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Life and Travels of William Conrad
Chapter XXIV - Reference to Eld. Thos. P. Dudley's Circular on Warfare
Until September, 1847, I had no knowledge of the sentiments contained in the Elder's circular on the warfare, and in the circular of Licking Association for 1848, held with the Church at Georgetown, was embraced most if not all, the features or doctrine of heresy, as offered to Licking Association at Salt River Church in Anderson County, Kentucky, for her circular letter in 1847, but was rejected by the Association, as may be seen by a reference to her Minutes for that year.
In 1849, in company with Elder Joel Hume in Elder Dudley's house we heard him read his circular on the Christian warfare, being at that time, as he told us, in form and ready for the press. Our attention to the reading of same was at the instance of Elder Dudley, who immediately proceeded to read. Said circular soon after from date was published; as the date given on the circular is February 27th, 1849.
I now propose to my readers and all else whom it may concern, to gather up your old Minutes as far back as 1810, the first session of Licking Association; examine the circular of that year and see if you can find any marks of Arianism, although just loosed from Elkhorn Association, who were charged with Arianism. Search the Minutes of Licking Association as they roll on up to the year 1837, held with the church called Baldeagle, Bath County, Kentucky; then, for the first time to my knowledge did the doctrine of eternal justification appear in the circular. And, as I yet feel in the language of Elder T. P. Dudley, who had for some time before preached the doctrine of eternal justification, and had met with some encouragement by his friends-so much so, that he thereby felt at least emboldened to write out the doctrine of eternal justification in the shape of a circular, and was adopted by the Association as their circular letter for that year.
Here I remark by way of confession, that the Elder's eternal justification doctrine had an influence on me for a time to my shame and disgrace, as a protest disciple and minister of Christ; but thanks be unto the Father of mercies, he delivered me from the fowler's snare.
But, as yet, nothing shown up as we understood or could see of the doctrine taught in the Elder's circular published by him in 1849. The doctrine of eternal justification was for a time still preached and advocated by Elder Dudley.
And here I would remark, before leaving this subject of justification, that after the Licking Association of 1847 at Salt River, Anderson County, Kentucky, I have never heard the doctrine of eternal justification preached or talked of in Licking churches up to the present. And whether the Arian heresy, as published in the circular on the Christian warfare, supersedes the necessity of preaching eternal justification, the reader can judge. And, as we have in the foregoing advised so, we still look along from 1810, passing by the circular of 1837 to 1847, so long a lapse of time, and so many of the circulars written by Elder T. P. Dudley in that long measure of time, and compare them with the circular on the Christian Warfare, and ask is it just and right for him, his brethren and friends, to aver that there is no change; that what he preached or wrote all the way along is nothing more in doctrine and practice than what Elder Dudley has published in his circular on the Christian Warfare.
I do entreat the reader and dear lovers of truth that they spare no time but gather soon as possible those old documents or Minutes; in so doing you can but be profited while you so regard the word of God as the man of your Council, your measuring rod, by which to decide upon every man's work of' what sort; it is, that you may know to choose the good and refuse the evil, and so rejoice in as well as love that blessed truth that makes poor sinners free; for in walking in as well as holding the truth as it is in Jesus Christ is God honored and his name glorified.
And for your furtherance in searching after truth as it is taught in God's word, I herewith copy, first, the Mount Pleasant Association of Regular Baptists, now in session with our Sister Church at Chestnut Grove, Shelby County, Kentucky, 6th, 7th and 8th of September, 1850, to Licking Association of Particular Baptists, when convened with the church at Bryans, Fayette County, Kentucky, the second Saturday in September, 1850, sendeth Christian salvation:
Dear Brethren in the Lord:--We have been blessed with one more opportunity of meeting in associated capacity, and were pleased to hear that our several churches were enjoying peace and harmony among themselves, which we esteem as a great blessing bestowed upon us by the giver of every good and perfect gift. But we think we can truly say that we do lament the state of things that. exists among you; crimination and recrimination seem to be the order of the day among you; and in order to put a stop to that state of things we find there was a call made on all the churches of Licking Association to meet in council at Bryan's Church, Fayette County, Kentucky, on the last Wednesday in March last; and we see by the printed proceedings of that portion of your body which met on that day, that instead of a reconciliation of differences, that crimination seemed to be the order of the council. For we find in their printed proceedings that twelve out of the twenty-five members that composed the council were members of the three churches, charged by the joint manifesto of Stony Point and Friendship Churches, and hence set in judgment on their own case, acquitting themselves of the charges alleged in said manifesto, which we regard as an error. And we find the following language in said proceedings: "Friendship joined the association in 1822 under circumstances not so honorable to herself or just to the body of which she had formerly been a member, and without knowledge on the part of Licking Association of her true position.
And again, after the council had pointed out what she considered the dishonorable conduct that Friendship Church had been guilty of they say: "Thus a clue is furnished which explains the opposition Friendship has uniformly manifested to the associations inquiring into difficulties which she was advised existed in churches, with a view to protect herself against, disorderly or unworthy members."
And now dear brethren, if the above charges be true, what does it prove? We think it proves this: That just so long as Licking Association or any of her members had knowledge of such dishonorable conduct or hypocritical course (and have not remonstrated against it and obtained satisfaction), she or her members thus advised have been participating in the disorder with them.
We quote again from the proceedings of the council as follows: "One of the great evils in society is, there are too many who desire to be teachers of the law, understanding not what they affirm. The church should be on her guard that she be not imposed upon by such."
Now, dear brethren, just think for a moment of the insinuations thus thrown out. You have not saddled them on any particular person, but leaving us all to inquire who did they mean? Is it me? says one; no, it is you, says another; no, says another, it means every one that differs with the council.
And, brethren, we say in candor, that we believe the course pursued by the council that met at Bryan's was calculated to widen the breach instead of bettering it. But the council at Bryan's on Thursday morning had several documents presented them, among which was the circular on the origin, nature, and effects of the Christian Warfare, by Brother Thomas P. Dudley, and published by him last year. It was called for and read, and on motion and second, the members of this council unanimously voted their approval of the sentiments maintained in that circular as being in strict harmony with the word of God.
And now, dear brethren, we will call your attention to some things which we find in the circular on the warfare. The writer, after saying all living souls were created in and simultaneously with the first Adam, he further says: That all quickened spirits were created in and simultaneously with the last Adam, etc. The writer goes on to contrast the children of the first with the children of the last Adam, and says the children of the last Adam are born for heaven, and that they are heavenly in all their feelings and operations; that they are born of incorruptible seed, and that they are partakers of the divine nature, and that they are immortal beings.
And yet the writer says of the same beings. "If all quickened spirits were not vitally united to the second Adam, how could his mediatorial work effect them in their deliverance from the wrath to come?"
Now we most affectionately ask you, brethren, if there is such beings as quickened spirits, and they are born for heaven of an incorruptible source, and are immortal beings, what was it that subjected them to the wrath to come ? We confess our inability to reconcile such sentiments?
But again, the council of brethren that was held at Bryan's say in their circular: Did the divine nature of the Son of God suffer, bleed or die? We are sure our brethren will answer no. The reason is, the divine nature of which his children are made partakers was never involved in sin, and consequently needed no redemption. We ask you to examine the sentiments and we think you are bound to arrive at the same conclusions we have-that they are plain and palpable contradictions, which are unreconcilable. But you inquire of us where is the contradiction? We answer, that heavenly beings, born for heaven, partakers of the divine nature, and immortal beings, could never be subjected to the wrath to come, and consequently needed no deliverance therefrom.
And again, the language of the council in their circular (which we have just quoted) seems to us to contradict the idea of their being delivered from the wrath to come, for they say, as we have quoted, the divine nature of which his children were made partakers was never involved in sin, and consequently needed no redemption.
But we leave that subject, and now call your attention to a certificate given by Bryan's some time last year, which reads as follows:
To any orderly Baptist Church:
Know ye that the bearer hereof, Brother Thomas M. Wallace, is a member with us, and has applied for a letter of dismission. We have no complaint against his moral conduct, but for as much as he insists that the soul is regenerated, and the church finding no authority in the word of God to sustain that idea, this certificate is given (out of our usual course) instead of a regular letter of dismission.
Now hear what the council says on the same subject: "The church at Bryan's is free to confess that she erred in granting certificates, setting forth the alleged facts to the individuals who applied for letters oŁ dismission some twelve months since; not that she feels they deserved letters in fellowship but that they did not require them to sustain their unscriptural article of faith 'by the word of God or in the event of their failure to do so (as she full well knew they would), to be silent or exclude them from society, as she most certainly would have done in the absence or a proper acknowledgment, had she known as much of their gross and palpable disorder at the time, as she learned shortly after the grant of those certificates.
