USA > New York > Ecclesiastical records, state of New York, Volume V > Part 82
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(This refers to Frelinghuysen's Commission of May 30, 1755, which see. He was not able to proceed to Holland, until 1759, and then the Synod refused to entertain his application.)
[1760, July 30. Death of Lieut .- Gov. De Lancey. See Doc. Hist. N. Y. IV. 627-639, 1037. Dix. Hist. of Trinity Church, i. 291-2.]
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ECCLESIASTICAL RECORDS
ADMINISTRATION OF CADWALLADER COLDEN, PRESIDENT, AUGUST 4, 1760-AUGUST 8, 1761.
TRUE LIBERTY THE WAY TO PEACE: OR AN ACCOUNT TO SHOW HOW THE NEGOTIATIONS WITH A VIEW TO PEACE AND UNITY WERE BROKEN OFF, AND WHAT RETARDED THE HAPPY CON- SUMMATION. ALSO A DEFENSE OF THE EXAMINATIONS AND ORDINATIONS BY THE COETUS : EXHIBITING THE GROUNDS ON WHICH THESE WERE DONE. BY JOHANNES LEYDT, MINISTER AT NEW BRUNSWICK, ETC.
[August 12, 1760.]
" The truth shall make you free." John 8 :32.
" Stand fast, therefore, in the liberty wherewith Christ has made us free." Gal. 5:1. "Pray for the peace of Jerusalem." Ps. 122 :6.
Ibit in amplexus alacris clementia veri ; Oscula justitiae pax quoque blanda dabit. Johnston, Ps. 85.
Printed at Philadelphia, by Hendrik Miller, in the Second street, in the second house from Rees street. 1760.
Published according to Church Order after previous examination.
ADDRESS AND DEDICATION.
To the Very Rev. Consistories of all the Dutch Reformed Churches in our Land. Very Rev. Sirs and Brethren :-
The Very Rev. Classis of Amsterdam has honored your Revs. with a letter [May 7, 1759,] earnestly exhorting you to unite in a Coetus, and emphatically recommending all the Consistories to take part in it. And although their action in this matter, in ignoring the (old) Coetus, looks to me somewhat peculiar and seems like something novel, nevertheless I hope their intention was not evil but good. At any rate I deem it my duty, as well as yours, to make good use of their action, and to go to work in thorough earnestness, to obtain and establish, with due regard to the Liberty and the Rights of the Church of God, such a peaceful and general Union as is proposed.
I decided, therefore, to lay this address before your Revs. for your further con- sideration at least, if not to arouse you to help in promoting that great and necessary and useful object, UNION. I suppose no one will think it out of place that I should address the Consistories for such a purpose; for the Classis has already found it good to do so. But I address the Consistories directly, chiefly for the following reasons: First, because I also am a co-elder, and can address myself to none more fittingly than to the Consistories ; and then also, and especially, as this matter relates not only to the Consistories, but also to the congregations, which ought to sustain the Consistories ; and hence, again, it also concerns, in measure, the members, each one in particular; for every member is entitled to know how such matters are carried on, to the strengthening of some and the restraining of others. Thus I write, therefore, hoping it may possibly serve to promote, if not to attain the good object aimed after.
And then still further, if some of my co-elders should differ from me in judgment, it may afford an opportunity to interchange views, and, in case there is no real
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difference, to become finally of the same mind and judgment. The Union would then follow as a matter of course, and we should be thus united according to 1 Cor. 1:10, " Now I beseech you, brethren by the name of our Lord Jesus Christ-that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgment," and thus fulfil the earnest prayer of that peace- loving apostle. This is also one of the reasons why I give this Address to the public in print. I trust that no one will take this matter ill, when it is considered that in no other way could I so fittingly speak to all, and communicate my sentiments in the most accurate way. Besides, reports often bring things only half to light, and thus leave obscure what is most important; or they may beget prejudices against a matter only half considered, the prejudice itself, perhaps, causing a wilful perversion or an exhibition of the statements in a hateful light. But by publication the whole matter must and can speak for itself.
