USA > New York > Ecclesiastical records, state of New York, Volume V > Part 86
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In passing, I may remark, that several members who were present at the first meeting of the Coetus have declared to me that, when the Fundamental Articles were framed, as much as two days were spent upon this word "Subordination". Some wanted the word left out entirely; others insisted upon its being put in, and so strongly, that it had to be retained if anything was to be accomplished. It was, however, defined and explained as "Correspondence", as it is here. "For, truly,"
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says Voetius, "a real fraternal correspondence consists in a sort of association of many or a few congregations." Even though there were but two, if they are really united, they have a correspondence-in reporting on their condition, in taking coun- sel together on the most important matters, and in availing themselves of one another's opinion, for the greater peace and the better edification of the churches, etc .; without claiming a sovereign power to command or forbid. Nevertheless, there is a power of judgment as to what is right and just, and a declaration and urging of their judgment, according to the Word of God, as the will and purpose of the Holy Spirit. To such a judgment it is also possible to submit. Now, if this be not subordination, then I confess that I do not understand what "ecclesiastical subor- dination", according to the Reformed Constitution means, or what conception one can have of it.
(5) At this point, moreover, I ought to observe that this correspondence is three- fold, as it can be carried on by letter, or by delegates, or by assemblies. The latter one is for us, so far as Holland is concerned, wholly impossible; the second is well nigh impracticable; to the first, namely, by letters though the least satisfactory, alone remains. Consequently, it is necessary to observe, that this correspondence is not equally practicable and useful for everybody and always; and, also, that they who conduct it, and not those with whom it is conducted, are the parties to decide on its value. This liberty the Church Order, gives in Article 84 :- "Every Synod shall be free to seek and carry on correspondence with its neighboring Synod or Synods, in such manner as shall be deemed most conducive to general edification." General edification, then, is the subject discussed; the manner of securing this being left to those who conduct the correspondence; and contiguity is set down as an essential. And one who now says that Synods are here spoken of, and not a Coetus, talks nonsense, (gives out a sound without an idea). A modification, necessitated by great distance, or a different form of civil government is alluded to in the Post Acta, Session 162, Article 4, which reads thus: "The States General shall determine the manner in which correspondence shall be conducted with Foreign Churches, and especially with the French Church." Now it is self-evident, that the great dis- tance between Holland and our part of the world causes great inconvenience to us in corresponding with her. Therefore the manner of conducting it ought to be the more carefully considered. It is also a question whether we ought not to consult with our own civil authorities about the manner of our correspondence, lest because of it we run into danger and disfavor. The inconvenience arising from distance, and the reasons thereof, we have already pointed out; and the situation from a political point of view, being under a different government, we shall hereafter consider.
(6) I observe further that this prescribed correspondence should have its beginning among ourselves in this country, if it is ever to be conducted and maintained suc- cessfully with other countries, and to the profit of the Church. THE CHURCH OF CHRIST can never attain unto its necessary increase, its perfection and a proper degree of lustre, if it, does not preserve in itself and in its own behalf a proper degree of discipline and government. Even the purity and good condition of the DOCTRINE cannot be long maintained if a careful and proper discipline is neg- lected. Hence it was said by that worthy man, Theodore Beza, in a letter to Mr. Knocks, that the Church can only then properly advance when righteous discipline and purity of doctrine are kept in view and practiced. These things might be secured in our country, with a wider extension of the Church and its greater use- fulness, if the people of the Reformed Church in the different provinces here, entered into a proper union and held conference with one another; first, each par- ticular province by itself, and then, in general, all the provinces with one another. [ will here add a brief remark which I have made before, namely, in my judgment, our two provinces, could, because of their contiguity be fitly divided into five Classes, bearing the names of New York, New Brunswick, Hackensack, Kingston
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and Albany ;* and the whole included under the name of "THE NEW NETHER- LAND COETUS", or if you prefer, "THE NEW NETHERLAND SYNOD". In bearing the name "Coetus", it would be following the Province of Zeeland, whose Provincial Assembly still goes under the name of Coetus; (but "Synod") would be more appropriate, if a union with Pennsylvania could be effected.
