USA > New Jersey > Monmouth County > Shrewsbury > A history of Seventh Day Baptists in West Virginia : including the Woodbridgetown and Salemville churches in Pennsylvania and the Shrewsbury church in New Jersey > Part 3
USA > Pennsylvania > Bedford County > Salemville > A history of Seventh Day Baptists in West Virginia : including the Woodbridgetown and Salemville churches in Pennsylvania and the Shrewsbury church in New Jersey > Part 3
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42
. The practise of feet-washing was continued by this church after its re- moval to Virginia, but was probably abandoned at some time during the first half of the nineteenth century. The custom was revived afterwards, however, by other churches in West Virginia. The Middle Island Church adopted it about 1870. The Ritchie Church, and probably the Conings church also, practised it for a short time. But it was not looked upon with favour, and it soon fell into disuse again. An incident which occurred about the time of this revival of feet-washing, serves to show another interpretation of the significance of the example of Jesus in washing His disciples' feet. It is as follows: The pastor of one of the New Jersey churches, on one of his visits to West Virginia, was entertained for a short time at the hospitable home of one of the deacons of the New Salem Church. His saintly, and now sainted, hostess asked him for his shoes to polish, and when he hesitated, she said, "I think that is what Jesus meant by his example in washing his disciples' feet, as applied to our conditions of life to-day." She got the shoes to polish. Clarke says: "Some of these [western Virginia] churches, believe in the washing one another's feet, at appointed times, &c. But as the Sabbath and Baptism are their distinguishing tenets, of which I shall say more in its proper place, if the Lord will, it is needless to be more particular as to their doctrines; for those smaller matters are left to each one's conscience, and do not affect Christian charity or fellowship, in case they do not break one of the least of those Ten solemn Precepts, and teach men so, &c." History of the Sabbatarians, p. 64.
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it, and, when you are come to a result about it, give us your thoughts about it; and, if we are mistaken or out of the way, shew us wherein; and if not, let us all shew that we are the friends of Christ by doing all that he commands us.
Our beloved brother and sister, John and Elisabeth Davis, are designed to come and visit you, who, we trust will be our messengers, with our brother Joseph Stillman, to convey this to you; may God preserve and succeed them in their journey and affairs, and make their company and conversation a blessing, to your and their spiritual good, and send them safe to us again in due time.
"Dear Brethren, pray for us, that we may be preserved from all evil, but especially from sin; that we may be led into all truth and made faithful in every duty and continue steadfast to the end of our race, and at last obtain salvation through Jesus Christ, our Lord, to whom be glory forever. AMEN.
"And so, we commit you to God and to the word of his grace, who is able to build you up and to give you an inheritance among them that are sanctified, and subscribe ourselves your brethren and sisters in the best bonds, . . from our Sabbath meeting at Squan, the 8th of the seventh month, 1750.
ELISABETH BRAND,
THOMAS BABCOCK,
COMFORT DAVIS,
JUDITH MAXSON,
TACY MAXSON,
SIMEON MAXSON,
JOSEPH DAVIS,
MOSHER MAXSON.
"P. S. As to the Scriptures and reasons and motives for, and objections against, washing of feet, we would add in brief what follows :
"First. The Scriptures :- John the 13th [chapter] to the end of the 17th verse; Matthew the 28th [chapter] and the 20th verse; John the 15th [chapter] and 14th verse; Ist of Peter 2d and 21st verse; Ist of Timothy 5th and Ioth verse.
"Secondly. The Reason: Ist. The command of Christ, John 13th and the 15th. Ye ought to wash, etc. 2d. The example of Christ, John 13th and the 15th. I have given you an example, etc. 3dly. The signification : (First) Cleansing from sin, John 13th and 8th, if I wash thee not, etc. (Secondly). Humility and readiness to do the lowest for each other's good, John 13: 13th and 14th verses, etc.
"Thirdly. The Motive: (First) To keep in view [?] and rep- resent to our faith our cleansing from sin by Christ, John 13: 8; this was first represented in baptism, but afterwards commemorated in washing of feet. (Secondly). The encouragement of Christ, John 13, verse. Happy are ye, etc.
"Fourthly and lastly. The objections against it:
"First objection,-There is but one evidence. Answer :- This reflects on the veracity of the Spirit, and doubts the truth of the Word.
"Second objection,-It's a particular command to the twelve (1)
WILLIAM BRAND,
WILLIAM DAVIS,
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THE SHREWSBURY CHURCH
apostles. Answer :- Pray read, Matt. 28: 19, and compare it with this, etc.
