OCT 31 1968 
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OC'i 30 1952 
 
 CONTAIN ING 
 
 Tlie United Counsels and Conclusions of tlie Bretliren, 
 
 AT T II E 1 B. 
 
 ANNUAL MEETINC^H, 
 
 CAREFULLY COLLECTED, TRAXSLATED (FROM THE ORIGINAF 
 GERMAX IX PART) AND ARRAXGED IX ALPHABETICAL 
 AND CHRONOLOGICAL ORDER, 
 
 ACCOMPANIED WITH 
 
 NECESSARY AND EXPLANATORY NOTES, 
 
 ELDER HENRY KURTZ. 
 
 COPYRIGHT SECUKED. 
 
 PUBLISHED BY THE AUTHOR, AT COLUMBIANA, OHIO. 
 
 Printed by W. S. Haven, cor. Wood and Third Sis., PiHsburgh. 
 
 1 80 7. 
 
Entered, aooording to the Act of Congress, in t)ie year 18C", 
 BY 'V. S. HAVEN, 
 In the aerk's OflSee of the Piftrict Court of the United State? for the Western Dif=tr!r-t of 
 Pennsylvania. 
 
INTRODUCTORY ADDRESS. 
 
 Beloved Brethren in tue Lord : — It is with tlie deepest 
 feelings of gratitude to God, who has been pleased in mercy 
 to spare my unprofitahlc life, and to enable me, though under 
 severe afflictions, to pass this work through the press thus fai-. 
 It is also with feelings of deep humility and self abasement, 
 when I consider the object I had in view originally, namely, 
 to put into the hands of my brethren of the present generatioti 
 those words of peace and union which had been concluded 
 upon by our beloved brethren of past generations under their 
 own trials and difficulties, for our present uud future benefit 
 and instruction ; and, on the other hand, perceive my imper- 
 fections and shortcomings in a great many ways. It was but 
 a very humble task to be merely the interpreter of sayings of 
 old, and I must confess my aim was a little higher; that is to 
 say, to. furnish my dearly beloved brethren, in the "Encyclo- 
 pedia," a handbook to be consulted on any point or cpiestion 
 that might occur to any conscientious brother in his jirivatc 
 life, or to any church in her dealings with individual mem- 
 bers, though it had not been presented or decided at a Yearly 
 Council hitherto; but continued ill health prevented much 
 scrutiny and revision, and so there was left out much which 
 had been intended for insertion, and some few things may 
 have slipped in which ought to have been left out, and for 
 these things he earnestly pleads for indulgence and pardon 
 of the dear reader. 
 
 A few' words of exi)lanation and caution seem to be ne- 
 cessary to those who will use this little collection of the united 
 counsels and conclusions of our Annual Meetings, since 
 there are different opinions about them even among brethren. 
 Some perhaps esteem them somewhat too highly, taking them 
 
iv. 
 
 as rules and laws of equal authority as divine writ, and which, 
 like the I*ersian laws, could not be altered. Others again put 
 perhaps a too low estimate upon them, considering them as a 
 l)undle of human traditions, as they are sometimes called as 
 "tradiiions of elders," which we cannot too soon forget and 
 lay aside, because, they think, they conflict with and are con- 
 trary to the word of God, as it is written. They object, 
 Avhen reference is made to these conclusions, and would have 
 rather consigned them to destruction for fear they might 
 obtain an undue influence. We honor both these opinions, for 
 we believe, they arc founded upon well intended, though per- 
 haps mistaken views ; at any rate we cannot take sides consci- 
 entiously with cither of these two classes, and beg leave to 
 lay here before our respected readers, whether they have 
 belonged to either of said two classes, or whether they have 
 like us occupied an impartial position, a few of our 
 
 REFLECTIONS 
 
 upon the subject, and we hope all will give them a fair and 
 candid consideration, they being the result of u research at 
 once deep and earnest for riearl}' forty years. 
 
 1. The fundamental principles of the Brethren, whether 
 they lived in apostolic times eighteen hundred years ago, or 
 in the Middle Ages^ during the prevailing darkness of a cor- 
 rupted church without a Bible, or since the Reformation and 
 the art of Printing had given the Bible to gvery one who 
 felt a desire for it, was, to take the pure word of God, and that 
 alone, as the infallible rule of their faith and practice. 
 
 2. Guided by this principle, they rejected every form of 
 doctrine, every practice, every custom and ordinance contrary 
 to that divine and infallible rule, and united as a church with 
 the sincere object to follow the apostles' converts on Pentecost : 
 •■ to continue steadfastly in the apostles' doctrine andfellowshi]), >fe." 
 Acts 2:42. 
 
 o. ]>ut, as in the days of the apostles, there arose teachers 
 who began to teach a difierent doctrine, and thus caused con- 
 tusion and difliculties, we are informed how the apostles 
 labored for union, and the Brethren even in our days have 
 tried to follow their example, especially in our Yearly Meet- 
 ings. 
 
4. Xow in any question that is presented, if there is an ex- 
 press word of God found to cover and decide this question, 
 of course we would do very wrong to call such a decision a 
 human tradition. 
 
 5. However, there also may be raised questions to which 
 the word of God affords no direct answer. If they are mere 
 matters of opinion, not inconsistent with true faith and moral- 
 ity, brotherly love will be liberal and forbearing, without in- 
 sisting on others to be of our opinion. Bat if the expression 
 of my opinions is offensive to others, brotherly affection, 
 humility and prudence will teach me at once, at least not to 
 give offensa, and consequently to withhold the utterance of 
 offensive opinions. 
 
 6. But if questions are of a practical natui*e, and as we are 
 to be of one mind, and co-workers together, it becomes neces- 
 sary to agree, "that there be no divisions among you;" and 
 suppose the word of God, and especially the ISTew Testament, 
 is silent on the subject, but the brethren have come to a unani- 
 mous agreement in the matter, all one whether it was yester- 
 day or a hundred years ago, by brethren representing the whole 
 fraternity in Yearly Meeting, then such agreement is binding 
 upon all, as the contract of a parent or of a duly authorized 
 agent or attorney is binding upon the children or parties, their 
 heirs and assigns, until it is either fultilled or lawfully can- 
 celled or recalled. 
 
 7. In this light, brethren, let us look upon the counsels and 
 conclusions as solemn agreements or covenants upon which 
 our fathers brake annually the bread of communion, and con- 
 sidered them as bonds of love, to bind them together in union 
 of the spirit, so as " to be perfectly joined together in the same 
 mind, and in the same judgment;" and on the other hand, 
 they considered those who would act contrary to these articles 
 of agreement as disturbers of the peace of the church, and 
 covenant breakers, whom they could not fellov/ship, unless 
 they repented indeed. 
 
 Such, my beloved brethren in the Lord, are our simple 
 views of the Minutes of our Yearly Meeting. They are not 
 laws and rules made and enacted b}- some legislative autboritv 
 for the government of others, because we believe Christ to be 
 our onlv legislator and law2;ivcr, and his laws, contained in 
 
vi. 
 
 the N"evv Testament, are perfect laws, needing neither addition 
 nor amendments, but nothing more than to be properly 
 understood and faithfully applied. Oh, my brethren beloved, 
 let us thank God daily for that perfect law of Christ, which 
 we have, and let us try to be as faithful, as our brethren in 
 times past tried to be faithful, in examining and obeying that 
 perfect hxw, and setting forth in those Minutes a practical 
 comment of this same law — the New Testament. 
 
 Neither can we, call those Minutes mere traditions of men, 
 in the sense of vain traditions, which the Saviour condemned, 
 because Ihey, the Pharisees, "transgressed the command- 
 ments of God by their traditions." Having said something 
 on the subject of " Traditions" in the body of this work, we 
 refrain from saying more here, and refer the dear reader to 
 that article on page 179, and reference is thei*e made to 2 
 Thess. 2:15, and 3:6, and 1 Cor. 11:2, where the observ- 
 ance of a difierent kind of traditions is earnestly recommend- 
 ed not only, but strongly inculcated and commanded. Let 
 us, dear brethren, properly distinguish between traditions of 
 Pharisaic Elders, which would make void the law ot God, 
 and between traditions of our Christian Elders, which only 
 tend to the more perfect obedience of the law of Christ; prove 
 all things by that law, and we will not be led astray by tra- 
 ditions. 
 
 Having said here what our Minutes, given in this work, are 
 not; that is, neither laws, nor vain traditions, we may be 
 asked again, what they really are in our humble estimation ; 
 and though we have intimated already more than once what 
 we understood by them, we will try once more to elucidate 
 and illustrate our simple ideas more fully. As in a judicial 
 court there ar6 judges, lawyers, the contending parties, the 
 witnesses, and all the people that choose to attend, yet none 
 of these parties, or all together, can bring in a verdict, but 
 the twelve men specially selected, and called the Jury ; so in 
 the church of Christ none but those wl.o are deemed to be 
 impartial (we think,) will be able to give a true "Verdict," 
 and such we deem the conclusions of our Yearly Meetings. 
 Or, as when parties make an agreement, by which they are 
 mutually bound to perform certain express conditions, not 
 only they, but their heirs and assigns, are bound to observe 
 
tlie conditions in order to enjoy its benefits — so in the cluirch 
 of Christ, the brethren in Yearly Meeting assembled, agree- 
 ing on any point, bind not only tbemselves, but those wbo 
 sent them, nntil released in the same manner. Or, as parties 
 who have been at war with each other, in order to bring about 
 a reconciliation, a treaty of peace is drawn, and signed, and 
 confirmed, in which the conditions to be observed by each 
 party are stated ; — so when a party in the church of Christ has 
 become estranged, and desires reconciliation, in such case the 
 terms might be called a treaty of peace, as in the former case 
 an agreement. In fact, we may say, every Yearly Meeting 
 was a solemn act of renewing our covenant, into which each 
 one of us had entered, when we made a public confession 
 of our faith, renouncing Satan, the world, and all its sipful 
 ways, and covenanting with God to be faithful even to the 
 end, at our baptism in the name of the Father, and of the 
 Son, and of the Holy (ihost. This covenant is renewed in 
 every communion we attend, and, as to the whole body of the 
 church, was renewed at every Annual Meeting by the articles 
 agreed on, signed and sealed under the most solemn sanction 
 of the divine presence, which had been sought by the most 
 humble prayer of all the faithful, and by the influence of the 
 Holy Spirit had again become united and "joined together 
 in the same mind, and in the same judgment," — and by 
 celebrating a lovefeast, and partaking of the emblems of a 
 Saviour's dying love, fear, and every erroneous, dividing and 
 sinful sentiment was cast out by perfect love in every pious 
 heart present. Would to God this latter feature of our 
 Annual Meetings was restored again in these our days ! ! 
 
 Finally, brethren, after cautioning you thus to prove all 
 things by the infallible test of the word of God, and asking 
 pardon for anything amiss in this work, owing to oar own 
 shortsightedness or shortcoming, and particularly for not 
 having been able to give at this time the "Appendix" often 
 referred to in this work, on account of continued failing- 
 health (and even not beisg able to promise any thing further 
 than this, that if the Lord would please to restore to us such 
 a measure of health, that we could revise this work, and " set 
 in order the things that are wanting" in this respect, we 
 would with His help try to do so, and if possible without 
 
viii. 
 
 further expense to our subscribers) ; feeling every day more 
 sensibly our approach to our dissolution, and we hope and 
 trust to that home which our Saviour has prepared for us, 
 scarcely hoping to see our beloved brethren any more in the 
 flesh, that live away at au}^ distance, but still rejoicing in the 
 lively hope of once meeting where there shall be no parting 
 any more forever, — with all these solemn feelings and im- 
 pressions we bid our readers the kindest "Farewell." May 
 the Lord, his wisdom and love be with us all. Amen. 
 
 ■\Vrlttcn in June, 186(. 
 
THE 
 
 BRETHREN'S ENCYCLOPEDIA. 
 
 ACKNOWLEDGMENT, or confession in case of a member commit- 
 ting a public fault or ofience. 
 
 The discrin-.ination between a public fault or offence and a public crime, is 
 not as distinctly stated in the following cases as might be desirable, but prob- 
 ably will be in their proper place. 
 
 At the yearly meeting on Blackwater, Va., in 1797, " it was concluded 
 in union, that when a brother or sister should commit a fault which was 
 not between brother and brother, but public before the world, the church 
 is to investigate the case, and if the fault was not so criminal as to com- 
 pel the church to cut him off entirely, according to the word of the Lord, 
 and the failing member sees it and is sorry for his sin, then he should 
 make a public acknowledgment in the presence of the believers and the 
 unbelieving. But if he should harden his heart, and would not obey the 
 counsel of the church, then members could not have communion with 
 such until the time when he becomes willing to acknowledge and to obey." 
 
 At the yearly meeting in Morrison's Cove, 1S25, the question was pre- 
 sented, " In case members commit a public fault for which an acknowledg- 
 ment is required, should it be made publicly, or only before the church? 
 It was considered, in case the transgression was made without the ch;irch, 
 and is deemed by the world a fault, and the transgressor should feel in 
 himself urged to it (to make a public confession), in such case it might 
 be good ; but if it should be something that is not deemed a transgres- 
 sion by the world, and the conviction were not truly born from within or 
 from the heart, then it would be no light before the world, and it would 
 be better done before the membership." 
 
 At the Y. M. 1844, the following query came up, and was answered as 
 follows: "Art 12. How is it considered, if a member makes an open 
 transgression, and refuses to come before the church to acknowledge it, 
 though he declares his willingness to make acknowledgment before some 
 brethren ? It was considered, that such private confession could not be 
 deemed sufficient, since the word says, 1 Tim. 5 : 20, * Them that sin, 
 rebuke before all, that others also may fear.' " 
 1 
 
2 
 
 ACKNOWLEDGMENT. 
 
 We cannot refrain from inserting the following letter treating on the 
 same subject : 
 
 Rockingham, Va., March 6, 1833. 
 * * * " Now to come to your questions, whether we might require of 
 a member an acknowledgment in public meeting according to the gospel 
 and the Brethren's order ? According to the old Brethren's order as 
 they kept house forty years ago, we might do so, but since we were help- 
 ing to keep house, we have not required so much of a member, because 
 we have no plain word in the Scripture for it. Paul says, 1 Tim. 5 : 20, 
 ' Them that sin, rebuke before all, that others also may fear.' This is a 
 good evidence for a public rebuke before the whole membership, and 
 further we cannot under.stand it. We read in Numbers 5: 6, 'When 
 a man or woman shall commit any sin that men commit, to do a trespass 
 against the Lord, and that person be guilty, then they shall confess their 
 sin which they have done, and he shall recompense his trespass, &c.' 
 And Lev. 6 : 5 we find, ' that he had to make restoration first, and then 
 to bring his trespass-oficring unto the priest, and the priest had to make 
 an atonement for him before the Lord.' Now says Paul, ' Whatsoever 
 things were written aforetime, were written for our learning;' and again 
 it is said, ' If it be possible, as much as lieth in you, live peaceably with 
 all men.' Rom. 12 : 18, and 15 : 4. Again, * Follow peace with all men, 
 and holiness, without which no man shall see the Lord.' Heb. 12 : 14. 
 ' Now it seems to be quite plain, that when a brother commits a fault, or 
 wrongs his neighbor, whether he is a member or not, he should first go 
 with some brethren to the one he ofiended, and be reconciled with him, 
 and then come to the church, and bring his trespass-offering, such as 
 David says, Psalms 51 : 17, ' The sacrifices of God are a broken spirit; 
 a broken and a contrite heart, 0 God, thou wilt not despise ;' that is, a re- 
 penting and humble heart he should bring to the church, and then the 
 church can forgive him, as the Saviour had said to his disciples, John 
 20 : 23, ' Whosesoever sins ye remit, they are remitted unto them ; and 
 whosesoever sins ye retain, they are retained.' Now we must believe 
 that the Saviour meant here the church, as he said to Peter, Matt. 16 : 
 18, ' Upon this rock I will build my church, and the gates of hell shall 
 not prevail against it. And I will give unto thee the keys of the kingdom 
 of heaven ; and whatsoever thou shalt bind on earth shall be bound in 
 heaven ; and whatsoever thou shalt loose on earth shall be loosed in heaven.' 
 This key is what we read of in Matt. 18 : 17, 'If he neglect to hear the 
 church, let him be unto thee as an heathen man and a publican.' How- 
 ever, we have to be very careful to do to any one neither too much nor too 
 little. In Matt. 23 : 23, the Saviour accuses the Pharisees to have 
 'omitted the weightier matters of the law, judgment, mercy and faith.' 
 Now we read in Lev. 5:5, ' If a soul has sinned, thou£;h not against 
 his fellow man, he shall confess that he has sinned, and shall bring his 
 trespass-ofi'ering unto the priest (v. 8); and the priest shall make an 
 
ADMITTING STRANGERS. 
 
 3 
 
 atonement for him, &c.' (v. 10.) From this we learn that when a member 
 has oflFended against God and the truth, it is his duty to come to the 
 church, &c.; for Peter says to the believers, ' Ye are a royal priesthood 
 (1 Peter 2:9); and Paul says, ' If I forgave anything, I forgave it in 
 the person of Christ.' From this it is very clear, that when a church is 
 keeping house right carefully, and upon true contrition and confession 
 forgives a member, such will also be reconciled through Christ, the true 
 High-priest, before God the heavenly Father. But if a member were not 
 truly repenting, it might be as we read, Lev. 13 : 28, that when the 
 priest had pronounced one dean, and it had still continued to spread, 
 then the priest had still to pronounce him unclean, because it was lepro- 
 sy. Just so it may happen with a member ; if he would continue in his 
 old sinful course, the church would be compelled at last to put him with- 
 out the camp, as the children of Israel had to do with all the leprous, 
 else the whole church might fall into guilt. The Saviour says, Lake 12 : 
 42, ' Who then is that faithful and wise steward, whom his lord shall 
 make ruler over his household, to give them their portion of meat in due 
 season ?' Let this suffice on this point." 
 
 Two remarks we feel to make before w° close this article. First. When we 
 compare the above counsels carefully, we find that our brethren always endeavor- 
 ed to understand and carry out the word and will of God, according to the best 
 light they had at the time; and so far from following blindly the views of their 
 forefathers, as we are sometimes accused, they thought and acted for themselves, 
 and felt free to pursue another course, if it seemed to them more in consonance 
 with the word of God. 
 
 Our second remark is, that perhaps it would be desirable by some, that our 
 old brethren should have clearly defined what kind of sins can be remitted by 
 the church upon an acknowledgment or confession, and which could not be re- 
 mitted, or rather must be retained, according to John 20 : 23. From this very 
 passage it is plainly to be seen that there are some sins which can be remitted 
 upon a confession or acknowledgment, and again other sins which the church 
 cannot remit, but must retain even when confessed or acknowledged ; but we 
 must look elsewhere in the word of God for instructions about those different sins. 
 To that word of God our old brethren always referred us, and in it they believed 
 we could find all the necessary light and instruction for keeping house in the 
 church of God. They pointed us to Matt. 18 : 15-18, as the divine rule for deal- 
 ing with simple trespassers, and to 1 Cor. 5, as containing the law for those who 
 had committed crimes, though at first in their simplicity they did not discrimi- 
 nate so fully between the two ordinances, and dealt with transgressors of the 
 first class as rigorously as with those of tbe second. 
 
 Finally, let it be observed, that no bare acknowledgment or confession of hnv- 
 ing done wrong would be deemed sufficient, unless it was acf ompanied by a will- 
 ingness to repair that wrong to the extent of our ability, or at least as far as the 
 church may require of us. 
 
 ADMITTING STRANGERS (not members) to our church councils. 
 
 It would seem necessary to say a few words in explanation to those who may 
 read the following, not being fully acquainted with our peculiarities. In most 
 denominations a church council meeting means only the meeting of the church 
 officers for the transaction of the church business. In such meetings no one, 
 even no private member of the same church, is admitted, or will ask admittance 
 without being specially invited. But the case is different with us. It is not only 
 the privilege, but also the duty of every member to attend church council, 
 whether official or private, male or female, and to assist in transacting business. 
 Friends, seeing our members going to meeting, and being at leisure, may come 
 also by mistake, expecting preaching. Husbands, whose wives are members, 
 
4 ADMITTING STRANGE MINISTERS— TESTIMONY. 
 
 maybe induced by kindness to convey and accompany their companions to meet- 
 ing, even if they are informed of its peculiar character. Some may come moved 
 by curiosity or other motives, but all feel more or less mortified and offended 
 when requested to withdraw. The reluctance of brethren to give that of- 
 fence was the origin of the query following, we suppose. 
 
 At the yearly meeting in Ohio, 1822, the question was presented, 
 whether such as were not members could be present in our church- 
 councils, and the answer was, " Considered, as it was at all times consid- 
 ered, that it could not be allowed." 
 
 At the special yearly meeting in Indiana, 1845, question 6 was, 
 ' ■ Whether in a council meeting of the church the gospel will allow such 
 as are no members to be admitted V and the answer was, Considered, 
 that inasmuch as our Saviour directs us. Matt. 18, the course we are to 
 take with an offending brother, to tell it in the last step unto (he church, 
 it seemed to be obvious by (or in) the gospel, that those who do not be- 
 long tg the church ought not to be in council. 
 
 ADMITTING STRANGE MINISTERS (not brethren, but from other 
 denominations,) to preach in our meetings. 
 
 At a special meeting in Tennessee, 1846, query 5 was, " Whether we 
 should give liberty to preachers of other denominations to speak in our 
 stated meetings ? Considered, that it could not be allowed according to 
 the gospel. See John's 2d Epistle, verses 9 and 10." 
 
 At the Y. M. 1849. Art 18. reads thus : "Whether it is advisable to 
 give preachers of other denominations privilege to speak at our regularly 
 appointed meetings ? The answer was, Considered, it is not advisable." 
 
 ADMITTING TESTIMONY from strangers or outsiders. 
 
 Y. M. 1841. Art. 6. " Whether members may be brought before the 
 council of the church, and be judged for a crime, only on testimony from 
 without, i. e. from persons that are not members of the church ? Answer. 
 Considered, that when there is some report abroad of a brother walking 
 disorderly, or having committed a crime, it is the duty of the church to 
 send some brethren to the place where the report has originated, to in- 
 vestigate the matter. If noffcing be. found establishing the charge, and 
 the (accused) member denying the same after a close examination, no- 
 thing more can be done. However, if there should be created some 
 suspicion in the members by the general conduct of the accused, the 
 church may advise such a member not to approach the Lord's table until 
 the matter is cleared up to the satisfaction of the church. But to dis- 
 own entirely a member on testimony only from without, was not consid- 
 ered right and just according to the .gospel." 
 
 Y. M. 1845. Art. 9. How is it considered, if brethren are accused 
 by the mouths of two or three witnesses of honest, moral character, but 
 not being members, and their testimony against those members agrees, 
 that they were guilty of drunkenness or any other crime, and the church 
 
ADULTERY. 
 
 5 
 
 has cause to believe such testimony from other circumstances, but the 
 brethren so accused deny the, charge ? Considered, as in the year 1841, 
 Art. 6, that such members might be advised not to approach the Lord's 
 table until the matter is cleared up to the satisfaction of the church ; but 
 to judge a brother on testimony from without alone, and without his own 
 confession, would not be just, according to the gospel. 
 
 ADULTERY. 
 
 By Ibis word the Brethren, understand not only those gross acts of violation 
 of the marriage vow, which even the world condemns, but also those acts as de- 
 fined by our Saviour in Matt. 19 : 9, Luke IG : 18, &c. 
 
 Y. M. 1797. The case Avas presented of married people separating 
 from one another, and then the one party marrying again, thus commit- 
 ting adultery. Afterward the other party also marries again, and then 
 the latter comes to the church, and desires to be received by baptism as 
 a member in the church, and it was considered, that if the chu£ch was 
 agreed, and the applicant should heartily repent, confess and acknow- 
 ledge the fault (and especially if the first companion would be dead by 
 this time), we might include such person within the (bounds of the) 
 mercy and merits of Jesus, and receive as a member by baptism. 
 
 Y. 31. 1812. Another case was presented of a woman who was de- 
 serted by her husband, and after being informed that he was dead, she 
 married again; but the information proved to be untrue; her first husband 
 made his appearance again, but without calling or claiming her he went 
 away the second time, and now he is said again to be dead, and she 
 (the woman) now makes application to be received into the church. The 
 brethren decided that it could not be done according to the word of 
 God_ until there is evidence that her first husband be dead, and then only 
 she might be received upon true repentance and confession. 
 
 Y. M. 1819. In a similar case of a woman marrying a man who had 
 left his wife, both were considered adulterers while that first wife lives, 
 according to the declaration of the Apostle Paul, Rom. 7 : 2, 3 ; and 
 that the church could not receive them as members, until the first mar- 
 riage was dissolved by death, and then only upon heartfelt sorrow and 
 repentance. But if those who are in suA condition would for the sake 
 of God (and their salvation) firmly resolve, and actually (endeavor to) 
 live separate (and apart from each other), with godly sorrow for their for- 
 mer transgression, they might find grace and be reconciled with God 
 (through Christ). 
 
 Special Y. M. Miami, 1822. Art. 7. With regard to persons who live 
 in adultery, it was considered, that they could not be received into the 
 church as long as they live in such condition. 
 
 Y. M. 1842. Art. 8. " Whether a person, who was married, and 
 whose partner broke the marriage vow by fornication, may marry again 
 according to the gospel, after obtaining a bill of divorce '! Considered, 
 that according to the word of God (Matt. 5 : 31, 32, and 19 : 3-10 ; Mark 
 
6 
 
 ADULTERY. 
 
 10 : 2-12 ; Luke 16 : IS, and 1st Cor. 7 : 10, 11, 39), a person cannot 
 n;arry again while the first companion lives, and that the gospel consid- 
 ers (declares) not only the person that would marry again after heing 
 divorced, Lut also the person who would marry the divorced party, as 
 adulterers." 
 
 Y. M. 1850. Art. 12. In a similar case it was " considered, that such 
 persons should not he received in the church under such circumstances, 
 and that the brethren who received them have erred, and should make ac- 
 knowledgments before the church in order to the reconciliation of the 
 brethren who have been grieved at (by) their proceedings." 
 
 Y. M. 1856. Art. 18. " How are we to hold a brother and sister, who 
 lived together for some years in lawful matrimony, but not very agreea- 
 bly, and now they are separated, the brother being with his children in 
 Iowa, and the sister with her friends in Ohio ? Answer. — The church, 
 or churches, where such members lived, should investigate the matter, 
 and judge according to the gospel and the circumstances or facts in the 
 case, in the fear of the Lord." 
 
 Same Y. M. Art. 24. " If a man shall put away his wife for the cause 
 of fornication, procuring a bill of divorcement and marrying another, has 
 he committed the sin of adultery, or could he be received into the church, 
 all the parties still living, if he in all other respects brings forth fruits 
 meet for repentance ? Referred to next yearly meeting.'' 
 
 Y. M. 1857. Art. 8. " The 24th query on the minutes of 1856 being 
 ■brought forward (again), it was concluded best for such churches as have 
 occasion to act on such cases, to act in the fear of the Lord, according to 
 their knowledge of the cases (and of course, according to the word of the 
 Lord)." 
 
 Y. M. 1858. Art. 7. " What is to be done, when a man has put away 
 his wife for the cause of adultery, and obtaining a bill of divorcement, 
 marries again ; the churdh not knowing of this, nor he that the church 
 disallows of such, for some two years after he has become a member '{ 
 Answer. — We have not light enough at present to give any advice dif- 
 ferent from what the brethren have formerly given." 
 
 Same Y. M. Art. 46. " Shbuld the church receive a person that has 
 been living in a state of matrimony awhile and apparently did not live 
 in peace, then leaving his companion gets married to another one, and 
 after some time leaving the second one for the same reason he left the 
 first, and while his first companion was yet living ? Considered, that 
 according to the gospel such a person should not be received into the 
 church." 
 
 Y. M. 1859. Art. 17. " A man's wife leaves him for no just cause, 
 and she then obtains a bill of divorcement ; after this she marries an- 
 other man. And then in consequence of this the (first) husband (thus) left 
 and divorced (by the action of his wife), also marries another woman 
 after some time, with whom he is living. And he having become con- 
 
ADVANCING BRETHREN. 
 
 7 
 
 vinced of the truth, has made applicatioa for baptism. Can he be re- 
 ceived into the church ? Answer. — We think he cannot while living 
 with the last woman as a husband. See 1st Cor. 7 ; 10, 11." 
 
 Same Y. M. Art. 21. " A man marries his uncle's wife (widow), but 
 afterward thinks he discovers it forbidden in Lev. 18 : 14, and 20 : 20, 
 and separates from her. He then marries another woman. He now de- 
 sires to hi received into the church. Can he be received, as the first 
 woman is still living, and in a married connection with another man ? 
 Answer. — According to the civil law the first marriage would be consid- 
 ered lawful, and, consequently, the second marriage is contrary to the 
 gospel, and he cannot therefore be received into the church by baptism 
 while he and the woman with whom he is living are living together in 
 the relation of man and wife." 
 
 Y. 31. 1862. Art. 3. If a sister is married to a man, who, after living 
 with her awhile, leaves her, and she, not hearing from him for several 
 years, marries again, can she be held as a member ? Answer. — No; she 
 could not be held as a member. 
 
 Same Y. M. Art. 28. " Can the church hold in fellowship persons 
 living as husband and wife, while the husband's former wife is still liv- 
 ing, from whom he was divorced, but not for the cause of fornication ? 
 Answer. — We consider, according to Matt. 19: 0, that the church cannot 
 hold such in fellowship." 
 
 ADVANCING BRETHREN IN THE MINISTKY — (see also the 
 articles of " Choice for Minkters" and " Ministers," &c.) 
 
 As our Saviour, when he deemed it necessary and expedient to call men to his 
 assistance for the worli he came from heaven to accomplish, did not go to Jetu- 
 s«lem, to the schools of those learned iu the law, nor to the sect-i of the Bad- 
 d'.icees or Pharisees, but made his selection from among his own follower.^;; so it 
 is a settled principle among the Brethren, when in any particular church the want 
 of assistance in the ministry is felt, not to go to any high school, university or 
 theological seminary, or even outside of that particular church, but there, from 
 among themselves, under the counsel and direction of experienced elders, and 
 more particularly under the guidance of the Holy Spirit, make a selection. And 
 as Christ did not all at once entrust his disciples with the full powers of the min- 
 istry, but kept them for years under his own personal direction and instruction, 
 more as disciples and learners than as teachers, so the Brethren try to follow 
 his example, laying no greater burden on their newly elected ministers than they 
 cau bear, who perhaps before their election had never thought of such a thing. 
 Hence such bre;hreu are simply entrusted with the word, and if they, after a 
 shorter or longer trial, have proved themselves humble, faithlul and useful, they 
 are, by counsel of the church, advanced to the administration of the holy ordi- 
 nances of the Lord. And if in course of time the elder ministers have been re- 
 moved, such of the second degree may be advanced by the unanimous voice of 
 the church, and may take their places as rulers and overseers of the flock. 
 
 Y. M. 1848. Art 7. How to make arrangements that in every church 
 brethren be authorized to baptize and serve at communion tables ? Con- 
 sidered, to leave it to the judgment of the churches, with the advice of 
 neighboring ordained elders, whether they think it necessary and expe- 
 dient. 
 
 Y. M. 1850. Art. 19. Whether it would be agreeable to the order ot 
 
8 
 
 ALMS COLLECTINa. 
 
 tlio cliurcli, where there is a bishop and two or rcore teaching brethren 
 in one arm of the church, to elect a (second) bishop without the consent 
 of tlie churcli '{ Considered necessary by all means to have the voice 
 (and consent) of the church in such cases. 
 
 Y. M. 1856. Art. 20. Is it the rule and order among the Brethren 
 to forward a brother to baptize at the same time he is put into the minis- 
 try ? Answer. — No. 
 
 Y. M. 1858. Art. 19. What is the ancient and established order of 
 the Brethren in advancing speakers to the second degree of office ? Are 
 they received with hand and kiss ? Considered, that the proper way is to 
 receive them with hand and kiss. 
 
 ALMS COLLECTL\G. 
 
 Y. M. 1788. Resolved unanimously, that hereafter no member of the 
 church, whether brother or sister, under no pretext whatever, should go 
 from church to church, or from house to house, to collect alms ; but where 
 there is any want or distress of a member (greater than the church to 
 which he or she belongs is able to relieve), the church shall state the 
 case in writing, and send it to the next church, if necessary by the 
 member himself, and if in that church full relief could not be obtained, 
 the writing should be renewed until relief is accomplished, if even it 
 were necessary to call upon all the churches. And we deem it proper 
 that every church should state on the writing how much is yet lacking. 
 
 Y. M. 1793. Inasmuch as God has commanded his ancient people 
 Israel by Closes, and said, " There shall be no beggar among you (Ger- 
 man translation), for the Lord shall greatly bless thee in the land which 
 the Lord thy God giveth thee for an inheritance to possess it, &c." Deut. 
 15 : 4. And says further, " If there be among you a poor man of thy 
 brethren within any of thy gates in thy land which the Lord thy God 
 giveth thee, thou shall not harden thy heart, nor shut thy hand from thy 
 poor brother. But thou shalt open thy hand wide unto him, and shall 
 surely lend him sufficient for his need, in that which he wanteth." And 
 says again, " Beware that there be not a thought in thy wicked heart, 
 saying, &c. Thou shalt freely give him, and thy heart shall not be 
 grieved when thou givest unto him ; because that for this thing the 
 Lord thy God shall bless thee in all thy works, and in all thou puttest 
 thy hand unto." And again says, "For the poor shall never cease out of 
 the land ; therefore I command thee, saying. Thou shalt open thy hand 
 wide unto thy brother, to thy poor, and to thy needy, in thy land, &c." 
 Deut. 15 ; 7-11. And the Apostle James says, " Hearken, my beloved 
 brethren, hath not God chosen the poor of this world rich in faith, and 
 heirs of the kingdom, &c." James 2 : 5. And inasmuch it has happen- 
 ed by bad people, that such as were actually poor have been robbed of 
 their gifts by men going about and pretending to be Brethren, have asked 
 assistance, which they have afterward spent in taverns by drinking and 
 
ANNUAL MEETING. 9 
 
 gambling, now in order to prevent such deception, some years ago at a 
 large meeting in Conestoga it was resolved unanimously, that hereafter no 
 member should go from church to church, or from house to house, to collect 
 alms, &C. And inasmuch as members have been imposed upon since in 
 a deceitful manner, therefore, we have concluded again in this present 
 great meeting unanimously, that hereafter no member shall be allowed to 
 go himself to another church, but if there should be found a member in 
 want or distress, the overseer in the church where such member lives 
 is to hold counsel with the church in order to see whether they would re- 
 lieve the want, and if so, it should not go any further. But if not, then 
 the overseer, with the counsel of the church, should send a letter to the 
 adjoining church with a brother of his church, and if there the want can 
 be relieved it shall go no further. But if the want is not redressed then 
 according to the finding of that church, it should be proceeded in the 
 same manner from that to the next church, until relief is obtained, so 
 that our loving brethren and members, who, according to the doctrine of 
 Paul, are willing to do good unto all men, especially unto them who are 
 of the household of faith (Gal. 6 : 10), may no longer be imposed upon 
 in such deceitful manner. This is not to be understood that we should 
 not do good also to those poor without the church, &c. 
 
 Y. M. 1852. Art. 18. " Whether members have a right by the gospel 
 to go begging for money through the ditferent churches ? Considered, 
 that they have no right according to the gospel, and where there are 
 poor members that are in a suffering condition, it is the duty of the 
 church in which they live to see to it, and to supply their wants ; and if 
 that church is not able to support them, the church has a right to apply to 
 the neighboring churches for help, and not the brother that is in want. 
 
 ANNUAL MEETING. 
 
 This is an ancient institution, almost as old as our brotherhood in this our land 
 America, though not exactly under that name ; or rather, more correctly speak- 
 ing, it is an institution as ancient as the gospel. It is a peculiar institution, not 
 at all like the synods, conferences, ecclesiastical associations, assemblies or con- 
 ventions of the present day among the various denominations of Christian pro- 
 fessors. It is a highly prized and cherished institution in o\ir brotherhood, as a re- 
 Ui^ioQ not only of ministers and official members, but of the church at large, 
 open to all the brethren and sisters who feel disposed and able to attend it. 
 Hence multitudes from far and near, not only of members but also of outsiders, 
 come together on such occasions. This latter feature threatening to defeat its 
 original object, has been the frequent suV)ject of thought and reflection of earnest 
 and sober minded brethren, and has also been the cause of some changes in con- 
 ducting the same, heretofore adopted, and still contemplated for the immediate 
 futiire. 
 
 SCRIPTURAL FOUNDATION OF THE CHURCH AND HER AUTHORITY. 
 
 When our Lord and Saviour Jesus Christ had asked his disciples, Mat-. 16 : 13 
 -20, " Whom do men say that I, the Son of man, am?" they said. Some (say 
 that thou art) .John the Baptist; some, Elias; and others, Jeremias, or one of 
 the prophets." "He saith unto them, But whom say ye that I am. And Simon 
 Peter answered and said, Thou art the Christ (.Messiah), the Son of the living 
 God. And Jesus answered and said unto him, Blessed art thou Simon Bar-jona: 
 for flesh and blood hath not revealed it unto thee, but my Father which is in 
 heaven. And I say also unto thee, That thou art Peter (Greek, petros): and upon 
 
10 
 
 ANNUAL MEETING. 
 
 this rock (Greek, ^eira, i. e. not the man, but that confession made,) I will bnild 
 my church ; and the gates of bell shall not prevail against it. And I will give 
 unto thee (ihe disciples, or the church as a unity) the keys of the kingdom of 
 heaven : and whatsoever thou shalt bind on earih shall be bound in heaven ; 
 and whatsoever thou shall loose on earth shall be loosed in heaven." 
 
 That this authority was given to the church and not to the individual, is fur- 
 ther evident from the express words of our Saviour on another occasion. Matt. 
 18 : 15-18, where he gives direction how a brother is to deal with his brother in 
 case of a private trespass against him personally, and says at last, "Tell it unto 
 THE CHURCH !" and adds presendy after, "Whatsoever ye (as forming the church) 
 shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on 
 earth shall be loosed in heaven." 
 
 How this authority was exercised not only toward private members, but also 
 toward the ministers, and the apostles themselves, even Pet^r, when any thing 
 was done that needed explanation and seemed to some wrong, we find an exam- 
 ple, Acts 11 : 3. (Please read all from the beginning of the chapter to v. 18.) 
 
 But the example related Acts 15 : l-3:i, appeared to our ancient brethren as 
 the main foundation for holding such general councils or annual meetings, and 
 this apostolic example was their avowed pattern; see hereafter, Y. M. 1837, 
 Art. 3. 
 
 THE ORIGIN OF ANNUAL MEETINGS. 
 
 From our forthcoming History of the Brethren in America, which shall be 
 published as soon as possible, if the Lord will spare us yet so long, we will find 
 that the first cr mpany of our Brethren, having arrived in IV 19, almost 150 years 
 ago, held ih^'n first love feast in Germantown, Pa., on Chris'mas-day, December 
 25, 1723, and previous to this, we are informed, " they had important woik. They 
 remembered difficulties, which had occurred in Crefeld (Germany; already. They 
 were indeed a branch of a churchy but not yet a church (sulRciently orgacized and 
 established) that could assume (the authority) to administer the sacraments (ordi- 
 nances). But the chief difficulty was, that there weie still differences among them- 
 selves, and they only of lale had commenced to come together. After all these difficul- 
 ties had been worked through in the spirit, th y at last agreed to gratify them (the new 
 converts, who desired baptism and being received into fellowship, and also to 
 hold the love feast)." So then we have a record not only of t'le first church visit, 
 the first meeting for public worship, the first baptism and the first love feast, 
 but also of the first council meeting, and in fact the first general council or 
 yearly meeting ever held in this country; and it is presumable that the love feasts 
 were connected and j)receded by such council meetings the day before love 
 feast, and that these council meetings being attended by members and ministers 
 from every church, were sufficient for every purpose during the first thirty or 
 forty ye.irs, while the churches were confined at first within a territory bordered 
 only by the Delaware river on the east and the Schuylkill on the west, and at a 
 later date by the Susquehanna on the west. But as the churches multiplied, 
 and extended into New Jersey on the east and beyond the Susquehanna on 
 the west, and even into Maryland, &c., and it thus becoming impracticable for 
 all the churches to be represented at every ordinary love feast, it became a ne- 
 cessity to set apart every year a certain time, and appoint from year to year a 
 place for such a general council. This was done, as far as we can learn, a little 
 after the middle of last century, and consequently a little over a hundred years 
 ago. The first council meeting had been held, as we have seen, about Christmas, 
 the presumed birthday of the Saviour, but now a more proper time was chosen 
 in fixing Pentecost of every year, the birthday of the church, for the big meet- 
 ing, as it was called even to a recent day of our own recollection. With regard 
 to the place, it was concluded at a late day. that the big meetings should be held 
 alternately, one year east of the Susquehanna, and the next year west of that 
 river. The churches spreading further west and south, the Allegheny mountains 
 were considered as the dividing line for a time in this respect, and still more re- 
 cently the Ohio river was named as such line. 
 
 HOW THE YEARLY MEETINGS WEKE HELD. 
 
 That they were at first held in the most simple manner, even as our ordinary 
 council meetings have been held up to our own times, is evident from all the 
 testimony we could gather. Brethren met on Friday morning before Pentecost, 
 and opened as usual by singing, exhortation, prayer, and, perhaps, reading the 
 Scriptures. Having met in the fear of the Lord, aud invited him to preside over 
 
ANxVUAL MEETING. 
 
 11 
 
 the meeting, and prayed for the Holy Spirit to guide and direct all hearts, they 
 considered the meeting ready for business. Cases were presented and decided, 
 questions asked and answered, all by word of mouth, as in ordinary council 
 meetings; there was no clerk chosen nor minute taken,, and hence it is that our 
 records are so meagre for the first twenty-five or thirty yearly Pentecostal meet- 
 ings. But as will be made to appear more at large in our forthcoming "History 
 of the Brethren," when any important case or cases had been presented, it was 
 answered afterward by letter to the church or churches that had presented them. 
 Of these manuscript letters a goodly number yet extant have been collected with 
 great care, and are embodied in this present work. 
 
 FIRST CHANGE. 
 
 When in course of time it came to pass, that among many questions also im- 
 proper ones were asked in the presence notonly of agreat number of brethren and 
 sisters, but also of strangers, it was counseled and concluded, that five, seven 
 or more of the oldest ministers should, after opening the meeting, retire to a private 
 place, where those who had questions to ask, or cases to present, might present 
 them; while at the same time younger ministers might exercise themselves in 
 preaching, and edily the people. This order prevailed up to our own time, as 
 many elder brethren can testify as well as the writer. Some few of those ques- 
 tions were privately answered, others were answered by letter to the church con- 
 cerned, and only questions of general interest were reserved for public discussion. 
 There were some advantages, and some disadvantages in this change, and it is 
 hard to tell on which side was the preponderance. Before the change, we be- 
 lieve, the council consumed but one day (Friday) in most cases ; on Saturday was 
 public worship during the day, and in the evening love feast, and on Lord's day 
 (Pentecost) morning solemn worship, at the close of which the whole meeting 
 was considered ended, and the people departed to their own homes about noon. 
 Upon the whole this first change worked well, and was a judicious one. It seems 
 to have given general satisfaction to the church for a great number of years even 
 up to A. D. 1830 and 1831, where the writer was an eye and ear witness; to his 
 certain knowledge, this improved yet simple manner of holding our yearly meet- 
 ings still prevailed. Thus far no change or extension in the time has taken place. 
 The meeting commenced Friday morning, and broke I'p on Lord's day noon. We 
 will try to set before our readers a simple description of what we witnessed at 
 those two first Y. JI's. we ever attencied, among, perhaps, more than thirty such 
 meetings at which we were present within thirty-six years past. 
 
 On Friday morning at an early hour meeting commenced as usual. When 
 worship was over, one of the oldest brethren made a brief statement, according to 
 which it became the duty of the elders of the church where the Y. M. was held, 
 to nominate those brethren who should receive the messages, &c., and conduct 
 the business of the meeting. This nominating was done simply thus : the brother 
 stepped up to what may be called the ministeis' table, and with a sweep of his hand 
 pointed out those seated behind that table as his and the church's choice, with- 
 out naming them, and told them to follow him to a private place. When these 
 arose in order to retire, some one mentioned that during their absence the con- 
 gregation might be edified by preaching, which was done by those younger min- 
 isters who lelt disposed or were called upon to do so, one by one. until the 
 elder brethren returned to the congregation, and business meeting was commen- 
 ced, and continued, if necessary, till Saturday noon. Then, after dinner, public 
 worship began again, and in the evening the great love feast and communion was 
 held, and on Lord's day morning (Pentecost) the solemn worship of God com- 
 menced at an early hour, and continued till noon, when the great congregation 
 was dismissed, and dispersed after partaking of some refreshments. Thus the ordi- 
 nary time consumed by those meetings had been only two days and a half, and 
 if the brethren had continued in this way, many of the present difiBculties and ob- 
 jections would have been entirely obviated. But we must close our remarks, as 
 the many smaller and greater changes attempted afterward will be stated in 
 the f..llowing extracts of private notes and of ordinary minutes of Y. M. Suffice 
 it to say here, that already in 1830 and 1831 there was some talk about extending 
 the meeting to Monday noon, in order that the Sabbath should not be desecrated 
 by the breaking up and dispersing so large a congregation. This may seem but 
 a small matter, but when we reflect, that adding one day. together with the care, 
 labor and expense of providing for a multitude, making two-fifths more time, and 
 adding another day, almost doubled the previous amount, we will all agree that 
 it became eventually a great matter indeed. 
 
12 
 
 ANNUAL MEETING. 
 
 Y. M. 1813. "It has been also again requested of, and counseled by 
 tlic old brethren, that the great (annual) meeting should be continued in 
 the order as it has been heretofore declared and laid down by the old 
 brethren, namely, that the ministers and overseers of the churches, every 
 one in his own district and church, should in good time lay it before the 
 church, how some should be willing to go to the big (annual) meeting, 
 and that the church should assist them if possible, that some may be able 
 to go, so that from all parts, and if it could be from all churches, some 
 may come to that meeting ; and those that will come, should endeavor 
 to arrive on Thursday evening so near to the place of meeting as to be 
 able to be at the place Friday morning at 9 o'clock, that the business 
 may go on without hindrance." 
 
 Y. M. 1832. " Change of the time of yearly meeting. Meeting to 
 commence on Pentecost, with public meeting and love feast. Monday and 
 Tuesday, council meeting." 
 
 Y. M. 1836. Art. 4. How is it deemed best at the yearly meeting, 
 whether first to hold council, or first public meeting and communion ? 
 It was considered as expedient, to commence on Lord's day with public 
 meeting, and in the evening to break the bread of communion, and after- 
 ward to hold counsel. 
 
 Y. M. 1837. Art. 3. " How is it considered, to make a better arrange- 
 ment in holding aunual meetings according to the pattern of the apostles 
 (Acts 15) ? The unanimous counsel of this meeting and desire of the 
 old brethren is, to follow the track of the apostles as closely as possible. 
 Therefore the council meeting ought to consist of the elders and all the 
 members of that church which receives the meeting, and of such teachers, 
 ministers or (private) members, who may be sent as delegates from other 
 churches. It is considered necessary, that every church, or where the 
 distance is too great, several churches together, should send two, three or 
 more delegates to the annual meeting. The yearly meeting is to take 
 place as heretofore on Pentecost or Whitsuntide, and the council meeting 
 to be held on Friday and Saturday before, to which the delegates ought 
 to arrive in the neighborhood on Thursday evening. The public meeting 
 to begin on Sunday, when love feast will be held, and the church is at 
 liberty to invite thereto also neighboring churches as usual. The proceed- 
 ings of the council meeting should be immediately recorded in writing, 
 and as much as possible communicated to all the churches." (The minutes 
 of this meeting were printed and published for the first time this year by 
 order of the brethren assembled.) 
 
 Y. M. 1842. Art. 5. " Whether the queries to be submitted to the 
 yearly meeting .should not bo laid first before the individual church, and 
 be sent with their consent ? Considered, that queries in relation to a 
 particular church ought to be brought in with the council of that church, 
 but a brother should not be prevented thereby to present any question 
 that may occur to him as important and necessary to be considered." 
 
ANNUAL MEETING. 
 
 13 
 
 Y. M. 1845. Art. 13. " About the order of aDnual meetings, it was 
 concluded to refer the consideration of his query to the next yearly 
 meeting for the same reason as in Art. 11, and with the same recom- 
 mendation to the consideration of all the churches." 
 
 Y. M. 1846. Art. 1. " As regards the way and manner of holding 
 annual meetings, so as to enjoy more order, convenienee and satisfaction, 
 it was considered, in the fear of the Lord, that the counsel of the Y. M. 
 in the -year 1837 in this respect was proper and expedient, if observed, 
 and that the best plan will not mend the matter, if not carried out. Dif- 
 ferent plans were proposed, and after a long discussion and mature re- 
 flection it was reSolved to make no material change but this : that our 
 western brethren shall have the privilege of taking the ycarlj- meeting 
 every other year, if they request it, and that our eastern brethren should 
 not fail to attend the same — that it should be explicity understood and 
 given out, that on Friday and Saturday there will only be private council 
 meeting, all the ordained elders to form the committee to take in (re- 
 ceive) and bring before the meeting those matters to be considered. The 
 public meeting should be on Sunday, and if possible not in the same 
 place where the council meeting is held." 
 
 Y. M. 1847. Art. 1. " Whether we could not amend our plan in 
 holding our yearly meetings, so that the business might be conducted 
 more quietly and orderly? Concluded in regard to our yearly meetings, 
 that the brethren meet on Saturday before Pentecost, and have public 
 meeting till Sunday evening. Love feast to be held either on Saturday 
 or Sunday evening, at the option of the church where the Y. M. is held. 
 On Monday the council meeting to begin and continue until all the busi- 
 ness is transacted or disposed of The council to consist of delegates, 
 not more than two to be sent from each church, with a written certificate, 
 containing also the queries to be presented (by the church whom they 
 represent) to the yearly meeting. The delegates to constitute a commit- 
 tee of the whole to receive and examine all matters communicated to the 
 Y. M., and to arrange all the queries and questions for public discussion, 
 and after they are publicly discussed, and the general sentiment heard, 
 then the delegates are to decide, and if two-thirds or more of the delegates 
 agree, let the decision thus made be fiual. But if the nature of the case 
 be such that two-thirds do not give their consent, then let it be delayed 
 (postponed) until it receives the voice of at at least two-thirds of the 
 legal representatives. The yearly meeting to be attended by as many 
 teachers and members as may think proper to do so, and the privilege in 
 discussion to be free and open to all who may desire to participate in the 
 same as heretofore." 
 
 Y. M. 1848. Art. 29. " The committee to whom the letters concern- 
 ing our yearly meetings had been referred, reported as follows : No less 
 than twelve letters from all parts of the church had been presented in 
 regard to this important matter, and after reading and weighing them all. 
 
14 
 
 ANNUAL MEETING. 
 
 and taking also in view the general state of feeling and experience of 
 this present meeting, we propose the following in the fear of the Lord : 
 Considered, that this yearly meeting is as anxious and unanimous in the 
 desire of following in the track of the apostles (Acts 15) as our beloved 
 brethren were eleven years ago at the Y. M. in 1837. We find, however, 
 by experience, that the change of the time of holding the council after 
 public meeting doth work well, removing from us the great crowd of 
 strangers. We are also satisfied, that the sending of delegates or mes- 
 sengers from all the churches is necessary and proper, as also, that all 
 the elders who come to us, ought to be members of the meeting, whether 
 sent or not. A general committee of five or seven elders is to be appointed 
 as heretofore, and as many special committees as may be deemed proper or 
 necessary, in order to dispatch business. But as to voting, we hold that 
 it will be best to aim always at unanimity, and dispose of business as 
 hitherto. Should the meeting not be able to agree in any one point, let 
 it be postponed to a future meeting. In addition, it was proposed that all 
 the churches should be admonished to use every diligence in sending 
 each year two delegates, or at all events one, to yearly meetings." 
 
 " Tlie above was unanimousJy adopted (by the whole meeting) without 
 a dissenting voice. 
 
 Y. M. 1850. Art. 5. " Whether it is right for brethren in difierent 
 arms of the church to go against the counsel of the yearly meeting ? 
 Considered, that it is wrong for brethren to go against the counsel of our 
 great annual meeting ; but should brethren not be satisfied with said 
 counsel, they have liberty, with the consent of their church, to bring the 
 matter before another yearly meeting for a reconsideration." 
 
 Art. 22. " Whether the committee could not be selected, and the ques- 
 tions taken in at our annual meetings, on Saturday as well as on Monday? 
 Considered, to leave it as it is at present." 
 
 Art. 32. " Why the annual meeting was not conducted or carried cut 
 according to the order or plan laid down at the Y. M. 1847 ? Consid- 
 ered, that the querists shall be referred to the minutes of Y. M. 1818, 
 Art. 29, where twelve letters are mentioned, which contained chiefly re- 
 monstrances against said plan." 
 
 Y. M. 1851. Art. 9. "Would it not be better to alter the plan of 
 holding our annual meetings, so as to have no public preaching, but only 
 a church council meeting ? Considered, that at this time we could make 
 no more alteration but this, that instead of meeting on Friday, and hav- 
 ing public meeting on Saturday and Sunday, we will come together on 
 Saturday evening, and meeting to commence on Sunday morning, and to 
 be no communion meeting at the place of the annual meeting. The 
 council meeting then to commence on Tuesday morning (after having pre- 
 pared for business on Monday)." 
 
 Y'^. M. 1853. Art. 1. Whether it would not give more general satis- 
 faction in the arrangement of the standing committee, to select them by 
 
ANNUAL MEETING. 
 
 ]5 
 
 ballot out of the whole number of ordained brethren present ? Consid- 
 ered unanimously, to make no change in this matter from the ancient 
 and present usage, viz. that the elders of the church where the yearly 
 meeting is held, should have the privilege, as heretofore, to nominate said 
 committee. 
 
 Art. 13. Could not the brethren adopt a plan to hold the yearly meet- 
 ings in such a manner that public preaching might be held in the neigh- 
 borhood around, and not at the place for counsel ? Considered, to make 
 no change for the present. 
 
 Y. M. 1857. Art. 21. Wvu\d it not be better in deciding upon all 
 subjects brought before our annual meeting, to refer first to the word of 
 God, instead of first referring to the old minutes ? We think it always 
 safest to refer first to the word of God. (So it is thought and believed 
 that our old brethren also did, and by consulting them we maybe directly 
 led to the word of God on the point in question.) 
 
 Art. 24. Would it not be best for churches in selecting delegates to 
 represent them in the annual council, to make choice of one deacon, or 
 of one lay member, to serve as a delegate in connection with one minis- 
 tering brother, and thus relieve the ministry from the responsible posi- 
 tion of being the exclusive advisers of the churches ? Answer. — We 
 think it should be left to the churches to select such members for dele- 
 gates as they may think proper. 
 
 Art. 31. Would it not be advisable to change the time of holding our 
 annual meetings, as Whitsuntide comes too early some seasons, especially 
 in some parts of the country? Answer. — We judge it best to make no 
 change in the time of holding our annual council. 
 
 Y. M. 1858. Art. 15. Would it not be agreeable to the gospel and 
 the order of the Brethren, when the standing committee appoints com- 
 mittees to go to other churches to settle difficulties, to authorize such 
 brethren, whom circumstances will not permit to attend such council, to 
 send some other ordained brethren in their places, so that there will be a 
 full committee ? Considered, that it is the duty of such brethren that 
 cannot go to appoint others in their places, that the committee may be 
 full. 
 
 Y. M. 1860. Art. 1. Inasmuch as we publicly denounce (human) 
 church discipline, and claim the New Testament Scriptures as the only 
 rule of our faith and practice, is it then consistent with our profession to 
 make a direct observance of the minutes of the annual council a test of 
 fellowship ? Answer. — The decisions of the annual meetings are obli- 
 gatory until such decisions shall be repealed by the same authority. 
 
 In our preliminary remarks at the head of this article, we have given the his- 
 tory of the origin and manner of conducting these meetings from the first, as far 
 as, or rather, including the first change, which in fact could scarcely be called a 
 change ; for as we have shown already, there was no change in the time, nor in 
 the manner of conducting the meeting, with the exception only of receiving the 
 questions, which were formerly presented all viva voce in public meeting, and 
 
16 
 
 ANOINTING THE SICK. 
 
 afterward more privately to a committee, which was entrusted with conducting 
 the business, in order t'j make a proper selection from those questions, as to 
 •which were to be presented publicly, and which to be answered more privately 
 by letter to those who sent the queries. We have already observed that this was 
 a wise move in the right direction, a judicious and satisfactory improvement, in 
 order to reduce the number of questions for public consideration, and finish the 
 business within iwo days and a half. When our brethren could do so for over a 
 hundred years, why cannot we? If it be objected, that there is so much more 
 business now than then, granted ; but there are more laborers too. While 
 formerly one committee labored alone, we can have as many committees as we 
 need, to divide themselves into the work. Let only every committee use the dis- 
 cretion our ancient brethren used, to make a proper distinction and selection 
 among the questions presented to them. " Where the Spirit of the Lord is, there is 
 liberty," and as there is liberty to ask, so there ought to be liberty to answer them. 
 The first point to be considered by a committee upon any question, is this : 
 Is it a fair, proper question, couched in a Christian spirit and in proper terms ? 
 If not, our Saviour has himself left the example, not to answer such. If a proper 
 question, it is to be decided whether it should be answered privately or brought 
 before the public council, and published in the minutes. Oh, if our dear breth- 
 ren had continued to exercise the discretion and discrimination which our ancient 
 brethren had used, there would have been no need of so many changes as have 
 occurred within the last thirty-three years, and no need of adding to the original 
 two and a half days other two or three days, as the case now is, and calls so 
 loudly for auother change. 
 
 Let us recnpitulate the history of our annual meetings, as contained in the 
 extracts of minutes given above. In 1813 the brethren declared to continue in 
 the order heretofore declared and laid down by the old brethren (that lived before 
 them). In 1832 was the last meeting according to the old order, and there it 
 was concluded to change the time, commencing on Pentecost with worship, and 
 to have Monday and Tuesday for counsel. Already in 1836 again another change 
 was proposed, but not granted. In 1837 the time was changed back again to 
 Friday and Saturday for counsel. In 1847, 1848, 1850, 1851, 1853, &c., changes 
 were again proposed, as the careful reader himself may readily understand. But 
 to what conclusion will he come after reading it over again ? Does it not seem 
 as if in this matter our ship had lost its chart and compass, and no one knew 
 rightly which way to steer? Or is it not as if a person in the wilderness loses 
 his way, the main road, the beaten track, after night, and finds himself in the 
 woods, or in the open prairie, and in the moon or starlight, or even without it, 
 left to his own reason and resources, he feels and knows he has lost his way, but 
 at first thinks he will soon right himself ; he tries one direction, and after a while 
 turns round and tries another course, and thus goes on, until at last he becomes 
 completely bewildered and exhausted, not knowing what to do? Well, we think 
 the best thing he can do is to sit still, and wait till God sends him a guide or 
 daylight. Brethren, let us do so too, and pray God for guidance and light, and 
 if we ask in faith he will grant it in due time. 
 
 ANOINTING THE SICK. 
 
 On this head thus reads the word of God : " Is any sick among you ? 
 let him call for the elders of the church; and let them pray over him, 
 anointing Aim with oil in the name of the Lord : and the prayer of faith 
 shall save the sick, and the Lord shall raise him up; and if he have com- 
 mitted sins, they shall be forgiven him. Confess your faults one to an- 
 other, and pray one for another, that ye may be healed. The effectual 
 fervent prayer of a righteous man availeth much. Elias was a man sub- 
 ject to like passions as we are, and he prayed earnestly that it might not 
 rain : and it rained not on the earth by the space of three years and six 
 months. And he prayed again, and the heavens gave rain, and the earth 
 brought forth her fruit, &c." James 5 : 14-18. 
 
 Th:s " anointing of the sick,'' based on the Scripture given above, is, as far as 
 
ANOINTING THE SICK. 
 
 17 
 
 our limited knowledore extends, r ot practiced by any of the modern denomina- 
 tions, except by ilie Roman and tlie Ureek Cburclies under tlie name " Extreme 
 Unction." and it is iherefore necessary to explain oiir position as fiinple followers 
 ofClirist and primitive Christianity in respect to this matter. We find in the cros- 
 pel evidences that our Lord and Saviour submitted himself no less than three 
 times to an anointinf; by different persons. We find also that at least in one 
 case the Saviour declared, that wheresoever his g'ospel should be preached it 
 should be also mentioned what had been done to him in this respect. From this 
 we infer that our Lord and Master deemed this an act worthy not only of re- 
 membrance, but also of imitation. He also instructed his disciples amocjr other 
 things to "anoint the sick," and we cannot doubt that they obeyed this instruc- 
 tion And now, since we cannot exercise this act any more on the person of 
 Christ himself, we simply obey what .James has recorded, namely, when one of 
 the very least of the members of Christ calls upon the elders of the rhurch, the 
 member being sick, and desirous for that anointing, we feel i' our duty to obey 
 that call. We believe if it is dntie and received in faith, the Lord will accept it 
 as if d ine unto himself, and he will bless it either to raise the sick again from his 
 sick-bed, or, what is far better, raise him or her up to glory. 
 
 Y. M. 1797. Art. 5. From James 5 : 14, &c., the brethren testified 
 unanimously, " that the sick who desire and call for it, should be anoint- 
 ed, according to the word of the holy apostle, in the name of the Lord." 
 
 Y. M. 1812. Art. 1. In case a brother or sister should desire in their 
 sickness to be anointed, it might be administered to them, provided they 
 would not seek further help from an earthly physician; and if it should 
 so be that the Lord would raise them again to health, and they should 
 fall sick again, and think the Lord would call them away, and they ask 
 again to be anointed, we would have no right from the word of God to 
 refuse them, and it should be left to those brethren's wisdom who are 
 called to do as the anointing will teach them. (1 John 2 : 20.) 
 
 Y. M. 1827. Art. 1. About the ordinance of anointing the sick, the 
 manner of proceeding has ever been, first to sing a few verses, and with 
 a united prayer to turn to God. Then (there should always be two breth- 
 ren) the one reaches forth his hand, and the other poureth the oil on it, 
 and the first puts the same on the head of the sick, and says the words 
 which the Apostle James teaches (chap. 5 : 14), "Thou art anointed in 
 the name of the Lord," and thus three times, but the words only once 
 said. Then both brethren lay their hands upon the head of the sick, 
 and pray over him. For it is not considered to be intended only an in- 
 ward unction, but an outward anointing, whereof the apostle speaks, as 
 mentioned before. 
 
 From manuscript accounts of elder brethren concerning the same, and 
 exhibiting it more particularly, we have the following : As regards the 
 ANOINTING, it requires two brethren in order to perform it, according to 
 the advice of the apostle, since he says, " Let him call for the elders of 
 the church, and let them pray over him." Thes3 words require more 
 than one. Now when we are going to perform the same, the first we do 
 after singing a few appropriate lines, and briefly exhorting, is to turn to 
 God unitedly, and to pray God for a blessing upon ourselves, upon the 
 sick member and upon all, as we do in a meeting, and there is liberty to 
 pray for all the brethreu present. If time will permit, and strangers are 
 2 
 
18 
 
 ANOINTING THE SICK. 
 
 present, the passage of James, cliap. 5, may be read as far as relates to 
 this matter, and briefly commented upon. Then the sick member is raised 
 to a sitting position (if the state of the patient permits), and the elder 
 brother reaches forth his hand, and the other brother pours the oil upon 
 it, while he (the first) puts it upon the head cf the sick, and thus three 
 times, saying the words of the apostle : " Thou art anointed in the name 
 of the Lord" — unto the strengthening of thy faith — unto the comforting of 
 thy conscience — and unto a full assurance of the remission of thy sins, or 
 as the Lord may give utterance, and then the brethren both put their 
 hands upon the sick, even as it is done when a brother is ordained, and 
 pray chiefly for the sick member. Such an example we have of the Sa- 
 viour, as we see in Mark 6 : 15 and 16 : 18, and this is the order the 
 brethren have administered the same. Brethren who are not ordained 
 may administer it in cases of necessity. [Appendix to Min. 1814.] 
 
 Y. M. 1828. Art. 5. Whether a member might be anointed more than 
 once, was considered and decided, that it may be done on request of the 
 sick person. 
 
 Y. M. 1837. Art. 4. How it is considered, to administer the anoint- 
 ing of the sick, or to hold an election without an ordained brother (elder) 
 being present? It is the advice, that the anointing of the sick should 
 not be administered without an ordained brother, except in a case of ne- 
 cessity when no such is to be had, for the word says, " Call for the elders 
 of the church." 
 
 Y. 31. 1844. Art. 9. What to do in case a member on a sick or death- 
 bed requests to have the bread of commuision broken unto him ? Con- 
 sidered, that the word of God does not seem to us to justify the breaking 
 of the bread of communion to an individual member (for where there is 
 but one there can be no communion), and that therefore we would be more 
 safe to direct such a member to the grace and mercy of God in Christ 
 Jesus, and to the advice of the Apostle James (5 : 14) where he says, 
 Is any sick among you, let hiui call for the elders of the church, and 
 let them pray orcr him, anointmy him with oil in the name of the 
 Lord" Ike. 
 
 Y. M. 1850. Art. 30. Who are the proper persons in the church to 
 administer the ordinance recorded James 5 ; 14? Considered, the bish- 
 ops or ordained elders. 
 
 Art. 31. Is there any second order of persons in the church, who may 
 administer the above ordinance in cases of great and pressing necessity, 
 when the proper administrators cannot be had in time for the urgency of 
 the case ? Considered, in such case brethren in less office, if at least one 
 of them is authorized to baptize, might serve. 
 
 Art. 82. May the above ordinance be administered to a person who is not 
 a member of the church, although solemnly believing in the healing vir- 
 tues of the above, both spiritually and bodily, and requesting it of the 
 church, such ;;erson3 being in a dangerous situation, having shown fruits 
 
ANXIOUS BENCH— APPEAL. 
 
 19 
 
 of repentance, and perfect willingness, if spared, to bow under the order 
 of the church ? Considered, that it could not be done, but that we are 
 to direct to the (abundant) grace and mercj of God. 
 
 Y. M. 1852. Art. 20. Are persons, who can be up and about, and go 
 to meeting, proper subjects to receive the anointing; or, has the apostle 
 only reference to such who are altogether confined ? Considered, that 
 the apostle has only alluded to those who are sick or in a decline of life. 
 
 Art. 21. Is it agreeable to the sense of the word, that the anointing 
 should be performed more than once in the same illness or confinement? 
 Considered, that no person should be anointed more than once in the 
 same sickness, according to our understanding of the word of God. 
 
 Y. M. 1853. Art. 43. Concerning anointing the sick with oil. Con- 
 sidered, that it should be administered according to the manner laid 
 down by the brethren in the minutes of 1844, to be reprinted now again 
 if there is room left. 
 
 Y. M. 1860. Art. 5. How is it considered when members that are 
 sick, call for the elders of the church, and are anointed according to 
 the go.«pel, and then again resort to the use of medicine ? Is it wrong 
 to do so 'i Answer. — We do not consider it wrong according to the gos- 
 pel to do so. 
 
 Art. 6. As we see a dilFerence in the words used in anointing the sick, 
 ■we therefore ask for the most proper ceremony and manner for observing 
 the same, according to the gospel and practice of the old brethren ? 
 Answer. — As the di0"ereuce is not stated in the query, we know of no- 
 thing better than that which the brethren have given us in the appendix 
 to the minutes of 1853; (the same as given above from appendix of 
 minutes, 1844.) 
 
 Y. M. 1862. Art. 54. Who are the elders spoken of by James that 
 are to be sent to anoint the sick in the name of the Lord ? Answer. — 
 The ordained elders, if they can be obtained ; if not, the next in office. 
 
 ANXIOUS BENCH. 
 
 Y. M. 1842. Art. 2. Whether it will be to the edification of the 
 church of God to hold protracted meetings, and to introduce mournirg 
 benches, in imitation of the new measures adopted by different sects and 
 denominations '! The brethren generally considered, that it was advisa- 
 ble to be very cautious, and at all times to keep good order in accordance 
 with the doctrine and example of the apostles, and not to introduce such 
 innovations like mourning benches, &c. 
 
 APPEAL TO THE YEARLY MEETING. 
 
 Y. M. 1833. Art. 7. Whether a member has a right to appeal to the 
 yearly meeting, wlien put back by the council of his church 't The an- 
 swer, not recorded, was similar to the following : 
 
 Y. M. 1819. Art. 20. When the church deals with a member or mem- 
 
20 
 
 audent spirits. 
 
 bers, and they are not satisfied with the proceedings of the church, 
 whether it is in their or the church's place to write to strange brethren 
 for assistance ? Coosidered, that the church would have to write, if any 
 strange brethren should be called on. 
 
 ARDENT SPIRITS, making, selling and using of. 
 
