EXAMINATION OF A PAMPHLET TITLED "TRUTH AS IT IS" Circulated Among the Members of the Agingdon Ass'n With a Refutation of false statements and misrepresentations where in contained, in regard to the Warwick and Abington Associations 2

This is a pamphlet that was published by Elder Gabriel Conklin in 1839. To our knowledge it has never been posted on the internet (typed) before. Here, Elder Conklin lays out clearly the classic argument made by New School Baptists, even today, that Old School Baptists departed from their original principles when they became antimissionary societies, and refutes the argument.  These arguments are still used today by New School Baptists to demonstrate that it was the Old School Baptists who departed from the historical Baptist position. - ed.

From what information I have gained of the Abingdon Association, through the little pamphlet, together with a personal acquaintance with many brethren, in various parts in the different Churches of that Ass'n., I am confirmed in the idea that there is a wilful and palpable misrepresentation of the case, where it is declared that the resolution in the Minutes of 1833, marking the Association auxiliary to the American Baptist Home Missionary Society, (with the resolutions in connection) were unanimously adopted.  Those were the resolutions of Sheldon Norton & Co.; not of the brethren composing the Association, unanimously.  I state these things as matters of fact, which I am ready to establish at any time, by testimony of brethren in the transaction, if necessary.*

*I think perhaps it may not be amiss to insert here a letter written by the Palmyra Church, now belonging to the Abington Association, at its session in SEptember, 1837, in confirmation, at least, in part, of my statements before and hereafter:

The Baptist Church at Palmyra to her sister Churches of the Abington Association, assembled at Bethany by their delegates, send greeting:

Beloved Brethren: Through the tender mercies of our God, we are permitted to meet you in an associated body, but we cannot bring you the heart cheering news of any special outpouring of the Spirit among us, nor of numbers added to our Church; but we have to travel through a time of coldness, stupidity and barrenness.  Nevertheless, the cause of the religion of Jesus Christ we believe to be as precious as it ever was, and we have great reason to be thankful that the Church, as a body, stand united in the faith as it was once delivered to the saints, looking and praying for the time to come when God, in his infinite mercy, will see fit to visit his thirsty Zion, in this place and throughout the earth, that we may yet hear the anthems of praise from young converts, and old saints rejoice in the prosperity of Zion.  But, we will not hide it from our brethren, that we feel grieved by some of the proceedings of the Association.  We have not departed from the faith or practice in which the Church travelled when the Association was first organized; but some of our brethren have seen fit to adopt a number of new modes or societies, which are recommended and practised by some of our sister Churches.  We believe in but one gospel society, which is the Church of God'; we believe the gospel is the law of his kingdom, and binds his Church to observe his law without adding or diminishing or interposing any inventions of our own.  We believe in every christian grace and virtue; but we cannot find either precept or example to justify them in the word of God, for which cause our ministering brethren have taken the liberty to upbraid and reproach us, from the pulpit, at every Association; as though that was not sufficient, we are attacked in our Minutes, (we allude to the MInutes of 1835, and resolution marked [42]which we think was uncalled for and hard,) and that was immediately followed by the pamphlet called "The Truth as it is".  Now we would ask our brethren to say candidly if that work which was sanctioned by the Association not designedly keep back part of the truth, because it did not correspond with its object; but if our brethren wish to know the whole truth, we refer them to the Minutes of the Association, especially to the report of the Committee appointed on Domestic Missions, in 1825, and finally reported in 1827, which report w2as accepted by the Association, viz: That, as a body, we dispense with the subject of Domestic Missions, as a matter of business; which appears to show that the Association then was, which it appears the Author of The truth as it is, saw fit to dispense with, or did not like to meddle with.  We are told of exertions to convert the world, but, brethren, if that is ever done, it will be done with a gospel spirit, which begets its own likeness, which is the Spirit of Christ.  Now we would ask our ministering brethren if reproaching, railing and upbraiding from the pulpit, is the fruit of the Spirit of Christ, which we learn is love, joy, peace, long suffering, gentleness, goodness, faith; but we see bitterness, striving, evil speaking and divisions among the Churches, which we think is the fruit of that spirit which our ministering brethren have too often manifested while in the pulpit and other where.  But, brethren, these things ought not to be; we have not so learned Christ.  Our Desire is to see love, union and friendship once more abound throughout this Association, and in the Zion of God universally: then will all bitterness cease; then will the Zion of God go forth clear as the sun, fair as the moon, and terrible as an army with banners; which may God grant, for Christ's sake.  Amen.  We have appointed Brethren Reuben Purdy, Asa Jones, Solomon Purdy, John MIllet, with our beloved Elder George Dobell, to represent this Church.

