USA > New York > Ecclesiastical records, state of New York, Volume IV > Part 7
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Gualtherus Du Bois, Minister in New York. Vincentius Antonides, Minister on Long
Island. Petrus Vas, Minister at Kingston. Henricus Boel, Minister in New York.
New York,
June 8, 1725.
Rev. Petrus Van Driessen, minister at Albany, in the name of his Consistory, makes the clear declaration that he warmly supports this good cause; but that because of several pressing engagements, he could not come down. He prays that a blessing may rest on the finished work.
To the same effect is the written statement of Rev. Thomas Brouwer, minister at Schenectady, in which he gives assurance of his high regard, and earnestly asks to be excused on account of ill health.
[This " Statement " or "Declaration " (Verklaaring) follows the title page. Then follows these poems, addressed to the authors of the Complaint, consisting of a Prelude, a Response, and a Conclusion, with a Supplementary Poem upon the Com- plaint itself. These are ironical in character.]
VOOR DE UITGEEVERS VAN DEZE KLAGTE.
FOR THE AUTHORS OF THIS COMPLAINT.
VOOR-ZANG.
Darde Ooit een Streveling bestaan (Niet opgeblaaze en trots van Waan) Te roemen op zyn Helden-Daaden,
En gadelooze Deught-Cieraarden,
Dat ze and 're ver te boven gaan?
PRELUDE. Did mortal e'er attempt the feat, Unless puffed up with self-conceit, Of boasting that, for deeds victorious And every matchless virtue glorious, None live who can with him compete?
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OF THE STATE OF NEW YORK.
Of was voit iemant zoo vermaart Van waare Wysheit, vroom van Aart, Dat by geen Laster hadt te schroomen, Schoon by bekladt wiert by de Vroomen, Daar Schyn en Godvrugt nimmer paart?
Or, was one ever so renowned For wisdom true, and piety sound, He did not need have fear of slander, Though smutched by those who, lacking candor, Should with the pious not be found?
Neen! zoo een was daar nooit gemest; De Deugt alleen heeft onbevreest, Als oubevlekt, de Loogen, En Laster van elk tarten mogen, Waar in men niet dan Volsheit leest.
No, never was there such an one. But VIRTUE- it is she alone Who, spotless, without fear, defying All craftiness, deceit and lying, Has with undimmed lustre shone.
Wel wie dan; dan de blanke Deugt, Gelyk een Maagt in haare jeugt
Geen Rimpels heeft; wie anders
Zal't zyn, die by de Raretanders
Zig zoo in eige Roem verheugt?
Well, who then is this VIRTUE rare, A maiden young, unwrinkled, fair, But one who, on the Raritan dwelling, In boasting of himself, is telling What only she can well declare?
Dat zoo durft tarten: Tong nog Pen En maakt my anders dan ik ben; Steeds blyve ik van Quaad-spreekers Monden.
Nog even schoon en engeschonden;
Als elk moet tuigen, die my ken.
Who dares my word to challenge men - "I'm not unmade by tongue or pen; Inviolate from slanderers talking, As ever in my purity walking, I can appeal to others' ken."
De Deugt alleen doch heeft die Naam, Dat geen Basuin-klank van de Faam, 'K Laat staan de Lof der Redenaaren, Hoewel bespraakt, kan enenaaren
Haar Glans en Waarde, eyk aargenaam.
Yet, only VIRTUE has a name Which needs no trumpet sound of fame, Much less the praise of oratory, However glib, to give her glory; Her preciousness - always the same.
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ECCLESIASTICAL RECORDS
TEGEN-ZANG. Zoo it 't; de Deugt, in haaren aart, Is voor den Laster onvervaart; Maar mil ook nooit haar zelven roemen, Gelyk ze leert de Trotsheit doemen,
Gaat zy met Zeedigheit gepaart.
1
ANTI-STROPHES. Yes, VIRTUE, in her native light, Can face foul slander without fright; And yet without herself exalting, Against all haughtiness revolting, With MODESTY she will unite.
