Pine City Baptist Church

Having resigned my charge, through indisposition, at Hornellsville, in the spring of 1854, I sought again to enjoy the sweets of HOME, and rest in the bosom of my family. I had left my companion in Havana, (three miles south from Jefferson,) with my second son, Dr. S. B. Sheardown. She had become infirm, and afflicted with paralysis—and my son felt desirous of having her continually under his own eye.
When called to leave Hornellsville and the dear brethren I loved so much, and where I had anticipated bringing them through the building of their house, I had about made up my mind to spend the remnant of my days, as much as possible, free from the labors and cares through which I had so long toiled and traveled. But God thought otherwise. I received notice from Bro. Chandler, then pastor of the First church in Elmira, that the house of worship for their Mission church was about finished, the day set for the dedication service, and they still depended upon me to preach the sermon.

                                              Their Meeting House

The building of that house was a good work. It is a neat superstructure, situated in a pleasant place. The whole cost I do not now recollect, but it certainly could not have been less than twenty-five hundred dollars, calculating the grubbing, for it was built in the woods. The grading and fencing, together with the edifice, must have amounted to the sum specified, beside the building of a row of sheds for the accommodation of horses and carriages. Three of the brethren of the First church, living in that region, lifted very heavy. I think I never saw men of their means do better than they. They must have paid, at the least calculation, twelve hundred dollars towards making that place of worship what it now is. Deacons HOWELL, GROVER, AND BROWN were the three strong men to whom I now refer.


                                                    Blessing Added

The time having arrived for the services, I tried to preach the dedication sermon. The Lord was pleased to give the dear brethren evidences of his approbation, and sanction the good work that they had done, by convicting sinners under the very first exercises of the meeting. It was thought best to continue our meetings a few days, and see what the result would be. The pastor, and some of the brethren and sisters, from Elmira, came up, and aided in the good work. God gave me strength to preach once or twice every day for six or eight weeks. It was a soul-refreshing season. Bro. Chandler baptized the converts, as pastor of the church in Elmira, for as yet no church was organized in connection with the house just dedicated. The church, I believe, was organized in May, and received recognition in July.

After having labored through the protracted effort, Dea. Howell remarked to me that they were anxious I should take the pastorate. I had been acquainted with him for thirty years at least. He acknowledged that there were some drawbacks. The first was, aside from those, who had lifted so hard to build the house, the generality of the brotherhood were in rather limited circumstances. I conversed freely upon the subject, and yet see, in my mind’s eye, his tears, when he said, "I wish, Elder, we could give you what you ought to have, but I know we can not." I remarked to him, I never had had many trials or much trouble about salary business.”
(1) http://www.joycetice.com/church/ts10.htm

In the early years, the Covenant meetings consisted of singing, prayer, and scripture reading. Sometimes there was a discussion of the scripture. After this opening, the members “spoke their minds to each other”. Often, a person was mentioned who gave a personal testimony about some significant happening in their lives. Then the business was conducted; such as accepting new members by letter from other churches, recommending people for baptism, (which was done in the “waters” - perhaps Seely Creek), or voting members out of the church who did not follow the “Christian Walk”.  A charter female member had the hand of fellowship removed in November of 1854 due to “disorderly walk, dancing, and neglect of the church”. Before that action, a “committee” of a husband and wife had visited her and came back to report that there was no satisfaction that she intended to change and requested that she come to a business meeting. Another charter couple in March of 1855 were apparently having marital problems and the husband was asked to report the difficulty with his wife. In April of 1855 the wife had the hand of fellowship removed after a report of a committee who visited her. Others were dismissed in the early years for neglect of the church, neglect of duty, disorderly conduct, public intoxication, profanity, selling ardent spirits, and in one case fornication. In each case a committee was appointed to visit the person to tell them of the decision of the Covenant meeting to withdraw the hand of fellowship and the reason for doing so.  Other business at the Covenant meetings included dealing with finances. There were subscriptions and if people didn’t keep up their promised amount, they were visited to see if they would give their promised money. The minister often wasn’t paid due to subscriptions not being paid. Offerings were taken for various missions. In April of 1855 a “collection was taken for the Alleghany Indians to assist them in building a house of worship amounting to $8.25.” Delegates to the meetings of the Chemung River Association were chosen starting in September of 1854. Also at that September meeting, the lot grading was voted to be done by Mr. Akins, a prominent Southport business man.  A picket fence would be built in the front by the trustees, a platform would be built at each end of the fence “for the convenience of getting in and out of carriages”, and a shed would be built containing 15 stalls for horses and carriages, one of which would be reserved for the use of the pastor’s horse and carriage. The business was getting the wood supply for the winter, settling with Brother John Learner for building a shed and a fence on Dec 4, 1854. In November of 1856 a wood shed was built and wood supplied to fill it for the coming winter.

