "I shall live," said he, "when all my enemies are dead." [end quote from Stamford Sentinel.]

SOUTH WESTERLO (SOUTH WESTERLO)

The following articles, published in the Signs of the Times, chronicle the trials endured by the South Westerlo Baptist Church of Christ, in its early history, as follows: "South Westerlo, N. Y., July 1, 1835. BROTHER BEEBE:- I have not yet fully expressed my mind on those inventions of the day, which are by the popular Baptists falsely called Benevolent Institutions of the Gospel. The reasons why I say they are falsely so called, are, first: I am credibly informed that a certain agent of one of them, called Dr. Kendrick, receives $1,000 per annum, for visiting the cities, villages and those places where he can get the greatest amount of money for the institution, and of course where he can get the best living for himself; while the preachers employed by the same institution, are sent into the wilderness & new settlements, where their fare is necessarily very course, and where they may often count the stars while on their couch, and these are allowed but $260 per year. I can not learn that the Great Apostle to the Gentiles received any higher salary than did his son Timothy, although he probably received a greater amount of stripes and imprisonments. But some will say, the Doctor is a popular man, and if we do not give him his price for begging we cannot have his services. This is unquestionably true, but it only proves the impropriety of calling this movement benevolence. I am also informed that the Secretary of the American Bible Society, has a salary of $2,000 per annum. Pray where is the benevolence of that institution? It will require a great many 25 cent ear-rings, necklaces and other jewelry, to make up that extravagant sum. My second reason for saying that they are falsely called benevolent institutions of the Gospel, is, the Gospel never constituted believers with unbelievers into any religious society for the advancement of the Kingdom of Christ, or for any other purpose, as is evidently the case in all the modern institutions of the day. In preaching to my congregation not long since, from Ephesians 2:19, 22, and while shewing that in the Apostolic age, regeneration was an indispensable prerequisite to citizenship in Zion, and none were recognized as fellow citizens with the saints and of the household of God, but such as had received an application of the blood of Christ, and of his righteousness; but under the new regulation, any man, whether believer or infidel, for the sum of $1 can be a fellow citizen with the professed saints, and for $10 a citizen for life, and for $30 a director for life, and for this sum may be elevated to the highest department in the Kingdom - even that of directing the ministration of the everlasting Gospel of God our Savior! This statement offended some of my hearers, who told me that I was wrong and carried the matter too far; for the institution to which I alluded - the New York State Baptist Convention - did not pretend to be the household of God. But I then enquired if they did not call it a Benevolent Institution of the Gospel? O yes, certainly! they said; very well, said I, has the Gospel any institutions out of the house of God? This ended the controversy, for they gave me no answer. Whilst meditating on these things, these words of the Apostle occurred to my mind, "And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed," Hebrews 12:13. The Church of Christ, according to the Scriptures, admits none as members but baptized believers. But the path of the New York Baptist State Convention, is not only crooked, but very broad, and their gate is so wide as to admit Infidels, Universalists, Pedobaptists, Unitarians, drunkards, whoremongers, liars, and swearers; all these are admitted as well as real Baptists, for their money. The religion of the day is very popular, and every man in this country who has money, for the sake of having their names published from Dan even to Beersheba, as Directors of the New York Baptist State Convention, do not regard the expense of $100. The next thing presented to my mind was the American Sabbath School Union. I have seen the Books which are introduced into their schools; their Question Books I discover have avoided all those points on which the Baptists and Pedobaptists differ. Yes, all those sentiments which in former days brought the Baptists of New England to the pillory; which has taken the last Cow from the helpless widow, and which brought John Rogers, and thousands of others to the stake; yes, these sentiments for the sake of enjoying a little of that friendship which is enmity with God, are laid aside, and yet this institution is by professed Baptists called a Benevolent Institution of the Gospel. I ask, do such Baptists make straight paths for their feet? I am bound to tell them in the name of my Master that their work is falsely called benevolent.
While I am opposing these things I am frequently asked, how, or in what way I am going to send the gospel to the destitute? It is not my prerogative to send it at all; it belongs to him who said, "Separate to me Barnabas and Saul, for the work whereunto I have called them;" and who said to Jonah, "Go preach the preaching which I bid thee." And when Preachers shall, instead of seeking those places where they can get the highest salary, seek for those places where they are most needed, and instead of going to the Seminary to study to shew themselves workmen approved of men, will go to their Bibles and to their closets, and study to shew themselves approved unto God; when they shall become willing to be killed all the day long, and to be accounted as sheep for the slaughter; when they are crucified to the world, and the world unto them; yea, when they are willing for Christ's sake and the Gospel, to have no certain abiding place, but be content to wander about in sheep-skins and goat-skins, in dens and in caves of the earth; to be afflicted and tormented like those of whom the world was not worthy, then will the Gospel spread. Yes, the Gospel of Christ, too; and we shall not want the world to assist us; and if we should, we could not have them in any other way than by persecution, for it would hate us and call us Beelzebub, as they did our Divine Lord and Master. - ELDER REED BURRITT.

South Westerlo, July 11, 1835. DEAR BROTHER: In my communication published in your 13th No., I stated that any man might become a Life Director of the New York Baptist State Convention, by paying $30. It should read $100, as that is the established price for a birthright to that flattering itle. I remain yours, ELDER REED BURRITT.

South Westerlo, Albany Co., November 20, 1835. BROTHER BEEBE:- By giving the following a place in your paper, you will do a favor to the friends of truth in this, and perhaps in other parts of the vineyard of God our Saviour. As our trials are the trials of many at this day, and as we design not to calumniate any person or persons, but simply to describe to our brethren scattered abroad, that spirit of Anti-Christ by which many professedly christians are actuated. "To whom it may concern - We the Baptist Church of Christ at South Westerlo, having been required by the Rensselaerville Association (to which we have belonged from its organization), to call a Council for the purpose of settling a difficulty which exists between us as a church, and a disaffected party which have separated from us, and have represented themselves to the Association, at their last session, as the Church; we wish to give our reasons for non-conformity to the said requirement. First: The difficulty is of such a nature that we think it not only unnecessary, but wrong to submit it to the judgment and decision of a council. As the said disaffected party make no complaint either against the Church or Pastor, only on account of our united opposition to all such professedly religious societies, as, according to their respective constitutions, give membership for money, irrespective of further qualification on the part of the persons to be admitted. As a witness that this is the only ground of complaint on the part of the disaffected party, they have continued ever since the session of the Association alluded to, to offer to walk in fellowship with us, if we will cease to oppose these things. But to such terms we cannot agree; we cannot cease to oppose the new measures of the day. We have, however, offered them the liberty to pay their money where they pleased - not because we think there is no iniquity in their supporting such anti-scriptural institutions, but because we as a church, have for several years supported some of these societies. We wish not to be too strenuous, yet we believe as the Kingdom of Christ is not of this world, it is our duty to use our influence, in the spirit of the Gospel, against all such institutions as have, in our opinion, a tendency to amalgamate the church with the world. We cannot, therefore, call a council to determine for us whether we shall obey God or man. And we believe, as the Church of God, we are vested with full power to govern ourselves according to the word of God, in all such matters. If, however, the said disaffected party wish a Council to advise them what to do, let them have one; but for us, as a Church, to call a council to say what ministers we may invite to preach for us - what unscriptural institutions we shall support, or what religious paper we may, or may not read, would be nothing less than a surrender of the independence of the Church and a gross breach of order of the Gospel; and in short, it is what we, as Baptists, can never do. The members of this Church were not at first admitted into our fellowship on condition of their supporting such institutions as have subsequently gained admission among popular Baptists, and to reign them to it at this late period would be as unscriptural as it is unreasonable. Second: We were so much disgusted with the proceedings and conduct of the Association at their last session, that if we were in need of a council, we could not have one composed of those whose movements were at that time so contrary to the gospel rule. We allude, first, to the conduct of the committee on the letters purporting to be from this church. As the Association did not know which party were in reality the Church, they very properly referred both letters to a committee, and requested the parties concerned to attend with the committee, that each might have an opportunity to represent their own case in order that the committee might judge. Elder D. Corwin, who has been the principal cause of that party's separation from the Church, was permitted to nominate the greater part of the committee, and then, for fear they would not act according to his mind, he privately crept in among, and set with the committee, while the parties were not permitted to attend with the committee at all; so that all the light which the committee could have on the subject, was what they received through the said Corwin - counsel for the disaffected party. Although Elder Corwin had been appointed on the committee to whom were referred the Circular and Corresponding letters, this business was neglected until the next day - and we have since been informed by some who were on the committee, that, had it not been for one or two brethren who were providentially on the committee, Corwin would no doubt have effected his purpose; which was, to have the Church dropped from the Association, and the faction recognized as the Church. When this committee made their report the next morning, advising the Association to reject both letters, and to advise the parties to make an effort to settle their difficulty, and in case of failure to call a council by mutual agreement; and if either party refused, the other party to call one to be composed of members of churches in this Association exclusively, and that such council report the issue of their proceedings to the next session of the Association, there was some dissatisfaction manifested at the time this report was made, on the ground of Corwin's having been with the committee, and the parties concerned not being allowed to appear at all; when the Moderator (Elder H. Hervey) who had been on the committee replied, that Elder Corwin had no influence on the committee, and that he had not tried to influence them. But who can credit such an assertion? We ask, why was he there? Besides, we are informed by some who were on the committee, that he did twice arise and address those who did not talk to suit him; saying, that he thought he could help their minds, and did use his utmost influence to turn them. Now what Church of Christ would place themselves in the hands of a council made up of such people, especially when God forbids it. Once more, and we will close. ELDER JOHN LELAND, that venerable Missionary of the Gospel of Jesus Christ, whose praise is in all the churches of the saints, and whose locks are now frosted with more than four-score winters, and who has been upon the walls of Zion blowing the gospel trumpet more than 60 years, and whose travels would more than thrice girdle the earth, with no other salary or dependence for support, than that afforded by the providence of God - having never preached for any stipulated price in the whole course of his long pilgrimage - and like the primitive Baptist preachers, having received his appointment and commission from the Lord; and who has, to speak within bounds, been as extensively useful, and as universally esteemed by such as love God, as any minister in the United States, and who, amidst all the changes and popular notions of the present day, has undergone no change in faith or practice - being present, a motion was made that he should be invited to preach; the motion was immediately seconded, but as soon opposed. And notwithstanding we are accused of changing, Elder Leland, because he had not changed so as to be in favor of the popular institutions of the day, was so strongly opposed that he was not allowed to preach in the Association! The motion was withdrawn, and this beloved servant of Jesus Christ withdrew, finding that there was no room for him there.

We close by requesting the brethren of Rensselaerville Association, for their encouragement, to look at the alterations which have taken place among them during the last three years, in reference to the support of the popular institutions of the day. In 1833, we, as will be seen by reference to our Minutes, raised $275.31; in 1834, $219.61; and in 1835, $168.27. There has been during this time no church dismissed, but great effort has been made to sustain the cause; and this extraordinary zeal to sustain the popular institutions, has been the fruitful cause of contention, discord, and disorder among us - separating very friends. Five churches, as such, have done nothing for their support the past year; and one Church refused to represent herself the last session, and advised others to do the same. Some individuals in all the churches begin to see the corruption of the times, and are mourning with the prophet of old. See Ezra, 9:2,3. Therefore, be encouraged, brethren, the Lord reigns and has not forgotten his people. SAMUEL MABEY, Clerk. ELDER REED BURRITT, Pastor.

New Vernon, N. Y., Friday, July 1, 1836. "An apology is due from us to our brethren at South Westerlo, for having so long delayed the insertion of the following Preamble and Resolutions. The manuscript sent us by the church, was by some means mislaid, and the subject escaped our recollection until our memory was refreshed by a line from one of the brethren, who has subsequently furnished us with a copy of the Register from which we have copied their communication, [as follows:] SOUTH WESTERLO, Jan. 21, 1836. The Baptist Church of Christ in South Westerlo, Albany Co., N. Y., to those whom it may concern: Whereas, the Rensselaerville Baptist Association has become so tenacious in supporting the man-made institutions and societies of the present day - and whereas, in an unscriptural act passed at her last session, in authorizing the disaffected members of the said church to call a council from said Association, manifesting a disposition to wrest the government and discipline from the church, therefore, 1. Resolved, That we, as a church can not fellowship such unscriptural usurpations; and hereby declare that we have no further connection with said Association. 2. Resolved, that we disfellowship all the Arminianism of the present day, such as societies in which the people of the world are united and hold offices with the people of God, in consequence of giving money to societies for the supposed purpose of sending the gospel of Christ to the destitute; together with anxious seats, and other captivating and proselyting schemes. 3. Resolved, That we send the above to be published in the New York Baptist Register. Done by order of the church. OLIVER BRYAN, Moderator. SAMUEL MABEY, Clerk.

This short preamble and resolutions have drawn from the learned editor of the Register some remarks which, but for their length, we would subjoin. Mr. B. thinks that the spirit of these brethren is similar to that manifested by the disciples when they wished to call down fire from heaven on their adversaries. Of any resemblance which the one case bears to the other, we shall probably die in ignorance, as we are unable to discern the least. He thinks these brethren have suffered their prejudices so to get up as to blind them and push them to this transaction; but in this he is evidently mistaken. The withdrawal of these brethren from every brother who walketh disorderly, is not the result of madness, blindness, or pushing zeal; but obedience to the authority of the scriptures of truth. The Rensellaerville Association has ceased to be what it was when South Westerlo Church united with it; the Lord having enlightened the minds of this church to discover the prevailing apostacy and wickedness of the popular nominal Baptists, she has felt inclined to withdraw from them in order to maintain the doctrine and order of the gospel as she originally learned it in the Old School of Christ. Mr. B. would also have these brethren speak and step with the trembling of Ephraim - especially when they speak or step in reference to the popular institutions of the day. This suggestion would come with a better grace from a different quarter. Those who are not afraid to teach for doctrines the commandments of men, and to urge upon the churches the entire system of human inventions so strenuously advocated by this individual; yea, men who profess to hold the destiny of the world in their hands, and who dare to call, qualify, send forth, and sustain men to whom they presumptuously pretend to commit the work of converting the heathen and evangelizing the world; for such to commend trembling, is quite in keeping with the old Pharisees exhorting our Lord to keep the law. Mr. B. in estimating what the consequence would be, providing all our brethren should follow the example of South Westerlo Church, arrives at the very just conclusion, that all the doings of the day would come to nought. We will give his own language: "Our Missionaries, unsustained, must relinquish their work and return home; the Bible just finished, must remain unprinted; the tracts must remain in the depository, food for moths; and the poor feeble converts must be left to grope along in their ignorance and famish for the bread of life." This language is very plain, and certainly speaks volumes! It assures us that the advancers of these things have no idea that the Lord does, or will sustain their cause. Remove the arm of flesh, and down goes the whole fabric! Withhold human support from these systems, and even their converts will not stay made, moths would feast upon their tracts, and thousands of their missionaries would be thrown out of employ, and perhaps have to work like honest men for a living. "If there be any who can contemplate such a result without agony of spirit," says Mr. B., "let him abandon the name of Christian." But pray, Mr. B., who is now pushed by blindness and prejudice? Thou beholdest the mote - but the beam is hidden from thee. The brethren at South Westerlo are exhorted to tremble for withdrawing from that in which they have no fellowship, and for which there is no authority in the scriptures; but you can boldly deal your bolts to unchristian all those who doubt the real divinity of mere human contrivances. Surely, "The legs of the lame are not equal." Mr. B. says, "The Baptist denomination does not uphold Arminianism! But we say, that if he will prove the assertion we will yield the ground and quit the field.

ALLEGANY COUNTY

INDEPENDENCE (INDEPENDENCE)

The following letter chronicles some of the difficulties caused at this place by the introduction of the modern mission system: "A VOICE FROM THE WILDERNESS. (A Letter from Elder B. G. Avery, dated July 14, 1834.) DEAR BROTHER:- I take this opportunity of stating to you our local situation and prospects. There are a number of small churches in this region of country - Tioga, Potter, and McKeen counties on the Pennsylvania north line, and Allegany and Steuben Counties on the New York South line, adjoining each other, and containing fourteen churches, with but two ordained Ministers; they are very much scattered through these woods. The first of these churches was formed on the ground she now occupies about ten years ago. We had lived in peace and prosperity during the first five years, and had increased to the number of nine churches, and for several years we had existed in great harmony in an associated capacity, when our harmony and union was interrupted (through some spirit or other) by the coming amongst us of men from what I call the New School. From the profession of these we expected help and comfort, but alas! we soon found discord and strife, jealousies and bitterness prevailed; for a while they again left us, and our peace was measurably restored; this was however only like the flies in the fable, a more hungry swarm soon took their place. Some of our churches have taken the exhortation of the Apostle, and have avoided them, that cause divisions, contrary to the doctrine which we have received from the Apostles, but others I fear will be rent asunder. We are experiencing what I last evening (for the first time) learned that you are developing concerning what some of our eastern churches are in measure experiencing. The church to which I belong is the hot-bed of contention, every effort that can be made under the name of religion, has been resorted to, seemingly, by those New School teachers, with only the exception of the good old rule, and of this they seem to be utter strangers. They appear to think that if I was out of the way, the war would end; but they are greatly mistaken. Under these circumstances, we think, from what we have just learned of your paper, that it would be of important service to us. We have never until last evening heard of the paper, and of course it is unknown to my brethren, but I think that many of them will be taken in these parts, you will please to send them directed to the following address. I subscribe myself yours, in haste. ELDER BENJAMIN G. AVERY."

"Independence, Allegany Co., N. Y., February 14, 1835. BROTHER BEEBE:- I returned home from my late journey south, on the 23rd day of last month, after an absence of 19 weeks, which lapse of time afforded ample space for the New School men to perform wonders. I found the Church to which I belong in a state of fermentation. Although no complaint had been made to the Church against me, yet an exparte Council had been called on my account. Mr. Bunel (a licentiate) told the Brethren they need not trouble themselves about the matter, as he would see to it himself. I suppose he did, but neither himself nor any who acted with him have labored with me, unless I am to consider slander, and open abuse, a gospel labor. There was, however, but a slight meeting of the Council, and they dissolved, to meet in the Church capacity today, at 10 o'clock a.m. A small company of us have met with them, and presented a written remonstrance setting forth the points wherein we believe they have erred in spirit and practice, signed by 17 members. But this was all to no purpose; they told us that they wanted to hear none of our papers. Upon an attempt for my exclusion, their Moderator said they had nine votes, and thereupon declared the Church was dissolved, they then went away and left us. We then proceeded to take our stand as a Church; having done so, withdrew our fellowship from them. After which we Resolved, to call a Council of brethren to advise with us, and who are requested to meet with us on the 18th day of March next, at 10 o'clock a.m., at the Schoolhouse in Bingham, Potter Co., Pa. Our Old School Brethren generally are requested to meet with us, and aid us with their counsel and prayers. We are an handful situated amidst an host who are ready to devour us. Brethren, do "Come over and help us!" Brother Beebe, you are requested to publish this as early as possible; you will hear from us again after the meeting of the Council. We solicit an interest in the prayers of our Brethren. The following visiting brethren are with us, viz: O. R. Lovell, Dea. A. Ellis, Frederick Tanner, and Aaron Rathbone. Written by order and in behalf of the Church. B. G. AVERY, Pastor."

"Spring Mills, December 19, 1835. DEAR BROTHER:- I have just returned from a tour of nine weeks at the South, and find my family and the Independence Church, of which I am a member, all in good health and enjoying the gracious smiles of a covenant-keeping God. In my travels I found but few who would admit themselves to be New School Divinity folks. many attended to hear me preach; and some were dissatisfied, although few said anything while in my presence. Many seem to think that the newly invented societies are doing a vast deal of good, and therefore should be supported; and the evidence of the good they do, I find, is generally from their own reports - like the Pope, their own witness. I found no individual who would maintain the Constitution of these societies. In Pennsylvania, Maryland, and Virginia, I found many sound and precious advocates for the Truth - who regard the honor of God more than the praise and esteem of men. I had in company with me Zopher D. Pasco, who is truly a fellow-labourer in Gospel Truth - one who will not shun to declare the whole counsel of God, whether men hear or forbear. We attended the Juniata Association as Corresponding Messengers; and at which we met several brethren from Pennsylvania and Virginia, and were highly gratified in hearing them preach the same doctrine we had been taught far distant in other States. Not a sermon was preached during the Association, but what was all of one golden chain. It was with gladness to our souls that we were permitted to visit Occoquan and Buck Marsh Churches, in Virginia; and on our return home we came through Tuscarora Valley, stayed several days and preached to various neighborhoods in the region of Tuscarora Church. We found them very hospitable, sound in the faith, and very cautious who they admitted into their house as teachers - which I wish was a more uniform practice among the Gospel Baptists. Many Churches have been rent asunder, and discord widely diffused, through the imprudent step of letting in unsound, wicked, and designing men, but partially known. May the people of God be like a sentry on the watch tower in time of war. The next Church we visited was Shamoken, Northumberland Co., Pa.; they have had a New School sifting; yet there stands some precious grain which will stand the test when heaven and earth shall pass away - having on, not their own righteousness, but clad with Christ's. I traveled through twenty churches, and found many of them surrounded with new-measure people; some have not separated and declared non-fellowship with those that advocate the new measures, but I am satisfied the sooner they do, the better. Israel cannot prosper under the gold wedge or Babylonish garment. Yours, ELDER B. G. AVERY."


BROOME COUNTY

BINGHAMTON (1838)
The following letter gives an account of the circumstances leading to the establishment of the Old School Baptist Church at Binghamton. "Choconut, Pa., June 16, 1838. BROTHER BEEBE:- It is with much diffidence that I undertake to address you, and forward a communication for your valuable paper, inasmuch as I am unaquainted with your person; yet I have formed an acquaintance with you through the medium of the "Signs," which will long be remembered by me. And furthermore my spiritual acquaintance has been formed with, and fellowship extended to many dear brethren who have communicated to the comfort of the saints, through your columns. And by this communication I would wish to be known and fellowshiped, among the people of God, as one for whom Christ "prayed," "died," and "arose again," and "ascended on high," to make "intercession." And shall I tell you, my dear brother, that it was the influence of divine power, that stopped me in my wicked career and "led me in a way that I knew not." And can't you and all God's loved people rejoice, and join in praising the adorable goodness of that covenant keeping God, who in his eternal counsels, unchangeable mind, and unalterable purpose established the order of things, so that they cannot be moved; and will overrule all circumstances, even the enmity of the wicked, to bring about the salvation of his chosen ones. And thus I beheld the "goodness and severity of God; severity on them that fall, but goodness toward me, in that, he had called me and saved me, not according to my works, but according to his purpose and grace which was given me in Christ Jesus before the world began, and hath in these latter days made me to know the mysteries of his will, in disclosing to me the evils of the human effort system of religion; and who I trust has brought me off clear from LADY QUEEN and all the pretty things that hang to her trail. But I must not be too lengthy in introducing the mysterious providences of God in saving his people from the wrath of the DRAGON. You know, brother Beebe, that up North, somewhere in the State of New York, there is a creature lives, (we will not be particular in describing names and titles, we will let his works tell that story), that was once very small, but by being fed has grown great and has become formidable to the poor saints. Well, my brethren, I will now begin my story. I have recently been to a meeting composed of Old School Baptist ministers and brethren, wherein I trust the Lord raised up, by us, one of his poor saints, who had been crushed by this creation. To be a little more specific; we were called together at Binghamton, Broome County, New York, at the request of the grieved party; as a council to investigate certain charges preferred against Elder William Storrs (minister of said Binghamton Church). It appeared that the same Elder William Storrs had thrown his influence on the side of the Old School; and had preached against the new measure order, or effort system of means for helping God to carry on his work. Now, Brother Beebe, you see that this man was wasting their "MORTAR," and old "BABEL" was like to fall into disrepute; now what, but this man must not live. Now you know, brother, if he is put down for his faith it will only recommend him to the Old School Baptists, and then others will follow him, and so the popularity of the cause will decrease; but a stain must be stamped upon his character to stop his influence. And for this cause a council was called to manage the concern; in calling the council eleven churches were written to, but the affair was so managed that eight of the eleven did not receive their letters in time to attend. The others met on the 22nd of March last, eight in number, four from Headquarters, but it was objected to their sitting, on the ground that it was not a fair delegation, but the question was overruled by those from "up yonder" and the result of their deliberations was, he was condemned, and deposed, (and afterwards excluded by the church) on eight charges of a moral cast, for things which transpired previous to the church's offering him a good letter on condition that he would leave the place; and six of the eight charges, Brother Beebe, if true, all that could be made of them would prove him to be like you and me, imperfect creatures; the other two would have been something, if they had been proved; but they were not proven to that body. And further the said Elder Storrs would have disengaged himself from all the charges had he been permitted, but shocking to tell; the most unheard of decision ever recorded on the pages of modern church history; he was denied the privilege of making his defence, on the ground that his was the negative side of the question, and it could not be proven.

I cannot in one letter tell all the circumstances connected with this affair, but suffice it to say that "the love of money is the root of all evil," if they kept Elder Storrs they must be deprived of a sum of money from the New York State Convention and Baptist Board of Missions for the support of ministers. And this is the creature that has been fed with money until it threw out its Tens, and Fifties, and Hundreds of dollars to buy ministers, and churches; and whoever is too honest to sell themselves for filthy lucre, it is not sufficient to brand them with heresy but their characters must be blackened. But to return, I said eight sat in the council, two would not consent to the verdict; six made their returns and unanimously agreed. Two of the six afterwards repented; he thus stood convicted by four from the Missionary Board, and was excluded by the church on Saturday the 4th inst. So stood the business when we met at the Presbyterian meeting house in Binghamton (the Baptist house being denied us) on the 6th inst. at 10 o'clock a.m. The Minutes of the meeting I will give below.