Daar 't regt Cieraat eens van het Hert (De Nedrigheit) gebooren werdt; Daar schuuwt men 't self-roem-rugtig-sprecken,
En heeft me een afkeer van die Treeken,
Wier Loon maar zyn zol Ziele-smart.
ยท
Where once that heart-born ornament, Humility, brings sweet content, There, one's averse to loud self-praising, And cannot bear to think of raising Strains to the soul's embitterment.
Wie wagte den niet dit beleit, Met goede Geest nan onderscheit, Van hen, die als Gods Heyl-Gezanten,
Zig tegen Trotsheit moeten kanten En hand 'len met Zagtmoedgheit.
.
Who does not look for care and tact - A spirit for discerning fact - In those who, Heralds of Salvation, Do Pride suppress with reprobation, With meekness mark their every act?
Dat's Leeraars Pligt, 't is waar; maar by Verbeelde Godvrugt, Veynzery, En Heerschzugt, was dat nooit te vinden.
Waar dat men zig zoo dwaas wrblinde, En vondt men niet den snorkery.
That preacher's duty is, 'tis true; But it can never have to do With fancied piety's condition, Dissimulation and ambition; 'T would be but braggadocio.
Hy krenkt zig zelf, maar and're met, Die onbedagtzaam niet ontziet Zig zelo' hertnekkig te verklaaren, Wie need'rig sprak, met meer bedaaren, Zig, Zelf-verheffing, wys outriedt.
He who is inconsiderate, In self-laudation obstinate, Hurts but himself, and not another. Who humbly speaks and gives no bother - He wisely keeps his own estate.
OF THE STATE OF NEW YORK.
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Hy, die de Godvrugt zoo betragt, Zal, van de Vroomen hoog-geagt, Ligt konnen Eige-roem outbeeren. Zyn Stigting zal zyn Naam in Eere Doen duuren zelf by 't Nageslagt.
Who does thus practice godliness, And godly men's regard possess, Can well do without self-laudation; His name in honor - a creation - Endures posterity to bless.
SLOT-ZANG. Wel zalig dan Gods Gunstgenoot, Die Godt zoo trouw bleef tot de Doodt. Het Hell van zulke Waarheit Tolken
Zal stygen boven 't Drift der Wolken
Ter eeuw' ge Rust in Abrah'ma Schoot.
CONCLUSION. How are God's best beloved blest, Whose faithfulness can stand death's test Who, happy while the truth defending, Above the drifting clouds ascending, Shall once in Abraham's bosom rest!
Gezeegent Landt dan ook, en kerk, Daar zoo getrouw God's Akker-werk
Beyvert wiert aan all' de Leeden;
Daar wiert geen Lidt versmaat, vertreeden;
Daar bleef elk binnen Pligt en Perk.
Blest is the land; the Church as well, Where thus God's husbandry does tell Of faithfulness in all the members! Not one's despised, and each remembers What place to him by duty fell!
Wien (dien God's Heil ter Herte gaat, Met Zugt op Zugt, om zulken Staat; Maar die, wyl 't hem niet mogt gebeuren, Men, des gehoout, zag bitter treuren)
Gaf men geen Trorst met rype Raadt?
Should one who takes to hear God's will, Sighs, longing such a place to fill, Instead of insult for his failing, Causing him most bitter wailing, Not have more help and comfort still?
Die nimmer oreemde Leere dreef, Maar trouw de Hervormde Godsdienst bleq, Nogthans zag (als Verrottee Leeden Geschiet) zig plotslyk afgesneeden, Klaagde over die, die dat bedreef.
Shouldn't he who ne'er strange doctrine brought, But true Reformed Religion taught, Yet saw himself, like one low rated, Suddenly excommunicated, Complain of him this ill had wrought!
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ECCLESIASTICAL RECORDS
Ja! klaagde regt aan Arm en Ryk. Of dat niet was ees Ongelyk, Waarover elk moest zyn bewoogen,
Met Waarheit-minnend mede-doogen.
O! Dat men een regt Oordeel stryk!
Complain indeed! - to poor and rich! Ask, if it's not an injury which Must move to pity all who're seeking, In love of truth and justice speaking, A righteous judgement for all such!
