The poor man's defence

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Preface

I think it to be a duty that I owe to the cause of truth, to my christian friends, and to the publick, to lay before them the following statement. Not because I wish to injure any individual man, or set of men, nor unnecessarily to expose the faults, errours, or iniquity of any ; but because I wish, if possi ble to prevent errour from injuring others, and also to bear that testimony against iniquity, which seems to be my duty.

I have for a number of years been endeavouring to labour in the vineyard of the Lord, and have formed a considerable of an extensive acquaintance, especially with the people called Free Will Baptists, with whom I have formerly been connected, and affectionately loved. I am well persuaded that the members of this society, generally, do not understand the true state of the difficulty which has transpired here, nor the proceedings of the Elders' Conference towards me. And as they havepublickly impeached me in their periodical paper, entitled the Religious Informer, I think it no more than reasonable that 1 should be permitted to answer for myself before the publick.

If the following account should be found incorrect in any material point, let it be shown wherein — but let not a few professional ministers expect to arrest the progress of truth, or to crush its advocates by a vain show of pretended power, or an empty sound about civil authority, for we thank heaven that we live in a country where the poor have an equal privilege with the rich, to vindicate themselves from false aspersions, and expose errour, which is calculated to be injurious to the publick, in its native deformity.

I can assure the Free Will Baptist brethren, that I do not feel disposed to renounce them in general, because some few have, as I conceive, acted very inconsistently in the affair here referred to, but love them as christians still.

RAY POTTER.

Pawtucket, April, 1823.

THE POOR MJA'S DEFENCE, be.

When the agreement was made to leave the settlement of this meetinghouse difficulty, to men chosen for that purpose there was nothing mentioned about lawyers having any thing to say or do in the affair.

About a day before the appointed time for the men to meet, Mr. Greene expressed his determination to have an attorney ; this he would not dispense with, but declared his intention, if we would not submit, to drive it into the law. He had been advising with an attorney almost a year upon the subject, and of course was well prepared on this ground ; while on the other hand, we had none engaged, and scarcely sufficient time to give him the least information with regard to the case — besides being averse to having lawyers engaged in the affair.

In this condition we knew not what to do, but finally concluded, in order to have the business decided, to submit to his unreasonable, and for us, unequal proposition. We spoke to an attorney but a few hours before the time appointed, who after the referees had taken their seats, introduced the case, by making a few remarks, and then reading the record of the first establishment of the church, as follows :

" Book of Records of the Church of Christ, in Pawtucket, MassacJuisetts, commonly called Free Will Baptist; Constituted October 1th, 1820 — under the watch and care of Elder Ray Potter."

On the evening of the 7th of October, 1820, a number of brethren and sisters, lately baptized by Elder Ra}' Potter, (whose names will be hereafter specified,) together with Deacon Gardner Buffington, and his wife, Mary Buffington, and her daughter Harriet Buffington — all of whom had formerly been members of the church of Christ, in Swanzey, Mass. Also, brother Daniel Greene, formerly a member of the Calvinistick Baptist Church in Pawtucket, and Elder Ray Potter, assembled at the house of Deacon Gardner Buffington, in the village of Pawtucket, on Seekonk side, Mass. for the purpose of joining or embodying themselves together, as a church of Christ.

After prayer to Almighty God, to be owned, and blessed, and directed by his holy spirit, in the present very solemn and important undertakings, we proceeded to consider the subject for which we met. After conversing upon the subject of church government, and what was to be understood by a visible church of Christ, the following persons joined hands, thereby manifesting that they united themselves together as a church of God ; taking the scriptures of truth* as their only book of discipline and rule of faith and practice. [Here follow the names which it is unnecessary to transcribe.]

After the persons above referred to, had united as a church, they unanimously admitted Elder Ray Potter, as one of their members, and likewise as an under shepherd, to take the watch and care of the church. It was also agreed, that Deacon Gardner Buffington, should officiate in said office in the church. The church also, chose Elder Ray Potter for their clerk.

Although this church, has clwsen for its pastor Elder Ray Potter, who is likewise considered as a preacher in the Free Will Baptist connexion yet it is understood that the church is constituted upon the principle of having the privilege and authority to order its oxson concerns, without being restricted or biassed by any other church or churches zvhaiever.

The above record was written, and laid 'before the church, in meeting, and duly approved by them. Witness,

RAY POTTER, Clerk.

