The Black Rock
Address of 1832
Address of 1832
The Black Rock Address
INTRODUCTION
To the Particular Baptist Churches of the "Old School" in the
United States:
Brethren, It constitutes a new era in the history of the Baptists,
when those who would follow the Lord fully, and who therefore
manifest a solicitude to be, in all things pertaining to religion,
conformed to the Pattern showed in the mount, are by Baptists
charged with antinomianism, inertness, stupidity, &c., for
refusing to go beyond the word of God; but such is the case
with us.
Brethren, we would not shun reproach, nor seek an exemption
from persecution; but we would affectionately entreat those
Baptists who revile us themselves, or who side with such as
do, to pause and consider how far they have departed from
the ancient principles of the Baptists, and how that in
reproaching us they stigmatize the memory of those whom
they have been used to honor as eminent and useful servants,
of Christ; and of those who have borne the brunt of the
persecutions leveled against the Baptists in former ages. For it
is a well-known fact that it was in ages past a uniform and
distinguishing trait in the character of the Baptists, that they
required a "Thus saith the Lord," that is, direct authority from
the word of God for the order and practice, as well as the
doctrine, they received in religion.
It is true that many things to which we object as departures
from the order established by the great Head of the church,
through the ministry of his apostles, are by others considered
to be connected with the very essence of religion, and
absolutely necessary to the prosperity of Christ's kingdom.
They attach great value to them, because human wisdom
suggests their importance. We allow the Head of the church
alone to judge for us; we therefore esteem those things to be
of no use to the cause of Christ, which he has not himself
instituted.
We will notice severally the claims of the principal of these
modern inventions, and state some of our objections to them
for your candid consideration.
TRACT SOCIETIES
We commence with the Tract Societies. These claim to be
extensively useful. Tracts claim their thousands converted.
They claim the prerogative of carrying the news of salvation
into holes and corners, where the gospel would otherwise
never come; of going as on the wings of the wind, carrying
salvation in their train; and they claim each to contain gospel
enough, should it go where the Bible has never come, to lead a
soul to the knowledge of Christ. The nature and extent of these
and the like claims, made in favor of tracts by their advocates,
constitute a good reason why we should reject them. These
claims represent tracts as possessing in these respects a
superiority over the Bible, and over the institution of the gospel
ministry, which is charging the great I Am with a deficiency of
wisdom. Yea, they charge God with folly; for why has he given
us the extensive revelation contained in the Bible, and given the
Holy Spirit to take the things of Christ and show them to us, if
a little tract of four pages can lead a soul to the knowledge of
Christ? But let us consider the more rational claims presented
by others in favor of tracts, as that they constitute a convenient
way of disseminating religious instruction among the more
indigent and thoughtless classes of society. Admitting the
propriety of this claim, could it be kept separated from other
pretensions, still can we submit to the distribution of tracts
becoming an order of our churches or our associations, without
countenancing the prevalent idea that tracts have become an
instituted means approved of God for the conversion of
sinners, and hence that the distribution of them is a religious
act, and on a footing with supporting the gospel ministry?
If we were to admit that tracts have occasionally been made
instrumental by the Holy Ghost for imparting instruction or
comfort to inquiring minds, it would by no means imply that
tracts are an instituted means of salvation, to speak after the
manner of the popular religionists, nor that they should be
placed on a footing with the Bible and the preached gospel, in
respect to imparting the knowledge of salvation.
Again, we readily admit the propriety of an individual's
publishing and distributing, or of several individuals uniting to
publish and distribute what they wish circulated, whether in the
form of tracts, or otherwise; but still we cannot admit the
propriety of uniting with or upon the plans of existing Tract
Societies, even laying aside the idea of their being attempted
to be palmed upon us as religious institutions. Because that
upon the plan of these societies, those who unite with them
pay their money for publishing and distributing they know not
what, under the name of religious truth; and what is worse,
they submit to have sent into their families weekly or monthly,
and to circulate among their neighbors, anything and everything
for religious reading, which the agent or publishing committee
may see fit to publish. They thus become accustomed to
receive everything as good which comes under the name of
religion, whether it be according to the word of God or not;
and are trained to the habit of letting others judge for them in
matters of religion, and are therefore fast preparing to become
the dupes of priestcraft. Can any conscientious follower of the
Lamb submit to such plans? If others can, we cannot.
SUNDAY SCHOOLS
Sunday Schools come next under consideration. These
assume the same high stand as do Tract Societies. They claim
the honor of converting their tens of thousands; of leading the
tender minds of children to the knowledge of Jesus; of being
as properly the instituted means of bringing children to the
knowledge of salvation, as the preaching of the gospel that of
bringing adults to the same knowledge, &c. Such arrogant
pretensions we feel bound to oppose. First, because these as
well as the pretensions of the Tract Societies are grounded
upon the notion that conversion or regeneration is produced by
impressions made upon the natural mind by means of religious
sentiments instilled into it; and if the Holy Ghost is allowed to
be at all concerned in the thing, it is in a way which implies his
being somehow blended with the instruction, or necessarily
attendant upon it; all of which we know to be wrong.
Secondly, because such schools were never established by
the apostles, nor commanded by Christ. There were children in
the days of the apostles. The apostles possessed as great a
desire for the salvation of souls, as much love to the cause of
Christ, and knew as well what God would own for bringing
persons to the knowledge of salvation, as any do at this day.
We therefore must believe that if these schools were of God,
we should find some account of them in the New Testament.
Thirdly. We have exemplified in the case of the Pharisees, the
evil consequences of instructing children in the letter of the
Scripture, under the notion that this instruction constitutes a
saving acquaintance with the word of God. We see in that
instance it only made hypocrites of the Jews; and as the
Scriptures declare that Christ's words are spirit and life, and
that the natural man receiveth not the things of the Spirit of
God, we cannot believe it will have any better effect on the
children in our day.
The Scriptures enjoin upon parents to bring up their children in
the nurture and admonition of the Lord; but this, instead of
countenancing, forbids the idea of parents entrusting the
religious education of their children to giddy, unregenerated
young persons, who know no better than to build them up in
the belief that they are learning the religion of Christ, and to
confirm them in their natural notions of their own goodness.
But whilst we thus stand opposed to the plan and use of these
Sunday Schools, and the S.S. Union, in every point, we wish to
be distinctly understood that we consider Sunday Schools for
the purpose of teaching poor children to read, whereby they
may be enabled to read the Scriptures for themselves, in
neighborhoods where there is occasion for them, and when
properly conducted, without that ostentation so commonly
connected with them, to be useful and benevolent institutions,
worthy of the patronage of all the friends of civil liberty.
BIBLE SOCIETIES
We pass to the consideration of the Bible Society. We are
aware, brethren, that this institution presents itself to the mind
of the Christian as supported by the most plausible pretext.
The idea of giving the Bible, without note or comment, to those
who are unable to procure it for themselves, is in itself
considered, calculated to meet the approbation of all who
know the importance of the sacred Scriptures. But under this
auspicious guise, we see reared in the case of the American
Bible Society, an institution as foreign from anything which the
gospel of Christ calls for, as are the kingdoms of this world
from the kingdom of Christ. We see a combination formed, in
which are united the man of the world, the vaunting professor,
and the humble follower of Jesus; the leading characters in
politics, the dignitaries in church, and from them some of every
grade, down to the poor servant girl, who can snatch from her
hard-earned wages fifty cents a year for the privilege of being
a member. We see united in this combination all parties in
politics, and all sects in religion; and the distinctive differences
of the one, and the sectarian barriers of the other, in part
thrown aside to form the union. At the head of this vast body
we see placed a few leading characters, who have in their
hands the management of its enormous printing establishment,
and its immense funds; and the control of its powerful
influence, extended by means of agents and auxiliaries to
every part of the United States. We behold its anniversary
meetings converted into a great religious parade, and forming
a theatre for the orator who is ambitious of preferment, either
in pulpit, in the legislative hall, or at the bar, to display his
eloquence, and elicit the cheers of the grave assemblage.
Now, brethren, to justify our opposition to the Bible Society, it
is not necessary for us to say that any of its members have
manifested a disposition to employ its power for the subversion
of our liberties. It is enough for us to say,
lst, That such a monstrous combination, concentrating so much
power in the hands of a few individuals, could never be
necessary for supplying the destitute with Bibles. Individual
printing establishments would readily be extended so as to
supply Bibles to any amount, and in any language that might be
called for, and at as cheap a rate as they have ever been sold
by the Bible Society.
2nd, That the humble followers of Jesus could accomplish their
benevolent wishes for supplying the needy with Bibles, with
more effect, and more to their satisfaction, by managing the
purchase and distribution of them for themselves; and such will
never seek popular applause by having their liberality
trumpeted abroad through the medium of the Bible Society.
3rd, That the Bible Society, whether we consider it in its
monied foundation for membership and directorship, in its
hoarding up of funds, in its blending together all distinctions
between the church and the world, or in its concentration of
power, is an institution never contemplated by the Lord Jesus
as connected with his kingdom; therefore not a command
concerning it is given in the decree published, nor a sketch of it
drawn in the pattern showed.
4th, That its vast combination of worldly power and influence
lodged in the hands of a few renders it a dangerous engine
against the liberties, both civil and religious, of our country,
should it come under control of those disposed so to employ it.
The above remarks apply with equal force to the other great
national institutions, as the American Tract Society, and
Sunday School Union, &c., &c.
MISSIONS
We will now call your attention to the subject of Missions.