                            “Deacons Howell and Brown Build a Parsonage

After this digression we will return to the parsonage. I met on the road, one day; a gentleman, who said to me, "Elder, did you know that Mr. Cook wished to sell his place?" I said, "No, sir." He replied, "I understand he does." I inquired if he knew what he would ask for it? He did not know, positively, but thought he would take six hundred dollars. It was one of the most beautiful building spots on all that plank road. I communicated the information to my good Deacon Howell. He remarked he would see, and ask John what he thought about it. This John was the junior deacon, the present Dea. Brown. He was not wealthy, but one of those whole-souled business men whose heart is like a globe, and as full of benevolence as the sun is full of light. They talked this matter up between themselves, and agreed to buy the place. The first thought was to repair the house that was upon it, or build an addition, but when they came to examine the house, after having made the purchase, they found that it had been built in those days when timber grew very large. It was put up in bents, with post and girders large enough for a barn a hundred feet long. It was thought best to abandon the old house entirely, and take it out of the way, dig a cellar, and put up a new house on the old site. Those two men prosecuted the work, paid all the contracts and bills, and when the last draw of the painter’s brush passed up the edifice, all was square, ready for the pastor to take possession of. For this house, with its two acres of ground, orchard and garden, I allowed them one hundred dollars a year rent. I labored untiringly to improve the ground, lay out the garden anew, fix up the door yard for a flower garden and shrubbery, (for I always loved flowers,) and endeavored to make everything as desirable as possible. There was a very nice, comfortable barn built upon the premises, so that there was little or nothing lacking to make it a beautiful home.

Those deacons held the property in their own hands. This sometimes was a trouble to me, because I knew they designed to deed it to the church, through its trustees. It was very evident that Dea. Howell, though not very aged, was failing. His dear companion—a woman in Israel, indeed, who yet survives—said to him, "David, you are very sick; had you not better make arrangements about that parsonage?" He replied, in his weakness, "O, yes—I wish John was here." Just about that time, Dea. Brown walked in, when the dying man said, "John, I am very sick. Ought we not to do something about that house and lot?" The young deacon said, "Yes, what do you wish to do, uncle David?"—"Why, you know I want to give my part to the church. Will you give yours?"—"To be sure," replied the junior. A professional brother from the First church in Elmira was at once obtained, and the business was finished. Those two men gave to the church a property which cost them from sixteen to seventeen hundred dollars.

                            Loss of David Howell—A Good Man Indeed

Bro. Howell was momentarily nearing the eternal world. At times, his pains were excruciating, but we knew that the blessings of God were buoying him up under all his affliction. After his death, his companion, for the benefit of science, gave her consent for a post mortem examination. I was present, and the fact was demonstrated that he died with cancer in the stomach.

So passed away from life’s stage, one of the most upright, devoted, Christian men. As an officer in the church, he was always in his place, unless sickness or absence from home prevented. He was indeed the minister’s friend—the pastor’s companion. Very seldom did a week pass, but he visited the pastor’s house, inquiring if the family were well—if they needed any supplies—to talk about the interests of Zion, the great, important truths of the Gospel—then pray, and depart on other errands of good, or return to his avocation in life, or to his house to enjoy the comforts that could always be found around his happy board. Few infant churches have been blessed with such a worthy man, and fewer perhaps have been so suddenly deprived of his labors and influences.

When the church was organized, it was expected that Dea. Grover also would cast in his lot with us, as we thought he could be more useful in this new location. To our great regret, he concluded to retain his standing with the old church in Elmira. He had contributed heavily towards the erection of our house, and lived convenient to it. His decision taught us that we must not put our trust in man.

                                        Deacon John Brown’s Burden

Dea. Brown had always leaned upon Dea. Howell’s wisdom and judgment in managing the affairs of Zion. But when the chief duties devolved upon him—often with fear and trembling, and with very diminutive views of himself—Dea. Brown bowed his neck to the yoke, and gave his shoulder to the burden, with a willing heart and ready hand. I recollect hearing a minister, while preaching before the Seneca Association, say that he had once in a while seen a minister indeed, but he had never seen a deacon. But I think I have seen as many deacons fill their office with credit to themselves and honor to the church, as I have of ministers. Things went on very pleasantly. We had an excellent Sabbath-school, through the summer season, of which Deacon Brown was superintendent. I have known few men better calculated to superintend a school than he is. And I have known him from his early years, for some of his family were converted under my administration, and joined the church in Caton.