A council convened at Binghamton, New York, June 6th, 1838, by the request of certain brethren; to examine into certain charges preferred against Elder William Storrs, by the Binghamton church, who was condemned on said charges by a council called by that church. The following ministers and brethren took their seats. From Jackson church, Arnold Balch, Lawrence Manzer, Samuel Chamberlain, Licentiates, Calvin Morse; Westmoreland church, Elder James Bicknell; West Turin church, Elder Martin Salmon; Providence church, Elder William House; Colesville church, Elder Abijah Worden; Warren church, Elder Jirech Bryan; Broome church, Elder Daniel Robinson; Greenfield church, Deacon James Wilk; Windsor church, Deacon Daniel Brownson and Jonathan Park. 1st. Chose Elder Daniel Robinson, Moderator. 2nd. Elder Jirech Bryan, Clerk; Calvin Morse, Assistant Clerk. Prayer by Elder Salmon. The cause of calling the council was then stated by the Moderator. Prayer by Elder House. 3rd. Adjourned for one hour. Council met pursuant to adjournment. Prayer by Elder Bicknell. 4th. Chose a committee to call on the Clerk of the Binghamton church for the records of their proceedings with Elder Storrs, and result of the former council. 5th. Brethren, Deacon Wilk, Elders Bicknell and House were appointed said committee. The committee returned with the records, they being laid before the council, examined the proceedings of the former council in which they condemned Elder Storrs.6th. Adjourned to meet at eight o'clock, tomorrow morning. Prayer by Elder Bryan. June 7th, met pursuant to adjournment. Prayer by Elder House. After investigating the charges preferred against Elder Storrs and deliberating thereon, together with the result of the former council, we come to the following conclusions. 1st. Resolved, That it is the opinion of this council, that the difficulty with Elder Storrs, originated in jealousy, inasmuch as sufficient testimony has been presented, that a foreign influence has been asserted even by those from whom better things might have been expected. 2nd. It is the opinion of this council that the peace of the church in Binghamton has been disturbed by designing men whose influence has produced an unhappy state in said church. 3rd. It is the opinion of this council that if the former council who condemned Elder Storrs had been in possession of the testimony presented to this council they would have come to a very different result. 4th. It is the opinion of this council that Elder Storrs has sustained himself from the charges preferred against him. Therefore, Resolved, That in view of this council, Elder Storrs be exonerated from all charges preferred against him by the Binghamton Church, as laid before the first council which presided against him; and furthermore that in view of this council, nothing has appeared that can even shade his moral character. 7th. Minutes read and approved. 8th. Resolved, that the proceedings of this council be published in the public prints. Elder Daniel Robinson, Mod. Jirech Bryan, Clerk, Calvin Morse, Assistant Clerk. An appropriate discourse was then delivered by Elder Salmon, at the close of which sixteen of the Binghamton Church presented themselves in covenant with their articles of faith, and Elder Salmon in behalf of the council, gave them the right hand of fellowship. Yours in the best bonds of Friendship, JIRECH BRYAN.

CORTLAND COUNTY

CORTLANDVILLE (CORTLANDVILLE)

The Cortlandville Old School Baptists were organized following a trial of their pastor by the modern mission party, which resulted in a council of Old School brethren being called together, and the publication of their findings, as follows:

PROCEEDINGS OF A COUNCIL, Held at Cortlandville, Cortland Co., New York, August 28th, 1839, agreeably to the request of Elder Nathan Peck, in view of treatment lately experienced by him, from the First Baptist Church in Cortlandville, and as to his gospel standing.

At half past 10 a.m., the Council was opened by prayer, by Elder Reed Burritt. The Council was then organized by appointing Elder Reed Burritt, Moderator, Elder D. E. Jewett Clerk and Brother Dexter Barnes Assistant. The following names were entered as constituting said Council, viz.-- From the Regular Baptist Church in Virgil, Elder David Pratt, Bro. Dea. Zach Price, Dea. S. Freeman, David Robinson, Dexter Barnes. From the Baptist Church in Colesville, Elder William Storrs, and Bro. G. Little. From the Baptist Church in Binghamton, Elder Daniel Robinson. From the Baptist Church in Caroline, Brn. John Grout, Simon Hough, Kenner Hollister, Robert H. Watkins, and Dea. Isaac Hollister. From the Baptist Church in Enfield, Brn. Joel Bassett, Lemuel Potter, Charles Woodward, and James Robinson. From the Baptist Church in Cayuga Lake, Elder Jesse Briggs, Brn. Jonathan West, and Ananias Smith. From the 3rd Baptist Church in Hector, Elder Reed Burritt, Bro. John Coddington, and Richard Terry. From the Baptist Church in Tyrone, Elders Samuel Bigalow and Daniel E. Jewett. Brother John Corley, from the 1st Baptist Church in New York City, being present, was invited and took a seat with the council.

The council being constituted, Elder Peck is requested to state his reasons for calling said council. When he arises and makes a brief statement of the relation that had existed between himself and the First Baptist Church in Cortlandville, of his having been long and variously tried with modern movements in the Church, as also in the Association with which it was connected, on the ground of which he had been led to ask for a letter of dismission - and he further stated that, on the 15th of June 1839, he made request for such letter, and that it was moved and seconded, that he receive it, but that it was objected to by the pastor and a few members of the church on the professed ground of some prejudicial reports in circulation against Elder Peck. He further states that the church meeting was then adjourned for two weeks, himself requesting that meantime the church or any members of it would bring their difficulties to him, that, if possible, he might remove them. And no such complaint having been brought to him, when the adjourned meeting arrived, he attends, a list of charges are brought forward, to which he replied, but which were still urged as provable; though no proof as called for by him, was shown. But finding that an act of exclusion was appended to the charges, which, with the exclusion, were urged to be immediately passed, he objected against the course of the church as unscriptural, and asked that their proceedings might be suspended, until a mutual council could be convened. Which request being unheeded, and the Charges and Exclusion Voted, he had requested this council to convene, to consider the gospel character of the aforementioned course, together with his standing as to a Christian character.

Inquiry is next made of Elder Peck whether he can bring any other testimony to these things, or whether any delegation is expected from the Baptist Church in Cortlandville, to sit with us; Elder Peck replies, that at the last meeting of the church he visited them, and gave notice of such a council being expected to assemble on this day, in this place, and requested that, if they had the means of establishing the charges laid against him, they would show their proof at the meeting of this council. He added, that they voted not to attend or do anything in the case.

Mr. Montague, the acting pastor of said church, being present, is inquired of, whether the church have any delegation meeting with the council. He answers that, if there is, he supposes they are of age to speak for themselves. No such delegation appearing, the council proceed requesting Elder Peck to bring forward what other evidence he has to present on the matter before us.

In doing so, Elder Peck introduces a brother Kenney, a member of the Church in Cortlandville, who can inform the council, whether the account given by himself is correct. Bro. Kenney is requested to make as full a statement as possible, from his own personal knowledge, of the proceedings of the church in the case. He proceeds, and in the main his account accords with that already given by Elder Peck.

An inquiry arises whether the council ought to appoint a committee to ask from the Baptist Church in Cortlandville a copy of their records touching the case before us. Mr. Montague, still being a present spectator of the council, says, that 'Elder Peck has all along had free access to the records of the church.' So, therefore, Elder Peck is requested to bring forth what evidence he has. On the motion for adjournment, voted to adjourn 30 minutes. The council again coming together, Elder Storrs leads in prayer. We return to consider the evidence brought before us; and Elder Peck lays before the council a copy of a preamble and ten charges, which were together the professed ground of his excommunication. According to request the same is read, and with it the attestation of C. Bennet to its correctness. Not finding this witness to call himself the clerk of the Church, inquiry is made by the council, whether he is so or not. Elder Peck in reply asks Mr. Montague, now present, is C. Bennet Church Clerk? Mr. Montague says, he supposes he is. Bro. Kenney being asked, says, He is. Elder Peck adds, that this copy was granted by Bro. Bennet, as a citizen only, not officially, the church having voted no such copy when he (Elder Peck) requested it.

As many things brought against him were of some long standing, the question arises, whether he (Elder Peck) had been in the visible fellowship of the church during the time past, referred to. In answer to this question, it is plainly shown, that, however he had on various occasions dissented from the course pursued by the church, yet he had not broken fellowship with them, and that he had never known of any church labor with himself, except on one occasion; and that then, when he had stated the circumstance in the case, they professed themselves satisfied. And he adds, that it was the first time, that these charges were made known to him, when brought forward as the ground of his Excommunication.

Some queries appear in the council, whether it be of use, considering the slender character of the charges, further to pursue our examination of the case. On motion, however, opportunity is afforded to Elder Peck to make any remarks, which he may wish to, in relation to the charges. He proceeds to make some remarks, taking charge by charge, and specifying what things were true, and what were not true; and in testimony of what he had said regarding his visible union with the church in Cortlandville, also as to his last statement regarding said charges, he referred the council to Bro. Kenney. Bro. Kenney in substance affirms the same things. On particular examination of Bro. Kenney, it appeared, that there had been no such thing, as a labor of the church with Elder Peck on one of those charges urged against him. The witness Kenney was thinking, that there had been some proof of one charge, which was brought forward on the day of his exclusion; but on inquiry only such evidence was found as rested on report. Another brother of Cortlandville Church, who was not at the meeting on the day Elder Peck was excluded, comes forward and being requested to state what he knows of the case in hand, testifies that, in regard to the charge with which his own mind was most tried, he had made diligent inquiry and found it to be false.

The council having gained what evidence they can, vote to be by themselves, after some remarks a few resolves are introduced by certain brethren, as expressions of the opinion and decision of the council in the case. But, as some members of the council are left in doubt as to the present views of Elder Peck, regarding gospel doctrine and practice, he is called to speak for himself. On coming in, he freely expresses his views, and shows his opposition in conscience to various modern (by many deemed benevolent) movements of the churches to have been the occasion of his requesting a letter of dismission from the First Baptist Church of Cortlandville. Various questions are proposed by some of the council and are answered to their satisfaction by Elder Peck.

The previous resolutions are now brought forward and voted unanimously, as the result of this Council, as follows:
Having patiently and thoroughly as possible investigated the evidence, touching the treatment received by Elder Nathan Peck from the First Baptist Church in Cortlandville, as that evidence has come to us, not from himself alone, but also from its present pastor and certain of its members, and from its records, it is now Resolved:
1st. That in the view of this council the First Baptist Church in Cortlandville have entirely departed from the rules of the Gospel, in excluding Elder Nathan Peck.
2nd. That in the view of the council, Elder Peck has fully sustained his cause of grief against the First Baptist Church in Cortlandville.
3rd. That in the view of this council, Elder Peck is clear from all charges preferred against him by said church.
4th. That Elder Nathan Peck be, and is hereby commended to the confidence, support and cordial reception of the churches of our Lord Jesus Christ, as a gospel minister.
Also voted, that Elders Burritt, Storrs and Jewett, be a committee to revise the minutes of the council, and to have the same published in the "Signs of the Times," and in the Christian Doctrinal Advocate & Spiritual Monitor."
In behalf of the Council,
ELDER REED BURRITT, Moderator.
ELDER D. E. JEWETT, Clerk.


VIRGIL CORNERS (VIRGIL CORNERS)

The following letter discloses the fact that there was an Old School Baptist Church in Virgil Corners, to wit, "Virgil Corners, Cortland Co., N. Y., May 5, 1839. DEAR BROTHER:- This is to inform you that I have been for some time a reader of your paper, and agree with the Bible doctrine therein contained; and I believe in the electing love of God, and the distinguishing grace of Jehovah: that it is not of him that willeth, nor of him that runneth: but of God that sheweth mercy. I have indulged hope in the pardoning mercy of God, for about 18 years; in which time I have been trying to hold forth the truth to my fellow men as it is in Jesus; and for more than 14 years blowing the gospel trumpet, and endeavoring to feed the sheep and lambs of Christ with the bread of life. And although unworthy to have a place with the people of God, yet I have many times felt to rejoice, when holding forth a crucified and risen Savior to sinners, and seeing them weeping at the cross of Christ. While many are crying in the present day that good works are the way, I believe Christ is the way, the truth, and the life; and that he will save his people with an everlasting salvation. As there are many who call themselves Baptists, that preach another gospel, and hold forth the inventions of men, I cannot give them fellowship or go with them. I do not believe in Theological Seminaries to make ministers: for the Lord will call and qualify his own. Neither do I believe in appointing agents to collect money to save souls of people; for if that would save them, the Catholics would have saved a great many long ago. And since I see that the movements of the day in which we live are calculated to nourish popularity and pride, I have taken a decided stand against them. Neither is it in consequence of any difficulty which the New School Baptists have had with me; for they themselves can bear witness how unblameable I have walked before them; and I came from them well recommended. The course which I have taken is a voluntary one, in defence of the truth. This is therefore to inform my friends and brethren that I have united with the Old School Baptist Church in Virgil, where I am preaching half the time. Our meetings are well attended, and the cause of truth appears to be advancing. If the Lord permit, you will hear from me again. Yours in the bonds of the gospel, ELDER DAVID PRATT."


ERIE COUNTY

"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 teach 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, 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 put 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 institutions 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 out-breaking 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 discover 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 coursed 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.

GENESSEE COUNTY

DARIEN (DARIEN)

The First Baptist Church of Christ in Darien, to those who have obtained like precious Faith, send greeting: Dear brethren, it seemed good unto us to give you some account of the providence of God towards us, and the views the Church have of the course she ought to take under the present circumstances. A few years since the Church received the ministry of an Elder, whose general mode of preaching was to address the passions of fear and self-interest. Some of the members did not think this mode of preaching to be teaching the whole counsel of God; and providentially we were visited by a minister whose method was to illustrate the doctrine of God's divine grace, in the calling of his people by his gospel to the knowledge of himself, to sanctification and perseverance unto eternal glory, through Christ Jesus our Lord.

At this time two sentiments manifested themselves in the Church. It was thought proper to dismiss both these Elders, and obtain one whose ministry was expected to bring us into unity of the faith. But in this we have been disappointed; complaints were made against teaching the doctrine of God's electing grace, according to his sovereign pleasure. About this time protracted meetings were introduced among us, and we were told by the leaders in these meetings that if we had assembled in the exercise of the faith we ought to, we might obtain salvation for our fellow sinners around us for whom we would pray in the faith; that the blessing might be obtained this very day, and if we had assembled without this faith, we might as well take our hats and go home. This we believe to be contrary to truth; but God has revealed his purpose to make his Church the glory of the whole earth, and an eternal excellency; that it is our duty to labor for this object according to the direction of God, who worketh all things after the counsel of his own will, and not after the will of his creatures.

Our sentiments in this thing have either been misunderstood or misrepresented. We believe it is the duty of all those to whom God has given gifts for the edifying of the Church to use them for the purpose for which they were given; and that to neglect to do so would be sinful; that for ministers to give themselves daily to the ministry of his word, would, when God gives an opportunity, be an indispensable duty. But for them to teach, that to themselves alone, or in connection with the Church, belongs the power of prevailing with God to save all we desire should be saved, and use our efforts for; seems to be contrary to fact, as illustrated by examples in scripture - instance Paul's laboring for his brethren in the flesh - and is a heresy that ought to be instantly rejected.

Trials arose, between our Elder and some brethren that marred the peace of the Church. One of the ministers in the Association circulated reports designed to destroy the reputation of our Elder; they being circulated privately among us, when the Church sought information they could get no specific statement of them nor their author, for some time. Disaffected members labored to have the Elder dismissed. The Church labored to have dissatisfied brethren cease to harbor their trials, but to have the Elder reclaimed before dismissing him with the commendation of the Church. One of the members brought a trial against the Elder; the brethren in the second step of labor decided against him, and admonished him and the Elder; the Church declined hearing the case, the laboring brethren having decided against the aggrieved brother. It was afterwards requested by the aggrieved brother to have an advisory council, with permission to bring trials before them on which he had not labored, and those mentioned above. The Church informed him they would grant his request after he had complied with the rules of discipline, if he failed of obtaining satisfaction. He and other members left the Church, and, by the assistance of the Elder who had circulated the reports, were formed into a conference, and were subsequently fellowshiped by a council as a Church. This Church excluded the brother who had taken the lead in managing these things for his departure from the discipline of the Church. After this we called a council to advise with the Church, desiring to give them a general account of the means used by those out of the Church to separate and divide us; but they refused to receive any information only in relation to the conduct of our brethren who left the Church, and required our consent to admit on the council those brethren who had used their influence to separate us. Seeing our brethren unwilling to know all our situation, and hoping it might be useful to give information as far as they would receive it, we gave our consent; expecting they would confine their advice to the subject on which they received information. In the result they required us to fellowship our brethren as a sister Church, without any retraction by the excluded brother in relation to the cause for which he was excluded.

This Church has been received into fellowship by the general Association, and, as we believe with a knowledge of the above facts; we, therefore, deem it our duty to discontinue our social connection with that body, until they manifest a disposition to comply with the command of Christ recorded in Matthew 18:16-18.

We will embrace this opportunity to express an opinion relative to some of the leading movements of the present age. And first in regard to the ministry: God calls to this office such gifts as are adapted to the work he means to accomplish - that no man takes this honor to himself but him that is called of God as was Aaron - and that the lavishing of money to educate ministers in schools of science and literature, can neither confer evangelical nor apostolic character; that an enlightened understanding, an honest heart and a thorough knowledge of the scriptures of truth, furnish all necessary knowledge to perfect us in usefulness. We have viewed with alarm the attempts made to change the elements used in the sacrament, and believe this or any other attempt to alter or amend any of the institutions of the Gospel, to evince a want of confidence in the wisdom or goodness of the Law-giver, and manifests the height of arrogance by supposing ourselves capable of improving the institutions of him who is perfect in knowledge. Also that the encouragement given by awards and public approbation, to the writers of fictitious narrative and ingenious romance, has a tendency to turn the mind from the scriptures of truth, and turn us unto fables, and that such practices should be discountenanced by the religious community.
David Halsted, Clerk, in behalf of the Church.

WALES HOLLOW (STRYKERSVILLE)

The history of Wales Hollow Church available to us, begins with a letter from Elder David Wooster, the pastor, dated September 13, 1835, as follows: "Strykersville, Genessee Co., New York, Sept. 13, 1835. BROTHER BEEBE:- At our Covenant-meeting yesterday, myself and wife took our leave of the people with whom I have laboured in the Ministry of the Gospel for seventeen years, and with whom I have stood in the relation of Pastor from the organization of the Church, until the first of January 1834, at which time I thought it my duty to withdraw my labours from them.

From the first of my experience in the ministry, I have had trials in regard to the popular religious movements of the day, although I have in some degree sustained them. I have served the Board of Missions, and continued in their service until I had lost all feeling of interest in it; and on the last appointment by the Board, I spent but one day in preaching. It has ever been my desire to exhibit the gospel so as to exalt the Creator and abase the creature. This course has been satisfactory to christians sound in the faith; but to unsound professors, and to the world in general, it has been received as hard sayings. The struggle in my soul for some time past has been truly great; on the one hand, to think of separating from that dear body of Brethren which have been raised up under my ministry, and for whose welfare I feel the deepest interest, for I think them precious christians, notwithstanding many of them have become strongly attached to the measures of the day; while upon the other hand, I look at the Truth and its Divine author, and see, throughout the whole Scriptures, a straight line drawn between the Church and world, and believing, as I do, that the present religious movements are directly calculated to unite the Church and the world, I am constrained to give my influence decidedly in favor of the Word of God's being the only safe and infallible rule of faith and practice for the saints of God. And, viewing myself near the threshold of eternity, and with due deference to the authority of my Lord and Master, I do hereby enter my solemn protest against the present popular measures of the day, which appears to be serving God with gold instead of a broken heart and contrite spirit. I have not time now to give you my views in full, but probably shall esteem it a privilege to visit your columns again.

Ministers and brethren in these parts are generally opposed to the Old School Baptists; but I know of a goodly number that I think would come out on the Old School ground, could they be visited by the faithful servants of the Lord. I would suggest the inquiry for the consideration of my brethren, the greater part of whom live far remove from this place. In view of the commandment of our Lord Jesus Christ, Go ye into all the world, and preach the Gospel to every creature, may it not be duty to appoint a General Meeting in this section of the country? I do believe the result of such a meeting would be, under the Divine blessing, beneficial. But for the present, adieu. - ELDER DAVID WOOSTER."

The meeting suggested evidently took place, and an account of it was published, as follows: "Strykersville, N. Y., June 28, 1836. DEAR BROTHER: Under the divine blessing of our heavenly Father we have been permitted to enjoy a precious season at our meeting at Wales Hollow, Genessee Co., N. Y. The ministering brethren in attendance with us were Elders Salmon, Avery, Sawyer, and myself. Our meeting was continued for three successive days. As in the primitive state of the church the saints were wont to correspond with each other by written Epistles, we feel a desire for the consolation of our brethren abroad, to send them our epistle of love, and make them acquainted with our affairs. We have been greatly comforted and refreshed by the labors of our Brethren who have visited us, and whose preaching has been to us like cold water to a thirsty soul; and we do rejoice that God has reserved some witnesses who will not shun to declare the whole counsel of God, even in this day of peculiar darkness, rebuke and blasphemy in the which error is marching forth in huge form and with gigantic strides, as though intent on spreading desolation over the whole family of mankind, by arts, craft, and flattery; calling darkness light, and light darkness; error truth, and truth error; applying names to creatures, and power to creature performances which belong exclusively to God. By this course they not only manifest a disposition to rob God of his glory and bring dishonor upon his blessed cause, but also to rob the saints of their daily food and comfort. They also encourage men to profess religion while they are strangers to grace. They also teach for doctrines the commandments of men, by urging the necessity of Theological Schools, to supply the work of the Holy Spirit in qualifying men to preach, and that modern protracted meetings, connected with anxious seats and rooms of enquiry, are essential to the salvation of souls. The formation of numerous unscriptural religious societies, affords a lucrative employment for a host of officers and agents, at from $40 per month, to $2000 per annum; all of which we believe to be in direct opposition to the authority of the great Head of the Church, and therefore the saints should neither touch, taste, nor handle, and we would most earnestly entreat such of God's dear children as have gone astray, after these things in the language of the living word, to come out of mystical Babylon. And for ourselves we desire above all things, as we love God, and as we regard his precious cause and Kingdom, to walk in the truth; and we do most earnestly exhort all such as love our Lord Jesus Christ to take a decided scriptural stand against all the abounding spiritual wickedness of the day, however trying it may be to flesh and blood or carnal feelings, or however few may approbate the course - come life, or come death, praise or shame, prosperity or persecution, yea; bear all these things, and more if circumstances require, and God permits them to come upon us.

Such are our views, Dear Brethren; we cannot in conscience go where God has not given precept or example to warrant us in our religious course. We wish not to persecute, but rather plainly to point out the errors of those who are engaged in the new inventions of the day. Finally, brethren, may the God of all grace and truth lead us into the knowledge and understanding of The Truth, and enable us to walk therein. Now unto Him that is able to keep you and us from falling, and to present us faultless before the throne with exceeding joy; to Him be glory forever and ever. Amen. GEORGE CLARK, ISAAC BUSH, NATHANIEL BUSH, GEORGE TRIPP, ABRAM TABOR, H. TABOR, DAVID WOOSTER."

Also, a further letter from Nathaniel M. Bush, dated at Wales, August 2, 1836: "DEAR BROTHER BEEBE: We wish through the medium of your valuable paper to inform our brethren of the Old School, of our situation. At our last covenant meeting, July 13th, we, as a church, withdrew our fellowship from all such as have departed from our articles of faith, and from the solemn covenant in which we have engaged to walk; and we do in the presence of God and the elect angels, without human reserve, devote ourselves to God, and choose the Father, Son, and Holy Spirit as our only God, Saviour and sovereign legislator for time and eternity; and we do solemnly covenant to take his word as the only rule of our faith and practice. We also disclaim all connexion with those who have departed from the above rule by their new systems, going into the new measures of the day, and following after those who practice such things as we believe are, in their nature and tendency, subversive to the faith and order of the Gospel of Christ. We wish our Old School Baptist brethren to visit us at Wales. Done by order and in behalf of the Church. NATHANIEL M. BUSH."

LEWIS COUNTY

WEST TURIN (WEST TURIN) (1834)

The West Turin Church was formed by members who withdrew from the Turin Church, in 1834, under very trying circumstances. Charges were brought against about twenty members, who refused to fellowship the churches of the Black River Association because it had adopted the modern mission system. These twenty members claimed the identity of the church, and soon increased to forty in number. A detailed account of the trouble is given in the Signs of the Times, 1834, pp. 232-237, and we insert everything - the New School Baptist Council (unscripturally called by a Convention), the Reply by the Old School Baptist Church, and subsequent letters and notices published regarding the West Turin Church, because of their importance in showing that the Old School Baptists are the true, original Baptist Church.