Previous to stating our objections to the mission plans, we will
meet some of the false charges brought against us relative to
this subject, by a simple and unequivocal declaration, that we
do regard as of the first importance the command given of
Christ, primarily to His apostles, and through them to his
ministers in every age, to "Go into all the world, and preach the
gospel to every creature," and do feel an earnest desire to be
found acting in obedience thereunto, as the providence of God
directs our way, and opens a door of utterance for us. We also
believe it to be the duty of individuals and churches to
contribute according to their abilities, for the support, not only
of their pastors, but also of those who go preaching the gospel
of Christ among the destitute. But we at the same time
contend, that we have no right to depart from the order which
the Master himself has seen fit to lay down, relative to the
ministration of the word. We therefore cannot fellowship the
plans for spreading the gospel, generally adopted at this day,
under the name of Missions; because we consider those plans
throughout a subversion of the order marked out in the New
Testament.
(To read comments by Elder C. H. Cayce, on the expression
"that his ministers should be sent forth by the churches," in the
following paragraph, Click Here)
lst. In reference to the medium by which the gospel minister is
to be sent forth to labor in the field. Agreeable to the Prophecy
going before, that out of Zion shall go forth the law, and the
word of the Lord from Jerusalem, the Lord has manifestly
established the order, that his ministers should be sent forth by
the churches. But the mission plan is to send them out by a
Mission Society. The gospel society or church is to be
composed of baptized believers; the poor is placed on an
equal footing with the rich, and money is of no consideration,
with regard to membership, or church privileges. Not so with
Mission Societies; they are so organized that the
unregenerate, the enemies of the Cross of Christ, have equal
privileges as to membership, &c., with the people of God, and
money is the principal consideration; a certain sum entitles to
membership, a larger sum to life membership, a still larger to
directorship, &c., so that their constitutions, contrary to the
direction of James, are partial, saying to the rich man, sit thou
here, and to the poor, stand thou there.
In Christ's kingdom, all His subjects are sons, and have equal
rights, and an equal voice, as well in calling persons into the
ministry, as in other things. But the mission administration is all
lodged in the hands of a few, who are distinguished from the
rest, by great swelling titles, as Presidents, Vice Presidents,
&c. Again, each gospel church acts as the independent
kingdom of Christ in calling and sending forth its members into
the ministry. Very different from this is the mission order. The
mission community being so arranged that from the little Mite
Society, on the State Conventions, and from them on to the
Triennial Convention, and General Board, there is formed a
general amalgamation, and a concentration of power in the
hands of a dozen dignitaries, who with some exceptions have
the control of all the funds designed for supporting ministers
among the destitute, at home and abroad, and the sovereign
authority to designate who from among the professed
ministers of Christ, shall be supported from these funds, and
also to assign them the field of their labors.
Yea, the authority to appoint females, and school-masters, and
printers, and farmers, as such, to be solemnly set apart by
prayer, and the impositions of hands, as missionaries of the
cross, and to be supported from these funds. Whereas in
ancient times the preachers of the gospel [were called] by the
Holy Ghost. - Acts xiii. 1,4.
2nd. In reference to ministerial support. - The gospel order is
to extend support to them who preach the gospel; but the
mission plan is to hire persons to preach. The gospel order is
not to prefer one before another, and do nothing by partiality.
See 1 Tim. v. 17, 21. But the Mission Boards exclude all from
participation in the benefits of their funds, who do not come
under their direction and own their authority, however regularly
they may have been set apart according to gospel order, to
the work of the ministry, and however zealously they may be
laboring to preach the gospel among the destitute. And what is
more, these Boards by their auxiliaries and agents, so scour
every hole and corner to scrape up money for their funds that
the people think they have nothing left to give a preacher who
may come among them alone upon the authority of Christ, and
by the fellowship of the church. Formerly not only did
preachers generally feel themselves bound to devote a part of
their time to traveling and preaching among the destitute, but
the people also among whom they came dispensing the word
of life, felt themselves bound to contribute something to meet
their expenses. These were the days when Christian affections
flowed freely.
Then the hearts of the preachers flowed out toward the
people, and the affections of the people were manifested
toward the preachers who visited them. There was then more
preaching of the gospel among the people at large, according
to the number of Baptists, than has ever been since the rage
of missions commenced. How different are things now from
what they were in those by-gone days. Now, generally
speaking, persons who are novices in the gospel, however
learned they may profess to be in the sciences, have taken the
field in the place of those who, have been taught in the school
of Christ, were capacitated to administer consolation to God's
afflicted people.
The missionary, instead of going into such neighborhoods as
Christ's ministers used to visit, where they would be most likely
to have an opportunity of administering food to the poor of the
flock, seeks the more populous villages and towns, where he
can attract the most attention, and do the most to promote the
cause of missions and other popular institution's. His leading
motive, judging from his movements, is not love to souls, but
love of fame; hence his anxiety to have something to publish of
what he has done, and hence his anxiety to constitute
churches, even taking disaffected, disorderly, and as has been
the case, excluded persons, to form a church, in the absence
of better materials. And the people, instead of glowing with the
affection for the preacher as such, feel burdened with the
whole system of modern mendicancy, but have no resolution to
shake off their oppression, because it is represented so
deistical to withhold and so popular to give.
Brethren, we cheerfully acknowledge that there have been
some honorable exceptions to the character we have here
drawn of the modern missionary, and some societies have
existed under the name of Mission Societies which were in
some important exceptions from the above drawn sketch; but
on a general scale we believe we have given a correct view of
the mission plans and operations, and of the effects which
have resulted from them, and our hearts really sicken at this
state of things. How can we therefore forbear to express our
disapprobation of the system that has produced it?
THEOLOGICAL SCHOOLS
Colleges and Theological Schools next claim our attention. In
speaking of Colleges, we wish to be distinctly understood that
it is not to colleges, collegial education, as such, that we have
objection. We would cheerfully afford our own children such an
education, did circumstances warrant the measure. But we
object, in the first place, to sectarian colleges, as such. The
idea of a Baptist College, and of a Presbyterian College, &c.,
necessarily implies that our distinct views of church
government of gospel doctrine and gospel ordinances, are
connected with human sciences, a principle which we cannot
admit: we believe the kingdom of Christ to be altogether a
kingdom not of this world. In the second place, we object to
the notion of attaching professorships of divinity to colleges;
because this evidently implies that the revelation which God
has made of himself is a human science, on a footing with
mathematics, philosophy, law, &c., which is contrary to the
general tenor of revelation, and indeed to the very idea of a
revelation. We perhaps need not add that we have for the
same reason strong objection to colleges conferring the
degree of Doctor of Divinity, and to preachers receiving it.
Thirdly, We decidedly object to persons, after professing to
have been called of the Lord to preach His gospel, going to a
college or academy to fit themselves for that service.
lst. Because we believe that Christ possesses perfect
knowledge of his own purposes, and of the proper instruments
by which to accomplish them. If he has occasion for a man of
science, he having power over all flesh, will so order it that the
individual shall obtain the requisite learning before he calls him
to his service, as was the case with Saul of Tarsus, and others
since; and thus avoid subjecting himself to the imputation of
weakness. For should Christ call a person to labor in the
gospel field, who was unqualified for the work assigned him, it
would manifest him to be deficient in knowledge relative to the
proper instruments to employ, or defective in power to provide
them.
2nd. Because we believe that the Lord calls no man to preach
his gospel, till he has made him experimentally acquainted with
that gospel, and endowed him with the proper measure of
gifts, suiting the field he designs him to occupy; and the person
giving himself up in obedience to the voice of Christ will find
himself learning in Christ's own school. But when a person
professedly called of Christ to the gospel ministry, concludes
that, in order to be useful, he must first go and obtain an
academical education, he must judge that human science is of
more importance in the ministry, than that knowledge and
those gifts which Christ imparts to his servants. To act
consistently then with his own principles, he will place his chief
dependence for usefulness on his scientific knowledge, and
aim mostly to display this in his preaching. This person,
therefore, will pursue a very different course in his preaching,
from that marked out by the great apostle to the Gentiles, who
determined to know nothing among the people save Jesus
Christ and him crucified.
As to Theological Schools, we shall at present content
ourselves with saying that they are a reflection upon the
faithfulness of the Holy Ghost, who is engaged according to
the promise of the great Head of the church to lead the
disciples into all truth. See John xvi. 13. Also, that in every age,
from the school of Alexandria down to this day, they have been
a real pest to the church of Christ. Of this we could produce
abundant proof, did the limits of our address admit their
insertion.
PROTRACTED MEETINGS
We now pass to the last item which we think it necessary
particularly to notice, viz.: four days or protracted meetings.
Before stating our objections to these, however, we would
observe that we consider the example worthy to be imitated
which the apostles set of embracing every opportunity
consistently with propriety for preaching the gospel wherever
they met with an assembly, whether in a Jew's synagogue on
the seventh day, or in a Christian assembly on the first day of
the week; and the exhortation to be instant in season and out
of season, we would gladly accept. Therefore, whenever
circumstances call a congregation together from day to day,
as at an association or the like we would embrace the
opportunity of preaching the gospel to them from time to time,
so often as they shall come together; but to the principles and
plans of protracted meetings, distinguishingly so called, we do
decidedly object. The principle of these meetings we cannot
fellowship.
Regeneration, we believe, is exclusively the work of the Holy
Ghost, performed by his divine power, at his own sovereign
pleasure, according to the provisions of the everlasting
covenant; but these meetings are got up either for the purpose
of inducing the Holy Spirit to regenerate multitudes who would
otherwise not be converted, or to convert them themselves by
the machinery of these meetings, or rather to bring them into
their churches by means of exciting their animal feelings,
without any regard to their being born again. Whichever of
these may be considered the true ground upon which these
meetings are founded, we are at a loss to know how any
person who has known what it is to be born again can
countenance them.
The plans of these meetings are equally as objectionable; for,
in the first place, all doctrinal preaching, or in other words, all
illustrations of God's plan of salvation, are excluded
professedly from these meetings. Hence they would make
believers of their converts without presenting any fixed truths to
their minds to believe. Whereas God has chosen his people to
salvation through sanctification of the Spirit and belief of the
TRUTH. - 2 Thess. ii.13.