With that young church on the Plank Road, I spent many happy days, as well as days of grief. I used to go up into what was called "the Woods," to Deacon Brown’s saw-mill, and I don’t know but I preached as good sermons in that mill as I ever preached. We had an out-station at a school-house, pretty much surround by the native forest, where everything looked familiar and desirable. Another station was six miles down the river, about two and a half miles north of Wellsburg. God was pleased to give us, from time to time, evidences that we had not labored in vain nor spent our strength for naught. “


Brother Deacon John Brown was often a name in the minutes of the monthly Covenant meetings. From the record books we learn much about this respected founding member of our church. He was born on April 7, 1824 in Cortland, NY to William A. Brown and Lurana Simmons Brown.(2) He was 30 in 1854 when he was “ordained” as a Deacon on August 23, 1854. He was married to Martha C. Waeir who was age 27 in 1854 at the founding of the church. Martha was born in December of 1826 to William Clauson Waeir and Mary Jones Waeir.(2) According to the 1860 census,(3) they had 4 children at that time as follows: William D. 12 yrs, Louisa C. 10 yrs, Frances H. 6 yrs, and John H. 3 yrs.  In that census he was listed as a lumberman and the value of his real estate was $10,000 ($300,000 consumer price index in 2013) and the value of his personal estate was $2,000 ($60,000 consumer price index in 2013).(4) This would have allowed him to live in reasonable comfort and he was most likely wealthier than his fellow parishioners since most listed in the 1860 census did not have near these amounts listed. In the 1865 census, a fifth child was listed, Mattie L. who was 5 months old. In the 1880 Business Directory of Southport,(5) he is listed as owning a Grist mill and a Sawmill. He lived 3.5 miles from the Chemung River on the west side of the Plank Road(6) and 4.5 miles from the state line. It was about two miles to the Pine Woods site where the church was built and there was a toll booth(7) about half way to the church site. “The road company charged one cent per head of cattle, five cents for a horse and twenty-five cents for a horse and wagon.”(8)The Plank Road in Southport was part of a statewide system of Plank roads which were built in areas where mud and water prevented travel at certain times of the year and lumber was in good supply. They were the highway system of the 1800s. They proved to be very expensive to maintain and did not pay for themselves. The investors lost large sums of money on the Plank roads. They were also dangerous allowing rotted boards and cracks big enough for the horse’s leg to fall through and damaging the horse beyond saving.  “Toll gates, for example, often could be spaced no closer than every five or even ten miles. This regulation enabled some users to travel without encountering a toll gate, and eased the practice of steering horses and the high-mounted vehicles of the day off the main road so as to evade the toll gate, a practice known as “shunpiking.” The charters or general laws also granted numerous exemptions from toll payment. In New York, the exempt included people traveling on family business, those attending or returning from church services and funerals, town meetings, blacksmiths’ shops, those on military duty, and those who lived within one mile of a toll gate.” (9)
Deacon Brown was often appointed to be a delegate to the Chemung River Association meetings and also to councils called by other churches for ordaining clergy or for councils about issues at individual churches. Addison, Factoryville, Elmira, and South Creek churches are mentioned. He also served the church as a Trustee, Sunday School Superintendent, Treasurer and Collector during his lifetime. He was also appointed part of the committee to visit delinquent members in December of 1858. He was the person who corresponded with the Rev. Thomas Mitchell about becoming the second pastor of the church when Rev. T.S. Sheardown resigned to take a church in Troy, PA in October of 1860.

From the Autobiography of Thomas Sheardown, first pastor:(1)