In explanation of the following pamphlet I will not say much now, but will only remark that, if anything should have crept in of a nature to disturb peace, I shall be heartily glad to correct it or to recall it, inasmuch as the SIGNET OF PEACE is placed on its forehead. It is to be remembered, however, that in order to make up the true " Sign of the Cross" of the Peace purchased by Jesus, Truth and Liberty must be combined with it, for these are no less in the Signet placed at the head. Therefore I anticipate that every one who loves genuine Truth and Christian Liberty will not call the speaking of the simple truth or defending the true liberty, a dis- turbance of the peace. Still further, it is my request that this matter may be viewed with an eye as harmless as the dove's, though with a wisdom like the serpent's ; but especially with a heart earnestly desiring and praying for peace with the upbuilding of Zion. My brethren, thus do ye, and thus will he try to do, who signs himself,
Johannes Leydt.
New Brunswick,
August 12th, 1760.
TRUE LIBERTY THE WAY TO PEACE.
Among all the substantial endowments of mankind, Peace has the preeminence in many respects, because of the beauty, happiness, benefits and refreshments which accompany it. In a Peace founded on proper conditions, men are generally in a quiet and calm state of mind, even-tempered and charitably disposed. Everything is then full of love and pleasantness, as we read: The ways of the Lord are ways of pleasantness and all his paths are peace. In all circumstances, with true peace, are found blessings and benefits, and these not only in the soul, but also in our external relations with others.
1. In the Household : With peace, all things are appropriately arranged; there is a mutual adaptation of all; each one is well satisfied with his portion, and is at ease in his place, rank or station, and every relative duty is performed.
2. In the State. With peace the country is built up ; commerce, trade and industry are promoted; and the social life is suitably developed. And such a people is respected and looked up to as an example, by others, etc.
3. But especially in the Church is peace important. True peace among her mem- bers, are the ornaments and the livery of the soldiers of the Lord. It is this which makes them terrible as the army with banners. Love is awakened by peace; and love edifies its neighbor, and opens up the way for "The communion of Saints." In a word love is one of the elements of the glory of heaven.
In peace, then, is found the needful refreshment for one's soul. Oh ! how good and sweet is true peace ! how charmingly invigorating is it! It is like oil on the head, like dew on the grass. In it is a blessing, even life forevermore; Ps. 133. It is so desirable, that the great God Himself has done infinitely much to establish Peace, and to cause his children to be Peacemakers, Matt. 5 : 9. His Word teaches us-If it
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be possible, as much as in us lies, to live in Peace with all men, Rom. 12: 18; to follow after Peace with all men, Heb. 12 :14; as if it were something which, in man's depraved estate, is likely to be disturbed in some way, and then disappear altogether ; like one who is apt to run away, and cannot be overtaken without pursuit.
But the apostle adds to this pursuit of Peace, also, HOLINESS, in order to dis- tinguish the Peace referred to, from a Peace which is not the right kind. The wrong kind of Peace consists in an outward carelessness, and an inward security, without union with, and conformity to, God. The right kind is wrought by the Spirit of Peace in the heart, or a firm hold, through true faith, on Jesus, the Prince of Peace. He alone has obtained Peace, so that we may be made "at peace ", reconciled and united with God. The force of the Greek word eirene, is that of joining together, bringing together, just as is the case in the word reconciliation. Now, where reconciliation is wanting, there is no sanctification, (holiness) and consequently, no real Peace. Reconciliation, then, is the foundation, and Peace is to be sought and maintained if possible, with all men, as something which springs from Reconcilla- tion.
Therefore the seeking after peace is the duty of every one :
1. Those who profess the inward possession of this great privilege, should show it by their deeds among themselves and toward all men.
2. Those who unfortunately are still lacking this inward principle, should diligently and earnestly, and with all their might, strive to secure it. This they should do, in order that all who name the name of Jesus, departing from all iniquity, may prac- tice peace and promote it.
3. But especially should they seek for peace, who, by reason of their office, are under peculiar obligations, in every reasonable way, to do so. This is the case with all overseers, ministers and elders of congregations. I should like to exhort such especially, to attend to this duty ; that they may do all in their power, and also stir me up, in case I may become negligent in the church-fellowship of particular congre- gations ; or in the meetings of the elders : I want to exhort all to labor for a union in peace in accordance with God's holy Word and our Reformed Church Constitution.