Secondly. The leaders of these meetings fix standards by
which to decide of persons' repentance and desire of salvation,
which the word of God nowhere warrants, such as rising off
their seats, coming to anxious seats, or going to a certain
place, &c. Whereas the New Testament has given us a
standard from which we have no right to depart, viz: that of
bringing forth fruits meet for repentance.
Thirdly. They lead the People to depend on mediators other
than the Lord Jesus Christ to obtain peace for them, by
offering themselves as intercessors for them with God;
whereas the Scriptures acknowledge but the one God and one
Mediator.
Some may be ready to inquire whether protracted meetings,
as such, may not with propriety be held, providing they be held
without excluding doctrinal preaching, or introducing any of
these new plans. However others may judge and act, we
cannot approve of such meetings for the following reasons:
lst. Because by appointing and holding a protracted meeting,
as such, although we may not carry it to the same excesses to
which others do, yet as most people will make no distinction
between it and those meetings where all the borrowed
machinery from Methodist campmeetings is introduced, we
shall generally be considered as countenancing those meetings.
2nd. Because the motives we could have for conforming to the
custom of holding these newly invented meetings are such as
we think cannot bear the test. For we must be induced thus to
conform to the reigning custom either in order to shun the
reproach generally attached to those who will not conform to
what is popular, or to try the experiment whether our holding a
four days' meeting will not induce the Holy Ghost to produce a
revival among us commensurate with the strange fire enkindled
by others; or else we must be led to this plan from having
imbibed the notion that the Holy Ghost is somehow so the
creature of human feelings that he is led to regenerate persons
by our getting their animal feelings excited; and therefore that
in the same proportion as we can by any measure get the
feelings of the people aroused, there will be a revival of
religion. This latter motive can scarcely be supposed to have
place with any who would not go the whole length of every
popular measure.
But 1st. We do not believe it becoming a follower of Jesus to
seek an exemption from reproach by conforming to the
schemes of men. 2nd. We believe the Holy Ghost to be too
sacred a being to be trifled with by trying experiments upon
him. And 3rd. We believe the Holy Ghost to be God. We would
as soon expect that the Father would be induced to
predestinate persons to the adoption of children by their
feelings being excited, and the Son be induced to redeem
them, as that the Holy Ghost would be thus induced to quicken
them. These three are one. The purpose of the Father, the
redemption of the Son, and the regenerating power of the Holy
Ghost, must run in perfect accordance, and commensurate,
one with the other.
CONCLUSIONS
Brethren, we have thus laid before you some of our objections
to the popular schemes in religion, and the reasons why we
cannot fellowship them. Ponder these things well. Weigh them
in the balances of the sanctuary; and then say if they are not
such as justify us in standing aloof from those plans of men,
and those would-be religious societies, which are bound
together, not by the fellowship of the gospel, but by certain
money payments. If you cannot for yourselves meet the
reproach by separating yourselves from those things which the
word of God does not warrant, still allow us the privilege to
obey God rather than man.
There is, brethren, one radical difference between us and
those who advocate these various institutions which we have
noticed to which we wish to call your attention. It is this: they
declare the gospel to be a system of means; these means it
appears they believe to be of human contrivance; and they act
accordingly. But we believe the gospel dispensation to
embrace a system of faith and obedience, and we would act
according to our belief. We believe, for instance, that the
seasons of declension, of darkness, of persecutions, &c., to
which the church of Christ is at times subject, are designed by
the wise Disposer of all events; not for calling forth the
inventive geniuses of men to remove the difficulties, but for
trying the faith of God's people in his wisdom, power and
faithfulness to sustain his church. On him, therefore, would we
repose our trust, and wait his hour of deliverance, rather than
rely upon an arm of flesh. Are we called to the ministry,
although we may feel our own insufficiency for the work as
sensibly as do others, yet we would go forward in the path of
duty marked out, believing that God is able to accomplish his
purpose by such instruments as he chooses; that he hath
chosen the foolish things of the world to confound the wise,
and the weak things of the world to confound the things that
are mighty; and base things, &c., hath God chosen, that no
flesh should glory in his presence. Though we may not enjoy
the satisfaction of seeing multitudes flocking to Jesus under
our ministry, yet instead of going in to Hagar to accomplish the
promises of God, or of resorting to any of the contrivances of
men to make up the deficiency, we would still be content to
preach the word, and would be instant in season and out of
season; knowing it has pleased God, not by the wisdom of
men, but by the foolishness of preaching to save them that
believe. And that his word will not return unto him void, but it
shall accomplish that which he please, and prosper in the thing
whereunto he sends it. Faith in God, instead of leading us to
contrive ways to help him accomplish his purposes, leads us to
inquire what he hath required at our hands, and to be satisfied
with doing that as we find it pointed out in his word; for we
know that his purposes shall stand, and he will do all his
pleasure. Jesus says, ye believe in God, believe also in me.
Ye believe in the power of God to accomplish his purposes,
however contrary things may appear to work to your
expectations. So believe in my power to accomplish the great
work of saving my people. In a word, as the dispensation of
God by the hand of Moses, in bringing Israel out of Egypt, and
leading them through the wilderness, was from first to last
calculated to try Israel's faith in God, so is the dispensation of
God by his Son, in bringing his spiritual Israel to be a people to
himself.
There being, then, this radical difference between us and the
patrons of these modern institutions, the question which has
long since been put forth, presents itself afresh for our
consideration in all its force. "Can two walk together except
they be agreed?" We believe that many who love our Lord
Jesus Christ, are engaged in promoting those institutions which
they acknowledge to be of modern origin; and they are
promoting them too as religious institutions; whereas if they
would reflect a little on the origin and nature of the Christian
religion, they must be, like us, convinced that this religion must
remain unchangeably the same at this day, as we find it
delivered in the New Testament. Hence that anything, however
highly esteemed it may be among men, which is not found in
the New Testament, has no just claim to be acknowledged as
belonging to the religion or the religious institutions of Christ.
With all who love our Lord Jesus Christ, in truth, and walk
according to apostolic traditions, to gospel order, we would
gladly meet in church relation and engage with them in the
worship and service of God, as he himself has ordered them.
But if they will persist in bringing those institutions for which
they can show us no example in the New Testament, into the
churches or associations, and in making them the order thereof
we shall for conscience sake, be compelled to withdraw from
the disorderly walk of such churches, associations, or
individuals, that we may not suffer our names to pass as
sanctioning those things for which we have no fellowship. And
if persons who would pass for preachers, will come to us,
bringing the messages of men, &c., a gospel which they have
learned in the schools, instead of that gospel which Christ
himself commits unto his servants, and which is not learned of
men, they must not be surprised that we cannot acknowledge
them as ministers of Christ.
Now, brethren, addressing ourselves to you who profess to be
in principle, Particular Baptists, of the "Old School," but who
are practicing such things as you have learned only from a
New School, it is for you to say, not us, whether we can longer
walk in union with you. We regret, as so do you, to see
brethren professing the same faith, serving apart. But if you
will compel us either to sanction the traditions and inventions of
men, as of religious obligation, or to separate from you, the sin
lieth at your door. If you meet us in churches to attend only to
the order of Christ's house as laid down by himself; and in
associations, upon the ancient principles of Baptist
Association, i.e., as an associating of the churches for keeping
up a brotherly correspondence one with another, that they may
strengthen each other in the good ways of the Lord; instead of
turning the associations into a kind of legislative body, formed
for the purpose of contriving plans to help along the work of
Christ, and for imposing those contrivances as burdens upon
the churches, by resolutions, &c., as is the manner of some,
we can still go on with you in peace and fellowship.
Thus, brethren, our appeal is before you. Treat it with
contempt if you can despise the cause for which we contend,
i.e., conformity to the word of God. But indulge us, we
beseech you, so far at least, as at our request to sit down and
carefully count the cost on both sides; and see whether this
shunning reproach by conforming to men's notions will not in
the end be a much more expensive course than to meet
reproach at once, by honoring Jesus as your only King,
choosing rather to suffer affliction with the people of God, than
to enjoy the pleasures of sin for a season. And rebellion, you
know, is as the sin of witchcraft.
May the Lord lead you to judge and act upon this subject as
you will wish you had done when you come to see the mass of
human inventions in connection with the Man of sin, driven
away like the chaff of the summer threshing floor, and that
stone which was cut out without hands alone filling the earth.
We subscribe ourselves your servants for Jesus sake.
____________________
Minutes of the Proceedings and Resolutions Drafted by the
Particular Baptists, Convened at Black Rock, Maryland,
September 28, 1832.
A meeting of Particular Baptists of the Old School convened
agreeable to a previous appointment at the Black Rock
meeting-house, Baltimore, Maryland, on Friday 28th
September, 1832.
The introductory sermon was preached by Elder Samuel Trott,
of Delaware, from Daniel ii 34, 35: "Thou sawest till that a
stone was cut out without hands," &c.
The meeting was then called to order by Elder John Healy, of
Baltimore.
Prayer by Elder Thomas Barton, of Pennsylvania.
Elder Wm. Gilmore, of Virginia, was elected Moderator, and
Elder Gabriel Conklin, Clerk.
A brief statement of the object for which the meeting had been
called was made by the Moderator, and thereupon it was:
Resolved, That a committee of seven brethren, viz.: Trott,
Healy, Poteet, Barton and Beebe, together with the Moderator
and Clerk, be appointed to prepare an Address expressive of
the views of this meeting, touching the object for which it was
convened.
Brethren Scott, Cole, Ensor and Shaw, were appointed to
make the necessary arrangements for preaching during this
meeting.
Prayer by brother Trott.
Adjourned to 9 o'clock tomorrow morning.
SATURDAY MORNING, 9 o'clock
Met, pursuant to adjournment.
Prayer by Brother Choat.
The committee appointed to prepare an Address, submitted
the following, which was unanimously adopted.
