Rensselaerville Baptist
Association
1820-1829
Transcribed by Vernon Aldrich from copies of the original minutes held by the State Library at Albany.
1824
Minutes
of the
RENSSELAERVILLE
Baptized Association
Held in Bern
on the 10th and 11th October, 1824.
Wednesday, October 10.
1st. AT 10 o’clock A. M. the introductory sermon was delivered by Elder ELIJAH HERRICK, from 2d Corinthians, iii, 18th, “But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord.” Prayer by JULIUS BEEMAN.
2d. The Association was then organized by choosing brother WILLIAM WARREN Moderator, and br. HERMAN HERVERY Clerk. Adjourned for one hour.
3d. Met in pursuance to adjournment. Prayer by brother STREETER. Ministering brethren were invited to a seat.
4th. Proceeded to read the letters from the churches composing this Association, and took the following list.
[N. B. Ministers’ names in small capitals. A dash (-----) denotes no settled Minister.]
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CHURCHES |
MESSENGERS. |
Baptized. |
Received by letter. |
Dismissed. |
Excluded. |
Restored. |
Deceased. |
Total. |
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Rensselaerville and Bern, |
EPHRAIM CROCKER, |
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3 |
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48 |
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Joseph Owen |
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Rensselaerville, |
JOHN WINANS, |
32 |
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2 |
2 |
2 |
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103 |
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JAMES MACKEY, |
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Deacon Jonathan Barret, |
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Bethuel Reave, |
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Salmon Ford, |
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Simmons Shadbolt, |
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Aaron Winans. |
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Rensselaerville and |
JOSIAH BAKER, |
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59 |
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Westerloo, |
John Bordman, |
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Parmenus Baldwin, |
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Isaac Baker |
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Greenville, |
WILLIAM STEWART, |
4 |
4 |
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1 |
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215 |
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ELIJAH WICKS, |
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Silas Bordman |
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John Cowel, |
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John Carle. |
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Broome, |
LEVI STREETER, |
6 |
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1 |
5 |
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1 |
97 |
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Elijah Richmond, |
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Craston B. Higsley. |
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Bern, |
(-----------) |
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1 |
3 |
1 |
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2 |
76 |
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Deacon Ruel Phillips, |
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Daniel Crary, |
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Denison Jones. |
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Duanesburgh and |
(-----------) |
1 |
5 |
4 |
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1 |
67 |
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Florida, |
Deacon Charles How, |
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Deacon Henry Shute. |
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Durham, |
HERMAN HERVEY, |
4 |
1 |
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3 |
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67 |
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Deacon Obed Hervey. |
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Lexington, |
HEZEKIAH PETTIT, |
1 |
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3 |
17 |
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1 |
214 |
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Nathan Appleby, |
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Elijah Bushnell, Jr. |
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Charleston, |
ELIJAH HERRICK, |
21 |
6 |
4 |
2 |
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1 |
234 |
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William More, |
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Philip Fomierook. |
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Westerloo, |
ADAM CLARK, |
4 |
1 |
9 |
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85 |
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Adam Wing, |
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John Cole, |
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Knight Bennet. |
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Cairo, |
JOSEPH ARNOLD, |
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3 |
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1 |
52 |
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Nirem Stone. |
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Summit, |
JULIUS BEEMAN, |
13 |
4 |
1 |
1 |
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1 |
97 |
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Deacon Levi Lincoln, |
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John Ripley, |
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Silas Brown, |
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Biram Palmer. |
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Blenheim, |
(-----------) |
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1 |
1 |
1 |
1 |
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64 |
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David Parsons. |
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Middlebury, |
JONAH TODD, |
7 |
1 |
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5 |
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28 |
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Deacon Icabod Gripin, |
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John Townsend. |
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Schoharie, |
BURTON CARPENTER, |
2 |
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1 |
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28 |
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Pelet Netherway. |
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Worcester, |
(-----------) |
5 |
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35 |
4 |
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91 |
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Deacon David Holmes, |
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Sylvester Holmes. |
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2nd Church in |
WILLIAM WARREN, |
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2 |
1 |
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2 |
121 |
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Roxbury, |
Samuel Walker. |
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Sharon.* |
LEONARD G. MARSH, |
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Deacon David Crappen. |
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65 |
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*This church was received this session. |
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5th. Elder L. G. MARSH was presented a regular ordained Minister, and after suitable examination and deliberation resolved to receive and likewise gave the right hand of fellowship.
6th. From the Corresponding Associations:--
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ASSOCIATIONS AND |
Time of holding |
Minutes of the |
No. of Churches. |
Baptized. |
Received by letter. |
Dismissed by Letter. |
Excluded. |
Restored. |
Died. |
Total. |
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Warwick—Z. Greenold & |
June--2d |
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William Murray, |
Wednesday |
1821 |
16 |
178 |
24 |
35 |
16 |
17 |
13 |
1760 |
Shaftsbury—Eld. HARRIS, |
June,1st do |
1821 |
25 |
144 |
34 |
87 |
44 |
4 |
37 |
2846 |
Hartford, |
Oct. 1st do. |
1820 |
23 |
37 |
12 |
19 |
39 |
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11 |
2205 |
Stonington, |
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Franklin—Minutes, |
June,3d do. |
1821 |
22 |
110 |
43 |
62 |
45 |
6 |
14 |
2198 |
Otsego—Minutes, |
Sept.1st do. |
1821 |
27 |
173 |
60 |
77 |
39 |
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20 |
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Saratoga, |
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26 |
52 |
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3940 |
Madison—Minutes, |
Sept.2d do. |
1821 |
36 |
107 |
104 |
268 |
62 |
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25 |
4385 |
Hudson River—Minutes, |
Aug. 1st do. |
1821 |
11 |
103 |
41 |
67 |
48 |
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25 |
1804 |
New London—Minutes. |
Oct. 3d do. |
1820 |
17 |
86 |
17 |
34 |
26 |
2 |
35 |
1970 |
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7th. The Church of Lexington brought a query, asking the advice of the Association, relating to the matter of difference between them and the Catskill church; stating also the manner in which it has been treated by both parties. Resolved, That the above be submitted to a committee of the following Ministers, viz. CROCKER, HERRICK, BAKER, BEEMAN & STREETER; and that they revise the Circular and prepare the Corresponding Letters.
8th. Brother How was appointed to examine the Corresponding Minutes, and report to-morrow morning.
9th. Made arrangements for meetings in the different societies this evening.
10th. Resolved, That the Ministers who preach this evening, shall notice to their respective audiences that a black man, now preaching in this vicinity, by the name of John Bird, was a few years since, advertised by this Association, upon substantial evidence, as an impostor and an immoral man.
11th. Voted to adjourn to 10 o’clock to-morrow morning.
12th. Prayer by brother PETTIT.
Thursday, October 11.
13th. Met at 10 o’clock, pursuant to adjournment.
14th. Prayer by brother PETTIT.
15th. The committee reported that the Circular Letter prepared, was written on the subject of church discipline, and as an excellent one was written on that subject by the late Rev. Andrew Fuller, deceased, of England, published in the “North River Association Minutes,” they advised to and adopted the same.
16th. The Corresponding Letter prepared by the committee was read and adopted.
17th. The committee reported that they have duly considered the matter of query brought by the Lexington church, and think it advisable to suspend any other labor with the church at Catskill, till God shall open some more effectual door to promote or bring about a union; and also, that we think the measures already taken are gospel-wise.
18th. The committee on the minutes of Corresponding Associations, noted 30th article in the minutes of the Hudson River Association: voted to insert the same—an extract: “That in the 25th article of the New-Jersey minutes, taken from the Chemung minutes, the public are cautioned against Nehemiah H. Ripley, who, under the character of a Baptist Minister, propagates the doctrine the doctrine of universal salvation. In the examination of the minutes, we have perceived with grateful impressions, that a peculiar Missionary spirit pervades and increases in the several Associations. We believe it to be the fruit of that faith which is productive of good works; but recommend to Ministers and officers of the Church, actively and perseveringly to exert themselves to give such a direction to this spirit as shall promise the greatest good.”
19th. The question was put relating to the State Convention, to be composed of delegates from every Association in this state, which may be favorable to the measure; and Resolved, That our messengers to the Otsego Association shall confer with them on the above subject, and report to this body at our next session.
20th. Appointed the following Delegates to Corresponding Associations:
Shaftsbury—WINANS and STREETER.
Hartford—HERVEY, convey our minutes.
Stonington—LUTHER RICE, and that he convey a letter.
Warwick—WARREN and PETTIT.
Franklin—HERRICK and MARSH.
Saratoga—Deacons Shute and How.
Otsego—MARSH, HERRICK, CROCKER, STREETER & BEEMAN.
Hudson River—WICKES and GREENOLD.
Madison—HERRICK and Deacon Shute.
21st. Resolved, That Elder HERVEY superintend the printing of the Minutes.
22nd. The Association to be holden with the Church of Durham, in the Union Meeting-House, in Windham, on the 2d Wednesday and Thursday in October, 1822.
23rd. Appointed Elder STREETER to Preach the introductory sermon, and in case of failure Elder MARSH.
24th. Resolved, That Deacon How prepare the Circular Letter for next year.
25th. A Circular Letter form the Board of Managers of the Convention for Foreign Missions was read.
26th. Brother L. RICE, being present, made appropriate remarks on the subject of Missions. Adjourned for 30 minutes.
27th. Prayer by Elder HERRICK.