It was not until Elder John Miller himself, had been strongly beset (about 1828, or 30) by Elder Davis Dimick of the Bridgewater Association, and a principal officer in the Pennsylvania Missionary Association, the he [Miller] began to discover symptoms in reality of falling away.  It will be in the recollection of many, who were hits constant hearers, that up to this date, he was frequently in the habit of publicly protesting against the very schemes he is not engaged in.  But the lure presented him at this time, by that high dignitary, (Elder Dimick) he was not able to withstand.  And after having received and accepted proffers and propositions (which I forbear to name) with the privilege of occupying (as a Missionary under pay) the same ground that he had occupied for many years, preaching occasionally in the region round about him, he is found giving way by degrees, and giving place at length to the popular Societies in general, insomuch that instead of preaching the gospel, as he did once did, he is discovered to be a champion lecturer for Temperance Societies, and is heard publicly declaring Sunday School to be a nursery to the Church of Christ, and taking great pains to prejudice the minds of people against those brethren that would not go with him in the new reform, (his own term) but chose rather to suffer affliction with the people of God, by following their Master through evil as as good report.  From what acquaintance I have in the bounds of that Association, and information obtained from brethren in those parts, I am constrained to believe, that a majority of the brethren in composing the Churches in it, are opposed to the new measures; though I acknowledge the Association as such, is in favor of them, taking their MInutes of 1833 &c., as evidence.  In 1810, the Abington Association was not a Missionary Society, neither auxiliary to one.  In 1810, she had no Sunday School Societies; no, not one to be found, I presume, in all the Churches.  AT that time she made no appropriations of money to the Hamilton Theological Seminary; then she did not recommend the Baptist General Tract Society.  In 1810, her MInutes did not contain a list of resolution, recommending and approving those various Societies.  In 1810, and perhaps as late as 1920, or later, the Abington Association and the Susquehanna, or Bridgewater Association did not correspond; Elder Dimick and Miller could not agree, for the alleged reason that the Bridgewater Association Elder Dimick, &c., we unsound in the faith, Arminians.  But the scale has turned; in 1833, and since that period, the Abington and Bridgewater Associations correspond.  Elders Dimick and Miller are in full fellowship, and go hand in hand.  Has the Bridgewater Association, or Elder Dimick and others with him, become more sound in the faith, or has Elder Miller become unsound?  Yes, it's to be found, well nigh rotten to the core.  In 1810-20, Elder Miller preached Sovereign Grace, Election, Predestination, Repentance toward God, and Faith toward our Lord Jesus Christ.  I will venture not a syllable was then dropped from his lips in favor of any modern schemes.  But in 1833, 4, 5, 6, &c., Elder Miller preaches Society Religion, a system of works, with just enough Grace and Election now then, to blind the eyes of some of the children of God, in reference to his departures from the faith.  In 1833, the Abington Association becomes a MIssionary Society, or auxiliary.  In 1833, she has a Sabbath School Societies, not a few; at this time she appropriates money to the Hamilton Seminary, and recommends the Baptist General Tract Society.  Now her minutes set forth a series of resolutions thereto.  With all those facts in view, is it possible that any man of common sense would say that the Abington Association, as an Association, is now what she was then, at her commencement 1810, or 20; and that those who now are the principle men in conducting the affairs of the Association, having adopted a course, in theory and practice, altogether different from that pursued 20 years ago, deserve the name of Old School Baptist?  Our little pamphlet thinks, we who oppose the new measures, call ourselves by a wrong name [Old School] and make an application of it to the Abington Association at the present time.  Surely, taking into view the dissimilarity in her doctrine and practice, first and last, which I have abundantly shown, upo that score, she can have no just claim to the name.  The term Old School I care nothing about, only by way of distinction - but I am here reminded, by the little pamphlet, of as sentence from the old book: Seven women shall take hold of one saying, We will eat our own bread and wear our own apparel, only let us be called by THY NAME.