"Third objection,-We don't know how it should be performed, whether by the Elder to the rest, or by each other. Answer :- The direction seems plain, one another's feet, John 13: 14, etc.
"Fourth objection,- [?] be not proper administrators. Answer :- See the qualifications of the worthy widow, I Tim. 5: 10, etc.
"Dear Brethren :- Bear with us since we pretend not to instruct you, but to submit these things to your-[?]. Pray, consider them with candour, humility, and love: and the Lord give you understanding.
"Our brother William Brand hath had a long and sore visitation with the Distemper, called the hip-gout, and seemed long near the grave. He desired a day of fasting and prayer on his account which was attended. The Lord was pleased to grant our request, so as to raise him again so that he goes about and does his business. We are at present generally in health, save that some have the fever and ague. We remain, several of us, yet unsettled in our outward affairs, though some of our friends ; vis., them at Middletown, have bought some land, and our brother John Davis is about to buy at Squankum, but hath not yet bargained. May the good Lord direct us in this matter as may be most for his and our spiritual good, etc."
At best, records for this period are very meagre. The record book itself, six and a half inches in width, by eight inches in length, and less than an inch in thickness, is bound in pigskin, with its front edges fastened together at either end by means of deerskin strings in place of clasps, after a fashion common for more than a hundred years previous to that time, for certain kinds of bindings. This book was pre- sented to the church, December 26, 1752, more than seven years after the organisation of the church. It is clear that the scant records up to that date, comprising less than six pages of the book, are lacking in very many details ..
The record book was presented to the church by John Davis, who "was allowed for it out of the public stock to his satisfaction," and who probably entered the records up to the date of the meeting at which he presented the book to the church.
But now although the church had a record book, very few entries were made until the year 1774, a period of twenty-two years after the record book was provided. The entries made during this period cover less than three pages of the book of records.
But these three pages inform us of the return of Mosher
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Maxson and his family from Middletown, and their settling at Manasquan ; of the return of Joseph Stillman and his family to New England, and that they took with them letters recom- mending them to membership in the Westerly Church; of the death of John Davis; and of several accessions to the church, as well as of efforts to reclaim those who had broken their covenant vows.
These last entries made, ten long years of silence elapse. Then on January 2, 1774, the church met "to reconcile differences between brethren and sisters," and to labour with those who had strayed from the fold of the church.
The work of reconciliation was difficult and slow. Some were obstinate, and others were defiant. Accordingly, after carefully considering whether, although the church had the right to excommunicate the recalcitrants at once, it might not be the part of wisdom to wait awhile before taking such drastic measures, it was finally decided that patience had already ceased to be a virtue in at least one case, that of Simeon Max- son, and the church decided "to debar him from having any privilege to this church, till God of His infinite mercy brings him to the truth of Jesus Christ, agreeable to His Holy Word."
In the meantime, Rev. Jonathan Dunham of Piscataway, Rev. Jonathan Jarman of Cohansey (Shiloh), and possibly Rev. John Davis of Trenton, had been visiting this church. Jacob Davis, the son of James Davis, had been baptized and received into the church by Rev. Jonathan Dunham, in the year 1772, and had been licenced by the church to preach. On the 19th of June, 1774, the church gave Jacob Davis a formal call to the Gospel ministry. On the following Christmas day, the church took definite steps to have him ordained, or solemnly - set apart to that office.
Soon afterward, probably February 27, 1775, the ordina- tion service took place at the home of Thomas Babcock, con- ducted by Rev. Jonathan Dunham and Rev. Jonathan Jarman. The formal pledge of the church to support its new pastor, the acceptance of the call by Jacob Davis, and the charge to the candidate, were as follows:
To the church :-
"If it [be] your own free and voluntary choice to require Jacob Davis to be your minister to take the charge and over-sight of you as
ORIGINAL RECORD BOOK OF THE SHREWSBURY AND THE NEW SALEM CHURCHES.
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THE SHREWSBURY CHURCH
you profess to be the flock of God, and he a shepherd under Christ, do you find a hearty freedom in your minds to receive [him] to be your Elder, Pastor, and Teacher, to rule and govern you according to the Word of God?
"Do you promise and engage to him all the duties of a people to their minister according to the Word of God, such as respect, honour, and reasonable maintenance as far as necessary to enable him to dis- charge the trust committed to him?
"Is it your desire to endeavour to strengthen his hands and en- courage his heart by your prayers for him, and consolatory discourse with him, as occasion may require with a due respect and regard to his correcture, office, and interest ?