28th. Being convened pursuant to adjournment, worship commenced by ZEALOTES GREENOLD—sermon from first Peter, 2d chapter, 9th verse--: A peculiar people.”
29th. A second sermon, by LUTHER RICE, from St. Luke, 8th chapter, 1st verse—“And it came to pass afterward that he went throughout every city and village preaching, and shewing the glad tidings of the kingdom of God: and the twelve were with him.”
The Officers of this Missionary Society, chosen for
the present, are as follows:--
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Elder |
HERRICK, President. |
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PETTIT, Vice-President |
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CROCKER, 2nd Vice-President. |
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HERVEY, Recording and Corresponding Secretary. |
Brother |
ELIJAH BUSHNELL, Treasurer. |
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BERIAH STILES, Trustee |
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JARED REYNOLDS, Trustee |
Elder |
LEVI STREETER, Trustee |
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Monies contributed for Missionary purposes:-- |
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Collection taken after worship, |
$13.02 |
From the Church in Bern, |
4.31 |
Greenville, |
7.50 |
Female Friends for Foreign Missions, |
1.25 |
Rensselaerville and Westerloo, |
3.00 |
Herman Hervey, |
1.00 |
Schoharie, |
4.00 |
Female Society, Worcester, |
2.00 |
Female Society, Schoharie, |
2.50 |
Church and Society, Charleston, |
9.00 |
Money in the hands of H. Hervey |
1.12 |
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Total, |
$48.70 |
Paid the same into the hands of Luther Rice, Agent of |
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the Board for Foreign and Domestic Missions |
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ON THE DISCIPLINE OF THE PRIMITIVE CHURCHES.
The Elders and Brethren of the several Baptist Churches belonging to the Hudson River Baptist Association, met in New York, August 5, 1818—To the Churches with whom they are connected.
WHEN the apostles, by the preaching of the word, had gathered in any place a sufficient number of individuals to the faith of Christ, it was their uniform practice, for the further promotion of his kingdom in that place, to form them into a Religious Society, or Christian Church. Being thus associated in the name of Christ, divine worship was carried on, Christian ordinances observed, holy discipline maintained, and the word of life, as the light of the golden candlesticks, exhibited. Among them our Lord Jesus Christ, as the high priest of our profession, is represented as walking; observing the good, and applauding it; pointing out the evil, and censuring it; and holding up life and immortality to those who should overcome the temptation of the present state.
Let us suppose him to walk amongst our several churches, and to address us as he addressed the seven churches in Asia. We trust he would find some things to approve; but we are also apprehensive that he would find many things to censure. Let us then look narrowly into the Discipline of the primitive churches, and compare ours with it.
By discipline, however, we do not mean to include the whole of the order of a Christian Church; but shall at this time confine our attention to that part of church-government which consists in—A MUTUAL WATCH OVER ONE ANOTHER, AND THE CONDUCT WE ARE DIRECTED TO PURSUE IN CASES OF DISORDER.
A great part of our duty consists in cultivating what is lovely, but this is not the whole of it; we must prune as well as plant, if we would bear much fruit, and be Christ’s disciples. One of the things applauded in the church of Ephesus, was, that they could not bear those who were evil.
Yet we are not to suppose from hence that no irregularity or imperfection whatever, is an object of forbearance. If uniformity be required in such a degree as that every difference in judgment or practice shall occasion a separation, the churches may be always dividing into parties, which we are persuaded was never encouraged by the apostles of our Lord, and cannot be justified in trivial or ordinary cases. A contrary practice is expressly taught us in the Epistle to the Romans; (chap. xiv.) and the cases in which it is to be exercised are there pointed out. An object of forbearance, however, must be one that may exist without being an occasion of dispute and wrangling in the church: It must not be to doubtful disputations. ver. 1. It must also respect things which do not enter into the essence of God’s kingdom, the leading principles of which are righteousness, peace and joy in the Holy Ghost, ver. 16, 17. That which does not subvert there gospel of the kingdom, nor set aside the authority of the king, though it be an imperfection, is yet to be borne with. Finally, it must be something which does not destroy the work of God, or which is not inconsistent with the progress of vital religion in the church, or in one’s own soul. ver. 20. In all such case we are not to judge one another, but every man’s conscience is to be his judge. ver. 23.
In attending to those things which are the proper objects of discipline, our first concern should be to see that all our measures are aimed at the good of the party, and the honor of God.—Both these ends are pointed out in the case of the Corinthian offender. All was to be done that his spirit might be saved in the day of the Lord, and to clear themselves as a church from being partakers of his sin. If these ends be kept in view they will preserve us from much error; particularly, from the two great evils into which churches are in danger of falling, false lenity, and unchristian severity. There is often a party found in a community, who, under the name of tenderness, are for neglecting all wholesome discipline; or if this cannot be accomplished, for delaying it to the utmost. Such persons are commonly the advocates for disorderly walkers, especially if they be their particular friends or relations. Their language is, “He that is without sin, let him cast the first stone. My brother hath fallen today and I may fall tomorrow.” This spirit, though it exists only in individuals, provided they be persons of any weight or influence, is frequently known to impede the due execution of the laws of Christ; and if it pervade the community, it will soon reduce it to the lowest state of degeneracy. Such for a time was the spirit of the Corinthians; but when brought to a proper sense of things, what carefulness is wrought in them, yea what clearing of themselves, yea what indignation, yea what fear, yea what vehement desire, yea what zeal, yea what revenge. In opposing the extreme of false tenderness, others are in danger of falling into unfeeling severity. This spirit will make the worst of every thing, and lead men to convert the censures of the church into weapons of private revenge. Persons of this description know not of what manner of spirit they are. They lose sight of the good of the offender. It is not love that operates in them; for love worketh no evil. The true medium between these extremes is a union of mercy and truth. Genuine mercy is combined with faithfulness, and genuine faithfulness with mercy; and this is the only spirit that is likely to purge iniquity. (Prov. xvi. 6.) Connivance will produce indifference; and undue severity will arm the offender with prejudice, and so harden him in sin: but the love of God and of our brother’s soul are adapted to answer every good end. If we love God, like Levi, we shall know no man after the flesh, nor acknowledge our nearest kindred; but shall observe his word and keep his covenant. And if we love the soul of our brother, we shall say, “He is fallen to-day, and I will reprove him for his good: I may fall to-morrow, and then let him deal the same with me.” Love is the grand secret of church discipline, and will do more than all other things put together, towards insuring success.
In the exercise of discipline it is necessary to distinguish between, faults which are the consequences of sudden temptation, and such as are the result of premeditation and habit. The former requires a compassionate treatment; the latter a great portion of severity. The sin of Peter in denying his Lord was great, and if noticed by the enemies of Christ, might bring great reproach upon his cause; yet, compared with the sin of Solomon it was little. He first gave way to licentiousness; then to idolatry, and on finding that God, as a punishment for his sin, had given ten tribes to Jeroboam, he sought to kill him. Cases like this are immediately dangerous, and require a prompt and decided treatment, and in which hesitating tenderness would be the height of cruelty. Of some have compassion, making a difference; others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. (Jude 22, 23. See also Gal. vi. 1.)
In all our admonitions regard should be had to the age and character of the party. An elder, as well as other men, may be in fault, and a fault that may require to be noticed; but let him be told of it in a tender and respectful manner. While you expostulate with younger men on a footing of equality, pay a deference to age and office.—Rebuke not an elder, but intreat him as a father, and the younger men as brethren. (1. Tim. v. 1)
In the due execution of Christian discipline there are many things to be done by the members of the churches individually; and it is upon the proper discharge of these duties that much of the peace and purity of a church depends. If we be faithful to one another there will be but few occasions for public censure.—Various improprieties of conduct, neglects of duty, and declensions in the power of godliness, are the proper subjects of pastoral admonition. It is one essential branch of this office to rebuke and exhort with all long-suffering. (2. Tim. iv. 2.) Nor is this work confined to pastors: Christians are directed to admonish one another. (Rom. xv. 14.) Indeed there are things which a wise and affectionate people will be concerned to take upon themselves, lest a prejudice should be contracted against the ministry, which may prevent its good effects. This is peculiarly necessary in the settling of differences, in which whole families may be interested, and in which it is extremely difficult to avoid the suspicion of partiality.
In all cases of personal offence, the rule laid down by our Lord, in the eighteenth chapter of Matthew, aught to be attended to; and no such offence ought to be admitted before a church till the precept of Christ has been first complied with by the party or parties concerned.
In many case where faults are not committed immediately against us, but which are unknown except to a few individuals, love will lead us to endeavor to reclaim the party, if possible, without any further exposure. A just man will not be willing, unnecessarily to make his brother a public example. The scriptures give peculiar encouragement to these personal and private attempts. If any of you do err from the truth, and one convert him, let him know that he who converteth a sinner from the error of his way, shall save a soul from death, and hide a multitude of sins. (James v. 19, 20.)
In case of evil report, where things are said of a brother, in our hearing, which, if true, must affect his character, and the purity of the Church, it cannot be right to go on to report it.—Love will not lead to this. Many reports we know are unfounded; or if true in the main, they may have been aggravated; or there may be circumstances attending the case, which if fully understood would make things appear very different from the manner in which they have been represented. Now, it is almost impossible that any one but the party himself should be acquainted with all these circumstances, or able to give a full account of them. No time therefore should be lost, ere we enquire at the hand of our brother, or if on any consideration we feel that to be unsuitable, it would be proper to apply to an officer of the church, who may conduct it with greater propriety.