I beseech brethren of the Abington Association who are halting between two opinion, or perhaps are leaning somewhat to the new measures, whose minds have been partially prejudiced in favor of them, and against brethren who are opposed to them, by the representations of the pamphlet under consideration, and of individuals, ministers or otherwise, I say I beseech them to candidly investigate the subject, by reference to the MInutes of the Association, from its beginning don to the present time, together with the Constitution, and see if there is not an essential difference in the MInutes 25 years ago and now; see if there is not now things transacted and recorded in the MInutes that not to be found in them even ten years back; see if there is not a plain difference in the preaching of Elder John Miller and Elder Charles, and perhaps others, but especially Elder John, as he is the eldest in the Association.  Hence you will be able to discover the truth as it was and as it is, and whether the Association is now what it was 20 or 25 years gone by.  I am sensible that to every impartial reader, I have established clearly the position I assumed in the start, viz: That the Warwick Association is now what she was 20, 30, 40, or 45 years back; and that the Abington Association, as an Association, is NOT NOW what she was in 1820 or 10.  Aso to Associations, I have no partiality for nor attachment to them, only for the purposes before mentioned in the Constitution of Warwick Association; such as maintaining a friendly correspondence, advising with each other, trying to strengthen and encourage one another, speaking to one another in psalms and hymns and spiritual songs, reading, speaking and hearing the word of the Lord, praying with all prayer and supplication in spirit, "Glorifying God in our bodies and spirits which are his."  Consequently all parliamentary forms and customs are to be dispensed with, and the greatest simplicity is to be observed among us, as becomes the followers of Christ.  I would that Old School Baptists were more free from Association shackles than they are.  IT is with this object in view I have been advocating the cause of the Warwick Association; and though I feel assured of having established, from the documents of the Warwick and Abington Associations, that the former is now what it was in itc commencement, and that the later is not, and also, that, upon the ground of priority in regard to Associational doctrine and practice, our claim to the name old school is valid, yet I do not rest here; I have stronger plea to make than that already made founded upon law and testimony that will stand when time shall be no longer.  In relation to the truth and righteousness of our doctrine and practice, and our claim (as the pamphlet terms it) to the of Old School Baptist, we go farther back than the commencement of either the Warwick of Abington ASSOCIATIONS, WE HAVE A MORE SURE WORD OF PROPHECY UNTO WHICH WE SHALL DO WELL TO TAKE HEED, AS UNTO A LIGHT WHICH SHINES IN A DARK PLACE.  Therefore I have not done with the little pamphlet yet. I quote as follows:

The opponents of Missionary operations call themselves by a wrong name; for while they individually claim to be Old School Baptist, they have departed from the spirit and practice which legitimately resulted from the elementary principles originally taught in the school; their claim, therefore, is not valid.