Black Rock Address
We acknowledge with pleasure the reception of an affectionate
letter from the Muskingum Association, expressive of their
warm attachment to the ancient order of the Baptist Church;
and also an interesting epistle from our venerable brother,
John Leland, disclaiming any connection with the popular
schemes of the day.
The following resolutions were unanimously adopted, viz.:
Resolved, That our next meeting be held with the church of
Pleasant Valley, Washington Co., Md., on the Monday after
the third Lord's day in May, 1833, at the close of the business
of the Baltimore Association.
Resolved, That we cordially invite our ministering and other
brethren from all parts of the United States, who accord with
our views as expressed in our address, to attend our next
meeting. Also, that we recommend our address to the
consideration of such Baptist Churches as profess to adhere to
the ancient faith and order of the Particular Baptists requesting
those of them who are disposed to unite with us in the stand
which we have taken to give us an expression thereof by
messenger or otherwise.
Resolved, That brother Henry Moon be our messenger to the
Muskingum Association, and that brother Gilmore write them
an affectionate letter on our behalf.
Resolved, That we consider the receiving persons into Baptist
Churches upon any ground whatever short of an evidence of
their having been born from above, to be a subversion of the
ancient principles of the Baptists, of the apostolic example, and
of the declaration of the Master that His kingdom is not of this
world. Therefore we will not administer baptism to any without
receiving the specified change; and we beseech the churches
of our faith and order to guard against persons getting in
among them through the excitement of their animal feelings,
with as much caution as they would watch against receiving
persons upon the ground of their receiving baptism as
regeneration.
Resolved, That brother Healy superintend the printing of our
Minutes, and that he be authorized to print 500 copies.
Resolved, That brethren Samuel Trott, Newark, New Castle
Co., Del., Wm. Gilmore, Leesburgh, Loudon Co., Va., Thomas
Poteet, Golden, Baltimore Co., Md., Edward Choat, Golden,
Baltimore Co., Md., Eli Scott, Golden, Baltimore Co., Md.,
John Healy, Baltimore City, Md., Thomas Barton, Strakers
Ville, Pa., Gilbert Beebe, New Vernon, Orange Co., N.Y.,
Stephen W. Wolford, Washington City, D.C., Gabriel Conklin,
Slate Hill, Orange Co., N.Y., be a Committee of
Correspondence.
We beg leave to recommend to the patronage of our brethren
a paper published by our brother Gilbert Beebe, entitled "The
Signs of the Times."
As some have misunderstood certain expressions in the latter
part of his Prospectus relative to the popular institutions of the
day, we would say that the views of the editor are such as are
expressed in the Address published by us.
We desire at the close of our meeting to acknowledge the kind
hand of God, which has been manifested in bringing us
together, and permitting us to sit and consult together in
harmony and fellowship, and for the affectionate manner in
which we have been received by our brethren and friends in
this vicinity.
After an affectionate address and prayer by the Moderator,
the meeting was adjourned to the time and place above
mentioned.
Wm. Gilmore, Moderator Gabriel Conklin, Clerk
We, the undersigned, do hereunto set our names, as cordially
uniting in all the proceedings of this meeting.
Elders: John Healy, Wm. Gilmore, Edward Choat, Samuel
Trott, Thomas Poteet, Thomas Barton, Edward J. Rees,
Gilbert Beebe, Gabriel Conklin, Henry Moon. William Wilson*,
James B. Bowen.*
Brethren: Abraham Cole, Sen., Lewis R. Cole, Samuel Shawl,
Luke Enson, Shadrick Bond, John Ensor, Richard English,
Edward Norwood, Joseph Perigoy, Joseph Mattem.
*Elders Wilson and Bowen were not present at the meeting,
but having examined the Minutes and Address, have authorized
the insertion of their names.
____________________________
Minutes of the Second Black Rock Meeting
The Elders and Brethren of the Old School Baptists, met
agreeable to appointment with the Church at Black Rock, on
Monday the 19th day of May 1834, at 9 o'clock a.m.
1. Preaching introductory to business by Brother Beebe, from
Rev. 22:11, and also by Brother T.P. Dudley, of Ky. from Acts
20:24.
2. Appointed Brother Thomas Poteet, chairman, and Wm.
Wilson, Clerk.
3. It was moved that the Brethren of the Old School who are
with us in heart, and who wish to be publicly known as
sustaining our views, as published in a former Address, be
invited to come forward and subscribe their names, whereupon
the following Brethren subscribe:
Elders: Edmond J. Reis, Edward Choat, William Wilson,
Thomas Poteet, James B. Bowen, Samuel Trott, Wm. K.
Robertson, Eli Scott, Thomas Barton, Thomas P. Dudley,
Gabriel Conklin, Charles Polkenhorn, Gilbert Beebe.
Brethren: James W. Allen, Wm. Sellman, Joseph Perigoy,
Edward Norwood, Nathan S. White, James M. Dawson, John
H. Worthington, John De Voe, Samuel Shawl, Bazel Kelley,
David Lowe, Lewis R. Cole, John Griffiths, Luke Ensor,
Edward Grice, James L. Pearse, Abel Alderson, James
Harrison, Herod Choat, Clement T. Coote, John Ensor.
4. On motion resolved, That all our proceedings be done
unanimously.
5. Received letters approving of our views, from the church of
Old Seneca, the church of Welsh Tract, Del. the Church called
Mount Zion, in Hampshire Co., Va. and the Church of Mount
Hope, in Chester Co., Pa.
6. Resolved, That we advise our Brethren, generally of the Old
School, who may be disposed of address communications, to
any future meeting, which as at this time been, or may
hereafter be called, expressing their accordance with us, in the
stand we have taken relative to the schemes of the day, as
declared in the Address we have formerly published, whether
these communications be addressed by individuals, by several
brethren uniting or by churches as such, that we rejoice to hear
from them, by letter when they cannot attend personally, that
they stand fast with us, striving together for the faith and order
of the Gospel of our Lord and Savior Jesus Christ. But, dear
Brethren, permit us to request, that in addressing any such
meeting you will avoid those forms used in your letters to
Associations, such as appointing Messengers to sit with us in
council &c. for we disclaim being an Association of churches or
an organized body of any kind; We simply meet as Brethren of
one faith, one order and one heart, those brethren who are
thus with us, are one with us when we meet; others cannot be
invited to a seat with us though sent by churches.
7. Appointed a committee consisting of Brethren Barton, Trott,
and Wilson, to prepare an Address.
8. Resolved, That we recommend another meeting of the
Baptists of the Old School, to be held with the Ebenezer
Baptist church in the City of Baltimore, on the Monday after the
3d Lord's day in May 1835, to commence at 10 o'clock A. M.
and that Brother Barton, preach the introductory sermon, and
in case of failure Brother Trott.
9. Resolved, That Brother Beebe, be requested to publish the
proceedings of this meeting, in the Signs of the Times.
The following Address reported by the committee, was
adopted, after which our meeting was closed with prayer and
praise.
CONCLUDING ADDRESS
The Elders and Brethren, convened at Black Rock, to the Old
School Baptists throughout the United States, send Christian
salutation.
Dear Brethren:
We have pursuant to appointment again met, through the kind
providence of God, and our hearts have been warmed and our
spirits cheered by communications both written and verbal
from various parts of our beloved country, in relation to God's
Zion. With regard to our views of Gospel faith and order as
expressed in a former address we still stand fast with
increased encouragement and zeal, believing that the various
institutions of men, dubbed with the appellation benevolent, and
which are the order of the day, will, if not checked, result in
any thing other than the real peace and prosperity of Zion. We
should profit from the history of past ages, and guard against
Priest-craft or the corruptions of that order of men wishing to
be distinguished as the Clergy; which order now wield all the
machinery, and have a governing influence over all the funds
and movements of the various institutions of the day. As they
are in a great measure irresponsible, in the appointing of their
Agents, and in the expenditure of the vast sums of money
collected from a liberal but misguided public, it requires but
little knowledge of human nature to divine the consequence. It
lays a strong temptation for speculation, and will in the hands
of selfish men become a political engine to subvert our civil
rights, and the dearer rights of conscience. As the church of
Christ is merely an administrative body entrusted along with
the application of the laws of her King, it is an arrogant
assumption of power to set up any standard of religious action
or test of religious obedience not sanctioned by his word; she
has not the authority in herself to enact rules for the
government or direction of Zion's children, much less, can she
delegate this power to others. Has it, Brethren, come to this
that our Lord will not or cannot accomplish the purposes of his
grace without his people's exerting all their powers to obtain
money? Is it so, that there is a necessity for those whom he
has called into the gospel ministry, to leave the preaching of
the word and the care of the churches over which they have
been made overseers, to ravage the country and in the
language of the horse leech's daughters to cry give, give,
without ever being satisfied? Could not He who once turned
water into wine prevent the necessity of this perversion of the
ministerial office, and at the same time provide at once the
means, pretendedly so necessary for accomplishing his
purpose, by transmuting the native granite of our mountains
into gold?
Beloved Brethren, may we ever be kept from imbibing notions
so reproachful of the God of our salvation, as these which
suspend the purpose of God the efficacy of a Savior's blood
and the regenerating power of the Holy Ghost, in relation to a
great proportion of the human family, upon money, the love of
which is the root of all evil.
Brethren, while we rejoice in the glorious truth that salvation is
of the Lord, may it be manifested by our lives that we are
under the influence of that grace which teacheth that denying
ungodliness and worldly lusts, we should live soberly,
righteously and godly in this present world.
Thomas Poteet, Chairman William Wilson, Clerk
Footnotes:
In reference to the epithet "Old School," which we have used
as a discriminating term, we beg leave to say that we were led
to adopt it from it having been applied to us by others; and that
in our use of it we have reference to the school of Christ, in
distinction from all other schools which have sprung up since
the apostles' days.