There are cases of a more public nature still, in which much of the peace and happiness of a church depends upon the conduct of its members in their individual capacity. The charge given by the apostle to the Romans, (chap. xvi. 17, 18.) though applicable to a church, yet seems to be rather addressed to the individuals who compose it.—Now I beseech you, brethren, mark them who cause divisions and offences contrary to the doctrine which ye have learned, and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.—The characters to be avoided appear to be persons whose object is to set up a party in the church, of which they may be the heads or leaders; a kind of religious demagogues. Such men are found, at one time or other, in most societies; and in some cases the peace of the churches has been invaded by strangers, who are not of their own community. Let the “brethren” have their eye upon such men. “Mark them:” trace their conduct, and you will soon discover their motives. Stand aloof from them, and “avoid” striking in with their dividing measures. In case of their being members, the church, collectively considered, ought, no doubt, to put away from amongst them such wicked persons: but as every collective body is composed of individuals, if those individuals suffer themselves to be drawn away, the church is necessarily thrown into confusion, and rendered incapable of a prompt, unanimous, and decided conduct. Let members of churches, therefore, beware how they listen to the insinuations of those who would entice them to join their party. Men of this stamp are described by the apostle, and therefore may be known, particularly by three things—First, by their doctrine; “it is contrary to that which has been learned of Christ.” Secondly, by their selfish pursuits: “they serve not our Lord Jesus Christ, but their own bellies.” Thirdly, by their insinuating whining pretences of affectionate regard toward their partisans: “by good words and fair speeches they deceive the hearts of the simple.”
To this may be added, there are duties on individuals in their behavior towards persons who lie under the censure of the Church. If they still continue in a state of impenitence, persist in their sin, or be irreconciled to the church’s proceedings with them, it is of the utmost consequence that every member should set a uniform part towards them. We may, it is true, continue our ordinary and necessary intercourse with them as men, in the concerns of this life: but there must be no familiarity, no social interchange, no visitings to them, nor receiving visits from them, nothing in short that is expressive of connivance tat their conduct—If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, we must not keep company with such an one, no not to eat. (I Cor. v. 11.) If individual members act contrary to this rule, and carry it freely towards an offender, as if nothing had taken place, it will render the censure of the church of none effect. Those persons also who behave in this manner will be considered by the party of his friends, and others who stand aloof as his enemies, or at least as being unreasonably severe; which will work confusion, and render void the best and most wholesome discipline. We must act in concert, or we may as well do nothing. Members who violate this rule are partakers of other men’s sins, and deserve the rebukes of the churchy, for counteracting its measures.
With respect to those things which fall under the cognizance of a church in its collective capacity, we earnestly recommend, in general, that every thing be done not only with a view to the honor of God, and the good of the party, as before observed, but with a special regard to the revealed will of Christ. That some kind of order be preserved, in every community, is necessary to its existence. Decency, reputation, and even worldly policy,. Will induce us to take some notice of gross immoralities: but this is not Christian discipline; nor will it be productive of its salutary effects. In the choice, of officers, few if any churches would elect a profligate: but if opulence be allowed to supply the place of spirituality, or ambitions or litigious characters be preferred on the principle of expediency, as a means of keeping them in better humor, is it not carnal? So, in matters of discipline, few churches would suffer a grossly, immoral or litigious character to continue amongst them unnoticed: but if, instead of a calm, impartial and decided procedure, we enter into pusillanimous compromises with the offender, consenting that he should withdraw of his own accord; if the crimes of rich men be either entirely overlooked, or but slightly touched, let the cause should suffer from their being offended; or if the misconduct of poor men be disregarded, on the ground of their being persons of little or no account, are we not carnal, and walk as men? Brethren! Are there any such things amongst us? Search and consider. Such things ought not to be. The private withdrawment of an individual, if it be without good reasons, may justify a church in admonishing him, and, if he cannot be reclaimed, in excluding him: but it cannot of itself dissolve the relation. Till such exclusion has taken place he is a member, and his conduct affects their reputation as much as that of any other member. With regard to a neglect of discipline lest it should injure the cause, what cause must that be which requires to be thus supported? Be it our concern to obey the laws of Christ, and leave him to support his own cause. If it sink by fulfilling his commandments, let it sink. He will not censure us for not supporting the ark with unhallowed hands. And if it be criminal to fear the rich, it cannot be less so to despise the poor. Let brotherly love abound towards both. Do all things without partiality, and without hypocrisy.
We cannot enumerate all the particular cases which fall under the cognizance of a Christian church, but shall mention a few which are recorded in the Scriptures for our imitation.
A DEPARTURE FROM THE FAITH OF THE GOSPEL, OR ANY OF ITS LEADING DOCTRINES, is an object of Christian discipline. I would they were even cut off that trouble you—I have a few things against thee, because thou hast them that hold the doctrine of Balaam—so hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.—A man that is an heretic, after the first and second admonition, reject, knowing that the that is such is subverted, and sinneth, being condemned of himself. (Gal. v. 12. Rev. ii. 14, 15. Tit. iii. 10.)
It is worthy of notice, that the only passage in the New Testament wherein heresy is introduced as an object of discipline, makes no mention of any thing as composing it but what relates to the principles of the party. It may be supposed that those who were accounted heretics by the apostles were as impure in their lives as they were anti-christian in their doctrine, and that they were commonly disturbers of the peace and unity of the churches: but however this might be, neither of these evils are alleged as the reason for which the heretic was to be rejected. All that is mentioned is this: He subverted, and sinneth, being condemned of himself.
He is “subverted;” that is, his professed faith in the gospel is in effect overturned, or rendered void; consequently he requires to be treated as an unbeliever. He is “condemned of himself;” that is, the gospel being a consistent whole, he who rejects some of its leading principles, while he professes to retain others, is certain to fall into self-contradictions; which, if clearly pointed out in a “first and second admonition,” and he still persist, he will be compelled obstinately to shut his eyes against the light, and thus, “sin” against the dictates of his own conscience.
It has been asked by persons who disapprove of all church proceedings on account of a difference in religious principles: Who is to judge what is heresy? We answer, Those who are to judge what is immorality in dealing with lose characters. To suppose it impossible to judge what heresy is, or to deny that the power of so deciding rests in a Christian church, is to charge the apostolic precept with impertinence. It is true, the judgment of a church may be erroneous as well as that of an individual; and it becomes them in their decisions to consider that they will all be revised at the great day: but the same may be said of all human judgment, civil or judicial, to which no one is so void of reason, as on this account to object.
It has been further objected, that censuring a person on account of his religious sentiments, invades the right of private judgment, is inconsistent with the liberty of the gospel, and contrary to the leading principles on which protestants have separated from the church of Rome, protestant dissenters from the church of England. The right of private judgment, while we claim no connection with others, is an undoubted right. We may be Christians, infidels, or atheists, and none but God has any control over us: but if we desire the friendship and esteem of good men notwithstanding, or claim admission to a Christian church; or should we be in it already, and claim a right to continue our situation, surely they would not ber obliged to comply. If so, our right of private judgment must interfere with that of others, whose judgment tells them that there can be no fellowship between light and darkness, or communion between him that believeth and an infidel. If the liberty of the gospel consist in a right of followship with Christian churches, whatever be our principles, it will follow not only that unbelievers may claim visible communion with believers; but that no exclusions for immorality can be justified provided the party insists that his sentiments are in harmony with his practice. There is a great variety of opinion as to what is morality, as well as to what is truth. One lose character believes in polygamy, another in concubinage, and a third can see no harm in fornication, nor even in adultery, provided it be undiscovered. (Such was the morality taught by Mr. Hume.)
If the churches of Rome, and England, had done nothing more than exclude from their society those characters whom they considered as deviating from the first principles of the gospel, without subjecting them to civil penalties or disabilities, however we might have disputed the truth of their doctrine, we could not justly have objected to their discipline. We should suppose that the separation of protestants from the one and of protestant dissenters from the other, was for the sake of enjoying a purer church state, wherein they might act up to the laws of Zion’s King; and not that they might live as though there were no king in Israel, which is the case where every man does that which is right in his own eyes.
IN CASES OF NOTORIOUS AND COMPLICATED WICKEDNESS, it appears, that in the primitive churches, immediate exclusion was the consequence. In the case of the incestuous Corinthian, there are no directions given for his being admonished and excluded only in case of his being incorrigibly impenitent. The apostle determined what should be done—In the name of the Lord Jesus when ye are gathered together to deliver such a one unto Satan. We cannot but consider it as an error in the discipline of some churches, where persons have been detected of gross and aggravated wickedness, that their exclusion has been suspended, and in many cases omitted, on the ground of their professed repentance. While the evil was a secret it was persisted in, but when exposed by a public detection, then repentance is brought forward, as it were in arrest of judgment. But can that repentance be genuine which is pleaded for the purpose of warding off censures of a Christian church? We are persuaded it cannot. The eye of a true penitent will be fixed on the greatness of his sin, and he will be the last to discern or talk of his repentance for it. So far from pleading it, in order to evade censure, he will censure himself, and desire nothing more than that testimony may be borne against his conduct for the honor of Christ.
But allowing that repentance in such cases is sincere, still it is not of such account as to set aside the necessity of exclusion. The end to be answered by this measure is not merely the good of the party, but the “clearing” of a Christian church from the very appearance of conniving at immorality; and which cannot be accomplished by repentance only. Though Miriam might be truly sorry for here sin in having spoken against Moses, and though she might be healed of here leprosy; yet the Lord said unto Moses, if here father had but spit in her face, should she not be ashamed seven days? Let here be shut out from the camp seven days; and after that let her be received in again. (Numb. xii. 14.)