 The above quotation is a part of what the pamphlet terms a few reflections, just at its close.  In its reference to the school, I will not take for granted, it means the Apostolic Church, or school of the disciples, which from the circumstance of its being founded upwards of 1800 years ago, may with propriety be termed the Old School.  The teacher of that school we will say is the Lord Jesus Christ, who taught with authority; by the elementary principles, we are to understand the first principles, the ABC, or constituent principles.  And by their being originally taught in the school, we are to understand the instruction which Christ as the teacher gives to his disciples.  Here is the point, the important point in the controversy; What were the instructions of Christ, to his disciples in matters of doctrine and practice?  In reference to doctrine, the Savior taught them they were dead in trespasses and in sins; that except a man be born of the Spirit, he cannot see the Kingdom of God; and that without him they could do nothing; that no man could come to him, except the Father draw him; In short, that all that the Father had given him, should come to him.  The language of Christ, in relation to the salvation of a peculiar people, a specific number, is so clear and conclusive, that he must be a skeptic indeed, who disputes the doctrine.  In relation to practice, when Christ called his disciples and sent them forth to preach the gospel, he tells them to take neither purse nor scrip, neither two coats; and in his sermon on the mount, he taught them to take no thought what they should eat and drink, or wherewithal they should be clothed, for their Heavenly Father knew that they had need of those things, all which teaching was designed to lead the disciples away from the world, to trust in him.  And when (after his resurrection) he enlarged their commission, saying Go aven to the end of the world.  To trust in the Lord, then, was the sum of the teaching of Christ to his disciples, when sending them forth to preach the gospel.  These are the elementary principles [to trust in the Lord] originally taught in the old school, by Christ the teacher, in relation to the preaching of the gospel in foreign lands; yea, in all the world.  But, we are told by the pamphlet that the Old School brethren have departed from the SPIRIT AND PRACTICE WHICH LEGITIMATELY resulted from the elementary principles, &c.  It is granted at one that where and when there is manifestly a departure from the spirit and practice,m legitimately or lawfully or rightfully resulting from the elementary or first principles taught by Christ to his Apostles, then there the claim to being Old School Baptists, is not valid. IS it so, that those brethren who are standing aloof from the various and numerous religious Societies (other than the Church of Christ) and society operations, by so doing, have departed and are departing from the spirit and practice legitimately resulting from the elementary principles of the gospel?  So the Author of the little pamphlet thinks; but he is blind, at least with one eye, he seems to imbibe the notion that the spirit and practice of the represent Mission Society system, with all its concomitants, and in all its ramifications, are the legitimate result of the instructions of Christ to his disciples of Apostles.  Deluded and infatuated man!  If the Savior, in his instructions and commission to his Apostles, had simply said, Go ye, without particularizing and prohibiting as how, where, &c., he might, in that case, have about the same plea, urged in favor of sprinkling for baptism, viz: Although it is not commanded, it is not forbidden.  But Jesus not only tells them to go, and as they go, preach, and, in the first instance, not to go into the way of the Gentiles, &c., but he charges them to make no preparation for their temporal necessities, not even to taking thought for the morrow; not but that they would need food and raiment, and places to shield them, and be refreshed, and occasionally a little silver or gold perhaps, to pay tribute to toll, or something else; but Christ tells them the Gentiles seek after all these things, but seek you the Kingdom of God and his righteousness, and all these things (temporal supplies) shall be added.  Your Heavenly Father knows you have need of all these things (food raiment, &c.) therefore give yourselves no uneasiness about the matter; take no thought; go and do what I tell you; preach the preaching I bed you; take neither purse nor scrip, nor two coats.  It is enough that your Heavenly Father knows your needs; take my word; trust in me; the workman is worthy of his meat.  Consider the lilies how they grow; they toil not, neither do they spin, yet Solomon in all his glory was not arrayed like one of these.  If God so clothe the grass of the field, shall not he much more clothe you, O ye of little faith?  After the Lord had risen from the dead and was about to go to his Father, he tell his Apostles Go you into all the world and preach the gospel into every creature.  Gentile as well as Jew must hear; but no other regulations or provisions for their temporal support; no costly equipage or splendid outfit, or promise of the kind; but simply a repetition of what he had before said, in substance an tenging to confirm them in it; Lo I am with you always, even to the end of the world.  Now an important inquiry arises, What is the spirit and practice legitimately and rightfully resulting from those instructions of Christ to his disciples?  I answer, the disposition or spirit of the disciples was, when Jesus instructed them, to believe what he told them or taught them, for he taught as one having authority, and not as the scribes.  Hence the spirit was willing though the flesh was weak.  They had the spirit of Christ; therefore they followed him, and as evidence that they were his and had his spirit, and loved him they kept his commandments; hence when the Savior called them they left all and followed him, and when he sent them as sheep in the midst of wolves without scrip or purse, &c., they went at his word, and they they returned declared they had lacked nothing; they went forth trusting in the Lord, and were not disappointed; and (though they were commanded to into all the world, naked and bare handed, without money, means government and patronage protection) they went into all the world, or wherever God in his providence opened the door, relaying on the promise, Lo I am with you.  HEnce the spirit and practice which legitimately results and results from the teachings of Christ, and in and through the Apostles, is a trusting in the Lord, and not in an arm of flesh, and a desire to be conformed to him as the pattern of all things.  Another important question here arises: Who have departed from the spirit and practice of the Apostles?  Let us carefully compare and, if possible, arrive at the truth as it is.  The Lord Jesus Christ himself personally, or through his Apostles, never authorized any religious society but his Church.  And, as there are now religious Societies, such as the Missionary, Bible, Tract, and Temperance, with many more, other than the Church of Christ, what shall we say to those things?  If the same question were propounded in this case as concerning the baptism of John (viz: Are these Societies from heave or of men?) should we be placed in the same predicament as those to whom that question was proposed, not to be able to answer (and verily we had have better have no answer than not a correct one)?   The pamphlet under consideration, after saying It is high time that anti-missionary men should open their eyes and see what they are about, &c., inquires, in substance, as above stated, [Is the missionary cause of God?] but does not answer the question; yet thinks if it belongs to the devil, as the mover or instigator, then opposition thereto is hardly needed, because the Savior said, if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand?  The argument, the sum of it, is this, You had better cease your opposition to missionary operations, lest you be found to fight against God; and though indeed they [missionary operations] be of the devil, [of course spiritual wickedness in high places] you need not oppose them - they will fall.  How weak, how simple, how unscriptural the argument!  UPon this principle, the children of God need not oppose wickedness of any species, for it will all eventually come to naught.  But to the question, Is the missionary cause of God?  Itsd answer is important and must be given.  It is either from heaven or of men; if from heaven it is of God; if it is oGod, those who are employed in it with all the powers and abilities they possess; but if it of men, the rod of JEhovah will be felt by every child of grace that sustains it.  Woe to the wicked!  It shall be ill with him.