 Y. M. 1781. Art. 2. Concerning distilleries, we heartily counsel all 
 brethren who have distilleries, that they should by all means endeavor 
 to put them away, in order to escape Irom the evil so often arising from 
 them, and to avoid offence, and in this the brethren are still entirely 
 united with the conclusion made at Pipe Creek, three years ago. 
 
 Y. M. 1783. Art. 1. At this great meeting a unanimous conclusion 
 was laid down Avith regard to the very offensive evil which has endeavor- 
 ed to gain ground in the church, and by which already much mischief 
 has been done, while tlie brotherly counsel has been repeatedly given, that 
 distilleries (of ardent spirits) in the church (among members) should be 
 put away. And since there are still from time to time more erected, it 
 has been at this time unanimously concluded, that those brethren who 
 have distilleries should be earnestly admonished to put them out cf the 
 way, and when they have been admonished in sincere love once and again, 
 and they would not obey the counsel of the church, and not put away 
 this loathsome idol, we could not break the bread of communion with 
 them, and have to withdraw also the kiss and church council from them, 
 until they are willing again to hear the church, as they have promised 
 also at first at their baptism, before God and many witnesses. 
 
 Y. M. 1789. Art. 1. At the council meeting of the brethren it was 
 in union deemed good and necessary, and we feel it also to be our duty 
 to counsel as follows : Inasmuch we deem it our duty, obligation and 
 office to see to it that union, tranquility and peace be maintained, that 
 all should be united and of one mind, so that we may, according to the 
 commandment of our Lord and Saviour Jesus Christ, love one another 
 sincerely, and be enabled to love as he has given us a commandment, by 
 which it shall be known that we are his disciples; therefore, it is our 
 desire, that every grievance and every offence might be put out of the 
 way ; and inasmuch there is a grievance and offence on account of the dis- 
 tilleries of ardent spirits, because the old brethren could not allow them, 
 and sad experience has taught us that almost whole families are gone to 
 destruction, and the children have fallen into drunkenness and a rowdy 
 life, the brethren some years ago came to the conclusion that they should 
 be done away. But this has not yet been done, but there have been more 
 bought and established since, and the evil is still growing. This makes 
 a grievance and offence, that hardly one church can break bread with 
 the other, and as has happened already, that brethren out of love had come a 
 considerable distance, but when they saw that brethren who had distille- 
 ries went to communion, they had to remain away, and go home again in 
 
ARDENT SPIRITS. 
 
 21 
 
 grief, because they had not been able to partake of the memorial of the 
 death of our Lord Jesus Christ oa account of this grievous and oflFensive 
 thing. Thus grief, disunion and division are brought upon the church. 
 For this cause we beseech earnestly all brethren who have distilleries, to 
 be diligent to put them away ; and hereby exhort in heartfelt and humble 
 love, all our much beloved fellow laborers in God, to use herein diligence 
 in admonishing earnestly each member to obey this counsel of love, so 
 that peace, love and union may be planted and restored. But whosoever 
 is not willing to deny himself, as it should be indeed, and cannot or will 
 not out of love obey this our loving counsel, then we cannot consider 
 him otherwise but as such who has not yet died (to sin), and is not yet risen 
 with Christ in newness of life, and that he seeks more the things tempo- 
 ral than eternal, more the things on earth than those in heaven, more 
 the things that pass away than the things that remain, and that he is in 
 great danger to lose the everlasting treasure. 
 
 Y. M. 1804. Art. 2. Further it has been unanimously concluded, 
 that no brother or sister should be engaged, by or with a permit, to sell 
 strong drink, wine or ardent spirits by the quart or larger quantity, be- 
 cause it is feared that disorder and harm will arise thereby. Therefore 
 all members who are engaged therein should be earnestly and faithfully 
 exhorted in love and long-suffering to abstain from it, in order that such 
 example may not lead our youth and offspring into licentiousness and 
 scandal. Rut if one or the other should not heed such counsel of love 
 and admonition, and not hear the church, we could not look upon such 
 act otherwise than as being disobedient according to an impartial judg- 
 ment. 
 
 Y. M. 1821. Art. 5. Whether brethren may have distilleries or not? 
 It was considered, to leave it by what was concluded some thirty years 
 ago, that no brother would be allowed to have a distillery or to distill 
 ardent spirits. 
 
 Y. M, 1822. Art. 7. With regard to distilleries (held or carried on) 
 by members of the church, it was again testified that it could not be 
 permitted. They should be admonished to put them away, and if they 
 would not heed the counsel of love, we could not have fellowship with 
 them. 
 
 Art. 9. If a brother has a vendue, and gives freely strong drink, how 
 is it considered ? It was considered, that no brother should give strong 
 drink at the sale of his property. 
 
 Y. M. 1825. Art. 1. Whether a brother may keep and sell strong 
 drink, has been considered thus : because so often disorder is caused by 
 strong drink, it is improper for a brother to sell it, and should not be at 
 all suffered. 
 
 Y. M. 1827. Art. 5. Whether a brother holding an office in the 
 church may distill ardent spirits, was considered, and concluded that it 
 is not becoming for any brother to do so, much less for a brother in office. 
 
22 
 
 ARDENT SPIRITS. 
 
 Y. M. 1828. Art. 10. Whether brethren may have distilleries was 
 considered, and concluded that it should not be, nor by their children, 
 as far as the authority of the parents extends ; and if such brother will 
 not take (or obey) the advice, we could not commune nor have fellowship 
 with him. Also, to sell grain to distilleries (cspecinlly) when grain is 
 scarce, should indeed not be. 
 
 Y. M. 1832. Art. 3. Whether it could be allowed for brethren to en- 
 gag3 in store keeping and iselling strong drink ? The first may in cases 
 of necessity, where members cannot make their living otherwise, but the 
 latter in no case. 
 
 Y. M. 1833. Art. 8. About the making and using of strong drink, a 
 strong testimony was made at this meeting against it. 
 
 Y. M. 1835. Art. 8. About distilleries, like the foregoing. 
 
 Y. M. 1835, in Jliami. Art. 9. How it is considered to sell grain to 
 distilleries ? Should not be, except in case of necessity. 
 
 Art. 11. IIow it is considered for brethren to keep tavern ? Not proper. 
 
 Y. M. 1836. Art. 2. Whether a brother or sister could be allowed to 
 sell strong drink ? Considered, that it should absolutely not be. 
 
 Y. M. 1837. Art. 11. How it is considered, when a brother keeps a 
 brewery, and makes strong beer ? Considered, that it could not be di- 
 rectly Ibrbidden to a brother, but ought to be left to his own conscience, 
 and to advise him that the safest would be not to carry on such a busi- 
 ness, from which may arise so many and great disorders. 
 
 Y. M. 1838. Art. 3. Whether it be proper for a member to build a 
 distillery, or distill ardent spirits ? Considered, as it has been considered 
 these many years, that it ought not to be. 
 
 Y. M. 184U. Art. 11. What is to be done with a brother who is erect- 
 ing a distillery, and makes and sells ardent spirits ? Considered, that 
 when a brother has been admonished once and again, and will not be 
 obedient to the counsel of the church, we could not break the bread of 
 communion with him. Besides, it is the advice of the old brethren to 
 dissuade all the members from the common use of intoxicating drinks, 
 particularly at raising buildings, hay-making and harvesting. 
 
 Y. M. 1841. Art. 14. Concerning the use of ardent spirits, it was 
 considered, that it is a great evil, leading to vice and crime, to destruction 
 of peace and property, and to the ruin of body and soul, and that mem- 
 bers of the church of Christ ought to refrain from the use of it except as 
 medicine. 
 
 Y. M. 1842. Art. 4. IIow it is considered, if a brother or sister signs 
 the pledge of total abstinence ? Considered, inasmuch as our churches 
 have always testified against intemperance, and even against the free use, 
 the making and selling of ardent spirits, it is not advisable for members 
 to put their hands to the pledge, or to meddle with the proceedings and 
 excitements of the world on the subject. 
 
 Y. M. 1845. Art. 10. How is it considered, when a brother is carry- 
 
ASSIGNING PROPERTY— ATTEST. 
 
 23 
 
 ing on a distillery ? Considered in the same light as our ancient breth- 
 ren did sixty-two years ago in an annual council meeting held on Pipe 
 Creek, Maryland, June 7, 1783. (See above.) 
 
 Y. M. 1846. Art. 7. Whether a brother may work in distilleries for 
 wages ? And whether a brother, who owns a mill, may buy, sell and 
 chop grain for distilleries ? Considered, that as the use of ardent spirits 
 is always dangerous to the wellbeing of society, and the brethren have 
 frequently testified against the making and using of the same, it would 
 be best for brethren not to have anything to do with it in any shape or 
 form. 
 
 Y. M. 1853. Art. 27. Whether it is allowed for brethren to distill 
 fruit, or get it distilled and sell the liquor ? We say. No, not at all. 
 
 Y. 31. 185(5. Art 4. How is it considered, when a church uuitedly 
 agrees not to use ardent spirits, except for medical, mechanical or com- 
 munion purposes, and a member of said church will not comply with the 
 above decision ? Considered, that such member should be dealt with as 
 in other offences. 
 
 Y. M. 1857. Art. 1. Concerning the use of ardent spirits among the 
 Brethren. Considered, that every brother that is entrusted with the 
 oversight of the church, should exert his influence, by example and pre- 
 cept, to induce all the members of his congregation to abstain altogether 
 from the use of ardent spirits as an article of luxury, or as a drink ; and 
 not to give it to the working hands to drink, admitting it only for medical 
 or mechanical purposes. The same advice is given to all the ofiicers in 
 all the churches throughout our whole brotherhood. 
 
 Y. M. 1862. Art. 26. What is to be done with a brother that buys 
 whiskey by the barrel, and sells it to such as he thinks use it temperately ; 
 and when admonished once and again not to sell, he says he will be more 
 careful to sell to none but those who use it temperately ? Answer. — Any 
 brother dealing in intoxicating liquors, if he continues to do so after be- 
 ing admonished, cannot be fellowshipei as a brother. 
 
 ASSIGNING PROPERTY. 
 
 Y. M. 1822, at Canton. Art. 8. How it is viewed when a brother as- 
 signs his property to another, with a view to defraud his neighbors 
 (creditors). It is considered, that we cannot hold him in fellowship. 
 
 ATTEST, TAKING THE. 
 
 To understand this term, we must go back to the time when the advice was 
 given. The year ITTS, in the history of our country was the second year 
 of that revolutionary war by which struggle it was to be decided whether our 
 countiy should continue under the government of England, or become an inde- 
 pendent self-governing people. While this question remained undecided many 
 God-fearing people would not conscientiously transfer their allegianf e to the 
 States, which was done by the "attest," while some did. Why our brethren 
 could not approve of this talking the attest, was more fully explained in the fol- 
 lowing year, as it will apj ear in the minutes of that year, given also above. 
 From this it will appear also, that our brethren always stood aloof from political 
 strife. 
 
24 
 
 ATTEST. 
 
 Y. M. 1778. After much reflection in the fear of the Lord, it has 
 been concluded in union, that the brethren who have taken the attest 
 should recall it before a justice, and give up their certificate, and recall 
 and apologize in their churches, and trul}' repent for the error. If they 
 cannot do this, and will justify themselves, the apostle exhorts us we 
 should withdraw ourselves from every brother who walketh disorderly, 
 and such a brother will be deprived of the kiss of fellowship, of the 
 counsel, and the breaking of bread, until he becomes obedient again. 
 Ministers and elders who have taken the attest, and are sorry and griev- 
 ed for it, confessedly recall the matter before the justice of the peace and 
 in the public church, counsel shall be held about them in their churches 
 in presence of one or more ministers or overseers, to consider in the fear 
 of the Lord, whether he or such as before mentioned could serve again in 
 their office. But if such minister or elder should approve himself stub- 
 bornly, and justify his course, yea, even teach the same, then we cannot 
 comprehend how he can be obedient to the Spirit of truth, which teaches 
 we shall not touch the unclean thing, nor be unequally yoked together 
 with unbelievers, because Christ has no concord with Belial. Therefore 
 we decide that such laborers are unfit in the Lord's vineyard, and also 
 unfit to be members in the church of the living God, until their minds 
 are changed, and they speak again with new tongues, or find their hearts 
 with David. May God have mercy upon us ! 
 
 Y. M. 1779. On account of taking the attest, it has been concluded 
 in union as follows : Inasmuch as it is the Lord our God who establish- 
 es kings and removes kings, and ordains rulers according to his own good 
 pleasure, and we cannot know whether God ha.« rejected the king and chosen 
 the state, while the king had the government; therefore we could not with a 
 good conscience repudiate the king, and give allegiance to the states. And 
 it seems to us that those who have done so have committed a fault, on ac- 
 count of which fault we could not break bread with them, but bear with 
 them in love. But if they would come moved by their own conviction, 
 and would make acknowledgments, being truly repentant, then we might 
 forgive them, and we believe God would also forgive them, and we might 
 break bread with them. But in regard to the laborers (ministers), we 
 think they should stand still in their labor, and not baptize or administer 
 in the breaking of bread. Should they, however, come convinced in 
 themselves to have erred, and show contrition, saying, We are sorry," 
 then we might forgive them, and be in full fellowship with them, yet so 
 that the church to which he belongs should be satisfied with him, when he 
 should continue in his office. But if such go still further in this matter, 
 as holding office (political) and so forth, show no sorrow, and rather con- 
 tinue in such course, then they should be also deprived of the church 
 council and holy kiss, and nota bene, not only the ministers, but all who 
 have taken this course. 
 
AUTHORITY OF A BISHOP— AVOIDANCE. 
 
 25 
 
 AUTHORITY OF A BISHOP. (See also, " ^/Jtop.") 
 
 Y. M. 1822, Gauton. Art. 3. How far should a brother keep house 
 without counseling the church, or members without counseling the 
 housekeeper? It was considered, that the brother who is housekeeper 
 should always act in concert with the church, especially with his co- 
 laborers in the church, and just so his co-laborers should always counsel 
 with their elder brother, and a private brother should not undertake to 
 teach or serve until the church calls him to it. 
 
 Y. M. 184:0. Art. 4. Is in the churches of the Brethren any materi- 
 al difference among the bishops, so that one has more power (authority) 
 than another ? Considered, that according to the word of our Saviour, 
 Matt. 23: 8, "One is your master, even Christ; and all ye are breth- 
 ren there is no difference in the brotherhood or among bishops but that 
 which a higher age and more wisdom and experience may give. See 
 1 Pet. 5 : 5, " Ye younger, submit yourselves to the elder." 
 
 Y. M. 1848. Art. 20. Whether three or more ordained elders have 
 the authority of liberating out of avoidance, independent of the church ? 
 Considered, that it cannot be done properly without the counsel and con- 
 sent of the church. 
 
 Y. jM. 1849. Art. cG. Has a bishop authority to request a deacon 
 who moved into his church without a letter of recommendation from the 
 church from which he came, to take his place at a meeting for worship, 
 and to preach or exhort ? Considered, that he has no such authority, 
 and the members that move from one church to another, ought always to 
 bring a certificate of their membership and standing. 
 
 Art. 37. If a member commits an open fault in the world, has the 
 overseer authority to send brethren to investigate the matter before coun- 
 seling the church ? Considered, that the overseer has the authority to 
 do so. 
 
 Y. M. 1850. Art. 17. How is it considered, when a sister has an un- 
 believing husband who gets drunk and abuses her, and attempts to kill 
 her with an axe ; she then leaves him, and returns to her father, who 
 then goes to the housekeeper in the church for advice, upon whose ad- 
 vice a bill of divorce is obtained ? Considered, that a hou.sekeeper has 
 no right to give such advice without coun.se]ing the church; neither had 
 the sister a right to get divorced without such counsel. (See Matt. 19 : 
 6-9, 1 Cor. 7 : 11.) 
 
 AVOIDANCE, OR EXCOMMUNICATION. 
 
 Avoidance is a term not known or used in the ecclesiastic terminolop^y of the 
 greater part of so-called Christian professors of the present day, outside of our 
 frateinity and a few other communities of a more ancient date. For this reason 
 we have added another term, which is more in general use by eccle.si;istical wri- 
 ters, though not strictly a scriptural term. We will give the definition of both 
 terms by the lexicographer Webster: "Avoidance: the act of avoiding or 
 shunning. To avoid is to shun ; to keep at a distance; to avoid the company of 
 a certain person." Excommunication in an ecclesiastical sense, is defined by the 
 
26 
 
 AYOID^^XCE. 
 
 same author as "the act of ejecting from a church; expulsion from the com- 
 munioa of a church and deprivation of its rights, privileges and advantages: an 
 ecclesiastical penalty or punishment inflicted on offenders. Escommun.citian is 
 an ecclesi istical interdict (or prohibition) of two kinds, the lesser and the greater. 
 The lesser eseo'-iimunication is a separation or suspension of the offender from 
 partaking of the cucharist (comm-;nion) ; the greater is an absolute separation 
 au'i exclusion from the church and all its rights and advantages." 
 
 Cruden in his Concordance defines e-xcommunication as " an ecclesiastical cen- 
 sure whereby they who incur the guilt of any heinous sin, are separated from 
 the communion of the church, and deprived of spiritual advantages; that they 
 may be brought to repentance, and others, by their example, kept from the like 
 enormities. Matt. 18 : 15-17 ; 1 Cor. 5: 5-7 ; 2 Thess. 3: 14, 15." He is also 
 speaking of a '-lesser and greater excommunication." While we agree with 
 these authors in the l>st mentioned point, that there must be different degrees of 
 church censure, as there are different degrees of guilt, we are compelled to differ 
 from them, when the}- speak of ejecting, expelling, which imply the use of phys- 
 ical force, as being so contrary to the spirit and law of Christ, that no Christian 
 could entertain such an idea, much less perform such an act. Hence the Brethien 
 prefer the simple term " avoida-jce" to the Jewish word ''ban" or -'anathema," 
 or to the Roman term '-excommunication." The reason is. because avoidance 
 is a simple, plain word in our own language, readily understood by all. and not 
 subject to misapprehension, as words taken from other languages, and having 
 acquired a signification foreign to the letter and spirit of the gospel, and what 
 is still more, because it is a scriptural term. True, the s'lbstantive noun does 
 not occur in our common version of the Bible, but the verb and root of the sub- 
 stantive, AVOID, occurs in the following passages: 1 Sam. 18: 11. "David 
 avoided out of his presence twice." Prov. 4 : 15, " Avoid it, (». e. the path of the 
 wicked and th^; way of evil men.) pass not by it, turn from it. and pass away." 
 Eom. 16: 17. - Now I beseech you, brethren, mark them which cause division 
 and offences contrary to the doctrine which ye have learned, and av Ad them." 
 1 Cor. 7:2: '-Nevertheless to avoid fornication, let every man have his own 
 ■wife." 2 Cor. 8 : 20, ' Avoiding this, that no man should blame us." 1 
 Tim. 6 : 20, ' Avoiding profiine and vain babblings and opposi'ions of science, 
 falsely so-called." 2 Tim. 2:23: - But foolish and unlearned questions avoid " 
 Titus 3: 9, 10, ''Avoid foolish questions, &c." And when in the next verse 
 " reject" occurs, in Greek it is the same word as in 2 Tim. 2 : 23, Tvhere it is 
 translated '- avoid." 
 
 From these passages it is sufficiently clear what the general idea of avoidance 
 is, namely, to avoid, shun and keep at a distance from evil, from physical or 
 moral evil, and from evil men; and from two of the passages, Rom. 16 : 17, and 
 Tit. 3: 10. it is evident that they refer expressly to the ordinance under consid- 
 eration. 
 
 But we must bring our remarks to a speedy close. That the main law of Christ 
 concerning avoidance is recorded in Matt. 18 : 15-20, and in 1 Cor.' 5 frotn be- 
 ginning to end, but more particularly verses 9-13, has been mentioned already, 
 and will be repeated again in the following articles of counsel of the Brethren at 
 yearly meetings. A critical and prayerful examination of these and other pass- 
 ages, together with a careful study of the history of the churches and of man- 
 kind, has convinced the writer cf the correctness of the views and practice of 
 the brethren in this respect, and that they can be defended against every objec- 
 tion of a candid believer of the word of God. Our brotherhood was once a 
 unit on the subject (of course, with exceptions, as there was one among the 
 Twelve an exception), as the sequel of this article will show. For more than a 
 century it was the universal belief among our brethren, that this was as much 
 an institution of the Lord as baptism, or any other ordinance, and none 
 could gainsay it. But times have changed ; a whole generation of old and 
 faithful and steadfast brethren has almost entirely passed away, and at least in 
 some parts of our wide-spread fraternity a new generation has come up, •■ which 
 knew not Joseph; " and of late, sad to teil, it has come openly to light, that we 
 are no longer in such cordial union on this and some kindred subjects as our 
 brethren once were. We love our dear brethren, even those who do not see 
 alike with us ; indeed we thank them that they have come out openly and will- 
 ing for discussion, and thus caused others to think and reflect on the subject 
 more seriously than they ever did. We hope that all. are desirous to be in 
 union and full, real fellowship on every practical question. The reason why we 
 
AVGIDAXCE. 
 
 27 
 
 feel specially grateful to those brethren dissenting on this subject, is this, that 
 we have investigated the same a'^ain more deej)!/ tlian ever, and we hoped 
 to be a":)le by this time to lay before our brethren the result of our labors. In 
 this we failed ; it was impossinle for us to accomplish that part yet ; but it is 
 yet our intention, if the Lord spares our life, and grants his blessing, to do so at 
 a future day. To do the subject full justice, we feared that it would make a much 
 greater work than we at first coulemplated. and we desired also to give those 
 documents of our older brethren or yearly meetings, which we nave been collect- 
 ing ever since we came to the church, many of which might finally have been 
 lost altogether, if not put in print, the preference over our own work, which we 
 would rather leave as a legacy to our dear brethren, to be published after we have 
 departed this life, or at least wait until the brotherhood is more in union again 
 oa this sui-ject. For more union among us, which is the bond of love, I wish 
 myself and all our brethren and sisters to piay, and to labor and even to suffer 
 with all our hearts. Let us consider what our nation has done and suffered, and 
 thousands have prayed during the late conflict for a merely human inslrutuent, 
 called the constitution, and for an earthly and temporal union ! Should we then 
 not stand as one man for that constitution which is of a divine origin, and for 
 that union which will last forevermore ? 
 
 We now merely add to those above our definition and description, derived 
 from the word of God and the once universal practice of our brethren. 
 
 The ordinance of avoidanCt: is an institution of the Lord Jestis Christ for the 
 preservation of the purity and unity of the church, and for the bringing to re- 
 pentance and restoration of fallen members. In cases of private offences and mi- 
 nor faults, which upon acknowledgment and submission to the CvUiisel of the 
 church might be readily forgiven and remitted, if the offender obstinately re- 
 fuses to do so, and thus will not '-hear the church." then, if admonished once 
 and again, the church has no choice but to submit herself to the necessity and 
 duty to pronounce the sentence e.xpressed in Malt. 18 17, t. e. she must avoid in 
 part such stubborn aierabers, by not admitting them to communion or church 
 council, and not saluting them as members This avoiding in part was called by 
 some ciwpeiiding. and Cyprianus of the second century called it putting back, and so 
 do our brethren to tliis day. But in cases of crimes and such heinous sins as enu- 
 merated 1 Cor. 5:11, ",nd other places, a different course is to be pursued. Here 
 confession and acknowledgment will not suflBce, nor a putting back or avoiding 
 in part would answer the purpose of justice and mercy; hence Love and Wisdom 
 divine devised and ordained '' not to keep company with such, no not to eat,"' and 
 to this our ancient brethren from the time we have any record of them, and many 
 that live to this day, without adding or taking away a single word (for they 
 tremble a' God's word, Rev. 22 : 18, 19) gave their most humble yet willing 
 assent and obedience, took up the cross as cross-bearing children of God should 
 do (and there is undoubtedly i cross in this ordinance, and not a pleasure), and 
 this they called /((/i avoidance. Why the Lord did not in-titute this while yet 
 jjersonall}- on earth, the answer may be, may it not have been one of those thing."? 
 which the Lord had to tell the disciples, but they could not bea,r it then. What 
 Paul said and did. he did it in the name of Christ, and consequently as if the 
 Lord bad said and done it himself. 
 
 From the testimony of the Brethren in 171.^ (fully 150 years ago). See 
 " Groundsearching Questions" in Alexander Mack's writings, page 129. Where 
 Qu. 22 reads thus : Whether the external ban (excoramunicntion) is an essential 
 part of (the constitution of) the church of Christ, since he himself did not enforce 
 and exercise it, even upon the very wicked .Judas? Ans. — The ban is an essen- 
 tial and necessary thing in the church of Christ, as long as ii is at war in this 
 ■wicked world with wolves and evil spirits. Xo church of Christ could exist without 
 it. [This idea has been misunderstood and rejected, seeing that there are churches 
 in existence, and some have been for a long time without the avoidance. But the 
 main point with regard these is : Will Christ acknowledge them to belong to his 
 church, if they do not observe all whatsoever Christ commanded them ?] The devil, 
 with his leaven of wickedness, would soon destroy all that is good. True believ- 
 ers, while they were steadfast in the faith, never could refuse it (the salutary re- 
 straints appointed in the gospel). They have als-ays viewed them as divine means 
 of grace, appointed by the great love and provident care of God, and used them as 
 a strong tower and wall round about the church of the Lord.* 
 
 With respect to Judas we say. that Christ has e.\ecuted the ban suffitiently 
 upon him, giving him over to Satan ; for he hanged himself But that he was 
 
28 
 
 AVOIDANCE. 
 
 not excommunicated before he committed the outward act, 13 not against excom- 
 munication, but rather in its favor. That this was the mind of God at all times, 
 as wc percfivu ia Adam, who may have had probably some iutercourse with the 
 tempter previous to his fall ; bui he was not driven out of Paradise until he had 
 actually eaten of the forbidden fruit. So Judas may have enteitained traitorous 
 thoughts long before he carried them out; but the long-suffering oi' Jesus had 
 borne with him, and patiently tried to bring him to repentance, until the evil ob- 
 tained the sujjremacy, and became manifest in the deed. Then ke was sufficiently 
 excommunicated by Christ, and we think the ban was fully e.vecuted upon him. 
 
 Ihid. page 1.32. Qu. 25. Whether the apostles ever prohibited the necessary 
 spiritual or temporal assistance of charity from being rendered to the excom- 
 municated? Ans. — The apostles have never commanded to withhold from the ex- 
 communicated necessary spiritual or temporal assistance; moreover, they are to 
 be admonished to repentance, and though they do not hear, or receive it, we 
 are clear. So likewise in worldly things, if we abound in the things of this world, 
 and the excommunicated is in want, we are to communicate according to his 
 need. Qu. 2S. Whether your, the new Baptists, excommunication ever had ia 
 any of its subjects such a divine effect and result as that of the apostles ? Ans. 
 Wc firmly believe that all those we excommunicate according to the word of the 
 Lord, will 'eel an internal effect, and an impression already here ; and if not re- 
 penting in this time of grace it will become manifest in the great day of judg- 
 ment. But that men should immediately fall dead to the ground like Anaui*is, 
 such has not happened yet, and is only once recorded of the apostles ? and how- 
 ever many were excommunicated by the apostles, no more died thus literally, yet 
 we believe the power of excommunication was fully realized in them. 
 
 Y. M. 179-1. Art. 6. Concerning the ban, we woiill very readily deny 
 ourselves so much for our brethren's sake, so as to drop the Jewish word 
 " ban." But the ordinance of the Lord Jesus and his holy apostles we 
 cannot give up even for our brethren's sake, namely : " If any man that 
 is called a brother be a fornicator, or covetous, or an idolater, or a railer, 
 or a drunkard, or an extortioner ; with such a one no not to eat," 1 
 Cor. 5 : 11. Here we see clearly that Paul does not mean only the eat- 
 ing in (the Lord's) supper, but all eating (in his company). This is 
 shown in the foregoing verse very plainly, when it says, " yet not alto- 
 gether with the fornicators of this world, etc." Otherwise we might cat 
 the bread of communion with the fornicators of this world, which cer- 
 tainly he cannot have meant at all. 
 
 y. M. 1805. Art. 1. Concerning those who are in avoidance. Since 
 some think that we may or should not even give them the hand, while 
 others would feel disposed at times to offer them the hand as a token 
 that we would willingly assist them to be released and reconciled again, 
 the unanimous conclusion was, that we should be of one mind, and fol- 
 low the same rule in housekeeping, and it was so laid down, that it might 
 be best to offer them in that view the hand, but to have no dealings with 
 them nor any familiar intercourse until a reformation takes place in 
 them. 
 
 Y. M. 1822, Canton. Art. 11. How shall the church conduct 
 itself toward those members that have been separated from the church ? 
 Considered, first, when a member is separated from the church as 
 far as from the kiss, breaking of bread and church council, such ought 
 to be diligently exhorted according to the evidence of the apostle, 
 but could not be called brother. But when such would not receive the 
 
AVOIDANCE. 
 
 29 
 
 admonition of love, and should fall into more grievous sins, the church 
 has to put them in avoidance, and have no company with them, accord- 
 ing to the word of the apostle. 
 
 Y. M. 1822, Miami. Art. 1. When a member is put in avoidance, 
 how far is his companion in wedlock to be held as a member ? It was 
 considered, that she may be held as a member, yet so as not to break the 
 bread of communion. 
 
 Y. M. 1825. Art 3. Concerning separation or excommunication, be- 
 ing viewed of unequal degrees. It was considered, that according to 
 apostolic doctrine, such having committed gross or vicious sins, must be 
 put entirely in avoidance, while less transgressions only precluded from 
 the kiss, brotherly counsel, and the breaking of bread. 
 
 Y. M. 1827. Art. 2. About the avoidance and restoration of mem- 
 bers. T\'hen a member, on account of crimes committed, must be sepa- 
 rated and put in avoidance, and should afterward become reformed in 
 life and conduct, and apply for restoration, or for release from the 
 avoidance, and the church could not yet feel satisfied to restore such en- 
 tirely, they might be released ; and should such fall again into crime, we 
 would have a right to put them again into avoidance. 
 
 Y. M. 18.37. Art. G. Whether the sense of the words of the Saviour, 
 Matt. 18, " Let him be unto thee as a heathen man and a publican ! " is 
 the same as the sentence of the apostle, 1 Cor. 5, " Have no company 
 with him," &c. It is understood by the meeting almost unanimously, 
 that the expression of the Saviour, " Let him be unto thee as a heathen 
 man and a publican," excludes a member only so far as from the church 
 council, from the ki.ss and from the breaking of bread, but that the in- 
 tention of the apostle when he speaks of the vicious (gross sinner), 
 " Have no company with him," and after noting the (sins, crimes) vices, 
 adds yet, ' with such a one (you ought) no not eat I" that we ought to 
 avoid such altogether, according to the (obvious) sense of the word. 
 
 Y. M. 1838. Art. 1. Whether a congregation (church) has the right, 
 according to the gospel, to put a member in avoidance or not ? Consid- 
 ered, that the old brethren always have thought it light, and (we) still 
 think it right, according to the gospel, to put members in avoidance in 
 accordance with the word of the gospel, 1 Cor. 5 : 9-11. 
 
 Y. M. 1840. Art 3. In case one that was a brother, but now is held 
 in avoidance, lives some hundred miles from a brother to whom he owes 
 a debt, and writes back to brethren, that he were willing to pay, if he 
 knew how much (he owed) ; whether in such case the brother might 
 take the liberty to write to him and ascertain what amount he owes him? 
 Considered, that brethren might make out and send such accounts, inas- 
 much it was at all times allowed to settle accounts with such members 
 that had been put in avoidance. 
 
 Y. M. 1840. Art. 4. About the difference among brethren in regard 
 to avoidance J since some seem to know or observe nothing at all of 
 
30 
 
 AVOIDANCE. 
 
 an avoidance, others take the liberty to eat with and greet as breth- 
 ren tlioi^e that are put in avoidance, which causes oftentimes tempta- 
 tions and great grief in those who feel themselves in duty bound, accord- 
 ing to the word, to observe the avoidance strictly ? Considered, that 
 it is truly to be lamented that such a want of uniformity has crept in 
 by degrees among the brethren in such a most important matter, and 
 that it should be the ardent desire and earnest endeavor of all brethren 
 and members, and especially of all ministers and housekeepers, to come 
 again into full union in observing this evangelical and apostolic ordi- 
 nance, to accomplish which may the ever faithful Chief Shepherd and 
 Bishop of our souls grant his grace and the assistance of his good and 
 holy Spirit. 
 
 Y. M. 1842. Art. 1. Whether the sense of the words of our Saviour, 
 Matt. 18, " Let him be unto thee as a heathen man and a publican !" is 
 the same with the expression of I'aul the Apostle, when he says, " Have 
 no company with him !" 1 Cor. 5 ? This same query had been before 
 the yearly meeting in Virginia in the year 1837, and a similar one before 
 the annual meeting in Morrison's Cove in the year 1840, and even in the 
 year 1794 (almost fifty years ago) the brethren expressed their views on 
 the subject, which were read, and the brethren now assembled generally 
 agreed to the then expressed views, desiring with our departed brethren, 
 that our dearly beloved members would seek (endeavor) to hold fast to 
 the written word of truth, for we fear with them, that whosoever will 
 depart from it is in great danger of being deceived in these much con- 
 fused times. Now he that attends strictly to the word, will see plaiul}', 
 that Matt. 18 is quite another case thin is mentioned in 1 Cor. 5. There 
 the Saviour speaks of sins (trespasses) and offences which a brother or 
 sister may commit against a fellow member. Here the apostle treats of 
 vices and crimes which may be committed against God and the truth. 
 And as there is a difference in the sins, even so is there also a difference 
 in the discipline (or penalty). Already under the law there were some 
 sins unto death, where the sinner had to die without mercy under two or 
 three witnesses. Heb. 10 : 28. But some sins were not unto death, and 
 would be atoned for by offerings and saciifices. Even as there is a dif- 
 ference in the discipline under the gospel, as we may plainly see from 
 those passages before alluded to, viz. Matt. 18 : lu-18, and 1 Cor. 5 : 
 9-14, if we examine them somewhat more closely. Therefore the 
 brethren have always considered, and we consider it so still, that the di- 
 vine sense requires to disown a member who will not be admonished, 
 when he has been overtaken in a i'ault, which might have been atoned 
 for by an acknowledgment, for his refusing to acknowledge, only so far as 
 from the church council, from the breaking of bread, and from the (holy) 
 kiss. But a member that has fallen into gross sins and vices, should be 
 dealt with according to the word cf God, as expressed by the Apostle 
 Paul, to wit: Not to keep company with such, no not to cat." 
 
AA'OIDANCE. 
 
 31 
 
 Y. M. 1843. Art. 5. When a brother is put in avoiilance, accor ling 
 to the words of Paul, 1 Cor. 5, and his wife and children, being mem- 
 bers in the church, have company with him, as it happens in a family, 
 how is the church to treat them, or whether there is a difference be- 
 tween the wife and the children, who are yet under the lawful ages, and 
 how we arc to do when there is a difference of opinion about the withdraw- 
 ing of the hand from those thtit are in avoidance ? Considered, though 
 we are always truly sorry when such a case occurs where we must put 
 a member in avoidance, and feel sincere compassion for those who suffer 
 immediately under it; yet we cannot set aside this apostolic ordinance, 
 and do really believe that the more strictly it is observed by all the mem- 
 bers, and especially by the nearest relatives, the more powerful it would 
 operate to the salvation of the fallen member. But in ease a wife would 
 not withdraw from fellowship with her husband (being) in avoidance, it 
 was always considered, that such a member could not break the bread of 
 communion while so doing; and we do consider, that the children are in 
 the same predicament, either to withdraw fellowship with the parent in 
 avoidance, or not to break bread. And in regard to withdrawing the 
 hand, it was considered, that when the church concludes to withdraw 
 even the hand, the members should all unite in observing the same. 
 
 Same Y. M. Art. 11. Whether a teacher that is not ordained can 
 excommunicate a deacon or visiting brother, on but one brother's testi- 
 mony, and with only twelve members in council ? The view of the 
 brethren assembled is, that in consideration of the words of the ppostle, 
 1 Tim. 5 : 19, " Against an elder " (which word seems to be used in the 
 New Testament sometimes in a more limited, and at other times a more 
 general sense, and apparently including all those to whom is entrusted 
 an office in the church,) " receive not an accusation, but before two or 
 three witnesses." In consideration again, that as a brother that is not 
 (yet) ordained, ought not (has not authority) to hold an election or to 
 install ministers or deacons, so there ought to be none excommunicated 
 without ordained brethren being present ; and lastly, because that in such 
 a case all the members of the church, or as many as possible, ought to be 
 present, we could not approve of such a proceeding. 
 
 Our ancient brethren have taught us by precept and example, and e.vperience 
 has c.-iifirmed their teaching to be true aud according to the gospel, tlic le^.s au- 
 thority we try to assume the Ijetter we will gel along as houseki-eiicrs in the 
 chuicli : hence, in such cases as the one stated in the aliove (lucstinn, where a 
 minister or deacon has fallen under ilu- ceu.sui-e of the cliurcli, even where two 
 ordained elders presided in such cliurch, they should not undertake such a case 
 couceniii.g a co-laborer, but .should c;ill for some elders from other chuiches to 
 act iu tlie case, so as to ''abstain from all appearance of evil," of exercising too 
 much authority, or of acting with partiality, iScc. The wisdom of this course is 
 so obvious, that it needs no further vomihent. 
 
 Y. M. 1844. Art. 8. In a case where man and wife are both members, 
 and it iio happens that the church would have occasion to hold one or 
 the other in avoidance, and after being held thus, say two or more years, 
 
32 
 
 AVOIDANCE. 
 
 without 'manifesting any fruits of sincere repentance — which would be 
 the mo£:t prudent course to take in behalf of the companion of such thus 
 held in avoidance ? Considered, that though we sincerely pity the in- 
 nocent party, if there has no change taken place in the state of the fallen 
 member, there can be no change in the course of the church toward such 
 a member. But of this each church must judge according to existing 
 circumstances. See 2 Cor. 2 : 5. 
 
 It is a very delicate raatter sometimes, to inquire too deeply into such a special 
 case presented at yearly meeting, neither would there be time sufficient for such 
 investigation; but it would be an interestiiig inquiry, and one that could not fail 
 of good results, if properly conducted, namely this : Why it is that a member is 
 held in avoidance for two or more years without manifesting any change? It 
 seems to be almost impossible that a person could remain in such a condition 
 without some change either for better or for worse, especially if the church and 
 the family would observe the avoidance faithfully. There is cause for clos° self- 
 examinaticn, particularly of those who coming into more or less frequent contact 
 with such an offender in avoidance, to see whether they are not in the fault, that 
 this ordinance should be ineffective for any length of time. 
 
 Y. jM. 1846. Art. 6. Whether one that is called a brother, and has 
 committed any gross crime, such as drunkenness, blasphemy or fornica- 
 tion, &c , can continue to be a member of the body of Christ, if he con- 
 fesses his fault, and promises to do better ? whether the church may for- 
 give him, or whether he ought not to be expelled, until he shows forth 
 fruits meet for repentance ? Considered, that we can conceive of extra- 
 ordinary cases of such deep or thorough contrition of heart, similar to 
 that kind of leprosy (see Lev. 13 : 12-17.) which broke out abroad in 
 the skin, and the leprosy covered all the skin of him that had the plague, 
 from his head even to his foot, and where the priest had to consider him 
 clean — and so the church likewise may unanimously feel satisfied with 
 such signs of genuine repentance, and may be willing to forgive at once 
 on his full confession ; yet in most cases it is the safest way, in the first 
 place to obey the instruction of the Apostle Paul (1 Cor. 6), and to ex- 
 communicate such a member '-'with the power of our Lord Jesus Christ, 
 that the spirit may be saved in the day of the Lord Jesus." 
 
 y. M. 1848. Art. 18. Whether we have any authority of liberating 
 a person out of the avoidance without the person making application ? 
 Considered, that there is to our knowledge no such authority in the gospel. 
 
 Y. M. 1848. Art. 20. Whether three or more ordained elders have 
 the authority of liberating out of avoidance, independent of the church? 
 Considered, that it cannot be done properly without the counsel and con- 
 sent of the church. 
 
 Y. jM. 1848. (Indiana.) Art. 11. When the church disowns a mem- 
 ber, so that he is set back from the salutation of the kiss and from church 
 fellowship, how is the proper way to do with such members as come from 
 other arms of the church, and knowing the standing of such disowned 
 members, yet will still hold fellowship with such ? Considered, that in- 
 asmuch the church of Christ is one body all over the world, and the 
 word says, " Whatsoever ye shall bind on earth shall be bound in heaven, 
 
AVOIDANCE. 
 
 33 
 
 and whatsoever ye shall loose on earth shall be loosed in heaven j" 
 hence, if one branch of this church disowns a member (legally, of course) 
 then members from other (churches or) branches, knowing this, should 
 hold them equally disowned. 
 
 Y. M. 1849. Art. 27. To how great a degree must a brother sin and 
 be degi aded, before the church can put him in avoidance according to the 
 gospel ? and whether all dealings and communications of a temporal nature 
 between such an individual and the members of the church should cease? 
 Considered, that this subject h:is been often before the Y. M., and the 
 views of the brethren then were read. But on the particular points of 
 the present query we would refer our dear brethren to the wcrd of God, 
 which is plain, explicit and sharper than a two-edged sword. Paul the 
 Apostle says, Rom. 15 : 4, " Whatsoever things were written aforetime, 
 were written for our learning ;" and he evidently refers in these words to 
 the writings of the Old Testament. Now we find, Lev. 5 : 17, "If a 
 soul sin, and commit any of these things which are forbidden to be done 
 by the commandments of the Lord, though he wist it not, yet he is 
 guilty, and shall bear his iniquity, and he shall bring a trespass-offering 
 unto the priest, and it shall be forgiven him." From this we may learn, 
 that when a member has trespassed against God and the truth, even in 
 ignorance, it is his duty to come to the church, and bring his trespass- 
 offering, such as David says, Ps. 51 : 17, " The sacrifices of God are a 
 broken spirit : a broken and contrite heart, 0 God, thou wilt not des- 
 pise ;" and the church, which according to 1 Pet. 2 : 9, is " a royal priest- 
 hood," is to judge and receive his offering, and forgive him accordingly. 
 Here are the words of Christ himself duly to be considered : " Whoseso- 
 ever sins ye remit, they are remitted unto them ; and whosesoever sins 
 ye retain, they are retained." John 20 : 23. 
 
 Should, however, such a member that has trespassed, be not willing to 
 bring his offering of acknowledgment of his fault, nor be willing to 
 hear the church, then we may consider this as a rising, a scab, or bright 
 spot, which eventually may turn into moral leprosy. Lev. 13 : 2, and 
 in this case the priest (the church) had to shut him up, or, as Paul says 
 in Thess. '6: 6, "Now we command you, brethren, in the name of our 
 Lord Jesus Christ, that ye withdraw yourselves from every brother that 
 walketh disorderly, &c.;" and as our Lord taught us. Matt. 18 : 17, " If 
 he neglect to hear the church, let him be unto thee as a heathen man 
 and a publican." This withdrawing, or shutting up from close commun- 
 ion with the church in the salutation of the kiss, the breaking of bread 
 and the secret counsel, is continued, until it appears to the satisfaction of 
 the priest (or the church) whether that spot is leprosj' or not. Now 
 if on examination the priest found that white spot somewhat dark, and 
 that the plague did not spread in the skin, he was to pronounce him clean. 
 So when a member begins to see and acknowledge his fault, as something 
 dark, he may be reinstated again into full communion. 
 ' 3 
 
34 AVOIDANCE. 
 
 " ]^ut when the raw flesh appeareth in him, and the leprosy is thus 
 confirmed, notice, he shall not be shut up, for he is unclean. And the 
 leper in whom the plague is, his clothes shall be rent, and his head 
 bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, 
 unclean. He shall dwell alone; without the camp his habitation shall 
 be." Lev. 13 : 14,45,46. So our ancient brethren considered, when 
 the moral leprosy in a member was confirmed by raw works of the flesh, 
 such as are described 1 Cor. 5:11; Gal. 5 : 19-21, &c., that the direc- 
 tion (or command) of the (Lord and his) Holy Ghost by the mouth of 
 the Apostle Paul was to be strictly and literally obeyed, namely, " not to 
 keep company with such a one, no not to eat." 
 
 Our brethren -were well aware of some commentators explaining these words as 
 if they meant only not to have fellowship with such in sjiirifual matters, and not 
 to eat with them the bread of communion. But the}' (our brethren) found it im- 
 possible to believe that the church at Corinth should have continued in full fel- 
 lowship such a person as is described in 1 Cor. 5: 1, so that they should have 
 still broken the bread of communion with him, &c., even until the apostle re- 
 proved them by this epistle. They (the brethren) also thought of the awful 
 words, Rev. 21 : 18, 10, and so they adhered simply to the word as it reads, had 
 no intercourse, no dealings of any kind with such person?, and did not eit with 
 them at the same table, or out of llie same dish, at any common meal, while they 
 were in this state of aToidance. Only acts of charity toward them our Ijrethren 
 did not consider prohibited by the word of God. And these views we still hold 
 in communion with our departed brethren. 
 
 Y. M. 1850. Art. 20. If a member commits a fault, whether the 
 church has the power according to the gospel, to put that member in 
 avoidance without the assistance of another church ? Considered, that 
 if there is a bishop in that church, they have the power in the case of a 
 private member. 
 
 But whether it is best and expedient to undertake such a solemn work, where 
 family connections might interfere much with a fair and impartial trinl, without 
 tLe assistance of another church and other bishops, the church should ser'ously 
 consider and decide in the fear of the Lord — a church like that of Philadelphia 
 (llov. 3: 8), where true 6/-o(AerZy ^oi'c dwells ; where the door is open for her 
 sister churches at any time to enter; where humility acknowledges of hiil little 
 strength, and is therefore willing to avail herself of all the help her sisters, though 
 they have but little strengh too, may afford. 
 
 Y. M. 1850. Art. 24. Can a member that is cut ofi" and kept in 
 avoidance, be afterward released again from the bonds of excommunication 
 without acknowledging the fault, or without coming and requesting to be 
 released ? And in case members are released without confessing their 
 faults, or desiring to be released, how shall other members conduct them- 
 selves toward them ? Considered, that where a member has committed 
 one of those faults mentioned by the Apostle Paul, 1 Cor. 6 (or 5), and 
 has been put in avoidance, the church having sufficient evidence that he 
 has ceased from those evils, and by his earnest request he may be released 
 out of the bonds of avoidance. — Art. 33. Whether members who have 
 been put in avoidance, can be released without their request ? Consid- 
 ered, that they cannot. — Art. 35. If a brother transgress so as to be 
 deemed guilty of avoidance, should he not be cited to appear before the 
 
BAILSHIP FOR CRDIINALS. 
 
 35 
 
 chui-ch in the presence of the witnesses, to hear the testimony given ? 
 Considered, that he ought to be particularly requested to attend. — Art. 
 3G In case such member be found guilty, by whom should he be inform- 
 ed ? Considered, that this is a duty incumbent on the ordained brethren. 
 
 Art. 37. If it is proved by two or three brethren (witnesses) that a brother 
 has been drinking to excess, yet not so much as to disable him from 
 keeping on his feet; but has often before been charged, and also before 
 been set back or put in avoidance, and still denies the charge; would 
 he not come under the class of drunkards, or would it be prudent to hold 
 him as a brother, or should he be expelled by the proof of four or five 
 witnesses, though not members of the church? Considered, that no 
 member should be put in avoidance without positive proof from members 
 that he or she has been guilty of one of those mentioned by Paul, 1 Cor. 
 5 ; 11. — Art. 38. Have we a sufficient right according to the gospel, to 
 put a man in avoidance who has already been put back from the kiss, 
 the communion and the council, and disowned as a brother ? Considered, 
 that the church has the power to do so. — Art. 40. Whether an ordained 
 brother, who has been once in avoidance, can be restored again to his full 
 office ? Considered, that a brother can be restored again to his full office 
 by the voice of the church (as in a choice). 
 
 Y. M. 1855. Art. 3. How is it considered, if a young brother and 
 sister want to marry each other, and being opposed by their parents, mem- 
 bers too, accomplish their design so late as to bring reproach upon them- 
 selves and the church? Considered, that the young members should be 
 dealt with according to the circumstances, so as to prove that the church 
 is not participating in evil ; and the parents should also be admonished, 
 if the church finds them in error. — Art. 23. How is it considered, if a 
 church having no ordained elder, has a case of gross sin, such as is de- 
 scribed 1 Cor. 5 : 11, and application is made to ordained elders to assist 
 them, the elders making an appointment, and fail to attend ; has the 
 church a right to put such members back, or ought the church to hold 
 such transgressors as full members, until they can get ordained elders ? 
 Considered, that the church may and ought to put them back provision- 
 ally, when the crime is sufficiently proved, until ordained elders can at- 
 tend. 
 
 BAILSHIP FOR CRIMINALS. 
 
 Y..M. 1848. (Indiana.) Art. 4. How would it be considered, if a 
 man be put into the county prison for safe keeping until court, and a 
 brother goes his security for his appearance in court, and releases him 
 out of prison ? Considered, that a brother ought not to meddle with such 
 matters without counseling the church. 
 
 Becoming bail or surety for another was never thought advisable by the 
 Brethren, from a consideration of the warnings contained in the word of God. See 
 Prov. 6 : 1-5, " My son, if thou be surety for thy friend, if thou hast stricken thy 
 
36 
 
 BAN— BAPTISM. 
 
 hand with a str.anger, thou art snared with the words of thy mouth, thou art ta- 
 ken with the words of thy mouth (or with the ;igning of thy name). Do this 
 now, my son, and deliver thyself, when thou art come into the hand of thy friend ; 
 go, humble thyself, and make sure thy friend. Give not sleep to thine eyes, nor 
 slumber to thine eye lids. Deliver thyself as a roe from the hand of the hunter, 
 and as a bird from the hand of the fowler." See also Prov. 11: 15, "He that is 
 surety for a stranger shall smart for it ; and he that hateth suretyship is sure." 
 Prov. 17 : 18, "A man void of understanding striketh hands, and becometh 
 surety in the presence of his friends." Prov. 22 : 26. " Be not thou one of them 
 that strikes hands, or of them that are sureties for debts." 
 
 BAN. (See "Avoidance or Excommunication."') 
 
 BAPTISM. 
 
 We hold baptism, with the generality of Christian professors, as the initial or- 
 dinance appointed by our Lord Jesus Christ, Matt. 28 : 19. &c., but cannot bap- 
 tize any but such who profess to have repented of their sins, and to believe in 
 the Lord Jesus Christ, Mark 16 : 16, &c. With regard to the action, we believe 
 that the word baptism means only immersion, as all Greek scholars are ready to 
 admit, if they are candid and honest. The Greek term pa-ruo, i3a7rTtafia or paK- 
 Ttaijog, means, however, being in the frequentative form, a repeated action. Hence, 
 we adhere to trine immersion as the most ancient and original action. We are 
 confirmed in this respect by the fact, that single immersion was first introduced 
 full 600 years after A. D , and that only in Spain, while trine immersion, even in 
 the Roman Church, prevailed in all other countries till about the time of the Re- 
 formation, and is continued indeed to this day in the Roman Church at Milan; 
 that the Greek Church, numbering more than sixty millions of professors, has al- 
 ways practiced it until now ; and that the Church of England has trine immersion 
 indicated in her Bcok of Common Prayer to this very day ; and that we have evi- 
 dence that trine immersion was also the action in baptism practiced in the Lu- 
 theran Church in the days of Reformation. 
 
 "Whether such as had been baptized by single immersion among other 
 denominations, could be received among us without that baptism, we be- 
 lieve fully required by the gospel. 
 
 Y. M. 1804. Art. 6. About persons, who are among the English Bap- 
 tists, and have been baptized by them, and come now, and desire to be 
 admitted (in our church) ; whether they ought to be baptized again, ac- 
 cording to the true order of baptism, or if they should prefer it, whether 
 we would receive them without being baptized again ? In consideration 
 of the Scriptui'e, and especially because the Lord said to Moses, "Look 
 that thou make them after their pattern, which was showed thee in 
 the mount" (Exod. 25 : 40), it has been concluded with one accord, that 
 when such come to us, we should give them in all things good instruc- 
 tion according to the gospel, yea, according to the Scriptures; and when 
 they believe, and are willing to obey from the heart, that form of doctrine 
 according to the counsel of God, they ought to be baptized in the proper 
 order, because there have occurred diiferent examples, that heretofore 
 persons had been received by the Brethren, who thought then they could 
 be satisfied with their singlo backward immersion, but afterward they 
 were more enlightened, have deemed their baptism as imperfect, and to 
 put their conscience at rest, they requested and had to be baptized in the 
 name of the Father, and of the Son, and of the Holy Ghost, by a trine 
 immersion. 
 
BAPTISM. 
 
 37 
 
 Y. M. 1821. Art. 6. Whether members (persons) might be received 
 into the church, who have been but once immersed (without baptizing 
 them in the manner we believe it ought to be done according to the gos- 
 pel) ? It was considered, that a threefold immersion is the true baptism ; 
 but if such persons would be content with their baptism, and yet acknow- 
 ledge the Brethren's order as right, we would leave it over to them, and 
 receive them with the laying on of hands and prayer. 
 
 Y. M. 1828. Art. 6. Whether a person may be received into the 
 church, having been immersed but once? it is the counsel to be better that 
 they should be baptized again in the true order. — Art. 7. Whether we 
 had a right to cause a candidate for baptism to make a vow ? it was con- 
 sidered, that it is according to the gospel to receive them in the order of 
 the Brethren as usual. 
 
 Y. M. 1833. Art. 1. Whether we are to immerse at baptism once or 
 thrice '! It was considered, that we cannot deem any other baptism as valid 
 according to the word of God, but a threefold immersion. 
 
 Y. M. 1831. Art. -1. Whether we could receive into our church a 
 person that has been immersed once backward, without baptizing him 
 again ? Considered, that though it has been done before, still we believe 
 that the best and safest way is to baptize them right and according to the 
 proper order (as we believe), and that hereafter it should not be done 
 otherwise. — Art. 10. How it is considered, when a member who was re- 
 ceived after having been baptized with only one immersion backward, 
 without receiving baptism according to our order, moves into another 
 church, and there is required to be baptized ? Answer in foregoing 
 article 4. 
 
 Y. M. 1835. Art. 1. How it is viewed to receive colored people (into 
 our church) ? Considered, to make no difference on account of color. 
 
 Y. M. 1835. (Miami.) Art. 13. What is the order to receive appli- 
 cants for baptism ? It is necessary that there should be self-knowledge, 
 repentance and faith, together with scriptural instruction, and then that 
 it may be done with the counsel of the church. 
 
 Y. M. 1837. Art. 8. When persons desire to be received by baptism in- 
 to the church, whether it be necessary to instruct them before baptism with 
 regard to the swearing of oaths, to the going to war and the like, that ac- 
 cording to our views are forbidden in the gospel ? The advice is, that 
 such persons ought, if possible, to be visited before baptism, and by all 
 means to be previously instructed in the following points, viz. of the 
 taking of oaths, going to war or to muster, to use the power of the law 
 contrary to the gospel, and to conform to the fashions of this world in 
 apparel, and the like ; and that they ought to state before their reception 
 their willingness to refrain from all such things. — Art. 12. How it is 
 viewed to receive persons into the church in case of sickness and bodily 
 infirmity, without baptism ? Considered, that we have no express word 
 for it, and that it would be more advisable and more safe to direct them 
 
38 
 
 BAPTISM. 
 
 simply to the mercy of God ia Christ. Yet in certain (extraordinary or) 
 singular cases, we would not set bounds, but advise all teachers (ministers) 
 to be careful to do nothing without the counsel of their fellow laborers, 
 and if it can be possible, of their church. 
 
 Y. M. 1844. Art. 4. In regard to the dilference in the form of words, 
 which the Brethren use in baptism, it was after a free discussion consid- 
 ered, since in the practice of a threefold immersion of the kneeling can- 
 didate, and in the use of the words of our Saviour, Matt. 28 : 19, "In 
 
 THE NAJIE OF THE FATHER, AND OF THE SoN, AND OF THE HoLY 
 
 Ghost," we are all perfectly agreed to lay the matter" down as heretofore, 
 and to bear with one another in love, yet so that the teachers of one and 
 the same church or district ought to use the same form. See 1 Cor. 1 : 10. 
 
 Y. M. 1845. Art. 4. Where is the proper place for asking the can- 
 didates for baptism concerning their faith in Christ — in or out of the 
 water ? Considered, that the most proper place for making a public con- 
 fession of our faith in Christ, is in the water, immediately before bapti,^m. 
 Sea 1 Tim. 6 : 12. 
 
 Y. M. 1848. (Ohio.) Art. 3. How are we to receive members into 
 the church from their first application until they are baptized according 
 to the gospel ? Considered, that inasmuch as there has been hitherto a 
 difierence in the pi-actice and in the form of words used in this ordinance, 
 and inasmuch it is desirable to be in all such matters of one mind, and 
 do and speak the same things, this meeting has unanimously agreed upon 
 the following course and form of words, and recommend the same for 
 adoption in all the churches : 
 
 First, the applicant to be examined by two or more brethren ; then the 
 case to be brought before the church council, before whom the applicant 
 is to declare his agreement with us in regard to the principles of being 
 (non-resistant) non-swearing, and non-conforming to the world; then 
 in meeting or at the water to read from Matt. 18 : 10-22, in public, 
 the candidates being asked if they will be governed by these gospel rules. 
 Then prayer at the water, and in the water the following questions to be 
 asked : 
 
 Dost thou believe that Jesus Christ is the Son of God, and that he 
 has brought from heaven a saving gospel ? Answer — Yea. 
 
 Dost thou willingly renounce Satan and all his pernicious ways, and 
 all the sinful pleasures of this world ? Answer — Yea. 
 
 Dost thou covenant with God in Christ Jesus to be fiiithfal until 
 death ? Answer — Yea. 
 
 (Then the administrator continues^ — "Upon this thy confession of 
 faith, which thou hast made before God and these witnesses, thou shalt 
 — for the remission of thy sins — be baptized in the name of the Father, 
 and of the Son, and of the Holy Ghost." After baptism, while in the 
 water, the administrator to lay his hands upon the head of the candidate, 
 and to offer up a prayer to God in his behalf ; and then the member is 
 
BAPTISM. 
 
 39 
 
 to be received by hand and kiss (if a brother by the brethren, and if a 
 sister by the sisters, and by the opposite sex only by the hand) into 
 church fellowship. 
 
 Y. M. 1848. Art. 5. Ought we to receive any person into the church 
 without baptism, having been baptized by any other order of people ? Con- 
 sidered, that this yearly meeting advise to be very careful in this matter, 
 and give it as their unanimous conclusion, that it would be better to ad- 
 mit no person into the church without being baptized by the Brethren. 
 
 Y. M. 1851. Art. 17. Whether tlie form of words used in the ordi- 
 nance of baptism, as laid down in the annual meeting, A. D. 1848, could 
 not be reconsidered ? Considered, to leave it as the minutes of 1848 
 have it. 
 
 Y. M. 1853. Art. 45. Inasmuch as there had been a difference in the 
 form of words in administering baptism, settled and brought to a union (?) 
 some years ago, could we not also come to a full union aad agreement 
 with regard to feet washing, the Lord's supper, &c., so that a member 
 from one section would find in every other section the same celebration 
 in manner and form as at home? Considered, to refer this to the next 
 yearly meeting. 
 
 Y. M. 1855. Art. 6. Is it consistent with the gospel to receive per- 
 sons into the church with hand and kiss, when circumstances will not 
 permit baptism to be performed '( Considered, that it is not according 
 to the gospel to consider persons as members of the church without bap- 
 tism ; yet they should be encouraged, and if they wish it, their cases may 
 be taken into consideration by the church in council, and they be re- 
 ceived as candidates for baptism, which is to be performed as soon as 
 circumstances will permit. — Art. 20. How is it considered best to do 
 with a brother or brethren, that will not use the words in administering 
 baptism, as it was decided at the yearly meeting near Wooster, Ohio, ia 1 848, 
 " for the remission or forgiveness of sin ?" Considered, that the decision 
 of said council should be observed, as it was observed by many brethren 
 from time immemorial, and that those brethren who will not submit to it 
 should be admonished for love sake (for union's sake) and (more than 
 all) for the word's sake, to comply. 
 
 Y. M. 1857. Art. 20. Do not those administrators of baptism, who 
 make the candidates for baptism renounce all the world, require too much 
 of the candidates, since we all have more or less to do with the world ? 
 Would it not be more proper to require of them to renounce only what 
 is contrary to the gospel ? Ans. — The third article of the minutes of 
 1848 contains the proper renunciation of the world. The passage in 
 that article, referred to here, reads thus: "Dost thou renounce all the 
 sinful 2)leasures of this world?" 
 
 Y. M. 1858. Art. 1. Can a person be received into the church, who 
 is uncle to his wife ? Or do the brethren think the gospel will not allow 
 of such a person becoming a member of the church ? Considered, that 
 
40 
 
 BAPTISM. 
 
 if he is uncle to his wife by marriage, he may be received, if by blood 
 relation, he should net be — Art. 31. Is it contrary to the gospel for 
 brethren to hold meetings for a number of days in succession, in one place, 
 in order to preach the pure word of God, and to administer the ordinance 
 of baptism to those who believe the word and receive it? Considered, 
 not contrary to the gospel, if the believer is proceeded with according to 
 the gospel, and the order of the brethren as given by the annual meeting 
 of 1848, Art. 3. — Art. 41. inasmuch as there has been great confusion in 
 various branches of the church during the past year relative to the man- 
 ner of taking in members, as this has been done in many different ways, 
 would brethren not consider it prudent and consistent with the gospel, to 
 have a unity of practice throughout the church, and if so, what shall that 
 practice be '/ Shall it be the order laid down in the minutes of 1818, or 
 will the brethren draft a new order? Considered, that we will continue 
 the order laid down in the minutes of 1848, which is as follows: (see 
 page 38.) 
 
 Y. M. 1859. Art. 3. How is it considered if a minister would bup- 
 licly teach that water baptism is not for the remission of sins, but that a 
 person must have an evidence within that his sins are pardoned before 
 he is a fit subject for baptism ; and also would differ with brethren in the 
 mode of electing brethren to the ministry, and likewise claim that all 
 members, both male and female, have a right to admonish and exhort? 
 Ans. — Considered, that it is not according to Acts 2 : 38, and 22 : 16, 
 to teach that a person must have an evidence within that his sins are 
 pardoned before he is a fit subject for baptism ; and that we know of no bet- 
 ter way for the brethren to elect their ministers than that which has 
 been practiced heretofore. And concerning members exhorting without 
 being authorized by the church, we think they should not do so in the 
 church in our public or general meetings, according to 1 Cor. 14 : 38-35. 
 
 Art. 5. Inasmuch as the ceremony vised by the brethren in receiving 
 members into the church is thought by a large proportion of the brethren 
 to be of too great length, might it not be shortened? And instead of the 
 questions being asked in the water, would it not be more consistent to 
 ask them in the house or on the bank of the river or stream ? Ans. — 
 We do not consider it good to make any alterations from the present prac- 
 tice of the brethren. 
 
 Y. M. 1860. Art. 4. Shall it be an order among the brethren, to re- 
 ceive persons into the church as members, when they are sick, without 
 baptism, with the promise that they will be baptized when they get well? 
 Ans. — Let persons who. wish to be received into the church, and who are 
 too sick to have the ordinance of baptism administered to them, be con- 
 sidered as candidates for baptism to receive the ordinance as soon as cir- 
 cumstances will permit, but not in full membership until they are bap- 
 tized. 
 
 Art. 11. Is it consistent with the order of the brethren and the gos- 
 
BAPTISM. 
 
 41 
 
 pel, to receive a member into the church without the counsel of the 
 church, when it is possible to have a council ? Ans. — It is not consistent. 
 
 Y. 31. 18G2. Art. 21. Would it not be better, instead of asking the 
 consent of each individual member concerning the reception of an appli- 
 cant, to make the request general, that is, ask the church as a body 
 whether they are willing to receive such applicant, and if they are, let 
 silence give consent, and if not, that member who is not willing to re- 
 ceive such applicant shall have full privilege to state his or her objections '{ 
 Answer. — This is left optional to each arm of the church. 
 
 Y. M. 1862. Art. 27. A person was baptized and thus became a mem- 
 ber of the church ; afterward thought he was not in the right state of 
 mind when he had been baptized, and felt that if he would die in this 
 state, he would be lost, and then made application to be re-baptlzcd. 
 The brethren in the congregation tried to reconcile him, and could not ; 
 and (they) also sent strange and elder brethren to talk with him, who 
 also failed to satisfy him. After repeated and continued application for 
 re-baptism, a brother, without the counsel of the church, baptized him over 
 again, when he became reconciled. Now did the brother who re-baptizcd 
 the person do his duty ? Answer. — We think he did not do his duty, 
 but did wrong. 
 
 Art. 63. Will the brethren in annual council consider it right for 
 ministering brethren to receive members into the church without requir- 
 ing them to lay off the fashions of the world in regard to apparel, and 
 to conform to the order of the brethren ? Answer. — We consider it 
 would not be right to do so; see Komans 12 : 3. 
 
 Art. 67. When a person, having received baptism in the same way that 
 we perform it, but by a member of a different denomination, wishes to 
 be united to the Brethren, must such a person be rc-baptized in order to 
 be received into our church ? Answer. — We refer to the minutes of the 
 annual meeting of 1848, Art. 5. [" Ought we to receive any person in- 
 to the church without baptism, having been baptized by any other order 
 of people y Considered, that this yearly meeting advise to be very care- 
 ful in this matter, and give it as their unanimous conclusion, that it would 
 be better to admit no person into the church without first being baptized 
 by the brethren."] 
 
 Y. M. 1864. Art. 12. Inasmuch there is a difference of opinion rel- 
 ative to the applicant for baptism declaring his agreement with the church 
 in regard to the principles of non-resistance, non-swearing and non-con- 
 formity to the world, whether this should be done in the presence of 
 the whole congregation, or of the church only. We wish a decisive an- 
 swer, and not only a reference to the minutes of 1848 and 18.58, as we 
 have referred to them, but still get into diflBculty. Answer. — We think 
 it should be done in the presence of the church only. 
 
 Such questions seem to proceed either from new churches or young members, 
 who are somewhat unacquainted with the ancient established order of the church. 
 
42 
 
 BAPTISM OF THE HOLY GHOST— BEARDS. 
 
 The answer is exactly according to that order ; and the reason why the brethren 
 would rather refer back to former occasions, is simply thi^, that our bretliren, 
 even the oldest, instead of loving and assuming authority for themselves, 
 would rather submit to another authority. 
 
 Art. 17. Is it wrong to baptize or immerse sick persons in a house ? 
 Answer. — We consider it is not advisable to do so whenever it is possible 
 to avoid it. 
 
 Art. 25. Is it in accordance with the gospel and the order of the 
 brethren, for the church to receive and take candidates in with (or, by) 
 hand and kiss previous to the reading of Matt. 18, and then baptize them 
 upon their public confession ? Answer. — We think it is neither in ac- 
 cordance with the gospel or the order of the brethren to do so. 
 
 Art. 20. Is it according to the gospel and the order of the brethren, 
 to receive and baptize into the church such as are in the military service, 
 bearing arms in this war, or to go into the camps and baptize such, and 
 let them remain in the service ; or, should they not first get a full 
 discharge, before they can be received into the church by baptism ? 
 Answer. — We cannot encourage such proceedings; but in case of ex- 
 treme sickness, and when there is a promise to shed no more blood, we 
 will let the churches applied to decide what shall be done ; but let the 
 privileges of the church be acceded to by all candidates. 
 
 BAPTISM OF THE HOLY GHOST. 
 
 Y. M. 1858. Art. 37. How is it when one brother preaches that there 
 is no baptism of the Holy Ghost now, but that it is only the gift of the 
 Holy Ghost which believers receive, while another brother prays for 
 the Lord to baptize with the Holy Ghost ? Answer. — We think it best for 
 no brother to preach that there is no baptism of the Holy Ghost now, 
 but in praying we should pray for the gift of the Holy Ghost. 
 
 It would be advisable for old and young ministers to heed the adnonition of 
 the Apostle Paul, 1 Cor. 1 : 1 J, when he says, " Now I beseech you, brethren, by 
 the name of our Lord Jesus Christ, that ye all speak the same thiug, &c.," and 
 to abide by the simple declaration of the word of God, and whatever truth can 
 be fairly and directly educed from it. By this we might escape from all appa- 
 rent jarrings and coutradictions in our discourses. Most of our difl'erences and 
 disputes arise from not heeding said admonition of the apostle. AVhen .John the 
 Baptist told the multitude, speaking of Jesus, "He shall baptize you with the 
 Holy Ghost," Matt. 3: II, Mark 1 : 8, Luke 3 ; 16, and the Saviour just before 
 his ascension promised the same thing, Acts 1 : 5, and fulfilled it on Pentecost 
 not only to the disciples, but not long after to those who had become believers, 
 Jews in Jerusalem, Acts 4: 31, and Gentiles in Cesarea, Acts 10 : 44, and 11 : 
 15 : and when we consider that God is unchangeable, and that Jesus Christ is 
 the same yesterday, to-day and forever ; and that the Holy Ghost operates now 
 as eflectually in the conversion of sinners and sanctification of believers, though 
 perhaps in a less degree — we believe that the promises of God beloug to us and 
 our children, as well as to the primitive age, and that if we were united in spirit, 
 heart and soul, as the apostles were at Pentecost, we might expect similar Pente- 
 costal blessings. 
 