For I need not say that in our churches, Peace, is in many ways disturbed, and, seems to be, as it were, taking its flight. Nor will I now say who has been the cause of this, and what the means by which peace was broken; but I myself will rather follow after peace. To that end I will give an account of what recently took place in the search for peace, that every one may judge how near or how far off peace still is, and what measures are essential to secure it.
A letter from the Classis of Amsterdam, dated May 7, 1759, gave occasion for what passed in the search for peace. It reads thus:
THE CLASSIS OF AMSTERDAM TO THE CONSISTORIES OF NEW NETHERLANDS.
Very Rev. and Much Beloved Brethren, constituting the Consistories in the Province of New York :-
"Powerfully as we feel ourselves in duty bound, for the sake of Christ, to help promote the wellbeing of the congregations in your Revs. Province, and gladly and earnestly as we would labor to that end, we find to our sorrow that all our efforts are impracticable; because all our counsels are disregarded, and dissensions prevail with increasing alienations. The reports of these things which have been sent to us in recent letters, by different parties, present matters in such a form, that the Rev. Classis is wholly unable to decide concerning them, either for or against either of the parties, while it pities the poor congregations. The Classis prays the great God and Savior that he would take compassion upon you, and grant His good Spirit, in order that He may create the peace so much to be desired in your Revs. congre- gations."
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"The Rev. Classis is unanimously of opinion that all its efforts for good are wholly in vain, so long as its counsels are rejected; so long as those great divisions are not put out of the way; so long as a Union in a Coetus, on the former footing, is not again effected. It has, therefore, decided again to try to stir up your Revs., in love, to that end." "Men and Brethren, what advantage can there possibly result from your strife and discord? Is not every one fully convinced in his own mind that, not Christ, but Satan, not the congregations of God, but His enemies, rejoice over your strife and take advantage of it? Or, can any good object be advanced by so many conflicts? And, if by any one circumstance in your strife some good were attained, will not a greater loss yet be suffered in other respects? At any rate no one may do evil that good may come. It will, at least, be hard to answer for such exasperations in which men devour one another, before Him with whom we have to do, and in whose sight all things are naked and opened."
"On the contrary, Worthy Brethren, are not peace and blessed harmony most strongly recommended to us, as being excellent in themselves, most beneficial and strengthening to us, as well as bringing glory to Zion's King? Does not love to the Lord Jesus, for the wellbeing of our own immortal souls as well as the souls of others, require that we should follow after Peace? Oh! do give us cause to rejoice, then, by restoring salutary peace among yourselves. Certainly that cannot be so hard a thing to do, or impracticable, since there is no dispute about the essential truths of religion, but only about circumstances in the external administration of affairs."
"The Rev. Classis urges you to this, the more boldly, because it is fully conscious of aiming at nothing else than the welfare of your congregations. It has no desire to exercise lordship over your Revs. All that the Classis can have for itself, from its authority over you, are trouble and labor. This, though irksome when fruit- lessly exercised, the Rev. Classis is gladly willing to take upon itself, if only some good is to be expected therefrom. This, however, is altogether impossible when its fraternal counsels are disregarded and dissensions continue to be fostered; for thus all opportunity is cut off for planning and executing, with its friends, any measures, which might be useful. May the great Lord and King of Zion, who with His own blood purchased His Church, make Himself, as well as those whom He so dearly bought, so precious; make His example-especially as Paul sets it before the Philip- pians: "Not looking each of you to his own things, but each of you also to the things of others; let this mind be in you, which was also in Christ Jesus;"-make His example so powerfully attractive, that, yielding up one's own mind and wishes, peace may thus be easily restored."
We sign ourselves, etc. P. Noordbeek, President. R. Perizonius, Scriba."
This letter, (with one enclosed to the Coetus), addressed to the Consistories (adhering to the Coetus); and another, of similar import, addressed to the Consis- tories which do not adhere to the Coetus, (especially the Rev. Consistory of New York), were received. Certain Consistories which support the Coetus thereupon thought best that an extraordinary Coetus should be called, for the purpose of seeking Peace and Union, in accordance with the aim of the Classical Letter; and that this purpose should be communicated to the New York Consistory, with the request that they should make it known to certain other Consistories, which might be willing to listen to the New York Consistory as that of the chief city, if they would not be willing to listen to the Coetus, etc.