This (matter) has its illustration also in the Netherland orders, as seen in the Synod held at Embden in the year 1571. Article 71, which reads :- "Besides these Consistorial Councils, Classical convenings shall be held, by a number of churches which are contiguous to each other, according to occasion and need." The several congregations shall be arranged in Classes, Article 10; and certain churches "Under the Cross, (or under persecution), Article 11. In Article 12, the Synod says, that those who are from England shall also be advised to arrange their churches into Classes. It seems to me that this advice; if that ancient spirit still prevailed, should, long before this have been given to us also.
Thus, too, the Reformed Synod of France acted, in appointing Colloquia or Classes. See its Discipline, Chapter 7, Canon 1. There we read; "In each province the churches shall be arranged in Colloquia or Classes, according to their number and contiguity, etc." The Papists, too, became aware of the benefits to the Church of God resulting from this arrangement, and therefore, following in the steps of Julian the Apostate, they forbade the holding of Assemblies and Schools.
That a Union of the kind indicated, may be formed and extended among us is the object of the Coetus, and this is the reason why, notwithstanding many hindrances it is still maintained. This would also preserve the conditions for keeping up a fraternal correspondence with the Church of Holland, and thus preserve and strengthen a proper kind of subordination. How then can, the Coetus be justly charged with rejecting the same? Is not the contrary the truth? Even as those who reject the means necessary to obtain a thing or gain an object, thereby reject the thing itself; so those who do not join in fraternal correspondence here, reject, as a necessary consequence, the subordination to the Classis of Amsterdam.
5. Now, it can easily be proven that the Coetus itself, by its mode of action, has in no way broken up anything, nor is itself broke up, but on the contrary, has strengthened itself. Even though it could be demonstrated that the Coetus, as regards some of its rules, had made changes, additions, corrections, or had made its rules worse, (which, however, I do not think can be proved), yet even all this would not be the destruction of the Coetus. I do not suppose that any one would take the position that by attempting improvements it dissolves itself. If it acts unwisely, it might be regarded as foolish and worthy of rebuke; but this must be done to it as a Coetus, for it acts in no other capacity. It could not be open to rebuke, as a Coetus, if by its own act, it was destroyed and no longer existed as a Coetus. But if the Coetus acts, in all respects, conformably to its own rules, as has been previously shown, then there is not the shadow of a reason for such reproach. Consequently, such reproach cannot be regarded as much better than slander, and possibly is uttered only by such people as wish the Coetus were destroyed. For otherwise, if there were reason for reproach, laborious efforts would be made and much trouble taken to restore it and to heal the breach.
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If it be said that the foundation has been destroyed and that therefore the Coetus also is destroyed, then the question arises, What is the foundation? It must be found in one or the other of the four following ways: (1) The appointment by
* This division, taken as a whole, would comprise between 70 and 80 organized congregations, including a few German Reformed which are found here. These are sure to increase in numbers, especially toward the north and west, if the cultivated land is allowed to remain under the English Crown. These congregations now need as many as 40 ministers. These, they could under good (ecclesiastical) regulations properly support; whereas at present they have not much over half that number. If Pennsylvania should be included, with its 30 or 40 organized congregations, there would be altogether more than 100 all of the Reformed Confession, possibly includ- ing 100,000 souls.
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Classis; (2) Or the subordination to the Classis; (3) Or the name; (4) Or the Union in an association.
(1) The first, namely, the appointment (by Classis), cannot be the foundation; for, aside from the fact that the alledged appointment was mostly, if not entirely, of a negative character, a thing to be wondered at, yet it is certain that if a Coetus was not wanted, the Classis could not make us hold one; or if we do want to have a Coetus, and the Classis does not like it, it has neither the right nor the power to hinder it. Therefore the foundation does not consist in a Classical appointment. Moreover, it would first have to be proved whether the Classis has the power and right to make such an appointment, or whether the foundation (of a Coetus) must come about in some other way.