FROM THE BAPTIST REGISTER. [A NEW SCHOOL PAPER]
"Mr. Editor: - The undersigned, a committee, to whom was confided the discretionary power of publishing the doings of a Council held in Turin, in September last, have come to the unanimous opinion that the public welfare calls for their publication. The committee had hoped that circumstances would not require that the results of that council should be made more public; but as Elder Martin Salmon, whose conduct is particularly condemned, continues to hold meetings, and manifests a wish to be regarded by the community as a regular Baptist minister, notwithstanding the advice of the aforesaid council, and his subsequent exclusion from the regular Baptist church in Trenton village of which he was last a member, it seems important to give the doings of the council to the public; and for that purpose they are hereunto appended. ISAAC BACON, ORRIN WILBUR, DAVID GRIFFIS, Committee.

"Pursuant to letters missive from a CONVENTION!!! held at Martinsburgh, on August 14, 1833, composed of delegates from Baptist churches of Turin and West Turin, Martinsburgh, Lowville, and Lowville & Denmark; Elder Elon Galusha, of Utica; Elder Sarda Little, of Champion; Elder Elisha Morgan, of Adams; Elder Nathaniel Kendrick, of Hamilton; and Elder Richard Wait, of Loraine, met in council at Turin, September 18, 1833, at nine o'clock, a.m., and organized by appointing Elder Galusha, Moderator, and Elder Kendrick, Clerk. The above named Convention by their Committee, Elder T. A. Warner, and Brethren Orrin Wilbur and David Griffis, laid before the council matters of difficulty which originated the Convention and other sister churches, and the reputation of some of their ministers, and the Black River Association: affecting also the standing of Elder Martin Salmon, and a body of seceders from the Turin and West Turin church, in West Turin, fellowshiped by Elder Salmon as a regular church, and represented by him and Brethren Isaac Lyman and Edwin Payne, before the Council. After a sitting of two days in a full and patient hearing of all matters of difficulty presented by the Committee of said Convention, Elder Salmon and his seceding brethren, and Committees from Turin, West Turin, Martinsburgh, and Trenton village churches - the Convention retired for deliberation on the whole; and after long and prayerful consideration of all the affairs laid before them, unanimously came to the following

RESULT.

1. Concerning an alleged combination of ministers complained of by Elder Martin Salmon and a number of members of the Turin and West Turin church, and offered as a reason for their withdrawing from the Black River Association, and all the churches composing that body. Resolved, unanimously, That no evidence has appeared to this Council of a Combination of ministers to usurp authority over the churches in the Black River Association, by the Conventions they promoted in Turin and Martinsburgh, held in January and February, 1832, as the movers and doings of those Conventions evidently aimed at the good of the churches, and the enlargement of the Redeemer's Kingdom.
2. On the alleged combination of ministers to destroy Elder Salmon's character: Resolved, unanimously, That no evidence has appeared to this Council that a combination of ministers has been formed against Elder Salmon, but a sense of his imprudence was felt by a number of ministers and his misconduct, which embarrassed his standing in the church to which he belonged, and the general course of his ministry were held out by them, on certain occasions, as a caution to churches not to employ him to preach under these circumstances.
3. With respect to Elder Charles Clark's conduct towards Elder Salmon; Resolved, unanimously, That in cases where Elder Clark advised churches not to employ Elder Salmon while the church to which he belonged had difficulties with him not fully adjusted, this Council see nothing to censure; nor in his stating the general fruits of his ministry, as far as he was acquainted with them: but a particular detail of his faults while he held a visible connection with the denomination, is regarded as a departure from the path of duty.
4. On the complaint preferred by Elder Salmon against Elder T. A. Warner: Resolved, unanimously, That this Council discover nothing wrong in Elder Warner's communicating to the Secretary of the Board of Missions the facts contained in his letter, as the conduct and standing of Elder Salmon rendered it improper for the convention to patronize him as a missionary; especially as Brother Warner knew that it was an invariable rule with that body not to employ any minister as a missionary, whose general reputation for prudence was exceptionable. It appears to us to have been the duty of Brother Warner, as a minister and a member of the Convention to apprize the Secretary of the fact in relation to Elder Salmon's general reputation.
5. Respecting Elder John Blodgett: Resolved, unanimously, That nothing has appeared in evidence to this Council in the conduct of Elder Blodgett, which is reprehensible.
6. On the case of Elder Riley B. Ashley: Resolved, unanimously, That in the judgment of this Council, a wrong construction has been put upon Elder Ashley's endeavors to obtain a knowledge of the amount of property in the hands of his brethren, and upon his motives for desiring an increase of his salary; and that nothing appears deserving of censure in his conduct, as reported to this Council.
7. Regarding the measures of Turin and West Turin church towards her seceding members: Resolved, unanimously, That in the judgment of this Council, the church laboured to enlighten her members that withdrew from the Black River Association, and all the Churches connected with that body, and endeavored to prevent them from taking that step, by pointing out the consequences, and requesting them to take time for deliberation; and that those members, with Elder Salmon in their connection, have no reason to complain of any attempt on the church to drive them away; and that the subsequent decision of the church on their case, refusing to receive them again with the sentiments which led them to separate, and declaring them separated from their church fellowship, resulted as a measure of course, and is fully approved by this Council.
8. Concerning the seceding members from Turin and West Turin church. Resolved, unanimously, That in the judgment of this Council, the seceding members connected with Elder Salmon, and calling themselves the Baptist church in West Turin, are not entitled to fellowship as a regular Baptist church, as that body originated in a disorderly manner, and was constituted without any expression of fellowship from any other body of Christians, and in receiving members from regular Baptist churches, pays no proper regard to the discipline and fellowship of such churches.
On the case of Elder Martin Salmon, the following questions of the Convention, answered by the Council, will shew the results:
1. Did the church in Martinsburgh require too much of Elder Salmon, as adjusted by the substitute of their third requirement? Unanimously resolved, they did not.
2. Does it appear that Elder Salmon repeatedly refused to confess the last requirement of the Martinsburgh church, and that he afterwards stated that he was always willing to make that confession? Unanimously resolved, that the evidence fully supports the affirmative of both parts of the question.
3. Does it appear that the last phraseology of the third requirement was manifestly a substitute for the phraseology as it first stood, and that the evidence of it such that he must have known it; and that his assertion, that he understood the church to hold him to confess both was a criminal evasion? Unanimously resolved, That the phraseology was a substitute; and that it is self-evident to a common understanding; and that Elder Salmon pretending that the church held him to confess both, was without foundation, and appears to this council to be a criminal evasion.
4. Does the following clause in his confession, "that he did wrong to insinuate that Elder Blodgett was responsible for the sentiment contained in the aforesaid confession when he knew that he himself was," clearly imply an intentional deviation from the truth.
5. In regard to the question of the Convention respecting the general course of Elder Salmon in the above transaction, Unanimously Resolved, that said course is indicative of duplicity, and utterly incompatible with the frankness and integrity of the ministerial character.
6. As to Elder Salmon's agency in the division of the church in Turin: Unanimously Resolved, that his character in all these respects is thereby forfeited.
In coming to this painful result, the Council are aware of the solemn consequences which must be realized by those whose conduct is herein reprobated. We have also considered our own frailty, our need of wisdom to guide our steps, and grace to keep us from sin. Yet as we are forbidden to suffer sin upon a brother, and dare not attempt to heal slightly the hurt of the daughter of God's people, we feel constrained by the love of truth and righteousness, the fear of God and the expectation of the Judgment, to speak thus plainly and freely, alike unmoved by the fear and by the favor of men. And we do most affectionately entreat Elder Salmon and his adherents, to consider the subject in connection with the retribution of eternity. The blessed Saviour has pronounced an eternal benediction on the peace-makers; but will render indignation and wrath, tribulation and anguish unto those that are contentious and do not obey the truth, but obey unrighteousness. May the Spirit of the living God produce that penitence of heart and reformation of life, which shall be accompanied with his pardoning mercy, and his saving grace to all who have wounded the Saviour in the house of his friends! ELON GALUSHA, Moderator. N. KENDRICK, Clerk.

REPLY, FROM THE OLD SCHOOL BAPTIST CHURCH OF WEST TURIN.

A REFUTATION OF REPORTS SLANDEROUSLY CIRCULATED IN THE "BAPTIST REGISTER," OF JANUARY 24, 1834, TOUCHING THE STANDING OF THE BAPTIST CHURCH OF WEST TURIN*, ALSO THE STANDING AND CHARACTER OF ELDER MARTIN SALMON, OUR PASTOR. WE DO BELIEVE IT TO BE OUR DUTY TO EXPOSE THE HIDDEN THINGS OF DISHONESTY PRACTICED BY THAT CLERICAL BODY, WHICH CONVENED AT TURIN, SEPTEMBER 18, 1833. [* Note:- The [New School] church in Turin have recenty taken to themselves the name of the Turin and West Turin church in consequence of the division in said town.]

We shall commence with the preliminary remarks of the Committee. They assigned as the reason why the publish the doings of the Council, that 'Elder Martin Salmon continues to hold meetings, and manifests a wish to be regarded by the community as a regular Baptist minister, notwithstanding the advice of the aforesaid council.' If we believed that Elder Salmon had a desire to be recognized as holding fellowship with the popular Baptists of the new-fangled system, we should hold him as we do them, at distance, until he should forsake such an error. We declare that the statement of this committee, that 'Elder Salmon has been excluded from the Trenton Village Church of which he was last a member,' is a palpable falsehood!! In witness of this our declaration we will here present a letter of commendation which the Trenton Village Church gave him. "The branch of the Holland Patent church in the Village of Trenton: To the Baptist churches scattered abroad, Greeting: Dear Brethren: - we most cordially commend unto you our Beloved Brother, Martin Salmon, as one worthy of a place among the disciples of Christ, and highly esteemed among us as a servant of Christ. By order of the Branch of the Holland Patent Baptist Church at Trenton Village. HARLOW HOWLEY, Church Clerk. Trenton, July 14, 1832." Elder Salmon presented this letter to this Church, on the 29th of December, 1832, and was thereupon unanimously received; and in February following our Clerk personally informed the Clerk of Trenton Church that Elder Salmon had united with this Church. The clerk of Trenton Village Church accepted the notification and acknowledge the same before the Council. The Clerk also said that the letter was given in good faith, and told the Council that it was a good Letter of transfer.

We shall now notice the origin of this Council. Four churches have combined in Convention to call a council to enter into the discipline of churches; we think we can show from the constitution of the Black River Association, to which these churches belong, that they have violated their own law, or constitution. Mark for example the following sweeping clause in their constitution, "As every Gospel Church, duly organized, is fully empowered to execute every branch of church discipline, it would be usurpation for any body of men whatsoever to claim the right of judging decisively for it, either in matters of faith or practice, we therefore believe that individual churches have no license from the Lord Jesus, to enter into any combination or agreement whatever so as to counteract their power of discipline by delegation; consequently, we as an Association utterly disclaim all right of interference with the discipline of the particular churches." We wish to be understood that we have never belonged to any association. Here we find these four churches in open defiance of the above constitution to which they have severally subscribed and solemnly pledged themselves, combined by delegation to call a council!! Here we would ask, What have an ex parte Council to do with the Church in West Turin or any of her members? Why tell about Elder Salmon, Edwin Payne, and Isaac Lyman's representing that body of seceders? It is true these Brethren did appear before that unscriptural body (the Council) but not to represent this Church, as was falsely asserted in the Register, but barely to make a defence, as we had learned that we were to be implicated; we are free to acknowledge that our brethren did present some things before the council, which must have convinced honest men, as will be shown in the sequel. How astonishing! to tell the public that the Council gave a patient hearing to all the testimony presented, when one witness was called forward by our brethren, who would have exposed the whole affair, but his testimony was not admitted. We will now proceed to notice the several items thrown before the public as the result of the council.
Item 1. "Concerning an alleged combination, &c." On this article we shall be under the necessity of showing the abomination of four ministers, viz., Elders R. B. Ashley, C. Clark, J. Blodgett, and T. A. Warner. In the winter of 1832, as will be remembered from the peculiar course taken by Elder Ashley, who was then pastor of the Turin and West Turin Church, (we believe his course deserves special notice). His first move was to complain of his salary, he said his Brethren in the ministry complained of him for preaching for so small a sum as he was receiving. His next course was to ascertain in a private manner, the amount of property owned by each member. This fact was soon known to many or some brethren in the Lowville Church, of which Elder Blodgett was pastor. Now the combination began to show itself in the Conventions which were held in Turin and Martinsburgh. At the Convention in Turin a proposition was made, to so arrange the eight Churches, that the above four ministers could supply them; there was some farther conversation by Elder Blodgett whether there were not too many churches? A suggestion from another, "Would it not be best for the Church in Boonville and West Leyden to unite, and also those of Turin and Martinsburgh. Here the equalizing plan was introduced, viz: for each church to pay for the support of these four ministers in proportion to their property. In this stage of the meeting we think an Old School Baptist might have seen the LITTLE HORN. After many other suggestions, the meeting was adjourned to Martinsburgh. But they were not able to effect their lucrative object, as the Turin Church opposed the Taxing System, to the great dissatisfaction of Elder Ashley, for he soon told them that his usefulness was at an end with them. The Turin Church being now left destitute, sent a request to Elder Salmon, who was then preaching to the Trenton Village Church. The Turin Church well knew Elder Salmon, as he was a member of that church when he commenced in the gospel ministry. Elder Salmon complied with this request of the Turin Church.
Item 2. We shall now notice the second item on the alleged combination of ministers to destroy Elder Salmon's character. As soon as it was known that there was a prospect of Elder Salmon's preaching to the Turin Church, one of the above named ministers, C. Clark, took an opportunity with several of the members of the Turin Church, and made false statements, and representations, touching the character of Elder Salmon. The church in Leyden, not long before this, had directed their Clerk to send a request to Elder Salmon. The same Elder Clark prevented the letter from going to Elder Salmon, by circulating in that church slanderous reports to prejudice the minds against Elder Salmon. Elder Salmon continued preaching to the Turin Church by their request in the Summer of 1832. The following October, the church in Boonville sent a messenger to Turin, to request Elder Salmon to preach with them occasionally, as they were destitute, to which Elder Salmon agreed, provided the Turin Church would consent. The messenger said, he "hoped he would visit them if he could not preach on Sunday, for it was an important time with them." Accordingly, Elder Salmon did visit them on Thursday the same week and returned on Saturday; the Monday following, Elder Salmon received a Letter from Boonville Church, and C. Clark was the bearer; this Elder Clark, had heard what the church had done, and went then and told them that if they employed Elder Salmon, probably the Association would withdraw fellowship from them as a church. By this time some of the members of the Turin Church had ascertained to satisfaction that what Elder Clark had told them about Elder Salmon was false, upon which the Brethren Newton Clark, and Isaac Lyman, who are now members of this church, took up a labor with Elder Clark, and in conversation with him in the second step of labor in company with Elder Salmon, and two of the members of the Boonville Church. The question was put to Elder Clark by Bro. Lyman, "Do you think, Sir, that your course with Elder Salmon has been according to the Gospel?" His answer was that, "he had made it a subject of prayer, and his feelings had led him to do as he had done." Brother Lyman replied, "you know that we Baptists are not to make feelings our guide, unless they correspond with the word, and it is evident that your feelings do not, for your course is not a gospel one." Then Elder Salmon asked Elder Clark the following question, "have you not exerted your influence in Leyden, Turin, and Boonville churches to prevent my preaching to either of those churches?" To which Elder Clark answered, "I have; and I have the full approbation of my Brethren in the ministry for so doing, viz., Elders Ashley, Blodgett, Warner, and Knapp." The labor was prosecuted and presented to the Martinsburgh Church of which Elder Clark was then a member, and the church found no course of trial with Elder Clark. Elder Ashley said to a number of the members of this church that "the course which Elder Clark took with Elder Salmon was not a gospel course, yet he did fully approbate it." Elder Blodgett made a similar confession before the Council. Such is the combination of which we speak.
Item 3. Here it may be well to remark that Elder Salmon was a member in good standing in the Trenton Church, at the time Elder Clark went to Leyden and Turin, circulating those slanderous reports.
Item 4. On the complaint preferred by Elder Salmon, against Elder T. A. Warner. This has reference to a letter which Elder Warner wrote to the Secretary of the Board of Missions, which is an infamous letter, we have a copy on hand, with statements very incorrect, conveying the idea that Elder Salmon was to receive support as a Missionary from the Board. The truth of which was, the church in Trenton Village applied for aid for themselves, expecting Elder Salmon was about to leave them, as was testified by the Deacon and Clerk from Trenton, who farther said that Elder Salmon told them repeatedly, not to make any such request for him.
Item 5. We wish the reader to judge whether the council acted the part of honest men - by attending to the following confession of Elder John Blodgett, who arose in the assembly apparently affected, and said nearly as follows: "Elder Clark must labor under a great embarrassment as he is the youngest Minister in the country to arise in this assembly and confess that he did wrong to take the course he did. I who am the eldest and looked up unto as a Father, had not only advised him to take this course, but had practiced the same before him. I have conscience convicted by times that it was a wrong course, yet I thought the cause of God suffered so, it was needful for such a course to be taken, that the Brethren might know how things were. I am convinced that it was a wrong course and I have no idea that Elder Clark would have taken that course if I had not advised him. I therefore take the whole responsibility upon myself." He also confessed to Elder Salmon, and asked his forgiveness, and said that his advice to Elder Clark, was in consequence of a hardness he held against Elder Salmon, which he wanted removed. The Moderator then arose and said, "I had no idea that such a thing existed in the world - had Blodgett's remarks been made previous to our deliberation we should have noticed them in our result." Now we leave the reader to judge whether the Council acted honestly with all this testimony before them, in saying as they have, that no evidence has appeared of a combination formed against Elder Salmon.
Item 6. The Council have justified Elder R. B. Ashley, in attempting privately to ascertain the amount of property in the church for the purpose of enlarging his salary, by each member paying to him ten Dollars on a thousand. Two witnesses said before the council, "Elder Ashley did declare to us that it was his wish to have every Baptist member in America brought under their measure to pay ten Dollars on a thousand for the support of the Gospel, and he meant to use his influence to support that object." Can such a man be a Baptist? with the following views, also: Leyden church meeting, August 1833, Elder Ashley then said that "the atonement of Christ did not effect the salvation of a soul, and the note in the Articles of the church, which says that (the Doctrine of Election is the only reason why any are brought to repentance) he wished erased from the articles of every Baptist church. For it was contrary to Bible, contrary to reason, and contrary to sound judgment." Now, reader, you have Elder Ashley without disguise, and we believe, the sentiments of his Brethren in the combination.
Item 7. "Regarding the measures of the Turin Church towards her seceding members." What manifest iniquity! in saying as they have on this item, that the church endeavored to enlighten her members that withdrew from the Black River Association & and all the churches connected with that body, and endeavored to prevent their taking that step, and requested them to take time for deliberation. Here we shall detect two errors. 1st. Respecting the Resolution to withdraw from Black River Association, and all the Churches connected with that body. Such a Resolution was never offered in the Turin Church; but the following was, viz: Resolved that we withdraw from the Black River Association, because of a combination existing in said Association, (and our church fellowship from all who are connected with it) - the last clause of which, was added by the Moderator, and without this he refused to put the question, for it was well known that seven-tenths of the members would have acted in favor of the motion; after the addition was urged in, one of the brethren requested an adjournment, but to no purpose, which shows the second error, viz., that the church requested her seceding members to take time for deliberation. Finally the motion was urged and fourteen acted in favor the resolution, and soon received letters of exclusion!! with a number of others. We give the letter verbatim, "To whom it may concern, This may certify that Brethren Newton Clark, Isaac Lyman, Homer Clark, Dan Carter, Amos Tolles, Benham Webb, Enoch Lyman, Edwin Payne, and Sisters Elizabeth H. Clark, Lucinda Kentnen, Abigail Tolles, Amos Clark, Eleanor P. Webb, Cyntha Lyman, Mary Payne, Anna Salmon, Susan Myers, Eleanor Cone, and Caroline Miller, have been members of this church, and we hereby testify that we have no objection to make against their moral characters, but for some time past, they have manifested a dissatisfaction with the Benevolent operations of the present day, Associations of churches, Theological Institutions, and Ecclesiastical Councils; amounting to so great a trial that they cannot walk with this church; but after much conversation, summed up their trial in the following Resolution, which was passed by a majority of the above named; the minority have since joined them. "That they withdraw from the Black River Association in consequence of a combination existing in said Association and their church fellowship from all that are connected with it." On account of the above declaration and the last act or resolve, we feel it to be our indispensable duty to withdraw our watch care and hand of church fellowship from them until they shall return to Zion with confession, and resume their standing in the church. Praying that God will open their eyes, and convince them of the errors which we think they have been left to embrace. By order and in behalf of the Baptist Church of Christ, in Turin and West Turin. DAVID H. HIGBY, Church Clerk. Dec. 22, 1832."
Item 8. Concerning the Seceding members from the Turin Church. Two things claim our attention, and first, our disorderly origin. After being thus unceremoniously excluded, we felt it to be our privilege to form into a body by ourselves, to maintain the worship of God, and to hold up our light in this region of darkness, where human wisdom is substituted for the commands of God. We will now enquire whether D. D. Kendrick and his coadjutor E. Galusha, have power over the churches to dictate and proscribe? The dictation and proscription of men we fear not so long as we have "Thus saith the Lord," for our guide. We infer from this resolution, that if we had called a REV. Council of their stamp, and consulted with them whether we were worthy to be called a church, we should have escaped the slander and sarcasms of the Register. We have one thing yet to learn before we submit to Councils, i. e., that the Lord has authorized a tribunal above the church. Second, Receiving members from other regular Baptist churches. We acknowledge the favor in giving publicity to one fact, that we receive members from other Baptist churches. We have a goodly number for the which we are thankful, and our little band has increased to more than four-times ten. When a poor Baptist who has groaned under the pressure of human engines for years, comes to our door and knocks for entrance, we say, Come in, thou blessed of the Lord. Our next remarks are in reference to questions proposed by the Convention to the Council for decision in reference to the Martinsburgh church, of which Elder Salmon has not been a member for more than two years. From Martinsburgh church, Elder Salmon was transferred to Trenton church; then from Trenton to this church, of which he is now a member, (see said letter above) - we wish the reader to notice the self-contradiction of the committee. They say he was last a member of Trenton church - if so what have Martinsburgh church to do with Elder Salmon? This has reference to things that are past and settled, as was proven before the Council by parole and written testimony. We believe this course has been taken to save the sinking combination, which they have by so doing, made to appear more visible. For us it is passing strange how men professing godliness dare present such things before the public. This iniquity is palmed on the Martinsburgh church to their shame and disgrace in the view of all unprejudiced persons who attended the Council. Is it not manifest that those Anti-christian denunciations, and decisions were in consequence of Elder Salmon's connection with this church?
In the conclusion of the whole matter the Council have pathetically exhorted Elder Salmon and his adherents, to consider the subject in connection with the retributions of eternity, and then say the Saviour has pronounced an eternal and everlasting benediction on the peace-makers, &c. A few remarks and we conclude for the present. That the glorious Redeemer has pronounced a benediction on peace-makers is true, but not on those who make false peace or daub with untempered Mortar. Lo! a Convention have built up a wall, and a council have daubed it with untempered mortar!! Listen, none can find fault with scripture, we shall quote the following from Ezekiel 13:10, 11, 12, "Because, even because they have seduced my people; and one built up a wall, and lo, others daubed it with untempered mortar; Say unto them which daub it with untempered mortar, that it shall fall; there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it?" We hope the reader will read the whole Chapter. Now here we stand alone in this region, under the censure of men whom we expect to meet at the Tribunal, when the secrets of men's hearts will be known. Dear Brother, we rejoice to learn through the "Signs of the Times," that we are not alone. We rejoice that there are Baptists yet who refuse the mark of the Beast, and the number of his name. We wish to be recognized as standing opposed to pious fraud and religious speculation. Signed, by order of the Church. CHARLES RAYAN, ISAAC LYMAN, EDWIN PAYNE, NEWTON CLARK, Committee appointed by the Baptist Church in West Turin."

EDITORIAL COMMENTS IN SIGNS OF THE TIMES, BY THE EDITOR (ELDER GILBERT BEEBE): "The West Turin communication presents an almost unparalleled [among Baptists] display of clerical usurpation. We are not much accustomed to communicating in parables, but the [foregoing] Allegory [written by we know not whom] is so well adapted to the illustration of the unhallowed movements of the confederacy formed for the evident purpose of coercing Bro. Salmon, and the church of his charge to a compliance with the popular order of things, - assessing and taxing the Baptist members of this State, $10 on every $1000 they may be found to possess, for immediate support of themselves, in addition to the already intolerable burdens of popular BENEVOLENCE under the weight of which they now groan. We regret the want of room to express our abhorrence of the dark conclave of Messrs. Ashley, Clark, Blodgett, and Warner, to injure if not to destroy Bro. Salmon and the West Turin brethren, as well as to assume authority over the rights of independent churches by Dr. Kendrick, the President, E. Galusha, and others of the Directors & Co., of the Theological College at Hamilton. May the Lord sustain our persecuted Brethren in the stand they occupy in opposition to the abominations of that devoted region, in which they appear truly like a lily among thorns."

[The allegory referred to, is as follows: "Black River Bear Hunting. Found on the High Road, in the Vicinity of Lewis County, New York. SEE APPENDIX I.]