This document is in the public domain, and may be freely
copied and distributed.
INTRODUCTION
To the Particular Baptist Churches of the "Old School" in the
United States:
Brethren, It constitutes a new era in the history of the Baptists,
when those who would follow the Lord fully, and who therefore
manifest a solicitude to be, in all things pertaining to religion,
conformed to the Pattern showed in the mount, are by Baptists
charged with antinomianism, inertness, stupidity, &c., for
refusing to go beyond the word of God; but such is the case
with us.
Brethren, we would not shun reproach, nor seek an exemption
from persecution; but we would affectionately entreat those
Baptists who revile us themselves, or who side with such as
do, to pause and consider how far they have departed from
the ancient principles of the Baptists, and how that in
reproaching us they stigmatize the memory of those whom
they have been used to honor as eminent and useful servants,
of Christ; and of those who have borne the brunt of the
persecutions leveled against the Baptists in former ages. For it
is a well-known fact that it was in ages past a uniform and
distinguishing trait in the character of the Baptists, that they
required a "Thus saith the Lord," that is, direct authority from
the word of God for the order and practice, as well as the
doctrine, they received in religion.
It is true that many things to which we object as departures
from the order established by the great Head of the church,
through the ministry of his apostles, are by others considered
to be connected with the very essence of religion, and
absolutely necessary to the prosperity of Christ's kingdom.
They attach great value to them, because human wisdom
suggests their importance. We allow the Head of the church
alone to judge for us; we therefore esteem those things to be
of no use to the cause of Christ, which he has not himself
instituted.
We will notice severally the claims of the principal of these
modern inventions, and state some of our objections to them
for your candid consideration.
TRACT SOCIETIES
We commence with the Tract Societies. These claim to be
extensively useful. Tracts claim their thousands converted.
They claim the prerogative of carrying the news of salvation
into holes and corners, where the gospel would otherwise
never come; of going as on the wings of the wind, carrying
salvation in their train; and they claim each to contain gospel
enough, should it go where the Bible has never come, to lead a
soul to the knowledge of Christ. The nature and extent of these
and the like claims, made in favor of tracts by their advocates,
constitute a good reason why we should reject them. These
claims represent tracts as possessing in these respects a
superiority over the Bible, and over the institution of the gospel
ministry, which is charging the great I Am with a deficiency of
wisdom. Yea, they charge God with folly; for why has he given
us the extensive revelation contained in the Bible, and given the
Holy Spirit to take the things of Christ and show them to us, if
a little tract of four pages can lead a soul to the knowledge of
Christ? But let us consider the more rational claims presented
by others in favor of tracts, as that they constitute a convenient
way of disseminating religious instruction among the more
indigent and thoughtless classes of society. Admitting the
propriety of this claim, could it be kept separated from other
pretensions, still can we submit to the distribution of tracts
becoming an order of our churches or our associations, without
countenancing the prevalent idea that tracts have become an
instituted means approved of God for the conversion of
sinners, and hence that the distribution of them is a religious
act, and on a footing with supporting the gospel ministry?
If we were to admit that tracts have occasionally been made
instrumental by the Holy Ghost for imparting instruction or
comfort to inquiring minds, it would by no means imply that
tracts are an instituted means of salvation, to speak after the
manner of the popular religionists, nor that they should be
placed on a footing with the Bible and the preached gospel, in
respect to imparting the knowledge of salvation.
Again, we readily admit the propriety of an individual's
publishing and distributing, or of several individuals uniting to
publish and distribute what they wish circulated, whether in the
form of tracts, or otherwise; but still we cannot admit the
propriety of uniting with or upon the plans of existing Tract
Societies, even laying aside the idea of their being attempted
to be palmed upon us as religious institutions. Because that
upon the plan of these societies, those who unite with them
pay their money for publishing and distributing they know not
what, under the name of religious truth; and what is worse,
they submit to have sent into their families weekly or monthly,
and to circulate among their neighbors, anything and everything
for religious reading, which the agent or publishing committee
may see fit to publish. They thus become accustomed to
receive everything as good which comes under the name of
religion, whether it be according to the word of God or not;
and are trained to the habit of letting others judge for them in
matters of religion, and are therefore fast preparing to become
the dupes of priestcraft. Can any conscientious follower of the
Lamb submit to such plans? If others can, we cannot.
SUNDAY SCHOOLS
Sunday Schools come next under consideration. These
assume the same high stand as do Tract Societies. They claim
the honor of converting their tens of thousands; of leading the
tender minds of children to the knowledge of Jesus; of being
as properly the instituted means of bringing children to the
knowledge of salvation, as the preaching of the gospel that of
bringing adults to the same knowledge, &c. Such arrogant
pretensions we feel bound to oppose. First, because these as
well as the pretensions of the Tract Societies are grounded
upon the notion that conversion or regeneration is produced by
impressions made upon the natural mind by means of religious
sentiments instilled into it; and if the Holy Ghost is allowed to
be at all concerned in the thing, it is in a way which implies his
being somehow blended with the instruction, or necessarily
attendant upon it; all of which we know to be wrong.
Secondly, because such schools were never established by
the apostles, nor commanded by Christ. There were children in
the days of the apostles. The apostles possessed as great a
desire for the salvation of souls, as much love to the cause of
Christ, and knew as well what God would own for bringing
persons to the knowledge of salvation, as any do at this day.
We therefore must believe that if these schools were of God,
we should find some account of them in the New Testament.
Thirdly. We have exemplified in the case of the Pharisees, the
evil consequences of instructing children in the letter of the
Scripture, under the notion that this instruction constitutes a
saving acquaintance with the word of God. We see in that
instance it only made hypocrites of the Jews; and as the
Scriptures declare that Christ's words are spirit and life, and
that the natural man receiveth not the things of the Spirit of
God, we cannot believe it will have any better effect on the
children in our day.
The Scriptures enjoin upon parents to bring up their children in
the nurture and admonition of the Lord; but this, instead of
countenancing, forbids the idea of parents entrusting the
religious education of their children to giddy, unregenerated
young persons, who know no better than to build them up in
the belief that they are learning the religion of Christ, and to
confirm them in their natural notions of their own goodness.
But whilst we thus stand opposed to the plan and use of these
Sunday Schools, and the S.S. Union, in every point, we wish to
be distinctly understood that we consider Sunday Schools for
the purpose of teaching poor children to read, whereby they
may be enabled to read the Scriptures for themselves, in
neighborhoods where there is occasion for them, and when
properly conducted, without that ostentation so commonly
connected with them, to be useful and benevolent institutions,
worthy of the patronage of all the friends of civil liberty.
BIBLE SOCIETIES
We pass to the consideration of the Bible Society. We are
aware, brethren, that this institution presents itself to the mind
of the Christian as supported by the most plausible pretext.
The idea of giving the Bible, without note or comment, to those
who are unable to procure it for themselves, is in itself
considered, calculated to meet the approbation of all who
know the importance of the sacred Scriptures. But under this
auspicious guise, we see reared in the case of the American
Bible Society, an institution as foreign from anything which the
gospel of Christ calls for, as are the kingdoms of this world
from the kingdom of Christ. We see a combination formed, in
which are united the man of the world, the vaunting professor,
and the humble follower of Jesus; the leading characters in
politics, the dignitaries in church, and from them some of every
grade, down to the poor servant girl, who can snatch from her
hard-earned wages fifty cents a year for the privilege of being
a member. We see united in this combination all parties in
politics, and all sects in religion; and the distinctive differences
of the one, and the sectarian barriers of the other, in part
thrown aside to form the union. At the head of this vast body
we see placed a few leading characters, who have in their
hands the management of its enormous printing establishment,
and its immense funds; and the control of its powerful
influence, extended by means of agents and auxiliaries to
every part of the United States. We behold its anniversary
meetings converted into a great religious parade, and forming
a theatre for the orator who is ambitious of preferment, either
in pulpit, in the legislative hall, or at the bar, to display his
eloquence, and elicit the cheers of the grave assemblage.
Now, brethren, to justify our opposition to the Bible Society, it
is not necessary for us to say that any of its members have
manifested a disposition to employ its power for the subversion
of our liberties. It is enough for us to say,
lst, That such a monstrous combination, concentrating so much
power in the hands of a few individuals, could never be
necessary for supplying the destitute with Bibles. Individual
printing establishments would readily be extended so as to
supply Bibles to any amount, and in any language that might be
called for, and at as cheap a rate as they have ever been sold
by the Bible Society.
2nd, That the humble followers of Jesus could accomplish their
benevolent wishes for supplying the needy with Bibles, with
more effect, and more to their satisfaction, by managing the
purchase and distribution of them for themselves; and such will
never seek popular applause by having their liberality
trumpeted abroad through the medium of the Bible Society.
3rd, That the Bible Society, whether we consider it in its
monied foundation for membership and directorship, in its
hoarding up of funds, in its blending together all distinctions
between the church and the world, or in its concentration of
power, is an institution never contemplated by the Lord Jesus
as connected with his kingdom; therefore not a command
concerning it is given in the decree published, nor a sketch of it
drawn in the pattern showed.
4th, That its vast combination of worldly power and influence
lodged in the hands of a few renders it a dangerous engine
against the liberties, both civil and religious, of our country,
should it come under control of those disposed so to employ it.
The above remarks apply with equal force to the other great
national institutions, as the American Tract Society, and
Sunday School Union, &c., &c.
MISSIONS
We will now call your attention to the subject of Missions.