 BEARDS. 
 
 On this head we give an extract from the history of the Greek Church, in 
 which men, especially priests and bishops, always wore their beards, until the 
 
BEARDS. 
 
 43 
 
 Russian Emperor Peter, in the seventeenth century, forbade its use. "The bc;ird 
 was indeed one of the fundiiuiental characteristics of the ancient Eastern faith. 
 Michael Cerularius bad laid it down in the eleventh century as one of the luiniary 
 differences between the Greeic and Latin Churches. To shave the beard was pro- 
 nounced at the council of Moscow, in the seventeenth century, a sin whicli even 
 the blood of the martyrs could not expiate. It was defended, it is still defended, 
 by texts of Scripture, by grave precedents, by ecclesiastical history. The Levii- 
 ical law commands us not to cut the hair or the beard. Man was made in the 
 image of God ; is the image of God to be defaced ? Our Saviour was (undoubt- 
 edly) bearded." Stanley's Lectures on the History of the Eastern Churches, 
 page 512, &c. 
 
 Y.M. 1804. Art. 4. Whether upon request a brother might be ordaiued 
 as a bishop, who shaves off his beard ? it was considered, that inasmuch 
 God made man with a beard ; and again, God commanded his people iu 
 the law not to cut oiF the beard ; and it was especially required of tlie 
 priests of God not to mar the corners of the beard ; and also Christ, our 
 Master and precursor, together with his disciples, has left us an example 
 herein — in consideration of these and other scriptures and examples, it 
 (the ordination) could not readily be done in a sound faith and with an 
 unoffcnded conscience. 
 
 Y. M. 1822 Art 1. Whether a brother might be set forward to bap- 
 tize and break bread, who does not wear his beard j it was considered, that 
 according to the image of God (in which man was created), and accord- 
 ing to the image of Christ, we ought to (leave our beard undisturbed or) 
 wear our beard (at least in part), and that no brother should be so far 
 advanced who could not deny himself in this matter. 
 
 Y. M. 1835. Art. 3. On same subject, and decided similarly. 
 
 I''. M. 184G. Art. 11. How it is considered by this yearly meeting, 
 whether brethren, who do not wear their beard, are to be advanced to 
 administer baptism and the breaking of bread, or may even be ordained? 
 Considered, that we are much grieved, how also in this respect a devia- 
 tion and want of self-denial is becoming apparent here and there, and 
 it would be well and laudable if we would not only keep in remembrance, 
 but put also in practice the example and advice of our beloved old breth- 
 ren. In 1822 — twenty-four years ago — the query had been asked; see 
 in full above. In 1804 — forty-two years ago — the query came up; as 
 given also above. 
 
 Y. M. 1854. Art. 19. How will it be considered, if a brother serving 
 in the oflBce of a deacon does not let his beard grow, and when admon- 
 ished, opposes and asks scripture on that question '{ Considered, that 
 brethren should bear and forbear (one another) iu love, and give him the 
 best scripture ground they can. 
 
 Y. M. 1862. Art. 12. How it is considered for brethren to wear the 
 beard on the upper lip, they being conscientious in doing so ? Answer. 
 If a brother does not shave any, we would leave it with his conscience ; 
 but if he lets it stand on his upper lip only, we consider it wrong. 
 
44 
 
 BISHOP, OR ELDER. 
 
 BISHOP, OR ELDER. 
 
 By these terms we understand that officer in the church, who after having 
 served as a minister, first simply as a preacher of the word, and secondly us an 
 administrator of the ordinance of baptism and the communion for a longer or 
 shorter terra of years, as the church saw and sees fit, and doing so to the accept- 
 ance and satisfaction of the church — has been chosen by the unanimous choice 
 of all the members of (he church, present at the occasion, in presence of at 
 least two elders from adjoinin!^ churches, to be overseer of his church, and also 
 to exercise his office wherever he may come — the field is the world— for the con- 
 verting of sinners and the bnilding up of the church of Christ. Concerning unan- 
 imity, it was always considered prudent in such case (and would be also in other 
 cases), if any valid objection would be raised and substantiated by at least two 
 members of good standing, that the ordination had best be postponed, inasmuch 
 as the word of God says. Acts 20: 28, "Over the which (all the flock) the Holy 
 Ghost hath made you overseers to feed the church of God," &c. Now, since we 
 could not know in case of a divi-ion in the church by a majority and a minority, 
 whether 'man" or "the Holy Ghost'' had made the overseer (or in any other case 
 the decision), we aim at unanimity. If, therefore, those who conduct the choice 
 upon examination find that the objections presented are well founded in Scripture, 
 in tliis case for instance on 1 Tim. S: 1-7, Tit. 1 : 6, &c.,and in fact by sufficient evi- 
 dence, then it is best to stop proceedings, and postpone until the objections may 
 have ceased to exist. On ihe contrary, if not well founded, the objectors should 
 be admonished to withdraw them, and unite with the church in consenting to 
 the ordination, and if they should refuse to do so, the conductors of the choice 
 must exercise their own best judgment, without partiality on either side and in the 
 fear of the Lord, whether to go on with the ordinat on or not, and by taking no 
 account of unfounded objections, declare the voice of the church unanimous 
 in case of only one or two dissenters. The still better way would be, if the 
 church would bo informed of the case, and the church, in th"", absence of the 
 objectors, would decide it unanimously, and then the ordination proceeded with 
 in the usual way by the laying on of hands. 
 
 Y. M. 1804. Art. 4. (See " Beard.") 
 
 Y. M. 1821. Art. 1. Whether an ordained brother (bishop) may col- 
 lect debts by the power of law ? It was considered, that no brother, 
 much less one ordained, has a right to do so according to the gospel doc- 
 trine, not even for another. 
 
 Y. M. 1821. Art. 2. Whether an ordained or private brother may 
 serve as executor, when he knows before that the law must be used, was 
 likewise considered, that according to gospel doctrine it should not be. 
 But inasmuch many brethren are involved in this way, the counsel is to 
 have patience with them, until they can extricate themselves, yet mean- 
 while not to break bread with them. But since an executorship is very 
 burdensome, it has been deemed necessary to adopt a remedy to lessen 
 the burden; and since every father has a right to make a will as he sees 
 proper, without hindrance from the powers that be, to divide and distrib- 
 ute his property, and also to select his executors, and to charge them what 
 and in what manner they should do — they might put in their wills some- 
 thing like the following clause, namely: I nominate and appoint A. B. 
 to be sole executor of my estate (this my last will and testament), to set- 
 tle, pay off, and collect, as far as the rules of our church and the gospel 
 will admit of, &c. 
 
 Y. M. 1836. Art. 4. When a bishop is old and too feeble to serve in 
 his office fully as he ought, whether (the church) would have a right to 
 select another ? the counsel is, to go to counsel with the nearest churches. 
 
BISHOP, OR ELDER. 
 
 45 
 
 and if, looking on the proposition favorably, and the old bishop and liis 
 church would be of one mind, then it might be done. 
 
 Y. M. 1846. Art. 11. (See under foregoing heading, page 43. See 
 also, '■^Authority of a Bishop.") 
 
 Y. M. 1846, Tennessee. Art. 4. How is it considered for a bishop, with 
 a few members, to expel a member without taking the counsel' of the 
 church ? Considered, that in all such important matters the church 
 must be counseled. 
 
 Art. 6. Whether a deacon can be ordained to the office of a bishop ? 
 Considered, that we have no authorityTor so doing. See 1 Tim. 3 : 1-7 ; 
 ch. 5 : 22. 
 
 Y. 31. 1849. Art. 9. What is the duty of a bishop toward his church, 
 and the duty of the church toward the bishop or bishops, in case the 
 bishop commits an error; is it to be overlooked more in him than in an- 
 other brother in office, or in a private member ? Ccnsidered, that elders 
 who rule well should be counted worthy of double honor, and that 
 overseers should not undertake anything of importance without counsel 
 of the church ; and if there should be a general complaint of the church 
 against him, he is to acknowledge his fault before the church like an- 
 other member, and should not be spared; for "if the eye be evil, the 
 whole body shall be full of darkness." Still it was always the advice of 
 our old brethren, that in any case where laboring (ministering) brethren 
 were in fault, strange and impartial brethren of experience should be 
 called to assist in the investigation and justification of the same. 
 
 Y. M. 1849. Art. 36. (See page 25.) 
 
 Y. M. 1850. Art. 40. Whether an ordained brother, who had been 
 once in avoidance, can be restored again to his fall office? Considered, 
 that a brother can be restored again to his full office by the voice of the 
 church (as in a choice). 
 
 Y. M. IBM. Art. fi. A query concerning the ordaining of elders. 
 Considered, that the ordination of elders is of the utmost importance to 
 the church, and should always be under the special guidance of the Holy 
 Spirit, who will teach and remind a church of the right person and the 
 proper time for ordination ; that there should be a full union of the church 
 and the elders present on the subject ; and that where there is any serious 
 objection according to the word of God (see 1 Tim. 8 : 1—7 ; Titus 1 : 7), 
 the elders and the church should be cautious (not) to proceed, if the ob- 
 jection could not be removed. 
 
 Y. M. 1852. Art. 9. What is the duty of a bishop, who has the over- 
 sight of an adjoining congregation, in which there is no householder and 
 only one speaker '( — and has that church liberty to call elders, and have 
 a bishop or speaker appointed ? Considered, that it is the duty of a bishop 
 to attend to the necessities of such church, and if he neglects his duty, 
 such church, if unanimous, may call other elders to assist them. 
 
 Y. M. 1853. Art. 4. Is it consistent with the gospel and its prin- 
 
46 
 
 BONDS OR NOTES, BUYING AND SELLING. 
 
 ciples, as professed by our brotherhood, when a brother is chosen to the 
 ministry only, not being authorized to baptize, that the ordained elder of 
 the congregation should forward such brother, without consulting the 
 church ? Considered, that all power, under God, is vested in the church 
 (composed of elders, ministers, deacons and private members), and that 
 therefore the church should in all such cases be consulted. — Art. 11. What 
 is the most proper or scriptural mode of ordaining an elder or bishop ? 
 By the voice of the church, over which the elder is to be ordained for 
 preside), or by the wish or declaration of the elders or bishops of neigh- 
 boring churches ? Answered, by referring to the minutes of 1851, Art. 6. 
 (See above.) 
 
 Y. 31. 1855. Art. 17. If two brethren were chosen at one and the 
 game time as ministers in the first degree, and some time afterward ad- 
 vanced together to the second degree, and in course of time the church is 
 in need of an overseer or bishop, can these two brethren both be ordained 
 as such, or only one ? Considered, that in such a case both brethren may 
 be ordained, provided there be no sufficient cause known to prevent it. 
 
 Y. M. 1858. Art. 56. Is it advisable for ordained brethren to ordain 
 a ministering brother to the office of elder or bishop, who permits hig 
 children, even while under lawful age, to wear all manner of jewelry, 
 and to learn instrumental music at boarding schools, &c. ? Considered, not 
 advisable. 1 Tim. 2 : 9 ; 3 : 4, 5. 
 
 BONDS OR NOTES, BUYING AND SELLING. 
 
 Y. M. 1810. Art. 1. About brethren who intend selling bonds, it 
 was considered, that it should not be done without the counsel of the 
 church. 
 
 Y. 31. 1817. Art. 6. Whether we may sell a note (or bond) or not? 
 Considered, that no member should sell a note without the consent of the 
 debtor. 
 
 Y. 31. 1827. Art. 7. With regard to selling bonds, it was considered, 
 that none should be sold by which poor people might be oppressed ; but 
 since circumstances are so different, the church should be counseled 
 (asked for counsel in any case.) 
 
 Y. 31. 1858. Art. 21. Is it right according to the gospel for brethren 
 to purchase notes from brethren or others, and shave them at fifteen per 
 cent, or more? Considered, that it is not according to the gospel for 
 brethren to do so. — Art. 30. How is it considered, if a brother has a note 
 against another poor brother, who cannot pay, and the brother who has 
 the note sells it to his son, who is no member of the church, and he col- 
 lects the debt by law, and causes the poor brother's property to be sold, 
 the brother who sold the note justifying himself in doing as he did? 
 What is to be done in such a case ? Considered, that the brother who 
 did so, committed a great fault, and that he should make restitution to 
 the poor brother to the satisfaction of the church. 
 
BORROWING FROM BANKS— CARPETS. 
 
 47 
 
 Y. M. 1864. Art. 16. Is it right and according to the gospel for a 
 brother to invest money in government bonds ? Ans. — We consider it 
 not wrong to do so. 
 
 BORROWING FROM BANKS. 
 
 Y. 31. 1847. Art. 8. Whether it may be proper and agreeable with 
 the gospel for a brother to borrow money from banks or speculating money- 
 lenders, for the purpose of buying and droving cattle, sheep and horses, 
 or for buying wheat or other produce, and transporting the same to the 
 Atlantic cities or other public markets, for the purpose of making gain 
 or profit? Considered, that we in general council (assembled) would 
 advise any (and every) brother not to engage largely in trading, as there 
 is great danger, both in a temporal and in a spiritual point of view. 
 See 1 Tim. 5 : 9, 10. 
 
 BREAKING OF BREAD. (Sec " Communio-n.") 
 
 BREWERY KEEPING. 
 
 Y. M. 1827. Art. 11. How it is considered, if a brother keeps a 
 brewery, and makes strong beer ? Considered, though it could not be 
 directly forbidden to a brother, but ought to be left to his own conscience, 
 and (yet we wish) to advise him, that the safest way would be, not to 
 carry on such a business from which may arise so many and great dis- 
 orders. 
 
 BUTCHERING. 
 
 Y. M. 1850. Art. 7. Is a brother, being a full member in the church, 
 allowed to purchase cattle and other animals, and following butchering, 
 hire or rent a stall in a market house, and attend market as a butcher 
 every market morning? Considered, that a brother engaged in butcher- 
 ing in the manner stated in the question is surrounded with many diffi- 
 culties and temptations, and that we would advise brethren not to do so. 
 
 CAMP MEETINGS, ATTENDING. 
 
 Y. M. 1848. Art. 11. Can it be considered prudent or profitable for 
 membsrs to frequent camp meetings or protracted meetings from time to 
 time ? Unanimously considered, not to be profitable for members to do so. 
 
 CARPETS. 
 
 Y. M. 1827. Art. 8. How it is considered to lay carpets in (our) 
 houses ? It was considered, that it belongs to the grandeur (highness) of 
 this world, and that it will not become a follower of Jesus to garnish his 
 house in this manner, but rather that he should adorn his house as may 
 be consistent with lowliness. 
 
 Y. M. 1828. Art. 9. Whether brethren may have carpets in their 
 houses, was considered, that it cannot and should not be, because it leads 
 to elevation (pride). 
 
48 CARRIAGES— CERHFICATES OF MEMBERSHIP. 
 
 While such improvements were yet new, and only found in the houses of the 
 great an'i rich in the world, it was proper for brethren to advise as above ; but 
 after such improvement had become a cimmon thjng, and it was a convenience 
 generally known, there was no further objection to their introduction. Thus it 
 was almost in all cases. 
 
 CARRIAGES. 
 
 Y. M. 1828. Art. 2. "Whether we may conform ourselves to the world 
 with uaneccs.sary things on our carriages ? Considered, that it cannot be. 
 (See foregoing note.) 
 
 CERTIFICATES OF MEMBERSHIP. 
 
 Y. M. 1788. Art. 2. The next was almost equally inportant, inas- 
 much it has happened that members have moved from one section of the 
 country to another, and improprieties had been committed by them ia 
 the place from whence they moved, which are such as reflect no honor 
 on the doctrine of the Lord, nor either on (our) Christian profession, so 
 that we had to withdraw from them the kiss of charity, and they con- 
 cealed this at the place where they had moved to, and sometimes it was 
 discovered afterward, so that offence of fender minds might result there- 
 from ; we conclude likewise, and find it more proper and perfect, that 
 such removing family or member should bring a certificate from the 
 church where they leave, to the church to which they move. 
 
 Y'^. M. 1834. Art. 5. Concerning a certain brother's certificate — Art. 
 15. Whether a certificate could be given to a brother minister, who 
 moves away from his church, without 2)aying his debts ? Special advice 
 given, but not noted. 
 
 Y. M. 1841. Art. 12. What is to be done with a brother or member, 
 wbo removes into another church without bringing a certificate of mem- 
 bership along, and upon being asked for it, is ofi'ended by the request ? 
 Considered, that, as it has been decided often heretofore, it is requisite 
 for members that remove from one church into another, to bring a testi- 
 monial or certificate along of their standing in the church whence they 
 came, and that they ought not to be offended at being asked for the same. 
 Should they refuse still to procure a certificate, the church to which 
 they came would have a right to (inquire further and) ascertain their 
 standing, before receiving them to full membership. 
 
 Y. M. 1849. Art. 12. Concerning the propriety and necessity of 
 recommendations for members that move from one church to another ? 
 Considered, that the ministers in the various churches should see (to it) 
 that none of their members should move away without a recommenda- 
 tion ; that no church is bound to receive (such) a member without recom- 
 mendation, and that the recommendation be signed by not less than two 
 or three witnesses, according to the gospel. That the apostles gave writ- 
 ten recommendations, see Rom 16: 1, 2; 1 Cor. 16: 10, 11; 2 Cor. 8: 
 23; Eph. 6: 21, 22; Col. 4:7-9; 1 Thes. 3 : 2, &c. 
 
CHOICE AND INSTALLATION OF MINISTERS, &c. 49 
 
 Y. M. 1853. Art. 24. Is it right to give a certificate to a brother, 
 when he moves out of the church district witliout paying his debts, or 
 giving general satisfaction to his creditors ? Considered, that if the 
 church is satisfied of the brother's having been honest, and having done 
 all he could to pay his debts and satisfy his creditors, he ought to have 
 a certificate. But should the brother be able and not willing to pay his 
 debts, or give, or try to give satisfaction to his creditors, he should by no 
 means have a certificate of full membership in the church. 
 
 Y. M. 1862. Art. 20. What shall be done in such a case as follows : 
 There are a brother and sister living here who claim to have stood in 
 full fellowship with a church called Dunkards, in Lycoming county, Pa. 
 When asked for a certificate, the brother said the church from which 
 they moved did not give certificates, allowing that their coaduct should 
 suffice, and this (conduct) has been quite satisfiictory to the members of 
 this church ? Answer. — We consider it right in all cases, when mem- 
 bers move from one arm of the church to another, that they shall present 
 to the church wherein they wish to reside, a certificate to prove their 
 membership in the church from whence they came, or give satisfaction 
 to the church of which they wish to become members. 
 
 CHOICE AND INSTALLATION OF MINISTERS, &c. 
 
 Y. M. 1835. Art. 2. How it is viewed to elect brethren for the min- 
 istry by lot? Considered, to abide the manner of holding a choice hith- 
 erto observed. (Given from memory, as a witness present.) 
 
 Y. M. 1837. Art. 4. How it is considered to hold an election without 
 an or ^ained brother ( ilder) being present ? As to holding elections, it is 
 considered, that no election ought to be held without the presence of 
 (two or) at least one ordained brother. 
 
 Y. M. 1838. x\rt. 12. Whether in case that brethren, who are called 
 to some ministry, move from one church into another, and arc leceived 
 with their office by the church to which they have removed, whctiier the 
 sisters, their wives, ought to be received with them, as in the case of an 
 election ? Considered, that it would be good to receive the sisters also 
 with them. 
 
 Y. M. 1838. Art. 9. Whether we have the right to appoint deacons, 
 without laying hands on them according to tl^e example of the apostles. 
 Acts 6:6? Considered, aLd resolved to postpone the further considera- 
 tion of this query to the next annual meeting. 
 
 Y. M. 1839. Art. 8. With regard to the laying on of hands on dea- 
 cons, it was concluded to leave it as heretofore. See also Y. M. 1844 : 1 ; 
 1845:11 ; 1846 : 8 ; Tenn. 6. 
 
 Y. M. 1840. Art. 1. Whether it be agreeable to the gospel, as the 
 brethren do hold elections for teachers and deacons? Considerci), that 
 our mode to hold elections is according to the gospel, and that we do not 
 ace how to improve it. 
 4 
 
50 
 
 CHURCH COUNCIL. 
 
 Y. M. 1848. Art. 4. How to forward a brother to the mlui.stry as 
 speaker according to the gospel ? Considered, that the church is exhort- 
 ed to prayer to guide them in a proper choice, not discussing the subject 
 with each other, but keeping their thoughts before God only ; two ordain- 
 ed elders to be invited by the church to hold the election, who shall pre- 
 side (at the election) and declare the one having the highest number of 
 votes as chosen; the brother so chosen, having declared his willingness to 
 fulfill the duties laid on him, is then received with hand and kiss. 
 
 Art. 7. How to make arrangements that in every church brethren be 
 authorized to baptize and serve at communion tables? Considered, to 
 leave this to the judgment of the churches, with the advice of neigh- 
 boring ordained elders, whether they think it necessary or expedient. 
 
 Y. M. 1848. Art. IG. About the laying on of hands on deacon's, it 
 was unanimously considered, to postpone the discussion of this subject in- 
 definitely, until there is reason to hope that it may be done calmly and 
 without prejudice. 
 
 Y. M. 1858. Art. 42. How is it considered if a member moves off 
 some distance and be absent a while, and then return on a visit, and then 
 while at the place at which he formerly resided, conducting himself either 
 becoming or unbecoming a follower of Christ, the church gives him per- 
 mission to exhort or preach, by taking silence for consent ? Considered, 
 not according to the order of the brethren to do so. 
 
 Y. M. 1862. Art. 4. In installing ofiicial members into office in the 
 church, is there to be any difference observed between near relations ? 
 Answer. — There is no difference to be observed. 
 
 Y. M. 1862. Art. 50. Is it advisable to hold an election for a minis- 
 ter or deacon in one part of a congregation, in that in which it is most 
 needed, and none but the members in that part voting, it being too small 
 to form a separate church, providing the whole church consents to hold 
 such an election ? Answer. — We consider it advisable to do so. 
 
 CHURCH COUNCIL. 
 
 Y. M. 1845. Art. 8. IIow is it considered, if a brother will rebel 
 against the counsel held at council meetings, and say it is an abomination 
 to God? Considered, that such a brother should be visited and exhort- 
 ed, and if he would not hear and obey the admonition, he could not be 
 held as a brother. 
 
 Y. M. 1848. Art. 26. Whether it is proper in all cases to ask coun- 
 sel before giving a letter of recommendation ? Considered, to be best 
 always first to take the counsel of the church. 
 
 Y. M. 1848, Indiana. Art. 7. How it is viewed, when persons living 
 in one district request to be baptized and received into church-fellow- 
 ship in the other district, whether it is proper to receive them without 
 counsel of the district in which they live ? Considered, that we deem 
 it advisable, and it has been the general course of the brethren, in a case 
 
CHURCHES. 
 
 51 
 
 where a person made application for baptism in a meeting out of the dis- 
 trict in which the applicant lives, to hold counsel with the members of 
 that church in whose bounds he resides. 
 
 Y. M. 1856. Art. 9. How is it considered, where there is a church 
 with a bishop and two speakers, one authorized to baptize, &c., and the 
 other not, and a case of difficulty occurs between two members, and is 
 brought before the church, those three ministers being present ; but the 
 two first being relatives to the parties, they authorize the third to attend 
 to the case, and present it before the church ; the question is, would it 
 be considered legal ? Considered legal. 
 
 The apostle informs us, that though things may be lawful, they ore not always 
 expedient. The position of the old brethren was accordingly, and they would 
 ia such a case have called brethren from other churches to act in it. 
 
 Y. M. 18.57. Art. 13. What right have any two or three churches to 
 reconsider the action of another church, and that without an y represent- 
 ation from the church upon whoso decision they sit in judgment, arid 
 then reinstate members which said church had excluded? Answer. — 
 "We consider that one branch of the church has no right to restore a mem- 
 ber to his place in the church, when he had been excluded by another 
 branch of the church, without the concurrence of the church which ex- 
 cluded him. 
 
 Y. M. 1S62. Art. 14. How is it considered, when a church has sev- 
 eral ministers of equal standing, and none of them ordained ; has the 
 ho isekecpcr, or have the ministers a right to call to their assistance an 
 ordained brother, without the counsel of the church ? Answer. — Th6y 
 have not the right to do so without the counsel of the church. 
 
 Art. 5.5. Which is the most advisable in holding council meetings, to 
 ask each individual member for his consent, or to take silence for consent '( 
 Answer. — In all weighty matters it is best for each member to answer. 
 
 CHURCHES, TOO LARGE, to be subdivided. 
 
 Y. M. 1810, or rather of a special meeting, we find the following 
 record : " August 11, 1810. We, the undersigned brethren, upon request 
 ( f some members and upon our own approbation have made a general 
 visit and investigation of almost all the members in the Conocochcague 
 church, whether there could not an arrangement be made, that the visit 
 in said church and other necessary things could be carried out better, in- 
 asmuch as the district of the church is rather extensive, and for the bet- 
 ter satisfaction of the church than has been for some time done ? To 
 this end we have presented our views and judgment to all the members 
 that had assembled in manner and form, as follows : have asked them 
 whether they felt satisfied, if the church were divided in so far that bro 
 Nicholas jMartin should have the oversight on that side of the Conoco- 
 chcague, where he lives? The visit and all necessary things, such as bap- 
 
52 
 
 CLASS MEETINGS, &c. 
 
 tizing and breaking of bread, &c., in said cimrch on said side of the 
 water should 1 ly upon him, and he should also have the oversight over 
 the members in M'Connell's Oove and those who live near where the be- 
 loved brother Ohlinger lives. Brother Ohlin;jer should undertake noth- 
 ing of importance without seeking counsel with brother Nicholas Martin. 
 Just so should brother David Long have the oversight on the other side 
 of Conococheague, where he lives, as far as the district of said church 
 extends, to attend to the visit and everything that is necessary, as bap- 
 tizing and breaking of bread with the counsel of the church. But when 
 important matters should occur to require the judgment of the church 
 (in criminal cases) or otherwise, on either side, and the brother who was 
 set as housekeeper thought, as also the members thought, that it would 
 be better to call the other brother to be along with them in the counsel, 
 they should have entire liberty to do so ; and we think it would be 
 proper, and also according to amity and love, that both brethren should 
 stand on an equality in their office, and be considered as stewards in 
 said church. Yet they should not divide the meetings (by this we ap- 
 prehend is meant, that they should not have separate meetings on -one 
 and the samo day), but should continue to hold the meetings together (as 
 heretofore). Is the meeting on brother Nicholas' side, he should sec to 
 it, in case brother David had a call elsewhere, or for some other cause 
 could not come, that the meeting is attended to as usual ; and if the 
 meeting is on brother David's side, he should be careful, in cnse brother 
 Nicholas had another call or could not come, that the meeting is propt'rly 
 held and continued (by a new appointment). But when both bretiiren 
 come to meeting, then the brother in whose district it is shall commence 
 and also close the meeting, unless upon his request and urging the other 
 brother relieve him of this duty, to the end that all things may be done 
 decently and in order, to which the whole church have given their sanc- 
 tion (at least), as many as were present. 
 
 In testimony whereof, the following brethren signed (the paper). 
 
 Hknry Danner, 
 Herm.vn Blaser, 
 Martin Career, &c. 
 
 Th's, though not strictly an act of general counsel, cont tins such excellent 
 advii'e tor miiii-ters even m our own day, iluit we cuu d not refrain fioin insert- 
 ing it here. Study it. my dear mini stenn>!; brethren, and not ouly that, but |irac- 
 tice it, and jon will find that much of the jealousy, teuiptatioii, and often very 
 severe trials tniwht be obviated, if we were heeding such siiii|ile rules as lu re laid 
 down, and especial y the go-pel principle, to esteem others more highly than our 
 (so very dear, and still so very bad) selves I ! 
 
 CL.VSS MEETINGS, &c. 
 
 y. M. 1838. Art. 10. Whether it be right for members to take part 
 in Sunday schools, class meetings, and the like (under the control of 
 
COLLECTING ALMS— COMMUNING. 
 
 £3 
 
 other denominations) ? Considered, most advisable to take no part in such 
 like things. 
 
 COLLECTING ALMS. (See "Alms.") 
 
 COLONIZATION SOCIETY. 
 
 Y. M. 1851. Art. 14. Whether it would be contrary to our profession 
 and the doctrine of Christ, to make contributions to, or become members 
 of the American Colonization Society, with the view of the furtherance 
 of the liberty of the African race ? Considered, that a person may con- 
 tribute to the Society, but not become a member. 
 
 This distinction was undoubtedly made from the consideration that the 
 colot'ization of free persons of color fron this countr}- was rather calculated to 
 enhance the value of poor slaves, and make their liberation more hopeless. 
 
 COLORED PERSONS. 
 
 Y. M. 1835. Art. 1. Eow it is considered, to receive colored persons 
 into the church ? (The object of the question was not, whether they 
 should be received at all, but whether they could or must be received or 
 treated altogether like white members.) It was considered, that inas- 
 much the gospel is to be preached to all nations and races, and if they 
 come as repentant sinners, believing in the gospel of Jesus Christ, and 
 apply for baptism, we could not consistently refuse them. But inas- 
 much we receive our fellow members with the holy kiss, and there is a 
 repugnance in some of our white members to salute colored persons in 
 this manner, the colored members should bear with that weakness, and 
 not ofl'er the kiss to such weak members until they become stronger, and 
 make the first offer, &c. Otherwise, if tbey (the colored members) prove 
 faithful, they should be considered on an equality of full membership. 
 
 Y. M. 1845. Art. 2. In regard to receiving colored members into 
 the church, it was considered, to leave it to the counsel of every individ- 
 ual church, as it is done in all cases; but if colored per.sons are once re- 
 ceived as members into the church, the members should be at liberty to 
 salute them in like manner as (we do) white members; at the same time 
 having patience with those who may be weak in the faith, and cannot do 
 so. The assembled elders, however, consider it as the more perfect way, 
 to which we all shoulil strive to come, namely, that love which makes no 
 distinction in the brotherhood in this respect. See James 2 : 1-10. 
 
 Y. M. 1849. Art. 31. How are we to conduct with co'ored members 
 at communion ? Considered, that this ought to be left to the individual 
 churches, in which such members are, only that they ought not to be de- 
 barred from the Lord's table on account of their color. 
 
 COMMUNING WITH OTHER DENOMINATIONS. 
 
 Y. M. 1821. Art. 3. How far brethren have liberty to commune with 
 men who do not strictly adhere to the truth, was considered in council 
 
54 
 
 COMMUNION. 
 
 thus : that it is very dangerous to commune with such people as do not 
 hold entirely the doctrine of Christ, since the apostle says, "If there come 
 any unto you, and bring not this doctrine, receive him not in your house, 
 neither bid him God speed," (2 John 10) ; and the counsel is, to give 
 them no liberty to speak in our meetings. 
 
 C03IMUNI0N. 
 
 Y. M. 1819. Art. 3. Whether we could break the bread (of commun- 
 ion) without having a supper ? We hold, that we ought by all means in 
 all the exercises (ordinances) look to the testimony of Jesus and his ex- 
 ample ; for the Lord Jesus, shortly before his sufferings when he insti- 
 tuted the Lord's supper, &c., after he had washed his disciples' feet, he 
 did eat the supper with them, where he also dipped the sop, and gave it 
 to Judas ; see John 13 : 26. And Mark 14 : 18, "And as they sat, and 
 did eat, Jesus said, Verily I say unto you. One of you which eateth with 
 me shall betray me." And v. 22, "And as they did eat, Jesus took bread, 
 and blessed, and brake it, and gave to them, and said, Take, eat : this is 
 my body, &c." 
 
 y. M. 1830. Art. 1. Whether a minister may break the bread of 
 communion and communicate the cup of thanksgiving to a sick person, 
 who is not a member ? Considered, as contrary to our faith and con- 
 science, and as more advisable to point or direct the sick to Christ and in- 
 ward communion. — Another question presented and answered, that sick 
 persons, who wish to be baptized, but feel too weak, might be received 
 under the promise, that if restored to health they would submit to the 
 command and ordinance of Christ, and in case of their death they may 
 find comfort in the reflection, that God sees their good intentions, and 
 may accept them for the deed. 
 
 Y. M. 1831. Art. 2. Similar to the foregoing. 
 
 Y. M. 1834. Art. 12. How it is considered, when a brother, not yet 
 ordained, should administer the communion in presence of ordained breth- 
 ren ? (If the ordained brethren desire him to do so, there can be no ob- 
 jection; on the contrary, it is desirable for young hands in any work to 
 have more experienced friends near to advise or assist.) 
 
 Y. M. 1841. Art. 8. Whether a minister has a right to break the 
 bread of communion to a sick person that is not a member of the church ? 
 Considered, that a minister has not any authority in the gospel to do so j 
 but that he should direct such a soul to the mercy of God in Christ Jesus, 
 and to the terms and promises of the gospel. 
 
 Y. M. 1844. Art. 9. What to do in case a member on a sick or death- 
 bed requests to have the bread of communion broken unto him 1 Con- 
 sidered, that the word of God does not seem to us to justify the breaking 
 of the bread of communion to an individual member, for where there is 
 but one there can be no communion ; and that therefore we would be 
 
CONFORMITY TO THE WORLD. 
 
 55 
 
 more safe to direct such a member to the grace and mercy of God in 
 Christ Jesus, and the advice of the apostle, James 5 : 14, where he says, 
 "Is any sick among you, let him call for the elders of the church, and 
 let them pray over him, anointing him with oil in the name of the Lord, 
 &c." (This is the ordinance, it seems, specially instituted for the sick.) 
 If they still insist upon partaking of the bread and wine in remembrance 
 of their dying Saviour, they might be gratified, as it has been done here- 
 tofore, when there should be a love feast in the neighborhood, by send- 
 ing to them of the blessed bread and wine, or by holding a small love 
 feast at their houses, in the right time and in the proper order. 
 
 Y. M. 1851. Art. 12. Whether it isaccordins; to the gospel for breth- 
 ren to administer the communion to a sick or disabled member in the day- 
 time, and without celebrating the other ordinances connected with it ? 
 Considered, not to be according to the gospel. 
 
 I''. M. 1861. Art. 8. Is it according to the gospel for brethren to ad- 
 minister the communion to the sick or disabled members in the day-time, 
 and without celebrating the other ordinances connected with it'! Con- 
 sidered, not according to the gospel, because the Master instituted it in 
 the night. However, there is no impropriety in attending to it, if done 
 in the regular way, and at the proper time, in connection with the other 
 ordinances instituted with it. 
 
 Y. M. 1862. Art. 68. How shall we proceed in case a sick member 
 requests the communion ? Will any time do ? And must feet-washing and 
 the supper accompany the communion ? Answer. — We consider it best to 
 administer it in the evening, according to the example of Christ. John 13. 
 
 COMPLAINT AGAINST A MEMBER. 
 
 Y. M. 1843. Art. 10. Whether a complaint agiiust a member may 
 be taken up in the church, that is of several years standing ? Considered, 
 that this depends in a great measure upon circumstances. In complaints 
 of a private nature between brother and brother, the course which our 
 Saviour prescribes, Matt. 18, ought to be pursued, and when we have 
 taken the two first steps toward a reconciliation, without being satisfied, 
 then "tell it unto the church" is the Saviour's command; and when the 
 yearly visit has gone round, and the bread of communion has been broken, 
 and we neglected to obey this command, the church is not bound after- 
 ward to take up our complaint. But in case a fault had been committed 
 by a member, and was not known to the complaining member until after 
 a length of time, it is still his duty to tell it unto the church, and the 
 complaint is to be taken up by the church. 
 
 CONFESSION. (See "Acknowledgment.") 
 
 CONFORMITY TO THE WORLD. 
 
 Y. M. 1804. Art. 8. Further, it has been discussed about the evil, 
 ofiFensive to God and the holy angels in heaven, and also to the faithful 
 
56 
 
 CONFORMITY TO THE WOELD. 
 
 souls on earth, namely, about the new fashions which are in vogue with 
 the world, and there are here and there even believers who obey the 
 lust of their eyes, and herein conform themselves to the world, especially 
 the young, having gone so far astray that the Lord has cause to com- 
 plain that almost all flesh have corrupted their way. Therefore, it has 
 been deemed good, that the bishops and ministers, as well as all fathers 
 and mothers of families, should use all diligence to resist such things, 
 that they may not spread further, but rather might be done away; espe- 
 cially when there are persons desiring to be received into the church, it 
 should be laid before them, that such is contrary to the doctrine of sal- 
 vation, and that it is their duty to deny themselves, and when they arc 
 willing to lay such things aside, then we may baptize them cheerfully, 
 hoping that they will continue to receive further instruction, &c. 
 
 Y. M. 1817. Art. 2. Concerning conforming to the world in wearing 
 fashionable clothing and everything that is high, without exception, it was 
 considered, that when a member should herein be found guilty, he should 
 be admonished, and if the admonition would not bo heeded, we could 
 not hold such in full fellowship, inasmuch the Saviour says, " That 
 which is highly esteemed among men is abomination in the sight of 
 God." Luke 16 : 15. 
 
 Y. M. 1822, Canton. Art. 6. How it is considered, when members 
 will not heed the counsel of love of the brethren, with regard to con- 
 forming to the world in clothing, &c. ? It was considered, for the third 
 time in the great council, that when a member has been admonished in 
 love once and again, we would not break bread with such. But at this 
 meeting it has been considered, that when they will not receive counsel 
 in love, we could not hold such member in full fellowship according to 
 the gospel. Also such who permit those high fashions in their children 
 who are yet under their control, and especially the bishops and ministers 
 in the church should be examples of the flock. 
 
 Y. M. 1834. Art. 11. Concerning high and fashionable clothing, &c., 
 and conformity to the world, it was considered a great evil as heretofore, 
 which is not to be tolerated in the church. 
 
 Y. M. 1840. Art. 7. Concerning the lamentably prevailing evil, that 
 members conform themselves so much to the world in building, house 
 furniture, apparel, &c., and even in sleighing have bells upon their hor- 
 ses ? It was considered, that all brethren and members, and especially 
 ministers, should withstand and labor against this growing evil, and that 
 anything unbecoming for brethren should be avoided. 
 
 Y. M- 1845. Art. 6. In regard to members conforming too much with 
 the world in fishionable dressing, building and ornamenting houses in 
 the style of those high in the world, it was considered, that it is a dan- 
 gerous and alarming evil, and ought not to b"^ 4inong the humble follow- 
 ers of the lowly Jesus. 
 
CONFORMITY TO THE WORLD. 
 
 57 
 
 Y. M. 184G. Art. 10. About pride in its various forms, which is 
 creeping into the church, it is thought highly necessary that the yearly 
 meeting instruct and urge it upon all the overseers of the church to see 
 especially to that matter, and pretest strongly against all manner of su- 
 perfluities and vanity, such as building fine houses, having paintings, car- 
 peting and costly furniture, &c., together with the adorning of the body 
 too much after the fashion of the world. We believe that we should 
 deny ourselves, and abstain from these things, especially the laborers in 
 the wcrd, who are called to be examples of the flock. 
 
 Y. M. 18-19. Art. 25. Whether it would not be agreeable to the gos- 
 pel, to advise those members who have been in the church two or three 
 years, and are still conformed to this world, not to come to communion, 
 until they deny themselves and become transformed from the world, after 
 being admonished thereto ? Considered, that conformity to the world 
 presents itself in such various ways, that we cannot erect a standard in 
 regard to it, so as to authorize the church to prohibit such members 
 from partaking of the communion, but such members should be admon- 
 ished and reproved by the church again and again. 
 
 Y. M. 18G1. Art 3. Inasmuch as the brethren have decided in con- 
 ference that members who would not conform to the order in dress as 
 generally practiced by the old brethren and sisters, that they could not 
 have the privilege to the communion. But as this docs not restrain them 
 into the order, we wish to know whether the church has the right to deal 
 with them as ofienders, when they will not conform in dress or to wear- 
 ing caps, and leave off wearing hoops '/ Considered, that such members 
 should be admonished, and that warmly too, to lay aside all superfluities, 
 and conform to the order of the church. Otherwise they must and will 
 be regarded as disobedient members. See Rom. 12. 
 
 Y. M. 18()2. Art. 22. How is it considered for sisters to wear hoops, 
 and to conform themselves to the new fashions of the world ? Shall we 
 tolerate it or not ? . Answer. — The answer to the third query of last 
 yearly meeting is re-adopted. 
 
 Y. M. 1803. Art. 3. How are we to deal with sisters who are wear- 
 ing hoops ? They should be admonished once and again, and if they will 
 not heed the admonitions, they should be dealt with according to Matt. 
 18. (See Min. 1861, Art. 3.) 
 
 Y. M. 18G4. Art. 7. When the apostles prohibited the wearing of 
 gold and pearls (1 Tim. 2 : 9, 1 Pet. 3 : 3), are gold watches to be inclu- 
 ded ? Answer. — As the carrying of gold watches may and is likely to 
 lead to pride, we think it advisable not to wear them. 
 
 Art. 8. How is it considered by the brethren in yearly council assem- 
 bled, in relation to the members who do not conform to the order of the 
 brethren in the wearing of apparel, and in the wearing of their hair, but 
 follow the fashions of the world '{ Answer. — We think that the minis- 
 tering brethren should heartily admonish and urge the members to con- 
 
58 
 
 CONGREGATIONAL. 
 
 form to the order of the brethren, and set them a good example, and 
 if those who are admonished again and again, and that by the church 
 too as well as by the ministers, will not hear, the word of God directs us 
 what to do with them. Matt. ch. 18. 
 
 Art. 10. Is it considered right, according to the gospel, for a minister 
 to wear a soldier's overcoat when in the pulpit, or at other times ; and if 
 it is not, how is such a brother to be dealt with, if he should continue 
 to wear it after being admonished ? Answer. — It is considered not advisa- 
 ble for any brother, whether a minister or private member, to wear mili- 
 tary clothing, and if he is admonished, and still persists in being disobe- 
 dient, he should be dealt with according to the 18th chap, of Matthew. 
 
 CONGREGATIONAL. 
 
 Congregationalism is defined by Webster "as that system of cburcb govern- 
 ment which vests all ecclesiastical power in the assemtsled brotherhood of each 
 local church as an independent body." Charles Buck describes Congrcgational- 
 isfs, "as a denomination of Frotestants, so called from their maintaining that 
 each particular church or congregation is authorized by Christ to exercise all the 
 acts of ecclesiastical power and privilege within itself, without being subject to 
 the jurisdiction or control of any bishop, synod, presbytery or council compos'^d 
 of delegates from different associated churches." Now it happened that nearly 
 one hundred years ago a certain writer, Morgan Edwards by name, and an Eng- 
 lish Baptist minister, in his "Materials toward a History of American Baptists," 
 made mer,tion of our Brethren, and among other things, that our churches were 
 " Congregational," and this was republished agaia and again in other works, 
 without being contradicted. 
 
 There are three systems of church government in vogue among the Protestant de- 
 nominations in this country: the Episcopal, the Presbyterian and the Congregational. 
 Ntilher of these answers or corresponds with our system, which we will call the 
 primitive system. True, we have bishops, though the title is not assumed by 
 thop.e who are intrusted with that office, but they are calling themselves simply 
 elders, and they are nothing like the great prelates of the Protestant Episcopal 
 Church, who exercise authority over all the churches of a whole State or other large 
 district. Neither r.re our bishops like those of the Methodist Episcopal Church, 
 who have power, every year or two, to transfer all their subordinate ministers 
 from one place to another, according to their own personal judgment, so that af- 
 ter every conference a general moving takes place among their clergy, with few 
 exceptions. Our bishops are simply overseers over that one church where they 
 reside, and over the one or two churches that may be destitute of an overseer in 
 their immediate neighborhood; but it was always considered, that they should 
 exercise their duty only by and with the consent of the respective; church. And 
 though he has the privilege and duty to exercise his office any where he ma}' come, 
 in a properly established church, he can do so only by request or invitation of 
 tL".at church. So it is evident that we are not Episcopalians in the common ac- 
 ceptation, but only in the scriptural sense of the word. 
 
 The same is the case with regard to Presbyterianism. Whatever authority may 
 be claimed by modern presbyteries (elderships) separate and apart from the 
 church (membership), uo number of presbyters or elders in our church can ex- 
 ercise any authority, lay down any rules for the church, without the consent of 
 the church. So then we are not Presbyterians. 
 
 If any one will say now. Then of course you must be Independents or Congre- 
 gationalists ; are you not? To this we answer emphatically. No. So far from 
 feeling ourselves being independent, we know we are dependent, as in our nat- 
 ural condition, upon God for our life and every thing we have and are, and unto 
 our fellow mortals, who prepare for us those things we cannot prepare for our- 
 selves ; so we are dependent upon God for every spiritual blessing, and upon our 
 fellow Christians to assist us in obtaining those blessings. And thaf our churches 
 were not founded on the Congregational principle, as defined above, is evident 
 from the following historical 
 
COUNCIL OF THE CHURCH. 
 
 59 
 
 FACTS. 
 
 1. The first and oldest of our churches in America is in Germantown, near 
 Philadelphia, Pa. It was established in 1722, Peter Becker being the first min- 
 ister. If they had wished to act upon the "Congregational" principle, they 
 mijrht have done so, without asking any person outside of thpir immediate neigh- 
 borhood, and as yet there was no other church of our failh on this side of the Atlan- 
 tic. But before they took any step in organizing themselves into a church, and 
 establishing weekly meetings for public worship, or before they ever held a ])ub- 
 lic meeting for worship in this country, we are informed, they visited all their 
 dispersed brethren and fellow believers as far as Skippach, Falconer Swamp, 
 Oley, &c., undoubtedly to seek their advice and consent to the important step 
 they were to take, and only after they had got this, they commenced to hold 
 
 weekly meetings, we are told, alternately, "at brother Peter Becker's and 
 
 Gomorry's." And this principle, that a local church should not undertake any- 
 thing of importance without counsel and consent of the brethren generally, out- 
 side of that locality, has ever been upheld to this day, with very few exceptions, 
 and these exceptions have most always proved calamitous to such churches as 
 ventured upon such an exceptional course. 
 
 2. The second fact to prove that local churches among us do not pretend to 
 act independently of other churches is this, that to every love feast that is held 
 in any church (excepting where a sick member requests a little love feast to be 
 held in his house), members and ministers are invited from other churches to 
 this day. 
 
 3. No choice is held in anj' church, even only for a single deacon, without 
 two or more elders being present from other churches to conduct the choice. 
 
 4. No case of censure against an elder, minister or deacon, is taken up in 
 counsel before a local church, without th" presence of elders and as many minis- 
 tering and private members from other churches. 
 
 5. No case, of which avoidance may be probably the result, is undertaken in 
 a local church without some elders from other churches. 
 
 Now these facts prove very evidently that a local church among us does not 
 lay claim to possessing all power, unless in contradiction to the fundamental 
 principles and practice of our brotherhood. 
 
 Y. M. 1863. Art. 20. Can an arm of the church (or a local church) 
 be congregational, or act independent from all the churches of our fra- 
 ternity, and still be in full union with the church ? Answer. — It can- 
 not, according to the gospel and the order of the brethren. See Rom. 
 12 : 4, 5 ; 1 Cor. 1 : 10 ; Ephes. 5 : 2, 4, &c. 
 
 COUNCIL OF THE CHURCH. 
 
 Y. M. 1846, Tennessee. Art. 4. How it is considered for a bishop, 
 with a few members, to expel a member without taking the council of 
 the church ? Considered, that in all such important matters the church 
 must be counseled. 
 
 Y. 31. 1848, Ohio. Art. 26. AYhether it is proper in all cases to ask 
 counsel (of the church) before giving a letter of recommendation ? Con- 
 sidered, to be best always first to take the counsel of the church. 
 
 Same year, Indiana. Art. 7. How it is viewed, when persons living 
 in one district request to be baptized and received into church fellowship 
 in another district, whether it is proper to receive them without counsel 
 of the district in which they live ? Considered, that we deem it advisa- 
 ble, and it has been generally the course of the brethren, in a case where 
 a person made application for baptism in a meeting out of the district in 
 
60 
 
 COVERINa OF THE HEAD-DEACONS. 
 
 whicli the applicant lives, to bold council with the members of that 
 church in whoBe bounds he resides. 
 
 Y. M. 1856. Art. 9. How is it considered, where there is a church 
 with a bishop and two speakers, authorized to baptize, &c., and the other 
 not, and a case of difficulty occurs between two members, and is brought 
 before the church, those three ministers being present; but the two first 
 being relatives to the parties, they authorize the third to attend to the 
 case, aud present it before the church. The question is, would it be con- 
 sidered legal ? Considered, legal. 
 
 Y. M. 1862. Art. li. How is it considered, when a church has sev- 
 eral ministers of equal standing, and none of them ordained, has the 
 housekeeper, or have the ministers, a right to call to their assistance an 
 ordaiued brother (to a church council) without the counsel of the church? 
 They have not the right to do so without the counsel of the church. 
 (Should this not be reconsidered ?) 
 
 Art. 55. Which is the most advisable in holding council meetings, to 
 ask each individual member for his consent, or to take silence for con- 
 sent ? In all weighty matters it is best for each member to answer. 
 
 COYERIXa OF THE HEAD. 
 
 Y. M. 1848, Ohio. Art. 6. Whether the Scriptures require thatwomen 
 praying or prophesying, should have any other covering than their hair, 
 and whether it includes alike married or unmarried women ? Consider- 
 ed, unanimously, that they all should have a covering on their heads 
 (besides their own hair). Eead 1 Cor. 11 : 2-15. 
 
 la cases like the present, which concern the female portion of the church, 
 would it be out of the way or contrary to the gospel to appoint a committee of 
 elderly sisters (perhaps with an aged brother elder), to consider such questions 
 and rejiori theieon? It would seem to be consistent with the principles of equal- 
 ity, see Gal. 3 : 28, and their verdict would perhaps have more weight with their 
 younger sisters. 
 
 Y. M. 1856. Art. 26. Would it be proper to reconsider the 6th que- 
 ry of 1848? Seeing it is admitted that sisters should wear a covering, 
 what should that covering be according to the gospel ? We are satisfied, 
 with our ancient brethren, that the plain cap worn by our dear aged sis- 
 ters is a covering, as required by the Scriptures according to Paul. 
 
 Y''. M. 1862. Art. 19. Inasmuch it is the order of the brethren, that 
 sisters should wear caps, what should be done with a sister in case of 
 stubbornness ? And should there be any allowance made for the un- 
 married ? We consider it is the duty of all the sisters to have on a 
 plain covering at the time of worship. 
 
 DEACONS, THEIR OFFICE AND DUTY. 
 
 Y. M. 1835, Ohio. Art. 4. What is the duty of a visiting brother ? 
 First, as visiting brethren and overseers of the poor in the church, they 
 have to assist and attend to the yearly general visit from house to house; 
 
DEACONS. 
 
 61 
 
 and it is necessary and their datj, when the cliureh is divided into diifcr- 
 ent visit-districts, to take the lead in the visit as well as that of the minis- 
 ters; and in case the ujinisters could not assist on account of sickness, it is 
 the duty of the deacons to carry out the visit wiih other brethren, and to 
 bring before the ministers and the church what they have found. Fur- 
 ther, when anything of importance is to be investigated in the church, 
 the ministers have the right to request them (the deacons) to accompany 
 theui, or if the case is not of special importance to send them (the dea- 
 cons) to investigate the matter and bring it before the ministry. Fur- 
 ther, it is their duty, inasmuch as they have been elected to be overseers 
 of the poor, to visit the sick, especially if they are poor, who may be in 
 distress by reason of sickness or other causes, to examine their case, and 
 to re; ort to the ministry, and, if necessary, the ministers to hold a coun- 
 cil with the church what is further to be done. When money or grain 
 is contributed in the church for the poor in the church, it is their duty 
 to keep a regular book account of what they receive, and what they lay 
 out for the poor or otherwise for the church, so that they are able at times 
 to render an account with and to the church. Upon the whole, all that 
 may occur in the church and is to be investigated, is committed to their 
 care, and if they hear of anything, to bring it before the ministers, to 
 counsel whether it is to be examined, and to see it done if louud ne- 
 cessary. 
 
 Further, it is their calling to assist the ministers at meeting, by read- 
 ing the Scriptures, by using freedom in prayer, and to bear testimony to 
 what was spoken ; and if it should happen that no minister (of the word) 
 could come to meeting, it is their duty to lead the worship by sing- 
 ing, prayer and reading the Scriptures, and if they feci so, to exhort to 
 the editication of the congregation ; yet it was the counsel ol the old 
 brethren that it is not their calling to rise on their feet iu order to ex- 
 liort; and thus to conclude the meeting in the usual order, and to make 
 the ordinary appointments for meeting Again, when a minister is call- 
 ed t.-) hold meetings in another district, and he requests the visiting breth- 
 ren to give him company and assistance, it is their duty to assist, and 
 one or the other to go with him. 
 
 Further, it is their duty to serve at tables; when a love feast is held, to 
 make the necessary preparations, to call as many other brethren as they 
 need to ass'st, and at the time ot the love least to see to it that the sis- 
 ters can get all things ready at the proper time, and themselves setting 
 the tables, and so iu all things see to it that everything is done decently 
 and in order. 
 
 Y. 1841. Art 9. Whether a deacon or visiting brother may give 
 testimony to what a deacon has said, while there is one or more ministers 
 present that have not spoken, and request him to speak ? Considered, 
 that he may if requested. 
 
62 
 
 DEACONS. 
 
 Y. M. 1843. Art. 1. Is it agreeable with the word of God for a dea- 
 con or visiting brother to stand up in public meeting and exhort, when 
 sufficient time has been spent already ? Considered, that according'to 
 the word of God " all things shall be done decently and in order," and 
 as teaching is the proper office of the teachers, and not of deacons, they 
 ought not to go any further than their calling requires of them where it is 
 not necessary, and it would not be advisable for a teacher to urge them — 
 the deacons — any further than duty calls them. 
 
 Y. M. 1838. Art. 9. Whether we have the right to appoint deacons, 
 without laying hands on them according to the example of the apostles? 
 Acts 6 : 6. Considered and resolved, to postpone the further considera- 
 tion of this query to the next annual meeting. 
 
 Y. M. 1810. Art. 8. The question about laying on of hands on dea- 
 cons, decided to leave the matter as heretofore. 
 
 Y. M. 1841. Art. 1. About the laying on of hands on deacons. This 
 query has been before the annual meeting of 1838 and 1839, and the 
 brethren generally considered, that since there is no direct command to 
 do so in the New Testament, and on the contrary the apostle gives advice, 
 1 Tim. 5 : 12, " Lay hands suddenly on no man," it would be best to 
 proceed in this matter as the brethren of old have done. This is, how- 
 ever, laid down with this proviso, that if any brother could throw more 
 light on the subject, it might be presented again at the next annual 
 meeting. 
 
 Y. M. 1845. Art. 11. The question about the laying on of hands on 
 deacons having been brought again before the yearly meeting, and being 
 of such consequence and importance, it was considered, that since our 
 churches are not generally represented (at this time), not one brother 
 from Pennsylvania or Maryland, and also not many of our elder breth- 
 ren, whose counsel had been given last year on this article, being present 
 at this time, it would be best to refer this question to the next annual 
 meeting, recommending the same to the (prayerful) consideration of all 
 the churches. 
 
 Y. M. 1846. Art. 3. About the laying on of hands on deacons. On 
 this much and long agitated question it was finally laid down as thesalest 
 way to continue as heretofore. The objection, that it was an apostolical 
 order, which ought to be observed, was answered, that (even) supposing 
 the apostles had laid their hands on the heads of the deacons, which in 
 our apprehension cannot be made evident, as little as a single walk of a 
 few men through a wilderness will make a road or beaten track, just as 
 little a thing once done makes it an order ; and that if the example of the 
 chosen seven (Acts 7) having had hands laid on them, would have to be 
 observed, as some of our beloved brethren understand it, then wc would 
 also have to imitate the example of the same church, " who had all things 
 common, and sold their possessions and goods, and parted them to all 
 men, as every man had need." Acts 2 : 44, 45. But since we do not 
 
DEACONS. 
 
 63 
 
 find in any other cliurch established by the apostles any thing similar, 
 and since there is also no testimony that the apostles ever after practiced 
 the laying on of hands on the heads of deacons, our beloved brethren will 
 not think hard of us, if under these and other considerations we abide by 
 that practice with which so many faithful brethren in our churches have 
 been introduced to the office of deacons and (ministers) speakers of the 
 word. 
 
 Y. M. 184G. (Tennessee.) Art. 6. Whether a deacon can be ordained 
 to the office of bishop '/ Considered, that we have no authority for so 
 doing. See 1 Tim. 3 : 10 and 5 : 22.— Art. 7. Whether a deacon should 
 fill up appointments in the absence of the minister ? Considered, that 
 he may by singing, praying, exhorting, and reading the Scriptures ; but 
 that he is not to preach until he is legally authorized by the church. 
 Art. 11. Whether a deacon has a right to appoint meetings and preach 
 without being authorized by the church ? Considered, that he has no 
 authority for so doing, but that he should try to discharge the duties in- 
 cumbent upon him in the office for which he has been set apart. 
 
 Y. M. 1847. Art. 4. A request that the present yearly meeting re- 
 consider the third query as it stands on the minutes of Y. M. 184G, con- 
 cerning the laying on of hands on the deacons. It was almost unani- 
 mously concluded, that it would be better for the present to leave this 
 subject rest as it is. — Art. 5. Would it be considered expedient for a 
 church to elect a brother for the office of deacon, whose wife is not a 
 member ? Considered, that if he be a brother of good report, and one 
 in whom the church may have confidence, this circumstance ought not to 
 hinder the church from electing him to the office of deacon, provided 
 there be no other objections. 1 Tim. 3: 12. 
 
 Y. M. 1848. Art. IG. About the laying on of hands on deacons it 
 was unanimously considered, to postpone the discussion of this subject 
 indefinitely, until there is reason to hope that it may be done calmly and 
 without prejudice. 
 
 Y. M. 1850. Art. 27. About the laying on of hands on deacons, when 
 installed into office. Considered, that the brethren, after a long contin- 
 ued and attentive investigation of the word of God on this agitating sub- 
 ject in question, have come to the following 
 CONCLUSION. 
 
 Whereas, it is plain from the Acts and the proceedings of the apostles, 
 that there must have been deacons in those days, and that these deacons 
 must have been active in their office, before the seven teachers or evan- 
 gelists were chosen and installed into their office ; see Acts 2 : 45, and 4 : 
 35, " Distribution was made unto every man, according as he had need," 
 from which we conclude, if distributions were made to every man, 
 there must of course have been those that made them. Hence it is 
 the opinion of the brethren in this council assembled, that the seven 
 chosen and set before the apostles (Acts 6:6), were selected from among, 
 
64 
 
 DEACONS. 
 
 as WG might say the first class of teachers, (see Acts 6 : 3, 8; eh. 8: 6, 
 7, 36-38; ch. 21 : 8), and hands laid on thsni bj' the apostles to establish 
 them, to settle the difiiculty that had arisen among the deacons about the 
 daily ministration, and that the seven were not deacons in the restricted 
 sense of the word, and were never called such, tho word '-deacon"* 
 not once occurring in the whole book of the Acts. Therefore, the laying 
 on of hands ought to be practiced on such old teachers that are set apart 
 (for the office of overseers or bishops); and deacons ought to be received 
 into their office by hand and kiss, as the practice has been hitherto with 
 the brethren. 
 
 The following wns added to the minutes of the same year in an appen- 
 dix on the same subject : 
 
 Wkereax, The brethren of the various churches have taken into seri- 
 ous consideration the subject of the laying on of hands on deacons, and 
 coula therefore come to no satisfactory decision, we have now come to 
 the following 
 
 CONCLUSION. 
 
 First, that the seven brethren elected. Acts 6, were not elected from 
 the common (private) members, but from the teachers and evangelists; 
 see Acts 21 : 8. 
 
 Second, the business for which they were elected must have been to 
 settle the disputes that had arisen among the then existing deacons, as 
 such must have been already among them, since we read that •' there 
 were distributions made, as every one had need," see Acts 4 : 35. There- 
 fore, as we have no evidence that hands were laid on diracons elected 
 from among the common brethren, it is thought proper and good to pro- 
 ceed as the brethren have heretofore done in the election of deacons. 
 That there were such (deacons) in the churches in the time of the apos- 
 tles, see Phil. 1 : I ; 1 Tim. 3 : 8, 10, 12, 13; and we now have need of 
 them in the church too, that is, if deacons are necessary in a church. 
 That the church come together with the elders and bishops, and with 
 prayer and fasting let the church proceed to choose such an one as may 
 be pointed out to them by the Spirit of God, and receive him by the holy 
 kiss and the right hand of fellowship. Wc hereby also exhort our 
 brethren everywhere, no more after this to cite as authority lor deacons 
 the seven elected from among the evangelists, Acts 6, but only the office 
 
 *Tlie word deat-on (Greek, ("iiaKovoc,) occurs about thirty times in tlie New 
 Testament, and is rendered in the common Knglisli vcysion twenty tim s iii,iits(er, 
 seven times seruani, ami only three times deacon. tSee Matt. 20 : 2G, 22 : 13. 23 : 
 11; Marie 9: 35, 10: 43; .Jolin 2: 5,9, 12: 2rt; Rom. 13: 4 twice. 15: 8, 16: 
 1, 1 C.r 3: 5; 2 Cor. 3: 6, G: 4. 1 1 : 15 twice, and 23; Gal. 2:17; Kph. 3: V, 6 : 
 21; Phil 1 : 1; Col. 1 : 7. 23, 25. 4 : 7; 1 Thefs. 3: 2 ; 1 Tim. 3 : 8, 12. 4: U. The 
 English version contains the word deicoii twice more, namely-, 1 Tim. 10, 13; 
 but the original Greek h is not the same W' rd, and the German tranylaiion is 
 more 'orreci in ihffe two inst^mces saying literally, v^rse 10, "Then let them 
 ferue, being f aind fiiithfiil ; ' and iu verse 13, '' For they that serve well, purchase 
 to themselves a good degree, &c." 
 
DEACONS. 
 
 65 
 
 itself. From this mistake has originated the vexatious question which 
 has agitated our brethren (in some parts) so lon-g and so grievously. This, 
 or something similar, we desire our brethren in council to place on our 
 minutes, so that the subject may once be settled. 
 
 In citing Acts 6 : 1-8, when a choice was to be held in a church for any officers, 
 our ancient brethren were not mistaken, inastnnch as ihey referred simply to it 
 as the flrst and in fact the only example of the a|)OStles on record, how they ])ro- 
 ceeded in conducting the choice; at the same time, th'.-y held the principle that 
 the church had authority from the Lord to define the duties of every officer, and 
 to hold them responsible in Iheir respective office for neglecting or transgressing 
 their duties. It was only from a misapprehension of some brethren, both as to 
 the proper application of Scripture declarations and examples, and to the proper 
 limits of every office as understood by the old brethren, that the vexatious ques- 
 tion above alluded to originated. If brethren in every office are truly humble, 
 they will be satisfied with that degree of authority intrusted to them, and the 
 manner and form by which the church has inducted them into office, and indeed 
 it is desirable such questions would remain settled for good, and 2 Tim. 2: 23 
 and Titus 3 : 9 were more heeded, when queries are formed, and repeatedly pre- 
 sented to yearly meetings. 
 
 Y. M. 1858. Art. 16. Is it right for a brother that is a deacon to 
 give out a hymn and sing it, ten or fifteen minutes before the time ap- 
 pointed for commencing the meeting, when the house or room is full of 
 people, or is it more advisable to remain silent till the time for com- 
 mencing meeting arrives ? Ans. Considered, that we see no impropriety 
 in singing, when in the estimation of the church it is done to its own 
 edification, and to the honor of God. 
 
 Y. M. 1862. Art. 6. Is it proper for the visiting brethren at our 
 public meetings, when there are from three to six laboring brethren 
 present, to rise to their feet, and line out a hymn and exhort in prefer- 
 ence to the laboring brethren, or are they to keep their seats ? Ans. The 
 laboring brethren are to conduct the meeting, and it is the duty of the 
 visiting brethren to exhort, when liberty is given them. 
 
 Same year. Art. 39. How is it considered, when visiting brethren 
 will, in meeting, get up on their feet and speak, when there are elected 
 speakers present, and sometimes speak thirty minutes or upward, and that 
 without liberty from the speakers ? If that is not in order for visiting 
 brethren, what is the order '{ Is it to stand upon their feet when they 
 have anything to say, or to keep their seats? Ans. We consider it out of 
 order for visiting brethren to do so, without liberty being given by min- 
 istering brethren, if such are present. 
 
 Though there has been a good deal said above, at different times and on dif- 
 ferent occasions, on the office of " deacon," with which we feel agreed fully and 
 cordially, a few thoughts, occurring to us whiie we transcribed the foregoing 
 pages, may not be amiss, and we will try lo put them in the form of a direct 
 
 ADDaEcS TO THE DEACONS, OR VISITING BRETHREN, OF THE 
 PRESENT TIME. 
 
 Beloved Brethren — Allow us to say a few words concerning the 
 importance of your office, and first of all, to lay before you the word of 
 God concerning it as recorded in 1 Tim. 3 : 8-13, " Likewise must the 
 5 
 
66 
 
 DEACONS. 
 
 deacons be grave (serious), Dot double-tongued, not given to much wine, 
 not greedy of filthy lucre, holding the njystery of the faith in a pure 
 conscience. And let these also first be proved ; then let them use the 
 onace of a deacon, being found blameless. Even so must their v?ives be 
 grave, not slanderers, sober, faithful in all things. Let the deacons be 
 the husbands of one wife, ruling their children and their own houses 
 well. For they that have used the office of a deacon well, purchase to 
 themselves a good degree, and great boldness in the faith which is in 
 Christ Jesus." 
 
 From the very first word of this passage, " likewise'' you will perceive 
 that your office, though different in its duties, is equally important in the 
 church as the ofi&ce of a bishop. If it may be said, that the bishop or 
 overseer is or should be the right eye of the church, and he with the 
 other ministers the mouth of the church, you are or should be the right 
 ear and the right hand of the church. The bight ear — to hear the 
 faint lamentations of the poor, sick and otherwise distressed members 
 and others — to give attention to evil reports of the moral conduct of mem- 
 bers, which, if founded in truth, would injure the character and useful- 
 ness of the church; and "holding the mystery of the faith" and the 
 established principles and order of the church "in a pure conscience" — 
 to watch the public ministrations of the brethren, that none but sound 
 doctrine may be preached by them in union, and that all public meetings 
 maybe conducted to edification, " decently and in order." The right 
 HAND — to dispense the charities of the church according to its direction 
 discreetly and impartially — to act in all cases of complaints against mem- 
 bers, investigating, visiting and reporting to the church — to support your 
 faithful ministers in the legitimate exercise of their duties by your prayers, 
 by your testimony and defense in their behalf in and out of meeting, 
 and to present their case to the church not only for consideration, but 
 also for active sympathy, when duty crlls them too frequently from home, 
 spending their strength, time and money in the service of the Lord, so 
 that their families may suffer, seeing things going wrong at home, and 
 feeling distressingly the absence of their husband and father. Such a 
 state of things in tha families of ministers should not be overlooked by 
 thoughtful and loving brethren, especially not by you, dear brethren 
 deacons, whose particular province and business it is to extend your 
 right arm to those in distress. 
 
 These few thoughts might be sufficient, together with the word of 
 God preceding them, which inculcates the qualifications required for 
 your office, and the great reward for a faithful discharge of your duties 
 promised therein, to convince you, dear brethren deacons, of the great 
 importunce of your office, and the high calling to which the church has 
 called you. Luc there is a still higher duty, which you may have to 
 exercise. We are all poor fallible beings, subject to like passions as other 
 men are, whether we be preachers, deacons or private members. Already 
 
DEALINa WITH MEMBERS. 
 
 6/- 
 
 in the primitive cliurchcs, planted by divinely inspired apostles, it happened 
 sometimes that even the ministers became involved in disputes and difficul- 
 ties with each other, and that there were such " doting about questions 
 and strifes of words whereof cometh envy, strife, railiupjs, evil surmisings, 
 perverse disputings of men of corrupt minds and destitute of the truth, 
 (!i:c." (1 Tim. 6 : 4, 5.) If such a sad state of things should occur in 
 your church, that your ministers could not agree, would not speak the 
 same thing, and cause confusion and disunion in the church, then, 
 brethren deacons, you that stand right between the ministers and the 
 private members, by standing up unitedly and manfully and without 
 partiality for the right, for order and for union, may become mediators and 
 peace-makers by calling elders of other churches to assistance, and thus 
 restore union and good fooling ; and you know the peace-makers have 
 been blessed with a special blessing by our Saviour. 
 
 DEALING WITH MEMBERS upon complaints before the church 
 Y. M. 1841. Art. 13. Whether a brother or member could be judged 
 (dealt with) consistently with the gospel, without having a hearing before 
 the church with privilege to defend him(or her)self? Ans. Considered, 
 that no brother or sister ought to be brought before the council of the 
 church for any accusation, without having previous information thereof 
 and without having the privilege of being present at the examination of 
 the witnesses, and also of defending himself or herself according to the 
 gospel. 
 