We do not suppose, however, that every notorious fault requires immediate exclusion. The general rule given is—that NOTORIOUS EVILS SHOULD MEET WITH A PUBLIC REBUKE.—Them that sin, rebuke before all, that others also may fear. 1 Tim. v. 20) But this proceeding does not appear to amount to exclusion; it is rather of the nature of a censure or reprimand, accompanying an admonition. To us it appears that the circumstances attending a sin, ought to determine whether it require immediate exclusion or not. If these be highly aggravating; if there appear to have been premeditation, intention, and perseverance in the crime, put away from amongst yourselves that wicked person: but if circumstances extenuate, rather than heighten the evil, solemn admonition accompanied with rebuke, ought to suffice, and no exclusion to follow but in case of incorrigible impenitence.
There are also faults which do not come under the denomination of notorious sins, wherein directions are given for recovering the offenders WITHOUT ANY MENTION BEING MADE OF EXCLUSION, EITHER IMMEDIATE OR ULTIMATE. There is perhaps in all the churches a description of men whose characters are far from being uniformly circumspect, and yet not sufficiently irregular to warrant their being separated from communion. They are disorderly walkers; busy-bodies in other men’s matters, while negligent of their own; in a word, unamiable characters. Now those that are such we are directed to exhort, and charge that they conduct themselves as becometh Christians. If after this they continue disorderly, observe a degree of distance in your conduct towards them; withdraw your intimacy; let them feel the frowns of their brethren: yet be hot wholly reserved, but occasionally explain to them the reasons of your conduct, affectionately admonishing them at the same time to repentance and amendment of life. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.—For we hear that there are some who walk among you disorderly, working not at all, but are busy-bodies—Now them that are such, we command, and exhort by our Lord Jesus Christ, that with quietness the work, and eat their own bread. And if any obey not our word by this epistle, not that man, and have no company with him that he may be ashamed: yet count him not as an enemy, but admonish him as a brother. (2 Thes. iii. 6, 15.) If churches were to consult only their own reputation, they would often discard such persons at an early period: but where there is reason to hope that the heart is right in the main, great forbearance must be exercised, and long perseverance in endeavoring to recover. How many imperfections were discovered in the conduct of the twelve apostles, while their Lord was with them, and what an example of forbearance has he left us! One character reclaimed is of greater account and more to the honor of a Christian church, than many discarded.
Finally, a watchful eye upon the state of the church, and of particular members, with a seasonable interposition, may do more towards the preservation of good order than all other things put together. Discourage whisperings, backbitings, and jealousies. Frown on tale bearers, and give no ear to their tales. Nip contentions in the bud. Adjust differences in civil matters among yourselves. Bring together at an early period those in whom misconception and distrust have begun to operate, ere ill opinion ripen into settled dislike. By a frank and timely explanation in the presence of a common friend, that may be healed in an hour, which if permitted to proceed, a series of years cannot eradicate. Be affectionately free with one another.—Give tender and faithful hints where it appears to you that one of your brethren is in danger of being drawn aside from the principles or spirit of the gospel. Let all be given, from their first entering into connection with you, to expect them. If any one take offence at such treatment, give him to understand that he who cannot endure a caution or a reproof, is unfit for Christian society; and is in the utmost danger of falling into mischief.
The free circulation of the blood, and the proper discharge of all the animal inactions, are not more necessary to the health of the body, than good discipline is to the prosperity of a community.
If it were duly considered how much the general interests of religion, and even the salvation of men, may be affected by the purity and harmony of Christian churches, we should tremble at the idea of their being interrupted by us. The planting of a church in a neighborhood, where the gospel is preached, and the ordinances of Christ administered in their purity, is a great blessing. It is a temple reared for God, in which he deigns to record his name, to meet with his humble worshippers and to bless them. We have seen churches of this description, in the midst of a career of spiritual prosperity, edifying one another in love, and gathering souls to the Redeemer’s standard, all in a little time, blasted and ruined by some unhappy event that has thrown them into disorder. One of the members, it may be, has acted unworthily—he is reproved—his relations or particular acquaintances take on his side—discipline is interrupted—the church is divided into parties—hard things are said on both sides—the bond of love is broken—tender minds are grieved, and retire—worship is but thinly attended, and the enjoyment of it is vanished—God’s friends mourn in secret, and his enemies triumph, saying, aha! So would we have it! Truly it is a serious thing to occasion the ruin of a Church of Christ! If any must defile the temple of God, him shall God destroy!
LEWIS LEANORD, Moderator.
ARCHIBALD MACLAY, Clerk.
================================
The Rensselaerville Association to the several Associations with whom we correspond—Greeting.
Through the tender mercy, of our God, we have been favored with another opportunity of meeting in association, and hearing from our several churches. Some of them have experienced, since our last meeting, some additions; others seem to be wading through with serious trials; but we are happy to learn that they generally stand fast in the faith, and still retain a degree of the unity of the spirit. We have also enjoyed a comfortable interview through the present session; and we would inform you that we wish to continue our correspondence with you, and sincerely wish to be more faithful in punctually sending our messengers and minutes: We wish to remind our brethren to do the same; while we subscribe ourselves, ours in the best of Bonds. By order of the Association,
WILLIAM WARREN, Moderator.
HERMAN HERVEY, Clerk.
Catskill:
PRINTED AT THE OFFICE OF THE CATSKILL RECORDER.
1922.
1827
Minutes
of the
Rensselaerville
Baptist
Association
held in the County Line Meeting House
in Florida,
on the 10th & 11th October, 1827.
With their
Circular and Corresponding Letters.
At
10 o’clock, A. M. The Ministers and brethren composing this Association, met
agreeable to appointment, and heard the introductory sermon delivered by ELIJAH
HERRICK, from Titus ii, 14.
Brother Marshal prayed. (Those appointed to preach the introductory
sermon both failed.)
Chose
BURGON CARPENTER,
Moderator, and HERMON HERVEY,
Scribe. Adjourned for a recess of
thirty minutes.
Convened
pursuant to adjournment. Prayer by
brother WICKES.
Letters from the churches were read and the following list taken.
[N.
B. Ordained Ministers’ names in small capitals, those marked thus * not
present, a dash (-----) denotes the church not represented, + denotes no settled
minister.]
CHURCHES |
MESSENGERS. |
Restored |
Baptized. |
Received by letter. |
Dismissed by Letter |
Excluded |
Died |
Present No. |
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|
|
|
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|
Rensselaerville
and Bern, |
EPHRAIM
CROCKER, |
|
|
|
4 |
|
1 |
70 |
|
Dea.
Noah St. John |
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Dea.
Levi Lincoln |
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Reuben
Winegar, Jr. |
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Martin
Crocker. |
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|
|
|
Rensselaerville |
JOHN
WINANS |
|
|
|
3 |
|
|
81 |
|
Sam.
Coon |
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|
|
|
1st
Church Westerlo |
*Adam
Clark |
|
2 |
|
1 |
1 |
1 |
82 |
|
J.
Slade |
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Dea.
David Lockwood |
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S.
Ford |
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John
Cole |
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|
2d
Church Westerlo |
*REED
BURRIT |
|
|
1 |
5 |
2 |
1 |
93 |
|
JOSIAH
BAKER |
|
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Amiel
Mabey |
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Isaac
Baker |
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Greenville |
*WILLIAM
STEWART |
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|
112 |
|
---------------------------- |
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|
Broome |
LEVI
STREETER |
|
|
|
2 |
4 |
1 |
96 |
|
David
Jackson |
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John
Clark |
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Bern
& Knox |
SAMUEL
HARE |
|
9 |
2 |
|
|
1 |
93 |
|
Deacon
D. Crary |
|
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James
Gibbs |
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Cornelius
Sebury |
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Robert
Ripley |
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|
Duanesburgh
& Florida |
C.
HOWE |
|
2 |
4 |
2 |
1 |
|
89 |
|
Deacon
H. Shute |
|
|
|
|
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Deacon
J. Herrick |
|
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Deacon
W. Herrick |
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J.
F. D. Vedder |
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|
Durham |
HERMAN
HERVEY, |
|
|
1 |
3 |
1 |
|
74 |
|
Russel
Hervey |
|
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Charleston |
ELIJAH
HERRICK |
|
|
7 |
10 |
3 |
3 |
229 |
|
Deacon
John Wilcox |
|
|
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|
Set
off to form a Church |
Deacon
Abner Thorn |
|
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|
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|
in
Schoharie, 57 |
James
Chalmer |
|
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Rufus
Pierson |
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Cairo+ |
------------------ |
|
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36 |
|
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|
Summit |
JAMES
INGALS |
1 |
3 |
1 |
7 |
1 |
1 |
94 |
|
B.
