Various Minutes, Constitutions and Circular Letters 1838

MINUTES OF AN OLD SCHOOL MEETING,

Held at Stone Lick, Clermont County (Ohio,) June 8th and 9th, 1838.

Met agreeable to adjournment, for the purpose of constituting an Association, when the Clover church and Ebenezer church met by their Messengers viz: from Clover, D. Smith, T. Wills, J. H. Davis, and Wm. Brooks, from Ebenezer, Walter Smith, and Wm. Kirkpatrick, brethren from other churches to aid in the constitution, are from Fairfield, Thomas Childers, J. Smalley, Mt. Zoar, J. Fitch, L. Abraham’s, Mt. Pleasant, D. S. Roberson, New Market, C. B. Smith, A. Pennington, Lesseren’s, J. Rogers O. Mott.

Chose Eld. T. Childers, Mod. & Walter Smith, Clerk.

Invited visiting brethren to a seat; called for the constitution, and rules of decorum as prepared by brother R. A. Morton, who was appointed to that duty at the last meeting, which were read. Adjourned until tomorrow at 9 o’clock.

June 9th Met pursuant to adjournment and after praise and prayer by the Mod. proceeded to business.

1st The constitution and rules of decorum being read were adopted, and the Clover and Ebenezer churches agreed to unite in an associate capacity thereon; to be known by the name of the Clover Corresponding, Regular Baptist Association; and the brethren in council agreed unanimously to give them the right hand of fellowship, which was done by the Moderator, Elder Childers.

Voted to meet with the Clover church on Friday before the 3rd Sunday in August next.

Voted that brother R. A. Morton forward a copy of our proceedings to the Editors of the “Signs of the Times” and “Primitive Baptist,” for publication.

CONSTITUTION.

1st. We believe that the Scriptures of the Old and New Testaments are the word of God and the only rule of faith and practice, and that all societies, traditions, or inventions of men, that are not in full accordance with the Scriptures, should be rejected. 2nd. We believe there are “Three that bear record in Heaven, the Father, Word and Holy Ghost, and these Three are One,” that He is God, the Creator, Preserver and Governor of the Universe, perfect in all his attributes. 3rd. We believe that God created our first parents upright, yet they did not long abide in that honor, but did wilfully transgress the law of creation, in eating the forbidden fruit and by their sinful rebellion fell from their communion with God, and all we in them became dead in sin and wholly defiled in all our faculties, both mental and bodily; our first parents being the root, and by God’s appointment standing in the place of all mankind, their corrupt nature was conveyed to all their posterity; so that we all by nature are children of wrath, servants of sin, subjects of death and misery, temporal and Eternal. 4th We believe that before the foundation of the world, God did elect a certain number of the human race to everlasting life and salvation, and in pursuance of this gracious design, did make a covenant of grace and peace with his Son Jesus Christ, in behalf of those persons who were committed to him, securing all spiritual blessings. 5th. We believe that Jesus Christ being from everlasting the Mediator of the new covenant, did engage to be the surety of his people, and in the fulness of time, did really assume human nature, in which nature he perfectly suffered and died as their substitute, in their room and stead, whereby he made all that satisfaction for their sins, which the law and justice of God required. 6th. We believe that the eternal redemption that Christ obtained by the offering of his blood, is particular, that is to say, that it was only intended for the elect of God, or sheep of Christ. 7th. We believe that the justification of God’s elect is only by the righteousness of Christ imputed to them, without the consideration of any works done by them, and that the full and free pardon of all their sins, past present and to come, is only through the blood of Christ, according to the riches of his grace. 8th. We believe that faith, conversion, redemption and sanctification are not acts of man’s free will and power, but of the efficacious grace of God. 9th. We believe that all those chosen by the Father, redeemed by the Son and sanctified by the Holy Ghost, shall certainly and finally persevere to the end, so that none of them shall perish but have eternal life. 10th. We believe that Baptism and the Lord’s Supper are ordinances of Christ, to be continued until his coming and that the former is prerequisite to the latter. 11th. We believe there will be a resurrection of the dead, both of the just and unjust, and that Christ will come a second time to judge the quick and dead, to receive the righteous to everlasting happiness, and sentence the wicked to punishment of the same duration.