THE MEETING FOR PEACE. IRREGULARITIES.
As to this latter point, I do no tknow how it went; but the first-the meeting, I know took place, and a Coetus was held at New York, on May 6th, (1760). At the same (place and time) there was an Assembly held in opposition, consisting of cer-
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tain brother-ministers who did not choose to meet with the Coetus, and they also had no elders with them. I cannot pass this circumstance by without remarking, that I in no wise approve the action of the brethren in meeting without any elders, and for the following reasons:
IRREGULARITY OF THE CONFERENTIE MINISTERS.
1. Because it did not at all conform to the special aim and import of the Classical Letter. This had chiefly in view that the Consistories particularly should have a hand and take part in the union sought, in order that it might be established by general consent. For that reason also the (Classical) letter was written directly to the Consistories. This fact necessarily includes the presence of elders, if it does not put them first.
2. Because such action is an entire departure from the praiseworthy custom of the Reformed Church, which in no wise approves or allows the government to be con- fined to the ministers. In order to prevent tyranny and domination, the Church adds to the ministers certain men, to form with them a "Council of the church," which represents and rules the congregation. [See the Form for the Ordination of Elders]. Therefore they should in all matters that come up relative to the welfare and the good order of the churches, help the Ministers of the Word, with good advice; not only in things which concern particular congregations, but especially in what relates to the churches in general. To shut them out, therefore, indicates at least a self-assumed sufficiency, independently of them. Their office, too, is especially to take heed to the teaching and conduct of the Ministers of the Word. But how shall they do that, if in weighty matters they are absent, take no part, and the domines act alone.
3. Because it is contrary also to the adopted Church-Order. This requires that delegates shall be provided with credentials and instructions, signed by those who send them; and that an elder, as well as a minister, shall be sent from each church -that is, to a large Assembly or Gathering of the Overseers of neighboring churches, according to Church Order, Art. 33, 41. Therefore I had, for this occasion, provided myself anew, and also my elder, with credentials, although as a member (of Coetus) I myself did not, according to the Rules of the Coetus, need one. Their conduct was contrary, also, to the first Article of the Constitution of the Coetus which requires credentials from elders coming with the ministers.
4. Because everything might still have remained in uncertainty, if Peace had, by them, been happily secured. For if their consistories and congregations were not satisfied with the matter and mode of procedure, then the whole business would be off, as near or as far, as before, if not worse. This objection was therefore raised. Some kept still. Others indeed, said that they vouched for their Consistories acqui- escing in whatever they (the ministers) did; but they showed no evidence of having had such general power entrusted to them. But even if that were so, there would then have been introduced a blind submission of the Consistory to the action of the ministers alone. Thereby also a Consistory would but too clearly show that it either took little interest in, or had little knowledge of their office and duty; or else allowed a confidence and indulgence greater than is customary, and especially in such matters as bear within them the future welfare, quiet and upbuilding of their congregations. In this way a minister would either arrogate to himself too much, or run the risk of having his action rejected by the congregation and come to noth- ing, or cause greater discord, as we have before observed.
These are my reasons against such conduct; and I have deemed it the more neces- sary to mention this matter because it has occurred before. Meetings have been held without elders. What reason they have for acting thus, I do not know. If we might spare space to guess-although therein one might go astray-I think that they are afraid that their own elders might object to their peculiar objects. This has probably in some measure already occurred!
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I think such a circumstance might justly have excused the Coetus, if it had, out and out, refused to treat with them until they had elders with them. But the Coetus did not press its rights in this respect, and negotiations were entered into of which I will give an account later on. On these also I shall have some remarks to make.
As the essential points in this transaction were prepared and communicated in writing on each side, I know of no better way, than to communicate the leading documents verbatim. The first, that of the Conferentie containing preliminary Articles of Peace, reads as follows:
[PROPOSALS OF THE CONFERENTIE MINISTERS.]