Previous to stating our objections to the mission plans, we will
meet some of the false charges brought against us relative to
this subject, by a simple and unequivocal declaration, that we
do regard as of the first importance the command given of
Christ, primarily to His apostles, and through them to his
ministers in every age, to "Go into all the world, and preach the
gospel to every creature," and do feel an earnest desire to be
found acting in obedience thereunto, as the providence of God
directs our way, and opens a door of utterance for us. We also
believe it to be the duty of individuals and churches to
contribute according to their abilities, for the support, not only
of their pastors, but also of those who go preaching the gospel
of Christ among the destitute. But we at the same time
contend, that we have no right to depart from the order which
the Master himself has seen fit to lay down, relative to the
ministration of the word. We therefore cannot fellowship the
plans for spreading the gospel, generally adopted at this day,
under the name of Missions; because we consider those plans
throughout a subversion of the order marked out in the New
Testament.
(To read comments by Elder C. H. Cayce, on the expression
"that his ministers should be sent forth by the churches," in the
following paragraph, Click Here)
lst. In reference to the medium by which the gospel minister is
to be sent forth to labor in the field. Agreeable to the Prophecy
going before, that out of Zion shall go forth the law, and the
word of the Lord from Jerusalem, the Lord has manifestly
established the order, that his ministers should be sent forth by
the churches. But the mission plan is to send them out by a
Mission Society. The gospel society or church is to be
composed of baptized believers; the poor is placed on an
equal footing with the rich, and money is of no consideration,
with regard to membership, or church privileges. Not so with
Mission Societies; they are so organized that the
unregenerate, the enemies of the Cross of Christ, have equal
privileges as to membership, &c., with the people of God, and
money is the principal consideration; a certain sum entitles to
membership, a larger sum to life membership, a still larger to
directorship, &c., so that their constitutions, contrary to the
direction of James, are partial, saying to the rich man, sit thou
here, and to the poor, stand thou there.
In Christ's kingdom, all His subjects are sons, and have equal
rights, and an equal voice, as well in calling persons into the
ministry, as in other things. But the mission administration is all
lodged in the hands of a few, who are distinguished from the
rest, by great swelling titles, as Presidents, Vice Presidents,
&c. Again, each gospel church acts as the independent
kingdom of Christ in calling and sending forth its members into
the ministry. Very different from this is the mission order. The
mission community being so arranged that from the little Mite
Society, on the State Conventions, and from them on to the
Triennial Convention, and General Board, there is formed a
general amalgamation, and a concentration of power in the
hands of a dozen dignitaries, who with some exceptions have
the control of all the funds designed for supporting ministers
among the destitute, at home and abroad, and the sovereign
authority to designate who from among the professed
ministers of Christ, shall be supported from these funds, and
also to assign them the field of their labors.
Yea, the authority to appoint females, and school-masters, and
printers, and farmers, as such, to be solemnly set apart by
prayer, and the impositions of hands, as missionaries of the
cross, and to be supported from these funds. Whereas in
ancient times the preachers of the gospel [were called] by the
Holy Ghost. - Acts xiii. 1,4.
2nd. In reference to ministerial support. - The gospel order is
to extend support to them who preach the gospel; but the
mission plan is to hire persons to preach. The gospel order is
not to prefer one before another, and do nothing by partiality.
See 1 Tim. v. 17, 21. But the Mission Boards exclude all from
participation in the benefits of their funds, who do not come
under their direction and own their authority, however regularly
they may have been set apart according to gospel order, to
the work of the ministry, and however zealously they may be
laboring to preach the gospel among the destitute. And what is
more, these Boards by their auxiliaries and agents, so scour
every hole and corner to scrape up money for their funds that
the people think they have nothing left to give a preacher who
may come among them alone upon the authority of Christ, and
by the fellowship of the church. Formerly not only did
preachers generally feel themselves bound to devote a part of
their time to traveling and preaching among the destitute, but
the people also among whom they came dispensing the word
of life, felt themselves bound to contribute something to meet
their expenses. These were the days when Christian affections
flowed freely.
Then the hearts of the preachers flowed out toward the
people, and the affections of the people were manifested
toward the preachers who visited them. There was then more
preaching of the gospel among the people at large, according
to the number of Baptists, than has ever been since the rage
of missions commenced. How different are things now from
what they were in those by-gone days. Now, generally
speaking, persons who are novices in the gospel, however
learned they may profess to be in the sciences, have taken the
field in the place of those who, have been taught in the school
of Christ, were capacitated to administer consolation to God's
afflicted people.
The missionary, instead of going into such neighborhoods as
Christ's ministers used to visit, where they would be most likely
to have an opportunity of administering food to the poor of the
flock, seeks the more populous villages and towns, where he
can attract the most attention, and do the most to promote the
cause of missions and other popular institution's. His leading
motive, judging from his movements, is not love to souls, but
love of fame; hence his anxiety to have something to publish of
what he has done, and hence his anxiety to constitute
churches, even taking disaffected, disorderly, and as has been
the case, excluded persons, to form a church, in the absence
of better materials. And the people, instead of glowing with the
affection for the preacher as such, feel burdened with the
whole system of modern mendicancy, but have no resolution to
shake off their oppression, because it is represented so
deistical to withhold and so popular to give.
Brethren, we cheerfully acknowledge that there have been
some honorable exceptions to the character we have here
drawn of the modern missionary, and some societies have
existed under the name of Mission Societies which were in
some important exceptions from the above drawn sketch; but
on a general scale we believe we have given a correct view of
the mission plans and operations, and of the effects which
have resulted from them, and our hearts really sicken at this
state of things. How can we therefore forbear to express our
disapprobation of the system that has produced it?
THEOLOGICAL SCHOOLS
Colleges and Theological Schools next claim our attention. In
speaking of Colleges, we wish to be distinctly understood that
it is not to colleges, collegial education, as such, that we have
objection. We would cheerfully afford our own children such an
education, did circumstances warrant the measure. But we
object, in the first place, to sectarian colleges, as such. The
idea of a Baptist College, and of a Presbyterian College, &c.,
necessarily implies that our distinct views of church
government of gospel doctrine and gospel ordinances, are
connected with human sciences, a principle which we cannot
admit: we believe the kingdom of Christ to be altogether a
kingdom not of this world. In the second place, we object to
the notion of attaching professorships of divinity to colleges;
because this evidently implies that the revelation which God
has made of himself is a human science, on a footing with
mathematics, philosophy, law, &c., which is contrary to the
general tenor of revelation, and indeed to the very idea of a
revelation. We perhaps need not add that we have for the
same reason strong objection to colleges conferring the
degree of Doctor of Divinity, and to preachers receiving it.
Thirdly, We decidedly object to persons, after professing to
have been called of the Lord to preach His gospel, going to a
college or academy to fit themselves for that service.
lst. Because we believe that Christ possesses perfect
knowledge of his own purposes, and of the proper instruments
by which to accomplish them. If he has occasion for a man of
science, he having power over all flesh, will so order it that the
individual shall obtain the requisite learning before he calls him
to his service, as was the case with Saul of Tarsus, and others
since; and thus avoid subjecting himself to the imputation of
weakness. For should Christ call a person to labor in the
gospel field, who was unqualified for the work assigned him, it
would manifest him to be deficient in knowledge relative to the
proper instruments to employ, or defective in power to provide
them.
2nd. Because we believe that the Lord calls no man to preach
his gospel, till he has made him experimentally acquainted with
that gospel, and endowed him with the proper measure of
gifts, suiting the field he designs him to occupy; and the person
giving himself up in obedience to the voice of Christ will find
himself learning in Christ's own school. But when a person
professedly called of Christ to the gospel ministry, concludes
that, in order to be useful, he must first go and obtain an
academical education, he must judge that human science is of
more importance in the ministry, than that knowledge and
those gifts which Christ imparts to his servants. To act
consistently then with his own principles, he will place his chief
dependence for usefulness on his scientific knowledge, and
aim mostly to display this in his preaching. This person,
therefore, will pursue a very different course in his preaching,
from that marked out by the great apostle to the Gentiles, who
determined to know nothing among the people save Jesus
Christ and him crucified.
As to Theological Schools, we shall at present content
ourselves with saying that they are a reflection upon the
faithfulness of the Holy Ghost, who is engaged according to
the promise of the great Head of the church to lead the
disciples into all truth. See John xvi. 13. Also, that in every age,
from the school of Alexandria down to this day, they have been
a real pest to the church of Christ. Of this we could produce
abundant proof, did the limits of our address admit their
insertion.
PROTRACTED MEETINGS
We now pass to the last item which we think it necessary
particularly to notice, viz.: four days or protracted meetings.
Before stating our objections to these, however, we would
observe that we consider the example worthy to be imitated
which the apostles set of embracing every opportunity
consistently with propriety for preaching the gospel wherever
they met with an assembly, whether in a Jew's synagogue on
the seventh day, or in a Christian assembly on the first day of
the week; and the exhortation to be instant in season and out
of season, we would gladly accept. Therefore, whenever
circumstances call a congregation together from day to day,
as at an association or the like we would embrace the
opportunity of preaching the gospel to them from time to time,
so often as they shall come together; but to the principles and
plans of protracted meetings, distinguishingly so called, we do
decidedly object. The principle of these meetings we cannot
fellowship.
Regeneration, we believe, is exclusively the work of the Holy
Ghost, performed by his divine power, at his own sovereign
pleasure, according to the provisions of the everlasting
covenant; but these meetings are got up either for the purpose
of inducing the Holy Spirit to regenerate multitudes who would
otherwise not be converted, or to convert them themselves by
the machinery of these meetings, or rather to bring them into
their churches by means of exciting their animal feelings,
without any regard to their being born again. Whichever of
these may be considered the true ground upon which these
meetings are founded, we are at a loss to know how any
person who has known what it is to be born again can
countenance them.
The plans of these meetings are equally as objectionable; for,
in the first place, all doctrinal preaching, or in other words, all
illustrations of God's plan of salvation, are excluded
professedly from these meetings. Hence they would make
believers of their converts without presenting any fixed truths to
their minds to believe. Whereas God has chosen his people to
salvation through sanctification of the Spirit and belief of the
TRUTH. - 2 Thess. ii.13.
Secondly. The leaders of these meetings fix standards by
which to decide of persons' repentance and desire of salvation,
which the word of God nowhere warrants, such as rising off
their seats, coming to anxious seats, or going to a certain
place, &c. Whereas the New Testament has given us a
standard from which we have no right to depart, viz: that of
bringing forth fruits meet for repentance.
Thirdly. They lead the People to depend on mediators other
than the Lord Jesus Christ to obtain peace for them, by
offering themselves as intercessors for them with God;
whereas the Scriptures acknowledge but the one God and one
Mediator.
Some may be ready to inquire whether protracted meetings,
as such, may not with propriety be held, providing they be held
without excluding doctrinal preaching, or introducing any of
these new plans. However others may judge and act, we
cannot approve of such meetings for the following reasons:
lst. Because by appointing and holding a protracted meeting,
as such, although we may not carry it to the same excesses to
which others do, yet as most people will make no distinction
between it and those meetings where all the borrowed
machinery from Methodist campmeetings is introduced, we
shall generally be considered as countenancing those meetings.
2nd. Because the motives we could have for conforming to the
custom of holding these newly invented meetings are such as
we think cannot bear the test. For we must be induced thus to
conform to the reigning custom either in order to shun the
reproach generally attached to those who will not conform to
what is popular, or to try the experiment whether our holding a
four days' meeting will not induce the Holy Ghost to produce a
revival among us commensurate with the strange fire enkindled
by others; or else we must be led to this plan from having
imbibed the notion that the Holy Ghost is somehow so the
creature of human feelings that he is led to regenerate persons
by our getting their animal feelings excited; and therefore that
in the same proportion as we can by any measure get the
feelings of the people aroused, there will be a revival of
religion. This latter motive can scarcely be supposed to have
place with any who would not go the whole length of every
popular measure.
But 1st. We do not believe it becoming a follower of Jesus to
seek an exemption from reproach by conforming to the
schemes of men. 2nd. We believe the Holy Ghost to be too
sacred a being to be trifled with by trying experiments upon
him. And 3rd. We believe the Holy Ghost to be God. We would
as soon expect that the Father would be induced to
predestinate persons to the adoption of children by their
feelings being excited, and the Son be induced to redeem
them, as that the Holy Ghost would be thus induced to quicken
them. These three are one. The purpose of the Father, the
redemption of the Son, and the regenerating power of the Holy
Ghost, must run in perfect accordance, and commensurate,
one with the other.
CONCLUSIONS
Brethren, we have thus laid before you some of our objections
to the popular schemes in religion, and the reasons why we
cannot fellowship them. Ponder these things well. Weigh them
in the balances of the sanctuary; and then say if they are not
such as justify us in standing aloof from those plans of men,
and those would-be religious societies, which are bound
together, not by the fellowship of the gospel, but by certain
money payments. If you cannot for yourselves meet the
reproach by separating yourselves from those things which the
word of God does not warrant, still allow us the privilege to
obey God rather than man.
There is, brethren, one radical difference between us and
those who advocate these various institutions which we have
noticed to which we wish to call your attention. It is this: they
declare the gospel to be a system of means; these means it
appears they believe to be of human contrivance; and they act
accordingly. But we believe the gospel dispensation to
embrace a system of faith and obedience, and we would act
according to our belief. We believe, for instance, that the
seasons of declension, of darkness, of persecutions, &c., to
which the church of Christ is at times subject, are designed by
the wise Disposer of all events; not for calling forth the
inventive geniuses of men to remove the difficulties, but for
trying the faith of God's people in his wisdom, power and
faithfulness to sustain his church. On him, therefore, would we
repose our trust, and wait his hour of deliverance, rather than
rely upon an arm of flesh. Are we called to the ministry,
although we may feel our own insufficiency for the work as
sensibly as do others, yet we would go forward in the path of
duty marked out, believing that God is able to accomplish his
purpose by such instruments as he chooses; that he hath
chosen the foolish things of the world to confound the wise,
and the weak things of the world to confound the things that
are mighty; and base things, &c., hath God chosen, that no
flesh should glory in his presence. Though we may not enjoy
the satisfaction of seeing multitudes flocking to Jesus under
our ministry, yet instead of going in to Hagar to accomplish the
promises of God, or of resorting to any of the contrivances of
men to make up the deficiency, we would still be content to
preach the word, and would be instant in season and out of
season; knowing it has pleased God, not by the wisdom of
men, but by the foolishness of preaching to save them that
believe. And that his word will not return unto him void, but it
shall accomplish that which he please, and prosper in the thing
whereunto he sends it. Faith in God, instead of leading us to
contrive ways to help him accomplish his purposes, leads us to
inquire what he hath required at our hands, and to be satisfied
with doing that as we find it pointed out in his word; for we
know that his purposes shall stand, and he will do all his
pleasure. Jesus says, ye believe in God, believe also in me.
Ye believe in the power of God to accomplish his purposes,
however contrary things may appear to work to your
expectations. So believe in my power to accomplish the great
work of saving my people. In a word, as the dispensation of
God by the hand of Moses, in bringing Israel out of Egypt, and
leading them through the wilderness, was from first to last
calculated to try Israel's faith in God, so is the dispensation of
God by his Son, in bringing his spiritual Israel to be a people to
himself.
There being, then, this radical difference between us and the
patrons of these modern institutions, the question which has
long since been put forth, presents itself afresh for our
consideration in all its force. "Can two walk together except
they be agreed?" We believe that many who love our Lord
Jesus Christ, are engaged in promoting those institutions which
they acknowledge to be of modern origin; and they are
promoting them too as religious institutions; whereas if they
would reflect a little on the origin and nature of the Christian
religion, they must be, like us, convinced that this religion must
remain unchangeably the same at this day, as we find it
delivered in the New Testament. Hence that anything, however
highly esteemed it may be among men, which is not found in
the New Testament, has no just claim to be acknowledged as
belonging to the religion or the religious institutions of Christ.
With all who love our Lord Jesus Christ, in truth, and walk
according to apostolic traditions, to gospel order, we would
gladly meet in church relation and engage with them in the
worship and service of God, as he himself has ordered them.
But if they will persist in bringing those institutions for which
they can show us no example in the New Testament, into the
churches or associations, and in making them the order thereof
we shall for conscience sake, be compelled to withdraw from
the disorderly walk of such churches, associations, or
individuals, that we may not suffer our names to pass as
sanctioning those things for which we have no fellowship. And
if persons who would pass for preachers, will come to us,
bringing the messages of men, &c., a gospel which they have
learned in the schools, instead of that gospel which Christ
himself commits unto his servants, and which is not learned of
men, they must not be surprised that we cannot acknowledge
them as ministers of Christ.
Now, brethren, addressing ourselves to you who profess to be
in principle, Particular Baptists, of the "Old School," but who
are practicing such things as you have learned only from a
New School, it is for you to say, not us, whether we can longer
walk in union with you. We regret, as so do you, to see
brethren professing the same faith, serving apart. But if you
will compel us either to sanction the traditions and inventions of
men, as of religious obligation, or to separate from you, the sin
lieth at your door. If you meet us in churches to attend only to
the order of Christ's house as laid down by himself; and in
associations, upon the ancient principles of Baptist
Association, i.e., as an associating of the churches for keeping
up a brotherly correspondence one with another, that they may
strengthen each other in the good ways of the Lord; instead of
turning the associations into a kind of legislative body, formed
for the purpose of contriving plans to help along the work of
Christ, and for imposing those contrivances as burdens upon
the churches, by resolutions, &c., as is the manner of some,
we can still go on with you in peace and fellowship.
Thus, brethren, our appeal is before you. Treat it with
contempt if you can despise the cause for which we contend,
i.e., conformity to the word of God. But indulge us, we
beseech you, so far at least, as at our request to sit down and
carefully count the cost on both sides; and see whether this
shunning reproach by conforming to men's notions will not in
the end be a much more expensive course than to meet
reproach at once, by honoring Jesus as your only King,
choosing rather to suffer affliction with the people of God, than
to enjoy the pleasures of sin for a season. And rebellion, you
know, is as the sin of witchcraft.
May the Lord lead you to judge and act upon this subject as
you will wish you had done when you come to see the mass of
human inventions in connection with the Man of sin, driven
away like the chaff of the summer threshing floor, and that
stone which was cut out without hands alone filling the earth.
We subscribe ourselves your servants for Jesus sake.
____________________
Minutes of the Proceedings and Resolutions Drafted by the
Particular Baptists, Convened at Black Rock, Maryland,
September 28, 1832.
A meeting of Particular Baptists of the Old School convened
agreeable to a previous appointment at the Black Rock
meeting-house, Baltimore, Maryland, on Friday 28th
September, 1832.
The introductory sermon was preached by Elder Samuel Trott,
of Delaware, from Daniel ii 34, 35: "Thou sawest till that a
stone was cut out without hands," &c.
The meeting was then called to order by Elder John Healy, of
Baltimore.
Prayer by Elder Thomas Barton, of Pennsylvania.
Elder Wm. Gilmore, of Virginia, was elected Moderator, and
Elder Gabriel Conklin, Clerk.
A brief statement of the object for which the meeting had been
called was made by the Moderator, and thereupon it was:
Resolved, That a committee of seven brethren, viz.: Trott,
Healy, Poteet, Barton and Beebe, together with the Moderator
and Clerk, be appointed to prepare an Address expressive of
the views of this meeting, touching the object for which it was
convened.
Brethren Scott, Cole, Ensor and Shaw, were appointed to
make the necessary arrangements for preaching during this
meeting.
Prayer by brother Trott.
Adjourned to 9 o'clock tomorrow morning.
SATURDAY MORNING, 9 o'clock
Met, pursuant to adjournment.
Prayer by Brother Choat.
The committee appointed to prepare an Address, submitted
the following, which was unanimously adopted.