As to the term Missionary, meaning one sent on a mission, when applied to a minister sent by Christ, I have no objection to this use of application of it; but by the Missionary cause, as spoken of in the pamphlet, and in its general acceptance, is meant, Missionary Society operations, including all the links in the chain, from the British or American, Foreign and Domestic Missionary, Bible, Tract or Sunday School Union Society, down to the most trifling (mite) Society in Europe or America.  We have said, and say again, that Christ never established any of those Societies; when we examine the New Testament for authority for them, we can find none there.  True, the gospel was instituted by Christ, and, through and by his Apostles, spread and preached in all the world, for a witness before the end of Jerusalem, or the Jews as a nation came; according to the words of Christ; "And this gospel of the Kingdom shall be preached in all the world." &c. Matt. 24.14.  And Paul's declaration in his Epistle to the Colossians, (1.23), speaking of the gospel observes: "Which was preached to every creature which is under heaven."  But how, or by what means was the gospel first spread in all the world, or among the heathen?  The pamphlet I am reviewing, with its advocates, assume the position that the various Religious Societies before referred to, are the means of spreading the gospel now among the heathen.  If indeed those, or similar means were made us of by the Lord, anciently in spreading the gospel, and the advocates of those means can make it appear from the New Testament, and thus bring to our view, some little similarity between the Apostolic Mission and the Missionary efforts, we should at once cease our opposition to them.  All we want, is to be convinced that they are of the Lord; and we cannot be convinced, but, by the word of the Lord; because we receive that as our rule, and only rule in spiritual things.  It is not enough, that we are pointed to the effects of those efforts in foreign lands, and told of the numbers that are converted to the christian religion among the heathen; that they have been civilized and traditionalized abundantly where the Missionaries have gone among them, I have no doubt; and that the Lord has not made fome of the dead there, to hear his voice and live.  I will not presume to say.  But, knowing that mankind have been, and still are, abundantly persuaded and induced to say, Lord, Lord, and that many shall say, thus and so, and the Savior knew them not; and that "No man can say Jesus is the Lord, but by the Holy Spirit," and knowing also the false representations that are made in our own country; and immediately within the circle of our acquaintance, or revivals of religion, the conversion of sinners, &c., and at protracted meetings, and the doctrine preached, and the practice pursued at those meetings, my faith is necessarily very weak as to the spirituality of the work among the heathen.  And indeed, could it be made to appear satisfactory; that the Lord had converted some souls among the heathen whiter the Missionaries have gone; even then I must stand aloof from MIssionary Society operations, unless I find Apostolic precept of example.  The children of God must adhere strictly to this rule, or they till find themselves at once plunged into a labyrinth of difficulties.  I know the pamphlet before usx, and those engaged with it, chare us with opposing the spread of the gospel; and they, instead of being the means of spreading the gospel, are the means of spreading another gospel, which is not another, but a perversion of the gospel of Christ.  The term mean, or means, is very common in reference to religious matters; and as it is mediocrity or medium in its signification; it is properly applicable to Christ, as the middle-man, or days-man, or Mediator, or medium of way.  Hence when the means of grace, or means of salvation is spoken of, I know of none but Christ, "For there is one God and one Mediator (and no more) between God and men, the man Christ Jesus." I TIm 2.5.  Christ says, I am the way. John 14.6.  "Neither is there salvation in any other; for there is none other name under heaven, given among men whereby we must be saved." Acts 4.12.  Jesus Christ is certainly the only medium or channel, through which God has been pleased to reveal himself, and communicate of his blessings to his people; and through which his people have access to him.  Hence the Savior said to his disciples, "Where two or three are gathered together in my name, there I am in the midst of them." Matt. 18.20.  Again; If you shall ask anything in my name, I will do it. John 14.14.  So his people met in him, in every sense of the word; they pray in his name and preach and hear in his name.  Verily, he is the way, and the only way; the mean, and the only mean of salvation.  The term mean is sometimes used to denote instrument; and when thus used, it is undoubtedly applicable even to wicked men, in the accomplishment of the purposes of God.  So when the Lord has rise from the dead and ascended on high, and the disciples had tarried in Jerusalem according to his instructions, till they had received the promise and the day of pentecost had fully come, and 2000 were added to the Church, and they continued steadfastly in the Apostles' doctrine, fellowship, &c.  The boldness of Peter and John in preaching Jesus and the resurrection, though ignorant and unlearned men, had the effect of exciting the jealousy and moving envy of the rulers and people, insomuch that PEter and John were directly imprisoned, but let loose again and forbidden to speak anymore in his name.  Stephen also was stoned to death, and James killed, soon after, with the sword; and there was great persecution against the Church at JErusalem, and they were scattered abroad, and they that were scattered went everywhere preaching the word, throughout Judea and Samaria, and to the uttermost parts of the earth.  In this case, wicked men - haters of God and his truth, were instruments in his hand of spreading that truth, [the gospel] and altogether foreign from their intention or design; for they supposed that by charging, threatening, striping, binding, imprisoning, banishing and transporting the Apostles to distant lands and desolate islands, they would put a stop to the promulgation of their doctrine, and rid the country and the world of those fellows that turned the world upside down; not, so, all the opposition and persecution of their enemies, had directly the contrary effect.