After reading the foregoing record, the deed was read, which is as follows :

Knozv all rnen_ by these presents, that WE Timothy Greene, and Sam- Tiel Slater, both of North Providence, in the state of Rhode-Island, and William Wilkinson of Providence in the same state, Esquires, in consideration of .our regard and esteem for the Free Will Baptist church,! in Seekonk, Massachusetts, and the sum of one dollar, paid by said Free Will Baptist church, the receipt whereof we do hereby acknowledge, do hereby give, grant, sell, and convey, unto the deacons of said Free Will Baptist church, in Seekonk, and their successors in said church for ever, to' and for the sale, use, benefit and improvement of said church, in such way and manner as to said church may seem meet and proper."

(Here I propose the following queries and answers, which if remembered, will serve as an elucidation of the matter throughout.

* Not the notions of men — not a quarterly meeting, nor an Elder's Conference.

| This deed was acknowledged September 18, 1821 — and I ask any man or all men to shew me if they can, that there was any other church of this description in Seekonk, except the one, the records of the establishment of which has just been exhibited. Consequently the deed was not given to a church under the jurisdiction or control of any other churches, quarterly meetings, or council of elders, but to a church which was constituted upon the plan or principle of having the authority to govern itself, and consequently when any other churches interfered, to try to deprive them of this right they made a crook.

Question.— Who was the deacon or deacons of said church, at the time this deed was given, viz, Sept. 18, 1821 ?

Answer — Deacon Buffington.

Q. — Did the quarterly meeting, or any committee from the quarterly meeting, or counsel, or conference of Free Will Baptist elders, appoint him a deacon in that church, at or previous -to the foregoing date ?

A. — It positively did not ; but, the plain truth is, Deacon Buffingtun, at this time, had no appointment as a deacon in said church, but that which he received from the church ; and never was in a Free Will Baptist quarterly meeting, until months after, viz : the following winter, at Johnston, when the elders' conference was at deacon 01- ney's on Saturday evening. He could not therefore be recognized by the quarterly meeting until that time, and that was after the meetinghouse was completed. I now ask a straight question : if this church had the authority to appoint a deacon, unto whom could a deed be legally given ? had they not the same authority to displace him, and appoint a successor or successors, unto whom the same deedshouldrun agreeably to the very language thereof ? If not, I ask why the deacon of any church in this state, or any other, after his first appointment, may not go and get recognized by the Free Will Baptist quarterly meeting, and carry off their meetinghouse, whether they are willing or not ? Let it also be remembered, that this was the point upon which the business turned, viz : Deacon Butfington being recognized by the quarterly meeting, as you will plainly see in the report of the referees," that Gardner Buffington is recognized as deacon of said church, and, that no person can legally officiate as deacon of said church, unless such person is ordained or recognized as such, by said quarterly meeting of Free Will Baptists." — See report.

And yet deacon Buffington never was recognized or ordained by the quarterly meeting until months after the deed was given, and the house finished: consequently the deed, accordingto the above report, could not have been given to a deacon, in the Free Will Baptist connexion. Oh ! what crooks are here !

There are a number of churches, 1 know, called Free Will Baptist, which are not in the connexion of any quarterly meeting, of this particular connexion or denomination. But according to the foregoing their deacons cannot legally officiate in said churches, without bein«' ordained or recognized by some quarterly meeting. Consequently, I see no difficulty, according to the foregoing hypothesis, in the quarterly meeting recognizing all of them, and so taking meetinghouses by the dozen.) But to proceed with the deed where we left off, <•'- according to a law of said commonwealth, passed February 20th, 1786, entitled " an act for the better securing, and rendering more effectual, grants and donations, to pious and charitable uses." A certain tract of land on which said church are now erecting a meetinghouse, situate in Seekonk aforesaid, in the village of Pawtucket, bounded as follows :" [Here follows the boundary, &c. as usual, whick it is unnecessary totranscribe.]

H

After reading the foregoing, I was permitted to read a few remarks which I had committed to writing, relative to the case, which were as follow :

This is a record (referring to the church record,) of the first establishment of this church. It is we presume plain to be understood. — The most essential and prominent features are, that it takes the scriptures of truth alone, for its only rule of faith and practice, with the exclusive right to manage and govern its own concerns. Consequently no other church or churches, no combination or association of churches, no quarterly meeting or yearly meeting have now, or ever had a right to usurp authority over it. This was a point which was particularly canvassed at or about the time of the first establishment of the church.