RULES OF DECORUM.

1st. After the Introductory Sermon, the letters from the different Churches belonging to this Association are to be handed to the former Moderator; and when read, the Messengers names to be enrolled.

2nd. A new Moderator and Clerk shall then be chosen by ballot.

3rd. Ministers of the gospel, of our faith and order, to be invited to a seat, and aid in our council.

4th. A record of the proceedings shall be kept by the Clerk.

5th. Every person making a motion, or speaking to one already made, shall arise from his seat and address the Moderator, and shall not be interrupted while speaking unless he depart from the subject.

6th. No person may speak more than three times on one motion, without leave of the Moderator, nor more than once until all who desire, have spoken.

7th. Any member may make a motion, but when made, must be seconded, or lost.

8th. This Association is for correspondence with brethren of sister Churches & Associations, preaching the gospel and such other religious exercises as the brethren assembled may think expedient, and for no other purpose whatever.

9th. There shall be no talking or whispering in the time of public speaking, nor degrading reflections cast on a speaker or on his observations.

10th. Any member who breaks these Rules of Decorum may be reproved by the Moderator.

11th. These Rules of Decorum may be amended at any time, by the majority.

12th. No vote or advice to effect the independence of the Churches.

13th. Churches received and dismissed by a majority of the Association.

THOMAS CHILDERS, Moderator
WALTER SMITH, Clerk.

☞ The Primitive Baptist will please copy the above.

P. S. The above is the commencement of the great separation between the Ishmaelites and the promised seed, in the East Fork, and Stonelick-Creek Associations, in Ohio. We have seen “The Sword of the Lord and Gideon!” wielded; and now the word is, “Come out of her my people.”

R. A. MORTON.

Circular Letter.

The Elders and Brethren of the Warwick Association, assembled at Hardeston, Sussex County, New Jersey, by appointment, June 13th, and 14th, 1838.

To the Churches, whose Messengers they are—Greeting.

DEAR BRETHREN:—In this our Circular Address, we propose calling your attention to the consideration of some part or portion of the plan of salvation. The Justification of the people of God, is an important item in the plan, a grand link in the chain, which binds the Lord’s people to himself and to each other: therefore it may not be amiss, to offer you a few ideas, on this subject, at this time. Justification stands opposed to condemnation, and condemnation necessarily follows transgression, and transgression implies law: “For where no law is, there is no transgression,” Rom. iv. 15. Hence when the Justification of the Church is spoken of, the idea of law, transgression and condemnation are clearly and fully implied, though it were not expressed. But it is also abundantly expressed in the Scriptures of Truth—Beside, it is so clearly presented in the view of the people of God in their own experience, that their mouths are stopped, and they confess themselves guilty before God.

The children of God, as they stand connected with and related to Adam their natural head, are, in view of the Law of God, in the same situation with the rest of mankind, “Dead in trespasses and sins,” Eph. ii. 1. “Children of wrath even as others,” Eph. ii. 3. An important enquiry arises here, “How shall man be just with God?” Job ix. 2, or how shall he be justified in his sight? This question is one of great moment to us poor sensible sinners. Human wisdom suggests the idea of human justification; but that is foolishness with God. It proposes our own works, and those of our fellow men; it calls for our prayers, our cries, our tears, our agonizing, our fasting, our paying tythes, our giving alms, our attending to what it terms the ordinances of the gospel, all by way of grace &c., as being weighty in the scale, and if likely to fall a little short, it advises to mix with our own, the righteousness of Christ.

But the poor condemned, guilty, sensible soul, knows better, even though heretofore ignorant of the letter of the Bible; feeling the weight of his guilt, and the justice of his condemnation, in view of the holiness of the character of God, as set forth in his law, by the quickening operation of the Spirit of God in his soul, he finds with all his works, and services, and attempts, to keep the law, and recommend himself to God, he becomes more odious in his sight; instead of becoming better he is growing worse; or of taking one step towards heaven, he is drawing nigh to destruction. If he turns to the Bible his condemnation is ratified and confirmed in his own view, for “By the deeds of the law there shall no flesh be justified in his sight.” Rom. iii. 20. Thus the people of God are taught by the Spirit in their own experience, that “vain is the help of man,” that all human wisdom, human righteousness, human works, human skill and human schemes, will utterly fail of justifying the soul before God.—That the people of God are justified in his sight, is abundantly established in the word of God, and since it is also established, that they cannot justify themselves—who is their justifier? Paul answers, “It is God that justifieth.” “Who is he that condemneth?” Rom. viii. 33 and 34. It is a matter of small moment to us, who condemns us, if God justifies us. How does God justify his people? He justifies them freely! that is, without money and without price; or without any thing in them, as a cause, or from them as an equivalent or consideration; therefore it must be by grace and not by works. Hence the Apostle observes, “Being justified freely by his grace, through the redemption that is in Christ Jesus,” Rom. iii. 24. But when does he justify them? If we take into consideration, the purpose of God, in the salvation of his people, the Scriptures seem to present the idea of their being justified before the world was. In Paul’s 2nd Epistle to Timothy i. 9, we read as follows: “Who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began.”

When it is declared that God justifies freely by his grace, we understand that grace to be a justifying grace, and when again it is declared, that that grace “was given us in Christ Jesus before the world began,” we understand it was given before time, or in eternity; and here we pause, and wonder, and admire, and adore the grace that buries all our faults. Thus the Eternal God, in his eternal purpose and counsel did decree and determine the justification of his people, yes, that he positively gave them the grace by which they were and are justified, in Christ Jesus before the world began. The act of Jehovah, giving us justifying grace in Christ, before time, is one of “his strange Acts.” But is it proper to term it an Act? A decree of itself, is properly termed an Act. To illustrate a moment.—“Be it ordained, or decreed, by the people of these United States, in Congress Assembled,” &c. Again, “Be it enacted by the people of the State of New York”—thus the sovereign people, through their Representatives Assembled, determine, decree and ordain; which in other words are termed, “Acts passed.” Hence from the use of language and definition of words, it is proper, to term a decree, an Act.

Again, the Lord by the Prophet declares, he will bring to pass his Act, his strange Act. Isa. xxviii. 21. In this passage and its connexion, our minds are carried forward to gospel times, to the coming of Christ. Here the Lord reveals something of his purpose, relative, both, to the salvation of his people, and the destruction of his and their enemies. Hear him saying, “Behold I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation.” “He that believeth shall not make haste. Your covenant with death shall be disannulled, and your agreement with hell shall not stand,” &c. verse 18. “For the Lord shall rise up as in Mount Perazim, he shall be wroth as in the Valley of Gibeon,” &c. verse 21. Should the following objection arise viz. that the circumstance of Christ’s coming in the flesh, his life, death, resurrection, &c. for the salvation and justification of his people, is the Act; then the inquiry is, what is the bringing to pass the Act?—Is it not clear that the Act, is first, and then the bringing it to pass? Consequently, that the decree or purpose of Jehovah, in relation to the justification of his people, was an act, and did exist before time, or in eternity, and that in the fullness of time, God sent forth his Son, made of a woman, &c and in all that Jesus has done and performed, and will do and perform, Jehovah is but bringing to pass his “Act, his strange Act.” None who “receive the truth in the love of it,” will deny that Jehovah purposed, determined or decreed the justification of his people; if so, it was an Act, in eternity, or before time. Moreover he gave them the justifying grace in Christ before the world began. We have already remarked, that this was one of his “strange Acts.” Strange that he should decree their justification, “when as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world,” nor given to them their being. Strange that he should give them justifying grace in Christ before they were actually condemned, in Adam when in view of their union to Christ their Spiritual Head, they needed no justification. But in this “strange Act” of Jehovah his people were viewed in their relation to Adam their natural Head, in the ruins of the fall, condemned by his law and under sentence of death. “Their being justified (freely by his grace) through the redemption that is in Christ Jesus,” is the bringing to pass this strange Act, or the accomplishment of the purpose. The redemption was not “with corruptible things as silver and gold, but with the precious blood of Christ as of a Lamb without blemish and without spot, who verily was fore-ordained before the foundation of the world, but was manifested in these last times for you,” 1 Peter i. 19 and 20.—Again, the Apostle speaking of the “purpose and grace given us in Christ Jesus before the world began,” observes, “But is now made manifest, (that is, the purpose and grace) by the appearing of our Saviour Jesus Christ—who hath abolished death, and brought life and immortality to light through the gospel”—“And, who only hath immortality” 1 Tim. vi. and because we And again, that through death, he might destroy him that had the power of death, that is the devil; and deliver them who through fear of death, were all their lifetime subject to bondage” Heb. ii. 14 and 15.—And lastly, “who was delivered for our offences, and was raised again for our Justification” Rom. iv. and 25.—In view of the scriptures, we see how admirably the purpose of God, and the accomplishment of that purpose; or in other words, the Act of God, and the bringing to pass that Act—are one, the grace of God, and the Revelation or manifestation of that grace are linked together, in the Justification and salvation of his people—May the Lord open our understanding to understand the scriptures, and then shall we see eye to eye, in the things of the Kingdom—

The Grace of our Lord Jesus Christ, be with you all.—AMEN.

AMOS HARDING, MODERATOR.
GABRIEL CONKLIN, CLERK.

Corresponding Letter.

The Warwick Baptist Association now in session with the Church at Hardeston N. J. To all sister associations with whom she corresponds, sends christian salutation.

BELOVED BRETHREN IN THE LORD:—With unfeigned gratitude to the God and Father of all our mercies, we desire to record his goodness and grace towards us, in perpetuating our unprofitable lives, amidst surrounding desolation, through the revolving seasons of another year; and in granting us liberty, in his holy providence, to meet once more in our associative capacity, for the worship of God, the correspondence of saints, and the edification and comfort of our own souls—How truly exalted are the privileges which we enjoy! We are constrained to exclaim in the language of the Psalmist,—“Behold! how good and how pleasant it is for brethren to dwell together in unity.” The present has been to us a delightful season; we have truly sat together in heavenly places in Christ, and his Banner over us is love. Dear Brethren, your Messengers, have come to us from various parts of our country; but their testimony among us has been uniform, all speaking the same things, all preaching the same delightful doctrine to the declarative glory of God, and the comfort of the Sheep and Lambs of the flock of our Redeemer. The letters from our churches, show them to be generally in a healthy state; increasing only with such increase as the Lord giveth; and still disposed, by divine grace, to stand fast in the Liberty of the gospel, and to hold fast the form of sound-words; while your epistles of correspondence have been to us as cold water to thirsty souls, assuring us of your steadfastness in the faith once delivered to the saints.

Our present meeting has been principally devoted to the worship of God, and the edification of Zion: for since the going out from us, of those who are not of us, we enjoy renewedly the inestimable blessing of peace and harmony, which we were wont to enjoy in our associational meetings before the rage of antichristian innovations commenced their sickening impositions in our land. We stand aloof from every link of the chain of the falsely reputed benevolent institutions of the present day—and recognize, most sincerely, the Old Mother arminianism, and her entire brood of newly invented contrivances—And our heart’s desire and prayer to God for you, Dear Brethren is, that you may be kept by the power of God, through faith, from all the snares, and delusions which abound in our ruined world, and that our christian union, fellowship and correspondence, by Messengers and by interchange of Minutes, may be perpetuated.

May the grace of our Lord Jesus Christ be with you all, evermore. Amen.

Our next meeting will be held, if the Lord will, with our sister church at Warwick, Orange Co. N. Y. commencing on Wednesday before the 2nd Sunday in June 1839, at 10 o’clock A. M., when and where we hope to meet with your Messengers, and to be comforted with your epistles of love.

AMOS HARDING, MODERATOR.
GABRIEL CONKLIN, CLERK.