That the Missionary, and other kindred Societies, are not of God, we argue from the following considerations, viz: 1st. There is neither precept or example for them in our rule of faith and practice, the scriptures.  2nd These Societies are made up of a mixed multitude, as remote from each other in many cases, as to their views of religion, as the north and south poles; notwithstanding their pretensions to, and profession of fellowship and union.  3rd. The doctrinal sentiments promulgated by the preachers, and received by the people belonging to those combinations, generally are spurious; a compound of Fullerism, Socinianism, Antinomianism, and DEism; but all summed up in Arminianism.  4th They pursue a worldy policy in that, silver and gold is positively necessary, in order to the accomplishment of their object, viz: The Conversion of the world.  Hence it is very common to hear them complain that the pressure of the times has blocked the wheels, and to some considerable extent retarded the motion of he machinery, we carry out their own doctrine on this point, and the irresistible conclusion is, that in proportion to the money given, sinners will be converted, consequently, if there is no money given, there will be no converts made.  Hence I understand the whole Missionary Society scheme, to be of human contrivance devised by human wisdom, and carried on by human skill, and I think it more likely that (in the language of the little pamphlet,) it belongs to the devil as the prime mover.  There is nothing, either in the origin or execution of those plans, that looks like the wisdom that comes from above; but upon every part in particular, both in design and execution, there seems to be the impress of the wisdom that comes from beneath.