B. Brown |
|
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Roderick
R. Levalley |
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|
1st
Church Middleburgh |
*Daniel
M. Garvey |
1 |
|
|
2 |
2 |
|
35 |
|
*Elder
JONAH TODD |
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+Schoharie |
Pelet
Nethaway |
|
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2 |
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21 |
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+Canajoharie |
Deacon
John Phelps |
2 |
|
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14 |
|
Edward
Churchill |
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George
Butler |
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+Sharon |
Richard
Sutphan |
|
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|
1 |
|
41 |
|
Isaac
H. Ismay |
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Middletown
and Roxbury |
*James
Mead |
|
|
|
|
|
|
57 |
|
-------------------- |
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2d
Middleburgh |
BURTON
CARPENTER |
|
|
1 |
1 |
|
|
25 |
|
Azariah
Weed |
|
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Ebenezer
Daniels |
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|
New-Balitmore |
EBENEZER
WICKS |
|
|
2 |
|
|
|
35 |
|
Deacon
Mathew Palmer |
|
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Deacon
Wm. Stewart |
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Walter
Covey |
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+2d
Church Schoharie{} |
Deacon
Moses Piersons |
|
|
|
|
|
|
59 |
|
John
Brand |
|
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Benoni
Bradway |
|
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|
|
|
|
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|
4 |
16 |
19 |
42 |
16 |
9 |
1436 |
|
|
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|
{}
This church joined this session. |
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Received from
Corresponding Associations |
||||||
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ASSOCIATIONS
AND MESSENGERS |
No.
of Ministers |
Minutes
of the year |
No.
of Churches |
Baptized |
Total |
|
Shaftsbury
-- Marshall, Beal, 2 years' minutes |
17 |
1827 |
26 |
167 |
2546 |
|
Warwick |
8 |
1826 |
18 |
27 |
1467 |
|
Hartford |
|
|
|
|
|
|
Stonington |
16 |
1826 |
15 |
37 |
3206 |
|
Franklin
-- Elijah Spafford |
15 |
1827 |
24 |
83 |
2007 |
|
Otsego
-- Henry Shute, Jr. |
|
|
|
|
|
|
Hudson
River |
23 |
1826 |
16 |
69 |
2174 |
|
Madison |
33 |
1826 |
39 |
418 |
4403 |
|
Saratoga
-- William E. Waterbury |
12 |
1827 |
22 |
52 |
2518 |
|
New
London |
|
|
|
|
|
|
Union |
|
|
|
|
|
|
Westfield |
17 |
1826 |
21 |
250 |
1536 |
|
Oneida |
19 |
1826 |
26 |
303 |
2295 |
Messengers
from Corresponding Associations were invited to a seat.
Resolved,
That the Circular prepared by brother Wickes, and the Corresponding Letter
prepared by Hervey, be referred to the following committee, viz.—Hare,
Herrick, Howe, and the authors.
Resolved,
That we appoint a committee to examine the Minutes of Corresponding
Associations, distribute them, and notice remarkable occurrences; and also
report the state of religion in this Association, and that R. Hervey Deacon
Crary, Winegar and Lockwood be this committee.
Adjourned
to 9 o’clock to-morrow. Prayer by
Moderator. Preaching at various
places this evening.
October
11th, 1827, met pursuant to adjournment; meeting opened by prayer by brother
Hare.
Read
the Circular and Corresponding Letters.
Resolved,
That they be adopted and printed with our Minutes.
The
committee on letters reports as follows:--Whereas at our last session we
received and gave the hand of fellowship to Richard C. Shimeall, as a Minister
of this Association, and now being informed that the church in Westerlo to which
he belonged, have in consequence of his apostasy from the faith withdrawn from
him the hand of fellowship,
Resolved,
That we also withdraw from him our fellowship as a member of this Association.
On
motion of the committee,
Resolved,
That we unite as a member of the State Convention, and send our liberalities by
the hand of our delegate.
Whereas
the Mission concern has lost much of its interest in the views of many of the
members of the churches, even a t at time that God is doing much in setting an
open door before his ministers, giving them free access to heathen lands and
hearts, by the late Burman war, and revolutions of the states of South American,
and the success that God has given to Mission exertions at the various posts
that have been occupied, decidedly urges the necessity of doing something;
therefore we advise all the churches to consider themselves under an obligation
as so many Mission Societies already organized, to obtain all they can by
subscriptions, donations, or contributions, at every preaching post, and forward
it at our next Session.
The
committee appointed to examine the letters of the Churches and Minutes of
Corresponding Associations, report as follows, viz:--1st. On examining the
letters from the Churches, we find that some have experienced a few mercy drops,
but coldness and lukewarmness greatly prevail.
Brethren, why is it so? our God is unchangeable, therefore we would
exhort you in the words of the Apostle, awake thou that sleepeth, arise from the
dead and Christ shall give thee light.
2d.
We notice in the Franklin minutes the name of David Smith; in Saratoga minutes,
Phineas Culven; in Oneida, Ebenezer S. Hulbert, Samuel Monger, John Smith, D. A.
Balcomb, Peter Randolph, (alias Randall) and Samuel Gunter, who have forfeited
their ministerial characters.
At
11 o’clock adjourned for preaching.
Sermon
by brother Spafford, from 2d. Cor. xii. 11, Finally brethren farewell.
Be perfect, &c. After
which a collection was taken for Mission purposes of $15 62 1-2.
Appointed
delegates to Corresponding Associations.
Shaftsbury—Hare,
in Pownal, 3rd Wednesday June.
Warwick—Streeter,
2d Wednesday June.
Hartford,
Stonington, New-London, and Union
send minues.
Franklin—Winans,
at Franklin, 3rd Wednesday June.
Saratoga—Herrick,
Parsons, Milton (Place of holding the session.),Thorp, Shute, last Wednesday
June.
Otsego—Howe,
Herrick, Shute, 1st Wednesday Sept.
Hudson
River—Hervey, Wickes, Stewart, 1st Wednesday August.
Madison—Streeter,
Church, Hare, 2d. Wednesday Sept.
Resolved,
That we send one copy of our Minutes by mail to each Association, desiring them
to do the same by us, superscribed to the Clerk.
Appointed
brother Hare to write the Circular, and brother Howe the Corresponding Letter.
Resolved,
That our next session be held with the 2d Baptist Church in Schoharie, at
Slone’s village, on the 2d Wednesday in October 1828.
Brother
Hervey preach the introductory sermon; brother Howe in case of failure.
Resolved,
That brother Hervey superintend printing the Minutes, and distribute them.
Resolved,
That brother Herrick be our delegate to the convention.
Appointed
supplies for Canajoharie.
Herrick,
last sabbath in October, Howe, second in November, Spafford, the first fifth
Sabbath, Carpenter, second fifth sabbath.
Resolved,
That the money on hand be given to the convention.
Granted
the request of the Broome church to be dismissed to join the Lexington
Association.
Adjourned
to the 2d Wednesday in October, 1828.
|
Money
contributed for Mission purposes. |
|
|
Second
Church in Westerlo, |
14.97 |
|
Bern
and Knox, |
4.31 |
|
Durham, |
3.43 |
|
Charleston, |
7.95 |
|
Female
Society, |
7.47 |
|
Second
Church in Schoharie, |
2.15 |
|
The
collection. |
15.62 |
|
|
-------------- |
|
|
$55.90
|
|
|
|
After
the business of the Association was closed, brother Marshal, preached from Acts
x, 33, Now therefore are we all here present before God, &c.
After which, brother Olmsted (agent for Oneida Indian school, addressed
the congregation on that subject.
The
Elders and Messengers composing the Rensselaerville Baptist Association, to the
Churches they represent, send Christian salutation.
It
is one of the most important points that concerns the Church of Christ, to be
rooted and grounded in the truth. We
would therefore address you on this Anniversary upon the humiliating doctrine of
free and sovereign grace; as no subject at present appears to us of greater
importance to commend to your devout attention, nor to the advancement of the
Redeemer’s kingdom, the growth of Zion, the unity of the Church, the fall of
Anti-christ, the declarative honor and glory of God, and the consolation of
every true believer in the world; hence we find that Paul in his letter to his
Ephesian brethren, 2d chap. 4th and 5th verses, writes as follows: “But God,
who is rich in mercy for his great love wherewith he loved us, even when we were
dead in sins, hath quickened us together with Christ,” (by grace ye are
saved.)
Beloved
brethren, we would in the first place invite your attention to the rich mercy
and distinguishing love of God, towards his people while dead in sins.
2d. To the operation of his powerful love in quickening us together with
Christ, and 3dly that salvation in every sense is of grace.
Love
is an essential property of Jehovah, 1st John v. 8, God is love.
This is the most powerful active principle that comes within the reach of
our knowledge, and is manifest in a peculiar manner in its effect; for God so
loved the world that he gave his only begotten Son, that whosoever believeth on
him should not perish but have everlasting life.
John iii. 16. What a striking
declaration of the love of God is here, and what can be more certain than that
the whole design, or the extensive plan of man’s redemption originated in the
love of God, and the love of God to the world was good will, compassion and
benevolence; for God commended his love towards, in that while we were yet
sinners Christ died for us, Rom. v. 8. How
rich is his mercy, how boundless is his love.
The
apostle to illustrate the immensity of the love of God, shows that if a
righteous man, one of strict integrity, who had committed no crime against the
welfare of the community, were about to be put to death, there would scarcely be
a person found who would consent to die in his stead, though it might be for a
good man, one of extensive philanthropy, whose life had been and was likely to
be a public blessing, some might even venture to sacrifice their lives in his
stead. This indeed would be a rare
instance; but the very summit of human affections, yet immensely beneath the
love of God; for he who should give up his life in such a case would do it for a
superior and a friend, and ensure honor and applause at his death.
But the infinitely glorious God had commended or set off to the utmost
advantage his love to us, in that his incarnate and co-equal Son gave himself to
endure the most shameful and ignominious death for those who were infinitely
beneath him; even ungrateful rebels and impenitent sinners, whose state of heart
rendered them the objects of his abhorrence.