LETTERS FROM EDWIN PAYNE, CHURCH CLERK OF WEST TURIN OLD SCHOOL BAPTIST CHURCH, AND FROM HER PASTOR, ELDER MARTIN SALMON, PUBLISHED IN 1835, WHICH GIVE ADDITIONAL INFORMATION:
"The Baptist Church of Christ, in West Turin, to Brother Simeon Hersey, of Guilford, Connecticut. DEAR BROTHER:- Your friendly epistle through the medium of the Signs of the Times, was duly received, and read with interest by the Church at this place. Every heart seemed to respond to the language which it spoke, while the soul breathed forth gratitude to God for the good advice and friendly instructions which it contained. We remember with gratitude with what clearness of views and soundness of doctrine, you used to exhibit the word of God unto us, when you were personally with us, and which endeared you unto many of us several years ago. But alas, soon after your removal there came in amongst us as it had been grievous wolves not even sparing the flock, but leaving the word of God and turning to fables, teaching for doctrine the commandments of men, and usurping unchristian authority over God's heritage, preaching for filthy lucre, intermingling truth with error and falsehood, practicing fraud and deceit, passing from one degree of corruption to another until they became so much degenerated from the spirit of the Gospel, and so much wiser in their own eyes than the blessed Jesus, that they not only said that there was a new way found out, of converting sinners, but did actually carry this new invention into effect in their anxious rooms - and it was said by a Minister professing to be a Baptist, that there was no need of going for weeks or months under conviction, but that in their anxious rooms they could explain it to the sinner so that he could have religion in a very few minutes. This same wise man also said that he believed that there were persons engaged in those protracted meetings, who had an influence over the Spirit of God. The above assertions can be proven, or we should not have written them. Does not this look like spiritual wickedness in high places? Is it not setting up ones self in the place of God in the Temple of God, and shewing that he is God - and that too by the power of almost miraculously converting scores and hundreds of sinners? But the Saviour informs us that the carnal mind receiveth not the things of the spirit, neither can he know them, for they are spiritually discerned, and also that the wind bloweth where it listeth and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth, so is every one that is born of the spirit. But according to the new-fangled system, many sinners are brought into the kingdom of - shall we say Christ, perhaps we should do better to say Anti-Christ - without scarcely the agency of the Spirit, at least any thing but the spirit of the day. Far be it from us to limit the Holy One, who can convert a soul as well in an anxious room as elsewhere, if he has seen fit in his eternal purpose so to do; but when the finite arm of mortal flesh undertakes the work of converting sinners to God, have we not reason to fear that they are actuated by that spirit which transformeth itself into an angel of light? But all these things must needs be that the Scripture may be fulfilled, for we read that in these last days shall many anti-Christ's arise, and shall lead many astray, and shall deceive if it be possible even the very Elect. Thus surrounded with darkness and delusion, for verily darkness hath covered the land and gross darkness the people, you perhaps may wonder, not that we came out from among them, but that we did not come out sooner. But we were a feeble few who were mourning over the desolations of Zion; we labored to convince the Church of the errors which she was embracing, and to persuade her to come out and separate herself from the multitude and again stand on her ancient footing, but to no purpose. At last we were obliged to separate for the sake of the love of the Gospel, and to have our names cast out as evil for the Son of God's sake; thus being cast out of the Church as the filth and offscouring of the world, we have realized the words of the Psalmist, who says, "When my Father and my Mother forsake me, the Lord will take me up." Not knowing that there was another Church or body of Christians this side of the eternal world, that believed as we did, or that could fellowship us, yet for the love of the Cross we ventured to unite together under the name of a Baptist Church, and truly the Lord has been mindful of us; we have enjoyed the labors of Elder Salmon, hitherto. The Church in Turin soon after we left them called a Welch Minister, by the name of Evan J. Williams, from Oneida County, who was too sound a man for them; for after laboring with them in word and in doctrine faithfully one year, to the fulfillment of his engagement, without reforming them, has left them and united with us in September last. Elder Salmon's health is poor; he is able, however, to preach on Sundays. We occupy four stations in this region of darkness: one on the west road in West Turin, where the Church is located; one at Turin four corners; and Elder Williams preaches in Leyden, a part of the time for the benefit of a number who have been excluded there for the truth's sake; and a part of the time in Denmark where a number of our Church reside. This Church was constituted two years ago, with eighteen members, but through the care of the Great Shepherd, there has been added unto us thirty-five - all of whom we trust are the Lambs of Christ, making our present number fifty-three. Hitherto have we enjoyed in the greatest degree, love, harmony, and union - may the same be perpetuated; we have enjoyed a precious season today in Covenant Meeting; our hearts are led to exclaim, surely what hath God wrought. May the Lord be with you, Amen. Done by order and in behalf of the Church, this 3d day of December, A. D. 1834."

"Turin, Dec. 31, 1834. BROTHER BEEBE:- It has been some time since I have written to you for any of your excellent little things - the Signs of the Times. They pass very current in this part of the land among Baptists indeed, and there is something very remarkable in relation to the Signs: they will find a Bible Baptist in their circulation, as quick as Fullerism will an Arminian; and the Baptists are almost as well pleased with the Signs, as the Arminian is with Fullerism. Within one year, notwithstanding all the opposition, there has been a very great increase of subscription; one paper of yours only was read in this county one year ago - now between twenty and thirty subscribers; and if I am not mistaken, all who received the last Volume have paid in advance, and I have transmitted the same to you. In saying this, I do not wish to boast, nay, but rather commend the promptness of those who have thus favored me, and much obliged you. I know of none who took the last Volume who wish to discontinue; I shall be able soon to send you $10 or $15 in advance for the 3d Volume. Dear Brother, my health is not good at present, but I hope my Master will teach me the good lesson of patience in life or death. I expect soon to visit Utica again, and enjoy the privilege of beholding a little Temple arise, even without the sound of axe or hammer; after which you will hear from me again. Yours, in Love, MARTIN SALMON."

A MEETING AT WEST TURIN, IN 1836:
"THE MEETING AT TURIN, NEW YORK. This was one of the most refreshing meetings we have ever had the happiness to attend. In the very house where, but a few years since, an ecclesiastical court was held, to crush the last remains of primitive christianity, and where the unhallowed tread of the council was felt, upon the neck of the church and of Brother M. Salmon, their pastor, for daring to oppose the new inventions of the new order of Baptists in the Black River country. The New School cause, which then seemed to triumph over truth, has since declined, and God has greatly strengthened the hands of his people in that region. We met with brethren from various parts of the country, quite a multitude; and among them, Elders Bicknell, Blakeslee, Hill, Malby, Merritt, Jewett, and Carr, beside some few New School teachers. - Editor."

EBENEZER (1836)

Ebenezer, at Lowville, was organized into a distinct church on Monday, July 11, 1836, by about 25 or 30 brethren and sisters who had been dismissed for that purpose from the West Turin Church, of which Elder Martin Salmon was pastor. The presbytery was composed of Elder Martin Salmon and Bro. Enoch Lyman from West Turin Church; Bro. Abraham Clover from Ebenezer Church at Utica; and Elder Gilbert Beebe from New Vernon Church. Elder Evan J. Williams was chosen as pastor. They published an "Old School Address," which explains in part the nature of the trials they passed through, in order to be formed into a church, as follows:

OLD SCHOOL ADDRESS
The Elders and Brethren of the primitive faith and order of the Gospel of Christ, commonly called Old School Baptists, convened for the worship of God and mutual conference together upon the present trying state of the Church of God, with the Church at West Turin, New York, July 9th and 10th, 1836; To our Brethren of like precious faith, scattered abroad throughout the States and Territories of America, send Christian Salutation:

DEARLY BELOVED IN CHRIST: Forasmuch as many of our dear brethren have taken in hand to set forth the peculiar trials attendant on the present state of the church, together with such admonitions, exhortations, and encouragements as they have been enabled by the Holy Spirit to give; we who have been made to drink of the same trying cup, and to participate with them in their peculiar joys, having been greatly refreshed by the Addresses published by the meetings of the Old School at sundry times, and in divers places, to which we can and do most cordially respond, feel it a peculiar privilege to reciprocate with you our communications. We know from sweet experience something of the value of a general correspondence among our brethren of the same faith and order.

It has been very trying to our hearts to witness the awful falling away from the profession of the faith of God's Elect, which has been so long predicted by the Apostles of the Lamb, particularly when we have found ourselves severed from those with whom we once took sweet counsel together, and in whose company we have walked to the house of God. The cause of the general schism, which has made the rending to which we allude, we are fully satisfied is the introduction among the Baptists of those institutions which have come newly up, like the idol Gods of which Israel once had to complain, and for which there is not the shadow of authority or countenance to be found in the Holy Volume of the Scriptures of Truth.

Dear Brethren, we stand aloof from the entire brood of humanly-invented religious societies from the great National establishments called Bible Societies, down to the trifling societies for making pin-cushions, and doll-babies* for the eternal salvation of the heathen world; because we believe them to be unwarranted by the word of truth, uncalled for by the wants of Zion, and altogether unnecessary either for helps or for ornaments to the cause of God and truth. And not only so, but we view them as being a direct departure from, and awfully hostile to the truth and order of the house of God. We are both ready and willing to do all in our power in a scriptural way to supply every individual in our land with a copy of the Bible, who are in need, and have not the means of obtaining it. We are ready and willing to spend and be spent in preaching the everlasting Gospel of Christ with such abilities as the God of heaven giveth, without any other fee or reward than that which is provided for in the New Testament, and to support to the dividing of our last loaf, every needy minister of Christ, who we believe is by him called, qualified, and sent forth to preach; and it is our heart's desire and prayer to God to be in all things conformed to the image, precepts, and example of our blessed Lord. Yet from conscientious motives - from the fear of God - we feel solemnly bound to bear a decided testimony against Theological Schools as a fruitful source of abomination and heresy, and all other human contrivances for making ministers, or making converts - knowing as we do that he alone who holds the keys of hell and death can make them to purpose; and we would much rather take our appropriate place at his feet, and learn of him, than to attempt to go before him, or without a warrant from his blessed lips for our proceeding.

Our gracious Master has not left himself without witnesses in this part of the land. Although we have been called to pass through deep waters of affliction, yet the Lord has preserved a goodly number from being removed from the truth by the popular doings of the day, and our hearts are made to rejoice in the Lord that he is at this very moment drawing the lines between the living and the dead, and judging between cattle and cattle, and between the rams, and the he-goats. Exodus 34:10. And we take encouragement from the kind promise of our beloved Shepherd, who has said that he will both search his sheep, and seek them out; and all this he is evidently doing among us at this time, and many who have been greatly scattered in a dark and cloudy day are now enquiring the way to Zion, with their faces thitherward, asking for the old paths and ancient landmarks, and desiring to walk in them.

* We refer to the societies for furnishing such articles as are often sold at their religious Fairs, the avails of which are said to be applied to the conversion of the world.

LIVINGSTON COUNTY

LAKEVILLE (LAKEVILLE)

The following published accounts give some insight into the trials which resulted in the establishment of the Lakeville Old School Baptist Church. "Lakeville, Livingston Co., N. Y., Feb. 14, 1838. DEAR BROTHER BEEBE:- With this I shall send you a copy of the Minutes of the Sixth Anniversary of the Livingston Baptist Association, held with the Church in Livonia, on the 28th and 29th of June 1837. Now I do not send them to you because I think there is anything in them which is calculated to edify, or enlighten any of those dear blood-bought souls upon whom the "Son of righteousness has arisen with healing in his wings," and has driven away the fog and "smoke of the bottomless pit" from the eyes of their understanding; so that they are enabled to see clearly in this dark and cloudy day. But I thought perhaps you would like to learn how they disposed of your remarks on the last year's Circular letter. I was informed that one of the ministers belonging to the Association, expected you would make some remarks on the last year's Circular letter, and he intended to reply to your remarks, but when he came to see how you handled their letter, he concluded it was best to have nothing to say to you, and that I suppose is the reason why they have not mentioned your name, or the name of your paper, in their Minutes or Circular Letter this year. The fact is, Brother Beebe, you talk or write too plain, and tell too much truth, to suit them; they do not like to have their doctrine exposed too much, they had rather keep the bad part of it hid, but notwithstanding all their care it will sometimes leak out and expose them, and then they are in great trouble until they can plaster and daub it over so that they think others will not see it. And another reason why I send you the Minutes is, I want you should see what an excellent letter they have published this year. How full of "benevolence" it is. Yes, it seems to me that the "benevolent spirit" of the day in which we live, pervades the whole of it. It is a "spirit" which boasts much of what men are doing to save a lost world; and says but little about what the Saviour has done to save his chosen ones. It is a spirit which boasts much of its own charity and liberality and knowledge, while it brands all those with "covetousness and ignorance" who do not happen to fall in with it, or join it in all its schemes for self-aggrandizement or worldly gain, and popularity among men. There are many things in this Circular Letter, which I should like to notice but for want of time, I shall notice but very few of them, and shall be very brief. The first thing I shall notice, is where the letter says "God has, by his word and spirit, influenced his people to enlist in the enterprise of giving to the whole world the Bible; because, by its power, he has designed to save them that believe. The church with its ministers, in the execution of the duties which are devolved upon them by the commission: "Go ye into all the world, and preach the gospel to every creature," have embarked in the missionary operations of the day, because it is by the preaching of the gospel that men are to be saved. The living part of the church of Christ feel that Bible and Missionary Societies have claims upon them, the most imperious and weighty: and while they have endeavored to respond to those claims in discharging the duties assigned them, great success has attended their labours, and the cause has been steadily and triumphantly advancing." I would just enquire whether they have not grossly perverted the text which they have quoted, "Go ye into all the world," &c., by endeavoring to make it sanction their practice of joining the church and the world together and forming societies for the purpose of hiring and sending men to preach and collect money for them. Although they have time after time been called on to show either precept or example from the Bible for their practice in this thing, they have utterly failed to produce either, and therefore they are led to pervert the scripture in order to induce the unwary to full in with their schemes. The Circular says, "The living part of the church of Christ feel that the Bible and missionary societies have claims upon them, the most imperious and weighty." So of course all those in the church who do not feel these claims, are dead. Yes, no matter how much they may feel engaged for the cause of truth and righteousness, no matter how much time they may spend in preaching the gospel or how much they may give for the support of those who do preach the gospel, no matter how great sacrifices they may make for the promotion of the cause of the dear Redeemer, if they do not feel the claims of these societies they are dead; yea, my brother, and blessed be God for the idea, I believe that they are dead, and that their "life is hid with Christ in God," and when Christ who is their life, shall appear, then shall they also appear with him in glory. Col. 3:3-4. But as I promised brevity I will pass to notice another idea in the Circular, it says, "The prosperity that has attended the exertions of God's people in the cause of benevolence, as they have exhibited themselves in its several departments, has awakened the latent malevolence of Satan and his emissaries to bold and determined action." I would just enquire whether it is a characteristic of God's people to exhibit "themselves" or whether they do not rather endeavor to exhibit Christ. But the Circular after noticing the "advance of infidelity in cities, villages, and the country," &c., "the alarming increase of Catholic population;" &c., "the multiplied and still increasing sects of religionists, with their destructive errors;" &c., say that, "If the influence from these sources - which is more baneful to the moral condition of man, than the Upas of Java is to his physical system - was all that we had to meet, we should soon be able to overcome by the power displayed in the gospel, and hear victory declared on Zion's side. But (lamentable to express!) there is an influence within the precincts of our communion, which proves more deleterious to the cause than any thing we have met with as yet; and that is the course pursued by some of our own brethren, in taking the ground of anti-mission or anti-benevolence." Here seems to be an acknowledgment that there are some even in this "Sardis" who wish to keep their "garments undefiled" from following after the "commandments and traditions of men" in things of religion and they are represented (by the "Benevolent Spirit" of the Circular) as being even worse than 'infidels" or "Roman Catholics" or both of them and all other "errorists" put together. Well, this is just as it always has been in all ages of the world, those who have been led by the Spirit of God to take his word as their only guide and could not be persuaded to leave it to follow the inventions of men, have always been considered as being worse than open and avowed infidels, yea, they have been accounted, as the offscouring of all things and the filth of the earth. And why then should we complain who live in this day, should we not rather rejoice that we are "counted worthy to suffer shame and reproach for the name of Jesus." Acts 5:41. But says the Circular "Did such brethren realize how much the Saviour has done for them, and that through the influence of the word of revelation, in some of the ways by which it is made successfully to bear upon the sinner's soul; that the soul of the impenitent sinner now out of the ark of salvation, is as precious to him as theirs were to them; and that the enjoyments of the sweets of religion, would be as dear to him as to them; we are ready to conclude there would not be as much holding back on the part of such brethren, as there now is, in so glorious an enterprize." Here I think the Circular or its writer has mistaken the point; I am of opinion that a realizing sense of what the "Saviour has done for them" is what makes them "hold back" in the "glorious" (or rather inglorious) cause of modern benevolence, such as giving their money to support men who preach false doctrines, men who tell us that the Saviour has done all that he can do and now it remains for us to do the rest. Sinners are dying and going down to endless misery in multitudes just because christians are so covetous that they will not give their money to save them, making the blood of the Saviour of no effect in the salvation of sinners unless a plenty of gold and silver is added to it in order to give it efficacy. In fact some of our modern "benevolent" divines would almost have us believe that Peter was mistaken when he told his brethren that they were not redeemed with corruptible things, as silver and gold, from their vain conversation received by tradition from their fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot." I. Peter 1:18, 19. These modern "benevolent" divines would have us believe that silver and gold is the very thing to redeem the heathen, that Many, are already lost for whom the Saviour's blood was spilt and many more will be, unless the money is speedily collected and sent on to save them with. Now what friend of Jesus would give his money to support men who propagate sentiments which coincide with the above? methinks that no one would who understands his Bible. Does not the money which is paid into the missionary and bible societies go to support men who propagate such sentiments? if it does not, then I entirely misunderstand many of their writings which they have published to the world. "We are aware" (says the Circular) "that the excuses rendered by those brethren who take no active part in this business for the honor of God and the benefit of souls, but are opposed, are many; and that they originate mostly in ignorance and covetousness, which we are taught is idolatry." How benevolent is this! Because a brother is so conscientious as to require a "thus saith the Lord" for his practice they call him an idolater. Then accuse him of "ignorance and covetousness." No matter how well he may be instructed in the scriptures of truth, no matter how gifted he is, or how capable he may be of instructing and edifying the saints, or how liberal he may be in bestowing his goods to feed or clothe the poor, or for the support of those who preach the gospel: if he does not subscribe his name to some one or all of the benevolent (so called) societies of the day, they brand him with "ignorance and covetousness." And if he goes so far as to oppose them in their unhallowed schemes, they brand him with the name of infidel; yea they will call him the very worst kind of infidel. But we will notice the Circular a little further; says the Circular "How will such brethren appear, and how will they feel, when called upon to stand at the judgment seat of Christ, and pass the infinite scrutiny of the judge of quick and dead? How can they expect to hear dropping from the lips of the injured Jesus who commands they now disobey and treat with neglect, "Well done good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many; enter thou into the joy of the Lord," Matthew 25:23; or, "Come, thou blessed of my Father, inherit the kingdom prepared for you from the foundation of the world?" "Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting." Galatians 6:7,8. In reply to the above questions I would just remark that if the above mentioned brethren had nothing more to recommend them at the "judgment seat of Christ" than their own good works they would never expect to hear the blessed plaudit "Well done" &c., or "Come ye blessed" &c., but having some little evidence in their own hearts that God has for Christ's sake forgiven their sins they hope in that day to "be found in him, not having on their own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." Phil. 3:9. And no doubt their language on that day will be like those on the right hand of the king, they will not recollect doing any of the good things which he ascribes to them and which the self righteous are so ready to boast of. No, they will be ready to ascribe all the honour and glory of their salvation to the free and unmerited grace of God. As to their "disobeying or neglecting the commands" of the Saviour in not helping to support the benevolent (so called) societies of the day, they have yet to learn the Saviour has ever commanded it. They have in vain searched the King's statute book for the command; they can find no such command there, and they have in vain requested the advocates of these societies to produce the command if they know in what part of the statute book it is, and they have utterly failed to produce it. Therefore these brethren conclude the Saviour has never given any commandment and if he has not, then it is neither more or less than the "commandment of men" and they dare not obey it, lest the question should be asked them in a coming day "who hath required this at your hands." Here I would just notice the quotation from Galatians 6:7,8, "Be not deceived." &c. And would enquire whether the inventors and advocates of Bible and missionary societies, &c., are not "sowing to the flesh?" Is not the object of these societies to make provisions for the flesh? Is it not their object to provide funds for the support of the body? So that they need not be obliged to labor for it. If this is not the case then I have mistaken the point altogether. And if this is their object, why is it not as much "sowing to the flesh" as it is for a man to try by industry and economy to gain an honest livelihood? Methinks it is more so, for the Apostle says "For even when we were with you, this we commanded you, that if any would not work, neither should he eat." II. Thess. 3:10. I might perhaps pursue the subject of the Circular further, but I should probably weary your patience without casting any further light on the subject than has been done by far more able writers than I am, in your valuable paper. But I felt a desire thus far to expose my ignorance, and I want to go a little farther and say that I think the scripture is greatly perverted throughout the whole Circular Letter. And when I see how many dear brethren are led away from the simplicity of the gospel by these "cunningly devised fables of men" and are led to think that by supporting them they are helping to support the gospel and save sinners which would otherwise be lost and go down to perdition, my soul mourns in secret places and my prayer to God is that he would deliver his chosen ones from these awful delusions of the adversary. I should like to have you just notice the digest of the letter from the Lakeville church, which you will find on the 9th page of the Minutes, it is the words following, to wit: "Lakeville - are thankful to God for a hope in his mercy, have endeavored to maintain discipline, are at peace among themselves, have not forgotten our dear brethren and sisters in heathen lands, have done something to aid the American and Foreign Bible cause to the amount of $34, which they hope is but a beginning." That you may not be at a loss to know how they have "endeavored to maintain discipline" I send you the following copy of a copy of the church records which Elder Justin gave me instead of giving me a letter of exclusion, it is in the following words, to wit: "Saturday, 10 o'clock, June 3rd, 1837. Met pursuant to adjournment. After labouring with much anxiety, to regain our dear Brethren, but to no purpose, voted to withdraw the hand of fellowship from Erastus West, Clement West, Orin Shepard, and Tyrannus Ripley, for refusing to walk with the church, meanwhile believing, that their having given liberty, to those who felt disposed to have a sabbath school, or the contributing of their substance, for the circulation of the Bible, and the preaching of the gospel throughout the world, is not departing from the letter and spirit of our articles of faith. J. P. BRIGGS, Church Clerk." Now, Brother Beebe, I will close this epistle by requesting all Old School Ministers who can make it convenient, to call and see us. We had the privilege something more than a year ago of hearing Elder Martin Salmon preach, and we earnestly desire to hear him again. We have also had the privilege of hearing Elder Hezekiah West, and we should rejoice to hear him again. Why will not some of the Old School preachers travel this way so that we can have an opportunity to become acquainted with them. I believe there are a number scattered about the country here, wh would be glad to hear Old School preaching, but we are scattered like sheep without any shepherd. The fact (I believe) is we are poor, and despised by all and every class of people. We are despised by the world. We are despised by the New School because we will not help to support their numerous inventions for the support of what we believe to be another gospel than that which Paul preached. And we are despised by the professed middle ground folks because we cannot fellowship them in their ambidexterity. And we despise ourselves because we are so full of corruption, because we are so much in love with the world and its vanities and so much unlike our divine Lord and Master. And if in a coming day it should be ascertained that the blessed Jesus despises us, our case will be miserable to the extreme. But notwithstanding our low condition we are not entirely without hope. No, my brother, we have a little hope still left, for we have many blessed promises on record which our divine Lord and Master enables us many times to receive comfort and consolation from. I will just mention one of two for the comfort of others in similar circumstances. One you may find recorded in Isaiah 56:5, "Hear the word of the Lord, ye that tremble at his word; your brethren that hated you, that cast you out for my name sake, said, let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed." Also see Luke 6:22-23, "Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets." Many more might be mentioned, but I have already written much more than I intended, and must close. I remain yours, in love for the truth's sake. CLEMENT WEST.