 This answer is good and right .is far as it goes ; but the question again arises : 
 If the member has been p: operly notifird and invited lo conic before the council, 
 and he refuses to come, or at least does not come at the time appointed, \vh:U 
 then? Is the course of righteousness on the part of llie church to be stopped in 
 this case? We will try to answer in the fear of the Lord, according to the gen- 
 eral practice in our churclies. As the ca-es may be dilfercnt, and the causes of 
 the non-appearance ot the member to be dealt with may also be different, the 
 church where the ca^o has oi;ciii ri'il c:,ii Ih'jI jud-e wlieiher lo go on with it or 
 not. We will suppose tliree c;i-' >, < i' i; :i- li r. i- aciu dly occurred in our pres- 
 ence. An aged brother had cinmiiiliril i tie-p is^ against one ot the principles 
 of the gospel to which we hold steadlajlly, tlioiigh other denominations do not, 
 and wouiil call the act of the brother j ust and right ; in this case, considering tlie 
 age of the b; other, and not knowing whether he had been well enougb in healthi 
 or not to attend, the matter was postponed to another time. In another case, a 
 crime had been committed, which brought scandal upon the church. When the 
 guilty member was visited and invited to come before the council, and elders had 
 been invited from a distance specially for assisting in thi^ case, and the member 
 did not come for very shame, sending word that tiie church should deal with her 
 .according to the word of the Lord, and the church did so alter the crime was 
 established by two or three witnesses, and confessed hy the member before the 
 visiting brethren. In a third case, a similar crime had been committed, but 
 much aggravated by the circumstances. Again and again eff >rts had been made 
 to bring th; matter before tbe chinch; but for a considerable time justice was 
 baSled. At last the cluirch felt com|)elled to bring it to an issue. Direct and cir- 
 cumstantial evidence had aceunuiiiited, brethren from a considerable distance were 
 invited, and brethi ea had specially been sent to the guilty member, bur, he would 
 not and did not come. However, the case went on, and the ends of justice were 
 attained to the almost unanimous, though sorrowful, satisfaction of tbe church ; 
 thus deciding that when a member refuses the privilege of being present at the 
 examination of witnesses, and also of defending himself, the church cannot be 
 jirevented of doing her duty. 
 
68 
 
 DEBTS. 
 
 DEBTS, ABOUT BRETHREN GETTING INVOLVED IN. 
 
 Y, M. 1804. Art. 3. About such brethren, who so easily and heed- 
 lessly involve themselves in debts, and do not seek counsel, until they do 
 not know any more how to counsel or help themselves j then they want 
 at last counsel, when they desire and need help. It has been unanimously 
 deemed good, that every church where such brethren live should endeavor 
 diligently to instruct such brethren also in temporal or bodily things, 
 that they should act considerately, and make no more debts than they can 
 pay ; and when at times their circumstances should be such that they 
 could not see through, they should seek counsel of prudent brethren, and 
 even the whole church is in duty bound to give counsel when requested; 
 and if the counsel of the church should not be sufficient, it is also her 
 duty to assist as far as possible in a case of necessity. At the same time 
 such should be informed that if they would not receive good counsel, they 
 should not expect or hope that the church would feel bound or willing to 
 assist much. 
 
 Y. M. 1825. Art. 5. Whether a brother minister, that involves him- 
 self in debts, and assigns his property to his children, could serve in 
 the ministry of the word, was considered, that when the creditors should 
 be defrauded thereby, he should give himself over to the (judgment of 
 the) church, and without doubt ought not to serve (in the office of a 
 minister). 
 
 Y. M. 1832. Art. 6. How to do when a brother is indebted to another, 
 and becomes insolvent ? Ans. The church should deal with him accord- 
 ing to the circumstances or degrees of aggravation, according to the word. 
 
 Y. JI. 1841. Art. 5. Whether a brother consistently with the gospel 
 can take the benefit of the law for insolvent debtors ? Ans. Considered, 
 that there may be cases where the involving at first, and the consequences 
 thereupon, are not at all compatible with the gospel, and where the church 
 could not hold such as brethren ; and that there may be cases where a 
 brother by misfortune may be brought to such extremity, and, if he were 
 honest in his declaration, his application for the benefit of the law might 
 even be excusable. In all such cases, however, the church has to inves- 
 tigate the matter, and judge according to the circumstances and nature 
 of the case, and if the church is at a loss (in the case), to call in, as in 
 other cases, the assistance of elders from other churches. 
 
 Y. M. 1862. Art. 30. What shall we do with brethren, of whom the 
 world complains to the church for neglecting to pay their debts, and for 
 causing disappointment to their creditors ? Ans. If the brethren can 
 and will not pay their debts, they should be dealt with according to the 
 gospel as offending members. 
 
 Same year. Art. 64. How is it considered, if members owe a just 
 debt and suffer themselves to be sued ? Has the church a right to bring 
 such members before the church (council), and investigate the case, to 
 see whether such members have done their duty ? Ans. We consider 
 it has. 
 
DEFENDING OUR ORDER. 
 
 69 
 
 DEFENDING OUR ORDER. 
 
 Y. M. 1862. Art. 18. The brethren assembled in council in (the dis- 
 trict of) the Valley of Virginia, being impressed with the importance of 
 having the public more fully enlightened upon (the subject of) the ordi- 
 nances, have agreed to adopt the plan at our communion meetings, when 
 it is expedient in the afternoon service, to occupy the time in discussing 
 these subjects before the commencement of the evening exercises. Will 
 the annual meeting approve of this plan^ insert it on the minutes, and 
 recommend it ? Ans. While we strongly recommend the defense of the 
 ordinances, we leave it to the direction of the churches to decide the 
 time and place of their defense. 
 
 It seems it would be always best not to infringe on the liberty of the minis- 
 tering brethren to select their subjects, with which they may feel impressed 
 at any time or place. " Where the spirit of the Lord is there is liberty." Any 
 prescribed plan will curtail that liberty, and may prevent the utterance of such 
 truths that might be timely, useful, and of the utmost importance. 
 
 DEVIL, HIS PERSONALITY, AND ANGELS. 
 
 Y. M. 1856. Art. 14. (1) The question concerning the reality of a 
 devil was considered, and after comparing opinions and sentiments on 
 the subject of the reality of such a being and his nature, we agreed upon 
 the following view : that the Scriptures recognize a devil or an evil spirit 
 that manifests itself in the flesh. 
 
 To assist the careful reader in forming a proper judgment in this mat- 
 ter, the word of the Lord is added here. The name "devil" (Greek, 
 Am/SoAof,) occurs no less than thirty-eight times in the New Testament, 
 to wit : 
 
 Matt. 4 : 1, 5, 8, 11. Here are the facts of Christ's temptation related. 
 If there was no personal tempter there outside of Christ, and still the 
 temptation is admitted, then the temptation must have manifested itself 
 in the flesh of Christ, which would be blasphemy of our most holy and 
 sinless Saviour, and destructive to our hope of salvation through him. 
 
 Matt. 13 : a9. The enemy that sowed them is the devil. 
 
 25 : 41. Depart . . . into everlasting fire, prepared for the 
 devil, and his angels. 
 
 Luke 4 : 2, 3, 5, 6, 13. Compare with Matt. 4 : 1,11. 
 
 8 : 12. Then cometh the devil, and taketh away the word out of 
 their hearts. 
 
 John G : 70. Have not I chosen you twelve, and one of you is a devil. 
 8 : 44. Ye are of your father the devil. 
 
 13 : 2. The devil having now put into the heart of Judas, &c. 
 Acts 10 : 38. Healing all that were oppressed of the devil. 
 
 13 : 10. 0 full of all subtlety and all mischief, thou child of the 
 
 devil. 
 
 Ephes, 4 : 27. Neither give place to the devil. 
 
 6 : 11. That ye may be able to stand against the wiles of the 
 
 devil. 
 
70 
 
 DEVIL. 
 
 1 Tim. 3 : 6. Lest ... he fall into the conJnmnation of the devil. 
 
 7. Lest he fell into reproach and the snare of the devil. 
 11. Not slanderers (Greek, AiapoXovg, devils). 
 
 2 Tim. 2 : 2G. Out of the snare of the devil. 
 
 3 : 3. False accusers (Greek, devils). 
 Tit. 2 : 3. Not false accusers (Greek, as above). 
 
 Heb. 2 : 14. Destroy him that had the power of death, that is, the 
 devil. 
 
 James 4: 7. Eesist the devil, and he will flee from you. 
 1 Pet. 5 : 8. Your adversary, the devil, as a roaring lion. 
 1 John 3 : 8. Here the word occurs three times. 
 
 3 : 10. In this the children of God are manifest, and the 
 children of the devil. 
 
 Jude, verse 9. Contending with the devil. 
 
 Rev. 2 : 10. The devil shall cast some of you into prison. 
 
 12:9. And the great dragon was cast out, that old serpent, called 
 the Devil, and Satan. 
 
 Rev. 12: 12. The devil is come down unto you. 
 
 20 : 2, The dragon, that old serpent, which is the Devil, and 
 
 Satan. 
 
 20 : 10. And the devil that deceived them was cast into the lake 
 
 of fire. 
 
 A close examination of the above passages, and many others relating to the 
 same being- — the name '• t^atan " occurring also some thirty times in the New 
 Testament — will assist any sincere inquirer after truth to overcome every diffi- 
 culty on tills suljject. The objection, that these appellations are sometimes ap- 
 plied to men in ScTiptiire, will vanish as soon as the reader learns that the literal 
 meaning of the term devil ( Aia/^o/lof) is an accuser, calumniator, slanderer, or aa 
 adversary, an enemy. A gr eater difficulty is to reconcile the existence of such 
 an evil, malignant and powerful being with the goodness and perfect character of 
 God the Fatiier Almighty, tlie Creator of heaven and earth, and who made all 
 things good. But even this ditticulty is obviated in Scripture, and by the fact 
 that evil, wicked men do exist, and that C.od permitted such monsters of iniquity 
 as Nero, Caligula, &<■., to exist in times past. If we have fallen from our first 
 estate of jiurity, and become sinners, and God still permitted us to live, while 
 we were still sinners, why should we find it unreasonable that even angels, though 
 superior to us in wisdom and power, still finite creatures of God, should have 
 fallen from their first estate and become devils, and God permits them to exist for 
 wise purposes known only to himself? The fact that there are angels which 
 kept not their first estate, is expressly declared in the word of God. See Jude 6: 
 2 ; Peter 2: 4. 
 
 But while some believe too little with regard to the existence and personality, 
 or reality as it is above expressed, of a devil, there are others who beleve too 
 much, making of him almost a second God, all powerful and everywhere present. 
 True, he is called the " God of this world," 2 Cor, 4 : 4. Admitted, also, that he 
 is very powerful, knows a great deal, is very cunning and crafty, and, what is 
 more than all, immortal. His empire is tar niiML' extensive than our globe; for 
 he is " the prince of the power of the air,' thu atmosphere which surrounds the 
 earth, Eph. 2: 2, and has under him " princi])alities — powers — the rulers of the 
 darkness of this world," Eph. 6: 12, Keraember, also, that he is not alone, not 
 a single individual, but a prince or chief of devils, Matt. 10 : 25 ; Luke 11 : 15, &c. ; 
 that he has under him other angels, Matt. 25: 41 — multitudes of them, for he 
 "drew the third part of the stars of heaven" after him in his fall. Rev. 12 : 4, 
 and when "thousand thousands ministered unto him, and ten thousand times 
 ten thousand stood before him" (the great Judge on the throne), Dan. 7: 10 — 
 we may surmise that the number of falen angells amounts to many millions, 
 
DIFFERENCE IN DOCTRINE. 71 
 
 united under one head; and if mankind have been enabled, by their ingenuity 
 and the help of elec tricity (the telegraph), to overcome time and distance in such 
 a manner as to bring almost all the world into immediate correspondence and 
 connection, then it does not seem unreasonable to suppose that the ingenuity of 
 devils is sufficiently great, and " the power of the air" (electricity) enables them 
 to be in constant rapport with one another and with their prince, and learning 
 all human affairs of interest to theui, not only as soon as they occur, but as soon 
 as they are spoken of by mankind, the greater part of which being under the 
 immediate co.itrol of evil spirits, with the exception of those who have really 
 renounced the devil and all sin, and become truly the obedient subjects of Christ, 
 the Almighty King of kings, to whom even devils are subject. Hence, great as 
 the power of the devil and his hosts among angels and men is. Christians with 
 Christ on their side need not fear that power of darkness, if they are children of 
 the light, and always on their guard and prayerful. As Christ overcame the 
 tempter by rejecting his temptations through the word of G^d, and through sub- 
 mission to the will of his heavenly Father, even unto death, even to the igno- 
 minious death of the cross, so even the weakest Christian, standing in union 
 with Christ and his church, will be enabled to withstand the powerful enemy of 
 souls, and to be faithful unto death, even through Christ, and through him alone. 
 But to deny the existence and to despise the power of the devil, and to neglect 
 the means to escape from this power, is dangerous and foolish indeed. 
 
 DIFFERENCE IN DOCTRINE. 
 
 Y. M. 1844. Art. 7. How is considered the difference in doctrine, 
 that some teach faith before repentance, and others repentance before 
 faith ? Ans. This query had been before a council meeting some years 
 ago, and was answered thus : " Considered, that the difference arises when 
 the word is not rio-htly divided. The apostle teaches us that the righte- 
 ousness of God is revealed in the gospel from fiiith to faith, Rom. 1 : 17j 
 and again. That he who cometh to God must believe that he is, and that 
 he is a rewarder of them that diligently seek him. Ileb. 11 : 6. Out of 
 this fiith, when it is quickened, repentance will come, an'd when the re- 
 penting sinner hears and receives the blessed gospel, an evangelical and 
 saving faith will issue therefrom, which worketh by love, and makes itself 
 known by keeping the commandments." To which the brethren present 
 fully assented. 
 
 DIFFICULTIES IN CHURCHES. 
 
 Y. M. 1799. Art. 1. Whereas, there has existed for a long titue a 
 great diflSculty between brother C. L. and brother J. Z., the overseers of 
 church; and whereas, there have been expressed very grave ac- 
 cusations and hard sayings by C. L. against some brethren, who shall be 
 named hereafter, it has come to pass that brother C. L. has selected six 
 brethren, and J. Z. has also selected six brethren, and they (both) have 
 agreed to obey or submit to the advice or united counsel of those breth- 
 ren, to which also the members (of the church) have consented. So we 
 have assembled ourselves, we trust, in the fear of the Lord, and with a 
 fervent prayer to God that he would bless our hi;arts with wisdom and 
 understanding in order to be enabled to counsel our dear brethren wisely, 
 and to come to conclusions evangelical, or according to the doctrine of 
 the gospel. And after having heard the complaints and accusations (of 
 both sides), we have become entirely agreed, and believe all that brother 
 
72 
 
 DIFFICULTIES I^ CHURCHES. 
 
 L. has done grossly wrong against brother Z., and also against brethren 
 A. M. and M. U's. transactions, and against J. L. and J. St., and what- 
 soever else might have been done (of the same nature). 
 
 Further, we believe also that wrong has been committed by J. Z. 
 against L., but not so grossly as brother L. has done. Hence it is our 
 unanimous conclusion, that when C. L. believes in his heart and cordially 
 makes acknowledgment before this present brotherly and member meet- 
 ing, and also before (his own) meeting, and asks for pardon, and 
 
 also makes heartfelt confession for the suspicious (and offensive) expres- 
 sions against the old brethren, and against L. and J. St , then we will, 
 and it is hoped the members will bear with him in patience, and he may 
 continue to serve as overseer in W. church. And what concerns Z., we 
 have agreed, that when he makes acknowledgment before the members 
 that he has also done wrong, and asks pardon, he shall also serve as over- 
 seer with L., yet so that in important matters, such as baptism, breaking 
 of bread, receiving and excluding (members), he should not go on with- 
 out L's. knowledge and consent ; but with regard to holding meetings, at- 
 tending funerals, and solemnizing marriages, he shall have equal libertj 
 with brother L. Now, whoever of them will not submit to this above 
 stated counsel and conclusion shall stand still in his oflSce, until he is 
 willing to accept it, and when it is accepted of both, there shall be here- 
 after no more heard of those things which are past. Unanimously con- 
 cluded by us, the subscribers: Martin Uruer, Martin Gaby, Henry Ban- 
 ner, Peter Leibert, Jacob Danner, Philip Engler, Michael Pfoutz, Martin 
 Garber, John Greib, Martin Garber, Daniel Utz, Philip Levy, Valentine 
 Pressel, Stephan Ulrich. 
 
 Y. M. 1803. Our cordial and united greeting of love to all our beloved 
 
 brethren and members of the W church. We wish much grace, 
 
 mercy and blessing from God, the Father of our Lord and Saviour Jesus 
 Christ, to all our fellow-members united with us in love and faith, as also 
 especially to our dear brethren C. L. and J. Z. It is our hearts' desire 
 that the good God would make us all faithful laborers in his vineyard ; 
 for all that were hired by that householder were hired to labor in his vine- 
 yard, to which we wish you all much grace, blessing and salvation from 
 God. The cause of our present writing is this : Since we, or some of us, 
 have been informed by our dear brother Martin Gaby, who, on his journey 
 
 to us, passed through W , and also had meeting there, that brother 
 
 C. L., since the big meeting, has only been a few times at meeting, and 
 now for a considerable time has not come any more at all to meeting, so 
 that some brethren feel oppressed in their minds on account of the word 
 or expression which is found in that conclusion made at the big meeting, 
 namely, "that brother J. Z. should not go on with baptism, breaking of 
 bread, receiving and excluding, without L's. knowledge and consent;" 
 hereupon we, the undersigned brethren, have conversed on the matter, 
 and are of one mind on it, and now the same as it was at that time (three 
 
DIFFICULTIES IN CHURCHES. 
 
 ■73 
 
 years before), and is in part also expressed in said conclusion, though 
 briefly, that we all considered that brother L. had done wrong grossly, 
 and if he would believe it from the heart, and confess and make acknow- 
 ledgnieut, we and hopingly the members would bear with him in patience, 
 
 and then he should serve as overseer in W , and thus should brother 
 
 Z. in such important matteis not go on without his knowledge and con- 
 sent. But if brother C. L. withdraws from the service, or from the duty 
 of his office, contrary to the doctrine of the apostle, when he says, "If 
 any one has an office, let him attend to the same" (German translation, 
 Rom. 12:7), if now brother L. withdraws himself from the service of the 
 church as overseer, so as not to attend the meetings,- then he deprives 
 himself of this honor, that brother Z. cannot counsel with him if he (bro. 
 L.) does not attend meetings according to his duty. So it is our unanimous 
 luind, that on this account brother Z. should not be bound or hindered to 
 go on in his office, and faithfully discbarge its duties, and prove himself 
 a faithful laborer. But if brother L. acknowledges according to said 
 conclusion, and endeavors to be faithful in his office, then we desire and 
 hope the members will receive him, and not lay obstacles in his way — we 
 mean, on account of things that arc past. (Signed by most of those that 
 signed the foregoing.) 
 
 Y. M. 1814, May 28. It has been publicly treated at the big meeting, 
 on Pipe Creek, about the lamentable disturbance and dissension which 
 have arisen some time ago between bro. C. H. and some members of this 
 church with him, of one part, and the old ministers and bishop, and 
 especially P. E.and other members, of the other part. This disturbance and 
 dissension have existed already several years, and after said old brethren 
 and ministers and overseers in said cburch had made many efforts with the 
 church to settle the difficulty with the assistance of God, the troublesome 
 affair has got worse still, so that said old brethren and overseers of said 
 church had no other prospect but to counsel with other or strange brethren, 
 and have charged the beloved old brother Henry Danncr to see to it, that 
 the matter might be settled and put to rest. 
 
 Now the loving brother was concerned about it according to his duty, 
 and has, with other strange brethren, paid a visit at Pipe Creek, and has 
 bro. C. H. with his adherents invited to come to the council meeting. 
 But bro. C. H. objected; he could not come on account of his sore hand, 
 and they came not. To the loving brother Henry Danner, to whom as 
 aforesaid was intrusted this important affair, it was a heavy burden; so 
 he appointed another time, and requested old brethren from afar, and 
 paid with them another visit at Pipe Creek, especially to bro. C. H. and some 
 of his adherents, and invited them again to come to the (council) meeting. 
 Bro. C. H again would not consent to come, and they did not come again, 
 with the objection that it was not yet the time to settle the matter, and 
 secondly, that they had not had sufficient information about the council meet- 
 ing, and so they had not prepared their testimony. Then the dear brethren 
 
74 
 
 DIFFICULTIES IN CHURCHES. 
 
 that had come from af;ir, counseled with the loving brother Danner, that 
 this case should not remain thus, while there were members suffering 
 under it, and some even hid to depart this life under this pressure and 
 sorrow; under these considerations, and with the advice of some brethren 
 (of the church probably), they appointed again another meeting some 
 months hence, and at once wrote and signed a letter of information to 
 bro. C. II., and appointed some brethren to bring the letter to bro. C. H.) 
 and to read the same to him. 
 
 When the appointed time of the meeting came near, that strange 
 brethren should have come, at least twelve, then bro. C. H. before the time 
 went and made reconciliation and settlement with bro. P. E. externally 
 with hand and kiss before the church, so that many rejoiced over it, and the 
 meeting and appointment for the strange brethren was recalled. But that 
 settlement and peace, alas ! did not last long, and bro. C. H. with his 
 adherents began again to complain against the church, and brought not 
 only new complaints against the church, but raised also again the dispute 
 about the land here and there, and without counsel and investigation in 
 the church of the new complaints, and without counsel of other old 
 brethren and bi*;hops, and entirely contrary to the word of God and to 
 the order of our Chief Shepherd and Bishop of his church and Head of 
 his members, caused a division, and tore himself with other members 
 from the church and the members, whom he had brought into confusion and 
 mistrust against the old brethren and church with the hard and suspicious 
 complaints which he, and others, against the order of God, have scattered 
 far and wide; while, with all the invitations when strange brethren came, 
 they never came to this day, in order to prove them with suiEcient testi- 
 mony, as it is required by the holy Scriptures or God in his word. 
 
 He has now, with those members he led astray, formed a separate con- 
 gregation, and broke bread with them, not at the proper time, inasmuch 
 as we are not to keep the feast with the old leaven, neither with 
 leaven of malice and wickedness, but with the unleavened bread of 
 sincerity and truth. Bro. C. II., with the others, have known that he was 
 not in peace with the church, and especially with the housekeepers, nor 
 they with him ; and the Lord Jesus teaches us in these his precious words, 
 "If thou bring thy gift to the altar, and there rememberest that thy brother 
 hath aught against thee, leave there thy gift before the altar, and go thy 
 way ; first be reconciled to thy brother, and then come and offer thy 
 gift." (JMatt. 5 : 23-24.) Those whose eyes are anointed can clearly see 
 that the whole thing is perverse. For the Spirit of God leads into all 
 truth and union, and " as many as are led by the Spirit of God, they are 
 the sons (children) of God," and " by this shall all men know that ye are 
 my disciples, if you have love one to another." 
 
 And not only this, but at said supper he has introduced strange exer- 
 cises, which our dear old brethren have not had, who indeed, as we be- 
 lieve, walked in the light, and in the pui-e knowledge of the truth kept 
 
DIFFICULTIES IN CHURCHES. 
 
 75 
 
 house, and entered, as we hope, into blessed rest. And as some have 
 heard, there has been drawn a shallow reason from Christ's words to 
 that practice, whereby that practice cannot be established, and it is to be 
 feared that said new practice is more calculated, to cause disturbance, 
 trouble and division within, and rejoicing without among other denomi- 
 nations, as if the old Baptists and brethren would have now to learn from 
 them, that they had opened our eyes, and th'js seeking persons who 
 are yet in the twiliuht, may be confused, thinking the old brotherhood 
 must not have had the full light, else they would not begin new prac- 
 tices, and thus this would serve more to scatter than to gather, and more 
 to the dishonor than to the honor of God. 
 
 Now since this matter has thus worked from time to time, as has been 
 briefly related, we (the undersigned) upon the request of said church, and 
 more for the sake of God, have found it our duty to take the case in con- 
 sideration at this occasion, namely, in said big meeting; and several 
 brethren have visited bro. C. H. and his wife, and others of his members, 
 before the meeting, and have invited liim to come with his company, and 
 bring his testimonies to prove his heavy complaints or accusations, in 
 order that those members who might have committed a fault could be 
 convinced, that there was hope, if they would, that all could be brought 
 to rest and reconciliation. But he would not come to lay the case before 
 the big meeting, and said there were too many judges at the big meet- 
 ing — it would be better to have too few judges than too many. However, 
 on the second day he came to the place of the meeting, and said if the 
 matter was to be settled, the land would have to be altogether measured, 
 and they would bear the expenses. 
 
 But the council of the big meeting considered, that with further de- 
 ferring the case could not be improved, and slowly or never be brought 
 to an end, and the measuring would scarcely contribute to that end. Yet 
 they shall have perfect liberty to have the land surveyed, as it has been 
 spoken about. And upon the whole of said case it has been mutually 
 concluded by the whole council of the big meeting, inasmuch as brother 
 C. H. was never willing to come and bring sufficient testimony to prove 
 said accusations, we will hear and accept the testimony of brother P. E. 
 and of all those who were accused, on their good conscience, in hope and 
 trust as being true, until sufficient testimony should come, as the Scrip- 
 tures require ; and if sufficient testimony should come against one or the 
 other, then shall he, who is concerned, submit to the council of the church, 
 which brother P. and the accused have agreed to and promised before 
 the big meeting. Upon this condition we declare the beloved brother P. E. 
 and the other accused, as absolved, and intend at this and other occasions 
 to break the bread of communion in confidence and love with them, and to 
 hold with them full fellowship, as the Gospel of Jesus requires, and we 
 wish them light, grace and power from God to hasten forward on the way 
 of peace to the land of blessed rest. Amen 
 
76 
 
 DIFFICULTIES IN CHUKCHES. 
 
 Further, it was mutually concluded, that the case as above stated is 
 wronp; and contrary to God's order according to the example and testi- 
 monies of the Old and New Testament of the Lord. From these weighty 
 causes the big meeting concludes, that impartial brethren should be se- 
 lected, and they should give themselves up for Grod's sake, to pay the 
 church a general visit from house to house, and before the meeting takes 
 place to visit also brother C. H., and all those who have cut off them- 
 selves with him, in a friendly manner, and to urge them to take steps to- 
 ward peace, concord and reconciliation with the church and with God, 
 in as far as mistakes have been made, and all those who should thus come 
 should be cordially forgiven by the whole church. 
 
 But if one or the other would not accept or receive counsel according 
 to the doctrine of Christ and his apostles, and not abstain from their 
 error, with such we could not break bread, and would have to deny to 
 them the kiss and church council after a long-suffering and sufficient 
 admonition; and if brother C. H., with all his adherents, should oppose 
 themselves, we would have to hold them, as the Lord Jesus says, " If he 
 shall neglect to hear the church, let him be unto thee as a heathen man 
 and a publican." The whole big meeting, yea, all members should be en- 
 gaged and prayerful, that God would meet us with his blessing and sal- 
 vation. Amen. Signed, Samuel Garber, Benjamin Bowman, George 
 Preiss, Daniel Stober, Nicholas Martin, Jacob Beshor, Samuel Arnold, 
 Martin Garber, David Pfoutz, John Eby, Christian Long, John Schleifer, 
 Daniel Loag, Daniel Garber, Michael Etter, Henry Gibbel, Herman 
 Blaser, George Petry, Daniel Arnold, David Albaugh, John Diel, Jacob 
 Sheuefelt, John Price, Isaac Long. 
 
 In the year 1814, November 17, the strange brethren have come again 
 to us on Pipe Creek about the difficulties with C. H. and his adherents, 
 and have visited and admonished them again to peace, and union, and 
 acknowledgment ; and with these linos we inform our dear members of 
 Pipe Creek church, briefly, how we found it on our visit to C. H., and 
 the members that have turned away from the church. What concerns 
 brother C. II., the visiting brethren have proposed he or they should 
 elect six brethren on their part whom they would, and they should search 
 out their true testimonies ; and the old brethren on Pipe Creek should 
 also elect six brethren and prepare their testimonies, and then the diffi- 
 culties should be settled with the help of God according to the testimonies. 
 
 Brother H. said he would have nothing to do with it, and that he would 
 have no fellowship with the unfruitful works of darkness. This was the 
 amount upon the whole, upon which we told him the conclusion made at 
 the big meeting. Likewise we have told brother J. W., upon his inso- 
 lent and untrue asseverations, said conclusion. The said conclusion is, 
 that if after patient admonition they would not return to union according 
 to the truth of Jesus, we must deny to them according to the gospel the 
 communion, in so far as not tu break bread with them, and to refuse the 
 
DIFFICULTIES IN CHURCHES. 
 
 kiss and counsel, until they should become repentant. We must observe 
 here, that we have not seen any more of brother Benjamin Bowman and 
 Nicholas Martin, after they had visited their part, and know not whether 
 they have told the conclusion to any members. As concerning the other 
 members, who are with C. H., it was found different; yet several have 
 declared, that they would not fall away or separate from the old brethren ; 
 still they are halting at several points. We have told some, by hearsay and 
 suppositions, they had got off from the church thus far. Now they should 
 only believe what can be testified ; in this way they might bo restored 
 and put right again. In this manner all the members should labor in 
 this case with prayer and supplication to God, that by his co-operating 
 grace all, and especially those who long after peace, could come again to 
 peace and union with the church according to the mind of the Spirit of 
 Grod and his soul-saving truth, in hope that they will reflect and choose 
 that, what is counseled them according to the gospel, namely, to strive 
 after peace with the church. Thus we have told the other members we 
 visited the conclusion only in this form, that those who would continue to 
 adhere to C. H., and go on with him in his strange works, all such would 
 be held as is expressed in the conclusion until they would return repent- 
 ant; that is, all such who would continue to break bread with him, and 
 justify his strange baptism. Signed, &c. 
 
 We have given the above two lengthy records of an interesting part of the 
 history of the Brethren, showing with what care, patience and long-suffering 
 they dealt with erring members ; and what are the fearful consequences of a 
 stubborn resistance to the counsel of the church and of God, became specially 
 evident in the after life of said C. H., whom the writer saw personally some thirty 
 years ago. (.'ne by one his adherents left him, and returned to the church. For 
 a living he followed the distilling business, and at last he died in obscurity and 
 poverty. 
 
 Y. M. 1815. In the big meeting of the Brethren's church, which was 
 held in White Oak church with brother Jo.*eph Hershe, May 1-3, 1S15, 
 the following was discussed, and held counsel on the complaints arising 
 in different parts of the church of the Br(ithren concerning strange views 
 of some members, which are deemed by us as erroneous and not founded 
 on the holy Scriptures, which holy Scriptures indeed shall be the sole 
 foundation of our faith. And since we live now in perilous times, in 
 which arise many and manifold temptations, and also many errors, so 
 that weak minds may be easily led astray and in confusion, not knowing 
 what or how to do in order to salvation. And inasmuch now, at this 
 time, among the many religious parties and denominations there are such 
 whose doctrines on repentance, on baptism, and on the forgiveness of 
 sins, through the atoning sacrifice of Jesus, and on sanctification through 
 the Holy Spirit, seem to differ not much from those of the old brethren, 
 only that they, according to our views, as the word teaches us, do not put 
 every thing in the right place. 
 
 They require of a man, before he is to be baptized, that he should 
 have passed entirely through repentance, and should have a lively expe- 
 
78 
 
 DIFFICULTIES IN CHURCHES. 
 
 rience of the forgiveness of sins, and that he should have obtained the 
 new birth completely before baptism, so that they must confess such and 
 be enabled to say how they came to it ; and that only then they were fit 
 to be received by baptism into the covenant of the grace of God. There 
 should have been made even such expressions in public meeting, that a 
 man must have obtained complete sanctification first, else he would be bap- 
 tized too soon, as has been credibly testified. Now for such a confession 
 or doctrine we see no foundation in holy writ, nor a single example in 
 the whole New Testament. Candidates for baptism were directed to re- 
 pent, or to a change of mind ; they were exhorted by John to bring forth 
 Iruit meet for repentance, that is, to lead such a life as would be consistent 
 with a change of mind ; and of Christ and his apostles we do not find 
 that any more was required of candidates than besides repentance, faith 
 in the gospel, item, faith in Jesus Christ as the Son of God. Hence we 
 find no authority to ask more of candidates but what is founded in the 
 word of God. We believe that baptism is the entrance into the new 
 covenant ycccrding to the Scriptures. We also believe that the founda. 
 tion which was laid by Christ and the apostfcs is the only foundation 
 on which we have to build, and that we have no right to change or amend 
 anything. We believe also that the (individual) cases of repentance are 
 very different — that some have much greater difiiculties to overcome 
 than others ; therefore we make (establish) no rule herein, because the 
 Scripture does not give any. 
 
 And since we cannot agree in the above named points, with such who 
 hold those points as articles of their faith, inasmuch the word of God 
 does not teach us thus, it happens sometimes that harsh expressions are 
 made about the old brethrjn ; for instance, " that they were a crowd of 
 dead men who had not yet come to a new life " unconverted, who knew 
 nothing yet of conversion;" "a dead heap of flesh;" "as laying all in 
 aheap in death;" that not one (of them) had come to a newness of 
 life, or he could not remain among them ; and on account of their bap- 
 tizing too soon, the life of God commenced in them was presently again 
 extinguished, so that they could not come to the (new) birth, and .so forth. 
 
 Such expressions do not proceed from love, nor will they build love. 
 We would let these good people willingly (to enjoy their sentiments) in 
 peace, if they would also permit us to enjoy (ours) in peace. It does 
 not work unto union according ti the command of Christ. It causes 
 schisms and divisions. It seems as if it was the object and purpose also 
 in our churches to fill weak members with their notions, and to cause 
 confusion, so that many members become doubtful of their old brethren, 
 since they are represented to them so cold and dead. And such we coun- 
 sel and admonish out of heartfelt love, that they should hold fast to the 
 word of God, and not be carried about with every wind of doctrine. 
 And it is our advice to all overseers and householders to admonish all the 
 members to this, that they should take fast hold of the w'ritten word of 
 
DIFFICULTIES IN CHUKCHES. 
 
 79 
 
 the gospel ; and if it sliould happen that some of our members should 
 unite with such, break the bread of communion with them, receive them 
 in their houses to hold meetings, so long as those stand in such separa- 
 tion against us, they (our members) should be admonished, and if they 
 would give heed to it, we ought to have patience with them ; but if they 
 would not hear or be advised, they could not stand in full fellowship with 
 us. For the Lord Jesus and the apostles teach us that we should be one, 
 of one mind, speak the same thing, and that there should be no division 
 among us, and to this end we also labor to be obedient to the gospel of 
 Jesus Christ by the grace of God. 
 
 Y. M. 1820. In the counsel of the assembled brethren at the big meeting 
 in Lancaster county, Pa., in Conestoga church, at brother Joseph lloyer's, 
 May 19, 1820, was proposed for cocsideration in church council the dis- 
 turbances or troubles arising in the State of Ohio, in Mill Creek church, by 
 diverse doctrinal points, which have been there introduced, viz., it has 
 been taught by brother A. M., who is a colaborer in the word, that a man 
 mast have a real experience of the forgiveness of sins, and that ho must 
 be entirely born anew before he is baptized, which has been credibly tes- 
 tified. And it was considered at this meeting, that there is no gospel 
 evidence for such doctrine, and it was concluded with one accord and 
 unanimity, that if a brother will preach and persist in such doctrine, he 
 could not be permitted to teach; for it is not consistent with the teaching 
 of the apostle, when he says. Acts 2 : 38, " Repent, and be baptized 
 every one of you, in the name of Jesus Christ, for the remission of sins, 
 and ye shall receive the gift of the Holy Ghost." This is thus laid 
 down until such brother will prove his or such doctrine on the ground of 
 the word of God. It was also considered, that brother J. K. went too 
 far with the harsh expressions he made against brother A. M. in presence 
 of the brethren, and it is required of him to make acknowledgment for 
 such hard expressions, or else we could not be we'd with him. N. B. 
 The expressims were these, that he is to have said, from the teaching of 
 brother M., there was apparent a spirit of iMethodism and of the Kiver 
 Brethren, and an Antichrist, &.C., &.c. 
 
 Y. M. 1835 (Miami). Art. 1. Concerning the trouble between brother 
 M. L. and the church, L. was earnestly admonished by the old brethren 
 to amend his ways, not to creep into houses in order to bring members 
 into confusion, and cause division in the church, inasmuch they (the old 
 brethren) saw and understood what manner of spirit was in him. For 
 if he should come so far as to speak in a traducing and railing spirit 
 against the church, he would have to be put in avoidance. 
 
 Y. M. 1848 (Indiana). Art. 3. How is it cunsidered, when a part, 
 say a minority of a church, disowns the other part, or a majority of the 
 members, without taking a legal or scriptural course, and without givmo- 
 a legal notice to the tody of the church, and not showing or informing 
 the disowned members wherein they transgressed ? The difficulties in 
 
80 
 
 DIFFICULTIES IN CHURCHES. 
 
 this case occupied the greater part of Monday and Tuesday, and lastly 
 were postponed for decision until Wednesday morning. — Art. 12. In re- 
 gard to the third query of the difficulties of Bachelor's Run church with 
 brother Oyman, Patton, and others, the brethren in general council con- 
 sidered, that there had been committed errors on both sides, in conse- 
 quence of which many members on both sides made satisfactory acknow- 
 ledgments before the meeting; and it was concluded, that with such all 
 that is past be forgiven and forgotten, and with as many as may yet come 
 and make satisfaction, and that they all should be received into full fel- 
 lowship and brother David Fisher in his office as a speaker; furthermore, 
 this meeting considers and counsels, that brothers O. and P., and such 
 others that hold yet with them, should have still time to reflect, and 
 should they come also in a reasonable space of time, and make satisfac- 
 tory acknowledgments, the church should also be willing to forgive them. 
 But if they should persist in their contrary course, going on in holding 
 meetings in opposition to the church, and even become railers of the 
 church, there would be no other way than to put them into full avoidance, 
 according to 1 Cor. 5. — Art. 13. A long letter about difficulties in the 
 Eel River church, and requesting the assistance of this meeting. Con- 
 sidered, that this meeting feels a deep concern for our brethren on Eel 
 river, who are aggrieved and distressed on account of those difficulties exist- 
 ing among them, and that we would, if possible, most willingly investigate 
 their case fully and impartially. But having spent already three days 
 in council, and many members having already left this meeting; being 
 also assured that those difficulties could not be settled here, and that 
 there would be a small hope of making a final settlement just now; and 
 on the other hand, a hope being expressed that the time might soon 
 come when they could be settled satisfactorily to all parties — a result most 
 devoutly to be desired — it was concluded, to lay down this case with our 
 most solemn warning and earnest advice to our beloved brethren on Eel 
 river, that they should lay aside all uncharitableness, envy and evil spaak- 
 ing, and in all private matters of difference to take the gospel rule for a 
 guide (Matt. 18 : 15, ff.) ; for while ill feeling and a neglect of the word 
 of God exists, it will be impossible to restore peace. But when they 
 have laid down all private and family and party affaii'S, and are willing 
 again to walk together in the gospel road, yet do not feel confident of 
 being able to get into it without assistance, let them choose those who 
 are to assist them in the work of reconciliation. Should they, however, 
 fail in this, let them apply to the next annual meeting for a reconsidera- 
 tion of their case. 
 
 Y. M. 1849. Art. 15. About the still existing difficulties in Bach- 
 elor's Run church, Carroll county, Indiana. Concluded in general coun- 
 cil, that brother Peter Nead and Michael Moyer, of Montgomery, and 
 brother Daniel Miller, of Preble, (all of) Ohio, with such other brethren 
 as they may see proper to call to their assistance, should be a committee 
 
DIFFICULTIES IN CHURCHES. 
 
 81 
 
 to visit said church, and try once more to settle the difficulties there 
 existing. 
 
 Y. M. 1850. Art. 1. A request that counsel be given to the church 
 on Eel river, Ind., in order that the difficulties there existing might be 
 settled. Concluded, that inasmuch as the said church is in an unrecon- 
 ciled state toward one another, this meeting doth appoint brother Peter 
 Nead, David Bowman, Jr., Daniel Miller, and Ah. Erbaugh, of Ohio, 
 and Jacob Miller, James Tracey, and David Hartman, of Indiana, as a 
 committee to visit said church, and assist in settling the existing diffi- 
 culties. 
 
 Y. M. 1851. Art. 1. A letter from Knob Creek church, East Ten- 
 nessee, concerning a confusion and division in that church. Concluded, 
 that a committee should be appointed by the Y. M. to go to East Ten- 
 nessee to assist the brethren there in adjusting their difficulties, and that 
 this committee and others of the same character be appointed by the gen- 
 eral committee. The following brethren were appointed for this busi- 
 ness, viz.; \i. Bowman, John Harshberger, John Kline, and Daniel 
 Brower, all of Rockingham, and B. Moomaw, of Roanoke, Virginia. 
 Art. 4. A request from brethren in Shelby county, Ohio, for a com- 
 mittee to examine into the proceedings of the Logan church in a case of 
 excommunication. Concluded, that brethren George Shively and Joseph 
 Shovvalter, of Stark, John Molsbaugh, of Knox, John Shoemaker, of Mo- 
 hegan church, and Jacob Kurtz, of Wayne county, be a committee to 
 visit said churches in Logan and Shelby. — Art. 5. A letter about the diffi- 
 culties in Salamony church, Indiana. Concluded, that brethren John 
 Miller, of Elkhart, llenry Neft', of Turkey Creek, David Shoemaker, of 
 Huntingdon, Nich. Frantz, of Eel river, and Abraham Moss and John 
 Bowman, of Wayne county, Ind., be a committee to visit said church. 
 Art. 11. An appeal to this yearly meeting from Whiteoak church, in 
 Lancaster county. Pa., to appoint a committee to investigate, and, if pos- 
 sible, to settle the difficulties existing there. Considered, to grant the 
 request, and to appoint brother Andrew Spanogle, Peter Long and Sam- 
 uel Lehman, of Pennsylvania, and brother Phil. Boyle and D. P. Sayler, 
 of Maryland, to be the committee. 
 
 Y. M. 1852. Art. 1. See " Far Western Brethren."— Art. 15. The 
 committee appointed last year to visit Salamony church, in this State 
 (Indiana), in order to settle the difficulties there, reported that they could 
 not yet accomplish the object of their appointment; but that there was 
 nOw a prospect of doing it, and request some more brethren to be added. 
 Concluded, that the committee should be reappointed with the addition 
 of James Tracey, of Elkhart, and Jacob Miller, of Portage. — Art. IG. 
 Request of a committee to go to Tiffin church, Seneca county, Ohio (to 
 examine and adjust a case), concerning a sister, whose husband left (de- 
 serted) her, and she remained thus forsaken for seven years, but has now 
 got a bill of divorce, and is married again. The following brethren were 
 6 
 
82 
 
 DIFFICULTIES IN CHURCHES. 
 
 proposed and appointed as a committee to investigate and settle this busi- 
 ness : Joseph Showaltcr, of Stark, John Molsbaugh, of Knox, John 
 Shoemaker, of Mohegan. Elias Dicky, of Ashland, and Jacob Kurtz, of 
 Wayne county, all in Ohio. — Art. 25. A call for a committee to be sent 
 to J onathan's Creek church, Ohio. The following brethren were appointed 
 for this bufiness, viz : John Molsbaugh, John Shoemaker, John P. Eber- 
 sole, Jacob Kurtz and Henry Davy. — Art. 26. A request for a committee 
 to visit two church districts in Montgomery county, Ohio. The request 
 (was) granted by nominating Benjamin Bowman and David Hardman, of 
 Indiana, and Daniel Miller, of Preble, George Butterbaugh, ot Miami, 
 John Frantz, of Clarke, Michael Meyer, of Montgomery, and Abraham 
 Miller, of Allen, all in Ohio. — Art. 28. A request from the church be- 
 tween Salem and Union, in Montgomery county, Ohio, for the assistance of 
 a committee. This request was also granted by appointing George Hoover, 
 of Henry, George W. Studebaker, Daniel 3Iiller, of Fourmile. John 
 Shively and Martin Cable, all of Indiana, to be said committee. — Art. 30. 
 A petition signed by more than seventy members, for a camuiittee to in- 
 vestigate the case of Daniel Zook, in Suakespring Valley, Pa. Granted, 
 by appointing Peter Long, Andrew Spanogle and Jacob Meyer, of Penn- 
 sylvania, and Joseph Arnold and Jacob Biser, of Virginia, to be said 
 committee. 
 
 Y. M. 1853. Art 10. A request from the church in WiHiaiiis county, 
 Ohio, for a visit in order to settle difficulties among the leading members 
 of said church. It was concluded, to appoint a committee consisting of 
 Jacob Miller, of Portage, Indiana, Ab. Mi.ler, of Allen, John P. Eber- 
 sole, of Seneca, and Elias Dicky, of Ashland, all in Ohio (with the ex- 
 ception of the first). — Art. 40. Report from Jonathan's Creek church in 
 Ohio, and repeated request for a new committei. Request granted, end 
 brother George Shively (added to former committee, names given above 
 already). 
 
 Y. M. 1854. Art. 17. A request for a committee to visit LTpper 
 Conewago church, Pennsylvania. Granted, and brethren Jacob Sayler, 
 of Maryland, William Boyer, of Franklin, John Berkley, of Somerset, 
 Isaac Myers, of Union, and Jacob Hollinger, of Dauphin county, Pa , 
 nominated as such committee. Art. 26. A request from Coventry church, 
 Chester county, Pa., for a committee to examine grievances and difficul- 
 ties there existing. The request granted, and the following brethren ap- 
 pointed: Phil. Boyle and D. P. Sayler, of Maryland, John Kline, of 
 Virginia, and Samuel Harley, Jacob Wenger and Christian Longenecker, 
 of Pennsylvania. Art. 27. A similar request for a committee to visit 
 the Lower Cumberland church in Pennsylvania. Also granted, and 
 brethren Isaac Pfoutz, of Maryland, Samuel Miller, Peter Long, Andrew 
 Spanogle and David Bosserman, of Pennsylvania, nominated for this 
 committee. 
 
 Y. M. 1855. Art. 1. A request for a committee to visit Sugar Creek 
 
DIFFICULTIES IN CHURCHES. 
 
 83 
 
 congregation in Tuscarawas county, Ohio. Granted, &c. — Art. 13. A 
 request for a committee to visit the church in Tulpehocicen, Lebanon 
 county, Pa. Grranted, &c. — Art. 16. A private letter requesting a com- 
 mittee to settle difficulties in Mahoning church, Ohio. Privately an- 
 sw^'rod by the committee. — Art. 31. A request for a committee to visit 
 the church in Owen county, Ind. Left, over to Elder John Metzger, to 
 go there with some more brethren (and at least one more elder) to inves- 
 tigate the case. 
 
 Y. M. 1*"56. Art. 7. A request by the church in Carroll county. 111., 
 for a committee to settle the difficulties existing there. Granted, &c. 
 Art. 28. A request from the church in Fayette county. Pa., to have our 
 dear brother. James Quiuter, ordained for the office of an overseer at 
 this yearly meeting. Concluded, that inasmuch this brother had not 
 been able to be present here, brother Joseph Showalter, of Stark, and 
 Henry Kurtz, of Mahoning, Ohio, be appointed as a committee to attend 
 to this business. — Art. 3U. Request from the church on Owl creek, Knox 
 county, Ohio, for a committee to settle some difficulties. — Art. 31. Re- 
 quest from Hunterdon county, N. J., for a committee to investigate cer-- 
 tain matters in the church there. (Both requests were granted ) — Art. 
 32. In regard to the still existing difficulties in the Coventry church, 
 Chester county, Pa., we could see no other remedy, than either the 
 whule church unite sincerely to submit to the advice given by the Y. M. 
 and the committee sent there in 1854, or to establish that part of the 
 church which is so inclined as a separate body or church ; and in order to 
 accomplish either a true reconciliation or peaceable separation, the last 
 named committee be also appointed for this business, and likewise f ir that 
 on Indian creek, referred to in Art. 21 above. — Art. 35. Concerning 
 difficulties in Covington church, Miami county, Ohio, brethren were ap- 
 pointed as a committee. — Art. 36. A request from the church in Highland 
 county, Ohio, for a committee to visit said church. Granted likewise. 
 
 Y. M. 1857. — Art. 7. A request for a committee to visit the church 
 in Monroe county, Iowa. The request was granted, &c. — Art. 18. A 
 request for a committee to visit the Swatara church, in Dauphin county, 
 Pa. Also granted. — Art. 26. A request for a committee to visit the 
 church in Clarion county. Pa., to settle difficulties. Likewise granted. 
 Art. 27. A request for a committee to visit the Ridge church in Cum- 
 berland county. Pa. — Art. 28. A request for the committee to visit the 
 Tuipehocken church in Lebanon county, Pa , to settle difficulties existing 
 there. — Art. 35. A request for a committee to visit the Ashland church, 
 Ohio. All granted. 
 
 Y. M. 1S58. Art. 13. If the churches demand committees by the 
 annual meeting to visit them and to settle difficulties among them, would 
 it be advisable for such churches to defray the expenses of said com- 
 mittees ? Ans. The churches calling committees should defray the trav- 
 eling expenses. Art. 15. Would it not be agreeable to the gospel and 
 
84 
 
 DIFFICULTIES IN CHURCHES. 
 
 the order of the brethren, when the standing committee appoints com- 
 mittees, to go to other churches to settle difficulties, to authorize such 
 brethren that circumstances will not permit to attend such council, to 
 send some other ordained brethren in their places, so that there will be a 
 full committee ? Considered, that it is the duty of such brethren that 
 cannot go to appoint others in their places, that the committee may be 
 full — Art. 59. Requests for committees : 1st, to visit Conestoga church, 
 Lancaster county, Pa.; 2d, to visit Painter Creek church, Miami county, 
 Ohio; 8d, to visit the Owl Creek church, Knox county, Ohio. (They 
 were all granted.) 
 
 Y. M 1859. Art. 36. Requests for committees: 1st, to visit Sugar 
 Creek church, Tuscarawas county, Ohio, to investigate grievances ; 2d, 
 to visit Upper Conewago church, Adams county, Pa. (The requests 
 were granted.) 
 
 Y. M. 1860. Art. 13. Requests for committees: 1st, to visit the 
 Limestone congregation in Washington county, Tenn., to settle existing 
 difficulties ; 2d, to visit the church in Cedar county. Mo.; 3d, to visit 
 the Ridge church in Cumberland county. Pa., to investigate grievances 
 therein existing. (All granted, and committees appointed.) 
 
 Inasmuch this practice of appointing special cotninittees for settling difficul- 
 ties in churches, nnd the nninutes do not state either the diflBculties, nor how 
 they were settled, the mentioning of the above requests for the 10 — )2 yeirs be- 
 fore 1860 has only so much of a general interest as to give the careful reader 
 food for reflection, why it is that so many churches year after year have diffi- 
 culties and grievances, for which they must have committees from afar, in order 
 to have them settled, and that in some cases, after the committees have 
 done all they could, the difficulties still continue to exist, and are as unsettled 
 as before ? 
 
 But in order to draw out from the above records some useful lessons, we will 
 think, in the first place, of the most common 
 
 CAUSES OF SUCH DIFFICULTIES. 
 
 When a physician is called in a case of bodily sickness, it ip of advantBge to 
 him to know the cause of the trouble, in order to perform a cure. He will say, 
 " If I can remove the cause, it will be an easy matter to remove the disease by 
 proper remedies and treatment." But not only to the physician, who desires to 
 fulfill his highly responsible calling in the most faithful, most conscientious and 
 most beneficial manner, but to every intelligent parent or child, nurse or pa- 
 tient, it is of advantage to know and understand the most common causes of dis- 
 ease, in order to guard themselves or others against them. Even so it v/ill be 
 highly proper and useful in church difficulties to trace them to their causes. 
 And it is a remarkable fact, that the most difficult cases had the same origin, or 
 proceeded from the same cause, as the first great difficulty in the Christian 
 church did; see Acts 15: 1, where we read, "And certain men who came down 
 from Judea, taught the brethren: Except ye are circumcised after the custom 
 of Moses, ye cannot be saved." 
 
 A CHUKCH NOT TO BE BLAMED, WHEBE A DIFFICULTY RISES. 
 
 The church where the first great difficulty arose was the first Gentile church at 
 Antioch, of which we read, Acts U : 19-30, how some of those scattered abroad 
 by the persecution came there, "preaching the glad tidings of ihe Lord Jesus, 
 and the hand of the Lord was with them; and a great number believed, and 
 turned to the Lord ; " how Barnabas was sent forth from Jerusalem to go as far 
 as Antioch, "who, when he came and saw the grace of God, rejoiced," and (aa 
 it seems, after his arrival) " a great multitude was added to the Lord." Then 
 Barnabas went to Tarsus to seek for Saul, and brought him to Antioch, and 
 
DIFFICULTIES IN CHURCHES. 
 
 85 
 
 tbey were tbore "a whole year," and such was their success, that "the disciples 
 were first called Christians in Antioch." Here also the first move was made 
 "to send relief to the brethren dwelling in Judea." Here in Antioch, also, the 
 first move was made of sending out brethren from their midst (that would be 
 called now-a-days missionaries) to spread the gospel in other lands and nations. 
 See Acts 13 : 1, 2, 3. And it appears that while Paul and Barnabas were absent 
 from Antioch on their mission, certain believing men from Judea had come there, 
 and being strict Jews, and perhaps Pharisees, they preached Moses, as well as 
 Christ, and thus caused disturbance and confusion. Who will now blame the 
 church at Antioch for this ? Or who would bla'ne our brethren, when, soon after 
 they had settled in this country, and were engaged in the same work like Paul 
 and Barnabas, of spreading gospel truth and planting gospel churches, one of 
 their new converts arose, and preached, "Except ye keep the seventh day, or 
 Sabbath, after the custom of Moses, ye cannot be my brethren?" 
 
 NOR IS A CHURCH TO BE BLAMED, BECAUSE A DIFFICULTY CANNOT BE SETTLED 
 AT ONCE. 
 
 Undoubtedly the church at Antioch had tried to oppose error, and maintain 
 the truth, befiire Paul and Barnabas returned ; but in restoring peace and union 
 on the point urged by the Jewish brethren, they had not succeeded. Neither 
 did Paul and Barnabas succeed to make an end of the " no small discussion and 
 disputation" with those Judaizing brethren. "But they (who ? — the brethren 
 or church at Antioch) determined that Paul and Barnabas, and certain others 
 with theiu, should go up to Jerusalem to the apostles and elders, about this ques- 
 tion." Indeed, after the council in Jerusalem was held, and the question was 
 settled to the satisfaction of all present, and of the church at Antioch especially, 
 we find long after unmistakable signs, in the epistles of the apostle, of the con- 
 tinued existence of the same error. See Gal. 5 : 2 ; 6: 13, &c. 
 
 THE GOSPEL PLAN FOR SETTLING DIFFICULTIES IN THE CHURCHES, 
 
 According to the example recorded. Acts 15, and according to the law of Christ 
 by analogy and generiil application of Matt. 18: 15-20, seems to be this: 
 
 1. The church of <'hrist is in the Scriptures represented as a unit3% as a body, 
 of which Christ is the head, as a bride, as the Lamb's wife, and particular churches 
 or congregations are as individual members or parts of the body, consisting of all 
 individual persons who have professed repentance for their sins, and faith in 
 the Lord Jesus Christ, and obedience to his lasvs. 
 
 2. Now as all brothers and sisters are fallible, and liable to err and to commit 
 trespasses, and consequently, according to the law of Christ, are bound to be 
 open to conviction, and to take counsel not only from the church, and not only 
 from a select part of it, but from the very least and most humble member that 
 may feel offended, so each congregation, consisting of fallible men and women, 
 must acknowledge to be bound by the same law of Christ, so that if a sister 
 church should be grieved or ofl"eDded by another sister church, it is her duty to 
 take the same course as the private brother or sister has to take in such case. 
 
 3. That this gospel rule is perfectly practicable between churches, as well as 
 between private members, there is no doubt, if the right spirit of faithfulness and 
 
 humility in love prevails. Suppose the church in A gives ofifen'^e to the 
 
 neighboring church in B by tolerating things among her members which 
 
 those in B deem hurtful, and contrary to the principles of the gospel. Now 
 
 if the church, willing to obey the same law whose observance they require of 
 every young member, as well as old, and inspired by the same spirit of love, 
 humility aud faithfulness toward their sister churches they inculcate to their 
 
 members to cherish toward each other, then the church at B will select two 
 
 of her ministering brethren to go to the church at A , and tell her in private 
 
 (first to the leading members, and, if required, to the membership altogether) 
 
 what grieves their members at B . If this first sttp is taken and received in 
 
 the right spirit, as with individuals, no further step need be taken. But if the 
 
 sister at A will not hear thee, then take with thee one or two (sister churches 
 
 or their representatives) more, as the second step ; and if she (sister A ) shall 
 
 neglect to hear them (her two or three sister churches), tell it unto the church 
 (represented in a yearly meeting), who, as the bride of Christ, will see his laws 
 obeyed and exe<;uted, " as it is written." 
 
 Alas ! that this golden rule of Christ is so much neglected t If it were not so, 
 if members and churches were all striving to carry it out faithfully, what glorious 
 
86 
 
 DISCIPLINE OF CHILDREN. 
 
 progress would wo all make toward a still higher degree of purification, holiness 
 and peace and union in love! How S'^on wonld every trouble vanish, every 
 difficulty be overcome, and every schism be healed ! But let us remember there 
 is a condition sine qua r,on, »nd that is, we must fellow strictly the apostolic 
 example in settling difficulties, if we desire to meet with the same measure 
 of success iis th( y did. How do we read Acts 15: 22, " T/ien the apostles and 
 the eUlers. with the whnte church, rexolved, <5"c ?" Let us carefully' and rever iitly 
 co-template every word of this brief part of a sentence. Then, when, after much 
 discussion, Peter had spuken (v. 7-11), and "all the multitude became 
 silent," satisfied with the views Peter bad expressed, and now giving car to 
 " Barnabas and Paul narrating" what God had wrought among the Gentiles (v. 
 12), and then " when James had given his testimony to Peter's discourse, and 
 brought the question to a still more practical issue, thus confirming the people 
 still more in their union of sentiment with the apostles, "then' resolved, who? 
 — " t/ie apostles" - not only the two that had spoken, or whose words were at least 
 recorded ; not only a minority, or even a majority ; not only some of them, but 
 we are compelled to believe that all the apostles p'esent without an exception 
 agreed in the resolution, and not the apostles only, for it is said, '-nnd the elders," 
 from which words we must also conclude that all those present of that character 
 were united in the same "resolve," wbe'her thej were elders residing in Jerusalem, 
 or elders sent as delegates from other cities or countries , "with the whole church" 
 — not without the church, not with a part only, not with a iittle less than half of 
 the church, or a minority, nor with a little more than half, which would be 
 called a majority ; no, no, it was with the whole church resolved; what they did 
 was done -'toith one accord;" thty all ayreed, " having become of one viind." And 
 how did this happen ? '■'■For it seemed good to the Holy Spirit, and to tis" (v. 28). 
 This explains the mystery. The apostles and elders, with the whole church, tried 
 to learn, first, not what seemed good to 'hemselves, to their own spirits, but 
 what seemed good to the Holy Spirit; and after learning that, they did not wish 
 to entertain a diL'erent opinion, but what seemed good to the Holy Spirit seemed 
 also good to themselves. Will our dear brethren of this latter age learu the 
 solemn lesson inculcated by word and example of primitive Christianity? 
 
 DISCIPLINE OF CHILDREN. 
 
 Y. M. 1789. Art. 2 Inasmuch as many of our children and young 
 people fall into a coarse life, and a great occasion of it seemM to be a 
 want that there is not sufficient diligence used in instructing the children 
 according to the word of the Lord given by Moses in Deut. 6 : 7, where 
 we read : "And thou shalt teach them (these words which I command 
 thee this day) diligently unto thy children, and shalt talk of them when 
 thou sittest in thy house, and when thou walkest by the way, and when 
 thou liest down, and when thou risest up;" and also, the apostle Paul 
 says, Ephes. G : 4, that parents should " bring them (their children) up 
 in the nurture and admonition of the Lord it is our opinion (and ad- 
 vice) that there should be used more diligence to instruct our dear youth 
 and children in the word of truth to their salvation, and that it is the 
 special duty of the dear parents, as well as of the pastors and teachers, 
 to be engaged herein, inasmuch as the apostle teaches, ''Feed the flock 
 of God which is among you, taking the oversight thereof" (1 Pet. 5 : 2); 
 and inasmuch as the children of the faithful belong to the flock of Christ, 
 just as naturally as the lambs belong to the flock of sheep ; and inasmuch 
 as the word can be brought nearer to the hearts of children in a simple 
 conversation or catechization, or however it may be called, than other- 
 wise in a long sermon, so that they apprehend the word of divine truth, 
 believe in Jesus Christ, and accept his doctrine and commandments, and 
 
DISTRICT MEETINGS. 
 
 87 
 
 walk therein to their eternal salvation — hence we admonish in heartfelt 
 and humble love all our in God much beloved follow members, dear 
 fathers and mothers of families, as also pastors and teachers, our in God 
 much loved fellow laborers, in the dear and worthy name of our Lord 
 Jesus Christ, who has given himself unto death for us, that we should 
 die to ourselves, and live to him forever, that they would use all possible 
 diligence, thut our dear youth might be provoked to love God, and to 
 appreciate his word from their childhood. Do not spare any labor and 
 toil to convince them by our teachiug and by our life, not after the man- 
 ner, which is almost too common now-a-days, where the young are made 
 to learn something by heart, and then to rehearse it in a light (thought- 
 less) manner, and then are permitted to go on in a life as thoughtless as 
 before — but that they may give themselves up to God in an earnest life. 
 The great Rewarder of all good will undoubtedly well remunerate you ; for 
 those that have done right shall live forever, and the Lord is their re- 
 ward, and the Most High provides for them ; they will receive a glorious 
 kingdom and a beautiful crown from the hand of the Lord. Sap. 17 : 17. 
 
 Y. M. 1831. Art. 1. Whether it was considered advisable for a 
 member to have his son educated in a college ? Considered, not advis- 
 able, inasmuch as experience has taught that such very seldom will come 
 back afterward to the humble ways of the Lord. 
 
 Y. M. 1857. Art. 10. How is it considered for brethren, and espe- 
 cially ministering brethren, to adorn their children with ear rings, breast 
 pins, finger rings, and jewelry in general, and send them from home to 
 have them taught music, and to procure pianos for them? Ans. Brethren 
 should not do so. 
 
 Y. M. 18G2. Art. 34. Can this annual meeting allow brethren, and 
 especially the bishops and ministering brethren, to suffer their children, 
 while under their control, to follow all the foolish ftishions of this world, 
 such as wearing of hoops and unnecessary ornaments of the body ? Ans. 
 We consider such things should not be tolerated by the brethren, where 
 they can reasonably be prevented. 
 
 DISCIPLINE OF THE CHURCH. See ''Order of the Church:' 
 DISTILLERIES. See "Ardent Spirits." 
 
 DISTRICT MEETINGS. 
 
 Y. M. 1856. Art. 23. A proposal of forming districts of five, six or 
 more adjoining churches for the purpose of meeting jointly at least once 
 a year, settling difl&culties. &c., and thus lessening the business of our 
 General Y. >I.; we believe this plan to be a good one, if carried out in 
 the fear of the Lord. 
 
 Y. M. 1>5G2. Art. 58. Inasmuch as the brethren in annual council 
 of 1856 have recommended the churches to hold district or council meet- 
 ings, and with this we have complied, now we wish to know whether we 
 
88 
 
 DISTRICT MEETINGS. 
 
 stouid take minutes of our proceedings ? Ans. We consider that no 
 question of importance acted on by the sub-district meeting should be 
 coniirmed until presented to the annual meeting for its sanction. 
 
 Y. M. 1863. Art 23. Would it not be better for the church, if this - 
 Y. M. would adopt the district meetings, so that the difiFerent States may 
 form their districts as they may see proper ? Considered, to leave this 
 matter as it stands on the minutes of 1856, Art 23. 
 
 Y. M. 1864. Art. 13. As the annual meeting has recommended the 
 holding of district meetings, we wish to know from it, whether it would 
 be advisable to make a record of the proceedings of such district meet- 
 ings '/ Ans. We would advise to keep no record of proceedings but 
 what is to be submitted to the annual meeting. — Art. l-l. Does the de- 
 cision of the annual meeting of 1862, Art. 58, prohibit us from taking 
 the minutes of the proceedings of our district meetings for our own 
 benefit? Ans. Yes ; we consider that it does. — Art. 31. Since the yearly 
 meeting favors district meetings for the purpose of adjusting local dif- 
 ficulties, and lessening the labor of the yearly meeting, would it not be 
 advisable to form regular districts in each State, and close them with 
 lines, that individual churches may know to what district they belong ? 
 And if so, should not this Y. M. appoint brethren in each State to form 
 such districts in their respective States, and close them by making such 
 lines ? Ans. Yes, but we will leave the districting of the States to the 
 churches in the respective States. 
 
 Y. M. 1866. We recommend that each State form itself into con- 
 venient district meetings. These meetings shall be formed by one or 
 two representatives from each organized church, and we recommend that 
 each church be represented in the district meeting, either by representa- 
 tives or by letter. We think it best to hold those meetings in simplicity, 
 and as much like the common council meetings are held as possible. A 
 record of the district meetings may be kept, but not published. They 
 should endeavor to settle all questions of a local character But those 
 of a general character, or those that concern the brotherhood in general, 
 should be taken to the annual meeting. And all questions that cannot 
 be settled at the district meetings, should be taken to the annual meet- 
 ing. In taking questions from the district to the annual meeting, they 
 should be correctly and carefully formed. And all queries from district 
 meetings should be accompanied with an answer. But in case those 
 meetings cannot agree upon any questions, then they shall be referred to 
 the standing committee, and this shall form answers to the questions be- 
 fore they be read before the general council. And it is considered very 
 desirable, and indeed necessary, that in all cases, in answering questions 
 both in district and annual meetings, some Scripture authority, or rea- 
 son, be given for the decision, though it should be done as briefly as 
 possible. 
 
 No business can come before district meetings until it has passed 
 
DIVORCE. 
 
 89 
 
 through the church in which it originated. It is understood that any 
 member falling under the council of the church, and being dissatisfied 
 with the decision, may appeal to the annual meeting by presenting a 
 petition signed by a number of the members of the church. Nothing in 
 this arrangement shall be so construed as to prevent any member from 
 presenting himself before the standing committee of A. M. to offer any- 
 thing that cannot be brought before it in the manner prescribed, and the 
 committee shall hear his case, and dispose of it according to its judgment. 
 
 DIVISIONS. Sec ''DiJJiculiies in Churches." 
 
 DIVORCE. (See Adultery," where many counsels refer to this mat- 
 ter.) Here are some facts : 
 
 In the year 1865 eight hundred and thirty-seven divorces were i;rantpil in tlie 
 single State of Ohio, and if we talce this as a fair average of all the Stati's, tlie 
 number of divorces iu the United States in that one year cannot have been less 
 than ten thousand. This fact is elicited from a respectable religious paper in 
 Ohio. 
 
 A correspondent in another paper, either from Missouri or Kansas, as both 
 names are given in the article incidentally, complains " that divorced ])ersons 
 marrying again are treated by the church (what church is not stated) as though 
 they were not adulterous, and frequently aim at more than ordinary excellence. 
 A pettish prude (woman), thrice divorced and four times married, seeks divorce 
 again, with a view to (a fifth) marriage, and still retains her church connection. 
 Should these things be ?" 
 
 That this evil of frequent divorces exists not only in the West, but also in the 
 East, is evident from the report of a special committee of ministers in New Eng- 
 land, appointed to inquire : •' In what degre" do the State laws of divorce deviate 
 from the law of the New Testament?" The result of this inquiry is given in a 
 religious paper of New York, as follows: 
 
 " 1. According to the word of God, there is but one legal cause for divorce, 
 namely, fornication, by which is here to be understood either adultery after 
 marriage, or perhaps also fornication committed before marriage with a third 
 person. But when this latter sin was known to the other party before their 
 marriage, it cannot afterward five a cause for divorce any more. 
 
 " 2. This so defined sin justifies the offended party to seek a dissolution of the 
 marriage covenant, though in all cases where repentance appears, it is more 
 becoming to the Christian to forgive and forget. 
 
 "3. Christian churches in their discipline should acknowledge no other cause 
 for divorce as legal. They cannot be guided in this matter by tlie civil law, but 
 mufet, notwithstanding all difficulties, obey the divine law. 
 
 " 4. According tu the word of God, the innocent party may be allowed to sepa- 
 rate from the guilty party in bed and board ; yet both parties remain in such case 
 bound, and neither can marry again, while both shall be living, without com- 
 mitt-ng adultery." 
 
 Without giving any more opinions of men, let us look up the word of the Lord 
 on this delicate and important point at once. 
 
