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MINUTES OF THE PHILADELPHIA BAPTIST ASSOCIATION
HELD AT PHILADELPHIA, OCTOBER 12TH, 13TH, AND 14TH, 1781.

      Tuesday, October 23d. — At three o'clock, P. M., the Association was opened with a suitable discourse, from 2 Corinthians xi:22-28, by Brother John Blackwell.

     2. After sermon, Brother Samuel Jones was elected moderator, and Brother Thomas Fleeson, clerk. Letters from twenty-six, churches were read.

     3. A letter and minutes from the Warren Association, which met at South Brimfield in September last, were read. Their messengers to us were President Manning and Brother William Rogers.

     4. Wednesday, October 24th. — Met, pursuant to adjournment, at nine o'clock, A. M. A special report in writing, relative to the Association library, was presented by Brother William Vanhorn, Ordered, that this be left among our papers. Our brethren, Samuel Jones and Joshua Jones, with the librarian, are requested to examine all the books, distinguish, by some mark, those appertaining to the library, take into consideration the expediency of repairing the bindings, and make their report at our next annual meeting.

      5. Our brethren, Samuel Jones, Oliver Hart, Abel Morgan, and James Manning, were appointed a committee to take into consideration the proposals and queries offered by Pennepek, Hopewell, and Philadelphia churches, and report thereon in the afternoon.

     6. The church at Stamford having excommunicated Robert Morris, their late preacher, for gross immoralities, and departure from the faith as held by us, we think proper to notify the churches, that they may beware of him.

     7. Brother Blackwell was requested to draw up an advertisement informing the public that David Branson, who imposes on them under the character of a Baptist preacher, is an excommunicated person, and ought not, by any means, to be countenanced. The advertisement being brought in, was read, and, after some amendment, approved of. Ordered to be inserted in one of the Philadelphia newspapers.

     8. Half past two o'clock, P. M. The committee appointed to consider


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the proposals and queries from Pennepek, Hopewell, and Philadelphia churches, respecting the doctrine of "universal restoration," and the proceedings of the Philadelphia church on that affair, do report:

      First. That the proceedings of the protesters in that business were regular and fair.

      Secondly. That the declaration of the ministers who were called to their assistance, respecting the protesters, was weighty, full, and decisive.

      Thirdly. That although the non signers are already virtually excluded, yet, in order to their more formal excommunication, the Philadelphia church be advised to appoint at their meeting of business, two of their regular male members to go with the protest to the non protesters, one by one, in order to their signing it, and warn them, that in case they refuse to sign, they should openly and formally, by name, be excommunicated.

SAMUEL JONES,
OLIVER HART,
ABEL MORGAN,
JAMES MANNING.

      Resolved unanimously, That the above report of the committee is approved; and that this Association advise all the churches to beware of Elhanan Winchester, and not admit him, or any who advocate "universal salvation," to the office of public teaching, or suffer any who avow the same to continue in their communion.

      9. Brother Oliver Hart was appointed to write a letter, in order to be forwarded to the next Warren Association; and our brethren, Abel Griffith, William Rogers, Elkanah Holmes, and Nicholas Cox, were chosen messengers.

      10. Brother William Rogers was requested to write to the next Virginia Association; and our brethren, Thomas Fleeson and Philip Hughes were appointed messengers.

      11. Thursday, October 25th. — Met at sunrise. The general letter to the churches, drawn by Brother Samuel Jones, being read, was approved of; and Brother Oliver Hart was nominated to write one for next year. Subject — "Christ the Mediator."

      12. Supplies were granted to the following destitute churches Knowlton, Tuckahoe, Cowmarsh, and Upper Freehold.

      13. Voted, That the next Association be held at Philadelphia, to begin on Tuesday after the third Lord's day in October, at three o'clock, P. M. Introductory sermon by Brother Nicholas Cox; in case of failure, by Brother Abel Morgan.

      14. And now, dear brethren, having come to a close of our annual meeting, before we address you by our circular letter, we feel ourselves constrained toacknowledge the great goodness of God towards us, and to call on you to join with us in thankfulness and praise, as well for the unanimity and brotherly love which prevailed through out our meeting, as for the recent signal success granted to the


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American arms, in the surrender of the whole British army, under, the command of Lord Cornwallis, with the effusion of so little blood.

CIRCULAR LETTER
BY REV. SAMUEL JONES.

      The elders and messengers of the several churches met in Association at Philadelphia, October 23d, 1781.

      To the several churches in union with this Association, send greeting. Dearly beloved in the Lord, — In the connection of divine truth, and progress of our order, we come to write to you, in the next place, of what, in our Confession of faith, Chap. VII., is called God's Covenant; by which is meant the transactions of God with and towards man, respecting his duty and happiness; more especially the exertions of infinite wisdom and mercy, in the contrivance and establishment of the scheme of redemption, for the recovery and salvation of lost man, through a precious and blessed Mediator.