                                               “A Change Desirable

The query, perhaps, may arise in the minds of some, Why leave such a pleasant location? And here let me say, that I did not leave for want of a place in the affections of my people, neither because I had lost my attachment to them. In the first place, the field itself was contracted. Within the distance of six miles on that plank road, there were five meeting-houses, which spoke well for the people, at least in appearance. Yet, after all, considering the extent of the field, some of the ground was very sterile. But this was not the chief reason why I thought it duty to resign my charge. The church appeared to be bearing a burden, financially, that was too heavy for them. It wore upon my mind when I saw the desperate effort that they were willing to make to sustain their pastor, and especially the portion of it assumed by my beloved deacon. He was raising a family, his wife was in feeble health, his doctor bills and other expenses were high, and I noticed that if anything was done in a money point of view, the first inquiry was, "What has Dea. Brown done?" He must do the first, and that was not all; he must do the last also, for it appeared that he was "ordained to make up all deficiencies." I looked over some other little churches, which might be considered within reach of the pastor of that church, providing he was in the vigor of life, where the labor might be divided so as to have two charges, and he might be able, under God, to keep up both interests; and thus, two churches might comfortably sustain a pastor. This determined my mind relative to making a change. I never assigned the dear brethren all my reasons for declining to serve them longer, because I feared lest, peradventure, Dea. Brown might feel himself aggrieved, and, rather than I should resign, he would not only do what he had done, but perhaps more than his means would justify—for, if he had but one dollar, and he thought his pastor needed that—he would give it as freely as he ever breathed the air of heaven.”

2 ancestry.com

3 joycetice.com/censusc/186s450.htm

4  measuringworth.com

5 joycetice.com/director/1880p289.htm#pine

6 joycetice.com/maps/plankroad.htm

7 joycetice.com/maps/1853southport.htm

8 http://jeffpaine.blogspot.com/2013/01/rise-and-fall-of-plank-roads-in-central.html

9 http://eh.net/encyclopedia/turnpikes-and-toll-roads-in-nineteenth-century-america/

April 12, 1861,the Civil War started in Fort Sumter, in Charleston Harbor in South Carolina.

Rev Mitchell resigned in March of 1864 and Professor (Elmira College) Darius Ford began his ministry in August of 1864. On September 7th of 1865, Mr. William Dean Brown and Miss Louise C. Brown were listed as being baptized into the church. Louisa would have been 15 years old. Louisa left the church in 1888 to join in the Elmira Church. William would have been 17 years old. William is listed as leaving the church on February 6, 1875 by letter to “Dacota”. However, he is present at a Covenant meeting in January of 1886 and called a member.  A large group of people were also baptized in August 1866 under Professor Ford’s leadership.

The Civil War ended on April 9th, 1865. This is the day that Robert E. Lee surrendered his troops to Ulysses Grant at the Appomattox court house, located in Virginia. However, fighting continued until May 9th, 1865, since it took awhile for all the fighting troops to be contacted about the ending of the war.
April 14,1865 Abraham Lincoln was shot by James Wilkes Booth and he died the following day, April 15, 1865,

January 5, 1866 entry in the record book “ Prayer by Brother Rev. Darius Ford all present acknowledging the many mercies of God during the past year, that we have been blessed as a church and as a Nation.”
The Plank road was divided into upper and lower portions for members to visit other members and solicit funds for painting the church in December of 1866. The upper is connected to an area in Pennsylvania in the entry and so may have been the portion near the state border.
Pastor Ford had a leave of absence March 4th to September 1st of 1867 which was covered by Pastor Weaver. During that leave of absence, there was a dispute between Deacon John Brown and another business man and church member, George W. Garrison. There was a meeting in Webb Town on August 7, 1867 regarding the dispute. A committee of 6 had been chosen; 3 by Deacon Brown and 3 by Garrison and they were to hear both sides of the story and render a decision on the resolution. It was reported at the covenant meeting of August 17, 1867 that the committee members were unanimous in their decision that George W. Garrison was “very much in the wrong and could not sustain a single assertion while Deacon John Brown sustained each and every statement and the committee could not see a single thing in the case where in Deacon Brown had done a wrong thing. Garrison claimed that John Brown had crowded him out of the mill property and done what he could since the division to injure him - had sold flour at retail breaking their contract and had taken advantage of him in signing contract at the time of their division and various other of a similar nature. He(Garrison) failed to substantiate one single charge. But on the contrary Deacon Brown proved each and every charge to be false and that the committee failed to see wherein Deacon Brown had done a wrong thing, but to the contrary he (Brown) had done all in his power to make things satisfactory with him and had sacrificed money to bring things about without hard feelings and that Garrison was very unjust and unreasonable and made use of terms not at all gentlemanly but abusive. Also the committee asked him to drop all and attend the meetings and to come to the next covenant meeting, asked him if he did not feel that he had injured the cause of Christ. In reply he (Garrison) said he thought he had and ought to do but thought he would not until he (Brown) was through with the Mills as he was quite certain they would be obliged to have trouble in settling. (the contract is to run yet a year) Committee told him they thought there would not be any trouble in settling with him as Mr Brown was disposed to do right, and that he would be obliged to live up to the said contract, which we as a committee really believe. N. Ellison said he had seen him (Garrison) and invited him to attend this meeting but refused to come. John Brown said he was perfectly willing to forgive all if he (Garrison) would come before the church and say but two or three words. Brother J.S. Newton then made a motion that the hand of fellowship be withdrawn from George W. Garrison the cause being the neglect of church, church duty and wrongly accusing one of our worthy church members and unchristian conduct. Seconded by R. Farmer. The vote was then put before the house by the chairman and carried without a decenting voice.” Deacon John Brown continued to be a leader in the church following this incident.
At the September 1869 meeting, Professor Darius Ford asked for a leave of absence, which was granted,to take a trip around the world. Deacon John Brown presided over the monthly covenant meetings for most of that year. Deacon Ellison presided when John Brown could not.
February 1870 - Mark Twain, 35 yrs,  ( Samuel Clemons) married 24 year old Olivia (Livy) Langdon the daughter of a rich coal merchant.