Thus we find by the two quotations just made, that you or a large portion of your members have denied the regeneration of the soul and made the belief of it a test of fellowship among you.
Now, brethren, let us call your attention to the circular letter of Licking Association of 1826.
We make a few short extracts, to-wit: We proceed to give some of the experimental effects produced where this faith is wrought in the heart. Although experimental religion (which is the life of the soul) seems to have been exploded by some, and is called wild enthusiasm, etc.
Again: "A breathing for holiness of heart and life is begotten in the soul, and a perfect hatred to sin, which leads us to the experimental views entertained by Job when led to a discovery of the divine character," etc.
But still again: "The sin-sick soul responds-Lord, I would but have no power to come, the whole head is sick, the whole heart is faint," etc.
Again in the same connection: "Deep repentance possesses the soul." Again in the same connection: "It is the province of the same blessed spirit who has led the soul thus far, to reveal the medium through which acceptance with God is obtained."
And still further: "Faith leads the soul to respect the laws and ordinances of King Emanuel," etc.
Now, dear brethren, what inferences are to be drawn from the foregoing quotations from the circular of 1826, as it is there said: "Experimental religion is the life of the soul, and life is begotten in the soul, and it is called a sin-sick soul; and that deep repentance possesses the soul, and the soul is led to respect the ordinances of King Emanuel."
It seems to us that a soul thus exercised must be a regenerated soul, and was so considered by Licking association when that circular was adopted by her in 1826; for the language seems to be so much like David's, when he says in the 42nd Psalm: "As the heart panteth after the water-brooks, so panteth my soul after thee, O God; my soul thirsteth for God; for the living God."
And again in the 116th Psalm, 7th and 8th verses, he says: "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling."
"Now we think that David meant that his soul was delivered from a state of death in trespasses and sills; and you said in your circular of 1826, and life is begotten in the soul. Now compare the above language with what Paul says to the Ephesian brethren: "And you hath he quickened, who were dead in trespasses and sins." Again the Saviour said in the 17th of John, "As thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him, and this is life eternal that they might know thee, the only true God and Jesus Christ whom thou hast sent." Now notice, the apostle did not say that he had quickened (or given life) to spirits that were created for heaven, incorruptible, immortal beings; but unto them "who were dead in trespasses and sins."
Neither did the Saviour speak of quickened spirits, but of those of the human family that the Father had given him. Now hear what the Apostle Peter says in the 1st Epistle, 1st chapter and 22nd verse: "Seeing ye have purified your souls in obeying the truth, through the spirit," etc. Now we think that Peter meant their souls were purified through the spirit, and by their obeying the truth, they had given evidence thereof. And again in the 2nd chapter and 11th verse: "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts which war against the soul."
Now, dear brethren, from the quotations we have made, and many more which might be made, we think your members that have denied the regeneration of the soul 5ave erred, and that the church at Bryan's erred in giving certificates, because of those brethren believing in the regeneration of the soul, and we further believe that the council of brethren, that met at Bryan's in March last, erred in making charges against their brethren of long standing and publishing them to the world. And now, dear brethren, inasmuch as these errors that have been propagated among you has caused splits and divisions among you, we say to you with sorrowful hearts, that if the Association does not correct the errors herein complained of at the next session, the correspondence between you and us will no longer afford that enjoyment which it hitherto afforded, hence you will consider it at an end. We send you this by the hands of brethren C. Guthrie and M. Forbes, to sit with you in council. Our next association will be held, the Lord. willing, with our sister church at Bethel, Switzerland county, Indiana, on Friday before the first Saturday in September, 1851; where we hope to meet you in council.
Signed by order of the Association, 7th day of September 1850.
ROBERT W. RICKETTS, Moderator.
Attest: H. Cox, Clerk.