(2) The second way, (that of subordination) will not answer, either; for, besides the fact that, on the part of Coetus, the proper subordination is still observed as has above been shown, it is certain that there can be no subordination where there is no Gathering to manifest it; just as little as that there can be an effect, without, or before, its cause.
(3) Neither can the third, (the name of Coetus), be a foundation; for this name (Coetus) is as applicable to a Classis or a Synod, as well as to our Association.
(4) Therefore, the fourth only remains, namely, our Union in an Association, and that must constitute the foundation. So long, then, as a convening Association con- tinues, so long the Coetus continues, whatever its name or conditions; no matter how many members cut themselves off from it and abandon it. This foundation will be disputed by no one who acknowledges that the original right springs from a commission directly from the congregation, and that the "Association" constitutes the basis of an Ecclesiastical Assembly.
Thus have we replied, in detail, to the objection, which seemed to place an insur- mountable obstacle in the way of some minds. But whether it is sufficient and satisfactory-that I leave to the discreet judgment of others.
So far has this been taken, without abridgement, from a former paper of mine. For the reason that there are in this paper several references to matters, bearing upon the subject under discussion, which do not appear in this little tract, I deemed it necessary, (by means of this extract) to call the attention of the reader to them.
Thus, I think, I have amply proven that the THIRD ARTICLE of our brethren (the illegality of the Ordinations by the Coetus) is unfounded and unjust; and that their views cannot be admitted, without opposing the Constitution of the Reformed Church. For the right to examine and ordain belongs fundamentally and essentially to our Eldership, by virtue of their office; but the Coetus, also, has the right and power to ordain, according to the rules of the Coetus, and that indeed without any special permission from any Classis or Synod. Just as a Consistory, once appointed, chooses and appoints another (succeeding) consistory, without any special permis- sion thereto. I do not mention now the injurious consequences which would inevit- ably flow therefrom- (the requirement of permission to ordain). There remains, therefore, no difficulty as to these transactions, save that a few ministers and ordi- nary members are against it. But if they have no real foundation for their objec- tions, from God's Word, or the Constitution of the Church, they can in no wise be made a rule of conduct. It has been demonstrated in the preceding that there are no arguments against the matter under discussion, while there are certainly argu- ments in favor of it. Therefore our Coetus may and ought to ordain, yea, and govern the Church in all matters, according to the institution of Christ, for its edification and increase.
Nevertheless, I must admit that the lack of entire unanimity in the business was the occasion to me of so great scruple, that when the congregations urged the Coetus strongly to the ordinations of young men, I very much favored a postpone- ment, with a view of awaiting a greater degree of concord; and, although at that time, I did not scruple on the ground of the right and power to do these things, yet
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I sought to excuse myself, and seriously laid the matter before the Lord. But the more I plead, and endeavored to attain unto an easy conscience in withdrawing from this business, the more my heart became oppressed and filled with anguish; yea, my heart was hot within me, and burned, as when one seeks to keep silent, Ps. 39:3, until I simply gave myself up to be made use of in this matter. And I can also say without boasting, that since I took that step, I have had no further compunctions of conscience about it, but am possessed of an inward peace; and that being not inactive in this matter, I trust that I shall have peace with God; although some people have thereby become my enemies.
Now no one can justly expect, or reasonably desire, that I should recall what I have done, or change my course in reference to the Coetus, in support of which I have found such strong arguments, and to my continuance in which course I am so strongly urged both from within and without, and in doing which, I have been blessed. I could not change without the most convincing testimony that I have been wrong in the matter and that I have deceived myself. But if I should expe- rience such a conviction, or one be found capable of rendering such proofs, then I shall consider it my duty, and I hereby declare, to change my opinion and my course at once. I would remark, however, that such testimony must affect the substance of the matter, and not pitch upon some unessential thing which will have no weight with me; and I suppose the Coetus will share my opinion in this matter.