In 1871, Miss. Frances Brown was baptized. She would have been 17 years old. There is no record of her leaving the church.

At the January 9th, 1875 Covenant meeting the death of the sister of Deacon John Brown, Mrs. Betsie A. Miller, is reported. She is referred to as being a loved Sister and having a peaceful death.
At the March 6, 1875 Covenant meeting, it was reported that there were quite a number of “young converts” present who came out during a series of evening meetings which had been held during the prior six weeks. John Brown Jr. asked to be received into the church and for Baptism. “He was unanimously voted for”. He left the church in December of 1887 to join the Canton PA church.

1876 - The Adventures of Tom Sawyer was published and soon after, The Adventures of Huckleberry Finn.

At the Covanant meeting on July 1, 1876, Pastor Darius Ford “made some remarks pertaining to the Centennial Year of Our Country.”
In November 1876, it is mentioned that there are 10,000 children in New York State Baptist Sunday Schools with a large number of faithful teachers.
The Association met at Pine Woods in October of 1877. Deacon John Brown was asked to “invite the Tioga R.R. to run a special train from Elmira to Welles (possibly Wells and Hammond Tannery or perhaps the home of the Wells who were church members) the forenoon of the first day”. This was for the delegates and friends.
In December of 1880 the clerk C.Oscar Haven reported that John Brown was present at the Covenant meeting and it was his first time in a long time since he had been at the silver mines in Idaho Territory since April. He continued this trip yearly for several years since he is only present at the October-April Covenant meetings and some years only December to February. Also at the August 6, 1881 Covenant meeting, it was “voted to have the pastor write and forward a resolution of unbounded and continued confidence, also good will of this church to our beloved Deacon John Brown, asking him to withdraw his request of resignation as Trustee and Deacon of this church on account of long absence from home.” In future meetings, where he is present, he is referred to as Deacon although there is no formal mention of his rescinding of the resignation. At the October 7, 1882 Covenant meeting Deacon Brown is chairman and leader of the meeting. At the January 2, 1886 Covenant meeting, it is noted that “we are all made happy by having present Deacon John Brown and his son W.D. Brown both who are loved members of our church.” At the April 3, 1886 Covenant meeting, C.Oscar Haven the clerk stated, “This is the last meeting for the present , of our beloved brother Deacon John Brown whose presence and very timely and efficient aid financially and otherwise has been a source of great strength and help to us the last few months as his family have been for a long time, pillars of the church. May the blessing of God be ever with them and us.” We don’t have a record of his witness to those he encountered during his travels, but his clear Christian Faith, as noted in the record book of the church in Pine Woods, was surely evident to those whose paths crossed his during the last 20 years of his life while traveling across the country.
This Trip to the Idaho Territory is significant historically for several reasons. The Idaho Territory was a source of not only silver but gold. The United States Cavalry had engaged in the Bannock war with the Owyhee Indian Tribe led by Chief Buffalo Horn and the Paiutes led by Chief Egan from 1878-1879.(10) The railroad from the Atlantic to the Pacific had opened in May of 1869. This made the Idaho Territory accessible by a stagecoach ride.(11) The Owyhee silver mines in Silver City, Idaho proved to be most important since they ran high in silver.(12) We don’t know where John Brown went in Idaho Territory, but it would be likely that he spent some time in Silver City. Another possible destination was Wood River which dominated the silver discoveries for about a decade after 1880. Earlier rail service was available to that area making it more accessible.(13)
At the July 2, 1881 Covenant meeting, Pastor Ford mentioned the fact of President Garfield being shot in Washington while getting a railroad ticket. He stated it was a time when all good people should be outspoken and stand firm for justice and right asking strength from God our Heavenly Father.
October 1, 1881 Covenant meeting states, “The great national sorrow for the death of President Garfield seemed to bear heavily on our church and society.”