Die lyden voor haar goede Zaak, Van Sehyn-deugts Heerschzugt, tothaar Wraak,
Geduldig, zal God uitkomst geeven
Eens, is 't niet hier, 'tis na dit Leemen, In eeuwig zalig Ziel Vermaak.
Them who've a good cause to advance, Pained by false Virtue's arrogance, But patiently no vengeance taking - God will aid now; or, at the awaking, Their souls with endless joy entrance. OP DE KLAGTE ZELF. ON THE COMPLAINT ITSELF.
Nu Klaag-schrift, Klaag, spoe n geswint,
Klaag Ouwde en jonge, Vreemde en Vrind, 't Lang-Eylandt en Nieuw Jersey over. Toon aan 't Verbystert Raretan
't Onregt desgoeden - Naams Verdover
Door zyn onchristelyke Ban.
Go, now, Complaint; speed thee from here To old and young, those far and near, Of him, who would a good name cover Long Island and New Jersey over. Inform bewildered Raritan With his unjust, unchristian ban.
Hy, niet zyn blinden Aanhang, wreet, Schoon met een Lams-vel overkleet, Is u niet magtig te verschrekken. Gy toont, hoe men, die Scheuring wrogt,
Moet vangen in zyn eige Strikken;
Waar mee zig in verwerring brogt.
He, with his followers blind and mad, Himself though in a lambskin clad, Has not the power you to frighten. Ye know how one who schism has wrought Can in his own snares, when they tighten To his confusion, best be caught.
Ga, lang getergt, nu moedig voort, Door Zugt voor Waarheit aangespoort, Outdek aan all', die U outmoeten, Het Oogwit van zyn Schyn-gelaat; Tree in, by die u welkom groeten; En overtuig ben van zyn guaat.
Go, long provoked, go boldly on, Spurred by the wish that truth be won. Disclose to wayfarers that meet thee The mark of his false countenance: And all such as in welcome greet thee Convince of his base impudence -
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OF THE STATE OF NEW YORK.
Zyn quaat Beleidt, dat, ongestuit, Zou kank'ren, als vesgistig kruit. Ja! wie niet hooren, roept; Verblinden! Wat gaat u aan, dat ge u verkeert
Zo laat misleiden en verslinden,
O! Gy en weet niet waar 't u deert.
His evil craft, which, hindered not, Would, like a poisonous herb, cause rot: To those who hear not cry; " ye blinded, Why face your ruin so inert, Misguided thus by the wrong-minded? Ye do not know where ye are hurt! "
Wat! zal men, als het Pausdom play, Vervoert door menschelyk Gezag, Die, om eens anders wil, outeeren Met Ban, die voor de Waarheit staan?
Neen; dat is tegen 's Heilands Leere
Lyn-regt, en Kerken-Orders aan.
What? one shall, as is popedom's way, By man's authority led astray, Dishonor with his ban far-reaching Who firmly take a stand for truth? No! straight against the Savior's teaching - Church orders too - that is forsooth!
O! wil met aandagt my doorblaan, 'K Wys u op 't regte Padt te gaan, Niet in den Weg van Menschen Vonden, Maar zuiver naar Gods Leevend Woort:
Daar, daar alleen oint men de Gronden,
Waar na d' Hervormde Godsdienst hoort.
O, heed me as ye read me through. I show you the right path to go; Not in the way of Man's inventions, But as declares God's living word. With that alone, sound in intentions, Reformed Religion does accord.
PREFACE.
[The following is the Preface to the book known as the " Klagte " or " Com- plaint against Frelinghuysen." It is signed by a number of persons from the several congregations of the one Church of the entire Raritan District; but it was written by lawyer Boel of New York. It is very partizan in its character, and the parties complained of, Frelinghuysen, Schureman and Hendrick Fisher, have always been held in the highest esteem, both in Church and State. The ultimate moral results of Frelinghuysen's course, however criticized at the time, have been only beneficial. The locality where he officiated has been known ever since as " The Garden of the Dutch Church." The above "Statement " and this Preface were written, apparently, several months after the Complaint, and perhaps after Freeman's Defence had been published, and is an effort to bolster up the Com- plaint.]