"Do you look on yourselves [as] bound by the nature of this en- gagement as far as you are able [to supply him with] such conveniences respecting his living as he may stand in need of to make him profitable to yourselves, and comfortable to himself?
"Which was consented to by the holding up of the hands."
To the candidate :--
"And does the brother, Jacob Davis, heartily and freely accept the request of this church ?
"Do you reserve [sic] them as the flock of God, as persons com- mitted to your care and inspection ?
"Do you feel love, and Christian love [such] as ought to be in a spiritual shepherd towards his flock?
"Do you look on yourself under this obligation, according to the nature of this engagement to answer all their religious requests as far as your ability will admit?
"Have you entire freedom to administer the ordinances of God to them as to a church of God; to pray with them and for them and endeavour to build them up in the faith?
"Is it your desire and prayer from this time forward, as far as God shall enable you, to be exemplary to them in life and doctrine according to the word of God?
"Do you now give up yourself to the Lord and to them, by the will of God to be their pastor and teacher ?
"If so, lift up your [hand]."
The substance of the charge given to Jacob Davis was as follows :-
"Brother Davis, I charge thee before God and the Lord Jesus Christ, that thou take charge of the church of Christ dwelling at Shrewsbury, preach the Word in and amongst them, be instant in sea- son and out of season, administer the holy ordinances amongst them, exhort and rebuke with all long suffering and patience, with meekness and humility of mind, as thou shalt answer the same when thou shalt give up thy account to God at his appearance and kingdom."
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In June, 1774, the church adopted the following articles of faith and practise, and covenant :-
"The Church of Christ in Shrewsbury and Middletown in the ob- servation of God's Holy Sanctified Sabbath. First agreed to, the- [day] of the sixth month, 1774.
"We who desire to walk together in the fear of the Lord, do through the assistance of the Holy Spirit, profess our deep and serious humiliation for our transgressions, and we do also solemnly in the presence of God and of each other, in the sense of our own unworthi- ness, give up ourselves to the Lord.
"Ist. We believe that unto us there is but one GOD, the father, and one LORD, Jesus Christ, Who is the mediator between God and man. We believe the Holy Ghost is the spirit of God.
"2d. We believe all scriptures of the Old and New Testaments, if given by the inspiration of the spirit of God, is the Word of God.
"3d. We believe that the Ten Commandments that were written in the two Tables of Stone by the finger of God, continueth to be the rule of righteousness both to Jews and Gentiles.
"4th. We believe all mankind, in Adam, fell from the estate of per- fection in which God made man, and by that fall, Adam brought himself and all his posterity into a state of condemnation.
"5th. We believe that God did appoint His Son before time, and revealed him in time for the salvation of his people.
"6th. We believe that Jesus Christ took human nature, was made under the law, and answered the demands of the law by his holy life and painful death, by which every believer is justified in the sight of God, through sanctification of the spirit and renewing of the Holy Ghost.
"7th. We believe the church triumphant, militant, and invisible, are in regard of their head but one, but different in regard of their situation at present.
"8th. We believe that the church universal is purchased by the precious blood of Christ and supported by His grace and defended by His power.
"9th. We believe the six principles recorded in Hebrews 6: 1-2, to be the rule of faith and practise.
"Ioth. We believe that the Lord's Supper ought to be administered and received in all Christian churches.
"IIth. We believe that all persons thus believing ought to be baptized in water by dipping, or plunging, after confession is made by them of their faith in the above-said things.
"12th. We believe that all Christian churches ought to have church officers in them, as elders and deacons.
"13th. We believe a company of sincere persons being found in the faith and practise of the above-said things may truly be said to be the church of God.
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THE SHREWSBURY CHURCH
"14th. We give up ourselves unto the Lord and to one another to be guided and governed by one another according to the Word of God. "15th. We do promise and engage to walk in all holiness, godli- ness, humility, and brotherly love, as much as in us lies, to render our communion delightful to God, comfortable to ourselves, and lovely to the rest of the Lord's people.
"16th. We do promise to watch over each other's conversation and not suffer sin upon our brother as God shall discover it to us or any of us, and to stir up one another to love and good works, to warn, rebuke, and admonish one another, with meekness, according to the rules left to us of Christ in that behalf.
"17th. We do promise in an especial manner to pray for one an- other, and for the glory and increase of this church, and for the pres- ence of God in it, and the pouring forth of His spirit on it, and pro- tection over it for His glory.