 1. Matt. 5:31, 32. Here the Lord from heaven spoke in his sermon 
 on the mount, thus : " It hath been said, Whosoever shall put away his 
 wife, let him give her a writing of divorcement; but I say unto you, That 
 whosoever shall put away his wife, saving for the cause of fornication, 
 causeth her to commit adultery; and whosoever shall marry her that is 
 divorced, committeth adultery." 
 
 2. Matt. 19 : 3, 9. " The Pharisees also came unto him, tempting 
 him, and saying unto him, Is it lawful for a man to put away his wife 
 
90 
 
 DOCTRINES, STRANGE AND ERRONEOUS. 
 
 for every cause ? And he answered and said unto them, Have ye not 
 read, that he which made them at the beginning, made them male and 
 female ; and said, For this c;iuse shall a man leave father and mo- 
 ther, and shall cleave to his wife: and they twain shall be one flesh. 
 Wherefore they are no more twain, but one flesh. What therefore Grod 
 has joined together, let not man put asunder. They say ujjto him. Why 
 did Moses then command to give a writing of divorcement, and to put 
 her away ? He saith unto them, Moses, because of the hardness of your 
 hearts, suffered you to put away your wives : but from the beginning it 
 was cot so. And I say unto you, Whosoever shall put away his wife, 
 except it be for fornication, and shall marry another, committeth 
 adultery; and whoso marrieth her which is put away doth commit adul- 
 tery." 
 
 o. Mark 10 : 2-9, corresponds with Matt. 19 : 3-6, above; vers. 10- 
 12. "And in the house his disciples asked him again of the same mat- 
 ter. And he saith unto them, Whosoever shall put away his wife, and 
 marry another, committeth adultery against her. And if a woman shall 
 put away her husband, and be married to another, she committeth adul- 
 tery." 
 
 4. Luke 16:18. "Whosoever putteth away his wife, and marrieth 
 another, committeth adultery; and whosoever marrieth her that is put 
 away from her husband, committeth adultery." 
 
 5. Rom. 7 : 1-3. " Know ye not, brethren (for I speak to them that 
 know the law), how that the law hath dominion over a man as long as he 
 liveth '! For the woman which hath a husband, is bound by the law to 
 her husband so long as he liveth; but if the husband be dead, she is 
 loosed from the law of her husband. So then, if while her husband 
 liveth, she be married to another man, she shall be called an adulteress; 
 but if her husband be dead, she is free from that law; so that she is no 
 adulteress, though she be married to another man." 
 
 6. 1 Cor. 7 : 10-11. " And unto the married I command, yet not I, 
 but the Lord, Let not the wife depart from her husband : but and if she 
 depart, let her remain unmarried, or be reconciled to her husband: and 
 let not the husband put away his wife." 
 
 From all the gospel teaches, as here stated, our brethren could not come to 
 any other conclusion but the following : That in the New Testament there is no 
 warrant at all for a divrrce with a view to marriage, or to marrying again ; that 
 in the exceptional case, where fornication has been committed by the ont' party, 
 the innocent party may sep^i'-ate from the guilty, but is ''to remain unmarried, or 
 be reco:iciled" again to the former companion, upon repentance shown by genuine 
 fruits; that the church of Christ is bound by the «bove stated declarations of 
 Christ and his apostles to guard and testify against the increasing evil of frequent 
 d'vorccs in our land, bv discountenancing and disallowing any transgression of 
 the law of Christ in .'his respect, as far as our own members are concerned. 
 "But them that are without God judgeth." 1 Cor. 5: 13. 
 
 DOCTRINES, STRANGE AND ERRONEOUS. 
 
 Y. M. 1785. Our cordial and united wish and greeting of love and 
 
DOCTRINES, STRANGE AND ERRONEOUS. 
 
 91 
 
 peace to the beloved members, brethren and sisters on South Branch, 
 especially to the loving brethren Valentine Power and Martin Power, 
 and all the members in your vicinity. We wish you all much grace and 
 peace from God the Father through Jesus Christ, his dear Sun, to be 
 faithful to him from the bottom of the heart according to the guidance 
 and direction of his holy and good Spirit, even unto a blessed and God- 
 pleasing end. Amen. Inasmuch as we have in part seen, and also 
 heard, that there has arisen some difference in several doctrines among 
 some brethren of your church and others, and h<>ving also seen the letter 
 of the loving brother Valentine I'owcr, which he has written to the big 
 meeting, and heard from it his views about "carrying on war," which are 
 to be proved especially from the words of Peter (1 Peter 2 : 13, ff.), so we 
 have considered and weighed the matter in union and, we trust, in the 
 fear of the Lord ; but yet, for the sake of the word of God, we could not 
 agree with such view, because we do not see it so, and do not understand 
 so the loving Peter in that self-same chapter, nor in his other discourses; 
 but God grant that we may be directed, according to his good pleasure. 
 
 First, we do not understand at all from the words of Peter alluded to, 
 that we can give ourselves up to do violence, or that we should submit to 
 the higher powers in such a manner as to make ourselves their instru- 
 ments to shed men's blood, however it might be done. It is indeed dif- 
 ficult to believe that Peter, what he teaches in one place, should have 
 rejected in another place. Therefore we cannot understand him thus, 
 but that his mind and admonition to "submit to every ordinance of man, 
 &c.," is something different. The question arises, How far or wherein are 
 we to submit ourselves? and this question the loving Peter may answer 
 himself. We find (Acts 5 : 28) that the higher power to which Peter 
 and John were subjects had commanded them straitly (in our German 
 version, earnestly) that they should not teach in this name (the name of 
 Jesus) any more, but they (the apostles) did not obey herein. And 
 when they were asked again, " Did we not straitly command you, Ike," i\ien 
 Peter and the other apostles answered and said, " We ought to obey God 
 rather than men." It will be well, when we attend always to the sense 
 of Holy Writ strictly ; and in the very same chapter of Peter alluded 
 to, we see clearly that Peter exhorts for conscience toward God to endure 
 grief and to suffer wrongfully, and says even that Christ became in this 
 our example, that we should follow his steps. Now we see that Christ 
 always in all his sufferings endured them, and that with great patience, 
 and never resisted or defended himself, but, as Peter says, "he com- 
 mitted himself to him that judgeth righteously." We see further, that 
 our loving Saviour, though innocent, was attacked in a murderous man- 
 ner by just such men as brother B. has mentioned in his letter. But 
 the Saviour stood fast in the covenant of faithfulness, as the brother 
 stated. In a murderous manner he was attacked, and Peter was quick 
 and ready to draw his sword according to the legal justice of God, and 
 
92 DOCTRINES, STRANGE AND ERRONEOUS. 
 
 struck a servant, and smote off his ear. But what says the Saviour? 
 " Put up again thy sword into his place; for all they that take the sword 
 shall perish with the sword." Here indeed was the greatest necessity 
 (for self-defense), but all this time the Saviour resisted not, but he suf- 
 fered patiently, and even healed the one whose ear was smote off, acting 
 as it is written : " The righteous shall live by faith," and again, " I be- 
 lieve, therefore I speak, &c." Thus our Saviour had said before, " That 
 ye resist not evil," for so he believed, and thus he spake, and thus he did. 
 
 Farther says the loving Saviour : "He that believeth on me, as the 
 Scripture has said, &c." Now we will consider a little what already at 
 that time the Scripture was teaching about Christ and his kingdom ; so 
 we see that the holy man of God, Isaiah, says of the time of Christ: 
 " They shall beat their swords into plough shares, and their spears into 
 pruning hooks ; nation shall not lift up sword against nation, neither 
 shall they learn war any more" (Isa. 2 :4). Again says Isaiah (9 : 5, 
 Ger. version) : "All war, with confused noise and garments rolled in blood, 
 shall be burnt with fire. Sec." So we believe, where that fire which 
 Christ came to kindle, where that fire burns, there will be burnt all war, 
 as predicted ; for the love to God constrains to the obedience of his com- 
 mandments, as John teaches, and as Christ requires and says, " If ye 
 love me, keep my commandments 3" and his commandments aim through- 
 out at non-resistance. 
 
 So we hope the dear brethren will not take it amiss, when we from all 
 these passages of Scripture, and especially from the words of Peter, can- 
 not see or find any liberty to use any (carnal) sword, but only the sword 
 of the Spirit, which is the word of God, by which we cast down imagi- 
 nations, and every high thing that exalteth itself against the knowledge of 
 God, and bring into captivity every thought to the obedience of Christ, 
 as Paul (2 Cor. 10:5) says. 
 
 But that the higher powers bear the sword of justice, punishing the 
 evil and protecting the good, in thU we acknowledge them from the 
 heart as the ministers of God. But the sword belongeth to the kingdom 
 of the world, and Chi-ist says to his disciples : "I have chosen you from 
 the world, &c." Thus we understand the beloved Peter, that we are to 
 submit ourselves in all things that are not contrary to the will or 
 command of God, and no further. 
 
 And as to the swearinj of oaths, we believe the word of Christ, that 
 in all things which we are to testify, we shall testify what is yea, or what 
 is true, with yea, and what is nay, or not true, with nay; for whatsoever 
 is more than these cometh of evil. And herewith we will conclude for 
 this. This we intended to send you in writing with our dear brethren 
 Daniel Leatherman, and Jacob Danner and Henry Danner. Written 
 May 15th, 1785, at the big meeting on Big Conewago, from your brethren 
 united in love, Jacob Saur, Valentine Pressel, Mich. Bosserman, Martin 
 Roinhart, David Studebaker, Peter Dierdorff, Martin Urner, Jacob Stoll, 
 Christian Longenecker, Henry Neff, Lorenz Beckner, Philip Lewig. 
 
DOCTMNES, STRANGE AND ERRONEOUS. 
 
 93 
 
 Y. M. 1790. Unanimously concluded, that we desire and pray that 
 the beloved brother Valentine P. would desist from his strange notion, 
 because he has renounced with us before God, angels and men, all things 
 that are contrary to the wholesome doctrine, and we believe and confess 
 that Christ has forbidden to his followers the swearing of oaths and par- 
 taking of war. Hence we must keep to his word and truth, and with- 
 draw ourselves from every brother that returns again to swearing and 
 war. It is impossible for us to break the bread of communion with such a 
 brother who pretends the higher powers were requiring such of him. 
 For they cannot compel us, if they w.)uld, because we are to obey God 
 rather than men. But now, thanks to God, we have such a government, 
 that will not require of us what is against our conscience. But should 
 there be any among us having such a conscience as to be able to fight and 
 to swear oaths, such a one would not be of us ; neither would we break the 
 bread of communion with a minister that would baptize backward con- 
 trary to our faith. 
 
 Y. M. 1794. We hear that there arises a strange doctrine, or rather 
 opinion, among the brethren in Carolina, and that some brethren arc 
 grieved about this matter, because some believe, say and teach the fol- 
 lowing, viz.: 
 
 1. That there is no other heaven but that in man. 
 
 2. That there is no other hell but that in man. 
 
 3. That God has no form or shape ; and if a person would worship 
 God, and would conceive in his mind God as in a human form, would 
 imagine or believe that God had an appearance like a man, such person 
 would do the same as one who would warship a horse or any other beast. 
 
 4. That God had no anger, and would punish no person on account of 
 his sins. 
 
 5. That the dead rise not; for out of the grave nothing would come 
 forth. 
 
 6. That they will have nothing to do with the ban (or ezcommuni- 
 cation.) 
 
 For this cause some brethren des re to hear the views or minds of the 
 brethren (in general council), and therefore we inform the loving breth- 
 ren, that the view or doctrine of the old brethren is, that we are to be- 
 lieve as the Scripture has said. For Christ says, " He that believeth on 
 me, as the Scripture has said, out of his belly shall flow rivers of living 
 water." John 7:38. Further he says, "The Scriptures cannot be 
 broken." John 10:35. Again we see, that Christ in his whole life 
 has looked upon the Scriptures, and has fulfilled it in all things. For 
 when they came, and would take him, and Peter struck with the sword, 
 the Lord said, " Put up again thy sword into his place, for all they that 
 take the sword shall perish with the sword. Thinkest thou that I can- 
 not now pray to my Father, and he shall presently give me more than 
 twelve legions of angels? But how then shall the Scripture be fulfilled, 
 that thus it must be ?" Matt. 26: 50-54. 
 
94 DOCTRINES, STRANGE AND ERRONEOUS. 
 
 Now, to come to the before mentioned points or propositions, our dear 
 brethren will nut think hard of us because we believe, as it is written, 
 and believe also with David, that the word of the Lord is well refined, 
 and a true doctrine, and that we also believe with Paul, that it is our 
 duty to bring into captivity every thought (all reason, says the German) 
 to the obedience of Christ, &c. 
 
 1. Now, to come to the word about Jteaven. Says Moses, Gen. 1:1, 
 " In the beginning God created the heaven and the earth; and the earth 
 was without form, and void." Then no man was created yet, and Moses 
 calls something heaven, that is not in man. And Acts 1:9. If we 
 read, "And when he had spoken these things, while they beheld, he 
 was taken up; and a cloud received him out of their sight. And while 
 they looked steadfastly toward heaven as he went up, behold, two men 
 stood by them in white aj/parel, which also said, Ye men of Galilee, 
 why stand ye gazing up into heaven ? This same Jesus wh'ch is taken 
 up from you into heaven, shail so come in like manner as ye have seen 
 him go into heaven." Here we see that there is a heaven up on high. 
 
 2 " That there be no oth(>r hell but that in man." We read Luke 
 15 : 22, ff. about the rich man, that he died, and that he also was buried. 
 Now it is without contradiction, that when he died his soul and spirit 
 have departed from the body, and have found, it seems, according to the 
 word, the hell in which he sufiered torments. So we think it would be 
 well for us if we would on this point or word " 7je//" apply the doctrine 
 of Paul, not to dispute about words. For we can notice in holy writ, 
 that the word hell is used for different things. But we believe, as it is 
 written, that there is a lake of fire or place of torment, in many places 
 mentioned, which according to the word is outside of man, as we read 
 plainly, Matt. 25:41, where Christ says, "Depart from me, ye cursed, 
 into everlasting fire, prepared for the devil and his angels." Here we 
 see clearly that the lake of fire is not in man, because men are sent into 
 the lake of fire, and it says not that the fire should go into the men. 
 
 3. " That God has no shape or form, and if a person would worship 
 God, and would conceive in his mind and believe God having a form 
 like a man, such person would do the same as if he worshiped a horse 
 or any other beast." This, it seems to us, is speaking very derogatory 
 of God. or against God, though we believe also from the heart, that God 
 is a Spirit, as Christ himself says, and that the true worshipers worship 
 God in spirit and in truth. But not at all contrary to this says John, 
 " In the beginning was the Word, and the Word was with God, and the 
 Word was God.' And further on, "And the Word was made flesh, 
 and dwelt among us, and we beheld his glory," &c. Here God has put 
 on a visible form. Now to be sure, in his worship man should not 
 imagine a torm or likeness of God; but if it should happen, that a per- 
 son or disciple would in his worship in simplicity and sincerity toward 
 God look to God in the person or appearance of Christ, we consider it 
 
DOCTRINES, STRANGE AND ERRONEOUS. 95 
 
 far less culpable than for a man to worship a horse or some other beast, 
 and deem this a very unbecoming expression. 
 
 4. "That God hvs no anger, and punishes no person for his sins." 
 Now we believe also with John, ' that God is love; and that he that 
 dwelleth in love, dwelleth in God, and God in him;" and that God is 
 not angry like an unconverted man, but that penal judgments proceed 
 from love to the human family. Yet notwithstanding the Holy Scriptures 
 or the men of God in holy writ call God's judgments God's wrath, as Psalm 
 90:11, "Who knoweth the power of thine anger? Even according to 
 thy fear, so is thy wrath." Again, John the Baptist says, John 3 ; 36, 
 " He that believeth on the Son hath everlasting life; and he that believcth 
 not the Son, shall not see life, but the wrath of God uhulelh on him." 
 And that the Lord would punish no man for his sin, we deem to be an 
 error. Christ says himself, "Suppose ye, that these Galileans were 
 sinners above all the Galileans, because they suffered such things? I 
 tell you. nay; but except ye repent, ye shall all likewise perish " Luke 
 13:2, 3. 
 
 5. " That the dead rise not, for out of the grave nothing would come 
 forth." We believe, as Christ says, John 5:28, "The hour is com- 
 ing, in the which all that are in the graves shall hear his voice, and 
 shall come forth," &c. So we read Matt. 27 : 51, 52, " The earth did 
 quake, and the rocks rent, and the graves were opened, and many 
 bodies of the saints which slept arose, a-id came out of the graves," &c. 
 
 6. Concerning the ban, see Avoidnnre. 
 
 Y. M. 1798. It has been made known to us, that last fall at the great 
 council meeting of the brethren in Virginia there was some discussion 
 on account of the different views of the brethren, especially those in 
 Carolina, where a brother minister, by name John H., has defended him- 
 self in the name of his whole church before many brethren in public, 
 and brought to light many of his own sentiments, in so far, th 't the 
 brethren who still hold fast to the word of truth, according to their best 
 knowledge, could not break the bread of communion with said John U.; 
 would however in such serious circumstances not lightly make a full 
 conclusion, without hearing first also the mind of their beloved old, and 
 by many temptations, established brethren, hence this is to inform our 
 dear brethren in North Carolina, that the ca.se has been presented to the 
 brethren i/y those brethren who have seen John H. himself, and have 
 heard from him many of his what can scarcely be called doctrines, but 
 rather perverse apprehensions of holy writ, and have quite unanimously 
 concluded, that we cannot hold said John H. and all who are of his 
 mind, as brethren, as long as they do not acknowledge the doctrine of 
 Jesus and nis apostles as a true doctrine, sent from God unto salvation, 
 and publicly confess, according to which doctrine we are to prove all the 
 spirits and powers operating in us, and necessarily must. For we be- 
 lieve and confess with David, that the word of the Lord is a true doctrine 
 
96 EOCTRINES, STRANGE AND ERRONEOUS. 
 
 and well refined ; therefore we cannot acknowledge such as our brethren 
 any more, while they contradict the Holy Scriptures in luany points. 
 This we the undersigned brethren confess and testify to hold them as 
 other people out of the church, as long as they do not seek and keep 
 house according to Scripture. Signed by the brethren. 
 
 P. S. (Copy.) This is to certify that 1 heard John H. say in his 
 preaching, that it would be no more sin to him to get upon the top of 
 the barn, that he was in and preaching in, and swear and blaspheme all 
 the new found oaths and curses, than to pray to God to forgive him his 
 sins, or to bless him in any respect ; and he said, he had not served such 
 a God that required the prayers of human creatures to forgive them 
 their sins, or to bless them in any manner, these seven years, nor never 
 would. Those are the words I heard, as near as I can remember. 
 
 Per me, Samuel Van Etten, 
 Johannes Keller. 
 
 Y. M. 1800. Art. 1. (On account of the brethren in Carolina.) It has 
 been made known to us that the brethren in Carolina desire to be informed 
 more plainly concerning the conclusion made at the big meeting on Little 
 Conewago, May 26, 1798, where it was concluded in union about brother 
 John H., and all who are of his mind, that we could have no fellowship 
 with him (and them) as long as they persisted in their erroneous doctrine, 
 contrary to Holy Scripture. And since it is requested to inform them 
 why and for what cause it was done, we should specify by name the caus- 
 es, for which we can have no more fellowship with John H. and his 
 sympathizers — this is to further inform them, that the chief causes were 
 already mentioned in a letter from the big meeting held on Shenandoah, 
 Virginia, October 20, 1794, as follows, viz.: that there arises a strange 
 doctrine or rather opinion among the brethren in Carolina, and that 
 other brethren are grieved by the same. (The six points are given 
 above, Y. M. 1794.) These six chief points have been specified in the 
 above mentioned letter of tl e big meeting with the answer, as the old 
 brethren have given their views and doctrine in refutation, which letter, 
 as we presume, has been sent to the brethren in Carolina, and they are 
 all desired to read the same at pleasure. Then again at the big meeting 
 which was held on Little Conewago, May 26, 1798, the same case was 
 once more viewed by the old brethren, and also the Germantown breth- 
 ren have sent their opinion by letter from br. Sander Mack, wherein it is 
 sorrowfully lamented, that among the little flock of the Taufs-Gesinnte in 
 America there should arise men who deny the resurrection of the dead, 
 and that among brothers and sisters some had to have the misfortune to 
 have their eyes smeared by that old, mouldy and horribly stinking leaven 
 of the Sadducees. And in addition a written testimony has come to 
 hand about John H., that he should have said in his preaching, which 
 two truthful men have heard him say it, and have testified to it. (See 
 postscript above.) 
 
DOCTRINES, STRANGE AND ERRONEOUS. 
 
 97 
 
 Behold, much beloved brethren, in view of all the unscriptural doc- 
 trines and expressions, we have been moved (compelled) to exclude from 
 the fellowship and membership of the Lord Jesus at that big meeting of 
 May 2G, said John H., and all that are in union with him in such views, 
 and we confirm again that conclusion unanimously in our great meeting 
 of the brethren to-day, renouncing all fellowship with each and all such 
 persons as hold such doctrines and views, as are stated above, until they 
 acknowledge their error and repent. Still we look upon this case with 
 sadness and heartfelt grief, and wish them (grace) of God in Christ 
 Jesus, whose mercy endureth forever, that they may earnestly reflect 
 and consider what may make for their peace and everlasting s ilvation, 
 while yet it is the accepted time, and the day of salvation. This we 
 desire from the bottom of our hearts, that the good God through the 
 tender mercy of Jesus Christ would give and bestow to them and us for 
 his merciful love's sake. Amen. So much from us, the undersigned 
 brethren, assembled with one accord, and delivered to the hands of our 
 loving brethren, who also in words will make it known to you in the 
 name of the whole fraternity. » 
 
 Y. M. 181-5. See under the heading of ''Difficulties in Churches." 
 
 Y. M. 1846. (Tennessee.) Art. 1. How would it be considered for 
 any brother to declare in public that God did not foreknow all things, 
 and that the plan of salvation was not laid before the fall of man ? Con- 
 sidered, that no brother would preach that doctrine, in that it is dangerous 
 and anti-gospel : " for known unto God are all his works from the be- 
 ginning of the world." Acts 15 : 18. 
 
 Art. 12. How is it considered, if a brother, in preaching, declare 
 that our Saviour in speaking to Nicodemus (John 3 : 8), where he says, 
 " the wind bloweth where it listeth, and thou hearest the sound thereof, 
 but canst not tell whence it cometh or whither it goeth : so is every one 
 that is born of the Spirit," means a spirit of delusion or error? Considered, 
 that it is an erroneous view, and that it ought not to be preached, and 
 that Christ undoubtedly had reference to the same Spirit spoken of in the 
 preceding verses, and that the things of the Spirit are spiritually dis- 
 cerned by those that are born of the Spirit. 
 
 Y. M. 1847. Art. 6. How is it considered, if a brother preaches up 
 the doctrine that Jesus Christ himself baptized, and contends so hard for 
 it, that it has already caused a division in the church '! Considered, that 
 the brethren present at this Y. M. unanimously believe that Jesus did 
 not baptize, but his disciples, as recorded John 4:2; and they also ad- 
 monish such a brother not to speak so any more, and if he should still 
 persist in so doing, that he shall not do it in the name of the brethren. 
 Art. 7. How is it considered, if a brother preach a sentiment on a 
 part of Scripture, that would not be in accordance with the general 
 views of the brethren, yet made good doctrine; whether it would be 
 agreeable to the rules of the brethren to make it a question at the gene- 
 7 
 
98 DOCTRINES, STRANGE AND ERRONEOUS. 
 
 ral council meeting, and forbid him to preach it, or condemn him for it 
 as erroneous, without first reasoning with him, or taking the counsel of 
 the church wherein he lives ? Considered by the brethren present, that 
 no accusation should be brought before the general council meeting 
 against a brother in such a case, unless he first have had a hearing 
 before his own church. 
 
 Y. M. 1849. Art. 24. How is it considered, when a brother, who 
 is a deacon of the church, holds and defends the views of the Romanists 
 and other sects ? Considered, that such a brother should be visited by 
 the brethren, and admonished; and if he still persist to hold and defend 
 such views and practices, contrary to the view3 of the brethren, he could 
 not be continued as a brother. 
 
 y. M. 1853. Art. 15. How would the brethren hold a teacher that 
 had preached, " there was no such a being as a devil, and that there 
 was no serpent that beguiled Eve in the garden of Eden ; that it was 
 only the lust that tempted her and every one but after being admon- 
 ished, promised not to teach nor argue said doctrine, yet still harbors the 
 same belief? Considered, that such a teacher was admonished right, that 
 he should not preach such doctrine ; and if he should still persist in hold- 
 ing such sentiments, the brethren could not hold him as a teacher or 
 even as a member. He should be admonished to search the Scriptures, 
 which are able to make him wise unto salvation. 
 
 Y. M. 1858. Art. 37. How is it considered, when one brother 
 preaches that there is no baptism of the Holy Ghost now, but that it is 
 only the gift of the Holy Ghost which believers receive, while another 
 brother prays for the Lord to baptize with the Holy Ghost? Ans. We 
 think it best for no brother to preach that there is no baptism of tho 
 Holy Ghost now, but in praying we should pray for the gift of the Holy 
 Ghost. 
 
 Y. M. 1859. Art. 3. How is it considered, if a minister would pub- 
 licly teach that water baptism is not for the remission of sins, but that 
 a person must have an evidence within that his sins are pardoned before 
 he is a fit subject for baptism ; and also would difi"er with Wethren in 
 the mode of electing brethren for the ministry; and likewise claim 
 that all members, both male and female, have a right to admonish and 
 exhort? Ans. Considered, that it is not according to Acts 2 : 38, and 
 22 : 16, to teach that a person must have an evidence within that his 
 sins are pardoned before he is a fit subject for baptism, and that we 
 know of no better way for the brethren to elect their ministers than that, 
 which has been practiced heretofore. And concerning members ex- 
 horting without being authorized by the church, we think they should 
 not do so in the church in our public or general meetings, according to 
 1 Cor. 14:33-35. 
 
DUTIES, GENERAL, OF ALL MEMBERS. 99 
 
 DUTIES, GENERAL, OF ALL MEMBERS, whether official or 
 raivATE. 
 
 Inasmuch there is no minute of our yearly meetings extant, specify 
 ing the duties of members generally, we copy the word of God. 
 
 I. Matt. 22 :37, 38; Mark 13 : 29, 30, " The Jirst of all the command- 
 ments is, Thou shalt love the Lord thy God with all thy heart, and 
 with all thy soul, and with all thy mind, and with all thy strength." 
 Luke 21 : 36, " Watch ye, therefore, and pray always, that ye may be 
 accounted worthy to escape all these things that shall come to pass, and 
 to stand before the Son of man." Phil. 4 : G, " Be careful for nothing, 
 but in every thing, by prayer and supplication, with thanksgiving, let 
 your requests be made known unto God." 1 Thess. 5 ; 17, 18, Pray 
 without ceasing. In everything give thanks." Eph. 5 : 20, " Giving 
 thanks always for all things unto God aad the Father, in the name of 
 our Lord Jesus Christ." Matt. 4 : 10, "Thou shalt worship the Lord 
 thy God, and him only shalt thou serve." Matt. 6:6, " But thou, 
 when thou prayest, enter into thy closet, and when thou hast shut thy 
 door, pray to thy Father who is in secret ; and thy Father who sees in 
 secret will reward thee openly." Heb. 1ft: 25, "Not forsaking the 
 tissembling of ourselves together, as is the custom of some, but exhort- 
 ing, and so much the more as ye see the day approaching." Rev. 15 :4, 
 "All nations shall come and worship before thee." 
 
 IL Matt, 22:39, xMark 12:31, "And the sccovd is like unto it. 
 Thou shalt love thy neighbor as thyself" 1 Pet. 4:8, " Above all 
 things, have fervent charity among yourselves." John 13:34,35, "A 
 new commandment I give unto you, That ye love one another; as I have 
 loved you, that ye also love one another: by this shall all men know that ye 
 are my disciples, if ye have love one to another." John 15:12, "This 
 is my commandment, that ye love one another, as I loved you." Heb. 
 13:1, "Let brotherly love continue." 1 Pet. 1:21, "See that ye love 
 one another from the heart fervently." 1 John 4 : 20, 21; Mark 9 : 50, 
 " Be at peace with one another." 2 Cor. 13, 11, " Be of one mind, live 
 in peace." 1 Thess. 5 : 13, James 5 :16i, " Pray one for another." Eph. 
 6 : 18, " Praying always, for all saints." 1 Thess. 4 : 18, " Comfort one 
 another." 1 Thess. 5 : 11, " Edify one another." Heb. 3 : 13, " Exhort 
 one another daily." Rom. 15:14, "^rfwonisA one another." Matt. 18 : 
 15, " If thy brother shall trespass against thee, go and tell him his fault.' 
 Luke 17 :3, "If thy brother trespass against thee, rebuke him." Eph. 
 4:2, "Forbearing one another in love." Eph. 4:32, " Forgive one 
 another." Heb. 13 : 16, " To do good, and to communicate, forget not." 
 Matt. 5:44, "Love your enemies." Let this suffice as a very imper- 
 fect sketch of Scripture precepts of duty. 
 
100 
 
 ELECTIONEERING AND ELECTIONS. 
 
 ELECTIONEERING AND ELECTIONS (POLITICAL). 
 
 Y. M. 1813. Art. 2. Further, it has beea considered in union con- 
 cerning electioneering, namely, giving votes for officers or men for the 
 assembly or congress, in order to elect them to their several offices. 
 Inasmuch as the appearance of the times into which we have come are 
 grievous (it was the time of the war with England), and inasmuch as 
 party spirit has risen so high in the kingdom of this world, that mcUj 
 and even the heads of government, are among themselves at variance, 
 therefore it has been viewed in union, that it would be much better if 
 no votes were given in at elections for such officers (by the brethren): 
 for so long as there is such division of parties, we make ourselves sus- 
 picious and unpropitious on the one side, on whatever side we may vote. 
 Thereby every one that desires to be defenseless (or non-resistant) may 
 readily see what might be best (for him to do). Moreover, is (not only) 
 our land and (but also) almost all empires engaged in war (in Europe 
 especially); hence it was considered to be best to give in no vote, else 
 we might perhaps assist in electing such that would afterward oppress 
 us with war. To pray diligently for our government we believe to be 
 our duty, and to call upoH the Lord we think will be most acceptable. 
 
 Y. M. 1828. Art. 3 Whether brethren may go to the elections '( 
 It is the opinion of most of the brethren that we should keep ourselves 
 free (clear) of them. 
 
 Y. M. 1835. (Miami.) Art. 7. Concerning going to elections and 
 serving as jurymen. It was considered in both cases, that brethren 
 should hold themselves loose as much as possible, or entirely, which is 
 best. Particularly, no brother should take part in electioneering at 
 an election, which is deemed very hurtful, and should not be among 
 brethren, &c. 
 
 Y. M. 1837. Art. 7. How is it considered, if members go to the 
 public election and vote, or even previously electioneer for the candidates 
 of office ? It is the advice of the old brethren to keep ourselves also in 
 this respect as free as possible, and rather not go to the election ; and 
 as regards electioneering, it is tl*e sense of the brethren, that according 
 to the word no brother ought to interfere (or entangle himself) so far 
 with the offices and government of this world. 
 
 Y. M. 1839. Art. 5. Whether a brother may give his house for 
 holding a (political) election in it? The answer was. No; it should 
 not be. 
 
 Y. M. 1849. Art. 33. Is it safe and proper for the humble fol- 
 lowers of Jesus to go to the elections, and take an active part in the po- 
 litical affairs of the country "/ Considered, as it was always the advice 
 of the older brethren, and as the anointing (1 John 2 : 27) will teach 
 every sincere follower of Jesus, that it would be safest in regard to 
 political elections to remain .is neutral as pcssible, and rather than go 
 
EMANCIPATION OF SLAVES. 
 
 101 
 
 to the election, to commit the matter in prayer to the care of Him who 
 sotteth up and removeth rulers. 
 
 Y. M. 1853. Art. 17. Concerning going to political meetings and 
 elections. Considered best not to attend any such at all, inasmuch the 
 true Christian belongs to another kingdom. 
 
 Y. M. 1863. Art. 18. Inasmuch as some brethren manifest a desire 
 to prohibit brethren from voting at our common political elections, do 
 not the brethren in yearly council see it the best to make no change dif- 
 fering from the counsel and practice of our ancient brethren in these days 
 of trouble ? In the present crisis we recommend that brethren abstain 
 as much as possible from attending elections, according to John 18 : 36 
 2 Cor. 6 : 14-17. 
 
 Y. M. 1864. Art. 1. In no less than four papers the question is 
 presented, whether it is right and proper for a brother to go to or tase 
 part in political elections, it being specially stated that it had caused 
 hard feelings and disunion ? Ans. We have been led to think that at 
 all times it would be best and most consistent with our profession, and 
 specially most proper and safe in the present critical state of things, to 
 have nothing at all to do with politics, 'and entirely to abstain from 
 voting. See 2 Cor. 6 : 14-17 ; also 31in. of A. M. 1 863, Art. 18. 
 
 ELECTIONS FOR OFFICERS IN CHURCH. See " Clioice." 
 
 EMANCIPATION OF SLAVES. 
 
 Y. M. 1782. Concerning the unchristian negro slave trade, it has 
 been unanimously considered, that it cannot be permitted in any wise by 
 the church, that a member should or could purchase negroes, or keep 
 them as slaves. But concerning brother John Van L. who had bought 
 a considerable time since a negro wench, and the same has given birth 
 already during that time to four children by fornication, it is the united 
 and cordial counsel of the brethren, that the said brother L. shall let the 
 old negro wench go free from this time on, and shall tell her that she 
 is free. But if she will not leave him, after he has given her liberty, then 
 he may enter with her into a contract for her wages. But this setting 
 free or emancipation shall be done before some brethren as witnesses of 
 the transaction. Concerning the children, it is also unitedly considered, 
 that he is to give the children free at the age of twenty-one year.", and 
 is to have them schooled and provided with (food,) raiment and bedding 
 during the time, as it is just and proper ; and when they are twenty one 
 years old, he is to give them a free (new) dress. Still it is our cordial 
 desire and counsel, that if the old negro wench would not like to go 
 away, he (who was her master) should use all diligence to prevent such 
 unchaste life, and lay it before her earnestly, and if she would be free, 
 to give her her free papers, &c. 
 
 Y. M. 1797. (Virginia.) It was considered good and also concluded 
 
102 
 
 EMANCIPATION OF SLAVES. 
 
 unanimously, that no brother or sister should have negroes as slaves, and 
 in case a brother or sister had such, he (or she) has to set them free. 
 And in case a person is drawn by the grace of God, who has negroes, 
 and desires to be received into the church, then it is to be laid before 
 him (or her) before being received by baptism into the church, that it 
 is th? brotherly and united counsel, that brethren and members hav- 
 ing negroes for slaves, and thinking that they could not at once emanci- 
 pate them, may hold them so long as the nearest church may deem that 
 they had earned the money, and then according to the counsel of the 
 chuTch to let their slaves go out free with a good suit of wearing apparel 
 (frei kleid) as is given to a white serve. And if they (the slaves) 
 have children, they shall stay with the brother as servants, until they 
 are twenty-five years old; he is to have them taught reading and writing, 
 and bring them up in the fear of the Lord, and when they enter upon 
 their (26) twenty-sixth year, to let them go out free with a good suit of 
 clothing (frei kleid). Further it is considered, if a brother, contrary 
 to this conclusion, would purchase negroes, and would not emancipate 
 them, he would have to be considered as disobedient, and we could have 
 no fellowship with him until he sets them free. 
 
 Y. M. 1812. Art. 5. Concerning the slave trade and slaveholding, 
 it was considered, that it is a most grievous evil, and should be abolished 
 as soon as possible. 
 
 Y. M. 181o. Art. 1. With regard to the slave trade and slavehold- 
 ing, it was unanimously considered, that it is wrong, and that it belongs 
 to the iniquities of Babylon, making merchandise of souls of men (Rev. 
 18 : 13), and that it is carried on by the spirit of this world, and is con- 
 trary to the good and holy Spirit of God, by whom all the faithful souls, 
 dedicated to God, are ruled, and led into all truth, and are to come out 
 according to the counsel of God, of Babylon, not touching the unclean 
 thing, that they be not partakerr. of her sins, and receive not of her plagues. 
 Hence it is unanimously and in union considered, that no member, 
 neither brother nor sister, shall purchase or sill negroes, and keep none 
 for slaves; members should also with all diligence restrain their children 
 from it, as far as it is possible, while they are yet out of the church. 
 Further it was concluded, if there were members having slaves, or per- 
 sons who wish to be received into the church, and have slaves, that they 
 might hold them in a proper way so long as the church near which 
 they live may deem it necessary for the slaves to earn the money they 
 had cost, and then, with the counsel of the church, they are to be set 
 free, with a good suit of clothing; and if there are any who have not 
 bought, but inherited their nagroes, they are to be liberated as soon as 
 the church consider it right and proper. And if members have negro 
 children under their care, or even as slaves, they shall bring them up in an 
 orderly manner, teach them also to read, and keep them, if males, to the 
 age of twenty-one years, and if females, to the age of eighteen years, and 
 
EMANCIPATION OF SLAVES. 103 
 
 • 
 
 then, with the counsel of the church, emancipate them, with a good suit of 
 wearing apparel. Further it has been unanimously concluded, that if 
 members having negro slaves, will not set them free, and thus oppose 
 themselves to the order of God and the loving counsel of the old breth- 
 ren, who are indeed servants and stewards of God, and even the united 
 counsel of the whole yearly meeting, then after sufficient admonition 
 they would have to be held bound (according to the word). We 
 would have to deny such members the breaking of the bread of com- 
 munion, the holy kiss and the brotherly counsel, yet according to the 
 word of the apostle Paul to admonish them as brethren or sisters. 
 
 Y. M. 1837. Art. 10. How is it considered, if a brother buys and 
 keeps slaves, and also sells them again? Considered, that it could in no 
 wise be justified in a brother according to the gospel. 
 
 Y. M. 1853. Art. 9. Concerning slavery. How shall any branch 
 of the church proceed in case an individual wishes to become a membeY 
 who is in possession of a slave or slaves, and the law of the State in 
 which they reside is such, that they cannot manumit them in safety 
 without transporting them beyond its (the State's) limits, and as we are 
 aware that the several States where slavery does not exist are contem- 
 plating and passing strenuous laws prohibiting their emigration thither, 
 &c.? ' It seems indispensably necessary for us to adopt some other plan 
 than hitherto practiced, in order that the church should be kept clear 
 from the evils of slavery, and' that such persons may be enabled to come 
 into Christ's kingdom. The questions involved were con.sidered too im- 
 portant to be decided upon at once, and therefore (it was) concluded, to 
 intrust this matter to a committee to report thereon as soon as possible. 
 The committee to consist of the following brethren : Joseph Arnold and 
 B. Moomaw, of Va.; John H. Umstad, Sam. Lehman, Isaac Price and 
 David Bosserman, of Pa., and D. P. Sayler and Henry Koontz, of Md. 
 Art. 14. How is it considered for a man who is a brother to purchase a 
 man or woman upon condition that such slave shall be free or emancipated 
 after serving the purchaser a certain number of years, agreed upon by 
 the slave and his purchaser without consulting the church? Considered, 
 that no brother should do so without the counsel of the church, and we 
 believe the better way would be to have nothing at all to do with slavery 
 in any shape or form whatever. 
 
 Y. M. 185-1. Art. 1. Report of the committee appointed last year on 
 the subject of slavery (see Min. 1853, Art. 9). The question having 
 been, How shall any branch of the church, &c.? (see above). Agreeably 
 to the ninth query of Y. M. 1853, concerning slavery, the committee ap- 
 pointed to report on the same have had this subject under serious con- 
 sideration in the fear of the Lord, and do report as follows : 
 
 First. Under no circumstances can slavery be admitted into the church. 
 
 Secondly. In all cases, where a holder of a slave or slaves wishes to 
 become a member in the church, he be required to manumit all his slaves 
 
104 EXCLUDING MEMBERS. 
 
 • 
 
 before baptism, upon tbe following conditions : the males to go out free 
 at the age of twenty-one years, and the females at the age of eighteen 
 years. All those over and above these ages when manumitted, are to be 
 paid by their former owner such a sum, cither in money or goods, as may 
 be judged right by the church in which the case may occur, and which 
 is considered as the best judge, being acquainted with all the circum- 
 stances, as a compensation lor their services over age. This will enable 
 the manumitted to emigrate to a land of liberty, and will relieve the con- 
 science of the liberator from the burden of taking with him to the bar of 
 God the wages of oppression. This report was adopted after a lengthy 
 discussion by the meeting. 
 
 Y. M. 1857. Art. 6. As the subject of slavery has often been before 
 the annual meeting, and as it has always been considered that no brother 
 can, according to the gospel, hold a fellow-creature in bondage, to which 
 we say, Amen — what then is to be done with brethren who do not ob- 
 serve the advice given by the yearly meeting in this or any other respect? 
 Aus. That such churches or members should be visited, and if not wil- 
 ling to liberate their slaves, they shall be dealt witli according to the 
 gospel manner of dealing with all gross transgressions. 
 
 Y. M. 1862. Art. 15. How is it considered, if a minister defends 
 and justifies slavery, even in a public debate? Ans. It is utterly wrong 
 for any brother to do so, according to Matt. 7:12. 
 
 Y. M. 1863. Art. 5. What should be done with a brother who would 
 preach that slavery was right according to the Scriptures, and cause dis- 
 cord among the brethren? Inasmuch as the brethren always believed, 
 and believe yet, that slavery is a great evil, and contrary to the doctrine 
 of Christ, we consider it utterly wrong for a brother to justify slavery 
 either in public or private, and that he should be admonished, and if 
 obstinate shall be dealt with according to Matt. 18. 
 
 ERRONEOUS DOCTRINES. See above, ''Doctrine^., strange," dec. 
 
 EXCLUDING MEMBERS. 
 
 Y. M. 1848. (Indiana.) Art. 3. How is it considered, when a part, 
 say a minority of a church, disowns the other part, or a majority of the 
 members, without taking a legal or scriptural course, and without giving 
 a legal notice to the body of the church, and not showing or informing 
 the disowned members wherein they transgressed ? The difficulties in 
 this case occupied the greater part of Monday and Tuesday, and lastly 
 were postponed for decision until Wednesday morning. See Art. 12. 
 Art. 12. In regard to the third query or the difficulties of Bat'chelor's Run 
 church with brn. Oyman and Patton and others, the brethren in general 
 council considered, that there had been committed errors on both sides, 
 in consequence of which many members on both sides made satisfactory 
 acknowledgments before the meeting, and it was concluded, that with 
 
EXCLUDING MEMBERS. 
 
 105 
 
 such all that is past should be forgiven and forgotten, and with as many 
 as may yet come and make satisfaction, and that they all should be re- 
 ceived into full fellowship, and brother David Fisher in his office as 
 speaker. Furthermore, this meeting considers and counsels, that brn. 
 Oyman and Patton, and such others that hold yet with them, should have 
 still time to reflect, and should they come also in a reasonable space of 
 time, and make satisfactory acknowledgment, the church should also be 
 willing to forgive them. But if they should persist in their contrary 
 course, going on in holding meetings in opposition to the church, and 
 even become railers of the church, there would be no other way than to 
 put them into full avoidance, according to 1 Cor. 5 : 11. 
 
 Y. M. 1852. Art, 17. How are churches to proceed in the fojlowing 
 case? A brother being cut off from the church with an excluded party, 
 and afterward becomes guilty of adultery. Considered, to hold him as 
 the church does such party. See 1 Cor. 5; 13, "But them that are 
 without, God judgeth." — Art. 19. How is it considered, if a brother is 
 legally expeHed from the church, and afterward is taken sick, when he 
 calls for the brethren and requests of them to be anointed, and the breth- 
 ren do anoint him, knowing that he is excluded from the church ? Con- 
 sidered, that according to gospel we have no right to anoint such as are 
 not in fellowship with the church. The word (James 5 : 13, ff.) goes 
 only to the faithful. 
 
 Y. M. 1859. Art. 29. Can a minister who is not ordained, with the 
 counsel of the church, expel a member, or must there be an ordrfined 
 elder present? Ans. It is hot necessary for an ordained elder to be 
 present, if the member to be expelled is a private member. 
 
 y. M. 1862. Art. 40. Has a church a right to exclude a member 
 before informing him of the charge they have against him ; and if not, 
 what course should a member pursue, that has been disowned that way ? 
 Ans. The church has no right to do so without duly notifying him, and 
 if they do so, he is entitled to a rehearing, with the assistance of elders 
 from other churches. — Art. 45. Is it in accordance with the gospel for 
 the standing committee of the yearly meeting to send a committee into 
 a church, if desired by such that are expelled from the church according 
 to Matt. 18, the church having no knowledge of it? Ans. No; but the 
 church which has expelled him should call a committee, if the expelled 
 member requests it. — Art. 4t). Is it according to the word of God, for 
 such persons as are excommunicated from the church council, the salu- 
 tation, and the communion, according to Matt. 18, to come before the 
 committee, and can their complaints against members be received as evi- 
 dence? Ans. No. — Art. 47. How is it considered, when two members 
 of the church, a visiting brother and his wife, see another visiting broth- 
 er intoxicated j afterward these two brothers visit the church and com- 
 mune together, and some two mouths afterward, the first brother named 
 and a private brother saw the same brother again, as they thought, with 
 
106 EXECUTORSHIP— FAR WEST BRETHREN. 
 
 too much liquor. Still there is no complaint made to the church until 
 some six or seven months after the first transgression, though there have 
 been two or three church meetings held in the time. Then the first 
 brother named lays in a complaint. What is now the duty of the church 
 in this and like cases? Ans. We consider both parties are in fault, and 
 they should be dealt with according to (the word). Matt. 18. — Art. 49. 
 Should the hand be withheld or ofi"ered as connected with the admoni- 
 tion, in admonishing a brother? Ans. We consider that the right hand 
 of friendship may be offered, supposing it to be included in the admoni. 
 tion. (The question is no(; very explicit, but was answered probably 
 under the supposition that the question was referring to an excommuni- 
 cated member.) — Art. 56. Is the testimony of one witness sufficient au- 
 thority to expel a member under any circumstances, when the accused 
 denies and objects to the testimony? Ans. One witness is not sufficient 
 in general, but we will not say that under no circumstances one is not 
 sufficient. 
 
 EXCOMMUNICATION. See " Avoidance," &c. 
 EXECUTORSHIP. 
 
 Y. M. 1S21. Art. 2. Whether an ordained or private brother may 
 serve as executor, where he knows beforehand that the law must be en- 
 forced, has been likewise considered, that it should not be according 
 to the gospel doctrine. But inasmuch as many brethren are in such a 
 position, the counsel is, to have patience with them, until they can get 
 through with it, yet so as not to break the bread of communion with 
 them. Since, however, an executorship is very difficult for brethren, it 
 was deemed necessary to adopt measures to obviate or lessen the difficul- 
 ties. And inasmuch as every parent (or other person of sound mind) has 
 a right to make a will according'to his own pleasure without being inter- 
 fered with by the authorities, to divide and distribute his property, and 
 also to select his executors, and to order them what they are to do, and 
 how to do it (the testator may insert in his will the following clause), 
 namely: " I nominate and appoint A. B. to be sole executor of my estate, 
 to settle, pay ofl" and collect, ice, as far as the rules of our church and 
 the gospel will admit of," &c. 
 
 Y. M. 1834. Art. 8. How is it considered, if a brother, being a min- 
 ister, is, as executor of an estate, obliged to put the law in force? Con- 
 sidered, he should do nothing without the counsel of the church. 
 
 FAR WEST BRETHREN. 
 
 Y. M. 1850. Art. 25. There is a body of people or brethren in the 
 far West, whose doctrine and practice is somewhat difTerent from ours. 
 Some of our brethren live near or almost among them. Now the ques- 
 tion arises, are the brethren privileged, according to the gospel, to hold 
 
FAR WEST BRETHREN. 
 
 107 
 
 communion with tlicm under existing circumstances? Considered, that 
 according to the gospel and the constant practice of the church, it would 
 not be advisable for brethren to commune with them until a union is 
 effected, and they are agreed to practice according to the ancient order 
 of the church, 1 Cor. 4:17. 
 
 Y. M. 1852. Art. 1. Proceedings of a council meeting, held Nov. 
 22, 1851, in Adams county, Illinois, by the brethren known as the West- 
 ern brethren, with propositions for a re-union with the body of our broth- 
 erhood, represented in this meeting. After the differences having been 
 stated, and considerable conversation had on the subject, it was finally 
 concluded, that this meeting does not feel satisfied, how a full and true 
 union can be obtained on the propositions made by the Western brethren, 
 and that therefore th's matter should be postponed until the dear 
 brethren in the West become better acquainted with the grounds of our 
 practice, and meanwhile we should exercise charity and Christian love 
 toward them. — Art. 2. A letter from Jefferson county, Iowa, referring 
 to the differences existing between the brethren called the Western 
 brethren, and those of our brethren settled around and ajiiong them from 
 the East, and wishing to be guided in their intercourse with them by the 
 council of this meeting. Considered, and answered by the foregoing 
 decision. 
 
 Y. M. 1855. Art 29. Request for a committee to (go to) Illinois to 
 confer with the Far Western brethren or a committee of them, to investi- 
 gate the differences in doctrine and practice existing between them and 
 us, and report to next annual meeting. Granted, and brother A. Mass, 
 Christian Long, John Metzger, Samuel Lehman, James H. Tracey, 
 David Hardman, John Bowman, Daniel Fry, D. P. Sayler, John H. 
 Umstad and James Quinter, appointed for this business. 
 
 Y. M. 185G. Art. 14. The committee appointed last annual meeting 
 to visit and confer with the Far Western brethren or a committee of them, 
 to investigate the differences in doctrine and practice existing between 
 them and us, submitted the following 
 
 REPORT. 
 
 May 8, 1856. We, the brethren who constitute the committee appoint- 
 ed by the German Baptist church at our last annual meeting to visit the 
 Western brethren (who recognize brother Wolfe, of Illinois, as their bish- 
 op), by the grace and favor of God, were permitted to meet at their meeting 
 house, where we were received on the most friendly and Christianlike 
 terms, and after different queries were proposed for our deliberation, the 
 three (or four) following being considered the most important, we pro- 
 ceeded to make our report accordingly as follows. 
 
 1. The question concerning the reality of a devil (which seeras to have 
 been doubted by some of them) was considered, and after comparing 
 opinions and sentiments on the subject of the reality of such a being and 
 
108 
 
 FAR WEST BRETHREN. 
 
 his nature, we agreed upon the following view, that the Scriptures recog- 
 nize a devil or an evil spirit, that manifests itself in the flesh. 
 
 2. On the doctrine of universal salvation, which denies punishment 
 hereafter (a doctrine which never obtained foothold in our brotherhood, 
 and while a good many of our ancient faithful brethren may have held 
 the doctrine of restoration, and many of our dearly beloved brethren 
 may still hold it, the preaching of such doctrine was, as far as our infor- 
 mation extends, never countenanced in our church), we cordially agreed 
 with brother Wolfe, " that all men shall receive hereafter according to 
 the deeih done in the hodjj, whether they he good or had."* 
 
 3. On the subject of feet-washing, brother Wolfe is firm in the opinion 
 that one person should both wash and wipe the feet of a number of breth- 
 ren (or among the female part of the congregation, one sister the feet of 
 several sisters), and then another, and so on, until all are washed; but 
 he is willing to conform to the practice of the brethren in general when 
 in communion meeting with them, and begs for forbearance on the part 
 of the brethren in general until they shall all come to see alike. 
 
 4. Brother Wolfe is likewise strongly of the opinion, that no time 
 should be spent between the eating of the supper and the breaking of 
 the bread in the communion, but that the whole ceremony should , be 
 prosecuted without intermission or delay. 
 
 It is the sincere desire of brother Wolfe, that however these sentiments 
 may clash with the general practice of the brethren, they may not be 
 considered a sufficient cause why they should not be received in com- 
 munion and fellowship with the brethren, with which views we, the com- 
 mittee, unanimously agree, and present this our report to the brethren in 
 general council met, for their deliberation and concurrence. Signed by 
 David Hardman, J. H. Umstad, J. H. Tracey, A. Mass., John Metzger, 
 S. Lehman, C. Long. (Thus it was entered upon the minutes without 
 note or comment.) 
 
 Y. M. 1859. Art. 3.5. Several communications were sent to this an- 
 nual meeting from the brethren hitherto distinguished as Western breth- 
 ren. From these communications we shall give some extracts, as we have 
 not room upon the minutes to give them entire. 
 
 * It is somewhat singular, that this report is so worded, that by it the fact 
 cannot be ascertained on which side the erior has been entertained, and which 
 party stood up for the truth, as the Scriptures say. Indeed it would appear 
 rather by the statement above, as if our committee had been in favor of Universal- 
 ism (on the shady side of the truth), and finally had to agree with brother Wolfe 
 in the express declaration of inspired light and truth. Now out of love to the 
 truth, and to the church that has always professed to abide by the sure word of 
 truth, and out of love to the breibren forming that cemuiittee, who would cer- 
 tainly not wish to leave their report to posterity open to misapprehension, also 
 1,0 less out of love to those Western brethren who have so nobly come forward 
 to promote the cause of union among us, we must merely state, that the impres- 
 sion among our brethren, of the Western brethren holding and preaching Uni- 
 versalist doctrine and denying future punishment, was one of the causes that 
 their re-uniou with us was somewhat retarded. 
 
FASHIONABLE GARMENTS. 
 
 109 
 
 " Beloved brethren : We, the brethren in Adams county, Illinois, met 
 together in council, to take into consideration the course we had best 
 adopt in respect to the yearly meeting. On account of the great dis- 
 tance we are from the place of meeting, and none of us being in a situa- 
 tion suitable to take up such a journey, we have concluded to send you 
 these lines, to inform you that after we received the minutes of last con- 
 ference, held in Indiana, we called a church council, and we concluded 
 for the sake of union in the brotherhood to adopt the minutes of the last 
 Y. M., and we intend to carry them out as near as circumstances will ad- 
 mit of. . . . We further state, that we are willing to counsel and be 
 counseled by the Y. M." Signed by elder George Wolfe and others, by 
 order of the church. 
 
 The following extract is from a letter from Sugar Creek church, San- 
 gamon county, 111.: " We have unanimously agreed to be fully united 
 with our beloved elder brethren, to counsel and be counseled. And wc 
 have put in practice the order of receiving and baptizing members, non- 
 swearing, and non-conformity to the world," Signed by elder Isham 
 Gibson and others, by order of the church. 
 
 From the brethren in Hurricane Creek district. Bond county. 111,: 
 " Dear brethren in the Lord : Considering your love and care for us as 
 manifested by your kind forbearance and long-suffering to usward, we 
 in love to you and all saints, thought it good to send to you this epistle, 
 and also brother Daniel B. Sturgis, delegate from this district, witness- 
 ing that we desire full fellowship and union. And we unanimously 
 agree to be counseled by the brethren, and submit to all the decisions of 
 our beloved brethren in conference. We believe the best good of all is 
 maintained by a full subjection to the decisions of the yearly meetings 
 published in the minutes." Signed by Daniel B. Sturgis and others, 
 by order of the church. 
 
 The following is the expression of this annual meeting upon the sub- 
 ject referred to in the above communications : 
 
 " Whereas, it is known that what have been called the Western breth- 
 ren have not heretofore been in perfect union with our churches in ob- 
 serving the ordinances and regulations in the house of God; and, where- 
 as, a number of communications have come before this .council meeting 
 from said brethren, expressing a strong desfre to be in full fellowship 
 with our brotherh'ood, and promising to submit to and to be governed 
 by the rules by which we think the house of God should be governed, 
 therefore, considered, that we have cause to thank God that the efforts 
 made to bring about a union have been so successful, and we are now 
 happy to recognize them as being in full fellowship with us." 
 
 FASHIONABLE GARMENTS, &c. 
 
 Y. M. 1804. Art. 8. Concerning the evil which grieves God and 
 angels in heaven, and also the faithful souls on earth, namely, the new 
 fashions which are in vogue in the world, and also here and there are 
 
110 
 
 FASHIONABLE GARMENTS. 
 
 believers who gratify too much the lust of the eye (Num. 15:39), and 
 confoi-ming therein themselves to the world, and especially our youth is 
 corrupting itself herein so much, that the Lord has almost cause to com- 
 plain, that all flesh has corrupted its way; therefore it has been unani- 
 mously deemed good, that the bishops and ministers, as also all fathers 
 and mothers of families, should use all diligence to counteract such 
 things, that they might spread no farther, but rather be put out of the 
 way; especially when persons desire to be received (in the church), it 
 should be laid before them, that such things are contrary to the whole- 
 some doctrine, and that it is their duty to deny themselves, and when 
 they are willing to lay them aside, then they may be baptized in hope, 
 that they will permit themselves further instructed, &c. * 
 Y. M. 1822. Art. 6. How is it considered, when members will not 
 receive the loving counsel of the brethren on account of high fashions of 
 the world, which had been considered for the third time in the big meet- 
 ing, that if a member had been admonished in love once and again (with- 
 out effect), we could not break bread with them. But now at this meet- 
 ing it was considered, that if they would not accept the loving counsel, 
 we could not have full fellowship with such members according to the 
 gospel. Also such who permit or approve the high fashions in their chil- 
 dren, who are still under their control, especially housekeepers in the 
 church, who should be examples of the flock (could not be fellowshipped 
 in this). 
 
 Y. M. 1834. Art. 11. Concerning high fashions and conformity to 
 the world. Considered, a great evil in many respects. 
 
 Y. M. 1840. Art. 7. About the more and more increasing evil, that 
 members conform so much to the world in building, house-furniture, 
 raiment, &c., and even to have a string of bells upon their horses at 
 sleighing. Considered, that all the brethren and members, and especially 
 teachers (ministers), ought to oppose and labor against this growing evil, 
 and to avoid the tinkling of bells as improper for brethren. 
 
 Y. M. 1846. Art. 10. About pride in its various forms, which is 
 creeping into the church, it is thought highly necessary that the yearly 
 meeting instruct and urge it upon all the overseers of the churches, to 
 see especially to that matter, and protest strongly against all manner of 
 superfluity and vanity, suot as building fine houses, and having paintings, 
 carpetings and costly furniture, &c., together with the adorning, of the 
 body too much after the fashion of the world. We believe that we should 
 deny ourselves and abstain from these things, especially the laborers in 
 the word, who are called to be examples of the flock. 
 
 Y. M. 1847. Art. 9. How is it considered, if a brother or a sister 
 should have two suits of clothes, one of them plain to go to meeting in, 
 and one after the fashions of the world to go to other gatherings in ? 
 Considered by the brethren present, that it is very unbecoming for mem- 
 bers to do so, and that it would be the duty of the teachers faithfully to 
 
FASHIONABLE GARMENTS. 
 
 Ill 
 
 admonish such brethren and sisters, again and again, if necessary, not to 
 conform to the world in their dress and habits, as the apostles also have 
 warned us. See Rom. 12:1,2; 1 Tim. 2 : 9 ; 1 Pet. 3 : 3, 4. 
 
 Y. M. 1849. Art. 3. Can it be allowed for brethren to wear fur or 
 cloth caps, and sisters to wear trimmed straw or leghorn bonnets? Con- 
 sidered to be inconsistent with the word of God, and therefore it ought 
 not to be. 
 
 Y. M. 1858. Art. 6. How are we to proceed with members that come to 
 our love-feasts from other congregations, and who when they leave home 
 are dressed after the gay fashions of the world, and during the day change 
 their dress several times, and put on in the evening a plainer dress to go 
 to the communion table ? Is it enough simply to admonish such members, 
 or should the church in which they live be informed ? And must we in- 
 deed commune with such members, when some of the members in the church 
 are much grieved by their conduct ? Considered, that it is wrong for mem- 
 bers to do so, but they should not be debarred from the privilege of com- 
 muning until the brethren of the district in which they live have been in- 
 formed, and until they have been reproved, and afterward continue diso- 
 bedient. (A new question might arise from the above questions, which 
 should be deeply considered according to the word of God, namely : Can 
 faithful and earnest members, who are grieved^it such frivolous conduct as 
 stated in the first question, having seen and noticed it during the day and 
 before the communion, sit down in the evening at the Lord's table, and at 
 the time of self-examination see such members at the same table; can those 
 faithful members then say to themselves, that they have done their duty 
 toward these failing members, without having given them a note of warn- 
 ing? Perhaps you think they are in danger of eating and drinking of 
 the sacred emblems of a Saviour's dying love unworthily, and still you 
 do nothing to prevent it.) 
 
 Y, M. 1861. Art. 3. Inasmuch as the brethren have decided in con- 
 ference, that members who would not conform to the order in dress as 
 generally practiced by the oM brethren and sisters, that they could not 
 have the privilege to the communion; but as this does not restrain them 
 into the order, we wish to know whether the church has the right to deal 
 with them as ofi"enders, when they will not conform in dress or to wearing 
 caps, and leave off wearing hoops ? Considered, that such members 
 should be admonished, and that warmly too, to lay aside all superfluities, 
 and conform to the order of the church; otherwise they must and will 
 be regarded as disobedient members. See Rom. 12. 
 
 Y. M. 1862. Art. 34. Can this annual meeting allow brethren, and 
 especially the bishops and ministering brethren, to suffer their children 
 while under their control, to follow all the foolish fashions of this world, 
 such aS wearing of hoops, and unnecessary ornaments of the body ? Ans. 
 We consider such things should not be tolerated by the brethren where 
 they cau reasonably be prevented. 
 
112 
 
 FASHIONALLE GARMENTS. 
 
 Y. M. 1863. Art. 3. How are we to deal with sisters wearing hoops ? 
 They should he admonished once and again, and if they will not heed the 
 admonition, they should be dealt with according to Matt. 18. See Min. 
 1861, Art. 3. 
 
 Y. M. 1864. Art. 7. When the apostles prohibit the wearing of gold 
 and pearls, 1 Tim. 2:9,1 Pet. 3 : 3, are gold watches to be included ? 
 Ans. As the carrying of gold watches may, and is likely to lead to pride, 
 we think it advisable not to wear them. — Art. 8. How is it considered 
 by the brethren in yearly council assembled, in relation to the members 
 who do not conform to the order of the brethren in the wearing of apparel, 
 and in the wearing of their hair, but follow the fashions of the world ? 
 Ans. We think that the ministering brethren should heartily admonish, 
 and urge the members to conform to the order of the brethren, and set 
 them a good example, and if those who are admonished again and again, 
 and that by the church too as well as by the ministers, will not hear, the 
 word of God directs us what to do with them. Matt. ch. 18th. — Art. 10. 
 Is it considered right according to the gospel for a minister to wear a 
 soldier's overcoat when in the pulpit, or at other times ; and if it is not, 
 how is such a brother to be dealt with, if he should continue to wear it 
 after being admonished ? Ans. It is considered not advisable for any 
 brother, whether a ministei^r private member, to wear any military cloth- 
 ing; and if he is admonished, and still persists in being disobedient, he 
 should be dealt with according to the 18th chapter of Matthew. 
 
 Y. M. 1866. Art. 27. Inasmuch as pride and an inclination to fol- 
 low the fashions of the world are stiil increasing among us, in wearing 
 fine apparel, frock and sack coats, dusters, shawls, &c., with the hair 
 parted off to one side, or shingled and roached, mustaches, &c., the sisters 
 also wearing fine apparel, going without caps, wearing hoops, hats, veils, 
 overcoats, jewelry, &c., and as admonition in some cases has not effected 
 anything, cannot this yearly meeting propose some plan by which this 
 growing evil may be arrested ? Ans. We think members of the church 
 conforming to the fashions of the world as above stated, should be ad- 
 mon^hed again and again, and if they will not hear the church, the 
 Saviour has given directions in Matt. 18, how to deal with them — Art. 
 47. The following resolution was proposed to the annual meeting by a 
 district meeting, with a request that it be adopted : Eesolved by 
 this annual meeting, that the churches throughout the brotherhood 
 enforce plainness of dress, and a plain manner of wearing the hair 
 and beard, upon the preachers and officers of the churches. By plain- 
 ness of dress we mean the common order of giving shape to dress 
 as practiced by the old brethren and sisters generally, and by plain- 
 ness of hair we mean the hair parted on the top of the head, or all 
 combed back in a plain manner, or combed straight down all around the 
 lead, and not having the hair and beard trimmed according to the 
 custom of the world. Con.sidered, that the annual meeting unanimously 
 
FAST DAYS— FEET WASHING. 
 
 113 
 
 adopt this resolution, according to Rom 12:2; 1 Pet. 1:14, 1 John 2 : 
 15 IG; and that all preachers and officers that follow the fashions of the 
 woild in the foregoing particulars, violate the order of the gospel by 
 doing so. and render themselves liable to be brought under the council 
 of the church. 
 
 FAST DAYS. 
 
 Y. M. 1850. Art. 42. Is it consistent with the gospel for the breth- 
 ren to recommend to the churches a day of fasting to be observed annu- 
 ally, and to have it published in the minutes of the annual meeting/ 
 Considered, inasmuch as the gospel teaches us to fast and pray, to always 
 pray, and never faint ; and the great Teacher says a certain species of 
 evil spirits cannot be cast out but by fasting and prayer; we hope that 
 every Christian shepherd will teach his flock to pray and fast often- 
 cr than once a year, as we do not know the time when he that goeth 
 about as a roaring lion may tempt or deceive us. (The gospel does not 
 appoint special times for meeting; but if we would not set a certain time, 
 day and hour for meeting, how could the children of God meet at all ? 
 So if the perilous times into which we have come seem to require that 
 al' the children of God everwhere should unite in prayer and fasting, 
 how could it be done with one accord and at the same time, unless the 
 time is appointed and made known beforehand ? Should the example of 
 the king and people of Nineveh, and its gracious answer by God, have 
 been in vain recorded for our learning ? See Jonah 3 : G-lU.) 
 
 Y. M. 1853. Art. 20. Whether brethren should observe days of list- 
 ing appointed by the President of the United States, or by the Govern- 
 ors of the respective States in which we live ? Considered, that brethren 
 should pray always and not faiut, and also to fast as often as practicable. 
 But considering Ilom. 13 : 1-7, and also 14 : 5, 6, it shall be left optional 
 with the churches and members to observe such days or not, as they are 
 " fully persuaded in their own minds." (When the Lord said by the 
 prophet to his people Israel, " Seek the peace of the city whither I have 
 cau.^ed you to be carried away captives, and pray unto the Lord ior it : for 
 in the peace thereof shall ye have peace," Jer. 29 : 7, it would certainly 
 be no offense to God now to unite with the people generally in fasting 
 and pra_,er for our country.) 
 
 FEASTING AT FUNERALS. See "Funerals." 
 
 FEET-WASHING. 
 
 Y. M. 1812. Art. 2. Concerning _/l•e^wos7t<n^/, inasmuch as it has 
 happened sometimes that members are permitted to have their feet wa.'ihed 
 by other denominations, who also practice feet-washing at their breaking 
 of bread, yet not quite according to the word ;is we can understand it, 
 8 
 
114 
 
 FEET WASnnVG. 
 
 it is considered advisable tbat it should not be proper to take part in 
 such imperfect exercises, &c. 
 
 Y. M. 1822. (Miami.) Art. 3. Whether there should be something 
 of the supper on the table at feet ioashin(j, it was the unanimous agree- 
 ment in the council of the great meeting, that it should not be. 
 
 Y. M. 1833. Art. 5. Whether the supper must be on the table at 
 feet-ivahhing ? Answered as before. 
 
 Y. M. 1841. Art. 2. Whether the brethren practice feet-washing 
 strictly according to the gospel? Considered, after much conversation 
 and reflection, that feet-washing as practiced hitherto by the brethren is 
 according to the word, and that the mode as far as we could learn until 
 now, could in nowise be improved. 
 
 Y. M. 1845. (Virginia.) Art. 12. About practicing feet-washing 
 more according to the example of Christ, it was considered as in 1841, 
 that our practice hitherto was according to the word, and that we could 
 not improve it. 
 
 Y. M. 1846. (Tennessee.) Art. 8. Is it obligatory for all the mem- 
 bers of the church to wash ftet, to follow the example of Christ ? Ans. 
 That we should make no change in the observance of this ordinance; but 
 that every member should as soon as possible fulfill this command, " Ye 
 ought to wash one another's feet." 
 
 Y. M. 1848. (Ohio.) Art. 21. Whether it would not be more ac- 
 cording to the word in St. John's gospel, 13 : 15, that a brother should 
 both wash and wipe his hrother's feet ? Considered, that the brethren 
 still think as they did seven years ago in this respect. See Min. of 1841, 
 Art. 2 (above). 
 
 Y. M. 1849. Art. 89. Whether it would not be more according to 
 the gospel in the observance ftet-wa»liirig, for the brother at the head 
 of the table to wash and wipe the feet of the brother on his right hand, 
 and that brother to wash and wipe the feet of the next, and so on around 
 the table ? Considered, that as this question has been so often before 
 the council, and (decided) that the manner of its observance could not 
 be amended, we are still of the opinion, that the command is fully obeyed 
 if we wash our feet (inter einanden) among one another, as rendered by 
 the German translation. But we would recommend to each brother and 
 sister, at the earliest opportunity to obey the command to wash, and that 
 in washing the members should change frequently. 
 
 Y. M. 1854. Art. 10. As there is some difi"erence of opinion respect- 
 ing John 13 : 5, the question arises, whether one and the same member 
 shall perform the doable act of washing and wiping the saints' feet ? 
 Considered in the same light as it was in 1849, Art. 39, that the man- 
 ner of feetwashing could not be amended, inasmuch as the command is 
 fully obeyed in the way we observe it. See about feet-washing under the 
 heading, " Far Western Brethren." 
 
FORM OF AFFIRMATION— FREE-MASONRY. 115 
 
 FORM OF AFFIRMATION. 
 
 Y. M. 1821. Art. 4. How fiir a brother is at liberty in giving testi- 
 mony to speak the truth before the higher powers, inasmuch different 
 forms are presented to brethren ? Considered, that a brother by no 
 means should take the liberty to lift up his hand, but should obey simply 
 the counsel of the gospel, saying yea, if it is yea, and nay, if it is nay; 
 '■ for whatsoever is more than these cometh of evil." 
 
 Y. M. 1822 (Canton.) Art. 5. Concerning the form or proposing 
 oaths in order to save one's conscience for the gospel's sake, whether we 
 could answer with yea such a form, "And this you do under the pains 
 and penalties of perjury;" it was considered, if a brother were grieved 
 herein, let him counsel whether there was no other form for us. 
 
 FORM OF WORDS IN BAPTISM. Sec " Baptism." 
 
 FORM OP WORDS IN SOLEMNIZING MARRIAGES. 
 
 Y. M. 18.58. Art. 9. Would it not be advisable for the annual meet- 
 ing to make a form for the brethren to perform (solemnize) matrimony ; 
 Ans. It is thought not advisable. 
 
 FREE-MASONRY, &c. 
 
 Y. M. 1894. Art. 5. What is to be done with brethren who join the 
 Freemasons? Though we are not sufficiently acquainted with this 
 (secret) association to judge in the case, still there are revealed many 
 trifling things, frivolities and unfruitful works, so that it is considered 
 to be highly improper for brethren to be members in their association, or 
 to have fellowship with their works. Therefore it has been unanimously 
 concluded, that in case there are brethren defiled therewith, they should 
 be admonished in heartfelt love, and informed, that if they wanted to be 
 (remain) in fellowship with these (masonic) brethren, we could not have 
 fellowship with them ; and if after such admonition they would not hear 
 or receive counsel, we would have to avoid them, and could have no fel- 
 lowship with them; but if one were contaminated with this, and would 
 repent from the heart (and renounce all further fellowship with that 
 association), in faith and hope, he might be received again in the name 
 of Jesus Christ. 
 
 Y. M. 1828 Art. 1. Whether a brother can belong to the Freemasons 
 and still be a brother (in the church) ? Considered, that it cannot be. 
 
 Y. M. 1848. (Indiana.) Art. 5. Whether brethren, and especially 
 teachers (ministers) can consistently with the gospel and our holy pro- 
 fession attach themselves to the Freemasons and the society popularly 
 called the Sons of Temperance ; and if not consistent, ho.v is the church 
 to proceed in such a case? Considered, that whereas the Holy Spirit 
 testifies by the apostle Paul, 1 Cor. 11 :39, " He that eateth and drink- 
 cth unworthily^ eateth and drinketh dimnation to himself, NOT DISCERN- 
 
116 
 
 FREE-MASONRY. 
 
 ING THE Lord's body," — and, whereas, we arc informed in holy writ, 
 that the Lord's body is his church, of which we desire to be mtmbers, 
 as he is the Head ; from such and other considerations and declarations 
 of tlie word of God, the brethren have always believed, and still believe, 
 that it is not only unbecoming and wrong, but highly dangerous for breth- 
 ren to attach themselves to such secret societies or ary association of this 
 world, and if they should do so, they s-houM be visited in love, as the advice 
 was forty-four years ago in a yearly meeting at I'ipe Creek, and admon- 
 ished to withdraw themselves from such; and if they should acknowledge 
 their fault before the church, the members might bear with them. But 
 in case of a minister of the word having gone so far as not only to attach 
 himself to such secret societies, but also to act as their chaplain and ora- 
 tor, it was considered, that such a brother ought to be silent in the church, 
 until the members should feci renewed confidence in him again. 
 
 Y. Y. 1852. Art. 27. Is it according to the gospel to receive a man 
 into the church, belonging to the order of Odd Fellows? Considered, 
 that it is not, unless he is willing to withdraw from and renounce that 
 order. 
 
 Y. M. 1855. Art. 19. What to do with a person wishing to become a 
 member, and confessing to be a Freemason, yet not willing to renounce 
 them? Considered, that no person could or should be admitted into the 
 church unless he shall previously renounce all connection whatever with 
 Freemasonry, or any and every other secret society with which he may 
 have been connected. 
 
 Y. M. 1859. Art. 4. As secret societies seem to be multiplying, and 
 as many young men around us join them, and as some undertake a de- 
 fense of them, it seems necessary that our minds need to be frequently 
 stirred up upon this matter. Then as we profess to be followers of him 
 who said, " In secret have I done nothing," will the yearly meeting 
 through its proceedings come up to the side of our Lord? Ans. Wo 
 consider that members should not participate in any secret or oath-bound 
 societies whatever, and if after they have been duly admonished, they 
 persist in such participation, we consider the church is justifiable in ex- 
 communicating them. — Art. 10. If a brother has held meetings according 
 to the 6th article of the minutes of 1 858 — there being few members, 
 and none of the ministers of the district in which the meeting was held, 
 present — and would to his knowledge receive a person that is a Free- 
 mason into the church, without renouncing more of Masonry than just 
 the wearing of the badge and the marching in parade, and the ministers 
 and members of the district in which said member resides would after- 
 ward require a full rrnunciation, and he would refuse, and still claim 
 the privilege of attending lodges, inc., justifying hims-elf by saying he 
 h id made no such promise at his reception. What shall be done in such 
 a case? Ans. If such a brother shall refuse to hear the church, he shall 
 be dealt with according to Matt. 18 :17. 
 
FUNERALS. 
 
 117 
 
 Y. M. 1862. Art. 11. Inasmuoh as there are so many secret socie- 
 ties, such as Freemasons, Odd Felli;ws, Sous of Temperance, &c., and us 
 the members of Christ's church are not allowed to belong to any of them, 
 would it not be best to ask all applicants for membership, whether they 
 belong to any secret order, and if they do, to inform them that they 
 must renounce all such before they are received into the church 'f Ans. 
 If there is a suspicion of any applicant for member-hip having fellow- 
 ship with such societies, we think it not wrong to ask such question. 
 
 FUNERALS. 
 
 Y. M. 1819. Art. 6 Whether it is not displeasing in the sight of 
 God, that there is so much conformity to the world at /■me ah, with the 
 superfluity of drink as well as the superabundance of eatables, besides 
 what is needful and proper ? Considered, that all superfluity in meat and 
 drink, together with all extravagance in clothing, is an abomination in 
 the sight of God, which we ought to avojd by all means, that the body of 
 Christ may not be mixed up so much with the body of the world (espe- 
 cially at such solemn occasions as funerals). 
 
 Y. M. 1844. Art. 11. Whether our brethren have the liberty in 
 cases of funerals to let preachers of other denominations preach in their 
 houses? Considering circumstances, such as a burying-ground on the 
 farm of a brother, the weather being inclement, &c., such liberty could 
 not be denied to bretbren. 
 
 Y. M. 1861. Art. Id. How are the brethren, when called upon, to 
 proceed in holding funeral services ? Considered, that according to the 
 general and ancient pra< tiee of the brethren, we would advise, that in all 
 cases the services should be begun and concluded by singing and prayer. 
 
 Y. M. 1856. Art. 8. How is it considered when a brother of anoth- 
 er district is solicited to preach a funeral sermon, and fails to attend, and 
 the brethren who reside in the district attend and preach the funeral of 
 the decease, and afterward the elder, who is a relative of the deceased^ 
 has the funeral preached over again? Considered, that elders ouL'ht to 
 be careful not to wound the feelings of their fellow-laborers by sending 
 for others to do their work over again. 
 
 Y. M. 18;j9. Art. 29. .Is it right to give lib'^rty to other denominations 
 to preach funeral sermons in our metaling houses ? Ans. It is right, 
 especially if preached on the day of the funeral. 
 
 Y. M. 18(56. Art. 7. Is it according to the order of the gospel for 
 brethren, being laourners, to keep their hats on in time of funeral ser- 
 vices, at prayer, and preaching, &c.? And should brethren dress their 
 dead after the fashion of the world? Ans. We think not, for the apos- 
 tle says, " It is a shame for a man to pray or projihesy having his head 
 covered." 1 Cor. 11. And we think a white shroud becomes our dead 
 the best. 
 
118 
 
 GRAIN SELLING. 
 
 GRAIN SELLING TO DISTILLERS. 
 
 Y. M. 1835. Art. 9. How is it viewed for brethren to sell grain to 
 distillers ? Considered, that it should not be, especially if grain is scarce 
 and high in price. Besides, it was mentioned of the abuse and harm 
 which comes from what is made by the distiller, and that brethren should 
 take no part in it, and by no meads use distilled liquors for a common 
 beverage, nor offer it to those that work for them. 
 
 HIRING SLAVES. 
 
 Y. M. 1845. Art. 3. In regard to hiring slaves, it was considered, 
 little better than purchasing and holding slaves, and that it would be 
 best for a follower of Jesus Christ to have nothing at all to do with 
 slavery. 
 
 HOOPS IN FE3IALE GARMENTS. See ''Fashionable Garments." 
 
 HOUSE-KEEPING IN CHURCHES. See ''Difficulties in Churches'' 
 
 Y. M. 1799, 1803, &c., also, " Order and Discipline of the Church." 
 Y. M. 1804. Our cordial and united greeting of love to our beloved 
 brethren, especially to brothers C. L. and J. Z., and also to brothers Jacob 
 H. and John G. We desire and wish you all that may tend to the glory of 
 God, to the salvation of souls, and in the edification of the church. In- 
 asmuch it appears that brother C. L. assumes more authority in the ser- 
 vice of the church than it pleases us and the church, and brother J. Z. 
 has given more out of his hands than is pleasing to us and the church, so 
 that it causes pressure and offense, therefore it is our loving counsel to 
 you, that you shduld keep house in the service of the church in union 
 and concord, so that brother G. L. should make the commencement in 
 meeting (preparatory) to prayer, and then it is all the same who is 
 speaking first ; and when the meeting is to be brought to a close, then 
 the beloved brother John Z. is to make the conclusion. At the next 
 meeting the loving brother J. Z. is to make the beginning, and it is im- 
 material who may speak first, and when the meeting is to be closed, the 
 lovino; brother C- L. shall conclude, and so on. In important matters 
 brother Z. should do nothing without counseling, with brother L., and so 
 likewise should brother L. do nothing without counseling with brother 
 Z., so that union is preserved. Rut he who will not keep house thus, 
 and give satisfaction to the church, and will not accept the apostolic 
 counsel of love of the beloved old brethren, such should be silent, and 
 cannot serve the church in his ofiice. Further, if a person desires to 
 \ptized, and makes known a preference by which brother he would 
 > be baptized, then that brother, with the counsel of the church, is 
 fy the candidate and forward him. With these lines we have 
 ♦,hing new, but adhere to the conclusion which has been laid 
 
HYMN BOOK— IN ARES. 
 
 119 
 
 down already six years ago by the beloved old brethren. We have fur- 
 ther to notice, that there were very rude expressions made by 
 brother L., saying that there is gone forth a spirit of Satan, and rules in 
 the church, and of this J. Z. is the head, &c., and even the church has 
 been compared to the rebellious company of Korah. Such should be 
 acknowledged and recalled by all means. 
 
 HYMN BOOK. 
 
 Y. M. 1849. Art. 38. Whether our hymn book now in use could 
 not be improved by a better selection ? Considered, that the hymn 
 book we have answers our purpose very well. 
 
 Y. M. 1858. Art. 23. What does the annual meeting think of taking 
 the preparatory steps for producing a new hymn book ? Referred to 
 next annual meeting. 
 
 Y. M. 1860. Art. 9. We the brethren assembled in general district 
 council at the Valley meetinghouse in Botecourt Co., Va., desire that the 
 brethren in the annual council meeting of 1860 devise some plan or 
 way to remodel, or enlarge by appendix, our hymn book, so as to satisfy 
 the wants of the brethren. Ans. To comply M'ith the above request, this 
 annual meeting appoints a committee of five to make a new hymn book, 
 with the understanding that as many of the hymns in the present book 
 as possible be retained. The following brethren constitute the commit- 
 tee : James Quinter, 0.,' Samuel Garber, 111., John Mezger, Md., John 
 H. Umstad, Pa., John Kline, Va. 
 
 Y. M. 1861. Art. 14. That we are in favor of postponing the revision 
 of our hymn book. Considered, since a committee was appointed by last 
 yearly meeting to attend to this business, and circumstances preventing 
 their action, we are in favor of extending the same committee to consum- 
 mate the work assigned them at their earliest convenience. 
 
 INFARES. 
 
 Y. M. 1827. Art. 11. Whether we may be allowed to hold infares? 
 Considered, that it (such things) belongs to pride, extravagance and van- 
 ity, and should not be among members. 
 
 INSTALLATION OF MINISTERS. See also " Choice and Installa- 
 tion," &c. 
 
 Y. M. 1846. Art. 9. (Pennsylvania.) Is a brother, that was a speak- 
 er or deacon, and has moved into another church, properly re-installed 
 in his office, if an ordained brother takes the counsel of the church, and 
 announces the same to him, without he being received by the members 
 with hand and kiss '{ Considered unanimously by the elders, that inas- 
 much as he was properly received into his office by the church in which 
 he was chosen, he would be sufficiently established. 
 
120 
 
 INTEREST FOR MONEY TAKING. 
 
 INTEREST FOR MONEY T \KING. 
 
 Y. M. 178'^ Art. 2. Concerning takino; interest, it is considered, that 
 no member shuuld take interest for his money, inasmuch in the law of 
 G"d it was expressly f"rbidden, and Christ says that the Scripture can- 
 not be broken (John 10:85); ?nd inasmuch the dear and chosen ves- 
 sel and faithful apostle Paul says, that Christ became the end of the law, 
 and yet the wrd of God and also divine knowledge teaches, that in or" 
 der to become partakers of Christ it is required to deny ourselves entirely 
 of all thi se things which are contrary to the word and command of God : 
 therefore, we exhort a<rain heartily and unitedly, thai such members, who 
 might be involved in this point, should think of better things, and have 
 more regtrd and respect for their denied Lord Jesus and his truth and 
 wish them faith and the grace of God heartily. 
 
 Y. M 1822. (''antoLi ) Art. 10. Whether it be right for a follower 
 Jesus to take interest, was considered, that neither the law nor the 
 go-pel gives us such privilege, and that it should not be among the mem- 
 berrship. 
 
 Y. M. 1S34. Art. 3. Whether we may take interest from a brother? 
 Considered somewhat differently, but our (char'ty) moderation should be 
 known, and we should be willing to lend to the poor without interest 
 
 Y. M. 183-0. (Miami.) .\rt. 2. Concerning taking interest. Consider- 
 ed not allowed by the L'ospel, and brethren should beware of usury (un- 
 lawful interest) especially. 
 
 Y. M. 1?<37. Art. 9. How is it considered, tf members take more than 
 lawful interest ? Considered, that this ought to be by no means, and if 
 a brother should do so, he ought to be visited, and if he would not take 
 advice, we could not be satisSed wiih him. 
 
 Y. M. 1845 (Virginia.) Art 4. In regard to umry and incrfase. it 
 was considered, that it was against the law of Moses, and could not be 
 otherwise than against the gospel of Christ, which commands us " to lend 
 where we hope for nothing again." We should be very careful not to ask 
 or take more than lawful interest, and keep an open hand for the poor, 
 and to lend them even without interest. 
 
 Y. M. l^'SO. Art. 29. Is a member, brother or sister, not as justifia- 
 ble in buying lottery tickets, as in purchasing bank stock, or taking or 
 10 per cent, interest on money loaned to a brother ? Considered, that 
 buying lottery tickets is very wrong ; taking more than lawful interest is 
 worse still; and taking stock in a bank ought to be avoided also by breth- 
 ren. One wrong can never justify another. 
 
 Y. M. 18.^6. Art. 1. What is to be done, according to the gospel, 
 with brethren who take more than lawful interest, and are not willing to 
 be subject to the decision of the annual meeting of 1836? The gospel 
 directs the subjects of Christ's kinguom to be subject to the laws of the 
 land ; there. ore, no brother should take more than the law allows. If 
 
INTEREST FOR MONEY TAKINa. 
 
 121 
 
 he doth, he should be dealt with according to Matt. 18, and required to 
 restore what he has taken unlawfully. 
 
 y. M. 1862. Art. 61. Is it consistent with the gospel and the order 
 of the brethren, for wealthy brethren to make it a rule or custom, when 
 they lend money to poor brethren or others, to make those who borrow 
 the money pay the tax on the money, when they receive interest on the 
 money ? If not consistent with the gospel, what is to be done with 
 such a brother ? Ans. We think it is not consistent with the gospel 
 to take more than lawful interest. See Luke 3 : 13. We think such a 
 brother should be admonished by the church, and if he will not hear the 
 church, he should be dealt with according to Matt. 18. 
 
 Y. M. 1863. Art. 9. If one brother should demand and receive more 
 interest from another brother than the law allows, and the latter acquiesces 
 for years, but finally becomes dissatisfied, must he make the complaint to 
 the church, or commence in the ordinary way, by going first privately to 
 the ofiending brother, &c.? Ans. The dissatisfied brother should pro- 
 ceed according to Matt. 18, and the ofl"endiug brother should refund the 
 lawful interest as far as the church in which both reside may judge 
 equitable. 
 
 The diflferent views expressed at different times on this subject of ^'inking 
 interest. ' requires a note of explanation. The circumstances of brethren and others 
 prior to the settlement of the Western States of our country were similar to ihose 
 of ancient Israel, that is, in both cases there was little occasion for borrowing 
 money, except when the borrower was in absolute want and distress. In ("anaan 
 the land was distributed by Joshua among all the tribes and families of Israel, 
 without money and without price, enabling every one to dwell under his own vine 
 and fig tree, and possessing a nook of land sufficient to furnish all the necessaries 
 of a simple and frugal life by proper cultivation. In our own country from its first 
 settlement wild land could be bought at nominal prices of even a fraction of a 
 dollar per acre, and at a long credit without interest, until the purchaser could 
 raise the money out of the land itself And not only wild land, but also well 
 improved farms could be bought some fifty years ago in the Atlantic or old States, 
 by making a first payment of perhaps the fourth, fifth or sixth part cf the pur- 
 chase monev, and dividing the balance inio twelve or more small annual payments, 
 all without interest, at least until the bonds became a'tua'ly due. Thi- being the 
 general custom of those primitive times, we can readily understand, why the 
 brethren then discountenanced the takingof interest %n loto, simply because in nine 
 ca-es out of ten the cause of one's borrowing money was, as stated above, actual 
 distress. But times, customs and circumstances have changed. Population and 
 wealth have most wonderfullyincreased ;towns and villages have grown into cities, 
 and are multiplying daily ; land and every other kind of property became more and 
 more valuable, at least in the thickly settled parts of the country, and could 
 no lon'rer be bought on a long credit without interest. Even the public lands in 
 the great Northwest could not be had any longer on credit, since it was found that 
 many settlers ia the new countrv, who had paid one-half of the purchase money, 
 forfeited that by being unable to pay the balance of their dues, and lo^t event- 
 ually the land, with the improvements they had made thereon. Thus it. came to 
 pass that ready money became so valuable, that even farmers found it sometimes 
 advantageous rather to pay interest than to do without the money. At any rate, 
 with the increase of trade and commerce the custom of bo' rowing and lending 
 money on interest became almost universal, and after brethren had been pin/ing 
 interest for years, when their circumstances became changed, so that instead of 
 borrowing money they had money to lend, the question was seen in a different 
 light, from what it wag seen before, and the old saying became true in this mat- 
 ter, that circumstances alter cases. If it ia wroag to take interest for money lent, 
 
122 
 
 WEARING JEWELRY— JURIES. 
 
 It 18 wrong to pa}- or promise to pay interest, for money borrowed, too; bnt it is 
 more wrong still to break our promise, and refuse or neglect to pay or fulfil what 
 we engaged to do, or on the other band, to exact what is due to us too severely, 
 and become oppressors of the honest poor, because we have a legal claim on theiii. 
 God forbid that brethren should do either. 
 
 INTOXICATING DRINKS. See ''Ardent Spirits." 
 
 INVITING MINISTERS of other denominations. See "Admit- 
 ting Strange Ministers." 
 
 Y. M. 1846. (Tennessee.) Art. 5. Whether we should give liberty 
 to preachers of other denominations to speak in our stated meetings ? 
 Considered, that it would not be allowed according to the gospel. See 
 2 John 9 : 10. 
 
 JEWELRY FOR ME3IBERS TO WEAR. 
 
 1. M. 1853. Art. 8. How shall we proceed in case we have a love 
 feast, and a sister or sisters come from another congregation to our love 
 feast who wear (gold) ear-rings or yewe/s, whether we have a right to take 
 them in council, and if not willing to lay it (them) oiF, whether we are 
 privileged to keep them from the communion-table 1 The committee 
 was decidedly of opinion, that as it is positively forbidden by holy writ, 
 sec 1 Pet. 3:3, 1 Tim. 2 : 9, it should not be tolerated except in cases of 
 actual necessity (for medical reasons) ; and that the church where such 
 members propose to participate in the communion, has the right (if it is 
 not the duty rather) to take them into council, and if they are not will- 
 ing to be admonished, to advise them to withdraw until they are willing 
 to sacrifice those forbidden things. 
 
 Y. M. 1864. Art. 7. When the apostles prohibit the wearing of gold 
 and pearls, 1 Tim. 2 : 9, 1 Pet. 3 : 3, are gold watches to be included ? 
 Ans. As the carrying of gold watches may and is likely to lead to pride, 
 we think it advisable not to M-ear them. 
 
 JUDGING HARSHLY. 
 
 Y. M. 1820. Art. 2. A brother had used hard expressions against a 
 brother in presence of the brethren, such as " from the preaching of bro- 
 ther M. there was apparent a spirit of the Methodist and River-brethren 
 and an Antichrist ?" Considered, that the brother is to make proper ac- 
 knowledgment for these harsh expressions, otherwise we would not be 
 satisfied with him. 
 
 JURIES, SERVING ON. 
 
 Y. M. 1832. Art. 1. How is it considered, if a brother serves on a 
 grand jury, and bears testimony against a brother, by which the latter is 
 cau.sed to suffer costs, and the testimony is not given from necessity or 
 duty, but from want of love ? Considered, that serving on juries was 
 
KEEPING THE LORD'S DAY. 
 
 123 
 
 ever deemed improper for brethren ; but in this special case the church 
 where it occurred, and who should know and weigh all the circumstances, 
 should judge according to the law of Christ and according to the testi- 
 mony. 
 
 Y. M. 1834. Art. 13. Whether a brother can serve on a jury, where 
 a man is tried for his life (as a murderer) ? Considered, no, that it can- 
 not be at all. 
 
 Y. M. 1835. Art. 7. Concerning serving on juries at trials for life or 
 death ? Answered as before. 
 
 Y. M. 1841. Art. 11. Whether it is becoming for a member of the 
 church of Christ to act as a juror in the courts of our country':' Con- 
 sidered, that it would be best not to serve at all even in civil cases, but 
 by no means (can a brother serve) in criminal cases. 
 
 KEEPING THE LORD'S DAY. 
 
 Y. M. 1817. Art. 7. Concerning working on Sunday, it was conclud- 
 ed, that members should do no work on Sunday except in cases of great 
 necessity, inasmuch the apostle writes to "give none oifense, neither to 
 the Jews, nor to the Gentiles, nor to the church of God." 1 Cor. 
 10 : 82. See also Y. M. 1810, Art. 6. [See Sabbath Breaking ] 
 
 Y. M. 1828. Art. 4. Whether we may do labor on Sunday, it was 
 deemed good that we should refrain from it. 
 
 Y. M. 1834. Art. 2. Whether we may work on Sunday, such as saw- 
 ing (on sawmills), shooting, moving, &c. It was considered, that it should 
 not be by any means, but that we ought to spend the Sunday in stillness 
 and in the fear of God, in order to be oifensive to no one. 
 
 Y. M. 1836. Art. 6. Concerning work or moving on Sundays, it was 
 considered improper to do so. 
 
 Y. M. 1863. Art. 28. With regard to the question whether a brother 
 minister was rightly dealt with who has taken the liberty to do servile 
 work on the Lord's day repeatedly, and notwithstanding he has been ad- 
 monished again and again, and continues to defend and pursue his course^ 
 to the olfense of many in and out of the church, it appears that the 
 church, with a chosen committee of elders, has decided that the brother 
 has either to quit this practice, or the exercise of his ministi-y. The 
 standing committee unanimously confirms this decision. 
 
 Y. M. 1864. Art. 15. How are we to hold a brother that keeps Sat- 
 urday for the Sabbath, and works ou Sunday, and strongly contends .that 
 he is right. Ans. Inasmuch as the old brethren have always observed 
 the first day of the week as a day of rest and public worship, we think 
 such a brother should be heartily admonished to conform to the order of 
 the brethren and the gospel, and if he does not do so, he should be dealt 
 with according to the gospel. 
 
124 
 
 THE HOLY KISS. 
 
 KISS, THE HOLY. 
 
 Scriptural foundation for the same: Rom. IG : 16, " Salute one an- 
 other with an holy kiss " 1 Cor. 10 : 20, " Greet ye one another with 
 an holy kiss." 2 Cor 13 : 12, " Greet one another with an holy kiss." 
 1 Thess. 5 : 26, " Greet all the brethren with an holy kiss." 1 Pet. 5 : 14, 
 " Greet ye one another with a kiss of charity." 
 
 Y. 31. 1797. Art 4. It was in union ooncluded, that the holy kiss and 
 the kiss of charity should not be neglected, since in some places it is almost 
 entirely omitted; but according to the words of the apostles, we should 
 prove ourselves on all occasions as disciples of Jesus, and be steadfast in 
 brotherly love; and notwithstanding all disgrace, we should not be ashamed 
 of the word and following of Christ. 
 
 Y. M. 1810. Art. 4. Concerning when brethren or members get at 
 variance or in difficulty with one another, no one is allowed to refuse to 
 the other the kiss for himself, without counsel of the church, unless there 
 had been committed an obvious crime. — Art. 5. Concerning when a 
 member has been put back from the communion, and some from kindness 
 or relationship continue to salute such with the holy kiss, before they are 
 received again by the church, was considered as a fault, and should be by 
 no means. 
 
 Y. M. 1828. Art. 8. Whether the holy kiss should be observed at 
 feet-washing and the breaking of bread ? Considered, that it is right 
 and proper. 
 
 Y. M. 1831. Art. 3. Whether it could be approved of when the bro- 
 therly kiss is so often omitted, even at meetings and love-feasts ? Con- 
 sidered, no, not at all. 
 
 Y. M. 1832. Art. 4. Concerning the omitting of the holy kiss among 
 members ? Considered, that it should not be, and that it is an evidence 
 of a want of love. 
 
 Y. M 1835. Art. 10. How is it considered, when members wash the 
 feet or salute with the holy kiss those who are not members of the church '! 
 Considered, we should not do so, if it gives offense. 
 
 Y. M. 1843. Art. 2. Whether a brother may refuse the kiss to a 
 brother who has committed a fault, for instance, getting intoxicated, ere 
 he has been brought before and judged by the council of the church 'Z 
 Considered, that though a member dmld not be required to salute a bro- 
 ther with the kiss, while in a state of intoxication, it is still our duty first 
 to tell the fault unto the church, and to await its decision, before we 
 withdraw ourselves from a member. 
 
 Y^. M. 184.'). (Indiana.) Art. 3. Whether a brother has aright to with- 
 draw the Kiss from a brother without the decision of the church ? Con- 
 sidered, that inasmuch as our Saviour directs us in a case of offense to 
 use all means to </ain our brother (see Matt. 18), the gospel allows no 
 brother to withdraw the kiss, until the church has so decided. 
 
THE HOLY KISS. 
 
 125 
 
 Y. M. 1849. Art. 4. Concerning the holy kiss, how often should it 
 be practiced ? Considered, if we have love for one another, we should 
 not dispense with it, especially at oar meetings for worship. 
 
 Y. M. 1851. Art. 22. How do the brethren in gen^iral pass the kiss 
 at the communion table; is it to the brother who sits at the administra- 
 tor's right or left ? Considered, that we see no difference, but leave it 
 to the administrator as he sees proper, or as circumstances will admit. 
 
 Y. M. 1853. Art. 39 Would it not be more consistent with the goF. 
 pel and the practice of the apostles, to extend the kiss, termed the holy 
 kiss and the kiss of charity, to each other only when comiig together and 
 separating from each other, and not at feet-washing, and at the couiujun- 
 ion ? Or did our Lord and Master indeed institute such a thing in that 
 night in which he was betrayed ? Considered, that we feel perfect lib- 
 erty in the gospel to continue as we always heretofore have done. 
 
 Y. M. 185G. Art. 27. Does Christian fellowship, according to the 
 gospel, forbid, or require, or leave it optional for brethren, when meeting 
 in cities, towns or at public gatherings, when extending the salutation, of 
 the hand, to accompany the same with the salutation of the holy ki&s 
 Considered, optional. 
 
 Y. M. 1857. Art. 29. The Mar.sh Creek church in Adams Co., Vn., 
 requests a re-consideration of Art. 39 of Min. 1853, relating to the salu- 
 tation of the kiss at baptism, the communion, and at ordination. Ans. 
 It is neither expedient nor desirable to make any change in the aforesaid 
 article of the Minutes. 
 
 Y. M. 1859. Art 34. Is it according to the gospel and its principles 
 for brethr3n of our fraternity to salute with the holy kiss those who do 
 not stand in the faith with us, nor practice or keep the ordinances of the 
 Lord as we do ? And is it according to the gospel to call such " breth- 
 ren," and give them liberty to take part in our public worship ? Ans. 
 As a general thing we think it is not expedient to do so. 
 
 KNOW NOTHINGS. 
 
 Y. M. 1855. Art. 3. How is it considered, if a brother or brethren 
 belong to the party of " Know Nothings," so-called, and take an active 
 part in it, trying to persuade brethren to join said party ? Considered, 
 that no brother, who is a member of the so calle(i Know Nothings, or any 
 other secret society, can be a luember of our communion. 
 
 LAMB'S MEAT AT LORD'S SUPPEK. 
 
 Y. M. 1853. Art. 21. Have we a right to put away the lamb at the 
 Lord's supper, and use beef in the place thereof? Considered, tliat wc 
 woulu rather see a lamb prepared, but inasmuch as Christ has made us 
 free from the ceremonial law, and as there is no command in the Aew 
 Testament that it must be so, we should bear with each other lu love in 
 such matters. 
 
12G 
 
 LANGUAGE— LAW. 
 
 Y. M. 1854. Art. 24. Is it more in unison with the gospel to use a 
 lamb at our lovc-feasts instead of beef? Considered, that this query is 
 answered by Art. 21 of Min, 1853. 
 
 Y. M. 1855. Art. 20. What is the advice of the general council to 
 individual members, say four, five or more, who cannot commune with 
 the church, because they have beef instead of a lamb at their love-feast ? 
 Considered as good advice for such members, to submit to the order of 
 the church where they live, and to reflect on the admonition of the 
 apostle, Col. 2 : 16, 17, "Let no man therefore judge you in meat, or 
 drink, &c., which are a shadow of things to come, but the body is of Christ." 
 Again, to learn of his example, Phil. 4 : 11, where he says, " Tor I have 
 learned in whatsoever state I am, wiih uhovisoever I am — according to 
 the German translation — therewith to be content." 
 
 Y. M. 1863. Art. 4. Is it contrary to the gospel to have lamb's meat 
 at the Lord's supper ? We think not; but since the gospel does not give 
 a precept or example of what the supper did or shall consist, the members 
 should try to be in union, love and forbearance in this matter. See Min. 
 1853, Art. 21, and 1855, Art. 20. 
 
 LANGUAGES, USIXG DIFFERENT, AT MEETINGS. 
 
 Y''. M. 1841. Art. 4. Whether it is proper for teachers to speak both 
 German and English in meetings, when there are only a few English 
 members, the majority of the church being Gorman ? Considered, that 
 it is right and our duty to preach the gospel to every nation as far as we 
 are able, yet so that in such a case not too much time ought to be taken 
 up in English. 
 
 Y. M. 1845. (Indiana.) Art. 5. How is it viewed, when there are per- 
 sons and members ia a meeting, some not understanding the English, 
 and others not the German (language), and there are some members still 
 opposing the use of both languages ? Considered, that the commission 
 of our Saviour, Matt. 28 : 19, commands us, and the love of Christ eon- 
 strains us, 2 Cor. 5 : 14, to preach the gospel to all nations, and in every 
 tongue as far as we are able. See also Y. M. 1841, Art. 4. 
 
 LAW, TAKING THE BENEFIT OF. 
 
 Y. M. 1822. (Miami.) Art. 2. Whether it is right for a brother to 
 take the benefit of the law, was considered, that when a brother is so im- 
 prudent that he falls under the power of law, he is not to have privilege 
 to take the benefit of the law, but to seek counsel from the church. Yet 
 it would be always best to seek counsel before a member comes so far. 
 
 Y. M. 1841. Art. 5. Whether a brother, consistently with the gospel, 
 can take the benefit of the law for insolvent debtors ? Considered, that 
 there may be cases, where the involving at first and the consequences 
 thereupon are not at all compatible with the gospel, and where the church 
 
LAW, USING IT AGAINST DEBTORS. 127 
 
 could not hold such as brethren ; and that there may be cases, where a 
 brother by misfortune may be brought to such extremity, and if he were 
 honest in his declaration, his application for the benefit of the law might 
 even be excusable. In all such cases, however, the church has to investi- 
 gate the matter, and judge accordingly ; and if the church is at a loss, to 
 call in, as in other cases, the assistance of elders from other churches. 
 
 LAW, USING IT AGAINST DEBTORS. 
 
 Y. M. 1810. Art. 2. Concerning brethren who use the law for col- 
 lecting debts, was considered, that it is unbecoming for brethren to do so, 
 that it cannot be permitted, and if they should do such a disallowed thing, 
 they are to be left over to the counsel of the church. 
 
 Y. M. 1821. (Pennsylvania.) Art. 1. Whether an ordained brother 
 may collect debts by the power of the law ? Considered, that no brother, 
 much less one that is ordained, has a right to do so, according to gospel 
 doctrine, neither for himself nor for another. 
 
 Y. M. 1833. Art. 2. Whether there is any difference in using the 
 law for our own benefit or only as executors or administrators ? Consid- 
 ered, there is none in reality; it is wrong for ourselves, it is wrong if we 
 do it for others. 
 
 Y. M. 1831. Art. 8. How is it viewed when a ministering brother, as 
 executor or administrator of an estate, is compelled to use the law ? Con 
 sidered, he should do nothing without the counsel of the church. 
 
 Y. M. 1812. Art. 11. Whether it be allowable for brethren to collect 
 debts by force of law, and what is to be done with a brother who uses the 
 power of the law, and justifies himself in the same ? Considered, as 
 always was done by the brethren, that we have no right, according to the 
 gospel, to use the rigor of the law in collecting debts, and that a brothe 
 who has done so, falls into the judgment of the church. 
 
 Y. M. 1844. Art. 7- Whether it be allowable for brethren to collect 
 debts by force of law, it was again considered, that no brother has any 
 right in the gospel to sue at law. Luke 3 : 14, Matt. 5 : 38, 6 : 12, & c 
 
 Y. M.1848. (Indiana.) Art. 9. Whether brethren can, according to the 
 gospel, use the force of the law, and collect money from brethren, and 
 thereby cause considerable costs, and whether brethren causing such costs 
 should not at least pay the same ? Considered, that the gospel gives us no 
 rfght to use the force of the law against a brother ; and as to the other 
 point in regard to the costs, the church can judge best in each individual 
 case. 
 
 Y. M. 1849. Art 28. Whether a brother, who considers himself in- 
 jured by any public improvement, such as a' turnpike or a rail road pass 
 ing through his land, can without a violation of the gospel make use of the 
 provision of the law, which government has enacted for the recovery of 
 damages in such cases ? Considered, as the matter has been fully state d 
 that it would not be a violation of the gospel to make use of the pro- 
 visions of the law in such cases. 
 
128 LA.W, USING IT AGAINST DEBTORS. 
 
 Y. M 1851. Art. 24. "With regard to the 28th query in 1849, a more 
 definite answer is required, how far a brother may go in order to recover 
 indemnification for losses sustained from a rail road, turnpike and the like 
 passing through his land ? Considered, that we might use the provision 
 of the law, that is, petition court for what it will make at damages, but 
 should u.-?e no violence by putting the law in force for recompense. 
 / ' Y. M. 1852. Art. 3. Have we a right to help making the political 
 government, and to serve as officers ; also, to put the law in force against 
 any of our fellowmen in any case whatever ? Considered, that the breth- 
 ren should be careful, and not betray their profession in helping to make 
 and serve the civil government, and if they give in their vote, they 
 should do it in a quiet and peaceable manner, without taking part in elec- 
 tioneering, and return immediately from the ground : that brethren should 
 hold no office under the civil government, that would cause them to be- 
 tray their faith ; and as respects using the law against our fellow creatures, 
 brethren should use lenity and Christian forbearance toward our fellow- 
 men, and not compel them by the law, unless forced so to do by stern ne- 
 cessity. But before so doing they should always take the counsel of 
 the church. 
 
 Y. M. 1853. Art. 10. Concerning going to law. Considered, that it 
 should be left as it was decided last year. See i\lin. of 1852, Art. 8. 
 
 Y. M. 1857. Art. 16. Inasmuch as it is considered by the brethren, 
 that we have no right, according to the gospel, to use the law in collecting 
 debts, or to sue at law ; would not a brother who has done so, or may do 
 so, fall into the judgment of the church? Ans. This subject has fre- 
 quently been discussed in our annual meetings, and we cannot, we think, 
 come to a better conclusion than our dear brethren came to in 1852 ; and 
 as no brother should be his own judge in this matter, the brethren very 
 wixvli/ added the proviso, that in all cases the church should be consulted, 
 and if its couns'-l is disreyarded, those who disregard it will fall into the 
 judgment of the church. 
 
 Y. M. 1858. Art. 20. Is it right, according to the gospel, to enforce 
 the law in any case whatever, and if so, where is the gospel authority '! 
 Concluded, to adopt the decision of the annual meeting of 1857. Bee 
 above Art. 16. — Art. 30. How is it considered, if a brother has a note 
 against another poor brother, who cannot pay, and the brother who has 
 the note sells it to his son, who is no member of the church, and he co.lects 
 the debt by law, and causes the poor brother's property to be sold, the 
 brother who sold the note justifying himself in doing as he did? What 
 is to be done in such a case ? Considered, that the brother who did so 
 committed a great fault, and that he should make restitution to the poor 
 brother to the satisfaction of the church. 
 
 Y. M. 1858. Art. 32. If any man be in Christ, and Christ in him, can he 
 institute and prosecute a process in law against any person or persons, aud 
 
LECTURING, &c.— LORD'S SUPPER. 129 
 
 all the time still continue in Christ, and Christ in him? Considered, 
 that he cannot, especially if gone into without the counsel of the church 
 in which he lives. Art. 49. A brother buys a farm that is sold by ex- 
 ecutors that are not members of the church, and fails to make payment 
 according to contract; the heirs being members of the church, who after 
 waiting a long time and being in great need of the money, and living 
 over one hundred miles distant from the brother who bought the farm, 
 receive a letter from him stating that he will pay them $500, if they 
 will throw off the interest. The heirs being unwilling to do so, send word 
 to their executors to collect their money by law — now are the heirs under 
 obligation to pay the cost of collection ? Considered, that they arc not 
 under such obligation, (unless the church being acquainted with all the 
 circumstances shall judge so.) 
 
 Y. M. 1862. Art. 62. Has a brother the right to put the law in 
 force against his brother to collect money, in any shape or form whatever, 
 without giving him notice before ? Ans. In no case whatever. 
 
 LECTURING ON TEMPERANCE, &c. 
 
 Y. M. 1842. Art. 7. Whether it be rigjit for a brother to deliver a 
 lecture on temperance, if requested ? Considered, as our commission is 
 to preach the Gospel, that we should do so, and inculcate temperance 
 as well as other virtues, but to hold lectures on the subject of temper- 
 ance exclusively was considered not to be advisable for a brother. 
 
 LIGHTNING RODS. 
 
 Y. 31. 1851. Art. 7. Should brethren have the privilege to put up 
 lightning rods '/ Considered, that we would not advise brethren to do 
 so, nor would we say to those who have them, to take them down ; but 
 advise all our dear brethren to bear with each other in such matters, 
 and try to put ihcir chief trust in God. 
 
 Y. M. 1856. Art. 25. Would it be proper to re-cousider the 7th 
 query of 1851, concerning the putting up of lightning rods !* We * 
 would not advise brethren to put up those rods, but that the brethren 
 should bear with one another in love in such matters. 
 
 LORD'S SUPPER. 
 
 Ry this we understand, not the communion of bread and wine as it is 
 understood and used by many denominations, but we understand by it 
 that meal immediately preceding the communion, called in the New 
 Testament dtlnvov — supper, the principal meal of the Hebrews, and 
 taken by them in the evening ; see Luke 14 : 12, kc, particularly 1 
 Cor. 11 : 21, or that feast of charity to which Jude, v. 12, is alluding. 
 
 Y. M. 1827. Art. 6. Whether there should be no other meat but 
 9 
 
130 
 
 LORD'S SUPPER. 
 
 mutton at the supper, was generally considered as most agreeable (to 
 our feelings "gemiithlichstc") to take mutton, as it has been always 
 customary with the ancient brethren, yet to make no law herein, and to 
 bear with one another. 
 
 Y. M. 1832. Art. 2. Whether such may participate in the (Lord's) 
 supper who are not members, if there is room ? Considered, to leave it 
 to the churches, wheu there is such room. (N. B. This is not to be 
 understood of the communion of bread and wine.) 
 
 Y. M. 1833. Art. 4. Whether a person may be admitted to our 
 (communion or) breaking of bread, who is not baptized according to 
 Grospel (as we understand it) ? Considered, No. Art. 5. Whether the 
 supper must be on the table at feet-washing? — (No ; there is no such com- 
 mand in the G-ospel, and if the example of Christ is urged, it is also a 
 mooted, doubtful question on this point. It must be recollected that the 
 translators of our modern version of the New Testament did not believe 
 or practice feet-washing, or know any thing about the real Lord's supper, 
 calling the communion of bread and wine the Lord's supper. We all 
 believe, that John 13 : 2, is wrongly translated by saying, " Supper being 
 ended" before feetrwashing is mentioned, while it is evident from verses 
 26-30, that supper was not ended then.) 
 
 Y. M. 1834. Art, 1. How it is considered to sing at or during the 
 breaking of bread? Considered, as not proper, but at the distribution 
 of the cup very proper. It was also remarked, that there should be no 
 drinking without necessity while the supper is served, until all is served 
 up, and a blessing asked of Grod, because we are to " tarry for one 
 another." 
 
 Y. M. 1839. Art. 2. How the supper should be held? Considered, 
 as it was always observed. 
 
 Y. M. 1841 Art. 3. Whether the brethren have a right to admit 
 friends, who are not members, to sit down with us at the Lord's supper, 
 if there is room ? Considered, that making a proper distinction between 
 the supper and the communion of the body and blood of Jesus Christ, 
 there could be no objection to admit friends to the supper, when there 
 is room. 
 
 Y. M. 1818. Art. 24. Is the Lord's supper observed by the brethren 
 according to the Gospel? Doth the Gospel require a supper in holding 
 communion meetings? Considered, that we have ample testimony in 
 the Gospel to enable us to conclude, 'that a supper was eaten by the 
 Saviour and his disciples in the same night he instituted the communion. 
 See Matt. 26:20j Mark 14 : 17, 18; Luke 22 : 20; John 13 : 1-30; 
 Jude V. 12. And the Apostle Paul, after reproving the brethren at 
 Corinth for their disorder in observing the supper, and speaking of it as 
 the LORD'S supper, expressly declares, that he had received of the 
 
LORD'S SUPPER. 
 
 131 
 
 Lord what he had delivered uato thein, telling them how to observe it iu 
 proper order. 1 Cor. 11 : 23-34. 
 
 Y. M. 1849. Art. 14. Is the supper which the brethren eat in connec- 
 tion with the communion, sacred or common ? As there seems to be some 
 reason to believe that the Apostle Paul alludes to the supper with other 
 means of grace in the term, "ordinances" used in l.Cor. 11 : 2; and 
 as we view it as a practice of the Apostolic church to promote the spiritual 
 edification of its members, we consider it a sacred institution, and as such 
 it ought to be observed, especially as it is emphatically called " the 
 Lord's supper." 1 Cor. 11: 20. Art. 19. Should the supper or part of 
 it be on the table at the time of feet-washing, or not? Considered, 
 to leave the matter as hitherto practiced by the brethren. Art. 21. 
 Is the Lord's supper a divine or sacred ordinance, and if so, have the 
 children of Grod a right to invite such as are not members to eat of 
 it with them at the same table and time ? Considered, to be a divine 
 and sacred ordinance, as all the Lord's ordinances are, and should be 
 eaten by the members only. (Is not preaching and praying also a 
 divine ordinance, and should we therefore exclude all from our meetings 
 but the members ?) Art. 32. Is it material what the supper is com- 
 posed of at communion'/ Considered best not to deviate from the order 
 of the old brethren. (The word Sel-nvov, deipnon requires a full meal.) 
 
 Y. M. 1850. Art. 84. Would it not be better and more correspond- 
 ing with the Gospel, if the brethren would hold the Lord's supper more 
 in unison with each other; for it appears that some have bread and 
 cheese, and some have meat and soup, &c. Considered, that uniformity 
 would be better. 
 
 Y. M. 1856. Art. 19. Would it not be nearer to the word to have 
 the supper prepared and on the table before commencing to wash feet 
 Referred to Min. of 1849. Art. 19. 
 
 Y. M. 1857. Art. 2. Is it according to the Gospel to have the supper 
 on the table at the time the feet are washed ? Answer. Inasmuch as it 
 is not expressly declared that Jesus rose from the table, he may proba- 
 bly have risen from a prepared supper, and as the brethren have the 
 supper prepared before they proceed to the washing of feet, with their 
 past practices in relation to those things we are satisfied. 
 
 Y. M. 1858. Art. 33. Is it according to the word of God to make 
 use of beef instead of lamb in eating the Lord's supper ? Answer. It 
 is. (It should have been said, where ?) 
 
 Y. M. 1862. Art. 43. Is it in accordance with the word of God to 
 have the supper on the table before washing feet ? Answer. We con- 
 sider that it is (?) (See the next following.) 
 
 Y. M. 1863, Art. 21. Whereas, there has obtained of late years 
 some diflference in ob3erving the Lord's supper among different churches, 
 
132 
 
 LOTTERIES— LOVE FEASTS. 
 
 some setting the supper on tlie table before feet-washing, while some do 
 not till aftei' — the latter being the old universal practice; — and whereas, 
 the proceedings of Annual Meeting of last year in the Art. 43, have 
 grieved some of our brethren ; and whereas, a conciliatory course should 
 always be pursued when brethren have a preference as it regards the 
 mode or way of observing an ordinance, so that it is properly observed — 
 we therefore recall the decision of the Annual Meeting above referred 
 to, and let the subject of the time of putting the supper on the table 
 stand precisely where it stood previous to the decision of 1862, with the 
 understandiug that the churches may and should continue without mak- 
 ing any change either way, until we have further light on the subject to 
 bring about a more full union. 
 
 LOTTERIES. 
 
 Y. M. 1804. Art. 7. Concerning buying lottery-tickets with a hope 
 of gain, it was unanimously concluded, that such cannot be approved in 
 members, and parents should by all means prevent their children from 
 it, because it cannot be viewed any better than other gambling for gain. 
 
 Y. M. 1841. Art. 1. Whether it would be right and allowable accord- 
 ing to the Gospel for members to buy lottery-tickets ? Considered, 
 that as a species of gambling for gain's sake, whereby others must 
 necessarily lose, it is wrong, and not allowable at all for a brother. 
 
 Y. M. 1850. Art. 29. Is a member, brother or sister, not as justifi- 
 able in buying lottery-tickets, as in purchasing Bank stock, or taking 
 eight or ten per cent, interest on money loaned to a brother ? Consid- 
 ered, that baying lottery-tickets is very wrong, taking more than lawful 
 interest is worse still, and taking stock in a Bank ought to be avoided 
 also by brethren. One wrong can never justify another. 
 
 Y. M. 1853. Art. 19. Concerning brethren purchasing and drawing 
 lottery-tickets. Considered, that brethren should not have any thing 
 at all to do with this or any other species of gambling. 
 
 LOVEFEASTS. 
 
 By these we understand those festivals celebrated from time to time 
 in our churches, at which there generally assemble ministers and mem- 
 bers from all the surrounding districts, and sometimes from far and near, 
 and where most of the ordinances of the house of God are administered, 
 viz : Baptism, when there are applicants, and always feet-washing, the 
 Lord's supper and the communion, &c. These generally attract great 
 crowds, hence the following queries. 
 
 Y. M. 1S28. Art. 13. Whether we might hold small (private, not 
 publicly announced) lovefeasts ? Considered, in cases where there are but 
 few members (or where a member is on a sick bed, desirous to partake 
 
MANUSCRIPT LETTERS OF OLDEN TIME. 
 
 133 
 
 once more), provided that one ordained brother would be present, and 
 that everything would be done at the right time and in proper order, 
 there could bo no objection at all, and it would not be contrary to the 
 (word of) truth ; yet care should be taken that it may not cause grief 
 (pressure) or loss of affection. 
 
 Y. ftl. 1842. Art. 3. Whether our lovefeasts could not be held more 
 privately and more often? The advice (in connection with the forego- 
 ing) was to select such times and places as experience may teach to be 
 most suitable for this purpose. 
 
 Y. M. 18 iO. Art. 5. Some members think there is too much feast- 
 ing at our lovefeasts, in providing so much for those who come to feast 
 and make disturbance at our meetings. Considered, that we are to feed 
 the hungry, if we are led by Christ's example ; and the apostle says, 
 " Therefore if thine enemy hunger, feed him ; if he thirst, give him 
 drink : for in so doing thou shalt heap coals of fire on his head." Rom. 
 12 : 20. (Christ's example was to feed the hungry multitude : " Because 
 they continued with me (Christ) now three days, and have nothing to 
 eat." Matt. 15 : .32. There was no previous preparation, nor announce- 
 ment what Christ was going to do.) 
 
 Y M. 1862. Art. 52. Would it be against the order of the Gospel or 
 of the brethren, for a church, if the members agree to do so. to hold a 
 lovefeast without tendering an invitation to any of the members of the 
 adjoining churches but the ministering brethren ? Answer. We con- 
 sider if a church for want of room, or for other good reasons, thinks it 
 proper to hold a lovefeast without giving a general invitation, it may be 
 permitted to do so. 
 
 3IANUSCKIPT LETTERS OF OLDEN TIME. 
 
 Manuscript Letters of olden time, (the original hand-writing 
 of part of them being in possession of the author of " Encyclopedia.") 
 
 Letter from Michael Frantz, in Conestoga, dated Dec. 9, 1747. 
 Grace be with you, and peace from God our Father and the Lord Jesus 
 Christ, who has loved us with his pure love, and loves us still and 
 always with his fervent love ; from him I wish you in his pure love 
 peace, union, holiness, and steadfastness in faith, to persevere, and to 
 continue laboring in the work of the Lord with all the laborers and war- 
 riors of Jesus Christ. Amen. All my very worthy and much beloved 
 brethren in God, old and young, together with the whole church, brethren 
 and sisters, be heartily greeted with the love of Jesus. Amen. 
 
 Moreover, dear brethren, I would let you know, that I have duly re- 
 ceived in love your loving letter and respectful inquiries by the dear 
 brother Conrad flartman, and since the brother was anxious to hasten 
 away again, I could not counsel much with other brethren upon what 
 
134 
 
 MANUSCRIPT LETTERS OF OLDEN TIME. 
 
 you desired an answer, viz : Whether you would have authority accord- 
 ing to the Gospel to break bread (of communion) or not without (the 
 presence of) elders? My simple answer is not (intended) that it should 
 stand conclusive or as an article of covenant, what I write, but I 
 can well leave it over to other brethi-en, yet so that it is my understand- 
 ing, mind and oouHsel, namely, when it happens from want of an elder 
 (being present at a communion), it might well be allowed when there is 
 a brother in a church, who has been put on trial by the church to serve 
 in place of an elder (has been advanced to administer the ordinances, as 
 we express it in the present day), after being approved, (that he should 
 so serve). But if there is in a church no brother thus advanced, as 
 stated just now, then the church may select two brethren, or as many as 
 may be thought prudent, and then have it decided by lot in the name of 
 the Lord, who is to serve, and let him upon whom the lot falls, serve 
 in the fear of the Lord, as much as is recjuired at that time — not as if 
 he was confirmed (or ordained) for such service, but the same course 
 would have to be repeated at another time. But when. a brother is on 
 trial for the office of an elder, let him " also first be proved; then let them 
 .serve — being without reproach," as Paul says, I Timothy, 3d chapter. 
 
 I let you know, dear brethren, from (my own) experience, that some 
 years ago it came to pass once here with us in Conestoga, that baptism 
 was to be performed; I was at that time sick, and could not attend to 
 this work. Then two of the ministering brethren drew lots among 
 themselves, and the one thus assigned did baptize at that time, and all 
 passed oif well. Then there was a brother who was proved in the office 
 of providin:^ for the poor. After soma turn there was a communion 
 held, and it was entrusted to a brother without ht, and things went in 
 a disorderly manner. Reference has been made to the ancient church 
 at Corinth, that Paul permitted them to break bread without elders, 
 and my belief is, that it was done for want of elders. For Paul charg- 
 ed Titus afterward, that he should appoint ciders in each city. Titus 
 1:5. It is easily perceived that things with the Corinthians went on in 
 a very disorderly manner, because they had no elder or overseer. But I 
 hope concerning you for the best, and not for such things as occurred 
 with the Corinthians. Therefore I wish you much peace and love, to 
 be endeavoring to keep the unity of the Spirit, and " to continue stead- 
 fastly in the apostle's doctrine and fellowship, and in breaking of bread, 
 and in prayer." Acts 2. 
 
 With this I close, and greet you with mine, and commend you to the 
 word of his grace; yea to God and to the living word, to give to you and 
 us through his Spirit, according to the counsel and word of God, to keep 
 house in the love of Jesus. Amen. Mich.ael Frantz. 
 
 Remaining by the grace of God yours in love, bound together as breth- 
 ren and co-laborers according to the doctrine of Jesus Christ. Amen. 
 
MANUSCRIPT LETTERS OF OLDEN TIME. 
 
 135 
 
 A LETTER dated December 28, 1758, written by Alexander Mack, 
 jr., and others. 
 
 This day, the 28th December, ITS'*, we, the undersigned brethren, 
 have consulted together in the fear of the Lord concerning the unrecon- 
 ciled difficulties between brother Schwartz and brother Peter, and have 
 deemed it right and just, that brother Peter should give to brother 
 Schwartz in money six pounds ten shillings, because it so happened that 
 brother Schwartz could not keep his share in the contract about land 
 which they had purchased together, and he had been a party concerned 
 from the commencement. Afterward it turned out that the advantage 
 of the cheap bargain slipped from his hand, and he had to pay for his 
 field, comparatively with the other, too dearly, and brother Peter has not 
 been quite guiltless, which he himself confesses. But in order that we 
 may be satisfied with his acknowledgment, we have laid the above upon 
 him, and give him time for reflection. If he can do it, and will then be 
 at peace and reconciled with us and with brother Schwartz, all shall be 
 forgotten and buried, and no man shall have a right to draw forth some- 
 thing of it again. Until then (that he shall do so) we will give him in 
 hope the (salutation of the) kiss, but cannot break the bread (of com- 
 munion) with him. But if he does so as stated above, then we can also 
 break the bread of communion with him, if nothing else should be made 
 manifest that would make him unfit for it. Yet with this proviso, that 
 if it would go too long (before said Peter will do what is laid upon 
 him), we will upon counsel of the church make again inquiry about thi.« 
 matter. On the other hand we have concluded, that if brother Schwartz 
 will be able to be at peace with us, and make no (further) complaint or 
 demand on brother Peter concerning those old matters, then we will be 
 satisfied with him also. (Signed) Sander Mack, Lorentz Shweitzer, 
 Christoph Saur, Henry Slingluff, Philip Weber, Anton Schneider, George 
 Schreiber, Justus Fucbs, Philip Diehl, Henry Daumer, John Steiner. 
 
 Concerning the visions of Catharine Hummer, about one 
 
 HUNDRED years AGO. 
 
 In order to understand more fully to what the brethren had reference 
 in the following conclusion, we give an extract of the report, taken from 
 her own statements, and recorded in the " Chronicon Ephratense," page 
 131 fi'. according to which it seems, that in the year 1762, the 3d of 
 October, said Catharine Hummer, she had the first vision in the night, 
 between 10 and 11 o'clock, while she was sitting in the kitchen by the 
 fire. At first she heard a knocking at the door, upon which she looked 
 out, but there was no person. Soon after she heard a second knocking, 
 and went out again, but found nobody, At last it knocked the third 
 time, and when she went out and looked around, an angel stood near her 
 
13(3 
 
 MAxXUSORIPT LETTERS OF OLDEX TIME. 
 
 on her right, who spoke : '* Yes, my friend, it is midnight and late, &c." 
 and then sang, and thus a conversation and singing was continued, until 
 the angel disappeared. From that night, Catharine relates herself, that 
 she was for seven days and nights most of the time in an ecstacy, that 
 her spirit was separated from her body, and was led about through 
 strange places, and saw and heard strange things. Again, November 
 12, 1762, and December 6th and 13th of the same year, she had visions, 
 whioh are recorded at length in said " Chronicon," and it is stated 
 there these visions have continued until April of the year 1765, and 
 that the father of this person, who was, it appears, a minister among the 
 brethren, after the noise of these visions had brought people to his 
 house from a distance of sixty miles, finally went abroad with his daugh- 
 ter, and preached to the awakening of many souls. But it appears that 
 these movements were also accompanied by disorder, confusion and 
 offenses, and hence the brethren wrote the following letter of 
 
 ADVICE. 
 
 CoNE.sTOGA, May 28, 1763. 
 The undersigned brethren from their different places (of abode), have 
 been here assembled in the fear of the Lord, in order to see, in heart- 
 felt and compassionate brotherly love, how we might advise our brethren, 
 in God beloved, concerning the many woundings and different transgres- 
 sions that have occurred since the exercises, visions and doings of and 
 with the sister Catharine Hummer, in the White Oak country, have 
 happened. After we have yesterday heard the accusations of the brethren 
 against one another, and their testimony, that they would not seek any 
 division, but were willing to hear our brotherly counsel of love — we have 
 (in the next place,) all, every one of us, carefully heard and considered 
 the mind of each and every one of us, the undersigned brethren has de- 
 clared his mind and advice freely, one after the other, and then we have 
 further united in the fear of the Lord on this, that we would in union 
 counsel our brethren as follows : First, we believe and judge, indeed, 
 that brother Hummer has brought too much of his humanity (or human 
 nature) into this movement, from which different fruits of disunion have 
 grown. In the second place, however, we consider, that both sides have 
 gone too far in words and judgirents against one another, and hence it 
 is our brotherly counsel that brother Peter Hummer should needs make 
 acknowledgments, where he might have offended with regard of brotherly 
 obedience, and if there are on both sides conviction and acknowledgment, 
 then we advise out of brotherly love, that on both sides all judgments 
 and harsh expressions might be entirely laid down, though we have not 
 the same opinion of that noted (singular) occurrence, so that those who 
 think well of it, should not judge those who are of the contrary opinion, 
 
MANUSCRIPT LETTERS OF OLDEN TIME. loT 
 
 and those who do not esteem it. should not despise those who expect t(i 
 derive some use and benefit from it. 
 
 For the rest, we advise you, beloved brethren, receive one another a< 
 (yhrist has received us, and pardon one another as Christ has pardoned 
 us also, and let us everywhere consider, that all disputing, judging and 
 despising should be entirely laid aside, and thus remain, that every one 
 leave to the other his own opinion, in the fear of the Lord, and alto- 
 gether for conscience' sake. Moreover, it is our advice that all unneces- 
 sary and too frequent visiting should cease, and every one should earn- 
 estly abstain from all appearance of evil, and aim in all things after 
 truth and uprightness, in order that truth may make us free from all 
 that might still keep us in captivity, and prevent us from coming to a 
 oneness of mind in Christ Jesus according to the will cf God. If now 
 one or the other should think we have not sufficiently judged the occur- 
 rence, let him consider, that we cannot see the least cause of a separa- 
 tion for conscience' sake. Hence, we have felt constrained not to criti- 
 cise or judge this (strange) aflPair, but rather to advise every one to :i 
 godly impartiality and patience, that none may judge any thing before 
 the time until the Lord come, who both will bring to light the hidden 
 things of darkness, and will make manifest the counsels of the heart, 
 and then shall every man have praise of Grod according to his faith and 
 its fruits. Signed by Jacob Meyer, Peter DirdorfF, Martin Urner. 
 Nicholas Martin, Lorenz Shrab, Henry NaflF, George Schreiber. 
 Christopher Saur, George Etter, Joseph Rentsh, Jacob Stutzman, Johu 
 Shlipfer, Jacob Mohr, Mattes Schweitzer, Henry Raudenbush, Gideon 
 Rausser, Daniel Letterman, Daniel Arnold, Anton Hartman, Sander 
 Mack, Nicholas Letterman, Stephen Ulrich. 
 
 AN INTERESTING LETTER TO A BROrHER PRINTER. 
 
 In Jesus Christ, our only and true Saviour, much beloved brother 
 Christopher Saur. Love and a desire for the salvation of us all in 
 Christ causes us many inward afflictions in these dangerous days and 
 times. Our ever kind God would in mercy take care of our souls, that 
 we may not miss the right road, nor by a secret approval of command- 
 ments of men may get on the way of the murderer. Our souls are justly 
 prostrated to the dust, and cry for divine mercy : Spare, oh Lord, spare 
 thy inheritance, and take charge of thy scattered sheep ! 
 
 Dear brother, it appears to us as if hidden and very politic powers 
 of the spirit of this world had laid a secret snare for thy soul, trying to 
 bring thee into their net by the well meant printing of Catechisms. 
 May God himself grant thy soul new strength, making thee young as au 
 eagle among those who hope in the name of the Lord, and put their 
 trust in the Lord of lords, who can save even from death. Yes, dear 
 
138 
 
 MANUSCRIPT LETTERS OF OLDEN TIME. 
 
 brother, the Lord Jesus Christ make thee whole in the faith and in the 
 love towards thy weak fellow-members; may He make thy feet like hart's 
 feet to escape from all the snares of the enemy. Oh, how happy will 
 our souls be, when we come with a good conscience to the end of our 
 pilgrimage, and can hear the most blessed and glorious words : " Well 
 done, thou good and faithful servant, thou hast been faithful over a few 
 things, I will make thee ruler over many things : enter thou into the 
 joy of thy Lord." Now the Lord still calls unto us : " Be thou faithful 
 unto death, and I will give thee a crown of life I" 
 
 Dear brother, as it appears to us, thou hast committed a fault already, 
 or (rather) hast been overtaken in a fault, which may often happen 
 before we are aware of it, if we are not strictly attentive to the 
 excellent and most perfect form of doctrine. According to our appre- 
 hension it was indeed already a fault, that thou hast ever printed a 
 single H — catechism : for he who will teach the commandments of God, 
 must teach no commandments of men ; otherwise by the human com- 
 mandments (or traditions), his whole religion will become a vain religion. 
 So likewi.se thy printing-oiEce, if it is to serve to the honor of God, must 
 not honor human traditions ; for God's commandments and human tra- 
 ditions do not agree together. 
 
 We had, however, some time since cause to hope, that by grace in the 
 testimony of thy conscience, that fault was healed and amended, especi. 
 ally when thou " didst promise so willingly to members not to print any 
 more of that catechism." But since we now see with grief that also 
 the beloved brother Justus has been overtaken in the same fault with 
 thee, and thou sayst that thou wouldst not promise any more what thou 
 hadst promised formerly of your own accord. This matter has become 
 to us very grave and serious; and we find ourselves constrained by 
 our own consciences, to lay before you both, dear brethren, this matter 
 according to our own view to your mature consideration, in hope that 
 God and his grace would awaken once more your consciences, to con- 
 sider, and as it were address yourselves and say : What have we done ? 
 
 Christ has commanded to teach all nations and then to baptize, but you 
 print (in said catechism) that infants should be baptized. 
 
 Christ has said that we should "swear not at all;" but you print we 
 ought or might indeed swear an oath by the name of God in a godly 
 manner. 
 
 Christ says, " He that loves me keeps my commandments;" and the 
 Apostle John says, "His commandments are not grievous;" but you 
 print that even a converted man could not keep God's commandments. 
 
 Christ says, Not every one that saith unto me, Lord, Lord, shall 
 ent^r into the kingdom of heaven; but he that doeth the will of my 
 Father which is in heaven." You print that to him who has never 
 
MANUSCRIPT LETTERS ON OLDEN TIME. 
 
 139 
 
 kept any of the commandments of God, and is still inclined to every 
 evil thing, to him the merits of Christ were imputed in such a manner as 
 if he himself had fulfilled all obedience, if he only accepts such with a 
 believing heart. 
 
 Dearly beloved brethren, the more we reflect on these things, the 
 more inconsistent they appear to us. Oh do consider but once with us 
 what James says : "Above all things, my brethren, swear not, * * * 
 (but let your yea be yea, and your nay, nay;) lest ye fall into condemna- 
 tion !" Consider deeply what hypocrisy that little book contains ! It 
 teaches that we might swear in a godly manner, though He who is 
 alone able to save has commanded we shall swear not at all ? What 
 kind of godliness was there ever found in disobedience V Christ, the 
 eternal truth, calls those hypocrites who made the commandments of 
 God of none effect, in order to observe their own traditions. Now, in- 
 deed, both repentance and baptism is made of none effect by their miser- 
 able infant sprinkling. It is, however, not our object to specify particu- 
 larly all hypocrisy which is sown by this little book as a fruitful seed 
 into the hearts of tender youths; yet we believe, as in ancient times, that, 
 from false prophets in Jerusalem hypocrisy spread through the whole 
 land ; so from the seed of human commandments in Babylon comes up 
 hypocrisy, and grows and blossoms among the great multitude of those 
 who call themselves Christians. Oh that we might depart entirely from 
 all hypocrisy ! 
 
 Of course, you have not had that impression of this little book ; for 
 then it would have been impossible for you to print it. But we wish 
 that none of you may have offended his own conscience in this matter, 
 and that you might yet see how you have not at all obtained your well 
 intended object by the printing of this little book. For as far as we 
 have understood from thee, brother Christopher, you have to show no 
 weightier reason than that we should not be off<;nsive to any one, and 
 indeed if this were correct, it would be nothing strange if you deemed 
 that catechism a useful book ; but oh far different is the case ! You 
 have already offended your members thereby, and the offense taken by 
 the lude world on it is different; some say, the catechism must be right 
 because Saur prints it; others say, Saur prints every thing for money. 
 And oh how easily may we become offensive unto young babies in the 
 truth, if they should learn that we are getting into difficulties among 
 ourselves on account of that catechism. But unto peace we are called 
 of God, and thus we are to follow " peace with all men, and holiness, 
 without which no man shall see the Lord." 
 
 Therefore receive us, dear brethren ; we will not require of you to make 
 any special promise against youv will, but this we desire, that if you or 
 one of you in the future should undertake to print again that little 
 
140 MANUSCRIPT LETTERS OF OLDEN TIME. 
 
 book, you would let us know in love, in order that we may call a bij^ 
 meeting of all the Elders in the land to hear their mind, whether we 
 have done right or wrong in admonishing you on this matter, and 
 whether it be possible that after such admonition a follower of Christ 
 could print such a book or not? 
 
 Further, have we understood thee to say to us, that it is thy desire to 
 know whether we could bid thee God speed in the good uudertaking 
 with thy printing-office to make thyself useful among all sorts of men? 
 In reply, we bid thee from the heart, God speed ; namely, that the word 
 of Christ dwell richly in thy heart, in thy house, and in thy printing office; 
 but concerning the word of the serpent, which men want to be honored 
 instead of the commandment of God, in that we bid thee God speed, 
 that the Lord may deliver thee from it, and that also thy printing-office 
 may be purified from tbe same. " For whatsoever a man soweth, that 
 shall he also reap." Now, if thou wilt sow good seed by thy printing- 
 office, then thy children, and also thy fellow-believers who wish thee 
 well, may hope to reap a good harvest from it, according to the saying, 
 " One soweth, and another reapeth." Thus it is the will of the Lord 
 that we should reap a full harvest in truth and righteousness, that both 
 may rejoice together, he that soweth and he that reapeth. 
 
 Written in the month of August, Anno 1764. (Signed) Henry 
 Slingluff, Anthony Schneider, Alexander Mack, Philip Weber, George 
 Schreiber. 
 
 (Postscript in the same hand-writing.) 
 
 In consideration of my mortality, I testify that though I stand yet in 
 all points in the views as expressed above, still I will not insist that 
 for this cause by us the subscribers, or in our name, a big meeting should 
 be appointed, lest we might thereby with the good intention to seek 
 peace, indeed, cause dissension and distraction. 
 
 May 17, 1767. Sander Mack. 
 
 That we are united with the .sentiments here expressed, we testify. 
 Gecrge Schreiber, Philip Weber, Henry Slingluff. 
 
 NOTE. 
 
 It is evident that the postscript, written nearly three years later 
 than the letter itself, modifies the latter considerably. Though both 
 the letter and the postscript breathe a spirit of the kindest love, and a 
 watchful care for the good of the individual members and the church at 
 large, the first seems to have been written under the pressure of a pre- 
 vailing sentiment, while the last was the result of calm reflection. 
 Probably brother Saur plead somewhat effectually, that as a man may 
 make a copy of a letter, agreement or any other instrument of writing, 
 without becoming personally concerned or responsible for the sentiments 
 
MARRIAGE. 
 
 141 
 
 or conditions contained therein, even so a printer may make hundreds and 
 thousands of copies of a book without endorsing its contents in part or 
 in the whole. Of course, profane or immoral publications would not 
 be made by a printer who feels his responsibility to God and mankind, 
 and is guided more by principle than self interest. We might multiply 
 such letters to a considerable extent, but let these suffice as a fair sample 
 of "Letters of olden times," expressing the views and sentiments of 
 our brethren more than a hundred years ago. 
 
 MARRIAGE. See also Divorce, Adultery, &c, 
 
 Y. M. 1804. Art. 2. It was concluded, in concord and union, that 
 ministers should be uniform in solemnizing marriage according to the 
 law of our country, by publishing the bans of every couple three times, 
 and this in the section where they live or reside, as near as possible, so 
 that if there were any sufficient cause or impediment of such intended 
 marriage, it might be brought to light, and all things might be conducted 
 decently and in order. 
 
 Y. M. 1818. Art. 1. Concerning trouble arising in some churches 
 on account of the marriage of young people, and their solemnization. 
 Inasmuch some desire to hold fast to the counsel or conclusions of the 
 old brethren, which was, that previous to marriage the bans were pub- 
 lished three times, which they think is a good order and not at all 
 inconsistent with the Gospel ; but now some assert, that this publishing 
 at the close of the meeting was against their conscience, and think that 
 the effect of the word preached before was thereby interrupted ; while 
 on the other hand brethren think that there is danger in solemnizing 
 marriage without publishing before, inasmuch we cannot know how mat- 
 ters stand with young folk, and there might be danger, even if they are 
 neighbor's or brother's children ; and we think, if we were so closely 
 restricted by our conscience not to publish the bans, then we would also 
 marry' none. Yet we desire to control no man's conscience, provided 
 he acts for peace, and as they say, for conscience' sake. We desire all 
 housekeepers in churches might be united in one mind to hold fast to 
 the coansel of the old brethren; for unto peace God has called us. 
 
 Y. M. 1819. Art. 4. How it is considered, that brethren receive 
 other preachers (from other denominations) into their houses, in order 
 to solemnize the marriage of their children after the manner of the 
 world ? Considered, that matrimony is a solemn matter, whether we com- 
 mence it with or without a blessing, and hence we think we should have 
 so much love for our children as to be concerned that they might enter 
 upon that state with a blessing; and we believe no man can communicate 
 such but he that is animated by the Holy S^nrit, by whom he will also 
 be led into all truths. Hence we should have our children married by a 
 
142 
 
 MARRIAGE. 
 
 brother who is authorized to do it, with a blessing and brief exhorta- 
 tion; also without too great superfluity of meat and drink, so that we 
 can believe to be pleasing to God; for all extravagance is sin. Art. 5. 
 Whether a member is permitted to marry without counsel of the church, 
 and without publishing the bans ? Answer. We know that all who 
 have entered into the covenant of grace, have promised also to receive 
 counsel, and it seems to us, in such an important matter as marriage is, 
 we should by all means seek counsel of our fellow believers. And con- 
 cerning the publishing of the bans, it is our loving counsel, and daily 
 experience teaches us, that it is very good to hold to a good order, inas- 
 much by the publishing the bans, many an accusation is cut off, while 
 on the other hand much deception is prevented, which would have free 
 course without the bans. 
 
 Y. M. 1848. (Ohio.) Art. 9. Whether a brother may be allowed, 
 according to the Gospel, to take pay when offered for performing the 
 ceremony of marriage? Considered, that this meeting cannot advise 
 brethren to take a fee, and would leave it as a matter of conscience to 
 the ministering brother, with the advice of the church in which he 
 lives. 
 
 Y. M. 1849. Art 29. How is it considered, when a brother solem- 
 nizes a marriage contract between a sister, whose first husband is not 
 known to be dead, and another individual ? Considered, that under 
 such circumstances a brother ought not to act. (Should he not rather 
 warn earnestly the sister from such a rash step ?) 
 
 Y. M. 1850. Art. IG. What is the duty of a minister, when called 
 upon to solemnize marriage, when one of the parties is the child of 
 members, and these parents not consenting to the match, yet the minister 
 knows of no other objection but the daughter's going i'rom home to get 
 married ? Considered, as not advisable without the consent of the pa- 
 rents. Paul says, " If it be possible as much as lieth in you, live peacea- 
 bly with all men." Rom. 12 : 18 ; Heb. 12 : 14. 
 
 y. M. 1855. Art. 11. Is a speaker allowed to take any amount of 
 money for solemnizing marriage that may be offered to him, and if so, 
 how much ? Referred to Y. M. 1848. Art. 9. (See above.) 
 
 Y. M. 1857. Art. 14. How is it considered if ministering brethren 
 take as much as ten dollars as a fee for performing the marriage ceremo- 
 ny, and does the Gospel allow ministers a fee under any circumstances? 
 Ans. The Gospel does not allow ministers to take a fee. 
 
 Y. M. 1858. Art. 18. Whereas, we are aware that the decision of 
 the last annual meeting in relation to the subject presented in Art. 14, 
 of said meeting, has given a great deal of dissatisfaction, and is to a 
 great extent disregarded, thus bringing the decision of the annual meet- 
 ing into disrepute; we therefore recommend that this meeting reconsider 
 
MARRIAGE OF TOO NEAR RELATIONS. 143 
 
 that subject, and if the decision of the last meeting is sustained, it is 
 desirable that some scriptural authority should be given for it, as should 
 be done in all cases. Reconsidered, and concluded to adopt the decision 
 of the annual meeting of 1848. See above, Y. M. 1848. Art. 9. 
 
 Y. M. 1862. Art. 17. Is it considered right according to thc/Jospel 
 for a brother to marry a woman, not a sister, that is divorced from her 
 husband, when it is not known whether that divorced husband is dead ; 
 and the ordaiced elder, who performed the marriage ceremony, contends 
 that all's right? Ans. We consider it wrong for any brother in the 
 ministry to perform such a marriage, and also wrong according to the 
 Gospel for any brother or sister to be married to any such party. 
 
 MARRIAGE OF TOO NEAR RELATIONS. 
 
 Y. M. 1789. Art. 5. Concerning marriages of near relations, especi- 
 ally cousins, was unanimously considered and deemed good, that such 
 marriages should not at all be, and that parents should warn their children 
 earnestly in this respect, so that olfense and scandal might be prevented, 
 which have been so often occasioned by it, and that our dear youth may 
 not in ignorance be led into something, where, perhaps, afterwards their 
 thoughts might be accusing one another about those things which cannot 
 be altered any more, and therefore should be well considered previously 
 in the fear of God. 
 
 Y. M.1819. See Adultery, and also Matrimonial. Y. M. 1854. Art. 
 16. Is it allowed by the Gospel for a sister, after her husband is dead, 
 to be married to her step-son? Considered, not to be allowed according 
 to the following passages 1 Cor. 5 : 1-12. Lev. 18 : 8. Churches 
 should be watchful to purge out such a leaven Irom among them. 
 
 See also Matrimonial. Y. M. 1858. Art 1. 
 
 MATRIMONIAL. 
 
 Y. M. 1812. Art. 4. Concerning a woman who was deserted by her 
 husband, and being informed that he was dead, married again ; when 
 afterwards her first husband made his appearance again, he showed no 
 concern about her and went away again ; and now he is said again to be 
 dead, and she makes application to be received into the church. Con- 
 sidered, that this cannot be done according to the word of God, before 
 there is sure evidence that the first husband is dead, and then upon 
 sincere repentance and acknowledgment she might be received. 
 
 Y. M. 1819. Art. 1. Concerning a woman who married a man who 
 had deserted his wife because she had committed carnal intercourse with 
 another man, as he says, proved by the time of her delivery. Considered, 
 if there can be found no evidence as his (the husband's) assertion, it is 
 not sufficient to decide that it was or is no true wedlock, consequently 
 
144 
 
 MATRIMONIAL. 
 
 the woman he has now, with himself, will be considered as adulterers as 
 long as the first wife lives, according to the declaration of the Apostle 
 Paul, Rom. 7 : 2, 3. This is left over to further investigation. So we 
 find no liberty to receive persons who live in adultery, into the church, 
 as long as the first marriage is not dissolved by death, and then only 
 upon sincere sorrow and repentance they may be received into the com- 
 munion of the faithful. But if those who are in such case would resolve 
 firmly for God's sake to live separate, and would also indeed do so, and 
 lament sincerely their former state — then there might be mercy in store 
 for them, and they might be thereby reconciled to God. 
 
 Y. M. 1830. Art. 2. Whether a brother may take a wife who has 
 already a husband, but is deserted and set free by him ? This has long 
 since been considered that it cannot be according to the word and 
 Gospel. 
 
 Y. M. 1842. Art. 8. Whether a person who was married, and whose 
 partner broke the marriage vow by fornication, may marry again accord- 
 ing to the Gospel, after obtaining a bill of divorce ? Considered, that 
 according to the word of God, Matt. 5 : 31, 32 ; 19 : o-lO; Mark 10 : 
 2-12; Luke 16 : 18; 1 Cor. 7, 10, 11, 39 — a person cannot marry 
 again while the first companion lives ; and that the Gospel considers not 
 only the person that would marry again after being divorced, but also 
 the person who would marry the divorced party, as adulterers. 
 
 Y. M. 1847. Art. 2. Whether a brother or sister whose companion 
 has broken the marriage-vow by fornication, may marry again according 
 to the Gospel, after obtaining a bill of divorce ? It was concluded by the 
 brethren present that a brother or sister may not. See Min. of Y. M. 
 1842. Art. 8. 
 
 Y. M. 1848. Art. 15. If a sister married a man, and learns after- 
 ward that he had already a wife, and she immediately forsakes him — 
 has she the liberty to get married to another man while the first man is 
 yet living, according to the Gospel ? Considered, that we submit the 
 case to her own judgment, and advise her that in the future she should 
 be cautious and take counsel of the church. 
 
 Y. M. 1850. Art. 4. How is it considered if a sister marries an un- 
 believing husband who afterwards does maltreat her by slandering and 
 debauchery, and in many ways abuse and grieve her, so as to forbid and 
 prohibit her from going to meeting or to any of her friends and relations; 
 she then upon the advice of her friends — members of the church — leaves 
 him and tries to get rid of him by law, upon which he ofi'ers to give him- 
 self up to the church, and is willing to do what the church lays upon 
 him, acknowledging that he has done wickedly, and promises to do bet- 
 ter ; but he having made such promises before, and did not come up to 
 them, the friends of the sister do not think it proper for her to unite with 
 
MATRIMONIAL. 
 
 145 
 
 him again ? Considered, that we could not advise the sister to leave her 
 husband; but if she did so, she ought to remain unmarried, according to 
 Paul, 1 Cor. 7: 11, 12. Art. 10. Whether we can hold as members 
 a man and wife that live together in strife, that have been parted on that 
 account, and now live together, but not as man and wife should ? Con- 
 sidered, that we could not hold such as members. Art. 17. How is it 
 considered, when a sister has an unbelieving husband who gets drunk 
 and abuses her, and attempts to kill her with an axe ; she then leave!?: 
 him, and returns to her father who then goes to the house-keeper in 
 the church for advice, upon whose advice a bill of divorce is obtained ''. 
 Considered, that a house-keeper has no right to give such advice without 
 counseling the church, neither has a sister a right to get divorced with- 
 out such counsel. See Matt. 19 : 6-9; 1 Cor. 7 : 11. Art. 23. If a 
 woman leaves a husband for his extreme cruelty, and he obtains a bill of 
 divorce and marries another woman, and his first wife afterward marries 
 another man, both being unbelievers (at the time), can such persons be 
 received into the church of Christ according to the Gospel ? Considered, 
 that we could not receive such according to the Gospel. Rom. 7 : 1-3 ; 
 1 Cor. 7 : 10, 11, 39. 
 
 Y. M. 1858. Art. 1. Can a person be received into the church who 
 is uncle to his wife, or do the brethren think the Gospel will not allow 
 of such person becoming a member of the church '! Considered, that if 
 he is uncle to his wife by marriage, he may be received; if by blood rela- 
 tion, he should not be. Art. 5. Is it required of those who are so un- 
 fortunate as to have their companions put in avoidance, not to accom- 
 pany with them as man and wife? Considered, that as the apostle says, 
 we are not to eat with them, we think his prohibition is sufiicient. 
 (Does he not expressly say " not to keep company ?") Art. 10. How 
 is it considered, when a difficulty arises between husband and wife, and 
 the wife depart from her husband, is it the duty of the husband to pur- 
 sue the course prescribed in Matt. 18 : 15-17 ? We consider it is. 
 
 Y. M. 1860. Art. 10. A brother has a wife who is not a member of 
 the church, and she refuses to live with him peaceably, and having been 
 living apart from him for more than two years, the brethren acquainted 
 with the circumstances, believing the wife to be the cause of the trouble. 
 She now demands a divorce. Now, brethren, we would be very glad if 
 you will give us an advice in this case. Ans. We think a brother can- 
 not grant or accept a divorce for any cause but that of fornication — 
 " But I say unto you, that whosoever shall put away his wife, saving 
 for the cause of fornication, causeth her to commit adultery: and who- 
 soever shall marry her that is divorced, committeth adultery." Matt. 5: 
 32. (1 Cor. 7 : 15.) 
 
 Y. M. 1862. Art. 3. If a sister is married to a man, who after living 
 10 
 
146 MEETING-HOUSES— MEETLNGS, PROTRACTED. 
 
 with her awhile, leaves her, aud she not hearing from him for several 
 years, marries again, can she be held as a member? A7isvjer — No; she 
 i;ould not be held as a member. Art. 59. If a man and his wife leave 
 one church and go into another, with a recommendation from the former, 
 which is received by the latter — after awhile the sister leaves her hus- 
 band, the brother, and returns to the church which she first left, charg- 
 ing her husband with crimes committed before the recommendation was 
 given. Not bringing a recommendation from the church from which 
 she last came, the former receives her or retains her as a member, and 
 acts on the case of her husband, and expels him. Did this church do 
 right ? Answer — We consider that no church should receive a member 
 from another without a certificate, or expel a member without a 
 hearing. 
 
 Y. M. 1864. Art. 2. If a sister has a husband that is not a member 
 in the church, and it is known that he is an adulterer, is it consistent 
 with the gospel for her to live with him and be his wife ? And if it is 
 not consistent for her to do so, has she a right to get a bill of divorce- 
 ment according to law ? Arts. As to the first part of the query, we think 
 It should be left to her choice whether to live with him or not. And as 
 the second, we say with Paul, 1 Cor. 7 : 10, 11, " But and if she de- 
 part, let her remain unmarried." 
 
 MEETING-HOUSES. 
 
 Y. M. 1828. Art. 12. Whether we may build meeting-houses ? 
 Considered, to leave it over to every church to do as they deem good. 
 
 Y. M. 1855. Art. 14. Is it conforming to the world to build meet- 
 ing houses? Ans. No; if built without unnecessary ornaments, and 
 only for the worship (and service) of God. 
 
 [MEETINGS, PROTRACTED. 
 
 Y. M. 1842. Art. 2. Whether it will be for the edification of the 
 ••.hurch of God, to hold protracted meetings, and to introduce mourning- 
 benches, in imitation of the new measures adopted by different sects 
 and denominations? The brethren generally con.sidered that it was 
 tdvisable to be very cautious, and at all times to keep good order, in 
 accordance with the doctrine and example of the apostles, and not to 
 introduce such innovations, like mourner's benches, «Sic. 
 
 Y. M. 1858. Art. 31. Is it contrary to the Gospel for brethren to 
 hold meetings for a number of days in succession in one place, in order 
 to preach the pure word of God, and to administer the ordinance of bap- 
 tism to those who believe the word and receive it ? Considered, not 
 »;ontrary to the gospel, if the believer is proceeded with according to 
 the gospel, and the order of the brethren as given by the Y. M. of 1 848. 
 
MEETINGS, REGULAR— MINISTERS MOVING. 147 
 
 Art. 3. Art. 50. Is it agreeable to the gospel to hold a protracted 
 meeting, say for one week or ten days in succession ? Ans. As to the 
 phrase " protracted meetings," we know nothing of it in the gospel ; 
 but as touching the frequency of the saints meeting together, we find no 
 limits in the gospel, so that they are held in the order of the house of 
 God. 
 
 MEETINGS, REGULAR. 
 
 Y. M. 1849. Art. 23. What should be done with such members as 
 neglect attending our meetings for six or more months, and when the 
 yearly visit is paid them they seem or feel satisfied with the church, 
 and when there is a love-feast, they generally attend and commune '! 
 Considered, that the ministering brethren in the church, in which such 
 members are, should (visit and) earnestly admonish them to adhere to 
 the advice of the Apostle Paul, Heb. 10 : 25. 
 
 Y. M. 1862. Art. 10. How are we to proceed with members who 
 will neglect to attend council and public meetings, and that for months ? 
 Answer — Such members should be admonished again and again, and 
 their reasons for non-attendance ascertained, and the danger of living 
 in such a manner set before them. See Heb. 10 : 25. 
 
 Y. M. 1862. Art. 41. What will the annual council advise in the 
 following case, viz : A number of brethren in district A become preju- 
 diced against the body of the church, and will not attend council and 
 other meetings, after being cited frequently to do so ? But they will at- 
 tend meetings and councils in district 13 or the adjoining district, and they 
 also will contribute means and money for the benefit of the said district B, 
 to the entire neglect of their own district? Also, what will annual 
 council say of the brethren in district B, who encourage those brethren ot 
 district A to continue in such a practice ? Answer. — We consider it 
 wrong for brethren to aid other districts and to neglect their own ; and 
 we also consider it wrong for a neighboring church to pursue such a 
 course as district B is said to have done. 
 
 MINISTERS HOLDING MEETINGS, &c. 
 
 Y. M. 1848. (Indiana.) Art. 2. Whether it is proper, if more than two 
 or three ministers should rise in a common meeting to speak (preach) ? 
 Considered, that a due sense of order and propriety will teach us how to 
 conduct our meetings, so as to edify and not to weary the congregation. 
 Seel Cor. 14:32, 83, 40. 
 
 MINISTERS MOVING FROM ONE PLACE TO ANOTHER. 
 
 Y. M. 1833. Art. 3. Whether a brother, who was chosen to the 
 (ministry of the) word, in one church, and moves into another with a 
 
148 
 
 MINISTERS MOVING. 
 
 good testimony, can be relieved from his office (or rather literally put 
 back from it) ? It was always considered, when a ministering brother 
 moves out of the church who chose him, he moves out of his office ; 
 that is, before he is fully ordained ; and that it was at the option of the 
 church into which he moves, to receive him with his office or not. If 
 his life and conduct inspires love and confidence, it will not be long 
 before he may be called to exercise his ministry again. Have patience ! 
 
 Y. M. 1835. Art. 6. How is it considered, if ministers move into 
 clfurches where there is no ordained elder, whether they can be received 
 where no bishop is present? No; there ought to be one or more bishops 
 invited for the occasion, or the matter postponed to another time. Mean- 
 while those new comers may serve in their office as guests. 
 
 Y. M. 1838. Art. 7. Whether a teacher (minister) has the right to 
 remove out of the church without the counsel of the same ? Considered, 
 that it is right and good that a brother in such an important undertak- 
 ing should seek the counsel of his church. 
 
 Y. M. 1848. (Indiana.) Art. 8. How is it considered, if a brother 
 that is chosen for an office in the church, should move from one church 
 and neighborhood to another without bringing a testimonial along, 
 whether he can be received in his office before a testimony arrives ? 
 Considered, that if such brother moves only a little way into a church, 
 where his standing is generally known, there would be no need of a 
 written testimony, (still a sufficient testimony, by word of mouth of wit- 
 nesses from his former church, and after council being held in that 
 church, would be requisite.) But if a brother should move a considera- 
 ble distance, it is right and proper to require a testimonial before such 
 is received in his office. 
 
 y. M. 1859. Art. 15. How is it considered when a bishop moves 
 from his district into a third district, and takes no letter of recommenda- 
 tion along with him, but wants to retain the oversight of the church he 
 has left, and says he will still keep his standing in that church during 
 his life, although ho is frequently absent from their regular meetings ? 
 Answer. Ke should have a letter of recommendation from the church 
 from which he moved, and if the distance is not too great, he may still 
 retain the oversight of that church, while his doing so may produce no 
 difficulties. 
 
 Art. 30. If a brother in the ministry, or deaconship, move from one 
 congregation to another, having a certificate of good standing in his office, 
 has the congregation to which he moved, a right to refuse to receive him 
 with his office ? Answer. We consider they have not. 
 
 Y. M. 1862. Art. 9. When official members move from one district 
 to another, should they be received with hand and kiss, or is a letter suf- 
 ficient? Answer. — Art. 9 of Min. of 1846, re-adopted, and here to be 
 ep rinted. 
 
MINISTERS AT ARBITRATIONS— MINISTRY. 149 
 
 [" Is a brother that was a speaker or deacon, and has moved into another 
 church, properly re-installed in his office, if an ordained brother takes the coun- 
 sel of the church and announces the same to him, without he being received by 
 the members with hand and kiss ? Considered unanimously by the elders, that 
 inasmuch he was properly received into his office by the church in which he 
 was chosen, he would be sufficiently established."] 
 
 MINISTERS SERVING ON ARBITRATIONS, &c. 
 
 Y. M, 1842. Art. 6. Whether it be proper for a brother who is 
 elected to speak the Word (chosen for the Ministry,) to serve at arbi- 
 trations or on juries, &c. Considered, as it has been often heretofore, 
 that brethren would do best at all times, if it be avoidable, not to serve, 
 except there is reason to hope that peace may be promoted thereby. 
 
 MINISTERS TAKING PAY. 
 
 Y. M. 1827. Art. 10. Concerning taking pay for solemnizing mar- 
 riages and preaching funeral sermons. It was unanimously considered, 
 that it should not be among brethren. 
 (See also Marriages ') 
 
 MINISTRY. 
 
 Y. M. 1845. Art. 7. How it is considered, if brethren will force 
 themselves into the ministry without consent from the Elders, and some 
 of the members encourage them in it? Considered, that inasmuch it 
 appears by the words of James, chapter 8 : 1, by the words of our Saviour, 
 John, 10:1, and of Paul, Heb. 5:4 and 7; there is a right way, and also 
 a wrong way, to enter into the ministry; the wrong way being, when one 
 is taking this honor unto himself, and the right way, when one is called 
 of God by the Church, which is the body of Christ ; and the order of 
 which calling to the ministry is tound described in the Acts of the 
 Apostles. Brethren ought to be very cautious, when they feel a desire 
 to preach the Gospel, that they do not take the wrong way; rather 
 humble than elevate themselves, and be fully assured, that if the Lord 
 wants their services, he has all power in heaven and on earth to bring 
 about their calling to it in the right order and in due time ; but if such 
 brethren would still go out of the way, appoint and hold meetings against 
 the counsel of the church, the church will have to hold them as diso- 
 bedient members according to Matt. 18 ; and members generally ought 
 to be very careful not to encourage and support such brethren in their 
 disorderly proceedings. 
 
 Y. M. 1848. (Indiana.) Art. 1. Whether a private brother has a 
 right to speak in public ? Considered, that inasmuch as there is a 
 way appointed in the gospel to enter into the ministry, those who feel 
 
150 
 
 MINUTES OF Y. M. 
 
 ;in inward desire or call to preach, (should exercise their gift faithfully 
 in their own family, and at the family worship where they may happen 
 to be, and in speaking privately to such individuals, as opportunity may 
 ofiFer to their soul's welfare, but) should wait patiently until (God by) 
 the church sees fit to appoint them to the public ministry. Sec John's 
 Gospel, 10 : 1, 2. Heb. 5:4, 5. 
 
 MINUTES OF Y. M. 
 
 Y. M. 1848. Art. 17. With regard to the printing of the Minutes 
 of the Y. M., it was concluded to have as many printed as to supply 
 each church with two copies, but that on no condition they should be 
 sold to such as are not members. 
 
 Y. M. 1849. Art. 6. Would it not be well to have a committee ap- 
 pointed at this or some future annual meeting, whose duty it should be 
 to collect all the (minutes) advice of councils, bearing on all points of 
 duty, and put it in the form of a book, and bring it before the council 
 of the following year for their approbation ; and if approved of, get it 
 printed, so that each member might have a copy, not as a creed, but as 
 (a record of) advice, and as a testimony of the truths as we understand it? 
 Considered, to let this matter lay over. Art. 43. Whether each elder, 
 teacher, or visiting brother should not have the privilege of having a copy 
 of the Minutes of the Y. M ? Considered, that we are in favor for each 
 ministering brother to have a copy, and they be advised to keep them if 
 possible from coming before the world ; and we will further recommend 
 that they should be sent sealed (in letter form), as we know them to 
 have been opened in Post Offices. 
 
 Y. M. 1850. Art. 2. How it is considered, inasmuch as our beloved 
 brother, H. K., is not present at this meeting — for to appoint a com- 
 mittee to have the Minutes of this meeting printed, and to receive all 
 moneys appropriated to defray the expenses of printing. It has been 
 agreed upon by this meeting, that bro. Benjamin Bowman, of Va., 
 Daniel Summer, of Ohio, and David Hardman, of Indiana, be this com- 
 mittee. 
 
 1''. M. 1858. Art. 55. Would it not be well for the Standing Com- 
 mittee of this Y. M. to appoint a number of intelligent and pious breth- 
 ren to collect all the minutes that can be still obtained of our yearly 
 meetings, and have them printed in a volume, for the use and satisfaction 
 of the churches? Considered, we think it not advisable so to do. 
 
 Y, M. 1861. Art. 6. Will this yearly meeting grant the privilege to 
 re-print all the minutes of the yearly meetings (still extant), so that those 
 wishing to have them may have a full copy ? Resolved, By this annual 
 meeting that this subject should be attended to, and we therefore recom- 
 mend that a committee be appointed to gather up all the minutes as far 
 
MISSIONARY. 
 
 151 
 
 back as can be had, and bring them together in such a way and form as 
 may be thought best, and we hereby appoint brother Henry Kurtz, of 
 Ohio; Andrew Spanogle, of Pa.; John Kline, of Va.; Christian Long, 
 of Illinois, and Philip Boyle, of Maryland, to attend to said business, 
 and report to the next yearly meeting. (On account of the War and 
 other hindrances, this committee has not yet been able to meet or do any 
 thing, except individually.) 
 
 MISSIONARY. 
 
 Y. M. 1852. Art. 8. Whether the commission of our Lord and 
 Saviour Jesus Christ, Matt. 28 : 19, 20 ; Mark, 16 : 15, does not re- 
 ((uire of the church to send brethren to preach the Grospel, where the 
 name of Christ is not known ? Considered, that the brethren acknowl- 
 edge the great commission of Christ to its full extent, and that it is the 
 duty of the church, the ministers and every private member, to do all 
 that is in their power to fulfill that commission in accordance with apos- 
 tolic practice. 
 
 Y. M. 1856. Art. 22. A letter from Virginia urging that this Y. M. 
 devise a plan, how the church could fulfill the command of the Saviour, 
 Matt. 28 : 19, more efi'ectually, so that the Article 8, on our Minutes of 
 1852, should not remain a dead letter This meeting recommend the 
 subject to the serious consideration of all the churches. 
 
 Y. M. 1858. Art. 58. Whereas, there is a strong desire among the 
 brethren in various places to have a more general exertion made on the 
 part of the church to have the truth more universally spread; and, 
 whereas, the subject has been frequently talked of without any definite 
 plan being proposed ; we, therefore, have concluded by way of introduc- 
 tion, to offer the following outlines of a plan, subject, however, to such 
 amendments as may from time to time be thought best. That is, let 
 each State where there is a respectable number of brethren, form a dis- 
 trict; let the brethren then hold their annual meetings; let each 
 of these divisions (districts) have its treasury; let the churches that feel 
 favorable have their treasury ; let the churches be called upon as often 
 as may be necessary to cast in their mite as a free-will offering. Then 
 let these contributions be put into the district treasury, and let the dis- 
 trict meeting appoint ministering brethren, say two or more, if necessary 
 (such as are willing to go), to travel through the respective States for 
 one year, their expenses being paid, and such provision made for their 
 families as may be thought necessary. What does the annual meeting 
 think of this proposition ? Considered, that we think it not good to 
 adopt this proposition ; but we believe it is a subject worthy the seri- 
 ous and prayerful consideration of the brotherhood, and we recommend 
 the brethren to give it such consideration. 
 
152 
 
 MISSIONARY. 
 
 Y. M. 1859. Art. 28. Seeing the great necessity of having the gos- 
 pel as held and practised by the brethren more extensively spread and 
 known, we desire that the brethren in this annual council reconsider 
 Art. 5S of Minutes of 1858, and adopt it with such amendments as in 
 the fear of the Lord may seem best. 
 
 As it was recommended by the last annual meeting to make the sub- 
 ject of spreading the gospel one of prayerful consideration, it appears 
 it was done : and several churches have expressed their wish to this 
 annual council meeting, to have it take a favorable action upon the sub- 
 ject. The following is the conclusion this annual meeting has come to 
 in relation to what is referred to in this article. 
 
 This meeting recommend and give liberty to any of the districts or 
 States to make a move on the subject of spreading and sustaining the 
 gospel as preached and understood by the brethren, so that the same 
 may be done in the order of the gospel. And we recommend to those 
 churches who may adopt this, to make a report to the next annual 
 meeting upon their success. And in view of the importance of the sub- 
 ject, we appoint the following brethren as a committee, to propose some 
 plan by which the brotherhood in general may take a part in this good 
 work; said plan to be reported to the next annual meeting : Daniel P. 
 Sayler, John Kline, John H. Uimstad, Samuel Layman, John 
 Metzger, and James Quinter. Daniel P. Sayler is the correspond- 
 ing member of the committee. 
 
 Y. M. I860. Art. 12. Whereas, the brethren in California and Ore- 
 gon have earnestly desired and requested a delegation of two or three 
 brethren to be sent by the Annual Council of the brethren, to encour- 
 age and strengthen them, and to " set in order the things needed " for 
 a proper organization of churches, according to the Gospel of Christ, as 
 well as to preach the Gospel where Christ is not known ; the meeting, 
 therefore, receiving with favor the request, came to the following con- 
 clusion concerning the subject : 
 
 It was decided that the standing committee of this Annual Meeting 
 form a board for the purpose of corresponding with brethren, and of 
 ascertaining if any seem to be called to the work, and of judging of their 
 fitness for it, and for making the necessary arrangementa for carrying 
 out the purposes of this Annual Meeting to comply with the request from 
 the brethren in California and Oregon. 
 
 And in order to obtain the necessary pecuniary aid, this meeting 
 recommends to all the churches to make contributions for the purpose, 
 and to report to the board the result of their operations. James 
 Quinter, Columbiana, Columbiana Co., 0., was appointed corresponding 
 Secretary, and Daniel P. Sayler, Double Pipe Creek, Carroll Co., 
 Md., Treasurer. 
 
MORTGAGE— MOVING— MUSICAL INSTRUMENTS. 153 
 
 Y. M. 1861, Art. 7. Query 7. Contains a remonstrance from the 
 Sugar Creek church, Allen Co., Ohio, as follows: "Having assembled 
 in council, and having under consideration the Missionary question, we 
 the church aforesaid enter our remonstrance against all plans that have 
 been recommended through the Visitor, save the one on page 279, in 
 September No. last. 
 
 All business upon this subject is referred to the next Yearly 
 Meeting. 
 
 Art. 13. Resolved, That we are opposed to a treasury for the exclusive 
 benefit of the ministry, but that every church should encourage their 
 ministers to be active in their calling, and also to support them in all 
 cases of necessity. 
 
 Considered, that we fully concur in the sentiments above expressed. 
 
 MORTGAGE, TAKING OF BRETHREN. 
 
 Y. M. 1825. Art. 2. Whether a brother may take a mortgage or 
 judgment bond of another brother, was considered, that brethren should 
 be as careful of the interest of their neighbor as of their own, and not 
 be selfish ; and inasmuch to take bail for large sums is deemed wrong, 
 it is not improper to secure a debt by mortgage or judgment. 
 
 MOVING AWAY UNRECONCILED. 
 
 Y. M. 1849. Art. 13. When a member ofi'ends in a church, and 
 thea moves away without being reconciled, can he obtain a certificate by 
 writing, without personally presenting himself ? Considered, when a 
 member removes under such circumstances, and is so far away, or unfa- 
 vorably situated for coming back to make reconciliation, when he wishes 
 to do so, if the church from which he removed is satisfied with his ac- 
 knowledgments made in writing, it (the church) may signify this sat- 
 isfaction in a letter to the church where he (now) resides. 
 
 MUSICAL INSTRUMENTS. 
 
 Y. M. 1852. Art. 11. Has a brother a right to have or keep in 
 his house costly musical instruments ? Considered, that members could 
 lay out their money to better advantage. (Was it wrong, " that David 
 took a harp and played with his hand, so Saul was refreshed, and was 
 well, and the evil spirit departed from him V (See 1 Sam. IG : 23.) 
 
 Y. M. 1857. Art. 10. How is it considered for brethren, and especi- 
 ally ministering brethren, to adorn their children with ear-rings, breast- 
 pins, finger-rings and jewelry in general, and send them from home to 
 have them taught music, and to procure pianos for them. Answer. 
 Brethren should not do so. 
 
154 MUSTERING— NAME OF OUR FRATERNITY. 
 
 MUSTERING. 
 
 Y. M. 1785. See "Erroneous Doctrines." Y. M. 1789. Art. .5. 
 Further it was discussed and unanimously considered, that no brother 
 should permit his sons to go on the muster ground, much less that a 
 brother go himself. 
 
 Y. M. 1815. Art. 2. See '■'Non-resistance;" also, ^ Warfare." 
 
 Y. M. 1817. Art. 5. Whether brethren or their children may go on 
 the muster ground or not ? The counsel was, that no member may go 
 there, and prevent also their children from going on that ground, and 
 not willingly permit it to them, as long as they are under parental 
 authority; should a brother do so, he could not be in full fellowship 
 with the church ; for the Saviour said to Peter, " Put up thy sword 
 into his place; for all they that take the sword, shall perish with the 
 sword." 
 
 Y. M. 1822. (Miami.) Arc. 6. Whether a brother may take the 
 liberty to go on the muster ground or take part in the festivities of 
 Independence-day? Considered, that no brother should take the lib- 
 erty to go to such places. 
 
 Y. M. 1835. Art. 5. How it is considered tyhen brethren go to 
 muster and drill. Considered, that it is contrary to our baptismal vow. 
 contrary to the Word of God, and contrary to the professed principle of 
 the church, and can by no means be permitted or tolerated. 
 
 Y. M. 1840. Art. 9. Whether it could be permitted for brethren to 
 attend a mustering in the militia? Considered, that mustering is a 
 preparation for war ; and since we by the gospel of Jesus are called unto 
 peace and to a non-resistant state, it would in no wise be proper (con- 
 sistent) or allowable for a brother to learn war, Isa. 2:4. Mic. 4 : 3. 
 
 Y. M. 1859. Art. 23. In those States where muster fines are high, 
 and where the fines are the only means whereby the military musters 
 are kept up, would it not be better for brethren to muster a few times, 
 and thereby cause the military system to be abolished, than to pay an 
 oppressive fine and thereby keep up the regimental muster ? Ans. It 
 would not, inasmuch as our Lord and Saviour teaches non-resistance 
 in his gospel throughout. And when we go to musters, we there learn 
 the art of war, and the most appropriate method of shedding our fellow- 
 creatures' blood. See 2 Cor. 6 : 17, John 18 : 36. 
 
 NAME OF OUR FRATERNITY. 
 
 Y. M. 1886. Art. 6. What should be the name of our fraternity, when 
 a title for a meeting-house is made and recorded in the public offices ? 
 Unanimously concluded to call ourselves the Fraternity of German Bap- 
 tists. 
 
NEAREST FRIENDS— NON-CONFORMITY— OATHS. 155 
 
 NEAREST FRIENDS IN COUNCIL. 
 
 Y. M. 1817. Art. 3. Whether the nearest friends of a member, 
 that fall under the censure of the church, or a candidate wishing to be 
 received into the church, may be present at the council of the case ? 
 Considered, necessary that the nearest friends should withdraw. 
 
 Y. M. 1832. Art. 13. Whether at a council concerning candidates 
 for baptism, their nearest friends should withdraw? Decided as before. 
 
 Y. M. 1838. Art 8 Whether in case a member falls into the judg- 
 ment of the church, the nearest relations should withdraw while the 
 counsel is taken ? It has alwajis been considered best to let such rela- 
 tions withdraw. 
 
 NON-CONFORMITY TO THE WORLD. 
 
 See "Conformitj/," &c. ; also, "Fashionable Garments," and "Our 
 Three Principles," &c. 
 
 NON-RESISTANCE. 
 
 Y. M. 1845. (Virginia.) Art. 5. In regard to our being altogether 
 defenceless, "not to withstand the evil," but "<o overcome evil with good," 
 the brethren consider, that the nearer we follow the bright example of 
 the Lamb of God, who willingly suffered the cross, and prayed for his 
 enemies; who, though "heir of all things," had on earth " not where 
 to lay his head," — the more we shall fulfill our high calling, and obtain 
 grace to deny ourselves for Christ and his gospel's sake, even to the loss 
 of our property, our liberty and our lives. 
 
 Y. M. 1855. Art. 4. Has a brother a right to defend himself with 
 a deadly weapon at the appearance of his being in danger ? Considered, 
 that he has not, inasmuch as the Saviour says to Peter, " Put up thy 
 sword into his place ; for all they that take the sword, shall perish by 
 the sword." Matt. 26 : 52-. 
 
 (A more full exhibition of this principle, gee Y. M. 1785, under the 
 heading, "Doctrines, Strange." Also, Y. M. 1789. Ihid. See also 
 "Mustering" and "Warfare," and "Our Three Principles") 
 
 OATHS, SWEARING OF. 
 
 Y. M. 1785. See "Doctrines, Strange." Y. M. 1790. See "Doc- 
 trines, Strange." 
 
 Y. M. 1821. Art. 4. How far a brother has liberty in giving tes- 
 timony to speak the truth before a magistrate, since there are different 
 forms presented to brethren, was considered, that by no means a 
 brother should take the liberty to raise his hand (or kiss the book), but 
 to obey the counsel of the Gospel ; to affirm yea that is yea, and nay that 
 is nay, " for whatsoever is more than these cometh of evil." 
 
/ 
 
 156 OFFENSES, PUBLIC. 
 
 Y. M. 1822. Art. 5. Concerning the form or manner of swearing 
 oaths to save our consciences for the gospel's sake, whether we could 
 answer with yea such a form, viz : " And this you do under the pains 
 and penalties of perjury." It has been considered, that if a brother 
 were oppressed or troubled herein, let him consider or seek counsel, 
 whether there is no other form for us. 
 
 OFFENSES, PUBLIC. 
 
 Y. M. 1797. Art. 2. It was in union concluded, that if a brother 
 or sister should commit a fault or sin, that were not between brother and 
 brother, but open before the world, then the church is to examine, and 
 if the fault is not so criminal that the church is compelled to cut him 
 off entirely, according to the word of the Lord, and the failing member 
 acknowledges and repents for his sin, such should make a public ac- 
 knowledgment in presence of believers and unbelievers. But if he 
 should harden his heart, and would not be obedient to the counsel of the 
 church, then the members could not have fellowship with him until such 
 time he becomes willing to acknowledge and to obey, and then the whole 
 church should heartily pardon and forgive him, in the name of the Lord 
 and Saviour Jesus Christ. (See also ^'■Acknowledgments.") 
 
 Y. M. 1821. Art. 8. What is to be done when a member commits 
 a fault, which is not between brother and brother, but publicly against 
 the gospel ? Considered, that such a member (provided it is no crime, 
 such as stated in 1 Cor. 5,) should always make acknowledgment before 
 the church. 
 
 Y. M. 1828. Art. 11. Whether if a member sees another member 
 commit sin publicly against truth, the first is in duty bound to speak 
 privately to the failing member, or (at once to) present the case to one 
 of the leading brethren ? Considered (whether to do the first), it is as 
 a member may choose (but to do the latter remains his duty, inasmuch 
 public sins cannot be atoned for between member and member). 
 
 Y. M. 1840. Art. 10. Whether a public fault can be atoned for 
 and forgiven, between brother and brother? Considered, that a fault 
 publicly committed can only be settled before the church, and not be- 
 tween brother and brother, according to the word of the Lord. 
 
 Y. M. 1850. Art. 15. Whether it is according to the gospel, for a 
 church to lay a public acknowledgment on a brother that has made a 
 public oflFense ? Considered, that the acknowledgment is to be made be- 
 fore the church alone, and before all the members present. See 1 Tim. 
 5 : 20. " Them that sin, rebuke before all, that others also may fear." 
 Art. 37. If it is proved by two or three brethren, that a brother has 
 been drinking to excess, yet not so much as to disable him from keeping 
 on his feet, but has often before been charged, and also before been set 
 
OFFENSES, PUBLIC. 
 
 157 
 
 back or put ia avoidance, and still denies the charge — would he not 
 come under the class of drunkards ; or would it be prudent to hold him 
 as a brother, or could he be expelled by the proof (evidence) of four or 
 five witnesses, though not members of the church ? Considered, that no 
 member should be put in avoidance without positive proof from members, 
 that he or she has been guilty of one of those sins mentioned by Paul 
 in 1 Cor. 5 : 11. 
 
 [Love to truth and righteousness in Christ, and the prosperity of the church 
 and of the individual souls, constrains us to make a few serious remarks on a 
 very unpleasant subject. A question, such as the one given above, under Article 
 37 (the whole number of articles presented in that same year was sixty-four), 
 would alone require, in order to answer it rightly and scripturally, more space 
 and time than can be devoted at the Y. M. to the consideration of all tlie (64) 
 questions presented in this one year. If the case presented in the query has 
 actually occurred as presented, the sad fact is proved, that a brother may be 
 convicted again and again of drunkenness by two or three brethren, and may 
 have been dealt with by the church (according to the word of God), and he 
 still deny the charge, thus adding the sin of lying to the other sin, and still by 
 some means, but not by true repentance, for then he would confess instead of 
 denying his sins, he is still held as a member, and still continues to be a drunk- 
 ard, only taking care that no brother shall see him drunk. Is there no remedy 
 for this ?] 
 
 Y. M. 1855. Art. 24. If two brethren or members should raise a 
 quarrel before or in presence of others, so as nearly to come in bodily 
 conflict, or to fight, can such matters be settled between those members, 
 or ought it to be brought before the church ? Considered, that such 
 public crimes must be settled before and by the church. 
 
 Y. M. 1858. Art. 27. Would it not be well for the brethren to 
 come upon some plan to acquaint all the bishops and housekeepers of 
 the various branches of the church with the rules and regulations con- 
 cluded upon by the general council for the more perfect union and pros- 
 perity of the church ? And if these rules and regulations be violated by 
 a minister, with some of the members composing his district, should they 
 not fall into the hands of the brethren of the adjacent districts as offend- 
 ers, and he dealt with as such ; and if the above should be considered 
 expedient, what plan should be devised to carry it into effect ? Answer. 
 We are fully satisfied, that the means long had in practice by the breth- 
 ren, namely, the Minutes of our Annual Meetings, are sufiicient to give 
 the teachers and housekeepers, and members generally, the decisions of 
 our annual councils for the perfecting of love and union throughout the 
 brotherhood. And if it should so happen that a housekeeper, with a part 
 or all of the members of his district, could not be satisfied with the de- 
 cisions of the general council, as we were advised and instructed by our 
 beloved elder brethren, and unanimously concurred in at the Annual 
 
158 
 
 OFFICES, HOLDING WORLDLY. 
 
 Meeting held in 1850, in Montgomery county, Ohio, they should bear 
 with the annual council, and with one another, until the next annual 
 meeting, and then bring their grievances to the annual council where 
 they proceeded from, and we believe full satisfaction will be obtained. 
 
 [ This article ought to have been inserted under some other heading, for 
 instance — ^^Minutes," or '^Opposition to Y. M."'\ 
 
 OFFICES, HOLDING WORLDLY. 
 Y. M. 1779. ^QQ Attest, taking the." 
 
 Y. M. 1789. Art. 3. Further it has been discussed and unani- 
 mously deemed good and evangelical, that all brethren in all places 
 should shun all worldly offices, so as not to serve in any of them, provi- 
 ded it is possible to be relieved from them, such as Supervisor, Overseer 
 of the Poor, Collector, Constable, Assessor, or also Juryman, &c. Yet it 
 is considered, with some difference, such as Supervisor or Overseer of 
 the Poor, might be served perhaps with least objection ; provided, there is 
 no suing or something else contrary to the Word of the Lord. If a 
 brother should be elected to one of these offices contrary to his will, then 
 only that what he would have to do contrary to the gospel, should be 
 rebuked in love and compassion, according to the word of the Lord. 
 
 Y. M. 1812. Art. 6. Concerning brethren who are sometimes pre- 
 vailed upon to serve in the office of Constable, it was considered, that a 
 follower of Jesus could not serve in such office, and if a brother should 
 accept of it, take the oath of office, and serve in it, or by some person 
 else as his substitute, such a brother would exclude himself from the 
 breaking of bread, holy kiss, and brotherly council. 
 
 Y. M. 1822. (Canton, 0.) Art. 2. Whether a brother might serve 
 in a worldly office or as a juryman, was considered, that no follower of 
 Jesus can serve in such, and if he could get relieved with money (by 
 paying a fine), he should not serve herein. 
 
 Y. M. 1825. Art. 6. Concerning a brother holding the office of 
 Justice of the Peace, has been twice before the big meeting, and was 
 always considered, that it was not at all consistent with the gospel ; but 
 as something more definite is requested, the counsel is now, if such an one 
 has been admonished already before to give up that office, and is once 
 and again admonished (in the name of the church) to do fio, and will 
 not give it up, such an one we could not hold as a brother. 
 
 Y. M. 1834. Art. 9. Concerning the office of Supervisor and other 
 worldly offices, was considered, that brethren should keep themselves 
 clear of them as much as possible. 
 
 Y. M. 1837. Art. 5. Whether a brother is at liberty to serve as 
 cryer or clerk at public vendues ? It is the counsel of this meeting, 
 that no brother should take the liberty to act as a cryer at vendues, be- 
 
OFFICES, HOLDING WORLDLY. 
 
 159 
 
 cause it is unbecoming for a brother so to serve. As to the clerkship at 
 vendues, it would not be considered quite so unbecoming, yet so that 
 brethren ought to refrain from such things as much as possible. 
 
 Y. M. 1839. Art. 1. Whether a brother could serve in the office 
 of a Constable i" No. (See above, Y. M. 1812.) 
 
 Y. M. 1841. Art. 11. Whether it is becoming for a member of 
 the church of Christ to act as juror in the courts of our country ? Con- 
 sidered, that it would be best not to serve at all (even) in civil (cases), 
 but by no means in criminal cases. 
 
 Y. M. 1844. Art. 3. Whether a brother may go to the Legislative 
 Assembly as a representative of the people, agreeably with the gospel ? 
 Considered, that though we look upon the higher powers of this world as 
 being of God for the protection of the pious, &c., and desire to be thank- 
 ful to God for the benefita we enjoy under our government, and feel it 
 our duty to pray fervently and daily for the same, (still) we cannot see 
 how a follower of the meek and lowly Saviour can seek or accept an 
 office of this kind consistently with the gospel he professes. See Matt. 
 20 : 25-28 ; Mark, 10 : 42—46 ; Luke, 22 : 25 ; John, 17 : 16, &c. 
 
 Y. M. 1849. Art. 34. Whether a brother being elected to the 
 office of Constable contrary to his will, would be justifiable in taking the 
 obligations of the office, and (then) transfer it to another person, who 
 will discharge the whole duty of said office ? Considered, while the 
 brother would have to be under oath, and responsible for all the acts of 
 his substitute, it would not be safe for him to do so (not to repeat what 
 has been testified so often already, that such office is improper and unbe- 
 coming for a brother). 
 
 Y. M. 1850. Art. 9. Is it allowed for a brother, especially one 
 that holds an office in the church, to fill a worldly office, and if not, what 
 is the proper course to pursue with such a brother ? Considered, that 
 we could not advise brethren to crave worldly offices ; but if the people 
 of the world should impose an office on any of our brethren, they should, 
 before acting in such office, lay the matter before the church, and act 
 agreeably to the counsel of the same. 
 
 Y. M. 1852. Art. 3. Have we a right to help making the political 
 government, and to serve as officers; also, to put the law in force against 
 any of our fellow men in any case whatever i* Considered, (see " Law, 
 Suijuf against Dthtors," page 106.) 
 
 Y. M. 1857. Art. 39. Is it consistent with the gospel for brethren 
 to serve in the capacity of any of the civil officers under our government • 
 and is there any material difi'erence as to state, county, or township offi- 
 cers ? Answer. We consider it wrong lor brethren to accept of any 
 office which requires them to administer an oath, or to use physical force 
 in performing the duties of that office. 
 
160 
 
 OPPOSITION TO Y. M.— ORDER. 
 
 OPPOSITION TO Y. M. 
 
 Y. M. 1805. Art. 2. Further, it has been considered, that when 
 there is made a conclusion at the big yearly meeting, and there are mem- 
 bers who would not heed, nor conduct themselves accordingly, it has 
 been concluded unitedly, that when such persons cannot convince the 
 church by evidence from holy scripture, and would or did rise up against 
 such church conclusion, would not hear nor obey at all, in such case we 
 could not well do otherwise, but after sufficient and friendly admonition 
 to set them back from the breaking of bread until they learn to do bet- 
 ter and become obedient. 
 
 Y. M. 1845. Art. 8. How is it considered, if brethren will rebel 
 against the counsel held at council meetings, and say, it is an abomina- 
 tion to God ? Considered, that such a brother should be visited and ex- 
 horted, and if he would not hear and obey the admonition, he could not 
 be held as a brother. 
 
 Y. M. 1850. Art. 5. Whether it is right for brethren in different 
 arms of the church, to go against the counsel of the Yearly Meeting ? 
 Considered, that it is wrong for brethren to go against the counsel of our 
 great Annual Meetings ; but should brethren not be satisfied with said 
 counsel, they have liberty, with the consent of their church, to bring the 
 matter before another Yearly Meeting for a reconsideration. 
 
 Y. M. 1853. Art. 30. How is it considered when brethren preach a 
 doctrine which is not in accordance with the decisions of the Yearly Meet- 
 ing, and speak privately to or with members against such decisions 'i 
 Considered, that for love and union sake they ought not to do so. 
 
 Y. M. 1858. Art. 22. What should be done with a brother who holds 
 the counsel of the annual meeting in disrespect, and who speaks lightly 
 and disrespectfully of it? Considered, that he should be kindly admon- 
 ished to do so no more, and if he will not hear the admonition (of the 
 church) he should be dealt with according to Matt. 18. 
 
 Y. M. 1858. Art. 27. (That belongs specially to this place, but is 
 inserted above, under the heading, " Offenses, Public") 
 
 ORDER AT ANNUAL MEETINGS, &c. 
 
 Y. M. 1835. Art. 4. Concerning the commencement of Yearly 
 Meetings on Saturday, or according to the ancient order. No change 
 made at this time. (See further, " Annual Meetings") 
 
 ORDER AT BAPTISMS. 
 
 See Baptism" especially Y. M. 1848. 
 
^ORDER AT CHOICES FOR MINISTERS, &c. 161 
 
 ORDER AT CHOICES FOR MINISTERS, &c. 
 
 Y. M. 1843. Art. 7. When a large church, by common consent, 
 has been divided into several districts, and in one of these districts it is 
 f'our.d necessary to hold an election for teachers (ministers) and deacons, 
 whether the members of such district alone are entitled to vote, or 
 whether the members of the other districts have a right to vote also 
 Considered, that when such division takes place by common consent, for 
 the greater convenience of members and of meetings, we understand that 
 henceforth these several districts are to form so many particular church- 
 es, though they may be under the superintendence of but one bishop ; 
 and that, consequently, when one of these districts or one of these par- 
 ticular churches, stands in need of laborers, and has to hold an election, 
 it would be as improper for the members of the other districts to vote 
 at such election, as it would be for members from other churches that 
 never formed a part of the old and large district. In case there was no 
 cypress word for such things, we think we may safely follow the Apostle 
 Paul, when he says, 1 Cor. 11 : 14 : " Doth not nature itself teach you" 
 what is proper. Art. 8. How it might be considered, when at the 
 election for teachers and deacons, absent members do send their votes 
 with other members ? Considered, that since the promise of our Saviour 
 is given, " Where two or three are gathered together in my name, there 
 am I in the midst of them." Matt. 18 : 20. In such important church 
 affairs, this promise belongs only to those that are assembled, and not to 
 those thnt are absent; the brethren generally have acted upon that 
 ground, and not taken any vote from absent members. 
 
 Y. M. 1853. Art. 4. Is it consistent with the gospel and its prin- 
 ciples, as professed by our brotherhood, when a brother is chosen to the 
 ministry only, not being authorized to baptize, that (afterwards) the or- 
 dained elder of the congregation should forward such brother without 
 consulting the church 'i Considered, that all the power under God is 
 vested in the church, and that therefore the church should be consulted 
 in all such cases. Art. 44. How it is considered, when choices are 
 held for teachers or deacons in a different manner from the general 
 usage, choosing by ballot in presence of all the church, and without or- 
 dained elders from other churches being present ? Considered, that a 
 choice should be held by each and every member coming (one by one) 
 before the elders, and giving their voice privately. The presence of 
 two or at least one ordained elder from another church, has been deemed 
 necessary always, so as to avoid the least appearance of partiality, &c. 
 
 Y. M. 1856. Art. 5. Would it not be best, in holding elections for 
 the purpose of choosing ministers or deacons, that none of the ministering 
 brethren of such district should take any part, or even be in the room 
 11 
 
162 ORDER AT COMMON MEETINGS FOR WORSHIP. 
 
 where the votes of the members are received, but that brethren of other 
 districts should be called for said purpose ? Considered, that every 
 member should have an equal privilege of giving their voices, and that 
 the remainder of this query were best left to the control of the strange 
 brethren. 
 
 y. M. 1858. Art 24. When a church stands in need of speakers 
 or deacons, should the bishop make it known to the members before, or 
 only on the day of electioa ? Considsred, that wo leave the churches to 
 do as they have been accustomed to do, in relation to this subject. [But 
 suppose a wrong custom has been introduced, such as voting by ticket, 
 in imitation of the world, or such as invite and assist to electioneering 
 practices, should such customs be continued ?] 
 
 Y. M. 18G2. Art. 3:1 Would it not be advisable when an election 
 is to be held for both a speaker and a deacon at the same time, to hold 
 the election for the speaker first, and make the result known, and then 
 hold the election for the deacon or deacons, as the case may be 't Aus. 
 We consider it would be advisable to do so. 
 
 ORDER AT COMMON MEETINGS FOR WORSHIP. 
 
 [The general order is : First, united prayer and praise by singing a 
 hymn ; then a brief exhortation to humbly worship God in spirit and in 
 truth, followed by prayer upon our bended knees, two or three pray- 
 ing aloud, one after the other, the last repeating the Lord's prayer, 
 each Amen repeated by the congregation. Then reading one or more 
 portions of Scripture, fuUowed by preaching, one, two or three speaking 
 nlternately ; then, if candidates for baptism are presented. Matt. 18 : 10- 
 22, is read and commented on, and every candidate is asked to assent to 
 the rules laid down by the Saviour in that chapter ; after that, the meet- 
 ing is brought to a close, as it was commenced, by singing, exhortation 
 and prayer. As meetings used to be held at the houses of members, the 
 members would, out of love, prepare a refreshment for those who had 
 come from a distance, and whoever would partake of the invitation. This 
 latter particular was necessary to be mentioned for a better understand- 
 ing of what follows.] 
 
 Y. M. 1822. (Miami.) Art. 9. Whether we might have two tables 
 at lovefeast, and also at other meetings ; that is, whether members might 
 prepare something warm for the old brethren, and also elderly and weak- 
 ly members, beside what is served up for all in general, — was considered, 
 that members should be at perfect liberty to show their love toward their 
 old brethren or weakly members, to set before them what they like ; yet 
 we would counsel in love to be careful that no bad distinction is made, 
 so that friends and well-wishers are preferred to those that are weakly. 
 
 Y. M. 1840. Art. 12. How is it considered, when teachers at the 
 
0§DER AT COMMON MEETINGS FOR WORSHIP. 1G3 
 
 beginning of meetings exhort so long, and consume so much time with 
 speaking before prayer? Considered, that it would be more edifying to 
 make the exhortation as brief as possible, since the Apostle teaches, that 
 " first of all, supplication, prayers, intercession, &c., be made. 1 Tim. 
 2 : 1-4. 
 
 Y. M. 1841. Art. 4. Whether it is proper for teachers to speak 
 both German and English in (one) meeting, when there are only a few 
 English members, the majority of the church being German ? Consid- 
 ered, that it is right and our duty to preach the gospel to every nation 
 as far as we are able, yet so that in such a case not too much time ought 
 to be taken up in English. 
 
 Y. M. 1842. Art. 2. Whether it will be to the edification of the 
 church of God, to hold protracted meetings, and to introduce mourning- 
 benches, in imitation to the new mea.sures adopted by diiferent sects and 
 denominations? The brethren generally considered, that it was advisa- 
 ble to be very cautious, and at all times to keep good order in accordance 
 with the doctrine and example of the Apostles, and not to introduce such 
 innovations, like mourning-benches, &c. Art. 9. How is it considered, 
 when brethren who are not ordained, in the presence of ordained breth- 
 ren, without being requested, take the lead at public meetings, and at 
 morning and evening worship, seat themselves at the head of the table, 
 and call upon ordained brethren to be free Considered, that order is an 
 essential rule in the house of God, and that it would be most praise- 
 worthy, if all the brethren did try in honor to prefer one another, and 
 each one be faithtul in his station, not; seeking the uppermost seats, nor 
 forgetting tlie advice of the Apostle, 1 Pet. 5:5: " Ye younger, submit 
 yourselves unto the elder." 
 
 Y. M. 1855. Art. 21. Is it according to the gospel, at the close of 
 our meetings, to sing a hymn, and invite mourners to come forward; and 
 if none will come, sing another hymn, and give another invitation j and 
 lastly, to tell the congregation to rise upon their feet, and with raised 
 hand speak a blessing over the people ? Considered, that this is not 
 agreeable with the gospel, and should not be done. 
 
 Y. M. 1858. Art. 8. Does the gospel convey the idea, that the 
 public practical use of the spiritual gifts, such as prayer, cxliortation, 
 teaching, doctrine and prophesying, &c., is alone confined to the chosen 
 officers of the church; or does it extend that privilege to every member, 
 especially male members of the church, if the infliuence of the spirit of 
 Christ so dictate to him ? Answer. As it regards prayer, it is considered 
 that private members may pray in public, if liberty be given by elder 
 brethren; but exhortation, teaching and prophesying seem to be duties 
 and privileges belonging to the officers of the church. See 1 Cor. 14:32. 
 Art. 39. How should brethren proceed, after preaching, relative to 
 
1G4 
 
 ORDER AT LOVKFEASTS. 
 
 sretting members in the church ? Shall the preacher, while singiDg a 
 hymn, give an invitation to those who wish to join the church to come 
 forward, or shall he leave it to them to make their own application 't 
 Considered, that it is best to let them make their own application, as in 
 Acts 2 :37, and 16:30. 
 
 Y. M. 1862. Art. 69. How is it considered when ministering 
 brethren, after preaching go into the congregation and invite persons to 
 join the church? Answer. We consider it best to do as was done in 
 Acts, 2d chap. 
 
 ORDER AT LOVEFEASTS. 
 
 (The order in general is, or was, as follows : If there is a day meet- 
 ing, it is held as every other meeting: see " Order of Common Mtetinyx." 
 The evening exercises commence in summer time about one hour before 
 sunset by singing an appropriate hymn. Then, 1 Cor. 1 1th chapter, is read 
 entirely or in part, chiefly from verse 17 to the end, from which scripture 
 is spoken by two or three brethren, chiefly treating on self examination ; 
 and this exercise closed with humble prayer, in which general liberty 
 being given, private members, even sisters, sometimes join one by one to 
 utter their hearts' desires for themselves, for the church, and for all man- 
 kind. In the next place, water is brought for feet-washing, and John's 
 gospel, 13th chapter, is read, as far as time and the subject will permit 
 and require. While the washing of feet is going on, in which wcrk 
 always two are engaged, two brethren to wash and wipe the brethren's 
 feet, and two sisters to wash and wipe the sisters' feet, and those fre- 
 (juently relieved by other two, at large communions; the preaching is 
 also going on upon that subject. Feet-washing being over, supper 
 begins to be served on the table ; and while the table servants are thus 
 engaged, the ministering brethren in word and doctrine may speak some- 
 thing on the Lord's supper ; and when all is ready, a verse or two are 
 sung, and a blessing asked for this supper ; and then all partake together 
 of the frugal meal, consisting mostly of soup, boiled meat, bread and 
 water ; and after all have eaten, and thanks returned to God, the tables 
 are cleared oflF. Now, the elements of the communion, bread and wine, 
 are brought, and reverently set down at one end of the table, and a 
 hymn to the praise of our once suffering and dying Redeemer is sung. 
 Next, a part of the record of Christ's passion and death is read, such as 
 Mark 15, or John 19, and spoken on according to the gospel and the 
 injunction of Paul, 1 Cor. 11 : 26; during which the administrator pre- 
 pares the bread (unleavened) for distribution, and then prepares the 
 minds of the communicants still further for the solemn contemplation of 
 what Christ has done for us, and what we ought to be willing to do and 
 suffer also for his cause, and how we ought to be united as one in faithful 
 
ORDER AT LOVEFEASTS. 
 
 1G5 
 
 love toward one another even unto death — which is sealed by the holy 
 kiss going round in the whole congregation, among the sisters as well as 
 among the brethren. Next, a blessing is asked over the bread, which is 
 to be the emblem of the communion of the body of Christ, and then that 
 bread is broken from brother to brother ; and meanwhile by the adminis- 
 trator the same bread is administered to the sisters, each laying his or her 
 portion before him or her on the table, until all are provided. Then all eat 
 it at once in solemn silence, contemplating our Saviour's sufferings for 
 our good. In the same manner thanksgiving is made and a blessing 
 asked for the cup of the New Testament, which is the communion of the 
 blood of Christ; then one cup is circulating among the brethren, and 
 the administrator handing another cup to the sisters, while singing the 
 praises of a Saviour's dying love is going on. And fiaally, the services 
 are closed by singing a song of praise and prayer — all standing. This 
 was written nearly thirty years ago in Germany, by request of God-fear- 
 ing friends.) 
 
 Y. M. 1822. (Miami.) Art. 8. Concerning breaking up in the 
 mornin,' after lovefeast, it was considered, that members and their chil- 
 dren, who stay till morning, should not separate and leave until prayer 
 and thanksgiving to God is made. 
 
 Y. M. 1828. Art. 8. Whether the (holy) kiss should have a place 
 at feet-washing (between those who serve and those who are served), 
 and at (before) the breaking of bread '{ Considered, that it should be. 
 (The new commandmeat, John 13 : 31, 35, brings it very near to both 
 ordinances, and a lovefeast without this token of love would scarcely 
 deserve the name.) Art. 13. Whether we might have small love- 
 feasts ? See ^^Lovef easts." 
 
 Y. M. 1854. Art. 11. If one or more churches would so choose to 
 come together in the evening to observe the ordinances of the house of 
 God as delivered unto us by the Saviour, and continue public worship 
 next day, believing that thereby some of the evils u^ight be obviated 
 which too often accompany our lovefeasts, would it be considered a 
 departure from the Word ? Considered, No ; but at the same time we 
 would advise, that the churches should be careful to observe the ordi- 
 nances of the Lord, at the proper time and in due order, and to avoid all 
 unnecessary changes. Art. 22. A request that the oldest bishop 
 choose or appoint twelve brethren to hold a communion or lovefeast at 
 the time (and place) of yearly meeting, as a model to show us the right 
 order according to the Gospel. Considered, that Christ with his Apos- 
 tles in that doleful night, when he (the Saviour) was betrayed, has given 
 a model, and showed us the right order. 
 
 Y. M. 1855. Art. 25. Concerning the difference in the time of 
 coming together for holding lovefeasts. Does it not appear as if there 
 
166 
 
 ORDER AT LOYEFEASTS. 
 
 was a division or disunion among us, when some churches meet and have 
 public worship (according to the ancient order of the brethren) in the 
 forenoon ; others at one, two or three o'clock, and others again in the 
 evening, about the time when the exercises immediately connected with the 
 Lord's supper should begin ? Could there not a uniform practice be 
 adopted in this, as it used to be among the brethren in bygone years ? 
 Considered, to be left to the consideration of the churches, and to let 
 them decide when their lovefeasts are to be held. 
 
 Y. M. 1855. Art. 28. How ought the church hold a member who 
 argues and contends that Christ was eating the Jewish Passover with his 
 disciples, and at the same time the Jews did eat it ; and also contends 
 that it is not binding on the followers of Christ to observe a supper, or 
 anything more than the bread and wine; and that feet- washing ought to 
 be observed after eating ; neither can be satisfied with the brethren that 
 preach otherwise '{ Considered, that as it appears evident from John 
 
 13 : 1-29 ; 19 : 14 ; 18 : 2S, Christ's supper with his disciples was eaten 
 before the Jewish Passover; and it appears from a comparison of Mark 
 
 14 : 20, and John 13 : 26, that the supper recorded by Mark and that 
 recorded by John, are the same. Again, Luke calls the meal which 
 Christ ate with his disciples, at which he instituted the communion, a 
 supper; and a comparison of Luke 22 : 23, and John 13 : 25, will show 
 that they were the same ; now as it appears plain that the supper in 
 John 13, was before the Jewish Passover, that of Luke 22 : 20, was like- 
 wise before it, and therefore not the passover itself. Further, from the 
 Acts of the Apostles, and from the epistles, we find that there was in the 
 church a feast of charity. See Jude 12 ; 1 Cor. 5 : 8 ; 2 Pet. 2:13; 
 Acts 18 : 21. When we take all this evidence into consideration, we 
 think it is sufficient to satisfy every sincere and candid mind that those 
 who want to adhere to the practice of the church in the times of the 
 Apostles, must have a feast of charity ; and those brethren who oppose 
 -uch a feast, oppose the gospel, and therefore should be admonished. 
 And, concerning the washing of feet after the communion, we would say 
 that it appears from the reading of the 13th chapter of John, that feet-_ 
 washing was practiced before John leaned on the bosom of Christ (see 
 John 13 : 23), but we find from John 21 : 20, that John leaned on the 
 bosom of Christ at supper. Therefore, feet- washing was performed by 
 Christ before supper, and certainly before the communion, as the com- 
 munion was administered after supper. 
 
 Y. M. 1862. Art. 65. Would it not be more in accordance with 
 the gospel, and the example of Christ, to omit returning thanks between 
 the supper and the communion ? Answer. We think it best to return 
 thanks, according to 1 Thcss. 5 : 18. 
 
ORDERS. 
 
 167 
 
 ORDER NECESSARY TO UNION. 
 
 Y. M. 1858. Art. 44. Is the gospel itself sufficient to preserve a 
 union of practice throughout the brotherhood ? Considered, that the 
 gospel (being understood alike by and becoming a living principle in the 
 members), with the practice or order consistent with the gospel, will 
 preserve the union of the brotherhood. 
 
 ORDER NOT OBSERVED. 
 
 Y. M. 1850. Art. 28. How is it considered, when a district of 
 church do not observe the ancient order of the brethren, and have new- 
 orders among them ? Concluded, that no district church has any right 
 to make changes in anything whatsoever, contrary to the ancient order, 
 without a proper investigation before and the general consent of the 
 annual meeting. 
 
 Y. M. 1856. Art. 21. How is it considered, when a branch of a 
 church separates itself from the main body, forwards its ministers with- 
 out a bishop being present, and pretends to act independent of the coun- 
 sel of the church and the yearly meeting ? Considered, that such pro- 
 ceedings are wrong and highly dangerous, so that love induces us to 
 charge a committee to visit that church and branch. 
 
 Y. M. 1858. Art. 57. Can the brethren be in full communion with 
 a brother or a community of brethren, who do not hold a church 
 council in receiving applicants for baptism, and who do not ask those who 
 are baptized, to renounce the devil and all the sinful practices of the 
 world or flesh, and who do not practically follow the doctrine of self- 
 denial ? Considered, that we think such cannot be in full communion 
 with us. Acts 10 : 47 ; Prov. 15 : 22 ; 1 John 2 : 15-17 ; Tit. 2 : 12. 
 
 ORDER OBSERVED DIFFERENTLY. 
 
 Y. M. 1858. Art. 34. Whereas, there is a diversity of opinion 
 among the brethren concerning the mode of celebrating the Lord's 
 supper ; we therefore wish the brethren, at the annual meeting, to 
 devise some plan that we may all be alike in our practices. Considered, 
 that inasmuch as the difference is not stated, we recommend the practice 
 heretofore recommended. 
 
 ORDER OF THE CHURCH JN GENERAL, 
 
 As we understand it, sometimes called "/Ae Order of the Brethren," and 
 by some, " the Discipline of the Church." See Appendix. 
 
168 
 
 ORDINATION— POLITICS. 
 
 ORDINATION. 
 
 Y. M. 1843. Art. 6. Whether the ordination of a brother can bo 
 frustrated, when the whole church is united on the subject, with the 
 exception of one or a few members ? Considered, that in case the ordi- 
 nation of a brother is judged as necessary and proper by the church and 
 the ordained brethren from a distance, and there could be no weighty 
 objection made by those that are of another opinion in this matter, they 
 ought to acquiesce in it, and the ordination might go on according to 
 the desire of the church. 
 
 PATENT RIGHTS. 
 
 Y. M. 1841. Art. 7. Whether members may be permitted to ob- 
 tain and sell patent rights for their own inventions ? Considered, thar 
 (inasmuch as patent rights will be of very little benefit, unless we en- 
 force the law against all transgressors, and inasmuch this would be con- 
 trary to our professed principles,) it is not advisable for members to take 
 out and sell patent rights. 
 
 Y. M. 1855. Art. 7. How it would be considered, if a brother 
 obtains a patent for any invention ? Considered, that it would be safest, 
 in all cases, first to ask counsel of the church before obtaining a patent. 
 
 PENSIONS OF SOLDIERS. 
 
 Y. M. 1836. Art. 1. Whether a brother would have a right to 
 take such money, which he had acquired as a soldier by war ? Consid- 
 ered in union, that it cannot be accjrding to the doctrine of Jesus. (It 
 is unc3rtain wheiher this quastion has aay referencii to pensions at all, 
 but if it had, it would nee J revision and reconsideration.) 
 
 PLEDGE OF TOTAL ABSTINENCE. 
 
 Y. M. 1842. Art. 4. How it is considered, if a brother or sister 
 sign the pledge of total abstinence ? Considered, that inasmuch our 
 churches have always been testifying against intemperance, and even 
 against the free use, the making and selling of ardent spirits, it is not 
 advisable for members to put their hands to the pledge, or to meddle 
 with the proceedings and excitement of the world on this subject. 
 
 POLITICS. 
 
 Y. M. 1840. Art. 10. Whether a follower of Jesus may attend 
 political meetings? Con.sidered, that it is not becoming at all for breth- 
 ren who have renounced the world. 
 
 Y M. 1852. Art. 3. (See above under " Zaw.") 
 
 Y. M. 1854. Art. 23. A request to reconsider Query 3, on the 
 
POLITICS. 
 
 169 
 
 Minutes of 1852, which read thus : " Have we a right to help making the 
 political government, and to serve as officers, also to put the law in force 
 against auy of our fellow men, in any case whatever ?" Considered, that 
 this query was suffijieutly and correctly answered in 1852. See Rom. 
 6:16; 10 : 1-3 ; 2 Pet. 1 : 19 ; 2:19; 1 John 3 : 8, 9 ; Matt. 6 : 24 ; 
 2 Cor. 6:5-8; John 18 : 36. 
 
 Y. M. 1833. Art. 18. Inasmuch as some brethren manifest a desire 
 to prohibit brethren from voting at our common (political) elections, do 
 not the brethren in yearly cjuncil see it to be best to make no change 
 differing from the counsel and practice of our ancient brethren in these 
 days of trouble ? In the present crisis, we recommend that brethren 
 abstain as much as possible from attending elections according to John 
 18 : 36 ; 2 Cor. 6 : 14-17. 
 
 Y. M. 1884. Art. 1. In no less than four papers the question is 
 presented, whether it is right and proper for a brother to go to, or take 
 part in political elections, it being specially stated that it had caused 
 hard feelings and disunion ? Answer. We have been led to think that 
 at all times it would be best and most consistent with our profession, 
 and specially most proper and safe in the present critical state of things, 
 to have nothing at all to do with politics, and entirely to abstain from 
 voting. See 2 Cor. 6 : 14-17, also Minutes of the A. M. of 1863, Query 
 eighteen. 
 
 Y. 31. 1884. Art. 22. Is it right for a brother to go to an election, 
 and there elect, or help to elect, a brother (who takes no part in elec- 
 tions,) to fill an office in which he must either serve or pay his fine ? 
 Answer. We consider it utterly wrong for brethren to do so. 
 
 (OUR POSITION WITH REOARD TO GOVERNMENT.) 
 
 Y. M. 1864. Art. 35. As our national troubles consequent upon 
 the Rebellion now existing in our country, have caused considerable dif- 
 ficulty in our church, and have tried our non-resistant principles, and 
 have caused several questions concerning the paying of bounty money, 
 voting, itc, to come before this council meeting, what counsel will this 
 Annual Meeting give upon these subjects? Answer. We exhort the 
 brethren to steadfastness in the faith, and believe that, the times in which 
 our lots are cast, strongly demand of us a strict adherence to all our 
 principles, and especially to our non-resistant principle, a principle dear 
 to every subject of the Prince of Peace, and a prominent doctrine of 
 our fraternity, and to endure whatever sufferings, and to make whatever 
 sacrifice, the maintaining of the principle may require, and not to en- 
 courage in any way the practice of war. And we think it more in 
 accordance with our own principles, that instead of paying bounty 
 money, and especially in taking an active part in raising bounty money, 
 
170 
 
 PORTRAITS— PRAYER— PRAYER MEETINGS. 
 
 to await the demands of the government, whether general, state, or 
 local, and pay the fines and taxes required of us, as the gospel permits 
 and indeed requires. Matt. 22 : 21 ; Rom. 13 : 7. 
 
 And lest the position we have taken upon political matters in general, 
 aud war matters in particular, should seem to make us as a body appear to 
 be indifferent to our government, or in opposition thereto, in its efforts to 
 suppress the Rebellion, we hereby declare that it has our sympathies, and 
 our prayers, and that it shall have our aid in any way which does not 
 conflict with the principles of the gospel of Christ. But since in our 
 christian profession we regard these gospel principles as superior or par- 
 amount to all others, consistency requires that we so regard them in our 
 practices. 
 
 PORTRAITS. 
 
 Y. M. 1849. Art. 17. Whether bret]^iren can be allowed to have 
 their likeness or profile taken ? Considered as not advisable. 
 
 Y. M. 1857. Art. 15. Is it really considered a sin according to 
 the gospel, for members of the church to have their likenesses taken ? 
 Answer. Members of the church should not have their likenesses taken. 
 
 Y. M. 1858. Art. 52. Is it right for a brother to go about taking 
 likenesses with a Daguerrean apparatus ? Considered, that it is not 
 right. See Rom. 1 : 23 ; Deut. 27 : 15. 
 
 PRAYER. 
 
 Y. M. 1805. Art. 4. Concerning praying (the Lord's Prayer) 
 "Oar Father," since some do not make the same expressions as given 
 by the Evangelists from the mouth of Jesus, it was considered, that we 
 should use the expressions according to the pattern of the doctrine of 
 Jesus, our Master, and at the same time contemplate the meaning con- 
 tained in these words, so that we may pray with the spirit and under- 
 standing of the heart, according to the mind of Christ and in truth. 
 
 PRAYER MEETINGS. 
 
 Y. M. 1851. Art. 15. How is it considerod for brethren to appoint 
 meetings for prayer exclusively? Considered, that the brethren cannot 
 recommend such meetings, as a general thing, except in cases of peril ; 
 but on the other hand they consider it a duty and privilege to pray in 
 our families and in the closet and other secret places, as well as to join 
 the public prayer in our regular meetings for worship. Art. 16. How 
 is it considered for brethren that hold prayer meetings, and invite others 
 that are of a different belief to take part in prayer, and call them breth- 
 ren ? Utterly wrong for brethren to do so. 
 
 Y. M. 1853. Art. 25. How is it considered, when brethren hold 
 
PRAYER MEETINGS. 
 
 171 
 
 prayer meetings decently and in order ? Considered, that every brother 
 should meet daily with his family for worship in his own house ; that 
 when brethren meet together aecidently or by appointment, they are 
 at perfect liberty to sing and pray together, read the Scriptures, and ex- 
 hort each other, which all should be done decently and in order ; but 
 we would advise our brethren to drop the name of Prayer Meeting, and 
 call them simply — meetings. 
 
 Y. M. 185S. Art. 40. See " Sycial Meetings." 
 
 Y. M. 1859. Art. 9. Is it considered to be right to call prayer 
 meetings social meetings ? Answer. It is considered right to do so. 
 Art. 20. Is it agreeable with the gospel for ministers to hold prayer 
 meetings, or what are sometimes called social meetings, and to invite 
 members of other deno'uiuations to unite with us in prayer ? Answer 
 We consider it agreeable with the gospel to hold such, meetings when 
 they are strictly held in order ; but as we do not call upon our own 
 members individually to pray, it is not in our order of holding such 
 meetings, to call on those of other denominations to pray. Art. 22. Is 
 it according to the gospel and the rules of the brethren, for a brother in 
 the second degree of the ministry to appoint a prayer meeting without 
 the consent of the bishop and other brethren in the church? Answer. 
 We think it is not. The Apostle Paul declares that God is a God of 
 order, and such a course does not seem to be in order. And the Apos- 
 tle Peter's language^ 1 Peter 5 : 5, would likewise seem to disapprove 
 of such a course. 
 
 Y. M. 1862. Art. 2. With regard to prayer meetings — how should 
 they be conducted ? Answer. All our meetings for divine service 
 should be conducted according to the gospel, which requires all things 
 to be done decently and in order. 
 
 PRAYER MEETINGS OF OTHER DENOMINATIONS. 
 
 Y. M. 1843. Art. 4. Whether members may take the liberty to 
 go to prayer meetings, &c., of other persuasions, to take part in them, 
 and to permit and invite ministers of other persuasions to hold meetings 
 in their (the members') own houses ? Considered, that as we have come 
 into very perilous times, according to the word of our Saviour, Matt. 
 24 : 22-23, and of his Apostles, 1 Tim. 4 : 1 ; 2 Pet. 2:1; and we there- 
 fore have the greatest reason to be seriously on our guard ; that prayer 
 is an important part of worship, which must be performed in spirit and 
 in truth, in order to be pleasing in the sight of God j that consequently, 
 true inward union in prayer with such that arc not in one spirit and 
 in the same truth with us, cannot be thought of ; that under these con- 
 siderations it would be the safest course not to go to such places, nor to 
 take part in such exercises, much less to invite or receive teachers of 
 
172 PREACHING— PRIDE— PROVIDING FOR POOR. 
 
 whom we may know beforehand that they will not bring the whole 
 apostolic doctrine, in order to hold meetings in our houses. 2 John v. 10. 
 
 PREACHING. 
 
 Y. M. 1843. Art. 12. How is it considered, when one teacher 
 dtnoDnly consumes as m ich time as two. three and four hours in one 
 meetin;^, speaking continu illy ? The unanimous opinion of the brethren 
 was, that inasmuch as God is a God of order, and such long continued 
 discourses must needs be fatiguing both to the teacher and the hearers, 
 cause disorder, and deprive other teachers of the opportunity to speak 
 to the edification of the church, this conduct is out of all order, and 
 ought not to be; and it would always be best not to prolong our meetings 
 beyond the usual time. 
 
 PRIDE. 
 
 Y. M. 1846. Art. 10. 1S63. Art. 27. See " FasUonahle Gar- 
 ments." 
 
 PRONOUNCING A BLESSING. 
 
 Y. M. 1862. Art. 5.>. Is it in accordance with the gospel to pro- 
 nounce a benediction over the people at the close of a funeral service at 
 the grave, and if so, what should be the form ? Answer. We have no 
 authority in the gospel for doing so, and no such custom among the 
 brethren to sanction it. 
 
 PROVIDING FOR THE POOR. 
 
 Y. M. 1812. Art. 3. Concerning a wom m whose husband is dead, 
 and having several children and no property, and her hands too weak to 
 provide for them, was considered that the church should provide for her, 
 and at the proper time to put out the children in good places, and to 
 good people, and thus supply their wants. 
 
 Y. M. ISiJ. Art. 2. How is it cjnsidered when poor members are 
 left over to the overseers of the poor in the township to provide for 
 them? Considered, that the church to which such members belong, 
 should investigate the case, and provide for their poor according to the 
 gospel. 
 
 Y. M 1851. Art. 20. Whether it is according to the gospel to let 
 any of our poor members go to the county poor house? Considered, 
 that we know of no passage in the gospel authorizing this, but of many, 
 where the duty of the church is expressly enjoined to support their poor 
 members, and if not able, to ask aid from neighboring churches. 
 
 Y. M. 1852. Art. 18. Whether members have a right by the gos- 
 pel to go begging for money through the different churches? Consider- 
 
PUBLICATIONS. 
 
 173 
 
 ed, that they have no right according to the gospel, and where there are 
 poor members that are in a suffering condition, it is the duty of the 
 churcli in which they live, to see to it and to supply their wants, and if 
 that church is not able to support them, the church has a right to apply 
 to the neighboring churches for help, and not the brother that is in 
 want. See also, *' Alms, Collectiny ." 
 
 Y. M. 1854. Art. 20. Is it not the duty of each church to keep 
 their poor, and not let them become a county charge ; or, is it right to 
 send a brother to the poor house at the expense of the county? Consid- 
 ered, that this question was fully and correctly answered in 1851 and 
 1852. See Min. 1851, Art. 20, and of 1852, Art. 18. 
 
 Y. M. 1857. Art. 12. How is it considered if a poor brother be- 
 comes insane, and void of all reason, so much so as to become dangerous 
 and very troublesome, and a place can scarcely be obtained for him in a 
 private family upon any condition ; a poor house being in the county, are 
 the brethren bound to keep him according to the gospel, or are they 
 permitted to deliver him to the trustees of the poor to take charge of 
 him ? Answer. A member of the church should not be put into the 
 poor house if it can possibly be avoided. 
 
 Y. M. 18G2. Art. 29. Is it right for a son to put his father on 
 the county to be kept, both being members of the church; and if not 
 right, where does the father belong, in the district where he is on the 
 county, or in that from which he was taken y Answer. We consider 
 it wrong for a son or brother to do so, and the father, under the circum- 
 stances stated, would of course belong to the district from which he was 
 taken. 
 
 PUBLICATIONS. 
 
 Y. M. 1850. Art. 21. Whether there is any danger to be appre- 
 hended from publishing a paper among us ? This subject to lay over 
 till next annual meeting. 
 
 Y. M. 1851. Art. 8. What is the opinion of the Yearly Meeting 
 with regard to having a paper published under the title, "The .Monthly 
 Gospel Visitor ?" Considered at this council, that we will not forbid 
 brother Heniy Kurtz to go on with the paper for one year, and that all 
 the brethren or churches will impartially examine the Gospel Visitor, 
 and if found wrong or injurious, let them send in their objections ac the 
 next annual meeting. 
 
 Y. M 1852. Art. 4, In regard to the continuation of the Gospel 
 Visitor, it was concluded that inasmuch as there is a diversity of opinion 
 upon the subject, some in favor and others opposed, we cannot forbid its 
 publication at this time, and hope those brethren oppose d to it will ex- 
 ercise forbearance, and let it stand or fall on its own merits. 
 
174 
 
 PULPIT OR STAXD— RE-BAPTIZED. 
 
 Y. M. 1853. Art. 3. In regard to Query 4th, of last year's Minutes, 
 concerning the Gospel Visitor. Inasmuch as the Visitor is a private 
 undertaking of its editor, we unanimously conclude that this meeting 
 should not any further interfere witb it. 
 
 Y. M. 1854. Art. 14. Is it consistent with the example and doc- 
 trine of Christ and his Apostles, when brethren write and publish books, 
 and afterwards revise and republish them, &c. Considered, that breth- 
 ren should be careful in their publications, and especially of other men's 
 books. 
 
 PULPIT OR STAND. 
 
 Y. M. 1847. Art. 3. Whether it is advisable for brethren who are 
 teachers to occupy a stand three or four steps high, when they are invi- 
 ted to hold meetings in the meeting houses of the different persuasions 
 or sects through our country. Considered advisable that (our) teachers 
 should practice discretion and humility in taking their stands for speak- 
 ing, and that members should also use forbearance, and not take offense 
 in such matters, if circumstances would make it preferable for teachers 
 to occupy such a stand. 
 
 Y. M. 1848. (Ohio.) Art. 2. "Whether it be proper to reconsider 
 Article 3, of last year's Minutes, relating to preaching from a stand? 
 Reconsidered, that all our brethren should endeavor as much as possible 
 to avoid (either) givin<r or taking offense. 
 
 Y. M. 1851. Art 23. Is it right for our teachers to enter up into 
 pulpits in other denominations' meeting houses and teach there? Con- 
 sidered, that brethren should give no offense neither to Jew nor Gentile, 
 nor to the Church of Christ ; but we would advise brethren not to go up 
 when they can avoid it, as the brethren had considered once before. 
 
 Y. M. 1863. Art. 15. Is it in accordance with the gospel to have 
 stands or pulpits erected in our meeting houses ? We have no direct 
 gospel upon this subject, but we advise the brethren not to put pulpits 
 or stands in their houses of worship, when by so doing confusion and 
 disunion may be produced. 
 
 QUESTIONS OF MISCELLANEOUS CHARACTER. 
 
 (These will mostly be found under other headings, or in the Appei'DIX.) 
 
 RE-BAPTIZING. (See also ''Baj^tism.") 
 
 Y. M. 1827. Art. 3. Concerning receiving persons who have been 
 baptized in the proper manner by other denominations. Considered, 
 that those who have been received before with the laying on of hands 
 (and prayer), we receive with hand and kiss; and those on whom 
 the laying on of hands had not been observed, we should receive by the 
 laying of hands, &c. 
 
RECEIVING FALLEN MEMBERS. 
 
 175 
 
 Y. M. 1832. Art. 11. How is it considered concerning persons 
 who wish to be received, and had already been immersed but once by 
 Ocher baptists ? Coasidered, that some have been received without bap- 
 tism, as we boUeve it ought to be performed, and they afterwards came 
 of their own accord to receive the baptism according to the word. 
 
 Y. M. 1838. Art. 13. Whether persons that have been baptized 
 formerly and elsewhere with a three-fold immersion, could be received 
 among us as members without baptism or not ? Considered almost unan- 
 imously, that when such persons are satisfied with their baptism having 
 been performed in the right manner, they may be received as members 
 without baptism, yet with stating to them the order (rules, principles,) 
 •of the brethren, and the laying on of hands (with prayer). If, however, 
 they should desire baptism (by a brother), it might be granted to their 
 satisfaction. 
 
 RECEIVING FALLEN MEMBERS. 
 
 Y. M. 1834. Art. 14. If a brother, who is a minister, should trans- 
 gress so that the church has to set him back, and if he is after- 
 wards received again upon his acknowledgment, whether he is to be re- 
 ceived with or without his office ? Considered, that depends upon the 
 church, and also upoa the nature of his transgression. 
 
 Y. M. 1888. Art. 6. Whether it bo right to receive again, as a 
 private member, a brother that was a teacher, and he had been put back 
 without entrusting him again with the office '! Considered, that a 
 (church) congregation has a right to do in such a case as it seemeth 
 good to them. 
 
 Y. M. 1840. Art. 13. Concerning receiving again members that 
 had been put back, in what manner it should be done ? Considered, 
 that it was hitherto not done in the same manner as nowly elected min- 
 isters and deacons are received, where the members do advance toward 
 those elected ; but that it was and is the manner of the old brethren — 
 the members to remain in their places, and the member that is to bo 
 received back again, to go from one to another, and thus to be received ; 
 if a brother, by the brethren with hand and kiss, and by the sisters with 
 the hand, and vice versa. 
 
 Y. M. 1846. (Tennessee.) Art. 2. How, and whether a brother 
 can be received who had been expelled from the church for selling and 
 bill of saleing away his slaves, and afterwards wishes to be received 
 again ? Considered, that such a brother cannot be reinstated until he 
 has used every exertion in his power to liberate them, and make full sat- 
 isfaction to the church. 
 
 Y. M. 1852. Art. 22. If a member leaves the church and joins 
 another denomination, and after awhile leaves that denomination and 
 
176 
 
 RECEIVING MEMBERS AND SICK PERSOXS. 
 
 makes application to be received back into the church again, has the 
 church a right to receive that member again ? Considered, that by 
 acknowledging his or her fault, and giving satisfaction to the church (of 
 a more steadfast mind), he may be received again. 
 
 Y M. 1858. Art. 47. How is it considered in case of a brother 
 who has been expelled from the church, and then takes up with a woman 
 that has a husband living, and lives with her fifteen years, then her hus- 
 band dies, and the two get lawfully married, and now he has made 
 application to be taken (again) into the church; and we desire the yearly 
 meeting to give counsel what to do? Considered, that he may be re- 
 ceived, provided he brings forth fruit meet for repentance. 
 
 Y. M. 1861. Art. 9. When expelled members upon application are 
 re-admitted, how shall they be received by the church. Considered, that 
 the applicating member be received by the hand of fellowship and the 
 kiss of charity; but that the (reinstated) brother or sister go around to 
 all the members, and (in order to) be received by them. 
 
 RECEIVING MEMBERS WITflOUT COUNSEL. 
 
 Y. M. 1845. Art. 1. How is it considered when a brother is ex- 
 cluded from the kiss, the communion and the council in the church 
 where he lives, and the brethren in a neighboring church, with the 
 knowledge of this fact, receive such an excluded brother in full fellow- 
 ship? Considered, that whereas the whole Church of Christ is one body, 
 of which we all are members, and which is to be directed by one Spirit, 
 Ephes. 4 : 4, it seems to us as self-evident, if a particular church ex- 
 cludes a member from the church privileges according to Matt. 18, or 
 from all communion according to 1 Cor. 5, the member ought to be so 
 held in all the churches, until he has made satisfaction to that particular 
 church where he has been excluded, otherwise the order of the house of 
 God would be soon subverted, and discord, confusion and every evil 
 would inevitably follow. Art 2. How would it be considered, when 
 teachers go into other districts appointing and holding meetings, and 
 even receiving members by baptism, without the counsel of the church 
 in whose district such persons live. Considered, that teachers should be 
 ever careful in the exercise of their oflfice, to remember that it is ap- 
 pointed for the edification of the church, and that whatever might tend 
 rather to disunion or dissatisfaction in the Church of Christ, ought to be 
 carefully avoided. Sec 1 Cor. 14 : 1-4 ; 2 Cor. 10:8; Gal. 1 : 10 ; 
 Phil. 1 : 15-17. 
 
 RECEIVING SICK PERSONS WITHOUT BAPTISM. 
 
 Y. M. 1827. Art. 4. Concerning receiving sick persons who cannot 
 be baptized on account of their sickness and wcaknes.s, was considered, that 
 
REFRACTORY CONDUCT— RESTORATION. 177 
 
 they might be received, and if they should die, they might die as mem- 
 bers, but if they should live and be well again, they should and would be 
 baptized. 
 
 Y. M. 1837. Art. 12. How it is viewed, to receive persons into 
 the church without baptism in case of sickness and bodily infirmity ? 
 Considered, that we have no express word for it, and that it would be 
 more advisable and more safe to direct them to the mercy of God in 
 Christ. Yet we would not set bounds in certain extraordinary cases, 
 but advise all the teachers (ministers) to be careful to do nothing with- 
 out the counsel of their fellow laborers, and if possible of their church. 
 
 REFRACTORY CONDUCT. 
 
 Y. M. 1848. (Indiana.) Art. 10. "What is the proper course for a 
 church to pursue with members that have been disowned by the church, 
 and their office as teachers in the church taken from them, and yet, con- 
 trary to the counsel of the church, they still go on to hold meetings, and 
 influence innocent members to go contrary to the rules and order of the 
 church ? Considered, that such a brother should be still lovingly and 
 faithfully admonished (in the name of the church), again and again, to 
 desist from such a course, but if he would notwithstanding continue 
 therein, we would have, as a last remedy, to put him in avoidance. Art. 
 11. When the church disowns a member so that it is set back from the 
 salutation of the kiss, and from church fellowship, how is the proper way 
 to do with such members, as come from other arms of the church, and 
 knowing the standing of such disowned members, yet will still hold 
 fellowship with such ? Considered, that inasmuch as the Church of 
 Christ is one body all over the world, and the Word even says, ' What- 
 soever ye shall hind on earth, shall be bound in heaven, and whatsoever 
 ye shall loose on earth, shall be loosened in heaven ;" then if one branch 
 of this church (lawfully) disowns a member, members from other branches 
 knowing this should hold them equally as disowned. 
 
 RESTORATION, THE DOCTRINE OF. 
 
 Y. M. 1858. Art. 2. Is it according to the gospel of Christ, for 
 brethren, especially bishops, in speaking on the final . destinies of the 
 ungodly, to preach publicly that they shall be punished with everlasting 
 destruction from the presence of the Lord, and privately teach that all will 
 be restored everlastingly, whether they know God and obey the gospel of 
 our Lord Jesus Christ or not; and if asked the question by an alien, 
 whether the devil himself will be saved, make no reply ? Answer. — We 
 think brethren should be careful not to contradict privately what they 
 preach publicly. Art. 3. Is it consistent to preach eternal punishment, 
 and at the same time to peddle Winchester's Dialogues on Restoration ? 
 12 
 
178 
 
 SABBATH-BREAKING— SCHOOLS, &c. 
 
 Tell us how it is. Answer. If a brother preaches endless punishment, 
 it would be inconsistent for him to distribute Winchester's Dialogues ou 
 llestoration. 
 
 SABBATH-BREAKIXG 
 
 Y. M. 1810. Art. 6. Concerning working on Sundays, inasmuch 
 there are some members who are so easily brought to work on Sundays, 
 it has been considered thus, that it should not be by any means, except 
 in cases of necessity, for it is a transgression of the law of God, and that 
 of our rulers. 
 
 Y. M. 1852. Art. 14. How is it considered, when brethren do 
 any kind of servile work on the Sabbath or Lord's day? Considered, 
 that brethren should by no means do any servile work on the Christian 
 Sabbath day, nor engage in sporting, such as fishing, hunting, &c.; and 
 in case members will do so, they should be visited in the name of the 
 church, and heartily admonished to do so no more, and if they should 
 persist in so doing, they should be dealt with as offenders. That neces- 
 sary labor, such as feeding and watering our creatures, preparing food 
 tor the family, and the like, form an exception is obvious. 
 
 SCHOOLS, &c. 
 
 Y. M. 1852. Art. 12. How is it considered by the brethren, if 
 brethren aid and assist in building great houses for high schools, and 
 sead their children to the same ? Considered, that brethren should be 
 very cautious, and not mind high things, but condescend to men of low 
 estates. See Kom. 12 : 16. 
 
 Y. M. 1857. Art. 19. What are the views of the present annual 
 council in regard to the contemplated school that was alluded to some 
 time since in the Gospel Visitor ? Answer. It is conforming to the 
 world. The Apostle Paul says, " Knowledge puffeth up, but charity 
 edifieth." 
 
 Y. M. 1858. Art. 51. We desire to know whether the Lord has 
 coaimanded us to have a school besides our common schools, such as the 
 one contemplated in the Gospel Visitor. If we are, ought we not to 
 have one soon ; and if it is not commanded of the Lord, ought we to 
 have one; and is it right to contend for or against such an institution 
 publicly through the press, since our different views may become stumb- 
 ling blocks before the world ; and if it is once decided, ought we not tn 
 keep forever :^ilent about it ? Answer. Concerning the proposed school 
 iu the Gospel Visitor, we think we have no right to interfere with an in- 
 dividual enterprise, so long- as there is no departure from gospel princi- 
 ples. 
 
 Y. M. Art. 10. How is it considered, if brethren suffer their 
 
SECRET COUXCIL— SELF-EXAMINATIOX. 
 
 179 
 
 children to take an active part in school debates and exhibitions ? Con- 
 sidered, that there can be no objectioq if conducted in an orderly man- 
 ner ; and we advise brethren (at the same time not to forget) to bring 
 up their children in the nurture and admonition of the Lord. 
 
 Y. M. 1862. Art. 16. Inasmuch as the Yearly Meeting has al- 
 lowed of brethren's children taking an active part in school exhibitions 
 if^ properly conducted, is it wrong for brethren to go with them to inves- 
 tigate such exhibitions 'f Answer. We consider it best to leave the 
 answer to Query 10 of last Yearly Meeting, as it is; and in answer to 
 the additional question, whether the parents may go to school exhibitions, 
 we would say we consider it best for them not to go, if their going would 
 be likely to encourage anything that is of an evil character. 
 
 SECRET COUNCIL. 
 
 Y. M. 1866. Art. 3. Is it according to the gospel to hold church 
 meetings in secrosy, or are we commanded to take Christ for our exam- 
 ple and he said, "In secret have I said nothing?" John 18:20. 
 Answer. It is according to the gospel, inasmuch as the Saviour only 
 says, "In secret have I said nothing." Consequently, this does not pro- 
 hibit us from transacting church business in secrecy, his language not 
 applying to church meetings. In holding church meetings secretly, we 
 act according to Matt. 18, where the Saviour says, Tell it unto the 
 church." 
 
 SELF-DEFENCE. 
 
 See " Non-Re&istance." 
 
 SELF-EXAMINATION. 
 
 Y. M. 1851. Art. 21. Whether a minister or any other member 
 has a right, according to Paul's treating on self-examination, after being 
 seate'1 at the communion table, to order from the table any brother or 
 sister ; or whether Paul's sentiment is to leave the member or members 
 until after the cocLmunion, and then take them into the council of the 
 church ? Considered, inasmuch as the Apostle Paul writes 1 Cor. 
 11 : 29 : " ETe that eateth and drinketh unworthily, eateth and drinketh 
 damnation to himself," we think that no member should be permitted to 
 remain at the communion table, when he is known to a member of the 
 church to have been guilty of a violation of the order of the house of 
 God. 
 
 Y. M. 1862. Art. 32. Where ministering brethren have difficul- 
 ties in the church, and when they are not in full fellowship with the 
 church in breaking bread, &c., may they still continue to appoint meet, 
 ings ? Answer. We consider such brethren should be reconciled to 
 the church before they make appointments to preach. 
 
180 SINGING— SISTERS COMMUNING. 
 
 SINGING IN DIFFERENT VOICES. 
 
 Y. M. 1844. Art. 5. About singing in different voices at public 
 meetings, it was considered that the singing of psalms, hymns and spirit- 
 ual songs, is a part of divine worship, which we ought to perform always 
 in the spirit and in truth, and with solemnity; to be watchful that noth- 
 ing in our singing should detract our minds from the serious contempla- 
 tion of what we sing ; that we ought to avoid such light tunes which may 
 make us merry rather than serious, and that our singing should always 
 tend more to the glory of God than to the tickling of the outward ear. 
 1 Cor. 14 : 15 ; Ephes. 5:19; Col. 3 : 16. 
 
 SINGING SCHOOLS. 
 
 Y. M. 1825. Art. 4. Whether a brother may teach singing schools, 
 was considered, that the musical schools, as they are generally conducted, 
 have nothing to do with the service of God, and that a brother should 
 teach none. 
 
 Y. M. 1838. Art. 2. Whether it is considered proper to hold sing- 
 ing schools in our meeting houses ? Chiefly considered, that meeting 
 houses are no proper places for holding singing schools therein. 
 
 Y. M. 1849. Art. 22. Can a brother be allowed to teach singing 
 schools on Sundays, and take money for the same. Considered, that much 
 as we are in favor of correct singing, we still think it best for a brother 
 not to teach singing schools. 
 
 Y. M. 1857. Art. 22. Is it agreeable to the gospel for brethren to 
 teach singing schools ? Answer. We consider it best for brethren not 
 to teach singing school on Sabbath or at night. 
 
 Y. M. 1862. Art. 7. Is it allowed by the brethren in annual council 
 for the members of the church to attend singing schools on Sundays, or 
 at night, or in the week ? While we would caution our members, espe- 
 cially the youDg, against the abuses of singing schools, we would not 
 absolutely forbid them if conducted orderly, and if they do not conflict 
 with the time of preaching. 
 
 SISTERS COMMUNING. 
 
 Y. M. 1849. Art. 35. Whether it would not be more consistent 
 with the word, if at the communion the administrator would give the 
 bread and cup to the sisters, and they divide it like the brethren among 
 themselves, and the administrator to pass along to keep order'/ Consid- 
 ered unanimously, to go on in celebrating the communion as heretofore. 
 
 [Observation of more than thirty years teaches the writer that^a considerable 
 number of the sisters are young mothers with babes on their arms, who claim 
 their constant attention, and employ even their hands. Hence, when such a 
 
SISTERS— SLAVERY-SOCIAL MEETINGS. 181 
 
 thonght as expressed in the above query presented itself, it was always dismissed 
 by the reflection, that it would be next to impossible to preserve order and decen- 
 cy, by imposing on our dear sisters this additional duty, under their peculiar cir- 
 cumstan.es.] 
 
 Y. M. 1857. Art. 9. Why do not the sisters break the bread and 
 pass the cup to each other in the same manner as the brethren do at the 
 communion ? Answer. Man being the head of the woman, and it hav- 
 ing been the practice of the church from time immemorial for the officia- 
 ting brethren to break the bread to the sisters, we know of no scriptural 
 reason for making a change in our practice. 
 
 [There is scarcely any church or society, beside our own, where the rii^hts and 
 privileges of the female sex are better regarded. Not to speak of those churches 
 whose principles were established in the dark ages, when woman was considered 
 as an inferior being, and even manhood groaned under the tyrannical sway of 
 popes and priests. With us, the sisters are on a perfect equality with the breth- 
 ren. The youngest sister's voice counts one, and the oldest bishop's vote does 
 not count more, in any ordinai-y question betore the church, or in a choice for 
 lainisters or deacons. In all things, rights and privileges, there is no difference 
 between the male and female portion of the membership, and the only exception 
 is the service of the church, from which the sisters are exempted by the gospel, 
 though the wives of ministers and deacons are also presented to the church, and 
 charged to be helpers to their husbands in their service.] 
 
 SISTERS, COVERING OF THE HEAD. See "Coverwr; of the Head." 
 
 SL.WERY, SLAVE TRADING, &c. See ''Emancipation." 
 
 SOCIAL MEETINGS. 
 
 Y. M. 1858. Art. 40. Is it according to the gospel for brethren to 
 hold what is called social meetings, and to give liberty to all present to 
 rise and speak, so that members of other societies feel themselves at lib- 
 erty to admonish ? Considered, that social meetings should be strictly 
 held in order, and to give liberty to all present to rise on their feet and 
 admonish, is not in order. 
 
 Y. M. 1859. Art. 20. See " Prayer Meetings." 
 
 Y. M. 1861. Art. 1. Query 1. Are we to understand by the grant 
 of social meetings, as decided in annual meeting of 1858, to make public 
 appointments frequently, where there is an organized church and preach- 
 ing every two weeks, and in conducting them liberty to be given to any 
 brother or sister, or, if time admit, for all to rise to their feet by course, 
 and to exhort; and if not so to be understood, what will the annual coun- 
 cil say the order of social meetings shall be Considered, that the 
 order should be according to that rule laid down by the apostle, 1 Cor. 
 14:27 — 10. And to unite with other professors in worship in our 
 meetings i.s inconsi.otcnt with the gospel aud the practice of the church. 
 
182 SPIRITUAL KNOCKINGS— STOREKEEPING. 
 
 S0CIP:TIES, secret. See also " Freemasons " 
 
 Y. M. 1847. Art. 10. Would it be proper for brethren to join the 
 secret association of the "Sons of Temperance?" Considered, inas- 
 much as we are to " prove all things, and hold fast that which is good," 
 and as the nature of secret societies is such as to preclude the knowledge 
 of them before a membership is obtained, we consider it improper for a 
 member of the church to join such an order. 
 
 Y. M. 1859. Art. 4. As secret societies seem to be multiplying, 
 and as many young men around us join them, and as some undertake a 
 defence of them, it seems necessary that our minds need to be frequently 
 stirred up upon this matter. Then, as we profess to be followers of Him 
 who said, " In secret have I done nothing," will the Yearly Meeting 
 through its proceedings come up to the side of our Lord. 
 
 Answer. — We consider that members should not participate in any 
 secret or oath-bound societies whatever, and if after they have been duly 
 admonished, they persist in such participation, we consider the church 
 is justifiable in excommunicating them. 
 
 SONS OF TEMPERANCE. See " Societies, Secret," above. 
 
 SPIRITUAL KNOCKINGS. 
 
 Y. M. 1852. Art. 10. Has a brother, who is a speaker, a right to 
 go to so-called '■^spiritual rappings." and ask such questions as these? 
 " Are the ordinances of the gospel essential to salvation?" "Are cer- 
 tain deceased relatives happy?" &c — and to invite the so-called medium 
 into his neighborhood, who thereupon calls at such brother's house, and 
 neighbors, and also members attend there, asking and receiving informa- 
 tion from such medium ? — How is such a brother to be dealt with accord- 
 ing to gospel ? Considered, that such rappings are a lying wonder and 
 delusion, and that these things have been strongly forbidden both in the 
 Old and New Testament, as the work of the devil. See Deut. 18 : 9-16 ; 
 Lev. 19:31; 20 : 6, 27 ; Is. 8 : 19, 20 ; Acts 16 : 16-18 ; Luke 11: 
 14; 2 Thess. 2:9-11; Rev. 13:13. And where any brother goes so 
 far as stated above, he should be admonished, and ought to make satis- 
 factory acknowledgments to the church, and all the members should be 
 earnestly admonished to have nothing to do with it, and totally to debar 
 it from among them. 
 
 STOREKEEPING. 
 
 Y. M. 1832. Art. 3. Whether it would be approved, when brethren 
 engage in storekeeping and selling of strong drinks? Considered, the 
 first might be allowed in cases of necessity, where a brother has no other 
 way to make a living, but the latter in no case whatever. See also 
 " Ardent Spirits." 
 
SUBSTITUTE MONEY— SUNDAY-SCHOOLS. 
 
 1S3 
 
 SUBSTITUTE MONEY. 
 
 Y. M. 1781. Art. 1. Inasmuch at the big meeti as: in Concstoga last 
 year it has beea unanimously concluded, that we should not pay the sub- 
 stitute money; but inasmuch as it has beea overlooked here and there, 
 and some have not regarded it (sad conclusion), therefore we the assemb- 
 led brethren exhort in union all brethren in all places to hold themselves 
 guiltless, and take no part in war and bloodshedding, which might take 
 place if we would pay for hiring men voluntarily ; or more still, if wc 
 would become agents to collect such money. And inasmuch some bretli- 
 ren have received written orders to tell the people, and afterward collect 
 (such money), accompanied by a threat of a heavy fine — we exhort hear- 
 tily, not to be scared to do that which is not right. Still, we exhort also 
 heartily, that if a brother should be fined, there should provision be 
 made for such brethren, and assistance rendered as far as concerns 
 money. In case a brother or his son should be drafted, that he or his 
 son should go to war, and he could buy himself or his son from it, sucli 
 would not be deemed so sinful, yet it should not be given voluntarily, 
 without compulsion. But where this has been overlooked, and the sub- 
 stitute-money has been paid voluntarily, and (the brother) should ac- 
 knowledge his mistake from the heart, and repent ir, the church might be 
 satisfied with him. But when a brother bears his testimony, that ho 
 cannot give the money on account of his conscience, and would say to 
 the collector, "If thou must take it, then use your authority; I shall 
 not be in your way," — with such brother we should be also satisfied. But 
 concerning the tax*) it is considered, that on account of the trouble- 
 some times (1781, the fifth year of the Revolutionary War, and in order 
 to avoid offense, we might follow the example of Christ (Matt. 17 :24- 
 27) : — yet if one does not see it so, and thinks perhaps, he for his consci- 
 ence' sake could not pay it, but bear with others who pay in patience, 
 we would willingly leave it over, inasmuch we deem the overruling of 
 the conscience as wrong. 
 
 [This tax was very likely something like what we had in the recent War 
 (1861 — 5), where towns and townships are laying a tax for means to prevent 
 a draft.] 
 
 SUNDAY-SCHOOLS. 
 
 Y. M. 1838. Art. 10. Whether it be right for members to take 
 part in Sunday-Schools, Class Meetings, and the like ? Considered, most 
 advisable to take no part in such like things. 
 
 Y. M. 1857. Art. 11. How is it considered for brethren to have 
 Sabbath-Schools, conducted by the brethren? 
 
 Ans. — Inasmuch as^ we are commanded to bring upour children in 
 
184 SUPPER— SUSPENDING— TAVERN-KEEPINa. 
 
 the nurture and admonition of the Lord, we know of no scripture which 
 condemns Sabbath-Schools if conducted in gospel order, and if they are 
 made the means of teaching scholars a knowledge of the scriptures. 
 
 Y. M. 1862. Art. 1. Is it agreeable to the order of the brethren to 
 hold Sabbath-Schools ? And if so, how should they be conducted ? 
 
 Ans. — The decision of the Annual Meeting of 1857, is re-admitted. 
 
 Art 31. Will the brethren at Annual Meeting consider it right to 
 establish Sunday-Schools, and if they do consider it right, will they also 
 consider it right for members of the church and their children to attend 
 Sunday-School celebrations ? 
 
 Ans. — We consider it right to have Sunday-Schools if conducted by 
 brethren, but not to have celebrations. 
 
 SUPPER ON THE TABLE AT FEETWASHING. See ''Lord's 
 Svpper." 
 
 Y. M. 1814. Art. 2. Whether there must be something of the sup- 
 per on the table when feetwashing is observed 'I This query has been 
 likewise presented several times before this, and the brethren do still 
 consider that they could not see a better way "to have all things done 
 decently and in order," than the one hitherto followed. 1 Cor. 14:40. 
 
 SUSPENDING MEMBERS. 
 
 Y. M. 1858. Art. 12. Is it agreeable to the gospel for a church to 
 grant the privilege to a member to do certain things, and at the same 
 time debar him from the communion for so doing? Answer. — That no 
 church according to the gospel has a right to do so. 
 
 SUSPENDING MINISTERS FROM THE MINISTRY. 
 
 Y. M. 1858. Art. 11. Is it according to the gospel to expel a broth- 
 er from his office, whether deacon or minister, and yet leave him stand 
 as a member ? Answer. — We have a right — according to the gospel ; 
 inasmuch as he is put into office by the council of the church, by the 
 council of the church the office can be taken from him. 1 Tim. 3. 
 
 SWEARING OF OATHS. See " Oaths." 
 
 TAVERN-KEEPING. 
 
 Y. M. 1804. Art. 1. Whether it should or would be allowed to a 
 brother or sister to keep public tavern by or with a license, was unani- 
 mously considered, that it could not be allowed, because we are con- 
 vinced that it cannot be done without disorder, and is rather a hindrance 
 to a godly life and quietness of spirit? It has been deemed good in 
 union, that if a brother or sister should undertake to keep tavern, they 
 should be visited in friendship, and in love and seriousness, and in the 
 
TAXES— TEACHING. 
 
 185 
 
 lAme of the churcli be dissuaded and warned from it, and shown unto 
 them what disorder and harm is likely to result thereof. Further it was 
 concluded, that if a brother or sister would not hear, accept or obey such 
 counsel and admonition, then we would have to consider such as diso- 
 bedient, and could not have fellowship with them. Yet the sisters, who 
 are bound in such matter by the urging of their husbands, and would 
 gladly be relieved from it, but cannot without the consent of their hus- 
 bands, they should be held less guilty. 
 
 Y. M. 1835. (Miami.) Art 11. How it is considered, when brethren 
 keep tavern ? Considered, as entirely unbecoming for brethren. 
 
 TAXES. 
 
 Y. M. 1781. Art. 1. See " SubstUnte Monet/." 
 
 teachixct by a private brother. 
 
 Y. M. 1836. Art. 3. What is to be done with a brother who pro- 
 fesses and claims to be urged by the spirit of God to preach the gospel, 
 and who is not chosen by the church for it ? He is counselled and al- 
 lowed, after the elect brethren have spoken, to make known by exhorta- 
 tion, if there is anything on his mind ; he may also use liberty in public 
 prayer, when necessary, or in reading the scriptures, provided he is 
 acceptable by the church, 
 
 Y. M. 1838. Art. 4. Whether a common (private) brother has the 
 right to go out, to appoint or let others appoint meetings for himself, or 
 generally to teach publicly without the counsel of the church ? Consid- 
 ered, that a brother, who is not entrusted with the office, is not justified 
 so to do. James 3 : 1. 
 
 Y. Y. 1839. Art. 4. What is to be done with a brother who wants 
 to preach, and forces him into it without or contrary to the counsel of 
 the church ? Considered, that such a brother, having been admonished 
 once and again, cannot be held as a member in fall fellowship, if he is 
 disobedient. 
 
 Y. >I. 1845. Art. 7. How it is coasidered, if brethren will force 
 themselves into the ministry without consent from the elders (and the 
 church), and some of the members encouraging them in it !* Consid- 
 ered, that inasmuch it appears by the words of James, 3 : 1 ; — by 
 the words of our Saviour, John 10 : 1 ; — and of Paul, Heb. 5 : 4-7 — 
 there is a right way, and also a wrong way to enter into the ministry; — 
 the wrong way being when one is taking this honor unto himself, — and the 
 right way, when one is called of God by the church, which is the body 
 of Christ, and the order of which calling to the ministry is found de- 
 scribed in the Acts of the Apostles ; brethren ought to be very cautious, 
 when they feel a desire to preach the gospel, that they do not take the 
 
186 
 
 TEACHINa BY SISTERS— TESTIMONY. 
 
 wrong way; rather humble than elevate themselves, and be fully assured, 
 that if the Lord wants their services, he has all power in heaven and on 
 earth to bring about their calling to it in the right order and in due 
 time; — but if such brethren would still go out of the way, appoint and 
 hold meetings against the counsel of the church, the church would have 
 t3 hold them as disobedier>t members according to Matt. 18; and mem- 
 Irers generally ought to be very careful not to encourage and support 
 such brethren in their disorderly proceedings. 
 
 Y. M. 1848. (Indiana.) Art. 11. In regird to the third query on 
 the difficulties of Bachelor's Run church with bro. 0., P., and others, 
 the brethren in general council considered that there had been committed 
 errors on both sides, in consequence of which many members on both 
 sides made satisfactory acknowledgments before the meeting, and it was 
 concluded that with such all that is past should be forgiven and forgotten, 
 and with as many as may yet come and make satisfaction ; and that they 
 all should be received into full fellowship, and brother David Fisher in his 
 office as a speaker. Farthermore, this meeting considers and counsels, 
 that bro. O., P., and such others that hold yet with them, should have 
 still time to reflect, and should they come also in a reasonable space of 
 time, and make satisfactory acknowledgments, the church should also be 
 willing to forgive them. But if they should persist in their contrary 
 course, going on holding meetings in opposition to the church, and even 
 become railers of the church, there would be no other way than to put 
 them into full avoidance, according to 1 Cor. 5 : 10. 
 
 TEACHING BY SISTERS. 
 
 Y. M. 1834. Art. 17. Concerning a sister's preaching. Not approv- 
 ed of; considering such sister being in danger, not only exposing her 
 own state of grace to temptation, but also ciusing temptations, discord 
 and disputes amona: other members. 
 
 Y. M. 1859. Art. 7. Does the gospel admit of female preaching? 
 And if it does, shall they not have authority from the church under 
 whose jurisdiction they are ? 
 
 Answer. — As Paul recognizes a distinction, in Rom. 12 : 6, 7, between 
 teaching, miniatering, and prophesying, and as he evidently approves of 
 females prophesying, 1 Cor. 11 : 5 — we then think that a female cannot 
 teach or preach, according to 1 Cor. 14 : 34; 1 Tim 2 : 12, in the or- 
 dinary acceptation of those terms, yet we cannot under all forbid thein 
 to prophesy. 
 
 TESTIMONY OF OUTSIDERS. 
 
 Y. M. 1817. Art 4. Whether testimony against a member maybe 
 received from outsiders (persons not members), in case of a crime being 
 
TESTIMONY OF OUTSIDERS. 
 
 187 
 
 laid to the charge of the member ? Considered, that we could not pass 
 judgment on a member upon testimony from outsiders; but in case one 
 single member could testify with truthful outsiders, then we could and 
 might judge according to the word of God, for " in the mouth of two 
 or three witnesnes every word may he established " 
 
 Y. M. 1837. Art. 2. How it is viewed, if a member is accused of a 
 crime only on testimony from (such as are) out of the church ? Wheth- 
 er it would be right, to take a member into judgment (before the church) 
 on such testimony? The counsel is, to make a strict investigation, and 
 if there should be nothing found, and the member continue to deny the 
 charge, it could not be judged on testimony (from) out (siders) of the 
 church alone. 
 
 Y. M. 1841. Art. 6. Whether members may be brought before the 
 council of the church, and be judged for a crime, only on testimony from 
 without (the church) ; i. e. from persons that are not members of the 
 church? Considered, that when there is some report abroad of a brother 
 walking disorderly, or having committed a crime, it is the duty of the 
 church, to send some brethren to the place where the report has originated 
 to investigate the matter. If nothing be found establishing the charge, 
 and the member denying the same after a close examination, nothing 
 more can be done. If there should, however, some suspicion be created 
 in the members by the general conduct of the accused, the church may 
 advise such a member not to approach the Lord's table until the mutter 
 is cleared up to the satisfaction of the church. But to disown entirely 
 (put in avoidance) a member on (outside) testimony only from without, 
 was not considered right and just according to the gospel. 
 
 Y. M. 1845. Art, 9. How is it considered, if brethren are accused 
 by the mouth of two or throe witnesses of honest moral character, but 
 not being members, and their testimony against those members agrees, 
 that they were guilty of drunkenness or any other crime, and the cliurch 
 has cause to believe such testimony from other circumstances — but the 
 brethren so accused deny the charge? Considered as in the year 1841, 
 Art 6, that such members might be advised not to approach the Lord's 
 table until the matter is cleared up to the satisfaction of the church ; 
 but to judge a brother on testimony from without alone, and without his 
 own confession, would not be just according to the gospel. 
 
 Y. M. 1862. Art. 5. In case a complaint is found against a brother 
 because he was sued at court for an honest debt, and then took the stay, 
 and when lie is visited he denies the charge and says that he was not 
 sued. But the brethren having evidence to the contrary, agree to send 
 two brethren to the county clerk's office, and the clerk shows by his re- 
 cord that the brother was sued, and took the stay for nearly six months, 
 and then paid the debt together with the costs. Now the question is, 
 
188 THEATRE AND SHOWS— TOBACCO. 
 
 which is to be taken as truth, the brother's word, or the record in the 
 clerk's office ? And have the brethren a right, or have they not, to send 
 brethren to the world to investigate church matters ? 
 
 Answer. — It is not wrong for brethren to have such matters closely 
 investigated, and to obtain all the light possible. 
 
 Art. 56. Is the testimony of one witness sufficient authority to expel 
 a member under any circumstances, when the accused denies, and ob- 
 jects to the testimony? 
 
 Answer. — One witness is not sufficient in general, but we will not say 
 that under no circumstances one is not sufficient. 
 
 Art. 57. Can a member who is accused of some fault, give testimony 
 before the church ? 
 
 Answer. — While a person is a member of the church, his testimony 
 cannot be altogether set at naught by the church. 
 
 THEATRE AND SHOWS. 
 
 Y. M. 18-35. (Miami.) Art. 3. How it is considered when brethren 
 go with their children to shows ? Considered, it should not be. 
 
 Y. M. 1838. Art. 11. How it is considered, when members go to 
 public shows, and even take their children along ? Unanimously con- 
 sidered, that members ought to avoid such places, and to warn their 
 children therefrom. 
 
 Y. M. 1848. Art. 28. Whether church members have a right 
 according to the gospel to go to public shows ? Considered far better 
 for members to avoid all such places. 
 
 Y. M. 1859. Art. 14. What shall we do when brethren, and even 
 speakers and bishops, attend yearly the county fairs ? 
 
 Answer. — Such brethren should be admonished not to attend such 
 places, and if they still persist in doing so, they should be dealt with 
 according to Matt. 18. 
 
 TOBACCO. 
 
 Y. M. 1817. Art. 1. Concerning the abuse of Tobacco, it was in 
 union considered, that if a member should be contaminated with it, such 
 should be admonished to quit it, and if it would not be told, such a mem- 
 ber could not be elected to any office in the church. (But what is to be 
 dene with one already in the ministry?) 
 
 Y. M. 1822. (Miami ) Art. 5. Concerning the abuse of Tobacco. 
 This has been before the meeting already before this, and was always 
 considered a shamefully bad habit ( German, Untugend) — and every thing 
 bad, says the apostle, is sin, and sin defileth the body; and another 
 apostle says, that your bodies together with soul and spirit shall be holy. 
 
 Y. M. 1827. Art. 12. Concerning members who engage in the rais- 
 
TOMBSTONES— TRADITIOXS. 
 
 189 
 
 ing of Tobacco? Considered, that members should have nothing to do 
 with such things, by which so much mischief is done, and so many men 
 (and women too) are led captive, as is the case with Tobacco. 
 
 Y. M. 1839. Art. 7. Whether a brother may be intemperate with 
 strong drink or tobacco ? No. 
 
 Y. M. 1864. Art. 9. Inasmuch as all that our annual meetings has 
 hitherto done to suppress the excessive or intemperate use of Tobacco in 
 smoking and chewing, has virtually proved a failure, could not this meet- 
 ing adopt some method by which the excessive use of this growing evil 
 could be suppressed in our brotherhood ? 
 
 Answer — As the use of Tobacco is offensive to some brethren and sis- 
 ters, and the excess of it an evil, we advise and counsel brethren not to 
 use it in time of worship so as to be either filthy, or offensive to others ; 
 and we think our ministering brethren should admonish their members 
 not to indulge in the excessive use of it in any way, because it is wrong 
 to do so. 
 
 TOMBSTONES. 
 
 Y. M. 1855. Art. 8. Whether it is agreeable with the word of God 
 to erect tombstones ? Considered, that it would not agree with the prin- 
 ciples of the gospel, such as humility, non-conformity to the world, &c. 
 to erect large and expensive tombstones. 
 
 TRADITIONS. 
 
 The question is sometimes asked : You profess to have no law or dis- 
 cipline, no rule of faith or practice but the Bible, and more especially 
 the New Testament of our Lord Jesus Christ. But are not the Minutes 
 of your Yearly Meeting, to which you so often refer, something like the 
 traditions of the elders of the Jews, something beside, and over and above 
 the Word of God. To this we reply, No, no. The traditions of the 
 Jewish elders caused transgressions of the commandments of God, and 
 therefore our Saviour told the Pharisees, " Thus have ye made the com- 
 mandments of God of none effect by your traditions." Matt. 15 : .3, 6. 
 On the contrary, the counsels of the brethren, or if you please, the tradi- 
 tions of our brethren, have the very opposite tendency, namely to assist 
 in keeping the commandments of God. There is a kind of traditions, 
 which we are to keep according to the express command of the New 
 Testament. Thus we read, " Now I praise you, brethren, that ye re- 
 member me in all things, and hold fast the traditions, as I delivered 
 them to you." 1 Cor. 11:2. Revised version according to the Greek 
 text. Again : " Therefore, brethren, stand fast, and hold the traditions, 
 which ye have been taught, whether by word, or our epistle." 2 Thess. 
 2 : 15. Again: " Now we command you, brethren, in the name of our 
 
190 
 
 UNIVERSALISM— VISITING. 
 
 Lord Jesus Christ, that ye withdraw yourselves from every bi-other that 
 walketh disorderly, and not after the tradition which ye received of us." 
 2 Thess. 3 : 6. 
 
 Y. M. 1842. Art. 12. Whetlier a church has the right to make 
 resolutions framed by men, binding on its members? Considered by 
 the elders and answered thus : If the resolutions are founded upon and 
 in accordance with the gospel to which we are all bound, they are bind- 
 ing; — but if they are not according and even contrary to the gospel, 
 we cannot be bound to observe them, and no church can make them 
 binding. 
 
 UNION OF THE CHURCH. See Appendix. 
 UNI VERS ALISM. 
 
 Y. M. 184^). Art. 30. Whether it is advisable for a brother to preach 
 universal redemption publicly ; that is, that all men, however vile they 
 may have been, shall share alike in the fruition of happiness with the 
 saints ? Considered, that we could not approve, by any means, of such 
 proceeding. 
 
 Y. M. 1856. Art. 14. (2) See " Far West Brethren;' page 108. 
 VANITY IN DRESS. See " FasMonahle Garment." 
 VISITING BRETHREN. See ''Deacons:' 
 
 VISITING THE CANDIDATES FOR BAPTISM. 
 
 Y. M. 1837. Art. 8. When persons desire to be received by baptism 
 into the church, if it be necessary to instruct them before baptism (of 
 our not being able) of the taking of oaths, going to war, and the like, 
 that according to our view it is forbidden in the gospel '! The advice is 
 that such persons ought if possible be visited before their baptism, and 
 by all means ought to be previously instructed on the following points, 
 to wit: on the taking of oaths, going to war and muster, on not using 
 the power of the law contrary to the gospel, and on not conforming to 
 the fashions of this world in apparel and the like ; and that they ought 
 to state before their being received their willingness to refrain from all 
 such things. 
 
 Y M. 1840. Art. 5. How it is considered about the visiting of such 
 y)ersons who apply tor baptism, whether they must be visited iu all cases 
 before baptism i* Considered, that this is a good order, and should be 
 introduced and observed every where if possible, without debarring how- 
 ever (hrtthren or churches) from making in certain cases an exception. 
 Hut where this order is yet unknown, it would be proper to inform the 
 members thereof, and by them such as wish to be received by baptism. 
 See also " Baptism." 
 
VISITING. 
 
 191 
 
 VISITIXa OF MKMBERS YEARLY. 
 
 Y. M. 1858. Art. 4. Is it according to the gospel of Christ, in pay- 
 ing our annual visit, to collect from twenty to thirty of the brethren 
 together in one place, and then the bishops pay the visit to them openly 
 when they are all together, and then send them out two or three together 
 and visit those that were not thus collected ? Or is the duty restricted 
 to the visiting brethren exclusively, and should the visit be made from 
 house to house ? 
 
 Answer. — As we have no direct rule in the gospel for making the 
 visit, we think it best for the visiting brethren to go from house to house. 
 
 VISITING THE CHURCHES. 
 
 Y. M. 1818. Art. 8. Would it not be right for the brethren in coun- 
 cil at the annual meeting to appoint several brethren that are experi- 
 enced and sound in the faith, and send them two and two with the de- 
 cisions of the annual meeting, and let them visit all the congregations in 
 the United States, and establish them all in the same order according to 
 example in Acts 1.5:22? Considered, to leave this over for further 
 consideration. 
 
 Y. M. 1851. Art. 18. Would it not be advisable for the brethren 
 assembled in annual meeting to establish (appoint) certain well estab- 
 lished ordained elders, and send them two by two to visit certain dis- 
 tricts appointed to them, &c.? The decision to lie over till next year. 
 
 Y. M. 185S. Art. 27. Would it not be well for the brethren to come 
 upon some plan to ac<juaint all the bishops and housekeepers of the various 
 branches of the church with the rules and regulations concluded upon 
 by the general council for the more perfect union and prosperity of the 
 church? And if these rules and regulations be violated by a minister, 
 with some of the members composing his district, should they not fall 
 into the hands of the brethren of the adjacent district as offenders, and 
 be dealt with as such, and if the above should be considered expedient, 
 what plan should be devised to carry it into effect ? Answer. — We arc 
 fully satisfied that the means long had in practice by the brethren, name- 
 ly, the Minutes of oar Annual Meetings — are sufficient to give the 
 teachers and housekeepers, and members in general, the decisions of our 
 annual councils for the perfecting of love and union throughout the 
 brotherhood. And if it should so happen that a housekeeper, with a part 
 or all the members of his district could not be satisfied with the deci- 
 sions of the annual council, as we were advised and instructed by our 
 beloved elder brethren, and unanimously concurred in at the annual 
 meeting held in 1850, in Montgomery county, Ohio, they should bear 
 with the annual council and with one another until the next annual 
 
192 
 
 VOTING— WANT OF UNION— WARFARE. 
 
 meeting, and then bring their grievances to the annual council where 
 they proceeded from, and we believe full satisfaction will be obtained. 
 
 VOTING, (political.) See " Electioneering." 
 
 Y. M. 186G. Art. 1. A number of questions being presented upon 
 the subject of voting and eome asking for a repeal of former minutes, 
 the following resolution as an answer to the questions, was adopted : 
 
 Resolved, That we think it most expedient not to repeal any minutes 
 touching voting ; that this Annual Meeting recommends to the members 
 of the church to refrain from voting, fearing that by voting we may com- 
 promise our non-resistant principles. But we recommend forbearanoj^ 
 towards those who vote, not making voting a test of fellowship, hoping 
 that in time they will see with the body of the brethren upon this subject. 
 
 Art. 2. Inasmuch as the Annual Meeting has frequently decided against 
 the brethren voting, is it not inconsistent, and even injurious to the 
 brotherhood, for brethren to write and editors to publish any thing in 
 opposition to those decisions? Answer. — We think that our brethren 
 wlio write and print articles, should be very careful not to promote strife 
 and divisions in the church, but peace, love, union, and holiness. 
 
 VOTING OF THE ABSENT at church elections. 
 
 Y. M. 1843. Art. 8 How it might be considered when at an elec- 
 tion for teachers (ministers) and deacons, absent members do send their 
 votes with other members ? Considered, that since the promise of our 
 Saviour is given : " Where two or three are gathered together in my 
 name, there am I in the midst of them." Matt. 18:20. In such im- 
 portant church affairs this promise belongs only to those who are assem- 
 bled, and not to those who arc absent, the brethren generally have acted 
 upon that ground, and not taken any vote from absent membei-s. 
 
 WANT OF UNION AMONG MINISTERS. 
 
 Y. M. 1799. Art. 1. See Difficulties in Churches. 
 
 Y. M. 1815. (See ibid.) That there is still a sad want of union 
 among our preachers and members, became evident in the " Deacon 
 question," "the Supper question," the question about " the Avoidance," 
 &c., &c. 
 
 WARFARE. See also JV^on-rcsisfance, Substitute-money, &c. 
 
 Y. M. 1790. At a (large and) numerous meeting of brethren on the 
 Schuylkill, at (the place of) brother John Bach, May 22d, 1790, the 
 following was unanimously concluded by the brethren, viz: We wish 
 and desire, that the dear brother V. . . B. . . . would desist from his 
 strange notion, because he has renounced with us before God, angels 
 
WILLS— WINE— WITHDRAWING. 
 
 193 
 
 and men every thing which is contrary to wholesome doctrine, and we 
 believe and profess that Christ has prohibited to his followers the swear- 
 ing of oaths and the partaking in war. Hence we must hold fast to Hia 
 truth and word, and withdraw ourselves from every such brother whi> 
 will justify swearing of oaths and warfare. It is impossible for us to 
 break the bread of communion with such a brother, even if he would 
 allege that the powers that be require us to do so. For our rulers could 
 not do it, if they would, because we must obey God more than men. But 
 now, thanks be to God, we have such a government that will not require 
 of us such contrary to (the dictates of) our conscience. But if thera 
 should be some one among us that had such a conscience, that he could 
 light and swear oaths, such a one would not be of us. 
 
 Likewise, we could not break the bread of communion with a minister- 
 ing brother who would, contrary to our views, baptize backward. 
 
 Signed in the great meeting, in the name and with the consent of 
 all the assembled brethren. 
 
 George Preiss, Martin Meyer, Michael Frantz, Daniel Bollinger, Joha 
 Landes, Christian Lawshe, Justus Fuchs, Martin Gaby, Peter Keyseu, 
 Sander Mack, Nathaniel Schreiber, David Kuntze, Martin Urner, Poter 
 Leibert, Jacob Boeshor, Jacob Danner, Abraham Lawshe. 
 
 WASHING OF FEET. See also Fcetwaslimj. 
 
 WILLS, MAKING. 
 
 Y. M. 1846. Art. 8. About brethren making a will^ and treating 
 their children very unequally without a cause. Considered, that though 
 we would not by any means infrin<!;e upon the right of a parpnt to make 
 a free disposition of his worldly goods in his last will — it would be ad- 
 visable for a christian father not to make a too great difference among 
 his children without a good cause, and that it would be best to treat 
 children as much alike as possible, so that love aad peace may be pre- 
 served among ihem. 
 
 WINE AT COMMUNIONS. 
 
 Y. M. 1858. Art. 36. Is it right to use at our communion meet- 
 ings the article of wine frequently used and known by those who are 
 judges of the article to be an adulterated' article, and hence cannot pro- 
 perly be called the fruit of the vine ? Considered, that it is (desirable) 
 advisable to procure the purest article. 
 
 WITHDRAWING fiiom the GHuacn. 
 
 Y. M. 1837. Art. 1. How it is considered, if a member desires (to 
 withdraw from or) to be no more with the church, and yet has commit- 
 ted no other oifense ? The counsel is, since circumstances are so differ- 
 13 
 
WIVES— YEARLY xMEETING. 
 
 eat, there is also a difference (in judging such a case). If a member i« 
 desirous to be off, and does not commit any other offense, wc could have 
 f^atience somewhat longer with such a me:iiber, than if a member would 
 gpeak contemptuously of the church. Then the church can judge best, 
 t|ow soon to let it withdraw, and place it according to its desire ; yet 
 there should be used all possible diligence to bring back again sucli 
 SQuls to the flock, liat if they will not hear (the church,) nor heed the 
 admonitions, then there would be just cause to put them as they desire. 
 
 WIVES, OF MINISTER.S OR DEACOXS. 
 
 Y. M. 1862. Art. 36. Is the practice good and sustained in the gos- 
 pel, for the church enjoining on the believing wives of teachers the duty 
 of aiding by their humble example and chaste conversation, their hus- 
 bands in the .solemn duty laid upon them ? 
 
 An.swer. — We consider such a practice in perfect harmony with the 
 spirit of the gospel. 
 
 Y, M. 1862. Art. 37. Why are not the sisters who become wives of 
 lyinisters after they are appointed to the ministry, called upon in the 
 church to promise the same duties as the sisters who are wives at the 
 time their husbands arc appointed to the office? 
 
 Answer. — We consider they should be, according to the practice of 
 the church touching those who are wives of brethren when the latter 
 are appointed to office. 
 
 YJOAllLY MEETING. [See Note.] See AiinualMcetiii'j. 
 
 Y. M. 1861. Art. 15. Would it not be better and give more satis- 
 faction to the brotherhood at large, if the brethren serving or conipo.s- 
 iqg the standing committee at our annual meetings would be changed 
 every year, so as to have at least two thirds of the same fresh members ? 
 Considered, that we do not think it advisable to make any change in the 
 ir.nniier of choosing the standing committee, and are still satisfied with 
 the decision of the Yearly Meeting of 1853. See Art. 1, in the Minutes 
 of said year. 
 
 Y, M. 1863. Art. G. Would it not be expedient and consistent, that 
 ihe brethren forming the standing committee of the Annual Meeting of 
 tije brethren should open and examine all questions sent in by the sev- 
 eral churches, and assort them, a"d thereby save an amount of unneces- 
 pary labor and time spent, as there are frequently two, three, and even 
 more (jueries of the same import and meaning sent in, and acted upon 
 and separately reported hitherto by .differer.t committees at the same 
 conference, which we think could be avoided in a great measure ? Con- 
 sijlered, it is expedient. 
 
 Y. M. 1S64 Art. 36. It having been ngrced upon at a former time 
 
yp:arly meeting. 
 
 1^)5 
 
 that our Yearly Meetings should be held alternately in the East au!i 
 West, the Allegheny Mountains being considered the dividing line, it fts 
 requested that this meeting change the line to the Ohio Kiver. Th!^ 
 request was granted. Art. 37. Would it not be good to make son^c 
 change in holding our Yearly Meetings, for the purpose of preventing so 
 great a multitude of people from being present. And would it not also 
 be better to have the conference more private, and not to name on the 
 Minutes who were cho.sen on the standing committee, or who was clerk, 
 &c. Answer. — Wc think it not expedient to make any change at this 
 time. 
 
 Y. M. 1865. