CIRCULAR. The brethren composing the Meeting of Correspondence, held with the Bethlehem Church, Prince William County, Va., August 11th to 14th, 1837.

 

CIRCULAR.

The brethren composing the Meeting of Correspondence, held with the Bethlehem Church, Prince William County, Va., August 11th to 14th, 1837.

To the Churches whose Messengers we are, and to Old School Brethren generally, would express love in the Lord:

DEAR BRETHREN: The letters from the several churches uniting in this correspondence were read in the meeting, and the views of the few brethren present with us, not being messengers, were freely given relative to our Old School stand, to the correspondence of the churches, etc. And we can truly say that there was a oneness of view and of feeling pervading the whole correspondence and communications, such as is not often witnessed in these days of double-meaning brethren from different churches and sections of country. The preaching, we rejoice to say, and our general interview together, has been of the same one spirit. God be praised, who alone could make us thus united, scattered as we are among the enemies of the day, and exposed to be more scattered, by the flattering and ensnaring schemes put afloat, under the plausible pretence of thereby glorifying God.

But we will, brethren, briefly state what we understand by the union of brethren, and hence from whence this union springs.

There are various kinds of union among the professed religionists of the day. There is what is called the union of effort, which is considered religious. Persons are induced to unite in these religious objects by various reasons; some because they think it pious, some because they think it reputable, others because they think it will promote their worldly interests, or their desires for promotion, &c. In order to secure union in these efforts, whilst the multitude may have the credit of being engaged in them, one engaging their money and their influence to promote the cause, the whole disposal of the funds, and ordering of the affair is committed to a few choice spirits, under the name of a Board of Managers. There is another union also, which persons are solicited in churches, and church associations, which is formed by proposing certain general principles in loose terms, as the bond of union, to unite; there will be no difficulty of any of Hagar’s children agreeing; particular points of doctrine being passed over as too abstruse to be understood by persons generally. A third kind of union, quite common, is that in which those uniting agree that each shall have and be in some measure governed by his own religious views, on condition of mutual toleration, or of thinking all right because sincere, and of being governed by certain rules of order. A fourth kind of union is that founded upon persons being brought to believe certain articles of faith, and consent to submit to certain rules of discipline. But none of these is the union we speak of. All these may exist, and there be no life touched. The union we prize is one which God has appointed, and which his grace alone produces—it is a being of one heart and of one soul. In ordering this union, the only wise God, who knew exactly what was necessary to produce such union in such creatures as we are, has revealed in the scriptures, the provisions made to insure it, viz: “One body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all,” &c. Eph. iv. 4—6. We will very briefly note the several branches of this provision.

1st. One body: The church of Jesus Christ, in all its branches and members, has, like one human body, one origin, the love and purpose of God in Christ; one production, created in Christ Jesus; one head, Christ; one birth, the same pangs and throes from hell the members into visibility. Hence as the body is thus one, the senses, the taste, sight, feelings, &c. are one; and the interest and welfare, the joys and the sorrows of the whole are one.

2d. One spirit: This body is animated by, and animated in all its members, by one spirit. Hence says the Apostle, “If any man have not the spirit of Christ he is none of his,” Rom. viii. 9. This spirit being that life which was in the Word, and which is the light of men, John i. 4, they have one light, and of course one vision, as well as the one animation, and are one as spiritual faculties.

3d. The one hope of their calling: Called by the same voice of the Son of God, to behold the same glorious prize, as theirs in prospect and hope.

4th. One Lord: One Sovereign and Master. Consequently, his commands are one. Hence, no looking at everyone for his signal, nor for his directions, from his quarter. No clashing interests to serve.

5th. One faith: One and the same doctrine revealed, and the same experimental knowledge of that doctrine imparted.

6th. One baptism: We understand baptism to be here used as in Mark x. 16. It being according to apostolic order, the first appointed act of obedience after believing, and being thus at the head, is put for the whole system of gospel order and obedience. This is given in the one standard, the scriptures, to be one and the same among all the followers of Christ, “Teaching them to observe all things whatsoever I have commanded you.” Matt. xxviii. 20.

7th. One God and Father of all: The one God revealed as the Father of all in Christ, and the sole object of their fear, their love, trust and worship.

Destroy one link of this chain, and the religion of the union is destroyed. And in proportion as any of these links are destroyed in the system we embrace or speculation, the union of feeling, of sentiment, or of action will be destroyed.

For instance, destroy the eternal union of the whole body with, and in Christ, as the Head, and you destroy the harmony and oneness of feeling and interest. Embrace the system of a union with Christ which is founded on our faith, and the priority of our believing, and the difference in the strength of our faith, under imperfection of the body. Destroy the oneness of the spirit by which we are quickened; suppose one to be converted or regenerated by this minister, and another by that preacher, or one to have this man for his spiritual father, and another that; or suppose each to be regenerated by his own exertions in beginning the work, and as the stream partakes of the peculiar qualities of its fountain, the regeneration of each must partake of the peculiar self qualities of its author; and what oneness or union could there be among the regenerate more than among the unregenerate? Take away the hope of our calling, and the notion of different grades of happiness in heaven; and selfish ambition at once takes possession of each breast, discipled to this system, and destroys the union. Drive one Lord from his throne, let one look to this body of men, & another to that, as lords of his conscience, and arbiters of his faith and practice, and how is it possible that union can exist? Take away the one perfect rule of faith and practice, the scriptures of truth, and let men set their will, given systems of faith and rules of practice for us, and union must assuredly give way to divisions.

The wise man saith of one, “As he thinketh in his heart, so is he,” Prov. xxiii. 7; how important then, to our realizing in our experience, what it is to be of one heart, and one soul, with each other, that we should have right thoughts of him, whose system of this union God has appointed. Let us suffer none of the human system makers to cut away a single link from this glorious chain of union. The more our heads drink into it, and our hearts are imbued with all the parts of this heavenly union, the more shall we know how good and how pleasant it is for brethren to dwell together in unity.

To our churches, we have to say, that we find no occasion to go back to constituted associations to have a pleasant and refreshing correspondence with each other; yet we have not had, for some cause or other, the encouragement extended to us by our brethren, those whom we esteem as brethren around us, which we had anticipated. But three brethren, any way connected with constituted associations, appeared to take part with us in our meeting. They were valuable brethren, and their coming among us was much prized. Brethren from the Baltimore Association, we know, were appointed to meet us, and that one or two other brethren had purposed to visit us; what prevented their coming we know not. Whether contrary to Paul, they purposed according to the flesh, we know not. See 2 Cor. i. 17. We should have rejoiced in their coming and uniting with us in our meeting; and we could have felt disappointed in their and our brethren not extending to them the tokens of fellowship.

But, dear brethren, you, we trust, have begun not to depend on men for your support—The main inquiry is, are we right? Is the chain of union which God has provided, sufficient to draw and bind us together? Or is it essential that we add an associational constitution as an additional link to the chain, to make it effectual? If so, what pity the Apostles did not understand it, and give us the pattern; for one Thus saith the Lord is of more importance in our estimation than the example of the church in every age since the Apostles’ days.

Brethren, let us more and more try every position by the scriptures. If we have done wrong according to that sure standard, may we have grace to retrace our steps. If we find the scriptures support us, let us continue, though fools, if persecuted, in the path marked out for us, depending on God as strength.

To our Old School brethren abroad, we would say, we have, we think, pointed out the true source of union, the source of divisions will have been somewhat acquainted with for several years past. Baptist churches anciently required evidence of the birth, and thirst of God, of being called with one hope of their calling, in order to membership. They referred to the scriptures as the divine rule of their faith and practice, and required conformity to that standard; and there was harmony, true fellowship among them. Afterwards professions of divinity were established in colleges, and theological schools were gotten up, each to teach a peculiar system of divinity. Different expositors of scripture have been resorted to as guides; and latterly, men have set themselves to invent plans of action for God, and for his people; and each attached followers to his system or plan. And can any candid man say, that the continuing to walk in the old Baptist path, and not turning aside one to the right, and one to the left, to follow different leaders, has caused divisions? Certainly not. Can we expect union if we walk with the multitude in these diverse paths? No. But as we return to, and continue in the ancient footsteps, the flock of Christ; though they may be comparatively but few to accompany us, those few will realize what it is to dwell together in unity. Hence the language spoken by our Old School Baptists, in their communications from all sections of our country. Hence in addressing our Circular to them in connexion with our churches, we feel a confidence that we are addressing our brethren, those who understand our language, who have a common interest, and a common hope with us. And to such we say, God speed you in the good way, and in your well doing continue free by grace.

The Chappawamsic Church, upper edge of Stafford Co. Va., having invited our next meeting to be held with them, we have, agreeably to their request, and according to the plan of these meetings, appointed a Corresponding Meeting to be holden with that church, to commence on Thursday preceding the 2d Lord’s-day in August, 1838, which Meeting we invite all Old School Churches, Meetings and Associations to correspond with by letter or messengers, or both, and Old School brethren, those who are such in principle and practice, to attend it. This invitation not limited to any section of our country.

We subscribe ourselves, brethren, your servants for Christ’s sake. Signed in behalf of the Meeting this 14th day of August, 1837.

S. TROTT, Moderator.
JOHN CLARK, Clerk.