      Passing over the prohibition to Adam, respecting the forbidden fruit, which is commonly called the covenant of works, his being the public head and representative of his posterity, as he certainly was, Romans v:12, we come to the intimation made to him immediately after the fall, respecting the seed of the woman, that it should bruise the serpent’s head; upon which is founded the notion of the covenant of grace made with Adam, which was nothing else than a bare discovery, revelation, and manifestation of the eternal counsel of God, respecting man's recovery, carrying in it a promise of eternal life. No stipulations and re-stipulations, no conditions whatever; nothing more nor less to be performed on Adam's part; nothing but a glorious manifestation, as was said before, of the rich grace and mercy of God in Christ. And the farther discovery of this rich grace, that was made to the patriarchs, Abraham, Isaac, and Jacob, was exactly of the same tenor; a promise, that in their seed all the nations of the earth should be blessed, Genesis xii:3; xxvi:4; xxviii:14. Not a word of a covenant, or any conditions. Hence, in the New Testament, where reference is had thereunto, the same language is constantly used; as for instance: "For the promise is unto you and your children," Acts ii:39. "Of this man's seed has God, according to his promise," Acts xiii:23. "For the hope of the promise made of God unto our fathers," Acts xxvi:6. "Heirs according to the, promise," Galatians iii:21, 22, 29. "The promise of eternal inheritance," Hebrews ix:19. "To perform the mercy promised," Luke i:72. "And this is the promise that he has promised us, even eternal life," 1 John ii:29. For all the promises of God in him, are not yea and nay, if you will,and if not, in the strain of a covenant, but yea and amen, 2 Corinthians i:20. In like manner, we read of gifts: "If thou knewest the gift of God," John iv:10. "Free gift," Romans v:15-18. "Unspeakable gift," 2 Corinthians ix:15. "Gave gifts unto men," Ephesians iv:8. Hence, also, the administrations of grace are called the


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Old and New Testament, because a testament contains free gifts and legacies made over, and insured to the heirs. It is true we read in Isaiah lix:21, "As for me, this is my covenant with them." And in Jeremiah xxxi:31-34, "I will make a new covenant with the house of Israel, after those days, saith the Lord," speaking of the gospel day. With respect to which we observe, First. That in these places you see nothing that looks like a covenant. Secondly. That the word covenant, in the Old Testament, sometimes means a statute, ordinance, establishment, appointment and decree, as in Jeremiah xxxiii:2; Genesis ix:9-11; Numbers xviii:19. Thirdly. That the use of the word covenant might be more consonant with that legal dispensation, than that of a testament. Fourthly and lastly. That it might seem odd to speak peak of a testament, while the testator was yet living, as the Apostle hints, Hebrews ix:15, 16. But when our Saviour was about to lay down his life, and considered himself as already dead, he lays aside the use of the word covenant, and takes up the more proper word testament saying, "This is the new testament in my blood," Matthew xxvi:28. And ever afterward, the word testament was constantly used, when reference is had to the dispensations of grace, as you may see in the margin of your Bibles. And besides, when we consider the nature of a covenant, we clearly see there could be no possible room for such a thing ever to exist between God and moan, respecting spiritual things; for the idea of a covenant necessarily includes these things following: 1. Mutual wants in the parties covenanting. 2. Mutual benefits enjoyed by them. 3. Power in each party to perform the conditions of the covenant. 4. Each party is brought under obligations to the other, by the performance of those conditions. 5. Merit on both sides. 6. and lastly, Neither party ought to be under prior obligations to the other, respecting the conditions of the covenant; of which particulars not one can be admitted in the present case.

     As for the Abrahamic covenant, as some call it, it only respected temporal things, and the externals of religion, though it had the promise of the Messiah tacked to it, and was therefore called the covenant of promise, Ephesians ii:12. It was with regard to selecting Abraham and his descendants from the other nations of the earth to a national church state, and the enjoyment of theland of Canaan, the peaceable and quiet possession of which they were to enjoy, upon condition of their observing the external rituals of that dispensation, and being obedient, which they promised, and had in their power to do. And this was the covenant of which they received circumcision, an external mark or token, as a seal to confirm it, Genesis xii:18; xvii:7, 8; xxvi:4; xxxiii:14; Exodus xix:3-9; xxiv:8-8; Leviticus xxvi:3, 40; Deuteronomy v:29. The word covenant seems to have been introduced into the Christian system of religion, because it favored of a legal strain, so acceptable to those who are fond of terms and conditions to be performed by man; while others that do not favor legalism, yet too incautiously make use of the word covenant, in bare compliance with custom; though these are generally careful to


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inform us, that it means a testamentary covenant, a free, absolute, unconditional covenant, which is much the same thing as to say that it is no covenant at all.

      The sum, then, is this, that the glorious dispensations and manifestations of the rich grace and mercy of God in Christ, contain free, absolute, and unconditional promises of the free, rich, and unmerited gifts of God, conveyed to the heirs as legacies, in a testamentary way.

      Having thus shown you, dear brethren, that there can be no such thing as a covenant between God and man, respecting spiritual blessings and service, we come now to consider what foundation there is to style the glorious transactions between the persons of the ever blessed Trinity, respecting man's recovery, a covenant; and here, undoubtedly, there is some appearance of that kind. If ever there was a covenant of grace, this is it. If ever there was a covenant of redemption, here you will find it. And, on the part of Christ, a covenant of works too; forasmuch as the great work of redemption, the fulfilling of the law of God, in behalf of his people, for whom he undertook as their surety, was performed by him, Psalm cix:122; Isaiah xxxviii:14.

      The passages of Scripture that speak of this glorious transaction as a covenant, are these following: "And my covenant shall stand fast with him," Psalm lxxxix:28: "And give thee for a covenant of the people," Isaiah xiii:6; xl:8; "Neither shall the covenant of my peace be removed," Isaiah lvi:4, 6; "As for thee also, by the blood of thy covenant," Zechariah ix:11; "Even the messenger of the covenant," Malachi iii:1. But then it is spoken of under other views, in these that follow: "According to the eternal purpose, which he purposed in Christ Jesus our Lord," Ephesians iii:11; "And the counsel of peace shall be between them both," Zechariah vi:13; "For I have not shunned to declare unto you the whole counsel of God," Acts xx:27; "The immutability of his counsel," Hebrews vi:17; "Being delivered by the determinate counsel and foreknowledge of God," Acts ii:23. And besides, Christ is said to be foreordained to that work, 1 Peter i:20; sent, John x:35; to have received a commandment, John x:18; was therefore a servant, Isaiah xiii:1; cheerfully obeyed, Psalm xl:7, 8; and was rewarded, Psalm ii:8; Philippians ii:9. From the whole, then, we see, that there was a counsel held in eternity, even from everlasting, respecting the recovery of man; that the Triune God did then contrive, find out, adjust and settle, speaking after the manner of men, the whole plan and scheme of that great and glorious work, who should be saved, by what means, and after what manner; that the Son of God, the second person in the Trinity, should be a Mediator, should undertake for his chosen ones as their surety, and should assume human nature, that he might make satisfaction to divine justice in their behalf; that all the gifts and graces necessary for the purpose should be treasured in him, Colossians i:19. That the blessed Spirit should co-operate in manifesting the whole to the world, and applying the same to the chosen ones, namely, by enlightening


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their darkened understandings, working in them faith and repentance, changing their vile affections, converting them from the service of sin and Satan, to the service of the living God, carrying on the work of grace begun, and keeping them by the power of God, unto salvation; by every means making them meet for the inheritance of the saints in light, and finally bringing them to the full possession of it.

      Thus, dear brethren, we have briefly laid before you the plan of our redemption, as concerted in eternity, and brought into effect in time. You see the glorious covenant of grace, which was well ordered in all things, and sure. You see the Son of God appointed to the mediatorial work, and all grace treasured up in him for that purpose. You see him undertake, go through with it, and the Spirit co-operate to accomplish the whole. You see the dispensations of grace to man are free, absolute, and unconditional; the gifts of God dispersed in a testamentary way, free and firm. Nothing of works, but all of grace. Nothing of the will of man, but all of the will of God; that we might all, and at all times, cry grace, grace, and whosoever glorieth, might glory in the Lord.

      O blessed and glorious scheme! What a rich display have we here of the wisdom, justice, holiness, truth, mercy, pity, compassion, and condescension of God! See the harmony of the divine attributes in this stupendous plan, that is every way worthy of a God! What shall we render unto him for such rich, unmerited grace! Never to the endless ages of eternity, never shall we be able to render adequate compensation. O that the love of God were abundantly shed abroad in each of our hearts, that we might for ever admire, with astonishment admire, his rich grace; that we might for ever love, fear, honor, reverence, and serve him, with all our hearts unfeignedly. "Now, the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you thatwhich is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen."

By order of the Association,
SAMUEL JONES, Moderator,
THOMAS FLEESON, Clerk.
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THE MINISTERS AND MESSENGERS AT THE ASSOCIATION, AND
THE STATE OF THE CHURCHES FOR THE YEAR.

      NOTE. — The ministers whose names are marked thus * were not present. A dash — denotes churches destitute of a settled minister.

      *** The three last mentioned churches having been lately constituted, were, at their request, received into fellowship.

      As no letters came to hand from Piscataqua, Welsh Tract, Montgomery, Scotch Plains, and several other churches belonging to this Association, we are unable to give any just account of their present number of members; a satisfaction we hope to enjoy another season.

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[A. D. Gillette, editor, Minutes of Philadelphia Association, 1707-1807, 1851; rpt. 2001. — jrd]



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