"Proposition to the Brethren:"
1. "That, although the Rev. Classis of Amsterdam has not at all replied to our proposition, we, nevertheless, out of consideration for the earnest exhortation to unite with the Rev. Brethren in a Coetus on the old footing, are perfectly willing to come to a Union with the Rev. Brethren."
2. "That, however, having understood from previous declarations of the Rev. Coetus, how difficult and unprofitable it (the Coetus) is, we have therefore this to propose as being exceedingly necessary : That we cannot consider a Coetus possible among us, unless in weighty matters, about which there might be a difference, the decision shall rest with the Rev. Classis alone; and to that end the whole matter shall be laid before the (Classical) Assembly by both parties."
3. "That, as the Rev. Classis has heretofore expressly forbidden the examination and ordination of students in this country, an action which the Synod has, indeed, also ratified, though only recently; we, on that account, disapproving the acts of the Brethren in this matter, cannot recognize those examined and ordained by them, unless ratification is transmitted by order of those whose right and power we acknowledge it to be."
"In the Name and by the Authority of our Conferentie Assembly,
Gerard Haaghoort."
REPLY OF THE COETUS.
This is their proposition. The answer of the Coetus follows, and reads thus:
1. "As to the First Article: The Rev. Coetus rejoices in the fact that the Rev. Brethren are disposed to unite themselves as earnestly exhorted thereto by the Rev. Classis, in a Coetus on the former footing; and its (the Coetus's) desire is that it might take place at once."
2. "In answer to the Second Article: The Rev. Coetus notices with sorrow that it comes too much in conflict with the first; inasmuch as, on the former footing of the Coetus, decision by a majority vote was especially provided for, according to Church Order, Article 31."
3. "And as regards the Third Article: It grieves the Rev. Coetus Assembly that the Brethren disapprove the examination and ordination of students done by our Rev. Assembly. We are ignorant of that express prohibition by the Rev. Classis and the Synod, of which your Revs. make mention. The Coetus is ready at the proper time and place, to prove that such action is in accordance with God's Word and the salutary Church Government of our Reformed Dutch Church. This appears from the 31st Article of our Confession of Faith, the 4th Article of the Church- Order before mentioned, as well as the constitutional Articles and Regulations of the Coetus. From these, indeed, 'the former footing' is to be explained."
"New York, May 6th, 1760. By authority of the Rev. Coetus.
B. Vroman, President
D. Marinus, Scriba."
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This answer was sent to the Brethren by a committee, of which I was a member. An oral discussion then took place, in which, proof of authority was demanded for the ordinations performed by the Coetus. I am sorry to say that this debate was not carried on with any too great courtesy, and, therefore, it did not help the cause very much. However, further consideration of the subject and an answer from the Coetus were asked for. This was granted and conveyed to them. It thus stands recorded in the minutes :-
[FURTHER REPLY OF THE COETUS.]
"The Meeting having been opened with prayer, the Rev. (Coetus) Assembly again earnestly considered the proposition made by the (Conferentie) Brethren. After mature deliberation, it was resolved to abide by its former resolution. This was done, because, in our judgment, if we granted to their Revs. the second and third Articles, this would only tend to greater confusion, rather than to Union and the healing of the breach. Yet our Rev. Assembly desires from the bottom of its heart a Union, so salutary, as required by the divine Word, with our elders, in a Christian Assembly. Under such conditions, and in accordance with God's Word and our own Reformed Church Constitution, the welfare of our poor and precious congregations would be promoted.
The Constitutional Rules of the Coetus, from the first, were well composed with this very end in view. If in any point these Rules needed to be amended, that could certainly be best done when all, with one accord were again united together. We are sorry that the Rev. Brethren should be suspicious of us in this matter. It is our desire to be fortunate enough to remove all suspicions; and that it may more fully appear that it is our intention only to honor God, to promote the good of our New Netherland Church, even unto the salvation of our own souls, we herewith assure your Revs. of our sincere desire for the assistance of all our Reformed con- gregations and elders. All these, (churches and elders) according to the constitu- tion of the Netherland Reformed Church to which we are all bound by oath, wish to bring such work to completion in the Lord.
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