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To all Impartial and Truth-loving Persons: but especially To the Dutch Reformed Congregations in the two Provinces of New York and New Jersey.
We, the undersigned - the authorized Committee of the joint subscribers, in behalf of ourselves and others, together with the professors and supporters of the pure doctrine and discipline of the Reformed Dutch Church, and who are connected with the four congregations of the entire Raritan district, in the Province of New Jersey, in North America,- feel ourselves compelled to request the Christian Reader, before he peruses this volume, to give this Preface his careful consideration, that he may properly understand this business:
For a number of years past, certain persons have been coming from other Dutch congregations in this land, to take up their home in this Raritan district. In reference to religious privileges, these have been served by some of the neigh- boring ministers. But when, by the blessing of God, our numbers multiplied, we greatly desired to have a minister to reside among us - one who should come from Holland - and be settled according to the Dutch Reformed Church Order, both Synodical and Classical. To this end we wrote to Holland, and in the year 1720, Rev. Theodore James (Jacobus) Frelinghuysen came over to reside among us. He was accompanied by a young man named James (Jacobus) Schureman.
We welcomed him with joy and love, hoping that his services would be to our edification. But alas! to our sorrow, we soon found, and that in an ever increas- ing degree, that the results were otherwise. There were severe and bitter denun- ciations uttered against all of us from the pulpit, as well as by this Schureman. This was done everywhere and on all occasions; and were to the effect that we were, all of us, unconverted; and we were discouraged from approaching the Lord's Table.
Rev. Mr. Freeman was finally spoken to on the subject, and he informed the other ministers about it. They attempted, in May, 1720, more than once, to have a conference with Rev. Frelinghuysen, but he avoided them. He finally went away, but left Schureman at the house of Rev. (Gualterus) Du Bois. At that place, on Saturday, May 21st, Schureman declared that the preachers in New York were false guides, (verleyden); and when he was contradicted in this, he left (uytliep) the house.
On Monday, May 23, he went to Rev. (Henricus) Boel, and attacked him also, as he had Rev. Du Bois. This was done in the presence of Boel's brother, who was a lawyer, and it again related to the character of their religious services. He maintained what he had said at the house of Rev. Du Bois, namely, that a minister ought to be able to see, whether or not a man had been born again. If he could not, he was yet an unconverted teacher himself - (een natuurlyke Lee- raar.) He applied his remark to the Rev. Boel, who had denied that a minister could thus judge. Schureman then also declared, that in behalf of Rev. Freling- huysen, he would warn all who would listen to him against Revs. Du Bois and Boel.
For the preservation of the peace of the Church, the Consistory now resolved to contradict these and similar errors publicly from the pulpit. This was done. It was also suggested that a complaint, in writing, should be sent to the Con- sistory of Raritan, concerning Schureman's slanders against Revs. Du Bois and Boel. These ministers, however, deemed it best to postpone such action, because they understood that the feeling of dissatisfaction against Rev. Frelinghuysen was already very general, and that it would be better to await developments of Frelinghuysen's action, in reference to Schureman; for they still cherished the hope of friendly redress.
During the summer the Rev. Du Bois had a conference with Rev. Frelinghuysen about these matters, and was answered that Schureman denied them. When Du Bois urged in reply the testimony of both Domine Boel and his brother, and asked whether Schureman was an infallible apostle, Rev. Frelinghuysen replied,
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OF THE STATE OF NEW YORK.
"I have never found Schureman in a falsehood," and so he departed. About September he was again approached by Revs. Du Bois and Antonides, with lawyer Boel, (Rev. Boel was away from home at the time), for the purpose of bringing Schureman to his senses. But Rev. Frelinghuysen insisted on his former lan- guage about Schureman. Revs. Du Bois and Antonides now remarked that in acting thus, he ruptured fraternal relations. Frelinghuysen remained silent, and departed.
In the meantime Frelinghuysen himself, but especially through the agency of Schureman, continued his strange practices among us (on the Raritan.) He severely condemned other pastors and their services, and thus continued to excite restlessness in the church of New York. The Consistory partly provided against this, by exhorting the pastors to greater watchfulness. They also gave ecclesi- astical advice to us whenever we made complaints. For the Consistory of Rev. Frelinghuysen was simply put out of all countenance (overbluft) by him, and because of his threats, absented themselves from the Communion; and so he alone played the master, under the pretense of enlightenment superior to theirs. But the ecclesiastical custom is, that in such circumstances there should be consulta- tion with neighboring ministers.
And Domine Frelinghuysen, with the help of Schureman, continued on in his old way. We now learned from a published writing, that Rev. Freeman of Long Island, and Rev. Guilliam Bartholf of Hackensack, had had a conference on June 14, 1721, with Revs. Du Bois and Boel, and the latter's brother, in the presence of Messrs. John Cruger and Oliver Teller, as witnesses. This was the day before Frelinghuysen signed his (first book of) sermons, with the approval of these two ministers, which occurred on June 15, 1721 .*
Rev. Bartholf acknowledged that, in the preceding year, he had, in the presence of Antonides, admonished Frelinghuysen to refrain from his strange practices in his services at Raritan. Subsequently, we were also informed, that Bartholf had declared that Frelinghuysen ought to know, that the Raritan Church was very feeble in spiritual knowledge; and that there was danger, by his harsh treatment, of making them into Quakers, or theists, or suicides, or Pharisees: into. Quakers, because of his demanding of them so much "to pray from the spirit," and of " special illumination;" or, into atheists, because of his threats of hell and dam- nation, as if there were no heaven (for them), and also no God (to save them); or Into suicides, because before regeneration, he demanded " Despair", which is the path to suicide; or into Pharisees, because he demanded that they should declare whether they were regenerated, (or not,) thus causing men to depend not on God, but on their own judgement of themselves.
And also Rev. Freeman said, among other things: that he did not know what anyone could have against Rev. Frelinghuysen; that some, indeed had complained of his harsh dealings, but Frelinghuysen had satisfied him (in reference to these things); that he (Frelinghuysen) had continued to defend Schureman, and wished him to persevere in the same course of conduct as before; but Rev. Freeman had nothing to do with Schureman, but he spoke as a minister ought to speak in behalf of another minister; yet he suggested that Frelinghuysen should be allowed again to preach in New York; for when he had done this a few times, the people would soon tire of him; for he knew what the preaching was, of the ministers there; and that, in comparison, the preaching of Frelinghuysen would be only like pancakes (pannekocken), from which men soon turn away in disgust. This remark. however, was left out of the publication for Freeman's sake; but he afterward declared that it should have been inserted.
Before the arrival of Messrs. Cruger and Teller, Rev. Bartholf related, that only the day before, he had rebuked Rev. Frelinghuysen, because he sustained Schureman in such insults concerning the religious services of Revs. Du Bois and
* This book consisted of only three sermons. They were recommended by Revs. Freeman and Bartholf. These, with others were translated and reprinted, 1856, in one volume. See pages 23, 24.
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Boel, and had thus caused a rupture of fraternal relations. He had also shown that he was in agreement with Schureman in his antagonism to those ministers. But Rev. Frelinghuysen maintained that he did no wrong in so doing. This exhib- ited his continued inflexibility (onversetlykheyd) in behalf of Schureman, although the ordinances of the Reformed Church, and the plighted faith of all upright ministers, obliged to watchfulness against such evils .- We also found him in per- fect agreement with Schureman in our congregations, so that the services of other teachers were despised.
In consequence of these publicly sustained wrongs and slanders, the Consistory of New York on August 17, 1721, informed the Great Consistory of that Church of all that had occurred up to date, with their precautions against the same, as well as of the conversations with Revs. Freeman and Bartholf. This Great Consistory consists of all those who have previously been Elders, Deacons or Church-Masters. They approved of everything that had been done, and thanked the Ruling Con- sistory, and especially the ministers, for their zeal. They also exhorted them to increased watchfulness, and to help the anxious ones (bekommerden) at Raritan. They also promised to defend their ministers publicly.