Yet he freely loved them and purposed their salvation, and when his
justice and holiness obstructed the gracious designs, he so loved them that he
withheld not the sacrifice that justice required, viz: His beloved Son to die a
sacrifice for their sins. Thus the
love of God is manifest, according to the eternal purpose which he purposed in
Christ Jesus our Lord, Ephe. iii. 11. intending the salvation of his people.
Secondly,
the extensive love of God is manifest in prosecuting the grand design by the
powerful operation of his Holy Spirit, in quickening us together with Christ;
and you hath he quickened who were dead in trespasses and sins, Eph. ii. 1.
God’s people are not virtually quickened merely by Christ’s dying for them,
but the spirit finds them dead in trespasses and sins, which implies an utter
incapacity for spiritual employment and satisfaction.
They may be philosophers, or take delight in carnal amusements, but
cannot find satisfaction in the employment of a saint, whilst they are children
of wrath even as others. Should we
tread the while circle of divine truth, and take great pains, we should find no
language more emphatical to designate the state of the unregenerate then death.
It then remains that they must be quickened or their state is never
changed, and it is evident that work of regeneration is independently of God, as
the apostle describes it; you hath he quickened.
Does Jehovah call upon an archangel to assist him in this work? No. Does
he call upon the Ministers of the Gospel to assist him in his work? No.
Does he call upon the unregenerate to assist him in this work? No.—Who
then but God shall officiate? To whom belongeth quickening power but God?
For as the Father raiseth up the dead, and quickeneth them, even so the
Son quickeneth whom he will, John v. 21st. and as Jesus trod the wine press of
the fierceness of his Father’s wrath alone, so his independent grace is free
and sovereignly extended to quicken the dead, which is the first and only cause
of a genuine conviction of sin. Quickening
implies a divine life. It is
emphatically regeneration; it makes the soul perceptive of spiritual things; it
lays a foundation of repentance towards God and faith in the Lord Jesus Christ,
and a reception of Gospel truth. It
is indeed the word that revealeth to the quickened soul God manifest in the
flesh, or in other words, the way of salvation or Jesus Christ our
righteousness. Thus it appears that
the Gospel is a means that God hath appointed to communicate the knowledge of
what God hath already wrought in the soul by the quickening spirit, or in other
words bring us understandingly to the knowledge of the truth; and not a means in
any shape of regenerating souls, for as is our gratuitous election so is our
gratuitous quickening or regeneration, by which we are quickened together with
Christ by virtue of his resurrection, with life communicated from him by the
Holy Spirit.
In
the third place, a few remarks may be offered relative to salvation being in
every sense of grace. Grace implies
an unmerited favor, and as it relates to the salvation of God’s people, they
are hereby considered objects of mercy; hence we conclude that it is an infinite
favor, that God who is infinitely happy without praise from other men or angels
to add to his essential glory, and would ever have been just in punishing sin
with the severity of his wrath, should still regard the workmanship of his
hands, that he should not withhold the best gift that heaven could afford to
satisfy divine justice, and on the same ground bestow the riches of his mercy in
pardoning the enormous guilt of offending sinners, and adopt them into the
family of heaven, and make them heirs of God and joint heirs with Christ.
To what, brethren, can we attribute this stoop of divine benevolence, but
to the effect of divine love, or the free and sovereign grace of God, (for by
grace ye are saved.) Thus when this
miraculous work of grace is wrought by the Divine Spirit in the soul the man is
truly born of God; and it is the same spirit that applies the doctrine and
promises of which deliverance is obtained, Christ is revealed, and thus the man
is truly brought into the liberty of the sons of God, and like a new born babe,
desires the sincere milk of the word. You
therefore see the difference between regeneration and the knowledge of the
truth; the former is the giving a principle of life from Christ, the latter a
deliverance or turning to visible, active life.
You likewise perceive the harmony and beauty of the Holy Spirit; for he
who produced the humanity of Christ the HEAD,
necessarily forms every member of his spiritual body, the Church; and thus is
accomplished that ancient prophecy of Christ, he shall see his seed, he shall
prolong his days, and the pleasure of the Lord shall prosper in his hand, Isa.
lix. 10. Brethren, is not his all of
grace? Again it is written, the Lord
gave the word; then this word is an unerring word, and from this consideration
it is refreshing to every true believer and the only rule for faith and
practice. We remark, that while
strict attention is paid to the word it proves a salvation to the Church, as
under the care, protection and direction of the great lawgiver wherein her
safety our salvation depends. Hence
it appears that the word is a gift of God and proves savory to the Church
through sanctification of the spirit and belief of the truth, (by grace ye are
saved). We might enumerate many
cases relative to the people of God being dependant on his grace, but our limits
forbid. We shall only state, that
our justification, preservation, sanctification and reception to glory, depends
entirely on free and sovereign grace.
In
closing this epistle to you brethren, we shall call your attention to this
humiliating doctrine of Divine sovereignty.
Notwithstanding it is in every sense contrary to our natures, yet it is
the only cover from the wrath of God—the only source of solid joy and
happiness. It is the only ground of
our acceptance with God; it is the only theme in which saints shall exceed
angels, and the only way by which God can possibly receive all the glory of the
salvation of sinners. Then let us
unitedly join to celebrate the wonders of Divine grace, while we dwell in this
tabernacle of clay, that we may at last come in as a shock of corn in its
season, fully ripe, made vessels fit for the master’s use.
CORRESPONDING LETTER.
The
Rensselaerville Baptist Association to the Associations with whom we correspond,
send Christian salutation.
BELOVED
BRETHREN IN
THE LORD—
It
is with a degree of pleasure that we view the arrival of another Anniversary
season wherein we have an opportunity to reciprocate with you in the mutual
interchange of Messengers and Minutes; that we may hear of the welfare of Zion
and strengthen each other’s hands in the good work of the Lord.
This work is a very important work—a work on which the declarative
glory of God and the happiness of mankind much depends.
And we would greet you as fellow laborers in the good work of the Lord,
for ye are workers together with God, and we ought to be exercised with
gratitude to God and ardent zeal in the cause of universal reform.
And may we not learn from what God is now doing, that he is calling his
people forth to activity in making war with the kingdom of error.
Has he not given evidence that he will bless his own institutions and his
own ministry, in illuminating the dark places of the earth.
Our
present session has been harmonious, and although it is in general a cold
season, yet some mercy drops have fallen on some of the churches, for which we
would desire to be thankful. We wish
to continue our correspondence with you, and would heartily desire that there
may be in future less failure, both in the interchange of messengers and
minutes.
(Signed)
BURTON
CARPENTER, Moderator
HERMON
HERVEY, Clerk.
1828
Minutes
of the
Thirtieth Anniversary
of the
RENSSELAERVILLE
Baptist Association
held in the Baptist Meeting House in
Slonesville, Town of Schoharie,
on the 8th and 9th October 1828.
With their
Circular and Corresponding Letters.
Agreeably
to appointment, at 10 o’clock A. M. elder HERMON
HERVEY delivered the introductory sermon
from 2d of Corinth. v. 19. to wit;--that God was, in Christ, reconciling the
world unto himself, not imputing their trespasses unto them, and hath committed
unto us the word of reconciliation.
Chose
SAMUEL HARE
Moderator, and HERMON HERVEY
Scribe. Prayer by brother HOWE.
Adjourned for a recess of forty minutes.
Convened, and after prayer by the moderator, the letters from the
churches were read, and the following list taken.
[N.
B. Ordained ministers’ names in small capitals; those marked thus * not
present; a dash (-----) denotes the church not represented, + denotes no settled
minister.]
