USA > New Jersey > Monmouth County > Shrewsbury > A history of Seventh Day Baptists in West Virginia : including the Woodbridgetown and Salemville churches in Pennsylvania and the Shrewsbury church in New Jersey > Part 10
USA > Pennsylvania > Bedford County > Salemville > A history of Seventh Day Baptists in West Virginia : including the Woodbridgetown and Salemville churches in Pennsylvania and the Shrewsbury church in New Jersey > Part 10
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Thus the differences between the New Salem and Lost Creek churches were amicably adjusted, but the relations between William F. Randolph and the New Salem Church were more strained than ever.
The original charge presented to the church by Joshua G. Davis against William F. Randolph, had never been recorded. After having been lost for ten years, it was found among the papers of Joshua G. Davis after his death, and pre- sented to the church, August 19, 1841, and ordered placed on record, more than a year after William F. Randolph had been excommunicated from the New Salem Church the second time.
On January 13, 1842, four weeks after the report of the joint committee of the New Salem and Lost Creek churches had been presented, correcting an error of date in the records of the New Salem Church, the church itself recorded the proof of another error, by declaring that William F. Randolph had not been debarred from communion, August 19, 1831, for refusing to comply with a recommendation of the committee considering his case, as the committee in question had made 10 report on that date.
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The New Salem Church now appointed another com- mittee to settle its differences with William F. Randolph, and two more efforts were made within four months to settle the difficulty, but without avail.
On the 18th day of October, 1843, William F. Randolph carried the case to the South-Western Association, at that time in session at Lost Creek, Virginia.
The Association appointed a committee, consisting of Rev. Thomas B. Brown and Benjamin Franklin Bond, to take the case into consideration. The committee drafted a report, which was submitted to the New Salem Church, December 21, 1843. The church protested that the association had over- stepped its constitutional jurisdiction in taking up the case. This action by the church was displeasing to several of its members, who had hoped that through the intercession of the association, an amicable adjustment of the whole unfortunate affair might be reached. As a result their disappointment was bitter, and in the heated condition of feeling then prevalent, disruption again threatened the church.
The committee appointed by the association in 1843, failed to report to that body, which at its annual session held at Jackson Centre, Ohio, in October, 1844, appointed another committee to take the matter under consideration. This com- mittee consisted of Rev. Joel Greene and Lewis Bond. They were empowered to add another member to the committee, if they deemed it necessary.
The new committee reported to the association at its next annual session, held with the New Salem Church, begin- ning October 8, 1845. The consideration of the report, which was hotly discussed, occupied the attention of the association for the greater part of each of two consecutive days, when, goaded almost to desperation, that body peremptorily took the following drastic action :-
"Whereas, Difficulties of a withering nature are existing in the Association, growing out of action in the affair of dealing in the case of William F. Randolph, which are injuring our influence and useful- ness in the vineyard of our Lord, and investigation seems impracticable under existing circumstances ; therefore
"RESOLVED, That this Association close and settle this matter, to be considered as finally settled from this time forward, and that papers that may be in the hands of individuals, or elsewhere, relating
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to the affair (not including dockets of the Association or churches, already recorded), be burned, and that it shall be a disorderly act of any individual or individuals, ever to move, either in the Association or elsewhere, the matter, and be dealt with accordingly as disorderly persons, and that we mutually forgive each other anything that may have been a cause of hard feelings, and strive for the future to cultivate brotherly love."