In reference to the second exchange of letters between the Coetus and the brethren who have separated, I shall not now say much; inasmuch as that which was said by the Coetus on that occasion, rests entirely upon what went before, (in the first exchange of letters). But it clearly expresses
1. That the Coetus abides by its former opinion.
2. That its sincere desire continues, to reach out after union, according to the Word of God and the Constitution of the Reformed Church.
3. That the Fundamental Articles of the Coetus have been well elaborated to that end; although, of course, they are not so perfect as to be above amendment.
4. That the (Coetus) Brethren would still keep this matter of reunion alive and earnestly consider it with a view to its subsequent accomplishment. For the Coetus knew very well that the Union would not succeed at that time.
The answer returned to this was a queer one. I leave it for the present entirely for others to say whether it was a proper one. I only observe that our Brethren seem to desire a Union on good grounds. I have shown that their grounds are not good; yea, I may say, they were the very cause why no union was effected. There- fore other grounds must be sought. Toward this object, I do not have a multitude of articles and sine qua nons to propose. What I would take into consideration amounts mostly to this one thing: that the Union must have the Word of God for its basis, and be developed according to the substance of the Constitution of the Reformed Church. But this has been said before, and so is nothing new. Nor do I know how to devise anything entirely new, which might safely be introduced, con- sistently with divine truth and Christian Liberty. If the Rev. Consistories, which are so particularly addressed and admonished by the Classis, to seek peace and union in a Coetus on the former footing, can devise something to serve as a means to unite us on good grounds, then-to conclude, I shall salute my brethren, these consistories and congregations, with the words of the Lord: "Peace be unto you." We bless you in the name of the Lord,-you, who are the Peacemakers; and may the God of peace be with you forever. Amen.
APPENDIX.
After I had finished the foregoing, my thoughts kept running on, and my desire was further aroused, with reference to a GENERAL UNION and a good discipline among our churches. It is true, that in what has been already said, these things
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were chiefly aimed at. But the great question is, How can they be secured? I thought, however, that just now it would not be untimely nor useless, briefly to point out a few instrumental means thereunto, and to propose some provisional con- ditions, subject to amendment by hands more capable than mine. I hope such parties may be able to effect them.
1. And in the first place, I cannot do otherwise than abide by my previous state- ment, that God's Word should be made the basis, and that all other transactions should be in substantial agreement with the Constitution of the Reformed Church. No Christian can disapprove of the first suggestion; while, I think, no person of the Reformed Church will consider the second unfair, or a round about way of accomplishing the end; but will readily allow it.
2. All differences, of whatever kind and character, should be laid aside and buried, never more to be revived; except those which relate to the divisions and alienations that have arisen in the congregations and are not yet adjusted. After the Union these can be investigated and corrected by the entire body; at least, the best and mildest measures might be employed to that end, and a just course pointed out. But differences which might arise in future must be settled according to God's Word, the Church Order and the rules of the Coetus.
3. All Acts that have been passed, no matter by whom, if they can be shown to be in agreement with the Word of God and the Constitution of the Reformed Church, are to remain firm and good. But, if the arguments adduced in their behalf cannot be acquiesced in, then the reasons, pro and con, are to be briefly and clearly pre- sented in the Assembly for the purpose of obtaining the advice and judgment of other churches thereon, namely, of the Classis or Synod in Holland, and also of the other Synods of the Netherlands.
4. A Compact and correspondence should be sought and maintained with the Rev. Classis of Amsterdam and with the Synod of North Holland, to be carried on after such a manner as the Brethren, when united, shall judge to be most profitable and helpful to our churches.
5. When thus united, they should seek to found a School or Academy for the pur- pose of preparing young men for public (religious) ministrations. To this end, means should be devised for calling one or more capable, godly and learned persons from Holland as Teachers. These shall likewise give the young men sound instruc- tion in the Dutch language. The substance of these last two items is also contained in the "Dialogue between the Minister and a Brother Elder." In behalf of the one or the other of these, especially this last one, the Union of Pennsylvania with us might be sought and possibly obtained to the benefit of both parties.