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CHURCHES |
MESSENGERS. |
Restored |
Baptized. |
Received
by letter. |
Dismissed
by Letter |
Excluded |
Died |
Present
No. |
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Rensselaerville and Bern, |
*EPHRAIM CROCKER, |
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1 |
1 |
1 |
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71 |
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Deacon Levi Lincoln |
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Rensselaerville |
*JOHN WINANS |
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181 |
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1st Church Westerlo |
ADAM CLARK |
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1 |
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1 |
2 |
180 |
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John Cole |
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Abihan Winegard |
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2d Church Westerlo |
JOSIAH BAKER |
1 |
1 |
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4 |
2 |
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89 |
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*REED BURRIT |
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John Dillamarter |
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Isaac Baker |
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Greenville |
WILLIAM STEWART |
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1 |
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6 |
1 |
1 |
80 |
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Joshua Baker |
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Elkana Baker |
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Bern and Knox |
SAMUEL HARE |
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7 |
1 |
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1 |
1 |
99 |
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Deacon Daniel Crary |
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James Gibbs |
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Cornelius Sebury |
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Hobart Ribley |
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Duanesburgh and Florida |
CHARLES HOWE |
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2 |
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88 |
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Deacon Henry Shute |
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J. Herrick |
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W. Herrick |
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Jesse Abbe |
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R. T. Canniff |
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Malachi Merry |
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Durham |
HERMAN HERVEY, |
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2 |
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76 |
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Deacon Obed Hervey |
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Lonzo Morris |
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Russel Hervey |
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Charleston |
ELIJAH HERRICK |
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2 |
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14 |
4 |
2 |
211 |
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Deacon Abner Thorp |
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John Tracy |
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John Merril |
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Lyman Haughton |
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Calvin Herrick |
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Cairo |
+Letter by H. Hervey |
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1 |
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1 |
35 |
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Summit |
+Ebenezer Osborn, Jun.|| |
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45 |
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48 |
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1st Middleburgh |
*JONAH TODD |
1 |
1 |
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1 |
1 |
2 |
33 |
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Elijah Crippin |
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Titus Dickerson |
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1st Schoharie |
+Simeon Barner |
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1 |
20 |
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Peter Kniscarn |
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Pelet Nethaway |
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Canajoharie |
+John Phelps, Jun. |
1 |
1 |
1 |
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17 |
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George Button |
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Edward Churchill |
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Sharon |
Isaac H. Esmay |
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2 |
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1 |
43 |
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John Hallenbeck |
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Richard Sutfin, Jun. |
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&Middletown and Roxbury |
*JAMES MEAD, Letter |
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56 |
4 |
3 |
3 |
1 |
112 |
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2d Middleburgh |
+Letter with no |
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1 |
2 |
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21 |
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messengers inserted |
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New Baltimore |
EBENEZER WEEKES |
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1 |
1 |
1 |
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36 |
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Deacon Mathew Palmer |
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+2d Schoharie |
+Dea. Bennona Bradway |
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2 |
3 |
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1 |
59 |
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Henry Tapping |
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Moses Peirson |
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Abm. Montannye |
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Jefferson% |
JAMES INGALS |
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42 |
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Bela B. Brown |
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Enoch White |
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Abyram Palmer |
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3 |
77 |
11 |
82 |
13 |
13 |
1541 |
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39 members dismissed to join the
new constituted church in Jefferson |
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& Dismissed to join the Lexington
association |
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% This church received this session |
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The
money received for missionary purposes as follows:--From the 1st church in
Westerlo $4,12 1-2; 2d do. Westerlo 13,00; Greenville 5,52; Bern and Knox 6,37
1-2; Deacon Shute 50 cents; sister Merry 50 cents; Durham 6,87; Charleston 9,00;
Charleston Female Society 5,50; Charleston Female Society, collected in the
Charleston church, and 2d in Schoharie, a box of clothing 26,75; 1st in
Schoharie 3,50; Canajoharie 4,25, one blanket and two pair of socks, worth 2,75;
2d church in Schoharie 4,58; 2d do. Middleburgh 4,00; Jefferson 50 cents; by a
collection after sermon second day 28,73; total $126,45 1-2.
The
agent of New-York state convention read an address to the Association, and made
a motion, on which, Resolved that a committee be appointed to report tomorrow.
Resolved,
That there be a contribution to-morrow for the convention.
Received
from Corresponding Associations |
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ASSOCIATIONS
AND MESSENGERS |
No.
of Ministers |
Minutes
of the year |
No.
of Churches |
Baptized |
Total |
Shaftsbury -- William Van Dusen |
13 |
1828 |
25 |
91 |
2352 |
Warwick -- WARREN, PETTIT, STREETER |
11 |
1828 |
19 |
79 |
1371 |
Hartford |
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Stonington |
13 |
1828 |
14 |
82 |
2677 |
Franklin -- SAWEN, Covey |
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Otsego -- H. Shute, Jr., William Burch |
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Hudson River |
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Madison -- JOHN PECK |
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Saratoga -- JOHN HARRIS |
13 |
1828 |
22 |
35 |
2364 |
New-London |
19 |
1827 |
19 |
140 |
1874 |
Union |
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Westfield |
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Oneida -- JOHN PECK |
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Lexington -- WARREN, PETTIT, STREETER |
6 |
1828 |
9 |
165 |
1054 |
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Resolved, To open a correspondence
with the Lexington Association |
The
Circular Letter prepared by HARE and the
Corresponding Letter by HOWE, were
referred to a committee or HERVEY, HERRICK,
WEEKES and the authors.
Appointed
R. Hervey, Cary, I. Baker, our committee on minutes and on state of religion.
Appointed
Lincoln, Winegard, I. Baker, D. Crary, (?) Herrick, Morris, Pierson, Osborn,
Crippin, Nethaway, Deac. Phelps, Esmay, Cross, Palmer, Tapping, J. Peck our
committee on the request of the convention.
A
committee on the subject of speculative freemasonry reported and read an address
on the subject.
As
the amount of evidence is before the public, which in the judgment of this
Association, demonstrates the evil nature and tendency of speculative
freemasonry, therefore
Resolved,
1st, that we recommend to the churches composing this body, not to receive, or
hold in fellowship, any masonic brother who does not renounce all connection
with that institution, and give notice thereof to the church to which he is a
member. 2d, that we will not receive
into our fellowship any church, minister or brother, that have any fellowship
with the institution of freemasonry, or hold themselves obliged to obey any of
its laws, usages, or customs.
Resolved,
That we adjourn till to-morrow morning, 8 o’clock.
Brother PECK prayed.
Met
pursuant to adjournment. Opened by
singing, and prayer by elder HARRIS.
The
Circular and Corresponding Letters were read and approved, and resolved that
they be printed with our minutes.
The
committee on Letters reported on the question from the church at Durham; but the
association rejected the report. The
committee on the subject of equalizing the contributions, according to the
address of the convention, reported as follows:--viewing the present exigencies
of the convention, the many pressing calls from the destitute for the preached
word, and the manifest inequality in the former contributions of the brethren,
we recommend, that this association request the several churches to consider,
and adopt the measure, proposed by the convention, viz:--for the churches in the
state to raise five thousand dollars, which is found to be about eighteen cents
per member.
The
apportioned sums for each church in this association, according to this
estimate, will be found in the following list, which is to be made up in cash
and clothing.
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Bern and Knox, |
$17,82 |
Charleston |
37,98 |
Jefferson |
7,56 |
Cairo |
6,30 |
New Baltimore |
6,48 |
Summit |
8,28 |
Sharon |
7,74 |
2d. Middleburgh |
3,78 |
Rensselaerville |
14,58 |
2d. Schoharie |
10,68 |
Greenville |
14,40 |
2d. Westerlo |
16,02 |
Rensselaerville and Bern |
12,78 |
Canajohaire |
3,06 |
1st. Middleburgh |
5,94 |
Durham |
13,68 |
1st. Schoharie |
3,60 |
Duanesburgh & Florida |
16,84 |
1st. Westerlo |
14,40 |
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Total Amount |
$231,86 |
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Resolved,
That the report be accepted.
Appointed
delegates to Corresponding Associations:--
Shaftsbury,
CLARK; 1st Wednesday June in Shaftsbury.
Warwick,
WEEKES; 2nd Wednesday June, Greenville,
New York.
Hartford,
Stonington, New London, Union, HERVEY;
send minutes.
Franklin,
INGALS.
Saratoga,
HERRICK, Shute, Sela, at Burnt Hills; last
Wednesday June.
Otsego,
last Wednesday August; Chalmers, Button.
Hudson
River; minutes.
Madison.
Deacon Shute.
Lexington,
WEEKES, CROCKER;
Lexington 3d Wednesday October.
Resolved,
That we send one copy of our Minutes by mail to the Clerk of each association
with whom we correspond, and request them to do the same by us.
Resolved,
That Deacon Herrick write the Circular, and William Herrick the corresponding
Letter for next year.
Resolved,
That our next session be held with the Baptist Church at Greenville, in Greene
County, on the 2nd Wednesday in October 1829; and HOWE
preach the introductory sermon, and HARE
in case of failure.
Resolved,
That H. HERVEY superintend the printing
and distributing the minutes. Resolved,
That ELIJAH HERRICK
be our delegate to the Convention.
Supplies
for Canajoharie, HERRICK 2d Sabbath
November; HOWE 2d Sabbath January.
Resolved,
That we request the convention to appoint a mission to the northwest part of the
association.
After
a recess of five minutes, and prayer by brother HARRIS,
brother PECK preached from Exodus 32nd
chapter 26th verse, middle clause, after which there was a collection taken up,
of $28,73 cents to aid the funds of the Convention.
After
a recess of thirty minutes, reassembled and the committee on minutes and letters
report as follows:--
1st.
On the letters, we find that many of the churches complain of coldness, and the
want of the preaching of the word of life; some express indications of more
prosperous and comfortable times. A
general de degree of union exists throughout the body.
In the letter from the church of Middletown and Roxbury, we find the Lord
has poured out his spirit graciously in that place, which causes the hearts of
the children of God to rejoice.
2nd.
We recommend this association to request the Clerk to collect a copy of the
minutes of the association, for each year since its formation; and attach them
together, and add one copy of our minutes to them annually; and preserve them
for the use of the association, and for the information of posterity; and that
they may be bound into books if this body shall so direct.
3rd.
Resolved, That we particularly recommend to every association with whom we
correspond, that they make their minutes a periodical publication; (viz.) say on
the title page, the first, fifth, or tenth, anniversary of the -----
Association, which materially affects the postage.
4th.
We recommend to this association, that the case of JOHN ORMSBEE, found on the
Lexington minutes, be inserted in ours; who in setting up an opposition meeting
in the town of Broome, within two and a half miles of the Baptist Meeting House,
and trying in so doing to raise division in society, has evidenced that he is
one of those characters, respecting whom the apostle speaks;--“Mark them that
cause division;” and whereas there has been good and wholesome counsel given
him—timely, and in our opinion, long patience exercised towards him, and he,
still disregarding it, we unanimously recommend the Churches and religious
public to be cautious in receiving him as a regular minister; inasmuch as the
advice given him was not only by the church, but by a council called on that
subject, on what immediately concerned some members of the church, and he
himself volunteered to have his case investigated before said council.
5th.
Resolved, That we authorize our agent to pay to the convention $50, and the
clothing, and the residue, after deduction his necessary expenses in going to
the convention, to be transmitted to the Burman mission.