"18th. We do promise to bear one another's burdens, to cleave to one another, and have fellowship with one another, in all conditions, both outward and inward, as God in His Providence, shall cast any of us into.
"19th. We do promise to bear with one another's weaknesses, fail- ings, and infirmities, with tenderness, not discovering them to any without the church, nor any within, unless according to Christ's rule, and the orders of the Gospel provided in that case.
"20th. We do promise to strive together for the truth of the Gos- pel and purity of God's word and ordinances, to avoid cause of differ- ences and envying, endeavouring to keep the unity of the spirit in the bond of peace.
"2Ist. We promise to meet together on the Sabbath Days and other times as the Lord shall give us opportunity, to serve and glorify God in the way of His worship, to edify one another, and to contrive the good of the church.
"22d. We do promise according to our ability or as God shall bless us with the good things of this world, to communicate to our pastor or minister, God having ordained that they that preach the Gospel, should live of the Gospel.
"These and all other Gospel duties we humbly submit unto, prom- ising and purposing to perform, not in our own strength, being con- scious of our own weakness, but in the blessed strength of God, Whose we are, and Whom we desire to serve, to Whom be glory, now and forevermore. Amen.
"This is the covenant we now solemnly enter into in the love and fear of God; in testimony and ratification whereof we sign our names.
"THOMAS DAVIS, JUDITH BABCOCK,
"THOMAS BABCOCK, TACY DAVIS,
"WILLIAM DAVIS, ELISABETH MAXSON,
"JOSEPH MAXSON, EXPERIENCE MAXSON,
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"EPHRAIM MAXSON,
REBEKAH DAVIS,
"NATHAN DAVIS,
ANN DAVIS,
"THOMAS DAVIS, JUN., HANNAH SMITH,
"JACOB DAVIS,
ELISABETH BABCOCK,
"JOSEPH DAVIS,
MARY DAVIS,
"JAMES DAVIS,
RUTH MAXSON,
"JOHN PARKER,
PENELOPE DAVIS,
"JAMES DAVIS, JUN.,
LYDIA HAVENS,
"WILLIAM BRAND,
MARGARET MILLER,
"SIMEON MAXSON,
EXPERIENCE BABCOCK,
"ZEBULON MAXSON,
MARY MAXSON,
"WILLIAM DAVIS, JUN., ELISABETH BRAND,
"WILLIAM MAXSON, MARTHA DAVIS,
"NATHAN MAXSON,
ANNA HAVENS,
"JOHN DAVIS, ELISABETH MAXSON, JUN.,
"JOHN MAXSON,
MARVEL MAXSON,
"JOHN BRAND,
INCREASE LIPPINCOTT."
"THOMAS MAXSON,
The church also adopted the following :-
"SHORT ARTICLES PROPER to be read to persons when received into this church, and to be consented to and confessed by the persons so received.
"FIRST. "YOUR DUTY TOWARDS YOUR GOD.
"Ist. Do you own God to be your God and only law-giver, the strength of your life, and the life of your souls?
"2d. Do you promise to obey His commands as far as God shall enable you ?
"3d. Do you promise to look to Him as your supporter, guider, and director in all things agreeable to His will?
"4th. Do you take His Son, Jesus Christ, to be your king to rule over you and in you and for you, as a prophet to teach you and direct you?
"5th. Do you believe that [by the] atonement that Jesus made by the sacrifice of Himself, that He made satisfaction to God, and by His glorious victory over sin, Satan, death, and the grave, you expect to be a conqueror through Christ, over sin and Satan in this life, and over death and the grave at the resurrection ?
"6th. Do you depend upon the atonement of Christ for the salvation of your souls, looking for it in God's way?
"IN THE SECOND PLACE.
"YOUR DUTY AS A CHURCH MEMBER IN RELATION TO THIS CHURCH IN PARTICULAR.
"Ist. That you pray for the growth of the church, and for her peace and safety, and for grace, wisdom, and understanding to be conferred on the ministers thereof.
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THE SHREWSBURY CHURCH
"2d. That you are constant as far as you can [be] in attending on the public worship of God upon the Holy Sabbath.
"3d. That you shall attend on meetings of conference that are appointed for public consultation of the affairs of the church, and be a useful member in the same.
"4th. That you endeavour as far as God shall enable you to assist in the support of the Gospel in general, and this church in particular.
"IN THE THIRD PLACE.
"YOUR DUTY TO YOUR BRETHREN AS CHURCH MEMBERS.
"Ist. You shall live in peace with all your brothers and sisters, and endeavour when opportunity serves to speak about the things of God.