6. In case the foregoing suggestions should not accomplish the thing desired, it might be well for each side, or both together, to make a request of the Classis or Synod to send over to us two or more ecclesiastical persons to assist us in re-estab- lishing a Union, and in reaching a good position on the subject of Discipline; or else that we should send two or more persons from us to Holland for the same pur- pose. The latter might possibly be more suitable as a first step, even though the second immediately followed. Yet I can hardly regard either of these suggestions in this article as practicable.
7. Finally, therefore, I would recommend that two or three consistories, from each side, commission each a minister and elder to meet and act with one another. These might without yielding to prejudices, devise means for a Reunion. Their measures, after having been approved in their full consistories, might be proposed to all the Consistories of the Reformed Church, so that with their help, the matter might be brought to a speedy consummation. For this purpose, I would nominate, on the one side, the consistories of New York, Albany and Kingstown; and, on the other, those of Schenectady Tappan and Old Raritan. Or else, if contiguity should be insisted on, those of New York and Long Island on the one side; and those of the Hackensack region on the other. But how this shall be brought about, I do not yet know. Nevertheless, I felt an inclination in my heart to communicate these
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reflections, if perchance they might be of some use in promoting what is necessary for peace.
Such a peaceful Reunion might be urged also with many arguments, of which I made brief mention at the beginning of this little tract, and on which I will not now enlarge. I only pray God that He may cause it to prosper.
As regards myself, I can only say in the words of Maccabeus: "If I have done my work well and as becometh a History"-being an effort for Peace, but with due regard for right and Liberty-"I have fulfilled my desire; but if I have done it indifferently and tamely, it is the best that I could do." 2 Macc. 15:39 .*
ACTS OF THE CLASSIS OF AMSTERDAM.
Rev. Le Fevre asks for his Dismissal.
1760, Sept. 1st. Art. 1. Rev. Eliah Le Fevre, minister in the French language at Paramarabo, finds himself unable, on account of continued illness, to perform any longer his work there with success. He has conducted himself while there, in every respect in a praise-worthy manner, as appears from several written testi- monials. He also now shows his dismissal from the said church, and requests also the dissolution of his relation thereto, by the Classis.
The Classis finding all the testimonials satisfactory and in debita forma, grants his request, and orders its clerk to give him a laud- able dismissal. xiii. 256.
Prof. Curtenius will let his book be approved at Leyden.
1760, Sept. 1st. Art. 7. Prof. Curtenius makes known that the treatise on Deut. 33 and 34, which he is about to publish, he will hand over for approbation to the Theological Faculty at Leyden. xiii. 258.
ACTS OF THE CLASSIS OF AMSTERDAM.
Letters.
1760, Oct. 6th. Art. 6. There came in a letter from the Con- sistory of Colombo, in which the state of that church was reported.
A letter from New York, signed by such persons as designate themselves the Coetus.
Also a letter from the so-called Conferentie meeting.
* The original words of the Vulgate are as follows: "Et si vuidem bene, et ut historiae competit, hoc et ipse velim: sin autem minus digne, concedendum est mihi."
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The Classis having learned the contents of those letters, and hearing the pre-advice of the Messrs. Depp., is of the opinion:
1. That the Rev. Depp. should insist most strenuously upon the reunion of the members who call themselves the Coetus, and of those who constitute the so-called Conferentie meeting.
2. That the majority of votes (in any meeting) must prevail, with the condition that to protesting members an appeal to Classis is open.
3. That the promotions [or ordinations] already made, are not indeed approved, but for the sake of peace, the Classis prefers to connive at them.
4. That the Classis cannot give the Coetus the privilege of examinations, which belongs only to a lawful Classis ; but if any extraordinary case occur, the Classis is indeed willing to exercise every indulgence, in order on being informed of such cases, to act pro re nata. The Coetus, however, in such cases must honestly give a laudable testimonial concerning such a person, both as to his fitness, and knowledge in Sacred Theology.
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