The present pastor of the church, positively, refused to have any thing to do in the organization of it, without it was established upon these principles. That it was commonly called a Free Will Baptist church, we do not, nor never did pretend to deny, but that it ever had, and yet has the privilege of governing its own concerns, without being biassed or restricted by any other churches or ministers, we positively affirm and plainly prove. For this church, established upon these principles, was this house built. The subscriptions were received from the publick for this purpose, and unto this very church established or constituted on these principles, is the lot of land, on which the house is erected, deeded — this church paid the consideration for the same.

At that time, or at the time when this house was erected, Mr. Greene was a member of the church ; he acted as an agent for the church in receiving subscriptions from the publick, making contracts, &c. It eventually happened that the church became quite dissatisfied with the religious walk of Mr. Greene, and they, for good reasons, as they supposed, and are ready to shew, set him aside from the churchy The great majority of the members became convinced that he was the means of injury to the church, inasmuch as he appeared to walk disorderly, being a busy body, meddling with things which he ought not — all of which conduct is ( strictly forbidden in scripture ; and it also appeared evident to them, that his intention was to sink the pastor of the church in their esteem, &c. and ingratiate himself into their favour. This, indeed, he effected, with respect to a few, and no sooner was he set aside from the church, than he went around to a number of the members, and got, we believe, about two or three males, and fifteen or sixteen females to say, that they fellowshiped him still. The names of those persons he had attached to a sort of recommendation for himself — as many as five or six, however, of this number, have since acknowledged that they did not realize what they were about when they signed the paper.

Although Mr. Greene had been ordained as a preacher of the gospel, and had been received into fcllovvship by the Free Will Baptist, connexion as such, yet he maintained nothing more than a private caparity, (as it respected his membership,) in the church. This he again and again acknowledged, and in this respect the church dealt with him, only setting him aside from their fellowship as it respected his individual membership, leaving his ministerial functions to be attended to by the connexion of preachers who had ordained him ; and out of respect to them, they sent an account of their proceedings, with what information they thought it their duty to communicate, concerning Mr. Greene's conduct.

Mr. Greene, in order to maintain his course, presented the beforementioned recommendation, and it appears that the connexion retained him as a preacher.

The church considered that, as Mr. Greene had been set aside, the members who thus recommended him afterwards, exposed themselves, by so doing, to be dealt with in the same manner : this is clear and plain. They could not, consistently, do less than set them aside, for, they had evidently arisen in opposition to the church, by recommending a man that the majority had disowned.

Now, the plain statement of the case is, Mr. Greene contends that the members who were thus set aside from the church, (with a fewmore that have since joined them,) compose the body to whom the house belongs. In the name of common sense we ask him to shew how this is to be made out ?

It has, indeed, been represented, (and we are sensible that the minds of many of the publick have become prejudiced in consequence,) that the church has altered its constitution, or rather altered from the principles upon which it was established. This we utterly deny, we challenge him to prove it — we call upon him, or any man or set of men on earth, to shew any act of the church, since its establishment, wherein it has altered its constitution or principles. Mr. Greene and his adherents have reported, that the church has declared itself independent. We ask how that can be when it always was so* What is most surprising is, that he founds this argument on expressions, contained in the letter, which the church sent to the Free Wil! Baptist quarterly meeting, giving information concerning Mr. Greene's walk, and the dealings of the church with him, &c. The letter commences thus : —

'* The church of Christ, assembled, in the village of Pawtucket, on the Seekonkside, (commonly called the Free Will Baptist Church,') to the brethren assembled in quarterly meeting : Grace and peace be multiplied unto you, and to all that love our Lord Jesus Christ in sin~ cerity and truth

" Beloved Brethren,

Though we stand fast in the liberty, wherewith Christ hath made us free, as an independent church, not accountable to any assembly of men whatever, nor subject to the authority which any such assembly may assume," &c.

I beg the reader here to observe that these expressions have reference to ecclesiastical affairs alone — affairs of church government, and not to civil government ; that is 3 the church did not mean by these expressions that they were not subject to the civil laws, or government of the country ; but merely to maintain the independence of the church, with a regard to its own authority, to govern its own concerns ; and thus there was an emphasis placed upon this, because pretensions were then made that the church was subject to the quarterly meetings.

Now is it not astonishing that any one should presume to say that the church, by this statement, have altered from the principles, upon which they were at first established. This story may do to tell those who never have heard or seen the records of the church, but the moment we meet it with the record, it overthrows it entirely ; and it is so plain that a very weak capacity may understand it. To make it so appear, we have transcribed one sentence from the record — viz : —

" Although this church has chosen for its pastor Elder Ray Potter, who is considered a preacher in the Free Will Baptist connexion, yet it is understood that the church is contituted upon the principle of having the privilege and the authority to order its own concerns, without being restricted or biassed by any other church or churches whatever."