It is proper here to state that at the next session of Mount Pleasant Association, held with the church at Bethel, Switzerland county, Indiana, on the 5th, 6th and 7th days of September, 1851, at which session I was permitted to meet with the brethren, and being on the stand in company with Elder E. Stephens, to preach to the people while the Association transacted business in the meeting-house at that place, being Friday the first day of the session, at which time, owing to a failure on the part of Licking Association to correct her errors as set forth in Mount Pleasant's letter to Licking Association in 1850. Mount Pleasant dropped Licking from her correspondence, and although I was not an eye-witness or in the house at the time, I know from record it is true, as well as from the testimony of brethren, yet I feel it is best to copy off Mt. Pleasant's record of the above transaction, as it is so common for records to be lost or those yearly documents or minutes to be misplaced.
The Mount Pleasant Association at her session in 1851 at Bethel Church, Switzerland County, Indiana, on Friday, the 5th day of September, after organized, her Minutes shows, and I copy the second matter that claimed her attention to-wit:
2nd. On the presentation of a letter from the Licking Association of Particular Baptists, by her messengers, T. P. Dudley and James Dudley, the following resolution was read and adopted:
Be it resolved by this Association, that whereas, the Licking Association, at her last session, refused to invite our messengers to seats with her, alleging that she would be degraded if they were thus invited. They were, however, on the last day of her session invited to participate in any discussion that might arise upon the subject of our letter and her response, but our messenger present refused to participate in consequence of her refusal to withdraw the reflections above named.
AND WHEREAS, She also refused to correct; the errors that we pointed out to her in our letter, consequently, when she refused to correct those errors, the correspondence was at an end.
And now I record in connection with the above one among the most tangible signs or marks that has come under my observation of the sad decline of the true worship of God among his circumcised children and the manifest signs of the Israel of our God to backslide and bow down to idols, and so to be numbered with the nations-the Scriptures to the contrary notwithstanding; for in a few years it pleased God to call Elder R. W. Ricketts to his heavenly home, and from the evil to come with others of the dear brethren and sisters who were lawfully as well as earnestly contending for the truth and inquiring for the old paths and determined to walk therein, as God should give them grace, but are gone to dwell with Christ above, while the remnant of Mount Pleasant Association made but feeble fight against the errors, and especially the prevalent heresy then, as now, striving to spread its influence throughout the borders of our beloved Zion. Elder W. D. Ball has also gone to dwell with Christ at home, and Elder C. Guthrie having moved to the West, the remaining brethren and sisters, with at least a little of the eleven or a few of the seeds of the Arian heresy in their midst, which did doubtless work through cautiously, yet steadily gained ground in her midst.
And, moreover, the correspondence between Mount Pleasant and the Salem Association of Predestinarian Baptists, who quite early, by a few of their members, adopted and alike cautiously managed to spread said heresy among themselves, and in the correspondence between these two associations, it was easy arid to them convenient for those members under the influence of this heresy in both associations, to compose or embrace almost, if not altogether, the entire number of delegates, by which the correspondence was still kept up between said associations, as was observed by others, as well as by the writer of these lines, until at length Elder Lewis Conner, Brother Beuford, Rice, and other dear brethren and sisters, who long had stood up on their watch-tower striving together for the truth of the Gospel of God, their Saviour, but the time rolled on apace when they too, as well as the watchful and earnest contenders for the faith, once delivered to the Saints among the Mount Pleasant Association, have been taken to their long sought rest.
Hence, after the death of Elder Lewis Conner, B. Rice, and others, but few years passed away until both the above associations, although they had, Salem as well as Mount Pleasant Association, dropped correspondence with Licking Association, on the ground of Licking's adoption of the heresy embraced or contained in Elder Thomas P. Dudley's circular on the Christian Warfare, published in February, 1849.
This I know, for I was at the session of Salem Association of Predestinarian Baptists at the time that she dropped Licking Association of Particular Baptists from her correspondence; and do know that she was dropped for her adherence to the heresy as published by Thomas P. Dudley in his circular on the origin, nature, and effects of the Christian Warfare.
But the most strange occurrence of all is that both these associations, Salem and Mount Pleasant, should so far forget those brethren and sisters that so valiantly battled for the truth and against error, and Whom they really, manifestly acknowledged to be pillars in the House of God, and to love them as heirs and sons and daughters of the Lord most high. Yes, so soon forgot their friends, the defenders of that blessed truth that makes poor sinners free and bow down, turning their backs on that doctrine by them acknowledged and set forth in each of their articles of faith, as set forth in both the Old and New Testaments; that doctrine that had long been blessed to us and our fathers that lived before us, and by which we hope in God our Saviour; and so repudiate or divorce themselves from the doctrine of God our Saviour, as taught in the Bible, and to resolve as an association-each of them to send messengers to knock at the door or ask Licking Association to receive them back again into correspondence, and thus to swallow down the heresy, the errors for which they, a few years ago, utterly rejected and dropped Licking from their correspondence; for it must be remembered and not forgotten that Licking has said and printed at the close of her printed articles of faith, that "churches which believe as we do have a right to associate with us, and those who do not can not be admitted into this Union."
Hence, those two associations thus having opened correspondence with Licking have fully committed themselves to maintain in all the doctrine or faith, and believe as does Licking, and of course cut themselves loose from all and every other church of Old Baptists, proper or social meetings, etc., that does not believe or teach the heresy or doctrine adopted by Licking in 1849, and especially by the conference held on the last Wednesday of March, 1850, at Bryan's Meeting-house, Fayette County, Kentucky, composed of twenty-five delegates, representing the ten churches reported on the printed Minutes of the proceedings of said conference-twelve of the twenty-five delegates sent by the churches Bryan's, Elizabeth, and Mt. Carmel, being charged by the churches of Stoney Point and Friendship of holding heresy, etc., and so were of course allowed to set in conference or judgment in their own case.
Perhaps the writer does feel as much sympathy as is due the brethren of Salem and Mount Pleasant Associations as he feels convinced that in themselves they, as associations, see plainly that they were on the wane, as we know of our own knowledge that several churches that met with Salem for years had become wearied with the course pursued by many associations, and so they no longer met with the association, which left but few churches and members for such meetings. And it may have been the case in Mount Pleasant Association, that some of the churches may have been willing to part with the associational idol, and so left off representation at such meetings; but of that I know nothing.
This, the writer has both seen and knows that there are some claiming to be Old Baptists, that whether from habit or otherwise they seem in great trouble, as though they care but little about being a baptist, unless they can be connected with quite a large and respectable association in the eyes of the world, or such as command a large concourse of people to assemble at such meetings; how far such things went to influence those brethren to renounce their former faith and drink in the heresy and errors indulged in by Licking and fully indorsed, as set forth in the printed Minutes of the conference of brethren at Bryan's Meeting-house, the last Wednesday and Thursday in March, 1850, I know not.
It is alike due to state, that the faith held by the members of both Salem and Mount Pleasant Associations up to 1850 was and is as for apart from the above heresy as Christ and Anti-Christ, as truth and error, and of such different and distant origin, that none of God's circumcised children have or ever can serve God acceptably in the use of both-as easily might we serve God and Mammon at the same time-and when my Lord has said Ye can not serve God and Mammon, I feel to know it is so; hence we can not adopt heresy or error, but at the expense of parting with the truth as it is in Jesus, whether we own it or not.
I would ask of the reader for proof of the above fact of Salem and Mount Pleasant Associations having obtained correspondence with Licking Association, to look at the Licking Minutes of 1872, Friday morning, at 10 o'clock, September 13th, held with her Sister Church at Bethel, Shelby County, Kentucky. On the fourth page of that Minute you will find them numbered among the list of corresponding associations there placed, and on observation they will be found to be the seventh and eighth on that Minute-how long preceding that session they had obtained correspondence with Licking I am not apprised, but suppose years before.
Moreover, it is vain to tell us that there is no change of sentiment in the doctrine taught, preached, and written out in their circulars by our old fathers in the ministry, and the faithful brethren and sisters that stood by their side battling for the faith once delivered to the Saints all the way along, and especially from 1810 on up to the years 1835-36, and especially in 1837.
In the circular of 1837 of that session, it is written at least in the words and language of Elder Thomas P. Dudley, although Jas. B. Leach was appointed to write the circular for that session (he may have failed). The writer of the circular soon after the commencement says, beginning with the ninth line: "For, as much as there may be, and probably is some discrepancy in our views with regard to the doctrine of justification, we have selected that as being an appropriate subject for a circular;" and then on seventh page of same circular, some twenty-seven lines from the top are these words: "If then it is admitted that the seed of the first Adam sinned in their natural head, more than five thousand seven hundred years before they were born, is it a thing entirely incredible that the seed of the second Adam (the Lord from heaven) should have been justified in him, not in purpose but actually from eternity; for, as much as they never sinned representatively in their spiritual head, who did no sin, neither was gull found in his mouth."
On the eighth page, beginning at seventh line thus: "We should never forget that it was in our natural relation to Adam the first that we sinned against. God. In their divine relation to Christ, the children of the promise never sinned; consequently in him they were always righteous, and of necessity always justified."
We have referred in the three quotations of the above circular, that the observer as well as reader will see quite plainly set forth in that circular quite a manifest discrepancy in the views of Licking Association, which doubtless was raised by the writer of the circular for 1837, for he had before preached and held out justification in Jesus actually from eternity, and again used the term justification from everlasting.
Also by reading, as we should, the afore-mentioned circular, not only see in same something that had not been preached by the old ministers, nor written out in the circulars wrote before, but in this circular is embraced some quite tangible features of the doctrine contained in the circular on the warfare, and carried up in the points and arguments written in this circular of 1837. The writer also refers to it for another reason that the reader may see the danger of adopting circulars under one or two hasty readings, and also how easy can and has been introduced unobserved by the hearer in the midst of a crowd of brethren and friends doctrines contrary to the Bible, while the most close hearer, and of over medium discernation and judgment can not, does not see the matter, the doctrine taught in the article or circular, as does the writer, who has twelve months to cast about in his mind such article or subject which has especially been committed to his charge by an association of brethren for whom he should write some of the truths of the Gospel as fully as the limits of such subject or circular would allow.
Thus the writer, with such length of time to canvass, and cast about in his mind first, what topic point of doctrine or sentiment (if he is a God fearing man) will be best calculated to edify, to comfort or build up the household of faith, and on the other hand, if the brother trusted or appointed by the brethren to write out and present to the association at their next annual meeting a circular for their inspection, who may have suffered himself to fall under the fearful temptation of a great desire to become conspicuous among his brethren, under the influence of such desire there is gendered in such mind quite the idea of gathering up a new subject that has not been embraced in any circular heretofore presented before the brethren of the association, and so go to work to prepare it in the most acceptable shape for its more than hearty adoption, and by the association to be admired and spoken of as far transcending any circular before offered, and, as in the other case this brother has his twelve months to polish, and if a preacher preach this new subject or sentiment, whether taught in the Scriptures or not, and give the brethren some hint of its features, and if some would be Orthodox brethren and should drink in the spirit of such subject or sentiment, and the writer or speaker should gather from their continuance or assent that they are drinking this new and before unheard of sentiment, the Scriptures to the contrary notwithstanding, the writer is thereby encouraged to re-examine his circular and strive to add to or give another limb in his last or final polish to his creature (his circular).
Now, such brother or child of God has not the fear of God before his eyes; hence, loves the praise of men more than God, serving himself the creature more than (God) the creator.
We are doubtless one and all of alike passions, poor finite creatures, so very prone to err and wander from God in almost, if not altogether untold instances.
This circular of 1837, I was present at its adoption, and that far guilty, although I saw not those errors so embraced in it at the time it was read, but still I feel I was to blame, for long before that I ought to have stood up in opposition to circulars being written and adopted by associations, although yet rather a young professor I had four years before seen and deeply felt of the evils attendant on the adoption of circulars and the meddling with same after adoption by the association. I allude to the case of the circular written by Elder Joel Morehead in September, 1833, which resulted in that of several churches withdrawing from the association final, and did no more return; which occurrence I have before mentioned.
I once more state, that in my judgment the writing out and adoption of circulars by associations is and has been the most successful channel by and through which heresy and error can be set on foot, and immediately to take deep root and thereby to scatter its beneficial influence.
In the first place those meetings called associations in their present form and practice is not authorized in God's word, neither embraced in the commission given to the apostles to preach the Gospel, nor by them practiced or so much as mention made in all the epistles they wrote. And, while here we should observe, that in the commission as recorded by Matthew, and of course the very same in substance as recorded by the other Evangelists: "Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you;" 28th Chapter and 19th and 20th verse.
Now the dear reader and all that search the Scriptures must see and know that the apostles being inspired of God did go forth from the day of Pentecost, on which day they were endued with power from on high, as the blessed Jesus had said unto them, and under that power and commission preached the Gospel or went. forth teaching all nations, baptizing them, etc.; teaching them to observe all things whatsoever I (Jesus) have commanded you.
Now, we all do know that the apostles did or did not; teach them to observe all things whatsoever he (Jesus) had commanded them; and we take the ground that those inspired men of God did from first to last observe and have in view that; commission and carried it out entire; for there was connected with the full observance of the commission given them a glorious promise of blessing above all on earth to the poor tempest tossed and tried apostle and minister of Jesus, thus: "And lo, I am with you always, even unto the end or the world; amen.
O, the blessing, who can measure its greatness or estimate its value. O let me but have Jesus to cheer me and to raise my sinking head when I faint.
Hence, the idea is conclusive that such meetings as associations, persons appointed by such bodies to write out in the course of the coming twelve months a circular address to be read at the next session or annual meeting for their approval or rejection, nor yet the least hint given that any of the Saints or Elders should be appointed to preach an introductory, discourse, or sermon twelve months thereafter; and in case of failure or death of such brother, an alternative is named at the same time, so that the introductory must be preached.
Thus the writer, for the well-being of all whom it may concern, know ye, that in the long history written out of the acts of the apostles in all their preaching, their planting of churches as therein recorded, and all the epistles written out by them all. and so correctly, that we as well as our fathers, acknowledge them to be the word of God and given by inspiration of God.
And, in this one great whole there is not found one single example for such meetings, such circulars to be written in the course of twelve months, etc.
The excuse made for the advocates of those yearly meetings as generally given, is about the following words: We think, where several churches of the one faith and known to each other to be of alike walk and practice, who cheerfully agree and unite together for the glow of God and organize into an association hold yearly sessions, etc., we think if such meetings say they are conducted right, and we have the glory of God in view, it seems to us it would tend to the glory of God and edification of each other, and bring brethren into closer acquaintance with each other, and to some extent strengthen each other by an interchange of views.
Though the Lord had forgotten or failed to create or ordain and set forth associations among the good works to which we were created and God had ordained, we should walk in them, as set forth in Paul's letter to the Ephesians, 2nd chapter and 10th verse: "For we are his workmanship, created in Christ Jesus unto good works which God hath before ordained, that we should walk in them."
It is proper here for us to assert that whenever we or the circumcised children of God undertake to substitute our thoughts or think so, that is sure to gender other manner or modes of worshipping God than is found in the examples of the apostles and churches recorded in the new testament, and without the intervention of grace, will in a few years result in a full grown idol, like associations, as we hinted before, that there are and were of God's children, born of the spirit, that if deprived or cut off from meeting among associations feel and in substance say, as one of old, they have taken away my idols and what have I more!
O my dear reader, such course is rejecting God's word, that they may not only practice but teach their own thoughts that quite soon grow up into commandments or traditions that ere long the leaders will enforce upon their brethren as in the case of associations, all of which at the organization said: such should not lord it over the churches; they said such are only advisory councils, etc. But such turning out that I found during the twenty years I was a member in Licking and the five years I was a member in Twincreek Association, and altogether my connection with those claiming to be Old School for near fifty-five years. In the fore part of that time I met with many associations, and do know I could not point out one with whom I met, but I see more or less lording over the churches and of such course pursued in one case as to press out or away from them some churches.
Now, these things I know, for I was an eye witness of the same, and who ever gathers up all the Licking Minutes will find some record of same, bat not fully or all the motions and questions taken; but I well remember, as the association failed to have unanimity when the question was put, they called up and attempted to use a legislative tact or move, and appealed to the moderator or chairman to decide the case then pending, after which there was a motion and second to appeal from the Moderator's decision, and when the question was put (which but few of us understood), the association noted unanimous save one, to sustain the decision of the chair or moderator.
One or two cases much like the above in the Miami Association, and always attended with hard speeches, and at least as hard spirit, so that I know that although the association by its advocates is allowed to be the creature of the churches; it always turns out that the case is transposed so that the churches become (if not at the first) the creature, to be molded and guided by the association, or at least by those leading or would-be-greatest members of the churches who have in admiration the association once called by them the creature more than the churches of God that once was called the creator of such meetings or associations.
Hence, I feel willing that the above with what I have said in the early part of my biography, to suffice on the subject of associations, etc.
And next, for the furtherance of truth and the protection of our dear brethren from the wilds and baneful influence of the late wide-spreading heresy in these last days, we copy from the Minutes of the Fishing River Association of Regular Baptists, held with the Church at Little Shoal Creek, Clay County, Missouri, the fourth Saturday in September, 1850, and two succeeding days.
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