"2d. That you shall watch over your brothers and sisters that you are in communion with; if you see them going astray, you shall endeavour to reclaim them in love and meekness.
"3d. That you shall be willing at all times not only to give re- proof, but to take reproof from your brothers and sisters when you go astray yourself.
"4th. That if your brothers or sisters shall offend you in word or action, you shall not divulge it to any brother or sister or any other person, until you have been to the offender and made it known to him; and if he repent, forgive him; and if not, you shall not make it known to those without, but take the Gospel rule.
"5th. That you shall not speak reproachfully of nor backbite your brothers or sisters that you are in communion with.
"6th. That you shall walk honestly towards those that are without, that you give no offence to Jew or Gentile, or the church of God.
"IN THE FOURTH PLACE.
"OF PRIVATE DUTIES RESPECTING YOURSELVES AND FAMILIES.
"Ist. That you search the Scriptures to prove the Word you hear preached, and that you are diligent in reading the Word to yourself and families; that you pray for wisdom and understanding [of] what you read, and the blessing of God on your labour and family.
"2d. That you bring up your children in the nurture and admonition of the Lord, as far as God shall enable you.
"3d. That you watch over your words and actions that your con- versation be as becomes the Gospel of Christ, with a holy temper, disposition, and composure of mind, agreeable to the Gospel rule.
"4th. That you shall be courteous and kind in entertaining the poor when called thereunto, as far as your ability will allow.
"5th. And lastly, it is required that you have God's glory in view in all your religious and civil affairs.
"In the name of the Lord Jesus Christ, we receive you into the church, pronounce you a member thereof, partaker of its privileges and subject to its laws and government, agreeable to the Word of God. In token of which I do, in the behalf of this church, give you
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the right hand of fellowship, praying that what is now done on earth may be confirmed in Heaven."
The foregoing Confession of Faith, etc., remain, un- 1
changed, in use by the Salem (West Virginia) Church, the successor of the Shrewsbury Church, to this day.
The work of discipline and reconciliation proceeded hand in hand. Simeon Maxson was restored to membership, and others were commanded to appear before the bar of the church to answer to charges made against them. To facilitate this work, the church appointed two ruling elders, Joseph Maxson of Middletown, and Thomas Babcock of Shrewsbury.
Simeon Maxson now openly advocated numerous un-or- thodox views, particularly concerning the doctrine of eternal punishment. To complicate matters still further, he prayed the church to grant him licence to preach. The church an- swered him by saying that it thought "it proper to exclude the said Simeon Maxson from communion with the church, till such time as he makes suitable acknowledgment according to the Word of God." Simeon Maxson appealed from this decision, and two months later the church voted to allow him to preach a trial sermon, and if that should be satisfactory doctrinally, he should be allowed to preach until further action by the church. A month afterward he was silenced. He soon acknowledged his doctrinal errors, but declared he would continue to preach. In September, 1776, he was again a sub- ject of consideration by the church, because of his antipathy to war-the War of American Independence then fairly beginning. He had previously been a Quaker, and this fact probably explains not only his dislike of war, but his doctrinal aberrations as well. Afterward, he became reconciled to the church.
Occasionally the church varied the monotony of its busi- ness meetings by settling disputes arising from business trans- actions between its members.
A noted case of this kind was a dispute that arose between Nathan Davis and John Parker. The latter was an indentured servant of the former. The record shows that on April 30, 1775, the church
"VOTED, That John Parker had not clothes sufficient but should have one shirt and one pair of trousers for every-day clothes.
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THE SHREWSBURY CHURCH
"VOTED, That he have for his freedom suit, a shirt, a jacket, a pair of stockings, a pair of shoes, and new lining in the coat entirely new."
It must not be supposed that John Parker was a negro slave, for he was not. He was one of that numerous class of white people known as "redemptioners." They may be thus described :---
"They were poor people, although often persons of fairly good sta- tion and education, who desired to emigrate to America, but who could not afford to pay their passage.
"A regular system was then established, by which a poor person desiring to settle in New Jersey would be brought over free. When one of these emigrants took passage on a ship, he signed a contract which gave the captain of the vessel the right to sell him, as soon as he arrived in America, for enough money to pay his passage. This white man was thus bought, when he reached New Jersey, exactly as if he had been a negro slave; and he was subject to the same rules as those which governed other slaves. Of course, he was made the subject of great imposition; for the captain would naturally desire to get as large a sum of money as possible for each redemptioner, and therefore would be perfectly willing to sell him for a long term.
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