Professor Ford resigned the pastorate in May of 1884 due to failing health and need of less work and more rest. In November of 1884, Rev. Frank A. Martin, a young man just out of seminary was called to be pastor. Professor Ford was at some covenant meetings and continued to be in charge of those meetings during the transition and in giving guidance for the ordination of Rev. Martin. John Brown is absent during much of this time and Deacon McIntyre was the leader at many Covenant meetings.
In 1885, Miss Mattie L. Brown was received in membership from the Elmira church. She left the church again in September of 1886 to rejoin the Elmira church.
On April 7, 1888 at the Covenant meeting, an interesting talk was given by Senior Deacon John Brown who had been absent from them for two years. He is not in attendance again until April 5, 1890 when he again made interesting remarks and gave “reminiscence of the church”. He was also at the May 3, 1890 Covenant meeting where he made “remarks in regard to the church and advice in regard to securing a minister”. Pastor Martin resigned in October of 1888. Rev. G.W. Abrams was called in February of 1889. Rev. Abrams resigned in April of 1890. Pastor Walter St John came in July of 1890. He was ordained by the church on August 26, 1890.
On June 6, 1891, it was resolved to grant Deacon John Brown a letter of thanks for his liberal support to this church in the past and the present. Deacon McIntyre, C.O. Havens and J. W. Sherman were appointed to write the letter. Deacon Brown is not present at Covenant meeting again until June 4, 1892. His attendance is sporadic after that month until June of 1893 when he is in regular attendance through October when he is again absent until May, September, October and December of 1894. He is present sporadically 1895-1899. At that time the church voted to stop taking attendance at the Covenant meetings. It is unknown if the sporadic attendance continued because of traveling or because of inability to come to the meetings since his absence is no longer a topic in the minutes. Other names began to be more prominent in the business of the church. The last Covenant meeting he is mentioned is May 5, 1900 when he offered the opening prayer. He was appointed a delegate to the Association in September of 1900.
Pastor St John resigned in December of 1893. Rev. Frances Shearer came in January of 1894. Pastor Shearer resigned in April of 1898. The Rev. Dr. Frank W. Huff was received in June of 1898. Rev. Dr. Huff was ordained in November of 1898 by the church.
At the April 6, 1901 Covenant meeting a committee of The Rev. Dr. Huff and J. W. Sherman were elected to draft a resolution pertaining to the life and death of Deacon John Brown and put the same on the church record and make mention of the same in the annual church letter to the association. Also voted at the covenant meeting May 4, 1901 to send a copy of those resolutions to the surviving members of the family.

10 http://imnh.isu.edu/digitalatlas/geog/historic/histtxt/1899.htm

11 http://cowboykisses.blogspot.com/2012/01/silver-city-idaho-territory-rowdy.html

12 http://www.history.idaho.gov/sites/default/files/uploads/reference-series/0160.pdf

13 http://www.history.idaho.gov/sites/default/files/uploads/reference-series/0160.pdf

Whereas it hath an allwise providence to remove from this church and society Sister Martha Brown - who was called to her  home on high Jan 15 1901 and Deacon John Brown March 8 1901. They were both charter members having joined this church May 20, 1854 a band of Sixty Two members - Deacon Brown was a member of this church Forty Seven years and a Deacon 46 years - Death came to him unprepared - as he passed from this life - we hope and trust he has passed into life eternal - The Deacon was a man of limited means at the time of building of this church - yet gave liberally of his time and money for the erection of this church. As a man he was diligent in business as a Christian fervent in spirit serving the Lord - ever ready to give a reason for the hope within - often in his prayers made mention of the Salvation which prophets desired to look into 1st Peter 10. He had a large warm heart an open hand ready to give to the poor and needy. He gave liberally for the support of this and other churches for the support and spread of the gospel over the earth- that he has by his great liberality and good advice helped this church through many trying times. Resolved that by the removal of Deacon Brown this church has sustained a great loss. Resolved that as a church we extend to the family our heart felt sympathy in their sorrow and bereavement. That a copy of these resolutions be sent to each member of the family. That these resolutions be put upon the church record. That mention be made of him in our annual letter to the Association. by order of committee
                Rev Dr. F.W. Huff
                J.W. Sherman