When all this came to our ears as a public affair, we felt strengthened in the hope of having their much needed help in our good cause, as well as the general benefit which would accrue to God's Church. But in the meantime, to our great sorrow, we saw in print, the approval of Rev. Frelinghuysen's sermons, notwith- standing his persistency with Schureman, in their former course, and in their constant association together with the use of the same phraseology, and their living together in the same house.
Several times we invited Frelinghuysen and members of his Consistory to con- fer with us, about our differences, in the presence of neighboring ministers; and although we were in the right, this was scoffingly refused. Having discovered, therefore, that notwithstanding all our patience, no relief nor assistance could be obtained from the Consistory, but that matters only became continually worse, we learned that, according to the Rules of the Church, our only help was with the neighboring pastors. Therefore, about the year 1723, we took our complaints to New York, and asked for help from Revs. Du Bois and Boel, according to the Rules of the Church. They, together with Antonides, promised, in all good faith, to help us; but in reference to Rev. Freeman, although he had been our corre- spondent in the Call, (Beroep-Brief), matters took the shape which the sequel will show. For after consultation with him, he placed in the hands of Freling- huysen a written statement against us. Frelinghuysen voluntarily gave us a copy of this document. A careful perusal of this statement, and of our remarks upon the same, will disclose the fact that Freeman sustained Frelinghuysen, and was against us and our correspondence. It is as follows:
(Rev. Freeman's account of a visit of some of the members of Frelinghuysen's Church, to him, making charges against their Pastor; on March 12, 1723.)
Copy of Rev. Freeman's writing against us.
1. On the 12th of March, 1723, at Midwout, (Flatbush,) Messrs. Pieter Dumon, Simon Wyckoff and Hendrick Vroom, residents of Raritan and belonging to the Dutch Reformed Congregation there, came to my house and told me that their object was to lay against their pastor, Rev. Frelinghuysen, the charge that he did not teach correct doctrine. I said to them, Brethren, be careful that you do not unjustly accuse your pastor, for he is abundantly certified by the Synod of Emder- land, as also by the Rev. Classis of Amsterdam, which declared him to be orthodox, and sent him to you.
2. Dumon replied to this that he had taught at Raritan that there was no one in the congregation that had exhibited true sorrow for sin; at another time that they had eaten judgement to themselves at the Lord's table; and at another again, that they were still unrenewed. Also that he had refused to baptize a child.
OF THE STATE OF NEW YORK.
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3. I answered, That is not heresy, nor soul-destroying doctrine. You separate his utterances from their foundations, the text from the context. If you come indeed to accuse him of errors in the fundamentals of the faith, you are under obligation to furnish the proof.
4. Simon Wyckoff asked, What are the fundamentals of the faith. To this I replied, Do you not know? How then can you so boldly accuse your pastor?
5. The principal doctrines of the faith are: There is one God, Father, Son and Holy Spirit, one divine being in three persons; who made the world out of nothing and supports it. He created man. Man has sinned. Through grace, God delivers man, by his Son. The Son of God is both divine and human. His offices, his sufferings, his resurrection, his glorification, (are fundamentals.) He will come again for judgement. God has his church on earth. There are two sacraments. The remission of sins is proclaimed in the church. The dead shall rise. There is an eternal life. These are fundamentals of the faith.
6. Well, said Peter Dumon, although we could not prove anything against him in reference to these points, yet we could show him to be untrue; and such a man is a teacher of false doctrine.
I replied, Mr. Dumon, now do I perceive that you are all affected by the spirit of hatred and revenge. Because he sharply exposes sin, you try to help the devil, and to cause the devil to trample upon the Church of Christ. Even your infer- ence is not correct. David said in his haste, All men are liars. Did the prophet Samuel or others, who had their imperfections, teach false doctrine? Hendrick Vroom related, that Rev. Frilinghuysen had performed pastoral visitations, but he not being at home, the minister had not asked for his wife, who is a member, and so on. I answered, These are circumstances of the kind of which you adduce many. I also said, These are faults, but not false doctrines. I remarked: Simon Wyckoff, if any one in your house, should strike your son on the head, or rebuke him for some misconduct, he should receive this in love, and interpret it in the best manner. Even so should you love your spiritual father, who earnestly reproves you, and accepting it in love, apply it to your improvement.
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