At half past two P. M. brother SAWEN
preached from 2nd Timothy last Chapter, 7th verse.
An address from brother CLARK, and
another from brother HERRICK, were
delivered—closing prayer by brother JEWETT.
In all which exercises there was that manifest attention and feeling that
we are encouraged to hope that the Lord was present to bless his people.
The
Elders and Messengers composing the Rensselaerville Baptist Association, to the
Churches they represent, send their annual Epistle.
Being
met in an associated capacity to attend to the affairs of the Kingdom of Christ,
there are some things that come under our notice which wear a melancholy aspect,
which we shall endeavor to notice. The
kingdom of which we speak, every Baptist does, or ought to understand, to be the
Gospel Church, which was with its Author the subject of ancient prophecy, and
was typified by various rites, ceremonies, and persons, from the beginning of
the world until the coming of Christ, who set it up and organized it in such a
manner, that it answers precisely to all the predictions respecting it.
The government and peace of this kingdom rest not on the shoulders of
men; but are manage by the power and wisdom of God manifest in the flesh.
This is a source of consolation. It
shall not be given to another people; for Christ shall sit upon the throne of
David, to order it with justice and with judgment, forever.
The zeal of the Lord of hosts will perform it.
In prosecuting the interests of this kingdom, the Lord makes use of
angels and men; angels are ministering spirits sent forth to minister unto the
heirs of salvation, and have early borne the message of glad tidings to men; men
are the subjects of the kingdom, and are the objects upon whom the benefits are
designed to be conferred, which benefits are of such a nature as are calculated
to fill every heart that is not filled with unbelief, with such raptures of joy
as cannot be expressed. He also
makes use of men in prosecuting this great work, and a great work it is,
inasmuch as the whole mass of mankind, in their fallen state, are opposed to it,
together with all the powers of darkness. The
design of this great work is the salvation of men and the glory of God.
Strange
it is that men should be opposed to a work that is calculated to save them from
complete and eternal distress; and more strange still, that God should make them
instrumental in carrying into effect this work; but not more strange than true,
although it is the spirit alone that changes the heart, which opens to the view
of the creature his dreadful condition, and discovers to him the fountain of the
great deep of iniquity in his own heart; this makes him mourn and he is ready to
acknowledge in the bitterness and anguish of his soul, and say with David,
“against thee, and thee only, have I sinned.”
He finds himself so depraved by sin he can do nothing right in the sight
of God, (who weighs his actions in a just balance,) until, by some invisible
operation, his aching heart is eased, his troubled breast, which was like the
foaming ocean, is in a calm. The
cause he cannot tell. He flies to
the scripture, which is now a new book. He
reads new promises; discovers the object of faith; finds himself an heir of God;
and the vast capacity of his soul, which never before could be satisfied with
all his former anticipations, is now full. He
can say, it is enough. He now
discovers such an infinite fullness in the gospel, it leaves no room for selfish
principles. He now sees that the
peace and happiness of man is connected with the glory of God; hence he can with
difficulty hold his peace, or forbear representing to the world, that gospel
which is the power of God unto salvation, to every one that believeth.
Although
it is the spirit that thus disposes men to seek an asylum in Christ, yet he
makes use of them in their several abilities, in advancing the work.
There is room in this work for all the abilities that mankind severally
possess. The work to be performed by
man is to be done with a humble dependence on God, and with an eye single to his
glory. With this view some are to
preach the word and watch over themselves and others; some are to administer to
their support and watch over them and their doctrine; all are to strive together
for the good of each, and each for the good of all; they are commanded to keep
in subjection the evil propensities of their unsanctified natures, and aspire
toward the pattern of Christ.
Christ
has taught us by his precept and example to bear testimony against sin, wherever
we discover its formidable appearance, whether it be in rulers or ruled, and to
declare unto them the doctrine of grace, which lays the axe at the root of human
pride, and offends their carnal hearts.—Christ has taught us not to form an
alliance with the world; but we are to contend against principalities, against
powers, against the rulers of the darkness of this world, against spiritual
wickedness in high places.
We
are told Satan is transformed into an angel of light, and his ministers shall be
as ministers of righteousness.—To contend against him and his ministers; and
to examine the false impressions made upon our minds by false spirits, are
included in our work. And, Brethren,
the work is a great work. It is that
which in its doctrine and practice is directly contrary to the disposition of a
carnal heart, and the Christian finds so much carnality remaining in himself,
that it is a daily cross to him to be in this work.
He must endure the frowns of the world; for he that will be the friend of
the world is the enemy of God. He
must endure hardships, and be willing to count all things but loss, that he may
win Christ. Such was the character
of his first followers. They were
intent upon their work. They, like
Moses, counted the reproach of Christ greater riches than the treasurers of
Egypt. They could bear to be
reproached, imprisoned, whipped, stoned, and suffer joyfully the spoiling of
their goods; and counted not even their own lives dear unto them, that they
might be found in the testimony of the truth.
Under these circumstances the church prospered; but, brethren, when we
draw a contrast between these times and the present, have we not reason to
mourn? do we not discover a great degree of stupidity?
The love of many is waxing cold; many are mourning for the want of a
better evidence of their adoption; and Zion appears to languish.
Surely there are many things which do wear a melancholy appearance, and
we are ready to say, what is the cause? Has God forgot to be gracious? No; he
changes not. Is not the fault in us?
If so, in what does it consist. Let
us pause a moment. Are we not
placing our affections upon the world, and too nearly forming an alliance with
it?
The
ancient Christians were willing to use their substance to promote the
Redeemer’s Kingdom. We use ours
for our own aggrandizement. They
bore testimony against pride; but we follow all the fashions of the world, and
are more mortified when we cannot go hand in hand with the most popular, than we
are to see the worship of God neglected. They
rejoiced when they were whipped, and beaten, for their religion; but when we are
evil spoken of, and that too often for our faults, we rather retaliate, and are
offended, than otherwise? Our
ministry too must be attended with smooth things,--ideas hung on swivels, and
will turn as well one way as the other; so that it is very difficult for the
ignorant to learn doctrine. More
pains are taken to gain the applause of men, than to be workmen approved unto
God; and there are some who profess to have found a home in Zion, but are
remarkably fond of the institutions and doctrines of men:
and we are verging very near the character of the Jews, represented in
the 106th Psalm. They had forgot
God, who had wrought great deliverances in their behalf; and they learned the
practice of the heathen, and lusted after many things contrary to the will of
God; and God gave them their request, but sent leanness into their souls.
And there are some indeed who have attempted a reformation, and have
contended against those errors, with a spirit as foreign from truth, as that
they would attempt to rectify; and by these means, the feelings of very friends
have been separated. O Brethren,
have we not reason to mourn the languishing state of Zion!
We
would however remark, that we do not believe this is a picture of the present
state of Zion without an exception; but should judgment begin at the house of
God, have we not reason to believe we should meet with a severe scourging?
Do we not already begin to feel it? The
kingdom of Antichrist is rallying out against us, with swarms of advocates.
They are even making inroads amongst us, and are carrying away some of
our members captive with their pernicious doctrines, and where is our strength
to deliver them? Sinners are growing
bold in Zion, and who shall stop them? While some mourn and who shall comfort
them?
O
Brethren, is it not high time to awake? Awake and put on our strength, which
consists in the doctrine of the gospel, in being rooted and grounded in the
truth; and put on our beautiful garments of practical godliness.
Let us take the alarm, and return to our first love and energy, lest
severer chastisements await us, and sorer judgments be let in upon us.
Have we been with Jesus, and do we love his commandments?
Let us prove it by our obedience, and strive to maintain the unity of the
spirit in the bonds of peace. Are we
ministers? And do we believe Christ has commissioned us to declare his word?
Let us do it faithfully, with an eye single to his glory?
Do we love the souls of men? Let
us faithfully declare unto them the gospel which is the power of God unto
salvation, to every one that believeth. Are
we of the laity, and do we love to sit under the droppings of the sanctuary?
Let us contribute to the support of our ministers, that they may not be
too much cumbered with the world. Are
we desirous the glad tidings of great joy should be preached to all the world?
Let us hold up the hands of our missionaries.—Do we wish for peace,
joy, and everlasting consolation? Let
us act for God. He that acts for
God, acts for himself, and glorifies his own soul; for the true happiness of man
consists in the glory of God. He
that acts only for himself shall come to want, and suffer eternal shame.
Finally
brethren be strong in the Lord, and in the power of his might; and the grace of
our Lord Jesus Christ be with us all,--AMEN.
CORRESPONDING LETTER.
The
Rensselaerville Baptist Association, to the Associations with whom we
correspond, send Christ salutation.
DEAR
BRETHREN.—
With
pleasure we improve another opportunity of addressing you by our corresponding
epistle. With filial affection do we
hail your messengers, and with delight read your epistles of love.
By this friendly intercourse we receive information respecting the state
of Zion, and have an opportunity of enlarging Christian acquaintance.
It ever gives us pleasure to hear of the prosperity of Zion, and when any
of our brethren are in adversity, we trust we have a disposition to sympathize
with them. It is a time which tries
men’s souls; yet the true followers of Christ may not fear, but rest in his
promises. No weapon that is formed
against them shall prosper. We
earnestly solicit a continuation of your correspondence, and desire that you
would send one copy of your minutes annually to our Clerk by mail.
SAMUEL
HARE, Moderator
HERMON
HERVEY, Clerk.