Black Rock Address
We acknowledge with pleasure the reception of an affectionate
letter from the Muskingum Association, expressive of their
warm attachment to the ancient order of the Baptist Church;
and also an interesting epistle from our venerable brother,
John Leland, disclaiming any connection with the popular
schemes of the day.
The following resolutions were unanimously adopted, viz.:
Resolved, That our next meeting be held with the church of
Pleasant Valley, Washington Co., Md., on the Monday after
the third Lord's day in May, 1833, at the close of the business
of the Baltimore Association.
Resolved, That we cordially invite our ministering and other
brethren from all parts of the United States, who accord with
our views as expressed in our address, to attend our next
meeting. Also, that we recommend our address to the
consideration of such Baptist Churches as profess to adhere to
the ancient faith and order of the Particular Baptists requesting
those of them who are disposed to unite with us in the stand
which we have taken to give us an expression thereof by
messenger or otherwise.
Resolved, That brother Henry Moon be our messenger to the
Muskingum Association, and that brother Gilmore write them
an affectionate letter on our behalf.
Resolved, That we consider the receiving persons into Baptist
Churches upon any ground whatever short of an evidence of
their having been born from above, to be a subversion of the
ancient principles of the Baptists, of the apostolic example, and
of the declaration of the Master that His kingdom is not of this
world. Therefore we will not administer baptism to any without
receiving the specified change; and we beseech the churches
of our faith and order to guard against persons getting in
among them through the excitement of their animal feelings,
with as much caution as they would watch against receiving
persons upon the ground of their receiving baptism as
regeneration.
Resolved, That brother Healy superintend the printing of our
Minutes, and that he be authorized to print 500 copies.
Resolved, That brethren Samuel Trott, Newark, New Castle
Co., Del., Wm. Gilmore, Leesburgh, Loudon Co., Va., Thomas
Poteet, Golden, Baltimore Co., Md., Edward Choat, Golden,
Baltimore Co., Md., Eli Scott, Golden, Baltimore Co., Md.,
John Healy, Baltimore City, Md., Thomas Barton, Strakers
Ville, Pa., Gilbert Beebe, New Vernon, Orange Co., N.Y.,
Stephen W. Wolford, Washington City, D.C., Gabriel Conklin,
Slate Hill, Orange Co., N.Y., be a Committee of
Correspondence.
We beg leave to recommend to the patronage of our brethren
a paper published by our brother Gilbert Beebe, entitled "The
Signs of the Times."
As some have misunderstood certain expressions in the latter
part of his Prospectus relative to the popular institutions of the
day, we would say that the views of the editor are such as are
expressed in the Address published by us.
We desire at the close of our meeting to acknowledge the kind
hand of God, which has been manifested in bringing us
together, and permitting us to sit and consult together in
harmony and fellowship, and for the affectionate manner in
which we have been received by our brethren and friends in
this vicinity.
After an affectionate address and prayer by the Moderator,
the meeting was adjourned to the time and place above
mentioned.
Wm. Gilmore, Moderator Gabriel Conklin, Clerk
We, the undersigned, do hereunto set our names, as cordially
uniting in all the proceedings of this meeting.
Elders: John Healy, Wm. Gilmore, Edward Choat, Samuel
Trott, Thomas Poteet, Thomas Barton, Edward J. Rees,
Gilbert Beebe, Gabriel Conklin, Henry Moon. William Wilson*,
James B. Bowen.*
Brethren: Abraham Cole, Sen., Lewis R. Cole, Samuel Shawl,
Luke Enson, Shadrick Bond, John Ensor, Richard English,
Edward Norwood, Joseph Perigoy, Joseph Mattem.
*Elders Wilson and Bowen were not present at the meeting,
but having examined the Minutes and Address, have authorized
the insertion of their names.
____________________________
Minutes of the Second Black Rock Meeting
The Elders and Brethren of the Old School Baptists, met
agreeable to appointment with the Church at Black Rock, on
Monday the 19th day of May 1834, at 9 o'clock a.m.
1. Preaching introductory to business by Brother Beebe, from
Rev. 22:11, and also by Brother T.P. Dudley, of Ky. from Acts
20:24.
2. Appointed Brother Thomas Poteet, chairman, and Wm.
Wilson, Clerk.
3. It was moved that the Brethren of the Old School who are
with us in heart, and who wish to be publicly known as
sustaining our views, as published in a former Address, be
invited to come forward and subscribe their names, whereupon
the following Brethren subscribe:
Elders: Edmond J. Reis, Edward Choat, William Wilson,
Thomas Poteet, James B. Bowen, Samuel Trott, Wm. K.
Robertson, Eli Scott, Thomas Barton, Thomas P. Dudley,
Gabriel Conklin, Charles Polkenhorn, Gilbert Beebe.
Brethren: James W. Allen, Wm. Sellman, Joseph Perigoy,
Edward Norwood, Nathan S. White, James M. Dawson, John
H. Worthington, John De Voe, Samuel Shawl, Bazel Kelley,
David Lowe, Lewis R. Cole, John Griffiths, Luke Ensor,
Edward Grice, James L. Pearse, Abel Alderson, James
Harrison, Herod Choat, Clement T. Coote, John Ensor.
4. On motion resolved, That all our proceedings be done
unanimously.
5. Received letters approving of our views, from the church of
Old Seneca, the church of Welsh Tract, Del. the Church called
Mount Zion, in Hampshire Co., Va. and the Church of Mount
Hope, in Chester Co., Pa.
6. Resolved, That we advise our Brethren, generally of the Old
School, who may be disposed of address communications, to
any future meeting, which as at this time been, or may
hereafter be called, expressing their accordance with us, in the
stand we have taken relative to the schemes of the day, as
declared in the Address we have formerly published, whether
these communications be addressed by individuals, by several
brethren uniting or by churches as such, that we rejoice to hear
from them, by letter when they cannot attend personally, that
they stand fast with us, striving together for the faith and order
of the Gospel of our Lord and Savior Jesus Christ. But, dear
Brethren, permit us to request, that in addressing any such
meeting you will avoid those forms used in your letters to
Associations, such as appointing Messengers to sit with us in
council &c. for we disclaim being an Association of churches or
an organized body of any kind; We simply meet as Brethren of
one faith, one order and one heart, those brethren who are
thus with us, are one with us when we meet; others cannot be
invited to a seat with us though sent by churches.
7. Appointed a committee consisting of Brethren Barton, Trott,
and Wilson, to prepare an Address.
8. Resolved, That we recommend another meeting of the
Baptists of the Old School, to be held with the Ebenezer
Baptist church in the City of Baltimore, on the Monday after the
3d Lord's day in May 1835, to commence at 10 o'clock A. M.
and that Brother Barton, preach the introductory sermon, and
in case of failure Brother Trott.
9. Resolved, That Brother Beebe, be requested to publish the
proceedings of this meeting, in the Signs of the Times.
The following Address reported by the committee, was
adopted, after which our meeting was closed with prayer and
praise.
CONCLUDING ADDRESS
The Elders and Brethren, convened at Black Rock, to the Old
School Baptists throughout the United States, send Christian
salutation.
Dear Brethren:
We have pursuant to appointment again met, through the kind
providence of God, and our hearts have been warmed and our
spirits cheered by communications both written and verbal
from various parts of our beloved country, in relation to God's
Zion. With regard to our views of Gospel faith and order as
expressed in a former address we still stand fast with
increased encouragement and zeal, believing that the various
institutions of men, dubbed with the appellation benevolent, and
which are the order of the day, will, if not checked, result in
any thing other than the real peace and prosperity of Zion. We
should profit from the history of past ages, and guard against
Priest-craft or the corruptions of that order of men wishing to
be distinguished as the Clergy; which order now wield all the
machinery, and have a governing influence over all the funds
and movements of the various institutions of the day. As they
are in a great measure irresponsible, in the appointing of their
Agents, and in the expenditure of the vast sums of money
collected from a liberal but misguided public, it requires but
little knowledge of human nature to divine the consequence. It
lays a strong temptation for speculation, and will in the hands
of selfish men become a political engine to subvert our civil
rights, and the dearer rights of conscience. As the church of
Christ is merely an administrative body entrusted along with
the application of the laws of her King, it is an arrogant
assumption of power to set up any standard of religious action
or test of religious obedience not sanctioned by his word; she
has not the authority in herself to enact rules for the
government or direction of Zion's children, much less, can she
delegate this power to others. Has it, Brethren, come to this
that our Lord will not or cannot accomplish the purposes of his
grace without his people's exerting all their powers to obtain
money? Is it so, that there is a necessity for those whom he
has called into the gospel ministry, to leave the preaching of
the word and the care of the churches over which they have
been made overseers, to ravage the country and in the
language of the horse leech's daughters to cry give, give,
without ever being satisfied? Could not He who once turned
water into wine prevent the necessity of this perversion of the
ministerial office, and at the same time provide at once the
means, pretendedly so necessary for accomplishing his
purpose, by transmuting the native granite of our mountains
into gold?
Beloved Brethren, may we ever be kept from imbibing notions
so reproachful of the God of our salvation, as these which
suspend the purpose of God the efficacy of a Savior's blood
and the regenerating power of the Holy Ghost, in relation to a
great proportion of the human family, upon money, the love of
which is the root of all evil.
Brethren, while we rejoice in the glorious truth that salvation is
of the Lord, may it be manifested by our lives that we are
under the influence of that grace which teacheth that denying
ungodliness and worldly lusts, we should live soberly,
righteously and godly in this present world.
Thomas Poteet, Chairman William Wilson, Clerk
Footnotes:
In reference to the epithet "Old School," which we have used
as a discriminating term, we beg leave to say that we were led
to adopt it from it having been applied to us by others; and that
in our use of it we have reference to the school of Christ, in
distinction from all other schools which have sprung up since
the apostles' days.
This document is in the public domain, and may be freely
copied and distributed.
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