The pamphlet is its closing sentence, presumes the "Abingdon Association will see no good reason, for changing her long established, and repeatedly approved course; and as a company of Old School Baptists will doubtless feel renewably determined to steadfastly adhere to her constitutional principles as derived from the bible, and expressed in her acts and writings, and pursued with undeviating firmness, ever since the period of her organization."  In this last quotation from the pamphlet, taken in connection with its general drift and sentiment, from first to last, we are to understand that the approving and supporting the various Societies referred to, by the Abington Association, &c.  "Is steadfastly adhering to her constitutional principles as derived from the bible, and expressed in her acts and writings." &c.  In what article of her Constitutional does she recognize or recommend those professedly benevolent Societies in whole or part?  Where does it speak of Foreign or Domestic Mission Societies, Sunday School, &c., together with the long catalogue in connection?  Will the Author, and advocates, of the pamphlet have the effrontery to declare that the ABingdon Association, in her constitution and Minutes, has from her organization, supported those measures?  If so, let the responsibility of making the truth of their declarations appear; or else upon them, of the pamphlet, will rest the scandal of false witnesses.  If, indeed, those men, who profess to be preachers of the gospel, feel so much concern for souls, why do they not preach the truth, and nothing but the truth? (for nothing else will be of any use to souls). If, again, they are so earnest for the spread of the gospel, why do they not preach it faithfully?  "For what is the chaff to the wheat? says the Lord."  It is to be feared that they do not know the essence of the gospel; therefore they cannot preach it.  Let the gospel be preached in plainness and faithfulness, and it will spread.  The Minister of Christ will have no concern on this score; he very well knows that, the carnal mind being enmity with God, stands directly opposed to his goepel, and consequently the man who is enabled to preach if faithfully, will be esteemed an enemy because he preaches the truth, and if the Lord, in his providence and government, does not restrain the wicked, that man, or such men, will be persecuted and driven from place to place and scattered; but such men, wherever they go, go everywhere preaching the word, whether they go in bonds as prisoners driven before their enemies, or voluntarily, by the drawings of their minds together with the openings of the providence of God, nothing doubting but the Lord will go before them, and his providence and by his grace, and thus open the way and lead them on; that he will also follow them in some way that shall comfort and console their minds, in regard to their being in the right way.  Perhaps it may be God's pleasure to follow them in their ministerial labors, from place to place by his presence, and manifestation of the light of his countenance, through the preaching of the word, by opening the prison doors to some that are bound, by bringing them out of prison, by loosing their fetters and chains, by saying to the prisoners, go forth and show yourselves by taking the napkin from their eyes, the bonds from their hands and feet, and letting them go; by separating the wheat from the chaff, by bringing his people out of Babylon, to Zion, to himself, by establishing them in order and doctrine, and ordinances of the gospel, by comforting them with the promises of the gospel, which are all yea and amen in Christ, to the glory of the Father.  Thus the Lord will their store front and rear ward, a wall of fire round about them and the glory in their midst.

In conclusion, I have only to say what in substance I have already said.; the Lord will spread 1his gospel, as wide and far, as he designs, in his own time and way, an the glory of it is, the way wherein the wisdom of God shines conspicuously and alone, for it is a way that human wisdom never did, nor ever will devise., netiehr will it comprehend; it is emphatically God's way; and "As the heavens are above the earth, so are his way above our ways."  Let it be our happiness and privilege, dear brethren in the ministry, to go wherever God in his providence opens the door, and as we go, preach; "preach Christ and him crucified, to the JEws a stumbling block, and to the Greeks foolishness; but to those who are called both JEws and Greeks, Christ the wisdom of God, and the power of God."  And while, in relation to the preachers and preaching of the gospel there are many adversaries (as abundantly demonstrated in the word, and by the constant experience of the ministers of Christ;) yet for our consolation, be it remembered, there is a great and effectual door opened unto us of the Lord.  Therefore brethren, let us hold fast the profession of our faith without wavering knowing that he is faithful that promised "Lo I am with you always, even to the end of the world.":

Gabriel Conklin
Slate-Hill Orange County, N.Y., July 4th 1838