History of the Old Fashioned Baptist Corresponding Meeting, later the Zoar Association of Virginia
For the Signs of the Times.
Chesterfield Co., Va., Nov. 26, 1835.
BROTHER BEEBE:-- I enclose to you, for publication, the proceedings of the smaller portion of Baptists in this section of country, who are endeavouring to order their course according to the Scriptures, in relation to the many societies and institutions called benevolent, now current among the nations of the earth. I need not speak of the evil of these institutions, for you as well as ourselves have had them to encounter; and their spirit and tendency is the same throughout the world. Their watch-word is onward, regardless of the admonition of any, come from whom it may; and their effect is discord, disunion and division, where before was peace and harmony. By the course we have pursued we do not expect, nor do we seek to shun the reproach, slander and affected pity of the popular Baptists with which we are surrounded; for their mouth-piece (Mr. Sands) has already judged of us, that our ignorance and very limited education should have forbid our open exposition to the wise and enlightened; and that the record of our proceedings is a standing monument of our weakness and inability. In this light we are willing to appear to Mr. Sands and the world: and we are encouraged when we read that these characteristics he has given us are as so many sign-boards telling us this is the way that leads where the Saviour is gone.
It is needless to attempt to meet the errors of Mr. Sands, concerning the state of the Middle District Association. It is at his discretion to publish truth or falsehood -- and it seems that interest more than truth guides the editorial pen. I wish he may not be the organ for the unclean spirits, like frogs, who are skipping to his office and trying to injure the moral standing of some of the faithful servants of God; but we purpose attending on this Editor yet more for his calumny, both verbal and written.
If you, or any of your like brethren should ever pass this way, we hope you will call and see us. Pray for us that we may be directed aright. Your brother, in hope of the Gospel,
CYRUS GOODE.
PROCEEDINGS OF THE MINORITY OF THE MIDDLE DISTRICT ASSOCIATION, AT REHOBETH MEETING-HOUSE, CHESTERFIELD CO., VA., OCT 8, 1835.
The Minority of the Middle District Association in convention at this place. On motion, Elder Edmund Goode was called to the Chair: Whereupon the body proceeded to business, of which the following is a specimen:
In view of consequences which must result from the proceedings of a majority of the members composing said Middle District Association, and inasmuch as the aforesaid minority do not favor the reputed benevolent efforts of the present day, and consequently do not concur in sentiment with the aforesaid majority: Therefore, on motion, agreed unanimously, that a committee of six members of this body, be appointed by the Chairman to draft Resolutions expressive of the sense of said body, in relation to the proceedings of the majority of the aforesaid Middle District Association. And that the aforesaid Resolutions be forthwith drawn up and preented to this body for reception, amendment or rejection. Whereupon, Benjamin E. Goode (Zoar Church), John B. Goode (Salem Church), Mathew Winfree (Spring Creek Church), Richard T. Moseley (Second Branch Church), Jabez Rucks (Skinquarter Church), and Robert Wood (Rehobeth Church) were appointed a committee. On motion, agreed, that Daniel Adkins (Salem Church) be added to this committee; and, on motion, the Chairman was added likewise.
It was further Resolved, That the Resolutions of the aforesaid committee, when drafted and presented to this body, if received, shall not be considered as valid until a copy of the same shall have been transmitted to the several Churches of which this body is composed, and ratified by them.
The Committee, after having retired a short time, REPORTED:
WHEREAS, it appears to us, from the recent report of the Delegation of the Churches with which we are connected to the Middle District Association, that a majority of the members composing said Association, do favor the reputed benevolent efforts of the present day, and consequently have succeeded in their efforts to become a member of the General Association, by delgating one member from said Middle District Association, to represent it in said General Association, however strongly manifest the wish and expression of the minority to the contrary notwithstanding. Therefore, we concur unanimously in the opinion that the operations of the General Association are not in accordance with the requirements of the New Testament, inasmuch as a seat cannot be obtained in that body, without a specified sum of money, &c. [Reference - Acts of the Apostles, 8th chapter and 20th verse, and 15th chapter.) Whereupon,
1st. Resolved, That we do not concur in sentiment with a majority of the Middle District Association, and that we cannot, in accordance with our feelings and the word of God, confer with them at the next session of the Association, as we wish to make the New Testament the standard of our faith and practice.
2nd. Resolved, That while we extend our liberty of sentiment to the majority of the Middle District Association; and while we would entertain the charitable hope that they are Christians, yet we cannot fellowship that which we conceive to be their error; but trust that our great Benefactor and Friend will teach them to correct them - if, indeed, it be their error, and us, if it be ours.
3rd. Resolved, That in view of the middle clause of the second resolution, we believe it practicable and expedient to withdraw from that body, at least until we shall be convinced that they have not departed from the simplicity of the Gospel, or until they shall retract from that which we conceive to be their error. [Reference, 2nd Thess. 3:6, 14.]
4th. Resolved, That this candid expression of our sentiments is not the excess of a sudden fury, but that which accords with our feelings and consciences unmasked.
5th. Resolved, That we agree to associate annually, at such times and places as shall be deemed most expedient.
6th. Resolved, That the Churches of which this body is composed, and before whom these proceedings shall come, if approved, be requested to represent themselves in the next Convention, by sending each three delegates. And that the members of the Churches before whom the same shall not come as a part of the business of the Church, be, and they are hereby invited to attend the aforesaid Convention; provided, however, they shall favor the sentiments expressed in the above resolutions.
The Convention adjourned until the 3rd Saturday in March next, at which time they agree, Providence permitting, to meet at Zoar Meeting-house in Chesterfield County.
EDMUND GOODE, Chairman.
A MEMBER, Secretary, pro-tem.
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For the Signs of the TImes.
Chesterfield Co., Va., January 14, 1836.
BROTHER BEEBE will oblige me to publish the proceedings at Clay's or Rehoboth, the comment and my reply, the first opportunity, that impressions at a distance may the sooner be expunged. The matter commenced in the Herald and should have ended there; but after having read the whole ofthese proceedings, you will easily perceive the Editor's reasons for refusing to give the same a place in his columns. The Editor of the Richmond Enquirer says, "The use of my columns are at your service so soon as the business now on hand shall have been dispensed with, or the house of delegates adjourn. His paper you know, is a political one, yet a great many of his subscribers are members of the Baptist church, who no doubt have seen his (W. Sands') comment in which he proscribes the whole minority, and destitute of that information which would erase such impression as was made by Sands' unwarranted assertions. This paper is perhaps more extensively circulated than any other in the United States.
I send you also the proceedings of the Church at Sandy Creek (Amelia) for publication, and will give you a specimen of the conduct of the General Agent for the General Association towards this Church. Some short time previous to the expression of this Church, the aforesaid General Agent sent an appointment to preach at the aforesaid Church on Saturday before the third Sabbath in _____. He accordingly attended, as I was informed, and preached, though the day was unfavorable. It was the day on which they held their Church-meeting, and which is in fact one of the standing orders of church - the Saturday before the third Sabbath in every month, and the third Sabbath for preaching. In consequence of inclement weather, and the distance, which is perhaps 30 miles, I did not get there until the next day. After the agent had closed the services, he remarked to one of the deacons, viz., Bro. Overton, that Elder Charles F. Burnley, a missionary of the General Association, would willlingly preach for them once, and perhaps twice a month; however, he received no encouragement and consequently dismissed the subject. All this was done on Saturday; (my information here is from Bro. Overton,) he (the agent) went to Richmond, and without the consent or knowledge of the Church, has published an appointment for Elder Burnley to preach at that place on the 4th and 5th days of December last, and thereafter at the same place on the 3rd Sabbath in every month, the day on which I attended them. The missionary attended on both days, and when told by the deacon and other members that he could not preach on the third Sabbath, as that was the day on which I attended, he replied that he would then take some other day. When told by the brethren that this course would be inconsistent, he, Elder Burnley, replied I shall take a day; insinuating it was his right to preach there if he chose, and that he was determined to do so, but the reply was sufficiently positive to cause him to relinquish such determination. The original I sent to the office of the Herald for publication; that as the appointment was published in that paper, the Editor might disappoint. He refused to publish the original which he has now in his possession, but agreed to disappoint; he well know a course so unprecedented would operate to the prejudice of his party, and therefore refuses to publish all the facts. The one I send you is a copy.
Yours, in Gospel Bonds,
BENJAMIN E. GOODE.
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For the Religious Herald.
Whereas,we have noticed n the Herald of the 20th November an appointment for Elder Charles F. Burnley, to preach at Sandy-Creek Meeting-house on the 4th and 5th of December, and at the same place on the third Saturday in every month; therefore, it is acknowledged by this church, unanimously, with the exception of one member, that we do not favor the General Association. And whereas, it appears to us satisfactory that the said Elder Burnley is a missionary of the aforesaid General Association, and consequently was not invited by us to preach at this place; but that the appointment was made at the instance of the General Agent for the said General Association without or consent or knowledge; and more particularly as the aforesaid Agent had conversed with us previously upon the subject, and we refused, telling him that we had a preacher who visited us on the third Sabbath, and with whom we were pleased. Therefore, agreed that we do not approve the course pursued by the aforesaid General Agent, and that we do not accept the services of the said Elder Burnley, as he is employed by the Board as a missionary as above, together with the other objections herein stated.
Signed by order of the Church,
NELSON FARMER, CLERK.
Sandy-Creek Meeting-house, Amelia Co.
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The Editor will perceive that the subjoined is intended as a reply to a comment on the proceedings of the minority of the Middle District Association by the Editor of the Religious Herald, who refuses to give the same a place in his columns for reasons, viz: Several assertions contained in his comment are groundless; 2nd, the exposition of such unwarranted assertions will operate to the prejudice of his moral and religious standing, and lastly to his purse.
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To the Editor of the Religious Herald.
Sir, The dignity of my profession, as well as that of the minority of the Middle District Association, laying aside all personal feelings, would induce me to notice and correct misstatements which have appeared in your comment on their proceedings at the Rehoboth Meeting-house in Chesterfield Co., Va., together with other bare assertions more easily made than supported. Buffoonery I conceive is one of the more conspicuous characteristics of the various exhibitions of tragedy and comedy, which is another feature in your comment I am bound to notice; or, if you choose, it may be denominated ridicule -- a term less comprehensive in it signification.
The comment above referred to, I noticed in your paper of 6th November. 1st, After having offered an apology to your readers for trespassing by exhibiting in your columns a specimen of the proceedings of the Minority of the Middle District Association, you say, "The Middle District contains seventeen churches, consequently eleven stand opposed to these proceedings." I suppose you make this assertion from the fact, that but six churches were represented in the Convention, as appears from the names of the committee and the churches to which they belong; if so, you are mistaken. Sandy-Creek Church will I presume, with the exception of one member, willingly send a delegation to the next Convention, and if she shall be the only church in the Middle District, willing to patronize the minority, your majority of churches in the Association will perhaps in the number of their members require some other name.
2nd, You say "The majority have for years, for the sake of peace, unwisely given way to the minority, &c." This I suppose is a bare assertion, as will appear from the following facts, viz: The individual who presided over the members composing the Middle District as moderator, at each annual session for the four sessions preceding the last, has uniformly dissented with the advocates of the General Association; and moreover, his sentiments were known to the members of the said Middle District, who held their last meeting at Dupee's Meeting-house in Powhatan Co., and while there they rejected their former moderator on account of his sentiments, and chose one whose sentiments were known to be entirely the reverse. ut further, to shew that the majority were doubtful of success, it was motioned by the individual who was that day chosen as moderator, that a new church which had been some short time previous constituted, be received as a component part of the Association before the moderator was chosen; and at the same time the sentiments of the delegation from the new church were known to be favourable to the General Association -- a course which I presume is not in accordance with the Constitution, or the custom of Baptist Associations in Virginia. Moreover, the last authentic account of the sentiments of the Middle District, previous to its last session, proves the reverse of your affirmation.
3rd, You say "The only cause of complaint against the General Association is, that a seat cannot be obtained in that body without a specified sum, &c." In the reference to the Scriptures, the committee prescribed no limit whatsoever. But they refer to one part and close with "We concur unanimously in the opinion that the operations of the General Association are not in accordance with the requirements of the New Testament, inasmuch as a seat cannot be obtained in that body without a specified sum of money, &c. [Reference - Acts of the Apostles, 8th chapter and 20th verse, and 15th chapter"] This reference unquestionably implies other objections; provided, however, such objections can be supported by other parts of the Scriptures, in what part soever they may be found. By virtue then of a general reference, I will offer other objections equally prominent. 2nd, VOluntary Associations, as you correctly denominate them. The General Association prescribes the boundary of each missionary in its employment. It requires a correct account and return, from such missionary boundary, of the progress of Christianity, and of all the various reputed benevolent institutions of the present day. These accounts and returns are rendered upon the receipt of that compensation which is the province of this institution to grant. As in all other voluntary associations, e.g., shareholders in a bank, canal, or railroad, to which you refer for the support of your position, contrary to a positive injunction, viz: "Go ye into all the world and preach the gospel to every creature," without the promise of any other compensation than that which God freely offers when the work is done, viz: Eternal Life; and which is indeed a handsome reward. As for my part, I can perceive but little analogy between Voluntary Associations - such as referred to by yourself, and the declaration of the Apostle Paul; see Galatians 5:14. The first will, of course, by virtue of his office to the utmost of his ability, forward the interests of that Association in which he is interested, for the sake of his interest. The other is prompted by more charitable motives, such as love to God - not himself; but a denial of self, of all ungodliness, &c. I trust that the extraordinary perception you asume to yourself, will enable you to see the impropriety of confounding the institutions of God with those of man. See Corinthians 15:48.
4th, You say, "It would require a much keener perception than ordinary men are gifted with, to see any resemblance between Acts, 8th chapter, and the course purued by the General Association." Interest it is probable will sometimes blind perception, otherwise a hasty and inconsiderate reply is the effect of a heated imagination. It was not the design of the committee, neither have they charged the majority with simony, as will appear from the second resolution adopted by them, but to produce testimony in support of their position, which is clearly shown to every unprejudiced reader. As a specimen of hasty and inconsiderate assertions, I refer you to a conversation between yourself and a member of the Middle District, now of the minority. When asked what ground christians occupied before the temperance reformation commenced? you replied, you never thought it necesary that christians should subscribe to Temperance Societies. You also said that you had been credibly informed that the Baptist clergy in the neighborhood of Skinquarter, were immoderate in the use of ardent spirits; and when told that your author had not confined his remarks to truth, and the authority was demanded, you could not produce it. This is enough; I forbear.
5th, You say "Ignorance may proceed from misfortune as well as inattention, but when ignorance is coupled with presumption instead of pity, it creates in the enlightened mind disgust." If the sons of presumption be entitled to the portion you have assigned them, verily you are deserving of one in like manner, and an extra compensation for your trouble.
6th, The reason of a Church whom yu refer as a specimen of the ignorance of the minority, "One of their leaders," you say, "argued with you against the utility of Sabbath Schools, when you replied, that nearly a whole class in a school in your City had become decidedly pious, he rejoinced that they might have become pious but not religious. Are you not mistaken?
7th. You say "An ordained preacher in the same Church kept a grocery store whcih was opened on the Sabbath day in the morning." That individual it is necessary to inform you, has been excluded from the fellowship of the Church, and not very recently, and that he now stands excluded.
8th, You say "An ordained preacher in another Church, one of the committee to prepare the report, pursued a similar course until at the request of the Church, he relinquished it." The individual referred to here, it is necessary to inform you, had an interest in a store, the doors of which were occasionally opened on the Sabbath day in the morning, by his partner, but not by himself, as can be satifactorily shown by reference to the Church of which he is a member; and also to the respectable members of his neighborhood. It is known to the Church that when the matter was considered by them, he voted for the measure they adopted.
9th, You say "As the minority have set themselves up as guides and directors, we must be allowed to canvass their pretensions, &c." We chose to lay before the Christian community and the world a specimen of our proceedings, that our pretensions might be canvassed; but we di d not refer them to the judgment of a squint for justice.
10th, You say "As the minority profess to be tenacious of adhering to the Scriptures, &c., we would like to enquire their warrant for holding this convention, or point to the page of Scripture which authorizes them to meet at Zoar Meeting-house, 7c.; where do they find a chairman or secretary in the Bible, &c.?" In reply to the first inquiry, we refer, 2nd Thess. 3:6. To the next inquiry, viz., Where do they find chairman and secretaries? &c., We reply that our answer to your first inquiry implies an answer to this, inasmuch as it is the effect of a cause, which cause we support in the reference. Moreover, we refer 15th of Acts entire, where you will understand that certain from Judea taught the brethren, and said, Except ye be circumcised and keep the law of Moses, ye cannot be saved. This doctrine is the reverse of that taught by Paul and Barnabas, who had no small dissension and disputation with them. At length it wa agreed that they, Paul and Barnabas, and certain others with them, should go up to Jerusalem, the place at which was held the first convention, to deliberate upon this question; and on their way thither they were brought by the Church. They were also received of the Church at that place, and of the apostles and elders. But about this time there rose up certain of the sect of the pharisees which believed, saying, it was needful to circumcise them, and to command them to keep the law of Moses. But it was contendd that no such commandment was given; and finally agreed by the apostles and elders, with the whole Church, to send chosen men of their own company to Antioch, with Paul and Barnabas, &c.; and they also sent letter by them communicating their proceedings. So when they were dismissed they came to Antioch; and when they had gathered the multitude together, they delivered the epistle. To infer that this was a second convention for confirming the matter considered, is quite rational; to infer that it was necessary their proceedings be read, which would require a secretary, or some other word by which the office may beknown, is also rational; and to infer that order was preserved in these asemblages or conventions, or that it was their design to keep order, is equally rational, whether the individual who presided for that purpose be called chairman or moderator, or such other name you may chooose to employ as will signify his office.
The last feature I shall notice in your comment is the phraseology. (See last article in my preliminary.) I fear you conceived yourself sufficiently wise, by the fitness you employed, to impose upon an intelligent christian, as well as moral community the naked declaratons which you have penned in your comment on the proceedings of the minority of the Middle District, without correction. It is not the business of a christian editor to assume to himself that importance, which it is the province of an enlightened and an unprejudiced community to ascribe when it is deserving. But the exercise of his judgment should be confined to more rational effect of the principles of truth properly digested. Neither is it his busines to dictate to men equally acute in understanding, and equal in means of information with himself, that construction which would be the effect of the less legitimate motives - interest and prejudice.
Since the foregoing was closed, I have noticed other remarks contained in the Herald of the 20th November in relation to the proceedings of the minority. One of which is not based on truth, and in fact many of them are not unlike the one referred to. The Editor says: One of the arguments used by the most prominent leader of the minority of the Middle District to bind his deluded followers, was based on the last annual report of the General Association -- which docment he appears to have read not for the sake of improvement, but with a few to detect something which he might use to its disadvantage.
To the argument used as referred to, I am a witness, with the individual who used it I am acquainted, and with the motives which induced him to use it I am also acquainted, viz: The General Agent of the General Association, present at the church meeting, while occupying the floor, stated that the minority occupied trembling ground, that he had declared non-fellowship with forty-four thousand Baptists in Virginia, while those who favored the sentiments of the minority, amounted to not more than eight hundred. After the General Agent had closed his remarks, the pastor of the church, who fortunately happened to have the report of the board, to shew the injustice of such unwarranted assertions, referred to the report of the said board as a statement of facts to confirm his own view, and to leave such impression on the minds of the church as common sense would suppose was made by it; but to state the feelings of the General Agent about this time is beyond our province, farther, than when told that he was mistaken, he said his mistake did not amount to hundreds. The report is as follows: We have in this State 24 Associations, 441 Churches, and 55,602 members. Of this number, 13 Associations and 280 Churches, with 44,186 members, are friendly to the General Association and sustain it by their contributions. Eleven Associations, containing 160 churches and 11,400 members, are opposed to the views and operations of your society.
This must suffice for the present; if necessary, hereafter we can add more.
A MEMBER OF THE COMMITTEE.
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For the Signs of the Times.
Zoar Meeting-house, Chesterfield Co, Va.
February 7, 1836.
This day was introduced, as a part of the business of the Church at this place, the proscription of Elder Samuel Dorsett against Elder Edmund Goode (our pastor) and others, component parts of this church - contained in the Herald of 11th December last.
On motion, unanimously agreed that a Committee be appointed to wait upon Elder Dorsett at their church meeting in February, and enquire his reasons for such calumniation as appears in the document referred to above, viz: 1st, that Bro. Cyrus Goode has subscribed the production of another person; 2nd, that Elder Edmund Goode, (when preaching from a certain text of scripture) understood Tekel to be something like the Tackle of a ship to hoist us up to the Lord, &c; 3rd, that he, Elder Goode, indirectly offered to serve Skinquarter Church; all of which is denied, and the church sanction the denial. There are contained in Elder Dorsett's proscription, other references designed to stigmatize others; two at least, members of this church, who are not willing to notice any part of the aforesaid proscription which is designed for themselves, for reasons, viz: 1st, that they have business whch demands their attention; 2nd, that the notice of such intentional deviations would add nothing to their moral or religious standing.
We shall now notice briefly, the incidents which transpired during the interim, spoken of by the aforesaid Elder Dorsett, also prior and subsequent. The revival of which he speaks as commencing in 1833, commenced in 1831. Elder Goode resides within two miles of Skinquarter Meeting-house, and has never resided more than five miles distant from the said place. In 1801 the said Elder Goode wa received as a member of Skinquarer Church, and immersed by Elder Forsee. In 1806 he was ordained as a minister of the gospel, then a member of said church, and has been laboring amongst them with their former pastor ever since. In 1820, he, Elder Goode, with other members of said church, by, and with the consent and advice of these members, a church was organized, and Elder Goode was called to serve them, which he did; but living still in the neighborhood of Skinquarter, visited them on the fourth sabbaths. The two churches held prayer meetings together - the pastors of the two churches continued to preach together as yoke fellows, and with the many dreary winters spoken of by Elder Dorsett they were well acquainted. When the Lord commenced the work adverted to by Elder Dorsett, Elders Forsee, and Goode agreed that the two churches should sit together as one to hear experiences, and that the candidates, for baptism, consult their own feelings and convenience as to which church they join, whether Zoar or Skinquarter. This is the Church, viz., Zoar, to which Elder Goode's son-in-law, and nephew belong; here they were ordained as preacher, yet residing near Skinquarter where Elder Dorsett joined a a private member.
After some years the aforesaid Elder Dorsett began to exercise a gift in some degree in public, and at length was ordained, viz., in 1829. When the Lord was pleased to pour out His spirit, and sinners were begging for mercy, there was too much noise for this "efficient preacher," (so called by "Justice" Herald;) consequently he was displease, and publickly expressed his disapprobation, not remembering the words of our Saviour, that if these should hold their peace the stones would immediately cry out. This course laid the foundation for coolness between Elder Dorsett and some of the members, and by which his influence was considerably lessened in the church.
In August, 1833, Elders Baptist and Mason lectured on temperance at Skinquarter without the approbation of the pastor; after services it was requested that those who wished to subscribe to a Temperance Society come forward, and do so - this also without the consent of either church or pastor. This is the formation of the Temperance Society of which Elder Dorsett speak. Elder Forsee has now become infirm; he requested the church to discharge him from the duties of pastor, which was done at the meeting for this purpose, at the rquest of Elder Forsee before he resigned, Elder Goode acting as Moderator.
At this meeting Elder Dorsett was present, yet he says, he was credibly informed that it was here that Elder Goode offered his service to the Church. The Church after a few weeks agreed to appoint a day for the selection of a pastor. The day arrived; Elder Goode did not attend; Elder Dorsett did, and spoke to some length on the subject. The next day one of the deacons visited Elder Goode with a list of the votes, and a request that he would serve them as pastor. Upon examination, Elder Goode finds twenty votes for Elder Dorsett, and forty-four for himself. He determined not to accept the call without the consent of Zoar Church, which was obtained.
Signs, by order of the Church,
ELIJAH GRESHAM, CLERK.
The Committee, as above stated, of Zoar Church, after having discharged their duty, reported as follows: That the Mount-Hermon Church (of which Elder Dorsett is a member) refused to hear the views of this Church read before them; and that the [Mount-Hermon] Church after having been more fully acquainted with the nature of our business, by a committee appointed for that purpose, seemed more disposed to sustain Elder Dorsett in his allegations, than otherwise - that Elder Dorsett exhibited no disposition to have the matter amicably adjusted.
Signed, in behalf of the Church,
ELIJAH GRESHAM, CLERK.