Now we ask where is the difference in sentiment between the record and letter, and how it is to be made to appear, that the church, by this letter, altered from the establishment — surely it is miserable subterfuge to talk so.

The fact is the church knew that they had the privilege to govern their own concerns, independent of any other church or churches, an 1 that ground they meant to maintain. The declaration is not, as has been shamefully misrepresented, a declaration that they had altered from what they were, but, a declaration of what they always were — for observe the phrase, " though we stand fast in the liberty wherewith Christ hath made us free, &c."

It does not say, that, by that letter, they made themselves free, that they thereby declared themselves independent of some thing, or some body which they had previously been subject to. Nay, but that they stood fast in that liberty which they had ever enjoyed. This, we assert as a plain and undeniable fact, and that there cannot be a single syllable of substantial argument, adduced from this circumstance, to controvert it.

Again, it has been represented as if there was something contained in some letters, which the pastor of this church, caused to be published in the Religious Informer, which shewed that this church was formerlv under the authority, jurisdiction, or control of the Free Will B tpl ist quarterly meeting. But we ask where it is to be found ; we call for it to be brought forward. The pastor of this church has indeed, written letters to the editor of the Religious Magazine, which have been published ; the first bearing date May 19, 1821 ; wherein he <i;ives an account of his first preaching in Pawtucket, and of the revival of religion, and that he had assisted in establishing a church there, consisting of between sixty and seventy members, and upon

II

what principles that church was established, we have already shewu —the records speak for themselves.

He says, also, " we are now erecting a meetinghouse, and for whom that house was erecting, we have already shewn ; the deed will show for itself; the deed was to that church who were then erecting a meetinghouse on said lot," &c. And we ask again what church that was ? what church was it that Mr. Greene and his adherents were then members ? and from whose fellowship and privilege they have since been set aside ? Any man, we presume, of good sense, who intends to walk by the scripture, can very readily answer these questions ; and there is no other alternative but to say, that it is the church of Christ, in Pawtucket, on Seekonk side, under the watch and care of Elder Ray Potter, commonly called Free Will Baptist.

In this letter it is also observed, that a year ago, (that is from the time the letter was written,) there was no church here of this sect, which is so spoken against, &c. and only two or three brethren. Now we ask, if these two or three brethren refered to, were members of the Free Will Baptist connexion, before the church was established, and they became members of that ? If this had been the case, there would have been a little more colour of consistency to the inferences, which Mr. Greene and others have pretended to draw from this letter. But this was not the case ? the two or three brethren here referred to wer^, Deacon Buffington, his family, and Mr. Greene ; and it is positively true, that not one of them were members of that connexion. But that Mr Greene had been a member of the Baptist church, in this place, and that Deacon Buffington and family, or those of them who professed religion were members of the church in Swanzey, where elder Taylor now preaches, and from that church they brought letters to this church of their standing in society. These letters had a reference, particularly, to their belief with regard to the doctrine of free salvation, &c. in contrariety to Calvinism, close communion, creeds, articles and confessions of faith. In the same letter it is mentioned that there are two or three meetinghouses which were about to be erected in Burrillville, Smithiield and Glocester. Now why is it, that Mr. Greene, or some one else, from these remarks, does not lay claim to them, as the property of the Free Will Baptist connexion ; two of them have been built, one in Chepatchet, and one near the Smithfied Academy ; but are they the exclusive property of any quarterly meeting or yearly meeting ? they are not ; different denominations have an equal right in both of them.

Again, Elder John Buzzell is a preacher of high repute in the Free Will Baptist Connexion ; he holds the first rank r for solidity, piety, and veracity in the denomination. He has written two volumes of Magazines, giving a historical account of the connexion. In hifc second number, vol. 2, he gives an account of his visit to Rhode-Island in September, 1820.

After mentioning several circumstances, with respect to attending meetings in different places, he at length observes, (p. 42.) " I also attended a communion with the church in Providence., and enjoyed much divine consolation with them. I also enjoyed several interviews with the publick preachers, which was very edifying, particularly at elder Potter's, and elder Henry Tatem's. Elder Tatem is pastor of the church in Cranston, and in the course of the revival has baptized above 130 persons. Now we as'* any candid man to look at that statement, and to answer if it would not be just as consistent for any one to say from it, that the church in Providence, and the church in Cranston under the pastoral care of elder Tatem, were attached to the Free Will Baptist connexion, and that the meetinghouses improved by them are their property ! But this we know is not the case, and elder Buzzel Knew it at the time ; and yet one supposition from one letter or account is just as consistent as the other ; the fact is that all that has been said, from the circumstance of these letters, is just nothing at all in point. It is not barely our assertion, but it is plain reason and truth, as we have sufficiently shewn.

We ask Mr. Greene, or any one else to show any act of this church directly or indirectly since its establishment, wherein they have deviated from the principles of their constitution. Until he can do that, let him not presume to strip them of their lawful right and property.

Again, we are told something about this church requesting the quarterly meeting to assist in ordaining Mr. Greene ; that they thereby shewed that they were attached to them, or under their authority. This argument scarcely deserves notice ; but, so little are many people informed with respect to such affairs, it is indeed possible that their minds may be prejudiced even by this, as weak as it is.

We would ask if a neighbour who owns a good farm in Seekonk, should ask another neighbour to assist him a day, with his own labour, or his workmen, or his team, that he thereby must loose his farm, or would his family, workmen and property be considered , in consequence of this request, his neighbour's property ?

It is a positive fact that the present pastor of this church was, when he was ordained a member of the church in Cranston, under the pastoral care of elder Tatem; that when he was ordained, ministers of different denominations were 'requested to attend. That elder Toby made the introductory prayer, and Dr. Gano preached the sermon, who were association Baptists. That elder Dudley Petengale, and Jonathan Woodman, officiated with elder Tatem, in the imposition of hands, who were Free Will Baptists ; — and now we ask, according to this hypothesis, who must have the church in Cranston, with their property ?

The fact is he was ordained, and yet considered a member of the church in Cranston, and had a certificate of his ordination from those who officiated in the imposition of hands, and he remained so until he received the right hand of fellowship from elder John Buzzel, in behalf of the Free Will Baptist connexion, and so became a member of said connexion, which his credentials will now plainly shew.

We would ask Mr. Greene, if he himself did not lately assist and officiate in the ordination of Mr. Wanton Allen, a member of the Calvinist Baptist church, in North Kingston, under the pastoral care of eldcv

Northup? certainly he did, which no doubt he is willing to acknowledge, if not, we are ready to prove it. And we would as c, if he, on this account, calculates to claim that church as one in the Free Will Baptist connexion, and take their meetinghouse and property by the great ? If so, we are inclined to think, his help, by them, would be considered dearly bought indeed. And we thini also, if he should undertake it, he would find as much trouble as he does in crying to get the lawful property from the church in Pawtuc'Aet.

We are also told that the pastor of this church has changed his sentiments and preaches a different doctrine from what he formerly did. And supposing that he has, we ask if he has gone out of the bible for it ; if not, let Mr. Greene show us wherein he has deviated from the constitution of the church ; we confine him to the point to give an answer, for the record expressly s-<ys :

" The following persons joined hands, thereby manifesting that they united themselves together as a church of God, taking the scriptures of truth, as their only book of discipline, and ruleof faiihand practice.''''

So, also, say the Free Will Baptist connexion, this was the ground which they have ever stood on — ta ing the bible done, and renouncing all human inventions of creeds, articles of f -ith, Lc. for a proof of which, we refer the candid to their history, written by elder Buzzel, particularly, Vol. ii. No. 1, p. 5.

Let Mr. Greene, therefore prove, that the pastor of this church preaches unscriptural doctrine, or cease talking of this charge, or claiming the property of this church, upon this ground.

But observe, we have only admitted the foregoing as a supposition, to show, that if it were really so, it would amount to nothing in point. The fact is not as Mr. Greene and his adherents have represented, that the pastor of this church has altered his sentiments since this house was erected ; he preached the doctrine of sanctification, (which is meant by alteration) before ever this house was touched, and Mr. Greene must 1 now it, he preached it and talked it in Providence two years ago, before he moved his family into this place, which we are able to prove by many witnesses. He is ready to affirm that he told deacon Buffington and wife, at their breakfast table that he believed it, more than two years ago ; and what is still more, he, about one year ago, preached a sermon upon the subject, as fully and as explicitly as he could ; and Mr. Greene after he had finished, arose and said Amen to it, and approbated it before a house full, or congregation of perhaps two or three hundred people ; and now since he has been set aside from the church, to mat e such a plea as this in order to get this church's property is truly astonishing. The above is not merely our say so, we stand ready to prove by substantial witnesses, the facts stated.