"LAKEVILLE, LIVINGSTON CO., N. Y., March 11, 1840. DEAR BROTHER BEEBE:-With this I shall forward you a copy of the "Livingston Republican Extra," of March 3, 1840, containing a letter from my brother to Elder Ira Justin, dated Lakeville, Feb. 24, 1840; and if you have room you will confer a favor by giving it a place in the Signs of the Times. I would just remark that at the time the above mentioned letter was written and handed to Elder Justin, the church to which he belongs, in this place (and himself with the rest) were very zealously engaged in a Protracted Meeting, held by the same Elder Miller (of Geneva) that held the meeting here in 1838, mentioned in my brother's letter: and although after the close of the meeting in 1838, Elder Justin assured my brother that the same measure would never be used here again, yet at this last meeting the anxious seats were used with more zeal than ever, and so many were constrained to go forward and set on them, by being persuaded and urged until they could no longer with common civility refuse; and then were urged to get up and tell - what the Lord had done for them? No, - but what they had done and intended to do for the Lord! and Elder Justin said those were the best and happiest days he had ever seen. Now why will the dear children of God, yea even some of the ministers of the blessed Jesus, stay in the ranks of the New School until they get so bewildered that they cannot tell the difference between the gospel that Paul preached and the system of works preached by the New School? I say, why do they stay there? Some tell us they do it for the sake of influence, i. e., by staying with them they have an influence over them which they would not have if they came out from them and were separate, and so by means of this influence they are enabled to preach the truth to them, and prevent them from going so far astray as they otherwise would. But do they in this matter reason correctly? Is their influence as great as they pretend? Do they not find themselves often led away, little by little, until they are led to adopt all the new measures in doctrine and practice, without being able to tell where or when they left the original ground of the gospel? Or, if they are enabled by divine grace to continue their opposition to the doctrine and practice of the New School, do they not often find themselves obliged to take letters from the churches to which they belong and go to some other place, where their gift will be more profitable? Is it not a fact that in most cases where ministers who say they are opposed to the new measures, but remain in the fellowship of the New School, for the sake of influence (as they call it), find ere they are aware that their influence is all gone, and that they have none, either among the Old or New School, and that the New School consider them no better than dead weights attached to their car, or "Jonahs which ought to be thrown overboard," and they must either succumb to them or occasion is sought against them whereby they may be cast away! Why then, I say, will they stay in their ranks? Why will they not obey the injunction of the Apostle, "Come out from among them and be ye separate, saith the Lord, and touch not the unclean thing." II. Cor. 6:17. But I must stop, for I have already written much more than I intended; for I intended when I began to write, no more than merely a request for you to publish my brother's letter in the Signs. You can do as you please with this scribble. I remain yours in hope of eternal life. CLEMENT WEST."

[The letter now follows:] Lakeville, Feb. 24, 1840. TO ELDER IRA JUSTIN: Dear Brother:- It is with reluctance I attempt to address you at this time, as you appear to be zealously engaged in a protracted meeting, but when I call to mind the many happy seasons we have enjoyed together in trying to serve God, my mind naturally runs back to my earliest acquaintance with you, when my heart could not receive, nor my head understand the doctrine of grace which you then taught; and you took unwearied pains to show me, as well as others, that salvation was wholly of grace, and that Divine sovereignty, eternal, personal and unconditional election, total depravity, particular atonement, &c., were Bible doctrines, and it was your highest enjoyment to teach those doctrines, and that in direct opposition to the notions of my carnal heart. But when it pleased God, by his grace, to enlighten my mind and give me a view of that salvation which was finished and complete in Jesus before the world began, I was melted into contrition before him; he made me willing to trust in his victorious grace; and you coming to this vicinity comforted me, your preaching strengthened me, and your daily conversation established me. You taught me that those, and those only, who had grace given them in Christ before the world began could be saved, and that the number was not only definite, but particular persons were heirs of eternal glory and included in the covenant of redemption with heavenly guaranty, and that it is not on account of their doings, or any other conditions whatever, except those performed by the Son of God as surety for his bride; and when we were permitted to have a view of that plan of redemption which you taught me was well ordered in all things, and sure, What peaceful hours we then enjoyed? How sweet the memory still." Suffice it to say, the temporal embarrassments and discouragements under which we labored for years, bound us more closely together, for we lived by the faith of the Son of God, and this kind of teaching was crowned and blessed of God to the ingathering of his chosen. The middle aged, the youth, and some of our own children gave evidence of life in Christ, and were joyfully received. This gospel we pledged ourselves to defend, and when we found it was invaded by preachers of our own communion, we withstood them to the face, knowing that they were to be blamed. You, doubtless, recollect that we went to Mendon to the first protracted meeting held by our denomination in this region of country, and we tried to dissuade the minister from his unscriptural course, having a high esteem for him, and feeling that he had substituted his excited feelings for gospel rule, we told him that the most of his preaching was contrary to his avowed sentiments. And now, my dear brother, did not we mutually agree, and repeatedly assure each other, that in our opinion, such meetings, with the doctrines and practices on which they depend for success, were without foundation in holy writ, and contrary to truth? And when we were afterward constrained to consent to have such meetings held here, thinking to keep the truth uppermost and admit only of gospel practice, have we not uniformly seen the people overwhelmed with excitement and confusion, and ourselves outgenerated and overcome? And when you was called on to preach at a protracted meeting at Rush, and you discharged your duty like an able, honest minister of Christ, was you not considered and treated as an opposer to the spirit of the meeting, and it was a long time before your services were again solicited at such a meeting? And when you was sent for to preach at such a meeting in Groveland, and you preached from the text, 'by grace are ye saved,' and in the discharge of your duty like an honest minister of Christ, you tried to show the people that they could not be saved by their own doings or works, but by the blood of Christ, did not the church request you, by their committee, to 'depart from their coasts,' (although you had an appointment to preach again,) telling you that your sermon was a damper, and the very reading of your text chilled the feelings of the assembly? And did you not come home and conclude that an excitement which could not bear the doctrine of grace was not of God? And have you not uniformly disapproved of the doctrine and measures used at protracted meetings? And did you not oppose and object to those measures, to wit, the anxious seats and anxious meetings at Elder Miller's protracted meeting, held in this place in 1839? And after that meeting closed, did you not assure me that although those measures were used almost against your consent, such measures would never be used here again? And were you not disgusted with his doctrine, viz., that the only way that sinners could be reconciled to God was upon condition of their serving him as well as they could, and as long as they lived, telling them it was much easier for them to pass the line of mercy and sin away the day of grace now, than it was fifty years ago, &c., maintaining that their obedience was the procuring cause of the new birth, instead of the evidence of it, &c. Bear with me, my brother, while I use plainness in stirring up your pure mind by way of remembrance. I ask, is it not a prominent feature of the doctrine of the New School Baptists, with whom you are in fellowship, 'that the number of the saved is proportionate to the efforts of men and means, upon the same principle as men raise wheat, viz: the more they sow, the more they expect to reap? And so with saving souls, the more ministers and preaching, the more souls saved. And hence the conclusion, that many souls have gone to hell which might have been saved had christians done their duty.' And have you not opposed such notions as false, and agreed with me, that salvation is not of effort, but of grace, and that the Son quickened whom he will, and that obedience, faith, repentance and joy in the Holy Ghost are the evidence and fruit of that, and not the procuring cause of it? And have you not encouraged me to assist and sustain you in that truth, and in opposing the errors above cited, which you saw were gaining ground in the denomination, and had been for years? If this is so, my brother, then why have you excluded from your number ten or eleven of your brethren and sisters, whose highest pleasure it was to sustain you in the truth; those who have borne the heat and burden of the day with you, and whose ears were never deaf to you in your temporal embarrassments? You thought it best, you say, to go along with those errors in doctrine and practice, although you did not fellowship them? But we did not so judge. We dare not say by our actions that we are in fellowship with those errors when we are not. We plead and begged, with tears, that you would be guided by the covenant and articles of the church, and we assured you that we never would forsake you; and on that very ground we are ever ready to renew our travel with you. I asked you if you had anything against us in faith or practice, and you said no, if we would go along. I ask now, my brother, for you are still dear to my heart, how could you exclude your best earthly friend, whose heart you could always read, and whose mite was always shared with you, and for no other reason but his firmness in contending for the faith of Christ, which you had taught him to defend? And why did you reject from your pulpit those fathers in the gospel whose silver locks show the frost of seventy winters; who have worn out their lives in proclaiming the very doctrine of grace which you love? Was it because they opposed the errors of which you so often complain? or was it because they were unpopular in the world, and also among the New School party? If you were a New School man I should think it useless thus to write. But you are not. You are my friend and brother, one who did not receive your ministry from man, neither by man, but by the revelation of Jesus Christ; and since God has hid the mystery of his grace from the wise and prudent, and revealed it unto babes, why should you lend your talents to sustain a system which is foreign from truth? and why do you now, with your aversion to new measures, lend your influence to sustain them, and take hold and pull those into your anxious seats who tell you they do not wish to go? You will recollect when we went to a similar meeting in the woods, where the same doctrine and practice prevailed, you said it was your candid opinion that the true God was not worshiped there. And now, my brother, what is the matter? Have you courted a delusion till God has sent it? I hope not. Is the doctrine and practice which has stood the scrutiny of more than eighteen hundred years proved to be wrong? It cannot be. Then why are we parted asunder? We still love as brethren, and have said to forgive each other's faults, and I feel that you will forgive what is wrong in this letter, for depend on it, I have not written this without much prayer that we may het be united in the truth. Yours affectionately, ERASTUS WEST.

ONEIDA COUNTY

EBENEZER (UTICA)

An article published in the Signs of the Times gives some early information about this church, to wit: "EBENEZER CHURCH, UTICA. We are pleased to learn that God has been graciously pleased to raise up this branch of this Kingdom, in the place where we might properly say, "Satan's seat is." The Letter of Bro. Salmon, another page of this number, gives us the cheering intelligence that the Lord has been mindful of this infant branch of his Zion, in making accessions to their number and to their gifts. The peculiar movements of the Church together with her helps, in the ordination of Brother Hill to the Pastoral office, may, and doubtless will be viewed as somewhat novel. We are not however prepared to say that this was not the primitive manner of setting apart to the work where unto the Holy Ghost has called them, such as were appointed to the Gospel Ministry. May those who are instructed of God on this subject, let their light so shine.

Ebenezer Church, at Utica. The death notice of Elder Thomas Hill gives the following information regarding his connection with this church: "August 9, 1874, a little after noon, Elder Thomas Hill died at his residence on West Street (in Utica). Mr. Hill came to this city from Buckinghamshire, England, some forty-five years ago, and soon after, with others, organized a church of the Old School Baptist faith, and erected a house of worship on Columbia Street. The edifice yet stands, though so humble and unpretentious compared with modern churches, a stranger would hardly recognize it. Mr. Hill was chosen pastor, or "Elder," as his congregation called him, and continued as such up to the time of his death, a period of over forty years. Two years ago Mr. Hill was stricken with paralysis, and a year after was confined to his bed. His congregation, however, engaged no other pastor, and held their meetings regularly at the church, and sometimes at his house. Several who joined the church at its organization are members still. Like his religion, Mr. Hill was a man of the old school. Though not educated for the ministry, he made it his life work. His preaching was plain and straightforward, but characterized by broad charity and deep tenderness. Though simple in diction, it was often eloquent, at all times effective. Personally, Mr. Hill was genial and cheerful, with a kind word for everybody, and ever with caresses for children, with whom he was a great favorite. He lived an exemplary life, practicing ever what he preached, and enforcing upon the hearts of all who knew him the double lesson of precept and example. After four score years of untiring usefulness, he has passed away, leaving the record of a life of earnest endeavor, kindly counsel, tender, yet convincing persuasion and christian manhood, that will long remain in the memories of the many who loved him, as an inspiration to follow his example." - "Utica Morning Herald."

Elder Martin Salmon visited and preached for them in 1834, and baptized a brother at his request. Elder Salmon submitted the following Address written by brethren in behalf of the church, dated at Utica, September 23, 1834: "We trust you will excuse the liberty we have taken to address you, as most of us are strangers in the flesh; yet we bless God that it is not so in the Spirit, for by virtue of that union which subsists between Christ and his bride, there is a kindred of soul and a kindred of spirit, which pervades the minds of every blood-bought child of heaven. We have frequently heard unpleasant reports circulated respecting yourself (Elder Gilbert Beebe), as having been condemned by the Grand Council for your immoral conduct. Thus we were caused to hang our harps on the willow, and mourn over your situation, because we had heard and understood you to be a lover and maintainer of Bible Truth; we cannot find language sufficient to express our gratitude to our Heavenly Father, that he should bring forth such champions for truth as he has done, who appeared as it were hid behind the curtain of Popish superstition; that these should be summoned to sally forth clad in the armour of God, to sound an alarm in Zion, and to wrestle not only against flesh and blood, principalities and powers, but against the rulers of darkness in this world, and against spiritual wickedness in high places. In order to counteract the iniquity of that tribe who exalt their Idol Free Will, and are opposed to the riches of free and sovereign Grace, and have published a paper - The Signs of the Times. Dear Brother, it is through the medium of this paper that we have come to a knowledge of your situation; we most sincerely congratulate you on the bold stand you have taken against those who would compass sea and land to make proselytes. Had you gone with them, and upheld them in their views, and advocated their cause, not Christ's, continued to contribute largely to their funds, or the funds of the benevolent societies (falsely so called), suffered yourself with the Churches around you, to be taxed ten dollars on a thousand, and occasionally told a lie, if the cause of God required it, (as we find this iniquity is becoming fashionable with some of the Reverend gentlemen of our day), all would have been well; your Philanthropic and Benevolent soul would have been published from Dan to Beersheba, you would have been held up as a glorious example for others to follow. But the moment you oppose them in their inquisitorial proceedings, that moment you incur their displeasure; a Grand Council must be convened, you must be condemned and forever abandoned by them (a glorious abandonment, too.)

We are no Prophets nor are we sons of Prophets, yet we have greatly mistaken the signs if the craft of their new-fangled system is not in danger, for it is by this craft that they get their wealth. Remember the words of Jesus, "Blessed are ye when men shall revile you and persecute you, and say all manner of evil against you falsely for my sake; rejoice and be exceeding glad, for great is your reward in Heaven, for so persecuted they the Baptists which were before you." We admire the undaunted courage of your publishing Committee, and the exposure they have made; we bless God that you have so many sympathizing brethren in the old school; we also rejoice in your prosperity in Zion, that God is refreshing you with his heavenly dews, that your ministry is blessed to some of the lost sheep of the house of Israel, and that without the aid of protracted meetings with their Anxious Benches, Uc.

Shun not, dear Brother, to declare the counsel of God, however much you may be despised; may Christ and him crucified be the sum and substance of your preaching; may the holy Spirit guide your mind into all truth, and lead you into the mystery of his will, that you may unfold it to his sheep and lambs, that they may be built up in the faith of God's elect, is our sincere prayer.

We must give you a brief account of ourselves. We are but few, as several families who worshiped with us have, by the providence of God, been called elsewhere. We have continued our meetings for a number of years, with a determination by the help of God, to steer clear of Anti-Christ, let him oppose in what shape he please. We have occasionally had an Old School Minister to break unto us the bread of life, but this very seldom, on account as we suppose, of our circumstances not being generally known; we conduct our meetings by reading, singing, praying, and conference; and we can truly say, although God in wisdom has seen fit to deprive us of a stated Ministry, yet our souls have been often refreshed with his divine presence. Dear Brother, you are respectfully invited to come and spend one Lord's Day with us, for several reasons; we have heard of you by the hearing of the ear, but we wish to see you face to face, and become personally acquainted with you. We have a beloved Brother who wishes to be baptized, and there is no one here that he can conscientiously go into the water with. We are aware of the difficulty of our Old School brethren in procuring a substitute during the absence on Lord's Day; should it occur in your case, that you cannot meet with us on that day, we hope you will come and spend a few days in the week; and as the brother who wishes to be baptized is about leaving this place soon, it is requisite you should be here in two or three weeks if possible.

As the most of us are poor in the things of this world, yet we will cheerfully contribute to the utmost of our power to defray your expenses, and will also cheerfully welcome you in our homes. An answer by return of Mail, will oblige yours in the bonds of the everlasting gospel. Signed in behalf of the Brethren. WILLIAM TOWERS, JAMES STONE, WILLIAM JARRETT. Elder Martin Salmon.

WESTMORELAND (WESTMORELAND)

The following letter gives some insight into the history of the church at Westmoreland, viz., "Westmoreland, Oneida Co., N. Y., Dec. 31, 1842. DEAR BROTHER BEEBE:- I have delayed to write to you for some time, from various reasons; and my object in writing now is to inform you and the dear brethren, through the Signs, what the Lord has been and still is doing for his dear church in this place. This church dissolved her connection with the great body of popular Baptists, (by refusing to sanction their innovations upon the faith and order of the gospel) in 1836, and we were then told that there was not another people on earth that believed as we did, and truly we did not know that there was. The doctrine we believed then, and which we still believe, was that men are by nature dead in trespasses and sins, and that nothing but the almighty power of the sovereign God can raise a soul from that state of moral death. We also believed and contended that God had elected in Christ their Head, a definite number of the human family, before the foundation of the world, and that form them Christ had died, and pledged himself to present them, and them only, before the throne of his glory without spot or blemish, holy and without blame before him in love. Because we held and published this doctrine, we were denounced as Universalists, Antinomians, Fatalists, and nearly everything but good. It was confidently predicted that when Bicknell and this church should die, their doctrine should die with them, and that there would never be any more revivals of religion amongst us. Well, Brother Beebe, sometimes in our dark moments we thought as Elijah did, "They have digged down thine altars, and we are left alone, and our life is also sought;" but still the word of the Lord was like fire shut up in our bones, and we felt sometimes great assurance that the Lord had reserved to himself seven thousand that had not bowed to Baal. We have experienced many severe struggles during the last six years, but the Lord was on our right hand that we should not be moved. And while the enemy has poured out floods of error all around us, the Lord has poured forth streams of consolation into our hearts, and for the six years which terminated last April he has been gradually adding to our number. Recently the Lord has blessed his church and people in this place beyond our expectation, and to the astonishment of our enemies. At our conference meeting on the evening of the second Lord's-day in October last, two distressed and sin-burdened individuals arose, with tears streaming down their cheeks, and confessed that they were great sinners, and desired to know if there was mercy in store for them. They were directed to Jesus as the Way, the Truth, and the Life, and in a few days were enabled to rejoice in the Lord. The two referred to are the sons of Mr. Whiffin, who emigrated from England last spring; he, his three sons, one son-in-law, two daughters and one daughter-in-law have been baptized on profession of their faith, and also two of my own sons. Likewise a man and wife from the Presbyterians, and one from the Dutch Reformed. Sixteen in all have been baptized, and two have united with us who have recently left Babylon, and others also appear to be breaking loose from Babylon. My brother, we have enjoyed a time of refreshing from the presence of the Lord; our meetings are still very interesting, and from the present appearance we are encouraged to hope that others will soon come forward to declare what the Lord has done for them, and to take their cross and follow him. This gracious work commenced without any human effort, and has progressed by the power of the Holy Ghost. At some of our evening meetings over forty have testified of the goodness of the Lord. Nothing of an enthusiastic nature has appeared in a single instance; all has been harmonious, and all that have been born into the kingdom talk like men and women of full age. May the Lord of the harvest continue to bless us with all spiritual blessings in heavenly places, in Christ Jesus our Lord. Never in my life have I felt more of the power of divine grace than of late, nor have I ever felt more of my pollution and nothingness than during the same exercise. May the Lord give us the spirit of prayer, that we may not be exalted above measure. Brother Beebe, we have a meeting appointed to be held here on the last Thursday and Friday in January, and many of the brethren with myself are very anxious that you should attend it. Please inform me immediately whether you can attend. I remain your brother in bonds of love, JAMES BICKNELL."

The obituary of Elder James Bicknell gives information regarding this church, of which he was the pastor for many years, as follows: "Elder James Bicknell departed this life and bid adieu to all sublunary scenes and entered, as we humbly hope and trust, into that rest which is prepared for God's elect. He died January 24, 1884, aged 88 years, 3 months, and 3 days. He went as a shock of corn fully ripe in its season, and in the full assurance of the Christian's faith. About the last words he uttered were, "God and glory are here, and I am going into the arms of my Savior." Those who were so happy and favored as to be present, declared it to be a thrilling scene, as the aged saint passed from earth. Such words came from his mouth as mortals do not often have the blessed privilege of hearing. His face immediately put on a remarkably peaceful expression, entirely unlike the one it had worn for two or three days, a peculiarly haggard and distressed appearance. He was truly a chimney-corner preacher, for he possessed a remarkably happy faculty of turning the conversation into a religious channel at all times and under all circumstances. He was baptized in the year 1818, on the 31st of May, in the fellowship of the Second Westmoreland Baptist Church, and on the 4th of April, 1833, was ordained and installed as pastor of a branch of the said Second Westmoreland Church, in the town of Rome, to whom he preached about two years, and then the Second Westmoreland Church divided, and the Old School portion built a meeting house in the northern part of the town of Westmoreland, and called Elder Bicknell to be their pastor, to whom he preached unremittingly for about forty-eight years. His labors were very much blessed, and the church increased in numbers, and such union and harmony were maintained as is seldom seen in a church for so long a time. The Lord seemed to bless the Elder's labors in a very marked degree for thirty years or more, and then the great divider got among us, and split us in pieces again. For ten or twelve years the church has been dwindling away, and there are but few of us left, and without a pastor to lead us. We feel like sheep without a shepherd; but the Lord's will be done with us, be it what it may. - D. C. BESSE.

ONTARIO COUNTY

FIRST PRIMITIVE BAPTIST OF PHELPS (1837)

The First Primitive Baptist Church of Phelps was organized on October 3, 1837, by brethren and sisters who withdrew from the First Baptist Church of Phelps on account of that church going into the modern mission system. Elder William Brown and Elder Luke Morley were among the members of this church. An account of the circumstances leading to the formation of this church were published, in the Signs of the Times, as follows: "Phelps, Ontario Co., New York. The time has at last arrived when a few names of us feel that we are called upon by the Word to take a stand against the false doctrines heaped upon us by men prepared for the purpose at Hamilton, who cry continually, like the horse-leech's daughters, Give! give! for unless you throw into the treasury of the Lord to send missionaries to the heathen, they will sink to an endless hell! together with many other arguments which we presume you are acquainted with, which are useless to mention. They also resort to means to convert souls among us, whom we consider, after they are converted, to be nothing more than Ishmaelitish mockers. We therefore from these considerations, have declared a non-fellowship for the church to which we belonged, and then requested letters sustaining our moral characters, which were readily granted. We then called upon an Elder Luke Morley, of the same faith, who had also declared a non-fellowship with the errors of the day, to meet with us that we might form ourselves into a church upon what we believed to be the primitive order. We accordingly met (only seven of us) and agreed (God being our helper) to support the visibility of a church, according to the directions given by Christ and his Apostles. Soon after an Elder William Brown, who was a member of the same church which we had left, attended their church meeting and asked for a letter of dismission, which was granted, and in a few weeks came and united with us. Soon the church we left began to be troubled; we supposed they were afraid they would lose their place and nation. They thought best to call a council, to know what measures to adopt to get things righted; the council met and advised them to try to reconcile and cite us to the church; but it availed them nothing. They then attacked Elder Brown, and charged him with getting his letter under false pretences, and making a fraudulent use of it. They then appointed a committee to cite him to that church: he accordingly appeared before them and told them he had no idea of using any false pretense, as he had called for a letter publicly and had a right to expect it, as there had been nothing brought against his character as a man or as a christian. Some of that church thought best to drop the subject and do nothing more about it; but their minister thought best to have another council, which Elder Brown objected to on the ground that he considered the church to be the highest ecclesiastical court on earth; but they disregarded him and called a council. They met, and after hearing the their circumstantial evidence, Elder Brown requested evidences on the opposite side, but they objected, observing that it was useless to try to prove the negative when the affirmative was proven! The council retired and soon returned with a verdict that he got his letter under false pretences. But their trouble did not end here; for many of their members, being dissatisfied with the course they had pursued with Elder Brown, requested letters of them, which were refused on the ground, as one of them observed, It was opening a back door to the church, by which all the members might run out. But this did not prevent their leaving; for in a short time a number more left, who came and united with us; and we believe the Lord has been with us. We have received two by baptism, and we now number between forty and fifty. We have preaching every first day of the week by Elder Brown; and we feel to trust in the promises of God, believing he will in his own time add more to our number. We will close, praying that the God of all grace will give us all much of his Spirit to contend earnestly for the faith once delivered to the saints, and rejoice that all that was given by the Father to the Son will be presented by the Son to the Father, without spot or wrinkle or any such thing, saying, Here am I, Father, and the children which thou hast given me. Done by order and in behalf of the Church. AUSTIN SWAN, Church Clerk. Phelps, April 12, 1839. P. S. Our church is called the First Primitive Baptist Church of Christ in Phelps, and we would wish you to request for us, through the Signs of the Times, preachers of the Old School order, when traveling through this country, to call and visit us. A. S.

NAPLES (NAPLES)

The following letter discloses the existence of an Old School Baptist church at this place, viz., "Naples, N. Y., July 20, 1851. BROTHER BEEBE:- If you will bear with me a little, I will inform you what the Lord has done for us here among the hills; perhaps some of the readers of the Signs would like to know how we are getting along. In my last letter, which was published in the first number of the present Volume, I told you there was a sifting time with us. When Elder Brown came, in January, according to his appointment, he was met with almost as great a hue and cry as Saul was greeted with by the Ephesians, when he exposed their craft. Some came out and called for their letters, and were about to establish a new church, and seemed intent to destroy Elder Brown, by representing that he was an excluded member and all that kind of aspersion. They even had a letter on hand, purporting to confirm their calumny, when Elder Brown was here, but said nothing to him about it; but after he was gone, they came out with the Rev. Carpenter's letter, to calumniate him, and if possible destroy his influence. But it has resulted about as Haman and his gallows did, they have swung off clear, and left the church on the old platform, with Elder Brown for our pastor. Up to this time there has six left the church since Elder Brown was with us. But God has been pleased to smile upon us, in sending a man among us to preach the unadulterated gospel, who has baptized two, and we have also received three by letter, which makes five added. The prospect is at present that by the time of Elder Brown's appointment, in September, or at that time, more will unite with us; for the enquirers after truth have found that we have the gospel preached among us, and such as love the truth will always seek after it. Our present number is thirty-five; but we live in a scattered condition; but when Elder Brown was out in June, he visited and preached from house to house until he had traveled over all the ground and had seen every member of the church but five, who were not at home; after which he went with us to the Allegany Association, where we had a pleasant time. The solid truth was there set forth, which the religionists of the present day may hear, but they cannot understand or believe it. I have given you this brief account of our situation, thinking that it may afford some encouragement to some of the poor scattered sheep and lambs of the flock, to learn that there are some indications of God's love and mercy yet for his, not our, Zion. Peace, love, and harmony now appears to exist, increase, and abound among us. I remain yours in the bond of Christian love, S. P. MOSHIER."

OSWEGO COUNTY

GRANBY (GRANBY)

At a meeting of the Baptist Church of Christ, in Granby, Oswego County, N. Y., on November 25th, 1837, the following Preamble and Resolution was unanimously adopted: That, Whereas; In view of the present state of Zion, in the Baptist denomination, we discover a falling off from original Baptist principles, together with an increased tenacity for modern institutions, which in our opinion have neither precept nor example in the word of God, which we believe is sufficient, and the only rule of our faith and practice; and believing that they are the effect of men's inventions, and that they are now rending the church, causing dissentions and schisms to take place, effecting the peace and harmony of many churches, and having suffered as a church, naturally, for not coinciding with all newly invented, falsely called benevolent religious societies of the present age, such as Sunday Schools, Missionary, &c. Societies, Therefore, Resolved, While we regard with joy the spread of the gospel according to the command of the great head of the church, and agreeable to primitive example, we have no fellowship for the modern mode of operation, as not only endeavoring to spread the gospel, but to convert the world; for which there is not a promise in the Sacred volume. And further, that we have no fellowship for any religious society except the church of the living God, which possesses all the facilities to carry into effect the command of God relative to the gathering the elect from the four winds under heaven. And further, that we have no fellowship for men's inventions as substituted for the commands of God, which we believe to be unfruitful works of darkness that ought rather to be reproved. We therefore wish to be recognized as remaining on the Old School Baptist ground, and wish such, either Ministers or others, who are united with us in these principles, to visit us and preach to us the word of life (Christ) as often as God in his providence may give opportunity. Resolved, That the Moderator be requested to forward this Preamble and Resolution to the editor of the "Signs of the Times," with a request for its publication. ELDER CHARLES MERRITT, JR., Moderator. ORSEMAS MARSH, Clerk."

OTSEGO COUNTY

OTEGO (OTEGO)

The following letter from the Signs of the Times shows some of the trials of the Old School Baptists in this county: "We insert the following letter, as a specimen of the result of our persecution by the Franklin Association, who at their last session, took occasion to pour upon us a torrent of abuse. We believe that the best recommendation that such bodies as have deserted the ancient faith and practice of the church of God can give the Signs, is to let the public know their hostility to us, as we would blush to stand approved by them, in their present degenerate state. [Quote: "Butternuts, Otsego Co., Nov. 10, 1834. MR. BEEBE, SIR:- I understand by the Minutes of the 'Franklin Baptist Association,' that you are the Editor of a newspaper entitled the "Signs of the Times." I enclose two dollars, and wish to become a subscriber to that amount. Very Respectfully, JOSIAH LOOMIS."]

The following letter adds to the above information: "Otego, Otsego Co., N. Y., July 2, 1842. DEAR BROTHER BEEBE:- We wish to inform you and our brethren that are scattered abroad that there is here a little church that acknowledges no mother but that Jerusalem which is above, that spiritual Sarah whose children are all of them born by promise; which promise is to us a pillar to support our hope, because we have some experimental knowledge that he that hath promised is able to perform the thing that he hath spoken. And what good thing is there that he hath not promised to perform for Zion? And hath he spoken, and shall it not be done? Hath he commanded, and shall it not stand fast! O that Zion's children might not be faithless, but believing. The children of the bondmaid are very numerous in this country, and although many things have changed their names, there are few that have changed their nature; and as the bondmaid and her son despised the free women, and persecuted her son, so they will again. When we were first drawn to meet together by that attractive power which a oneness of spirit and a oneness of faith gives, it was without any organized form, and our meetings were conducted on the plan of social conference. At that time, which was about ten years ago, we knew of no preacher that would take us by the hand or bid us God's speed, and Hagar's children were ready to tell us there were none, and there never would be any; and when we contemplated assuming the name of a church, we were often interrogated, with what will you do for a preacher? But we had learned in the school of experience that the truths of religion did not depend upon a preacher, nor upon the smiles or frowns of men, or ecclesiastical bodies of men; so we told them that we could afford to do without until the Lord would give us one that would preach the gospel, and preach it without the agency of a money power. While were musing on these things in our hearts, we providentially became acquainted with an aged Baptist minister, who had moved into a neighboring town, by the name of Josiah Loomis. His credentials were from a church in the state of Massachusetts, and he seemed to be a man that feared God rather than man; and who delighted in showing kindness to the needy. May the Lord help him in time of need as he hath helped others. We were occasionally refreshed by his preaching, and strengthened by his prudent counsel, and it was with his advice that we assumed the name of an unassociated church. This was done under the full conviction that Zion's King takes care of Zion's interests, and when the help is Omnipotence, what is there that may not be done! This was done about eight years ago, and we went on endeavoring to maintain the character of a gospel church; had occasional visits from Elder Loomis to administer ordinances, &c., for about five years longer, when we became satisfied that the Lord had fitted one of the little vessels of his house for the reception of the heavenly treasure, and filled it with the good word of God which he brings to us as a free gift, from him who ascended up on high, and led captivity captive; and so little idea has he of the power of money to make religion go, that he proclaims the gospel from the top of the house upon the same free principle that it is whispered to him in the ear. But before things were sufficiently matured for his ordination, our venerated friend, Elder Loomis, had removed to the state of Virginia, and we were again left without any one that we knew would take us by the hand. Here again we found the use of faith, and as God did not command Israel to go through the sea without opening the sea for them, so we concluded that he would not bid us to go forward when there was no way for us to walk. We had heard of two ministers in Broome county, viz: Elders Abia Worden and John Miller, who preached to unassociated churches in that county. We sent a messenger to them and received a promise of assistance, which they fulfilled, and brought delegates from their churches with them. We had heard of Elder David Mead, of Delaware county, and we ventured to address a letter to him about fifty miles distant from us. He received our letter on the day that it was necessary for him to start to reach our meeting in time about 10 o'clock a.m., and at twelve he was on the way. We came together as strangers, but had the satisfaction of feeling the influence of that religion that makes strangers and foreigners fellow citizens together, and parted with feelings of sincere affection. Our meeting was held on the first and second days of last month. Our brethren were satisfied with our situation as a church, and with the christian experience, call, and doctrinal views of our Brother William H. Birdsall, and were agreed with us on the propriety of his ordination. The various exercises were conducted in a satisfactory manner, and excited an interest that made our hearts glad. Elder Mead preached the ordination sermon from, "Preach the word;" and we must say that his preaching was to us as of one having authority, and not as the scribes. A general meeting will beheld at this place on the second Wednesday in January next. Our companions in tribulation and in the kingdom and patience of Jesus, are invited to attend, and we hope that Elder James Bicknell in particular will favor us with a visit at that time. Brethren that attend our meeting from a distance will enquire for William H. Birdsall, John Birdsall, or William Shepherd, and they will keep as many as they can, and tell others where to go. Please request Elder Jewett to notice said meeting in his paper. Peace be with you and the Israel of God. Farewell. Done by order of the church. JOHN BIRDSALL, Church Clerk.

SARATOGA COUNTY

WILTON (WILTON)

The history of Wilton Church which we have obtained comes from accounts and letters, published in the Signs of the Times, as follows: "MEETING IN SARATOGA COUNTY. After traveling about 170 miles, we arrived on Wednesday the 2nd inst. at the Meeting-house in Wilton, where we met with a number of the dear disciples of the Lamb, in whose company we enjoyed a most delightful season. The following ministering brethren were present, viz., Elder John Leland and Noah Y. Bushnell of Massachusetts, Jacob St. John, Job Champion, John Coleby, Bro. Bennet, E. Raymond, G. Conklin, G. Beebe, E. Finch, and Brother Carr, the two last named belong to the Wilton Church. Of these brethren, five are aged and hoary headed, the others were middle aged, and young men. At 10 o'clock a.m., the worship of God was introduced with prayer and preaching by our venerable brother Leland, who was followed by nearly all the ministers present. Our readers may form some idea of the tenor of the preaching, by the subjects or texts which were selected and dwelt upon. The following is a list of them, viz: Leland - Eph. 2:8,10; Beebe - Rom. 8:35; Raymond - Acts 10:42; Conklin - Psalms 69:29; Bushnell - Matthew 6:13; St. John - Psalms 110:3. On Thursday afternoon the Elders and brethren present were invited to assist the Church in setting Brother Stutely Carr apart to the work whereunto (they believed) the Holy Ghost had called him; after receiving satisfactory testimony from the Church, and from the mouth of the candidate, of his moral and christian character; his call and qualifications for the work of the ministry, as also his doctrinal sentiments; by request, Elder Leland preached on the occasion from Mark 16:20, "And they went forth and preached every where," &c. After prayers hands were laid upon the brother. The fellowship of the brethren was then expressed in primitive form by the right hand, and an appropriate exhortation to the newly ordained brother by our aged brother Elnathan Finch, pastor of the church, to contend earnestly for the faith once delivered to the saints, which closed the solemnities of the occasion.

Also, a letter from Elder Stutely Carr, as follows: "Wilton, N. Y., April 8, 1837, DEAR BROTHE BEEBE:- Having many things to write to you, and not being used to putting my thoughts in writing, I hardly know where to begin. I feel sometimes as though I was alone in this barren land. It is very seldom I can meet with any Old School Baptist Preachers to take counsel with; I have been trying to defend that faith which was once delivered to the saints, that faith which justifies the soul, without the deeds of the law; even the faith of God's elect, who were chosen in Christ Jesus before the foundation of the world, that they should be holy, and without blame before him in love. This is the foundation of my hope, and therefore, I both labor and suffer reproach, because I trust in the living God, and not in the inventions of men. I am at present trying to preach to two churches; I have met with some opposition, and a pretty good share of reproach, like this, "He is an excluded member; the church to which he belongs is excluded, and the ministers who ordained him were excluded, and although he preaches truth, yet he opposes the benevolent institutions," and if the members of churches are allowed to go to hear him, our craft is in danger; therefore let us pass such a resolution as this: What? If any man confess that Jesus is the Christ, he shall be put out of the synagogue? No, but this, No member of this church shall invite, encourage, or go to hear that man, Carr, who preaches in the south part of this town."

Brother Beebe, this looks to me like the fulfillment of scripture, "If any man will live godly in Christ Jesus, he shall suffer persecution." And again, "wicked men and seducers shall wax worse, and worse, deceiving and being deceived, nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his." We have peace within our own borders, for which we have reason to be thankful; we have also received a small addition to our number since you was here. I want to see you again, do, if you can come here this summer, and let us know by your paper, that we may make an appointment; we wish you to give an invitation to Old School Baptist ministers and brethren in general to call on us while passing through the country; for we are weak and a feeble band, and need encouragement and instruction. I pray the Lord may prosper you in your undertakings for the good of his cause: may he keep you humble, and prepare you by his grace, to defend his truth both by your pen and voice. When I heard you was about to remove, it filled my heart with sorrow, lest I should never see your face in the flesh again, nor hear you declare a finished salvation; but I feel to say, God's will be done: be strong in the Lord, and in the power of his might. Remember the admonition of the Apostle, "Feed the flock of God, which he has purchased with his own blood, taking the oversight thereof, not of constraint but willingly, not for filthy lucre but of a ready mind, not as lording it over God's heritage, but as an ensample unto the flock; and when the chief shepherd shall appear, you shall receive a crown of glory that fadeth not away." Farewell, ELDER STUTELY CARR."

SCHOHARIE COUNTY

SECOND SLOANVILLE (CENTRAL BRIDGE)

The following letter from Elder Samuel Hare relates the workings of the New School in their attempt to overthrow this church. "ELDER BEEBE:- The church here is endeavoring to keep the unity of the Spirit in the bonds of peace. I preach for them one half the time, and have baptized into their fellowship six members within a few months. The Second Baptist church at Sloanville, Scoharie, in connection with the First Church in Schoharie, have agreed to have a general meeting, on the first Wednesday and Thursday in June, next, at Sloanville. You are requested to give notice of the same in the Signs. The editor of the Advocate and Monitor is also requested to notify of it. We earnestly request the attendance of Old School ministers and brethren. We believe the promise of God that he would shake heaven, also has been experienced by many within a few years, and especially by us at Sloanville. Some six or seven years ago, a plan was matured in Hamilton Seminary, by some boys who had gone from Charleston, and others, to come and have a protracted meeting within the bounds of Charleston and Sloanville churches. The object, which was afterwards manifest, was to produce an excitement; effect a change of sentiment; turn away the old ministers; establish themselves in their place for a living, and effect an entire change in our affairs to their advantage. Here the trouble began; an excitement was soon produced; another gospel was preached and sounded loud and long; converts were multiplied; a demand was soon made for me to leave the church and for another to take my place. My brethren with whom I had lived in fellowship in the bonds of the gospel for years, who had not entered into the jocky plan, were not willing to make the swap. The war waxed hotter and hotter; the weapon used on our part, we believe, was the sword of the Spirit. The enemy, aware of their inability to stand before such a weapon, went down to Egypt for help; they obtained a very flattering council, which after some deliberation, agreed about as follows: "That the new party was to blame, much to blame, for finding fault with the doctrine that was preached, and for turning against the old members of the church, and for their unruly and wicked conduct, which was very notorious; and we were to blame for not getting a new minister when so many wanted one, and we must now grant their request." Another circumstance that obstructed our progress was, they book advantage of the old age and infirmity of Elder Herrick, by whom many of our brethren had been baptized, and lived for years in fellowship. They told him they believed the same doctrine he did; believed the articles of faith - they only wanted a new minister. Our brethren thought much of Elder Herrick, and when he got before them, in the way, they hated to run over him. But time would fail us to be at all definite in telling you of all our battles and conflicts. Suffice it to say, when we had not had a communion for more than a year, nearly two years now, about twenty of us agreed to begin our march to search up the old paths, and walk in them, with as many as were willing to be governed by the gospel, believing and preaching nothing without a "Thus saith the Lord." As we began our march, others began to fall in: we now number about forty. We have suffered all the reproach and calumny that the New School witches and Babylonish soothsayers could invent; but we feel to say, None of these things move us. We think we can say when we look back, that we cvan see the good hand of God upon us in removing the things that are shaken, as of things that are made, that those things that cannot be shaken may remain. We think there never has been as heart-felt union and fellowship in the church before, as at present. But we are represented as a poor, deluded set, having ruined ourselves by separating from them, and the great body, &c. And if Elder Hare should go away, it is said the church would fall to rise no more; but we believe the Lord has reserved more than seven thousand who have not bowed to the image of Baal. We hope Old School brethren in the ministry, especially, will visit us, Elders David Mead and A. A. Cole, in particular, with whom we are acquainted; and if they cannot, we wish they would send us a line. Sloanville is thirty miles from Albany, on the great western turnpike; twelve miles from the canal, Spraker's Bason. Should any come from the east, let them enquire for Deacon Elijah Kimball; or from the north, for Deacon Moses Pierson. Done by order of the two churches. Yours in the kingdom and patience of Jesus Christ, SAMUEL HARE. Central Bridge, Schoharie Co., N. Y., Feb. 11, 1843."

SCHUYLER COUNTY

BURDETT (BURDETT)(1840)

Burdett Church, at Burdett, was organized on June 2, 1840, by members who withdrew from the Baptist Church at Bennettsburg, on account of the introduction of unscriptural missionary principles and practices. A frame meeting house, with galleries on three sides, two stories, and a steeple, was completed in about November 1841. The church united with other Old School Baptist churches in the area, in the Chemung Association. Pastors of this church included Elders Reed Burritt, Almiron St. John, S. H. Durand, Charles Bogardus, and possibly others. The church continued to meet at least until 1910, and probably longer, as Elder Bogardus died in 1925. We have done considerable research on this church, including extracting obituaries from old church papers for many of the members.

The following writings by Elder Reed Burritt, who with other Elders and brethren, led the Old School Baptists of this region out of the clutches of the falsely so-called benevolent institutions of the day, show clearly the reasons why our people withdrew from the New School innovations. We invite a careful reading of these letters, as well as in Tompkins county, and other county links, which are a sample, showing the trials more than thirty of our churches passed through in the state of New York. Elder Burritt moved to Burdett on about January 2, 1836, and preached for the church there the remainder of his life.

"SOUTH WESTERLO, May 25, 1835. BROTHER BEEBE:- I have for many years past thought much of the Baptists; I have been with them about 27 years. I thought that they knew much about the Gospel of Jesus Christ, and that they were aware his Kingdom was not of this world, that it was not at all depending on the united efforts of Baptists with Pedobaptists, nor with worldlings, nor even an educated Ministry for its support or prosperity; and while I have seen them departing from the rule of the Gospel for some years past, I could not give them up, but still hoped and believed that they knew so much about the truth and that God had such care for them, that they would see their errors and would right up again; but alas, I am discouraged. It is about ten years since I disfellowshiped the Theological Seminary, and all those Institutions in which the Baptists were united with other denominations. I never fellowshiped, nor did I know till about a year ago, that any man but a Baptist could be a member of the New York State Baptist Convention. I had heard it called a Baptist Convention and supposed it was such, not having been so particular as to examine its articles; but when I found that any man who paid so much money could be a member - that $10 would make a life member and $30 a life Director - whether they have grace or not, and that no man could be a member without money, any more than they could join the Society of Free Masons without money, I was much tried and resolved to support it no longer. But, my good brethren, if I may so call them, said the Convention was only a Missionary Society, and the money of unbelievers will go as far to spread the Gospel as that of believers; and our Preachers at home take money of the Society, and even yourself, and why not take it for Missionaries, as I could not support any other institution than the Missionary Society. Many called me hard and strenuous, and I thought myself that it would not do to refuse to send the gospel to the destitute, as though I had power or men had to send out preachers; thus I gave my influence and collected for the Convention once more - but not without my trials; yet I had not strength enough to withstand, but the Lord has given me more and for which I think I feel somewhat thankful. My prayer is that he will give me wisdom to direct me and my brethren also, and cause us to renounce every thing that is not gospel. But to return; when I considered the difference between a Minister who receives something from one of his hearers for his support and receiving him into his Church for so much money, and not only receive him as a member but a director, and that for life, let his character and conduct be what it may, I came to the end of my path. But some will say that the Convention is not the Church; true enough, but I ask when you consider it to be in the visible Kingdom of Jesus Christ or out of it, certainly it is one or the other. If out of it, I as a Baptist have nothing to do with it; if you say that it belongs to his Kingdom, then dismiss all except Baptists - scourge it thoroughly, turn out the buyers and sellers, overthrow the tables of the money changers; let Grace give membership; let it be a house of prayer and no longer a den of thieves; but as it is now I have no fellowship for it. But I have another objection to the Convention, and that is this: it supports the Seminary which I renounced long ago, or at least encourages it, and depends on that institution for Ministers and chooses them in preference to others. I have been acquainted with quite a number of them and can say in the fear of God, if I know what the Gospel of Christ is, I have never seen much of it about them. I have wondered to see their boldness; I think I never saw one of them daunted or embarrassed in my life by the great or the many, and neither did it appear like a holy boldness. But when some of them informed me how they were drilled in the Factory, I saw at once how they came by their boldness; I found that it was because they had so thoroughly learned their trade, in their own estimation, that they feared no one. For the information of those who do not know, I will just relate what I have been told by some of those preachers, if I may so call them, who have been through the Seminary. In the forepart of their studies they prepare their Sermons and deliver them to an assembly made up of their school mates and perhaps their teachers, until they have made such proficiency that they will allow them to come before a public assembly; but they must write their sermon and commit it to memory, and then the house or room must be prepared similar to a room that is prepared for a puppet show; a curtain is drawn across one end with sufficient room behind it for a monitor, who holds the written sermon while the apprentice or candidate for the Ministry stands in front with the congregation before him, when he with all boldness begins to deliver his sermon, knowing that if his memory fails him he can stand so close to the curtain that his Monitor can put the word into his ear without being discovered by the audience; thus he is drilled till he is thought sufficient to come out before the public, knowing "who is sufficient for these things." The above accounts for some things which are peculiar to Seminary Preachers. One is the boldness above mentioned; they seldom if ever preach a sermon without writing a part, if not all, and have it well studied or take it with them and read it off. Another things is they are generally more correct and connected than those who preach extempore. I have always thought that their sermons had no God in them; they are destitute of that spirit and power which is peculiar to the sermons preached by those to whom a dispensation of the Gospel is committed, and a necessity is laid upon them; and woe unto them if they preach not the Gospel, who instead of the Seminary, have no doubt been in the belly of hell until Israel's God brought them unto dry land again. They have such a sense of the greatness of the work, and of the awful responsibility that is upon them, that they dare not go on in any other name nor strength than the Lord Jesus Christ; and then the flock of God is fed with the sincere milk of the word, &c. Should I see such a preacher going to the heathen, I think I am ready to communicate for his support, but so long as the Seminaries manage as they do, I have no fellowship for them. And as for the Bible Society, in the way it is managed I have nothing to do with it. To give the Bible to the destitute without note or comment, is certainly commendable and right; but for members of the visible Gospel Church to be yoked together with unbelievers, or those who are without, in a religious society for the advancement of Christ's Kingdom is unscriptural, and every understanding Baptist knows it. As for the Tract Societies, I suppose my brethren would wish me to give my opinion in relation to them - and I am very willing to do so. The American Tract Society I think is Babylon in full - as Babylon signifies mixture or confusion; and certainly where five denominations are united as they are in that Society to publish Tracts, and a publishing committee made up of members out of each denomination, to examine the Tracts before they are published, and to publish nothing but what they will all subscribe to, who does not know that it is all hypocrisy and deceit. A Baptist that is really one could not stay there. To the Baptist Tract Society I will mention some objections. First, money gives membership and that throws it out of Christ's Kingdom; second, many of the Tracts are not true, and those that are, are painted so high that it spoils them, and yet they are called "winged messengers of mercy," which is anti-scriptural; and lastly, it finds employ for so many of those educated and efficient Gospel Ministers to peddle them, who, if they are what they pretend to be, ought to be otherwise employed; and if they are not what they profess to be,I do not wish to support them while they are running to and fro through the earth in the manner they now do. I cannot help those of my brethren who are tired with me on account of my present sentiments, unless I can be the means of convincing them of their error. I have no apologies to make, only that I am very sorry I have had so much to do with Anti-Christ's Kingdom as I have. May the Truth prevail till Christ's Kingdom is wholly separated from it. REED BURRITT."

"CALUMNY. South Westerlo, Nov. 24, 1835. BROTHER BEEBE:- Many of our friends have been very much agitated since my communication appeared in your 13th No. of Vol. 3rd, on account of a statement in that article relative to certain regulations at the Theological Seminary at Hamilton, N. Y., viz: "In the forepart of their studies, they prepare their sermons and deliver them to an assembly made up of their school mates, and perhaps their teachers, until they have made such proficiency as will allow them to come before a public assembly. Their sermon must be written and committed to memory, and the room prepared similar to one prepared for a puppet show; a curtain is then drawn across one end with sufficient room for a monitor, who holds the written sermon while the apprentice, or candidate for the Ministry, stands in front with the congregation before him; he then with all boldness begins to deliver his sermon, knowing that if his memory fails him, he can approach the curtain so near that his monitor may put the word into his ear without being discovered by the audience. Thus he is drilled until he is thought capable of appearing before the public, knowing "Who is sufficient for these things." Now, sir, when I published the foregoing, I had no idea that it would cause such a general ferment as it has. My friends began to enquire of me who were my informants? I have told them that Elder D. Corwin of Westerlo, N. Y., was one of them. Not long after naming him as one of my informers, I was told that he denied it, and said that there was no such thing practiced at that Seminary, and also went so far as to say that he did not believe that I ever thought he had told me so; and through his influence I am held forth to the public as having published a falsehood. Subsequently Elder Corwin has acknowledged, in the presence of a number of witnesses, that he did tell me the substance of the above, only with this difference - that the discourses delivered were not called sermons! Now, Brother Beebe, it is possible I was mistaken in regard to the name of that performance, as I had understood that the Seminary was considered a very sacred place - so much so indeed, that young men could there be prepared for the Ministry of the Everlasting Gospel, and that those discourses were delivered by those who were preparing for the Ministry - it was therefore natural for me to conclude that their addresses were upon the subject of religion, and would be called sermons. The above reminds me of a circumstance which occurred a few years since in Durham, N. Y. A certain man, a member of a Baptist Church, became disaffected with me on account of a sermon I had preached on the doctrine of Sovereign Grace, and said he would not come to hear me preach any more, nor let his family come; and that if he had a dog that would go to hear Burritt preach, he would kill him. However, after a few months he ventured to come again, and after meeting he said to me privately, I suppose that you have heard the report of my having said that if I had a dog that would go to hear you preach I would kill him. I did not say so, but I acknowledge that I did say, if I had a dog that would go hear you preach, I would cut his head off. REED BURRITT."


STEUBEN COUNTY

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 BIGALOW."

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!

SUFFOLK COUNTY

SOUTHOLD (SOUTHOLD)

(SUFFOLK COUNTY IS A SUBURBAN COUNTY ON LONG ISLAND)

"Southold, Suffolk Co., N. Y., Sept. 5, 1833. BROTHER BEEBE:- When your prospectus was first handed to me, (said I), "I wonder they are not discouraged sending their newspaper-religion to me." I had frequently received Baptist papers with solicitations to obtain subscribers, but I had uniformly found in them the mark of the Beast. I threw yours aside, under the impression that it was like all the others I had seen, not worth the attention of those who are called with an holy calling. But a few days after as I was passing through my house, as one of my family was reading the paper audibly, my attention was drawn to the sentiments advanced, which struck a string that vibrated to my heart, and created a disposition once more to read a religious newspaper, by which I found that which I had long desired to see, viz: that the visible church of Jesus Christ would resume her new Jerusalem platform, set up her banners in the name of the Lord, and stand fast in the liberty of the Gospel against all religious inventions of men. While viewing the dreadful declension of the Baptist church in general, I have often wondered why those who had not gone after the error of Balaam for reward (if there were any), did not openly withdraw their fellowship from all who had. I had no doubt however but that there were some who stood on the ground of truth, for God never left himself without a witness. But I did not think they were so numerous as I find by the "Signs of the Times" there are. I can assure you, Brother Beebe, that your paper came to us in an accepted time, and the communications from Brethren in different places, through that medium have been from time to time like the coming of Titus. We have waded through fiery trials, for five or six years past, and all caused by Baptist ministers, who have proved to be Wolves in sheep's clothing. About 18 months ago (the Lord having delivered the church from the influence of society religion, and set our feet in a large place where we could act independently, the church unanimously resolved not to receive and fellowship any minister to preach for us, nor any one into the church who should hold fellowship with any religious Society except the Church of Christ, and consequently we have had no preaching since, except Bro. A. B. Goldsmith, when on a visit here. Excuse the freedom I have used, although we are not precisely acquainted, I trust we are no more strangers and foreigners, but fellow citizens, &c. As a misrepresentation of our difficulties has gone out to all the churches in the New York Association, I propose, if the Lord will, to publish the facts, and with your consent, through "The Signs of the Times." Yours in the bonds of Brotherly love, ASA MAPES."

"Southold, Suffolk Co., N. Y., Nov. 28, 1833. BROTHER BEEBE:- The following narrative of facts relative to the late difficulties of the Baptist church in Southold, was written and included in a letter to Elder William Parkinson, pastor of the First Baptist church in the city of New York, who had already been informed of our former difficulties which arose in the fall of 1826, and continued until the Association of 1828, and as he had knowledge of our trials up to the spring of 1828, allusions and references to former transactions, intelligible to him and to those acquainted with our difficulties, from the beginning, would seem to require some explanation for those who have not before had knowledge of all the proceedings. Some time in the fall of 1826 appeared among us, a man by the name of Thomas Miller, from the state of Ohio (as he said), and bearing credentials from churches in that region, who was shortly ascertained to be a Campbellite, and is now preaching in this town for the Universalists. Soon after the commencement of his labors here with the Baptists, some of the Brethren discovered him to be a Socinian, and from thence our trials commenced, still he retained the confidence of a large majority of the acting portion of the church, and he being aware thereof, began more boldly to oppose the doctrine and faith of the church, urging an alteration of our church articles, alleging that they were not scriptural, that he did not believe them; that the church could not grow while adhering to such doctrine, &c., &c., our trials, and contentions continued and increased until by the good providence and grace of God, the Miller party (the adherents and advocates of Mr. Miller) agreed in his absence to take their dismission from the church; afterward repented and refused to accept their dismission and finally were excluded from the church, although they persisted in their rebellion and opposition to the ancient standard, and doctrine of the church, they still claimed to be the church and consequently two letters were sent to the Association in the spring of 1827. The Association appointed a committee to investigate our affairs, the committee came to Southold and fulfilled the duties required, and at the Association of 1828, it was decided that WE (not the Rocky Point, or Miller party) who stood upon the old platform, were the church, and placed us as such on their minutes.

INTRODUCTION. Until recently I have had no intention of submitting the following narrative to the public, but being assured that false representations have been made and promulgated, adding to the grief of many and some of my particular friends and Brethren, and also as Mr. James has reported and continues to report, that the Southold Church is dissolved and thereby attempting to stigmatize and lower down the character of the little few who composed that little church (adhering to the doctrine of their Fathers and sanctioned by the God of their Fathers) placed as aforesaid on the minutes of 1828, and because they chose to dwell alone and not to be reckoned among the anti-christian societies of the day, and because the truth I feel myself constrained to make known to those who love the truth the particulars of our difficulties, I am aware that I shall incur upon myself the curses of Mystery Babylon, but if by the exhibition of plain ungarnished truth, error is exposed so apparently that some of the dear children of God, who have wandered from their Father's house in the rubbish of anti-Christ's kingdom, may be enabled to discern betwixt him that serveth God, and him that serveth him not, my object and the desire of my heart will be attained.

Southold, Suffolk Co., N. Y., Feb. 19, 1833. RESPECTED BROTHER PARKINSON:- I have long hesitated whether it would be useful for me to answer your friendly letters, the one dated 1st Feb. 1830, and the other June 6, 1832; when I read your first letter it gave me inexpressible sorrow, not because it was bad counsel and reproof, coming from an enemy, but because it was wrongly applied and came from a friend whom I love in the truth, and the more grievous because you were under a wrong impression, and that from a man who I had previously been convinced, was not only aiming to destroy the old standards of the church in Southold, but was an enemy, and filled with prejudices towards you as well as me, and who has appeared to me to be the most deceptive, cunning, crafty man, with whom I have ever been acquainted. And now as I have concluded once more to write to you, I aim to inform you of many well known facts, and some, which until lately, I had never intended to relate; partly because I thought in themselves they did not deserve notice, and I did not wish to trouble you with them, and partly because I hate flattery, and dread the least appearance of it in myself. But most of all because that among the many evils which are in the world, and cause so much discord, that of tale-bearing stands among the first in my abhorrence, perhaps because it is so nearly connected with lying and deception, through which I have suffered so much for five or six years past; but I think a discerning mind will readily discover (in the sequel) that I am necessarily driven to defend myself with the weapons of truth against the cunning, crafty, deceptive insinuations as well as the bare-faced falsehoods of that generation that curseth their father, and doth not bless their mother; that is, that you may see (if you have confidence in my assertions) that he who has cunningly managed to install into you mind the unfavorable opinion which you have of me and the old church in Southold, is a deceptive character, and in consequence not to be depended on. There is one thing I wish you to keep in mind while reading the following narrative, viz: the proceedings and decision of the Association, with regard to the two parties, each claiming to be the Baptist Church in Southold. I shall first proceed to give you a short sketch of the situation of the church when Elder James came into the place. The church was at a very low ebb, so that there was no meeting kept but our monthly church meetings, there was not any difficulty in the church when he came, otherwise than being harrassed with the misrepresentations and false reports of the Rocky Point party, and now and then there would be a letter from that party, addressed to the Brethren at Sterling and Cutehogue, disclaiming (indirectly) any idea of our being a church, and sometimes offering to call a council and to abide the decision of that council, and sometimes threatening that if we would not comply with their requirements, they would injure us by making known to the public, &c.; professing at the same time great regret to be obliged to do so, when in truth they were and for some years had been trying to destroy the church, and particularly my character, by their false reports, in order to build themselves up. O, Elder Parkinson, if you had known the accursed spirit by which this party has been led for four or five years past, you would not have written to me as you did. But the church often informed them (both before and after Elder James came into the place) that she stood with open door to receive them, one or two, or more, who would give satisfactory evidence to the church of their christian meekness; and this the church was unanimous in, with the exception of one women, who never attended a church meeting after she was restored to the church, and who stood as an outlet to the church for about two years, and a tool for the Rocky Point party to work with, and for Elder James after he came here, and who ought to have been called to account for her not attending church meeting long before; was winked at on account of her husband's requesting to let her alone, hoping that she would see better of her own accord; but I was aware that she was doing the church an essential injury all the time she stood so; but it was evident that nothing would answer the purpose of that party and their counselors, but for the church to give up the idea of being a church and fall upon equal ground with them, and in so doing acknowledge that we were all in equal wrong together, (all which we could not in conscience do), and then the majority would have the power to build up just such a church, on just such ground, or faith as they wished for, which Elder James, by his cunning has partially done, and where then would the minority have been? They could not have joined them as you will see in the sequel. But notwithstanding all the bad council of Arminian Ministers from New England and private members of the same cast, who moved into the neighborhood together, with all the false reports and misrepresentations against us, and particularly against me, there were four restored to the church from the Miller party, and I believe if it had not been for bad counselors, that the christians among them would have now been in the church. I have already stated that the church was unanimous in their faith with regard to the spirit and form, through which they had ought to be received into the church, but all the blame of the refused of the church to submit to their request as above stated was laid to my charge. Hence to all strangers that came into the place, I was represented as one having a hard, unchristian, unrelenting and unforgiving spirit, (as you very tenderly hinted to me in one of your letters) and that the church as altogether ruled by me, and that they (the Rocky Pointers were very anxious for the cause of God, and to have all the old difficulties healed, and all be united again. Now is it not trying to nature? I have borne all this and much more, year after year, and said nothing about it except to a few confidential friends. Oh the deception of the fallen unrenewed heart, "who can know it," and who can know the effect but those who have experienced the like; I have thought I could have borne it all if it had not been for the effect which it had upon the church, not to turn them against me, but to dishearten and discourage them, insomuch that they could not keep up the worship of God on the Lord's days. Hence the discipline of the church in a great measure relaxed and consequently barrenness and unfruitfulness appeared to be growing upon the church; on that account I felt myself sinking in my spirits more and more, until I was under fearful apprehensions, that for our ingratitude as a church, in our not remembering our great deliverance from the Miller influence and neglecting to render that praise and thanksgiving to our deliverer, regardless of the enemy in acts of obedience to his will that the Lord was about to spew us out of his mouth. I often mentioned it to the Brethren without much, if any effect, and finally after groping along with but little prospect for perhaps the most of a year, I concluded it was best for me not to be forward in any business in church meeting, but to let others go forward, and stand myself simply on the ground of submission with but little if any hopes for anything better for the church, otherwise than the circumstances of our expecting a Minister from that quarter where our trials were understood by some. Thus, I have given a very brief relation of the situation of our affairs, when and before Elder James came into this region. I think we might have had good reason to expect that the Association, which had took upon them to look into our affairs, and in the end pronounced us the church, declaring that we had ought to have a place in their minutes, and accordingly placing our names there, and also the Mission Society connected with it, into which, we the church had cast our mite, would have sent a minister to help us. But, alas, when Elder James arrived at this place, we soon found that his aim was not to build up the church upon its old foundation, but to pull it down; hence, he took no notice of the church as such, but went directly among the Millerites, who were excommunicated members, made his home at Mr. Truman's (who is one of that party) and spent the most of his labors among them, and asking those to pray at the close of his meetings, and fellowshiping them who were excommunicated from the church, which he was sent to assist and build up. This appeared to us a paradox indeed - I inquired of Elder James, the propriety of his asking one to pray who was excluded from the church - he died that he did, but said that he was in the habit of asking in general terms some of the Brethren to pray, and that he was not accountable for who it was, and that he did not come here to take sides with either party, but to try to get the parties to settle their difficulty; at other times he would say that he had not found any church, that he did not know any church in this place, and that so long as there were two parties, we could not be built up, but that we must go down, and so he went on, not appearing to take any more notice of the church (as a church) than he did of Presbyterians or Methodists. He was told at different times that there was not any particular difficulty in the church otherwise than a low state and discouragement, and that we had hoped that if the Association would send a spiritual minded skillful minister, that it would be a means of the encouragement and prosperity of the church, and also that we thought it was the minister's duty to labor in the church, and to administer the ordinances, and that those who were without (if they had any life) when they saw the church walking in her church capacity, would probably unite with it. But he would frequently say, That he could not break bread to us as we then stood; that the first thing to be attended to was for the two parties (meaning Miller's party and the church) to settle their difficulties, and intimating that his business was to preach the Gospel; and that if there was no prospect of the two parties coming together, he should leave the place, knowing that he had got the affections of most of the church, and was received as a good preacher by most, if not all others; things went on this way for a long time and the church sinking lower and lower, until I was almost lost in astonishment, taking into view what had transpired with the church and Association, relative to our affairs. Sometimes, I was nearly ready to believe that it was a contrived plan of that society which sent Elder James here (or of some of them) and at other times I attributed it to an uncommon thirst in him for popularity and to build up a church for his own support in one place, and also to a want of understanding of the government and discipline of the church of Christ; but some of the Brethren (although they were fed with Elder James's preaching) were grieved by his fellowshiping excommunicated members, but perhaps for want of better understanding of the rules of discipline they would try to overlook and get along with Elder James, and attribute it to the cunning of the Rocky Point party, but it plainly appeared to me, that whatever might have been the case, Elder James was determined to destroy the church which the Association had approbated and publicly acknowledged, but as I had already passed through such scenes of trials, and had to bear the brunt I dreaded another contest, and as before stated, had made up my mind to stand simply on the ground of submission, and most of all, because I feared the Lord had left us to the wish of our enemy. I concluded to let Elder James do what he pleased, not to interfere more than to speak my own mind occasionally, and after a long time I observed to him again, that I thought it was the duty of the man who was sent to assist the church to be more active than he had hitherto been. Said I, you have been in the place a number of months, and you have not attended any church meetings nor taken any notice of us as a church (or to the same import and much more). He said he had not had any invitation to attend church meeting. I said that I did not wish to dictate him or the church, but that I should be glad if he would request the church to appoint a church meeting, to give Elder James an opportunity of inquiring the reason why we were not more active, etc. This he readily fell in with, and after the lapse of one month or two, (and it was evident at the meting) after he had got his cunning crafty plan laid to his mind, he requested the church to appoint a meeting, which they did, and there and then this sister attended for the first time, after she was restored to the church, who I have observed was an outlet or a tale-bearer. It would be almost endless for me to undertake a minute detail of the circumstances attending, what I wish to bring to light; therefore I must cut short, and only say, that instead of encouraging us to walk according to our covenant engagements to the Lord and to each other - the most of the time was spent by Elder James persuading and driving {and threatening in case of failure) us to give liberty for S. Webb to join what is called a Temperance Society; this was the first time that there was ever a word of Temperance Society mentioned in church meeting to my knowledge, and that same Brother, S. Webb, had acknowledged to me (before Mr. James came into the place) that it was a breach of one article in our Covenant, and had taken his name from that Society, and had given it up, not willingly, but he said on my account; but I believe because I told him that I must carry it before the church, and that after I had for months labored with him, persuading him to carry it before the church and examine the subject in church meeting; but he knew that it was contrary not only to our written articles but to the faith and view of all the Brethren unless it was that Sister which was the outlet, and if it had not been for Mr. James, I presume it never would have troubled the church to this day. I went to this meeting resolved not to oppose the proposition of Mr. James, even if they were for the church to fall upon equal ground with the Miller party, but to leave my Brethren to their own voluntary judgment - that Mr. James might know their mind without mine; but I had no expectation that he would introduce Temperance Societies, and he would say that S. Webb introduced it, I will grant it, but it was the contrivance of Mr. James, when he put the question, "Will you give Bro. Sandy liberty to join the Temperance Society?" I declined to answer, but soon observed that I would submit it to the Brethren, under the impression that they would be all against it, but did not consider the effect that the presence of the great Mr. James, from Wales, would have upon their minds, neither the weight which my shoulders had borne, but I very soon saw to my sorrow, and repented in dust and ashes. I saw I was snared with the words of my mouth. Mr. James persuaded and drove the thing for most of the afternoon, telling them that it was not contrary to our covenant (but it has been proved and now appears that our articles and covenant are contrary to his mind) and intimating that the church must go to nothing if we continued to stand so stiff, and also, if we would not submit to such requisitions he should leave the place; the truth of it is, Mr. James was determined on one point from first to last, and he had intimated to me repeatedly, that if the two parties would not unite together in one, and also submit to (what I call) society Religion, he would have nothing to do with us as a church, but to return. After a long time he got them to give consent, directly or indirectly, for Sandy to join the Temperance Society, but much against the minds of the greatest part, and then he put another question, viz: can you go to the Communion Table with him, and after they had hesitated for some time, I observed that I could not have an inward fellowship with him so long as he possessed the mind which he appeared to have, whether he joined the Temperance Society or not, for he had appeared to be as barren as the fruitless fig-tree ever since he had been infatuated with that Society, and after a long time persuading, they answered in the affirmative, and then a letter from the Rocky Point party was read - the contents of which amounted to about the same old proposal, or request, i. e., for us to give up the idea of being a church, and all unite together. After Mr. James had made some proposition for answering their letter, and for another church meeting for the Rocky Point party to have an opportunity of meeting with us, we dispersed, but not the least appearance of Mr. James wishing to build up the church upon its old foundation, in all this long meeting, but to the contrary. I came home with a heavy burdened heart, not on accouont of what Mr. James had said or done, for I had long seen that nothing but the total destruction of the Old School would answer his purpose; but because I had myself done wrong and cast a heavy burden on some of my Dear Brethren, in saying that one word, that I would submit it to the church, i. e., the question, "Will you give Bro. Sandy, liberty to join the Temperance Society." After groaning under the burden for a week or two, I made up my mind to make a confession to the church, which I did, as follows: I told them I had done wrong and wounded my own conscience, in submitting a matter of conscience, without giving to the meeting my mind upon the matter - but as I had brought the burden upon myself, I would bear it as my own burden, and go along with them if they could with me. They said they could, and that they thought it was proper for me to do so, (that is, to bear my own burden). Mr. James being present, gave his mind with apparent pleasure in accordance with the church. But to return to the appointed church meeting above mentioned, where Mr. James professed to have been convinced, that the church was right, and that the Rocky Point party was wrong; he then appeared to be altogether with the church - this was the only time that Elder James ever deceived me, then the time drew near when he must attend the Association, and give an account of his stewardship. He had not yet brought about his purposes, neither had he time to do it before the Association set, and therefore, there were none to assist him, or recommend him to the Association, but the church - and they in view of his past conduct could not render him any service in that respect; consequently he professed to be fully in favor of the church, altogether convinced as above stated; he appeared to be entirely satisfied with the standing of the church, and decidedly against the conduct of the Rocky Pointers. He agreed to break bread to the church the second Lord's day after that. He did return from the Association and appeared to be very anxious for the church to express their mind in a letter to the Association, whether they wished for him to continue on Long Island or not. He also reminded me that he had heard me say, that I had some thoughts of writing once more to Elder Parkinson. he repeatedly urged me to write, I did write, and I wrote according to the impression I then had, I verily believed that Elder James was honest in his profession, or prejudice from the representation of the Rocky Pointers, and others perhaps before he came into the place, but mostly to a lack of understanding the government and discipline of the church of Christ, and this may now in a degree be the case, for surely no one that ever saw God's building the beautiful situation of Zion, with all the rich provision which was given in the will of the Father, treasured up and reserved in covenant engagement in Jesus Christ the only Saviour, and the only Lord and Law-giver, and which provision to be all the laws and rules of Government, all ordinances, all the doctrine of the Gospel which comprehends completely the revealed character of the Great Eternal I AM! and which are brought to light and made manifest by the glorious appearing of our Lord Jesus Christ; for the heirs of promise, for their growth in grace, and in the knowledge of the true character of the Lord Jesus Christ, for the nourishment and growth of the body, for the edifying itself in love, until we all come to the perfect stature of (not as it is generally expressed in prayer, "men and women," but a man, &c. I say, could any one having thus realized, conduct as Mr. James has conducted in our affairs; with regard to his preaching I never heard him preach any thing contrary to truth, and when I used to hear him I called him a good preacher, but I have not heard him much since he came from the Association in 1831. But I return to the narrative - when he returned from the Association in 1831, we expected to have the Communion - I mean the old standard - but Mr. James never said any thing to me about it after he returned, until I went to the church meeting which was the day before the the Lord's day which was appointed for the Communion, and which was some weeks after he returned from the Association, and when I came to this church meeting I was entirely innocent and ignorant of any thing that could break the peace of the church, neither any suspicion, except that I thought it strange that Elder James had not mentioned it at any time to me about the Communion, or anything relative to the church, but I found that Mr. James and those who were his tools, had met at Father Harris's at an early hour; they were conversing very engagedly before I went in, but when I entered there was a silence for a time, at length Father Harris observed to Elder James as follows, "Ask Bro. Mapes, what the thinks about it." This appeared to put Elder James to a nonplus, but after a while he recovered himself, and observed that they had been conferring whether it was best to have the Communion on account of their being so few that knew of it. Now Mr. James at his own request, had the Communion season appointed the second Sunday after he returned, that he might have an opportunity to see all the members, (now suffer me again to digress). Mr. James objected to the Communion on account of the members not knowing of it, when it appeared afterwards that he had been to the most of them, but said nothing to them about Communion, (as I have ever learned,) but to notify them that the church was to meet, and to some he intimated a dissolve, and to some others he said that they were about to let all the difficulties go and begin anew. Now it is evident that not one of the old standard understood what they were going about, and perhaps Mr. James did not mean they should. I had scarcely time to observe that I did not know that our being few ought to hinder Communion, but if the Brethren thought best to postpone it until more or all could be together, I would not object. Upon this, that disorderly sister (sometimes alluded to in this history) broke out upon me in a very unchristian and abusive manner, declaring that she could not fellowship me because I could not fellowship Temperance Societies, &c.; this wounded my feelings, because that to which she alluded was settled at a former church meeting, and I had agreed under the approbation of the whole church to bear it as my own burden - it is evident that Mr. James was at the bottom of this transaction, for she appeared to have her faith and confidence in his wisdom, and it can be proved that long before that time, yea, before he went to the Association in 1831, that he said he meant to dissolve the church. On the morning of the next day, I went to see this sister, and when she was aside from the family I introduced the subject, by telling her that she had hurt my feelings the day before, &c., and was about to explain to her, that the matter was settled in a previous church meeting satisfactorily to the church and to Elder James, and that too before he went to the Association, but she broke out upon me in a boasting and arrogant manner, so that all the house could hear (one of their boarders came in), saying that I had ruled the church long enough, and telling me what this and that person had said about me, and said she, "I will never go to another church meeting, and Elder James says, that he shall not break bread to the church, and Sandy said that he should not come any more to church meetings, and there is a number of Baptists from New England, moved into the place who cannot join the church so long as things are so, &c." Now from what I have heard of these Baptists who have moved into the place, they are popular Arminian Baptists - although I got neither satisfaction nor reconciliation between the sister and myself, yet I learned from the conversation together with the proceedings of the day before in church meeting, that Mr. James had deceived the church in professing to be in union with them, and that when he agreed to break bread to them, he never intended so to do; but he had determined to destroy the church, and then in professing a wish to build up the church he intended only to get the church to recommend him to the Association. (If inspiration has cvursed the deceiver and all his justifiers, let the redeemed of the Lord say, Amen.) I have had no fellowship with Mr. James since, and that is nearly two years ago. I returned to my home resolved not to oppose, but to watch the course Mr. James should pursue, and at the return of the month when our church meeting should be, I went again, not expecting any meeting and there was none; but our Brothers and Sisters Harris came together, and appeared to be entirely unaware of the plan which was laid, and of what was going on by Mr. James, and the Rocky Point party. I did not explain my apprehensions to them on this subject, but just as I was coming away, Brother Silas Webb came running from his Store to meet me, and said he had just learned I was in the place, and said he, "What shall we do - it will not do to have things so, there is a number of Baptists moved into the place, who want to join the church, and they cannot as things are. I think (said he) that we had better have one more meeting and agree upon something, if we can not agree to walk together, we had better agree to dissolved." This was the first time that any one said anything to me about dissolving; now as I had already made up my mind to stand on the ground of submission, I replied to him as follows: I will submit to anything which the church wishes with the exception of one thing, and that is the rights of my own conscience before God (or words imputing the same). I also assured him that whenever he would inform me that a church meeting was appointed for that or any other purpose I would attend it. I came home, which as you will recollect is about eight miles from Sterling, and neither said or heard anything about it, until about six weeks after, when I received a billet from Brother Silas Webb, informing me that a church meeting was appointed at Father Harris's, for the purpose of trying to regulate our affairs, except, I once in the time, asked Mr. James if they expected to dissolve the church. He appeared to not know or care much about it; he said, however, that he heard the thing mentioned. When I attended this last church meeting (which is commonly called dissolving meeting), I suspected the Baptist church was coming or had already come to a close, for I was well aware of the determination, deception and ingenuity of the man who was at the helm of these affairs, and I was also of the opinion that the Lord had withdrawn his saving influence from the church; therefore I was and had been waiting to see, and standing on the ground of submission, what would become of the city. At the same time I was well aware that if they could see the deception of their leader, and where he was leading them, that all the old members (I mean those who never followed Miller) would flee from him as from a deadly poison, but I had no confidence in anything that I could say in counsel if it were in opposition to the counsel of Mr. James, for he was leading them steadily on with his object, it being entirely out of their sight as will presently appear. My convictions being thus at this time, I fully resolved to keep my own feet straight, or in other words, maintain a good conscience between my Lord and Saviour, and my own soul. Now I shall endeavor to give you a minute and accurate account of the conduct of the meeting; after the meeting was opened and business commenced, I proceeded to communicate what was in my own mind, and to discharge my duty for myself and not for another. I advised in the first place, that whatever should be done at the meeting might be done in moderation and candor (for I dreaded any addition of abuse to that which I had formerly received) and stated that I would submit to anything they desired with the exception of the violation of my own conscience (or words to the same amount). And when they proposed to dissolve the church, I remarked, "It appears that the life, and activity, an union of the church is already dissolved, and it appears that the Lord has forsaken us as a church, and if so our legal obligations remain only to be dissolved, and if it be really so, we had better dissolve than to have a name to live while we are dead. And, said I, I do not wish to hold anyone who desires to dissolve their legal obligations with me, but (I added) the church cannot dissolve, unless every member will agree. When I covenanted with my brethren before God, angels and men, I did it in good faith, I considered it a good cause and the only pathway of the christian's duty; I enlisted for life, and I consider the cause as good now as I did then. And I neither wish nor see any just cause to be released from my covenant obligations in it; yet I do not desire to bind the Brethren against their minds, or to be united by legal obligations; therefore it was that I said I would submit to dissolve with all who wish to dissolve with me - but if there is one or more of the brethren here or elsewhere (for a number were not at the meeting) who wishes to walk with me according to their covenant engagement, I am bound to walk with them." But I did not expect at that time that there would be one who would have strength and confidence enough to bear the Cross, yet I made these statements to them for the purpose already mentioned, that I might have a plain and straight path to walk in, and also, that Mr. James and others might not have reason to blame me for what they did themselves.

TOMPKINS COUNTY

ENFIELD (1836)

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, Tompkins 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."

WAYNE COUNTY

FIRST CLYDE & GALEN (1838)

The First Primitive Baptist Church of Clyde and Galen was organized by about 34 brethren and sisters, in the presence of Elder W. Brown, on September 13, 1838. The circumstances are described in a letter from Elder Luke Morley, as follows: "Dear Brother Beebe:-It has often been in my mind to write to you, but a consciousness of my inability has prevented me hitherto. Our brethren, however, wishing to be known to their brethren through the Signs of the Times, requested me, at a church meeting, to inform you of some of the tribulations we have passed through. I emigrated to this country from England, in the fall of 1830, and located at Palmyra, in this county. In the spring of 1831 I had an invitation to visit a few brethren at Clyde, who had been formed into a church some years before, but were then greatly scattered, and were as sheep that had no under shepherd. They unitedly invited me to come and reside with them; and in June, 1831, I removed with my family to this town. The church had been almost indistinct. A few praying souls met together in a school house, and they nominally maintained a standing in the Cayuga Baptist Association, although they had sent neither letters nor messengers for some time. Soon, however, they began to creep out of their holes and corners, and our covenant meetings became very interesting. The church wished their visibility again to appear, and as the Ontario Association was most convenient, we united with them. When our first letter was presented we numbered sixty; this was in the fall of 1831; in 1834 we had increased by baptism and letters to one hundred and nineteen. Our school house had become too strait for us, and we removed into a large store room; this also became too small, and the church set about erecting a meeting house. A friend gave us a piece of ground in a very eligible situation, and we soon met in a neat brick house. We had good assemblies, and peace and harmony were among us. But alas! the poet saith, truly, "We may expect some danger nigh, When we possess delight." Our meeting house was no sooner finished than our troubles began. The convention had for a long time wished to put their broad hand upon us. Of this organization, I had been very jealous, and had closely watched its movements from the period of my first acquaintance with it in the associations. I saw that its tendency was to undermine the independence of the churches, and I cautioned my brethren against it, and am happy to say, that while I was their pastor we never acknowledged them by pecuniary grants. As individuals, the church excluded their liberty; but as a body we could not concur in their human devices, and would not allow them to introduce among us what they called their book of benevolence. They wanted me to recommend the Baptist Register, but I could not recommend a publication that was recognized as the organ of the convention. I was constantly teased by their agents, who with one or another manoeuvre almost distracted me. This, however, worked for my good; it led me to prayer and meditation on the scriptures, especially the Acts of the Apostles and the Revelations, that I might see in what age of the church we were, and all the light my God was pleased to give me I gave unto the church. I was one evening much cast down in my mind, and walked out alone, pondering on these things, and almost doubting whether I could be right with so much talent against me, and I seemed to be alone. I could arrive at no other conclusion than that if I went with them I must give up the scriptures and my own experience, which I could not do. I therefore, resolved I would bear my feeble testimony against what appeared to me to be contrary to the word of God, and leave the event with him. The next morning, being still cast down in mind, a brother called on me with a few numbers of the Signs of the Times, which he had obtained while on a visit to the eastern part of the state, and had brought me, thinking I would like to read them. I perused them, and truly they were like cold water to a thirsty soul - I thanked God, and took courage, for I was not alone: I have been a reader of the Signs ever since, and have no desire to be deprived of it.

Many of our older members moved west, and their places were occupied by others from the east. These new ones soon began to trouble us about the Convention, (for that is at the bottom of most of the division in the churches;) they began to sow the seeds of discord among us, until at length the roots of bitterness appeared, and some who but a little while before would almost (if it had been possible) have plucked out their eyes and given them to me, were now ready to pluck out my eyes, because I could not see any beauty in their Babylonish inventions or human traditions, and would not consider them of equal importance with the revealed will of God. After much exertion, these false teachers found means to beguile the deacons; and those who had been foremost in their professions of love to the pure precepts of the Bible, now ran with itching ears after old wives' fables, and the devices of human wisdom. I requested them to call the church together, and I would abide the decision of the majority relative to remaining among them: this was consented to, but when the church came together the deacons refused to let the vote be taken, for in canvassing they had found a large majority of the members who approved of my course, and wished me to remain. The church could not again be called together in a general attendance after they had been thus mocked. Thinking finally the cause of God would not be furthered by remaining among them, after what had passed, I requested and received a letter of dismission. The time had now come when they would not endure sound doctrine, but after their own lusts heaped to themselves teachers, having itching ears, and turned away their ears from the truth unto fables. They secured the services of a moral lecturer, who told sinners to make their peace with God, and get an interest in Christ and they would be saved. He was but a yearling, however, and his ministry afforded evidence that the church who starves the shepherd that feeds the flock shall find a shepherd who flees the sheep. After I had left the church about a year, (for I did not leave the village) some faithful brethren and sisters, to the number of thirty-four, who had made up their minds not to go any farther with the church which had gone from gospel grounds and become New School, to all intents and purposes, wished to organize into a church, and on the 13th of September, 1838, a new church was formed in presence of Elder W. Brown and some brethren of the Old School Baptist Church in Phelps, called the First Primitive Baptist Church in Clyde and Galen. Since we have taken up our travel we have had two added by baptism, and several have been received from other Baptist churches on relation of their experience, for we do not acknowledge the New School to be on gospel ground, and consequently cannot receive them by letter.

SODUS, SODUS

The following is an account published in the Signs of the Times, regarding the Church at Sodus, New York: "Dear Sir: A council was called on the 3rd Wednesday of January, to sit with the First Baptist Church in Sodus, New York, to publicly set apart Bro. Ezra Chatfield to the work of the gospel ministry, and after hearing his christian experience, call to the ministry, and views of doctrine and discipline, agreed to proceed in the following order: Preaching by Elder William W. Brown. Ordaining prayer by Deacon Sloan. Charge and right hand of fellowship by Elder W. W. Brown. Concluding prayer by Deacon Salisbury. Hymn and benediction by the candidate. WILLIAM W. BROWN, Moderator. JAMES HOPKINS, JR., Clerk. Some of the brethren of the council wished that a brief statement of the trials of this church has had to pass through, should be sent with this account to the Signs of the Times, and in compliance with their request, the following is submitted: Some ten years since, a system of mismanagement was begun in this church, in the way of government, leaving the word of God, and resorting to expedients, which, after being followed as far as they would go, at length left the church in a distracted state and without a minister, many appearing not to know what to think, where to look, or what to do. In May 1844, the church, without a dissenting voice, resolved to call Elder William W. Brown to preach to them part of the time. He answered the call by requesting the church and society to meet him on a subsequent Saturday: on which day he stated fully what his views and standing were, and afterwards asked, Do you wish me to preach tomorrow? and no one manifested any objection. The next day, after preaching, he asked the whole large congregation to express by rising whether they wished him to come again, when all, with very few exceptions, (and those, as far as we could judge, not interested either way) signified their wish for him to do so. He continued to come for some time; but, in the interval, some few individuals, without consulting the church, invited another minister to come and break bread to the church. In September following, the church did not send a letter or messenger to the association. When the association met, she, contrary to her constitution, dropped the church from her minutes. The church, at her next meeting, resolved that, as the association had dropped us without calling on us, or giving us a hearing, we held no fellowship for them, or any of their inventions; but, enquiring for the old paths, we heard a voice in the word, saying, This is the way, walk ye in it, &c. The church, under these circumstances, resumed travel as an independent body. After some time they found it their duty to exclude three members from their fellowship; and in the summer of 1845, these, with other assistance, went round (but did not ask the church) to many members, and prevailed upon them to sign a call for an ex parte council. That council met, and a bystander would have supposed its only object was to prove Elder Brown had deceived the church, by representing himself as a Regular (i.e., a New School) Baptist minister. We have before shown that his very first act was a full declaration of his views and standing. They would not, however, permit him to defend himself, or cross-examine witnesses brought against him. The council then gave them fellowship as the "First Baptist church in Sodus, notwithstanding any exclusions that had taken place," although we had been a majority in every church meeting, and were then, no doubt. The council publicly advised our opponents to make an agreement with us for the meeting-house. They never did this; but threatened to turn us out of possession. In the winter or spring of 1846, they called a society meeting; which resolved that the time should be equally divided between the two parties; and both parties gave at least a tacit consent. That agreement we never have violated; but in the spring of 1847, our opponents (and, we have no doubt, stirred up by foreign influences) without consulting with us, held a series of meetings purporting to be society meetings, in one of which they took full possession of the property. In another, purporting to be held for the purpose of giving the property to whom it belonged, they gave it to themselves, saying that if we had any rights we must resort to the law and show them. Accordingly, in July 1847, when, by our regular appointment, we went to the pulpit, their minister, Mr. Jones was already there, and refused to give it up, saying, he was advised to that course by all the ministers of the county! In consequence of these things, the church has resolved that it would be inexpedient to appeal to the law of the land, although we feel confident we have a good legal and moral right; but we appeal to the court of heaven, praying that they may not prosper in iniquity, but that the judgments of God be upon them until they restore that which they have by violence and wrong taken away. Throughout the whole of their proceedings, our opponents have exhibited a studied effort to hold us up before the public as offenders, but at the same time to withhold from us the opportunity to defend ourselves. Yet, notwithstanding all the calumny, reproach and misrepresentations which have been circulated far and near, we have enjoyed more peace, comfort and union with one another, than we did for years before our separation from the old leaven. This is as brief a statement of the case as we could well make; but it is impossible on paper to convey an idea of what we have passed through. Those who have passed similar scenes may conjecture. Yours in bonds of the gospel, EZRA CHATFIELD. JAMES HOPKINS, JR.

APPENDIX I.

AN ALLEGORY.
BLACK RIVER BEAR HUNTING.

FOUND ON THE HIGH ROAD,
IN THE VICINITY OF LEWIS COUNTY, NEW YORK.

DEAR BROTHER:- I must give you a short sketch of an event that took place with us between the years 1824 and 1834. There was a Bear, we thought, that did much damage among us. At broad day light he came among our Sheep and Lambs, and made such havoc among them that it appeared as though he would devour the whole flock, and you know that Sheep and Lambs require a great deal of looking after; and hence, the importance of having a Shepherd, however early in the spring we were very much hurried about our Spring-work, not thinking but what our Sheep and Lambs were strong, and that they could keep out of the way, till he had actually come among them and feasted his ferocious appetite on the blood of the Sheep and Lambs. Now there were in this country five men, whose occupation was to look after Sheep, and they were Brothers; I will give you their names: Keen-eye, Faint-heart, Self-will, Sym-pathy, Love-all. We concluded we would call one of these men whose name was Keen-eye, to look after the Sheep and feed them, and also to find out the lurking places of the Bear, and he had not been with us above an hour, so remarkably keen was he, before he saw the Bear bounding along towards the Sheep with his mouth wide open, ready to devour.

Keen-eye immediately stepped in between the Bear and the Sheep, with a drawn sword in his hand, and other implements of war, ready for the battle, with a full determination to kill the Bear or die on the spot himself, and just as he was ready to wield the fatal blow, his Brother Faint-heart, came as with an Eagle's wing, and cried out, "Hold! hold! Brother, you must not kill; it is contrary to our Father's command," "Thou shalt not kill." Keen-eye stood amazed, to think his Brother should apply the command in such a manner as to try to prevent his killing the Bear, but he remembered his Father's command, which was, not to flee in time of danger (John 10:2), thinking that if the case would go hard with him, that his Brother would assist him, or at least would not leave him to suffer and be torn to pieces by such an enemy to Sheep and Lambs, but instead of helping his Brother to kill the Bear, he took out his trumpet and called his other three Brothers to apprehend and bind their Brother Keen-eye, for attempting to kill in any case. These four Brothers, as I have told you before, were Shepherds, and had Sheep under their care - here I must remark to you, that Faint-heart, the oldest Brother, was holding some alliance with animals that dwell in dark places, where none can come but those that can see in the dark, and these animals can see in the dark by the reflection of each others hair, painted by the mud of human invention, and while Faint-heart saw that he could not prevail on his Brother Keen-eye to leave the Bear, and let him live among the Sheep and Lambs, there was now no time to be lost, seeing that Keen-eye was determined to clear every Bear from among his flock. Faint-heart told his Brother the whole story how hardhearted their Brother Keen-eye was, to kill all these poor Bears and indeed some of them might be Sheep for what he knew, I tell you something must be done, and I want that we should be all agreed, you know that I am your oldest Brother and always felt much for your welfare as Shepherds, I know that you will listen to me, and now, Brethren, what shall we do to this hard-hearted wretch, Keen-eye? Love-all said, "we shall now consult together what measures we shall take to put a stop to that fellow, for he is too bad to kill all these poor Bears without consulting us beforehand." Faint-heart stood up and said, "Brethren, I perceive that your minds are all to the same point." Self-will said, "Brethren, I should like to have our youngest Brother Sym-pathy, to tell us freely what he can do in this case." Sym-pathy arose and said, "I will tell you what I can do, I have a large quantity of dust and sand in my pocket, I will throw it into the eyes of the Sheep, and then they can not see the sword that our Father did give to Keen-eye, and then the Sheep will be mad with Keen-eye, and they will rush upon him and bind him, and deliver him up to us, and our tribunal will according to the rule of our court, shear his head, and pull his keen-eyes, too." Self-will said, "I do approve of the aforesaid measures, but we must be careful in the choice of jurymen, and we must have him tried by the new Statute, for if we let him go with the small punishment of the old Statute, that is, to have his hair and eyes pulled out, his hair will grow very soon, and he will go about and kill Bears again, and not only so, but he will tell the family, and his Father who is always very fond of him, calling him his Son Joseph, and you know, his Mother is a Queen; and now Brethren, I tell you his tongue must be cut off, or else the Queen will know about it, and then there will be no chance for Bears and Sheep to live together; as it is promised in the Great Book that it shall be before the end of the world, although the above is not the promise, never mind that, let us gain our point, Away with him!! away with him!! he is not fit to live, our Father we know has given him one of the best spying-glasses that ever was, he can see far and near, if his Ghost will not trouble somebody, it is a wonder to me." Mr. Faint-heart said, "I move for a warrant from Esq. Par-tial. Second that move." All agreed, and Keen-eye was apprehended and brought before Esq. Par-tial; the Warrant was got by the oath of Faint-heart, and no evidence admitted but the three aforesaid Brothers. Esq. Partial read the Warrant as follows, viz:- "Mr. Keen-eye of the city of Zion, Christ St. No. 12, goes about with a sword in hand, with an intention to kill and destroy all peaceable Bears that he can find. Sworn at my office, January 24, new style." Old Judge Bribe, was in the office, and he begged leave to speak, the cry-man said speak, Judge." "Mr. Keen-eye, you are not worthy to live, we know, but will you to save farther trouble, leave the country?" Now, Sir, at this very time there were other Shepherds from a distance, the name of one was, I-must-speak, and he was a valiant Shepherd, the other's name was Mr. Hearken, and I think, Sir, a man with half an eye might have seen the looks of Self-will, as soon as Mr. I-must-speak arose up, and he said but a word. Finally, Sir, these four shepherds, seemed to be willing to select the jurymen themselves. And so it was, Mr. Faint-heart, as he was the eldest, was passing from South to North, could call all jurymen in his way, and so could others, even Mr. Love-all could do his part with the other two Brothers. After the said Warrant was read, and much talking and winking by Tender-heart to Esq. Par-tial, together with the advice of Judge Bribe. The prisoner, Mr. Keen-eye, was asked whether he "should deny the indictment" - to which Keen-eye replied, "As for the advice of Judge Bribe to leave the country and save the expense, I reply for as much as I regard the Statutes of my King, from whom I receive daily supplies and strength to wield his sword you see by my side; I utterly refuse leaving the country, and second, as to the indictment, (said Keen-eye) I think it to be an honor to acknowledge the facts contained therein." By this time you must know there began to be quite a stir, and said Self-will, "we must have a Jury." Said Esq. Par-tial, "you say we?" Mr. Love-all winked to Sym-pathy so they stepped aside, while in the absence of Love-all and Sym-pathy, Mr. Tender-heart replied, "May it please the court, my Brothers Self-will, Sym-pathy, and Love-all, have an interest in the result;" and said Esq. Par-tial to Keen-eye, what say you to having a Jury? Keen-eye said, "I am not acquainted with such a Court, it must be that the old Statute has been revised." here Mr. Keen-eye offered to present the Laws of the land, with the ancient Seal, but Esq. Par-tial said, "Mr. Keen-eye, we have a right to act in such a case as the one before us, without law, as you have acknowledged of plead guilty to the indictment." Mr. Love-all said, "May it please the Court, we plead an adjournment for some days, as we wish to select the best jurymen that we can find from South to North," and so it came to pass, the day of trial came on, and the whole Jury - it seemed that Mr. Faint-heart had been tending Sheep where there was another Shepherd whom he saw every Moon, and he said there is a Shepherd's Court not far from us soon, -- "Well," said Mr. Love-gain, "I have business in that quarter, and it is ten to one if they do not call me to sit on the Jury," -- so Esq. Par-tial called the Court to order, then stood up the Cryman and said, "The jurymen will take their seats," so they all sat down. "You will answer to your names. Mr. Man's-wisdom, here! Mr. Herds-man, here! Mr. Please-all, here! Mr. Love-gain, as you are present, you will take a seat with the Jury." Mr. Tender-heart smiled as he remembered what was said a few days before - the Crier said, "Here is a Mr. Add-nothing, he will be seated with the Jury, (may it please the Court, said the Crier), the jury are all here." Mr. Side-man, the Clerk, sware the Jury. Jury come forward - you do promise to try this cause now pending between Keen-eye, Defendant, and Faint-heart, Love-all, Self-will, and Sym-pathy, Plaintiffs, and a true verdict give in favor of the Plaintiffs, according to the new Statute. Jury sworn and empaneled. The Jury will now choose a Foreman: let Mr. Love-gain be Foreman, and Man's wisdom, Scribe. All agreed? Ready for trial?!! "Silence in the Court," said the Crier; whereupon Mr. Self-will opened his own cause, viz: "May it please the Court, and Gentlemen of the Jury - the cause to be opened for investigation before you has been of long standing; your patience therefore is solicited, the root of difficulty is quite remote and very bitter to me. I shall therefore only notice some of the branches. This prisoner at the bar, Mr. Keen-eye, has for some months past been very troublesome, as you will perceive by his indictment, which we shall enlarge upon, and if possible, give it another coloring which we have a right to do according to the new Statute. Our object, Gentlemen of the Jury, is to so present the case before you, that you will see that if Keen-eye is not shorn of his hair, his eyes taken out, his sword taken away, his tongue cut off, and his commission wrested from him, that we the joint Plaintiffs will have to roam broad to find employment, for our flock now will lick the food from the hand of Keen-eye unless we are present to give them some slop ourselves, and with all our skill we cannot prevent many of them from going into the pasture with Keen-eye's flock, and we fear that all the healthy ones will leave us in the same way - and furthermore, Gentlemen of the Jury, you know that if we lose our Sheep in this way, some of you will sustain a great loss, too, as you have a share of the wool, annually." Mr. Man's wisdom eyed Mr. Love-gain at this time, I tell you, Sir, and they smiled, too, as I was looking them in the face; I suppose they thought that they should have their portion of wool, as they were in want of some at this time, or their Factory must stop, and you know that would be quite a loss to them, for they had much to do in that line of business. But to return to the Court, Mr. Self-will continued and said, "for a confirmation of what I have said, I shall adduce testimony. My first witness is Stand-by." Mr. Stand-by arose and said, "Gentlemen of the Jury, I am acquainted with this Keen-eye, and all that Mr. Self-will has said is true, and if I thought that the case would not go against Keen-eye, I would say much more." Mr. Quick-fire then rose, even without being called for, and said, "If this Keen-eye is suffered to go unpunished agreeable to the above, he will have all our Sheep, this is my 'voluntary testimony.'" Court adjourned for one hour. One o'clock, Court come in. Mr. Love-gain arose and said, "Farther testimony on the part of the Plaintiff is unnecessary, if Keen-eye the prisoner, has any defence to make, we are ready to hear." Upon which Keen-eye stood up with, and offered to read a scrip which was written by the Shepherds aforetime for their regulation, and it was very plain there, that every Shepherd might feed his own flock as he chose, and kill all the wild animals, too - and other Shepherds have no right to form into a club and kill him; and furthermore, if this scrip had been read, it would have blocked the wheels of the whole Court, for it is totally opposed to all Shepherds' Courts, but Keen-eye could not have the scrip read, for Love-gain said he "should not grant the privilege," but Keen-eye did let many of the beholders see it, and they said, "Now we know why Love-gain would not have it read, for it would come right in his face and eyes and expose the whole Jury to ridicule; so the scrip was laid aside. "Now," said Keen-eye, "seeing I cannot have the Law read, I beg leave to bring forward one witness who is a commander of many people, and his name was Blow-at-the-root, and he is rightly named, (for Keen-eye said) this witness will show you that bitter root which Self-will alluded to in his plea." But Love-gain, the Foreman, said, "his testimony cannot be admitted," so Mr. Blow-at-the-root passed by in silence, and it was believe, Sir, by many who was at the Court, that Mr. Love-gain had been told by Tender-heart, that this witness would injure his cause very much. So, you see, sir, that Keen-eye was not indulged law nor witness, yet he did defend himself from many false accusations which he was charged with by Mr. Sym-pathy, one of the plaintiffs, who had roamed far and near among many flocks of sheep, and made them aliens to Keen-eye, and Self-will also sent word abroad concerning Keen-eye, and once told Keen-eye's Father that he was not a Shepherd, but a Wolf who had put on a Sheep's skin to deceive the Sheep. Mr. Tender-heart also told things aforetime, about Keen-eye, much worse than has been known to any but Mr. Blow-at-the-root, and you know his testimony was not admitted; as for Love-all, he is rightly named, in some respects, for he truly loves all who love him, and he loves darkness too, for he was often found in ambush and sometimes behind the wall in secret as he supposed, but Keen-eye could look right through a wall and see Love-all work in the dark. But to return to the Court, at this time, Love-gain said, "Keen-eye, have you any thing to say for yourself?" to which he replied as follows, "May it please the Court and Gentlemen of the Jury, a few words touching the indictment, my Father who is Lord of the Hills, said to me one day, my son, Keen-eye, you must be a Shepherd - but I said to my Father, "I cannot do as Shepherds do;" but my Father said, "I can teach you very soon." So he said I must have a sword, and He gave me this sword and told me to keep it always, as it would be very useful in defending the sheep from all wild animals; and other instructions he would give me as I might be in need. Now, Gentlemen of the Jury, with this sword that my Father gave, I have trimmed Bears and Wolves, not a few, and I have the smiles of my Father in so doing; so you see I have warred a good warfare in so doing. As for the Plaintiffs, I confess, gentlemen, they are more in love with Bears and Wolves than I am, and now, Gentlemen of the Jury, if I must suffer the penalty of this your new Statute, as you see fit to decide according to your oaths, even in favor of the Plaintiffs, my Father will know it very soon, for he is always within hearing, and if He comes, I tell you it will be over with you, and well with me, notwithstanding a prisoner at your Bar, --- "STOP!! STOP!!" said the Foreman, "We can hear no more." So, you see, Sir, that Keen-eye could not proceed at all in making any further defence. And then the Jury retired for a short time, and then returned with the following condemnation, Mr. Foreman said, "Keen-eye, you are found guilty, as there has been no evidence before us in your favor. Your sentence is, to have your head shaved, your keen-eyes pulled out, your sword must be delivered up, and your office arrested from you; and we would execute the sentence, and give rest to Bears, if we had all power. Now you have your sentence Mr. Keen-eye, and we wish all who see you to flee from you. Adjourned." So, you must know, Sir, that Love-gain and Man's-wisdom, went on about their work, for they were Wool-gatherers, for the Factory. And Keen-eye drew his sword and marched off to the Sheepfold to feed the Sheep and Lambs, and daily his flock increases. Now, Mr. Investigator, if any farther information is necessary, please call at my office at the head of Straight Lain No. 1. Your old friend, DREAMER.


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