Radical as the action of the association was, all parties concerned bowed in meek submission. Four weeks after the final adjournment of the association, the New Salem Church met, purged its records of condemnation of members who, as individuals. were parties to the controversy, restored William F. Randolph to full fellowship with the church, and in accord- ance with the action of the association, "passed a resolution that all the papers in the church docket and elsewhere not being a matter of record, pertaining to the case, be burnt, and the matter be finally settled from this day forward, and any individual stirring up anything pertaining to the case, either directly or indirectly, or make any move thereabout in the church, or elsewhere, hereafter, shall be considered an offen- der, and dealt with accordingly."1
For one year longer, or until November 15, 1846, the record book in use for the past fourteen years, nearly, con- tinued in use. On this date, a special business meeting of the church was called, upon the request of Rev. Peter Davis, Lodo- wick H. Davis, and Jonathan F. Randolph, when the following action was taken and recorded in a new book :-
"Whereas, Unfavourable difficulties have occurred in the Seventh Day Baptist Church at New Salem, from some derangement in the church record, and doubting that they can ever be properly revised or arranged or corrected ; we therefore
"RESOLVE, To lay them by in safe keeping, commencing anew to try to keep a correct record, resolving in the future to discharge our duty to God and each other, as He has required us in His Word, leaving all past difficulties that have ever occurred in the church, considering it a breach of the covenant in any member to mention past difficulties to the disturbance of any member of the church, resolving to keep strict gospel order, as a Gospel-organised church, at least as far as we can.
"RESOLVED, That we procure a new book for the use of the church."
I. Quoted from the records of the New Salem Church.
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Thus was finally laid away the second book of records of the New Salem Church, a book whose false and discredited contents kept the church in a state of internal dissension for a period of thirteen years, disturbed the peaceful relations of the New Salem Church with at least two of its sister churches, and claimed the attention of the South-Western Association for three consecutive years. Its records, however, whose inaccuracies and careless entries none but the pen of the Recording Angel can ever blot out, have passed into history. In fact, they are history; and when read aright in the larger sense, they portray the most awful struggle in the eventful history of the New Salem Church during the more then a century and a half that has elapsed since it was constituted in 1745.
Rev. John Davis, so long the pastor of the church, passed to his eternal reward, June 22, 1842, and Rev. Peter Davis, who for many years had performed the most of the duties of the pastor of the church, now assumed sole charge.
The old hewed log meeting house had undergone exten- sive repairs, and many alterations had been made. But it was dark, gloomy, and forbidding at best.
The business meetings and communion services were held at New Salem, but monthly meetings were held on Greenbrier Run, Meat House Fork, and Buckeye Run.
In 1850, Rev. Azor Estee began his labours among the churches in western Virginia, and the New Salem Church received its share of his ministrations. In 1856, Rev. David Clawson came, and finally determined to make his home there permanently, devoting his time for the most part, to the needs of the New Salem and Lost Creek churches. But death soon claimed him, and he passed to his eternal reward, March 6, 1860. His last resting place was chosen in the graveyard adjoining the Old Frame Meeting House at Lost Creek, where his grave is marked by a suitable monument, bearing a record of his earthly labours, erected by the New Salem and Lost Creek churches, jointly.
About this time, Rev. Peter Davis, who was still the acknowledged pastor of the New Salem Church, declined to officiate at the communion service, which he held had been "fulfilled and had passed away," and for that reason was no
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longer. binding. As a result, the communion service was omitted for a few times ; but it was soon resumed, since the new doctrine, as held by the pastor, did not find favour with the church. After a year or two, however, the pastor, weighed down by the infirmities of advancing years, and still adhering to his newly-found views concerning the communion service, was relieved of his active duties. He received, never- theless, a vote of respect, confidence, and esteem from the church, which he had served so long and so faithfully.
Thus harmlessly died away the last ripple of doctrinal excitement that disturbed the serenity of the church.
In 1858, a new house of worship had been completed, and a commendable spirit of activity in church work prevailed among the members of the church.
The first years of the second half of the nineteenth cen- tury had witnessed a wave of educational enthusiasm, which culminated in the West Union Academy, sweep over the church. When it subsided a few years afterward, and the West Union Academy was abandoned, several of the young people who had been students of the defunct academy, mem- bers of the New Salem Church, went away to Alfred Academy, now Alfred University, at Alfred, New York.
The Civil War soon followed, bringing in its wake ruin and subsequent depression, as the church was on the border over-lapped by the activities of both armies.
In 1866, Rev. Walter B. Gillette made his first visit to West Virginia as a missionary. His coming was a God-send to all the churches there, but especially so to the New Salem Church. In 1870, he again visited this field, and assisted in the organisation of the Ritchie and Greenbrier churches, both of which drew from the membership of the New Salem Church. The Greenbrier Church was constituted almost wholly of members of the New Salem Church.
Rev. Charles A. Burdick came upon the West Virginia field as a general missionary in October, 1870, soon after the close of the labours of Rev. Walter B. Gillette. He estab- lished his residence and headquarters at New Salem, and when a few years afterwards he engaged in educational work, the house of worship of the New Salem Church served as the building in which he conducted his select school at New Salem.
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Ever since 1854, when he was called to serve the church as its assistant pastor, Rev. Samuel D. Davis had ministered to the church from time to time. Jacob Davis, Lewis F. Ran- dolph, and Judson F. Randolph had been licenced to preach, and had participated in the pastoral work of the church. Jacob Davis and Lewis F. Randolph were both ordained and set apart to the work of the Gospel ministry, each after a satis- factory term of probation as a licentiate.
The church was sadly in need of a pastor who could give his entire time and strength to the work, but financial weak- ness was a strong barrier to such a plan. In April, 1876, however, Rev. Samuel D. Davis entered upon a term of service as pastor of the church, giving his entire time to the + duties of his office, at a salary of four hundred dollars a year. This was the first time the church had ever employed a pastor, upon a stated salary, to give his entire time to church work. He served the church most satisfactorily in this manner, for a period of three years; but the church ran steadily behind in its finances. After the close of Rev. Samuel D. Davis's pastorate, Rev. Uri M. Babcock was engaged as pastor, four members making themselves personally responsible for his salary for one year. During the second year of his term of service, the finances of the church became so badly involved, that he resigned to accept a call to the pastorate of another church.
For a period of several years, now, the church struggled against a strong tide of discouragement. It was embarrassed because of strained relations with a sister church, occasioned by a series of unfortunate misunderstandings, which became the subject of consideration at the hands of the General Con- ference. Members living at a distance from New Salem removed their membership to churches nearer home. Among these was the faithful clerk of the church, Franklin F. Ran- dolph, who had kept the records for a period of twenty-eight years, and who in storm and sunshine alike, the mountainous roads often all but impassable, had ridden on horseback or, as was often necessary, had traveled on foot from his home ten miles away at New Milton, to attend the business meetings of the church.
But the dawn of a brighter day was at hand. Again the
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interest of the Seventh Day Baptists in West Virginia in edu- cation was becoming aroused, and the long-cherished plan of establishing a denominational school at Salem began to take definite shape ; with the result that in the spring of 1889, Salem Academy, soon afterward changed to Salem College, was opened under the temporary leadership of Rev. John L. Huff- man, who was at that time serving the New Salem Church as its pastor. A president was soon obtained for the college, in the person of Rev. Sanford L. Maxson, the principal of Albion Academy, at Albion, Wisconsin.
In 1890, Rev. Theodore L. Gardiner became pastor of the church, which soon afterward entered upon a period of unprecedented prosperity.
During the year 1891-1892, the church became a corporate body, for the first time in its history, its legal business having been done previously by a board of trustees appointed by the courts.
The first of August, 1902, finds the church with a new brick house of worship of modern design, and a well appointed parsonage with commodious grounds; the church itself pros- pering spiritually and financially under the efficient leadership of its zealous pastor, Rev. Ellis A. Witter.
COMMUNION SERVICE ; AND QUARTERLY AND YEARLY MEETINGS.
On July 12, 1746, the church voted that on the third Sabbath in September following, there should be a communion service, and that after that, communion service should occur once in two months, beginning with the last Sabbath in October, "that being the day of communion in Westerly," Rhode Island, whence the church had come.
At the same time, it was voted that church meeting be held at the place of communion service, on the Third Day of the week before communion. Not having a meeting house, the church met for worship at the homes of its members, in turn, where communion service and church meeting were held likewise.
The church meeting was afterward changed from the Third Day to the Fifth Day, of the week, for the convenience of the members living at Middletown.
March 3, 1775, the church voted that church meeting should be held the last First Day of the week in every month,
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and that communion service should occur the last Sabbath in November, February, May, and August respectively.
One year afterward, March 3, 1776, the Quarterly Meet- ing was changed to the third Sabbath in February, May, and August. The November meeting, which was also the Yearly Meeting of the church, was changed to the first Sabbath of the month, in order to escape, if possible, the bad weather that marked the end of autumn and the beginning of winter, and thereby secure as large an attendance as possible from Middletown.
On December 28, 1815, a quarter of a century and more after the church had left Shrewsbury to settle in Virginia, a discussion arose as to whether the Quarterly Meetings should be continued or not. It was finally decided that they should be continued, and that they should be held at William Davis's on Middle Island.
On May 14, 1819, the church voted that the Quarterly Meetings should alternate between William Davis's on Middle Island, and George Davis's near New Salem, and that church meetings should be held on the First Day of the week preceding communion service.
On August 16, 1822, it was voted that the Yearly Meeting should be held on the third Sabbath in September following, at New Salem.
During the next thirty-seven years the records are silent concerning the Quarterly Meeting. But during that time, it gradually came about that the Quarterly Meetings were all, or practically all, held at New Salem ; and the church meetings were held on the Sixth Day of the week preceding communion, thus merging the church meeting into the Quarterly Meeting.
On August 19, 1859, the New Salem Church received a communication from the Lost Creek Church, suggesting that the two churches unite in a joint Yearly Meeting, and stating that the date for holding the Yearly Meeting at Lost Creek had been changed from the second Sabbath in August to the second Sabbath in September, as the latter date was that of the regular communion service.
The New Salem Church acquiesced in the proposed union, but named the third Sabbath in August as the date for the
THE OLD LOG CHURCH AT NEW SALEM. ( After a pencil sketch by Corliss F. Randolph ).
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THE NEW SALEM CHURCH
Yearly Meeting, when it should be held at New Salem, as that date coincided with that of the August Quarterly Meeting.
On May 19, 1865, the New Salem Church took the following action :-
"Whereas, We believe it would add to the interest of our church meetings, and promote the cause of the Redeemer by having preaching before entering into business; therefore
"RESOLVED, That our business meetings on each quarterly occasion, be opened by a short sermon."
This practise was carried out for a time, but it gradually fell into disuse. Aside from this, and the fact that the church meetings were finally changed from the Sixth Day, to the First Day, of the week preceding communion service, the Quarterly Meeting has been practically unchanged for a full half century.
FAST DAYS.
After the removal of the church to New Salem, the following records appear concerning fast days :-
November 18, 1819. The church appointed the following Third Day of the week as a day of fasting and prayer, the meeting to be held at the home of Jonathan F. Randolph.
July 17, 1829. The third Sabbath in August following, was set apart as a fast day.
MEMBERSHIP IN SUPERIOUR BODIES. Association in New Jersey.1
At a meeting of the New Salem Church held July 13, 1794, the following action was taken :-
"The first thing came under consideration was whether we should send meeting-goers to the Association to New Jersey, or whether we should only send letters. Agreed to send letters annually, and meeting-goers, when there is opportunity."
The foregoing action, it will be observed, is dated eight years before the organisation of the Seventh Day Baptist General Conference.
General Conference.
The Seventh Day Baptist General Conference at its annual session held with the church at Cohansey (now
I. This "Association in New Jersey" was doubtless the Yearly Meeting, which in 1788 had been in existence for several years. Bailey conjectures that it dates back to 1734. It is represented at the present time by the Yearly Meeting of the Seventh Day Baptist Churches of New Jersey and New York City. Cf. Bailey's History of the Seventh Day Baptist General Conference, pp. 24 et. seq. Toledo, Ohio, 1866.
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Shiloh), New Jersey, beginning September 10, 1807, in addi- tion to the annual circular letter addressed "to our well beloved brethren and sisters of the same faith and order of the Gospel, who are scattered up and down in the United States of America," took the following action :-
"VOTED, That the letter for opening the correspondence with our brethren in the Western parts of America, be left to the care and inspection of the church at Cohansey."
As the result of the invitation contained in the letter provided for in the foregoing action, Rev. John Davis, the pastor of the New Salem and Lost Creek churches, appeared at the next annual session of the General Conference, held with the church at Hopkinton, Rhode Island, beginning September 8, 1808, as the representative of these churches, bearing a petition from them both for membership in the General Conference. Their request was granted, and the New Salem, as well as the Lost Creek Church, has maintained its membership in that body continuously ever since.
In its application for membership in the General Confer- ence, the New Salem Church reported a total membership of thirty-eight. This, it will be remembered, was after the organisation of the West Fork River and the Lost Creek churches, both of which drew largely from the parent church.
Western Association.
At its regular quarterly business meeting held May 19, 1837, the New Salem Church voted to request admission to membership in the recently organised Western Association. The communication addressed by the church to the associa- tion at its annual session held with the church at Alfred, New York, beginning June 28, 1837, was received too late to be considered at that session. But at the next annual session, the application was presented, and the church admitted to mem- bership. The application for membership showed an aggregate number of seventy-seven members of the church at that time. That was a few years after the organisation of the Middle Island Church, which was composed almost, if not quite. wholly of former members of the New Salem Church.
South-Western Association.
The newly organised South-Western Association, com- posed of the churches of Virginia and Ohio, besides that of
INTERIOR OF OLD LOG CHURCH AT NEW SALEM. (After a pencil sketch by Corliss F. Randolph ).
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Woodbridgetown, Pennsylvania, met for its first annual session (at which its organisation was concluded), with the Lost Creek Church, August 7, 1839. The New Salem Church, although in the throes of internal dissension, took a prominent part in the formation of the new association.
Virginia Association.
When, in 1850, the South-Western Association voted to separate into two bodies, the Virginia and the Ohio associa- tions, with the Ohio River as the boundary separating the two organisations, the New Salem Church at once swung into line, and remained an active, loyal member of the Virginia Associa- tion, until the latter collapsed, and by the mutual consent of the churches composing it, dissolved, in 1855.
Eastern Association.
Immediately after the dissolution of the Virginia Associa- tion, the New Salem and Lost Creek churches, which, despite occasional differences and friction between themselves, have always been drawn together by a strong, common bond of sympathy and mutual protection, at once made application for membership in the Eastern Association at the annual session of that body, held with the church at Shiloh, New Jersey, in May, 1856, and sent Rev. Samuel D. Davis, as a joint delegate, to bear the petitions of both churches. These petitions at once precipitated a spirited debate upon the reputed attitude of these churches toward the question of slavery, a subject which is treated in a subsequent chapter of this book. The petitions of both churches, however, were finally granted.
Two years afterward, the New Salem Church appointed a committee to consider the propriety of withdrawing from membership in the Eastern Association, so unpleasant had the slavery discussion become. Through the intervention, how- ever, of Rev. David Clawson, who had recently come among the Virginia churches from New Jersey, no further action was taken. The church, nevertheless, maintained a position of dignified silence until 1867, after the hateful question of human slavery in the United States of America had passed into history, at the awful price of the Civil War.
Active communication was now resumed with the Eastern Association by the New Salem Church until after the organisation of the
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South-Eastern Association.
In the organisation of the South-Eastern Association in January, 1872, at Lost Creek, the New Salem Church took the initial steps ; and it has maintained an influential position in the affairs of the association ever since.
MEETING HOUSES OF THE NEW SALEM CHURCH.
After the arrival of the church at its new home at New Salem in western Virginia, it reverted to the plan originally followed in New Jersey of holding its meetings for worship and business in the homes of its members.
On the 12th of April, 1795, the church considered the propriety of erecting a house of worship. On the 10th of May, following, it was determined to build a meeting house in the following autumn. Two months afterward, in June, it was determined to build a house, twenty-four feet long by twenty feet wide, and that a foundation should be laid for galleries. The meeting house was to be covered with a cabin roof, and the deacons were instructed to keep a strict account of every man's work, so that each one should do an equal part.
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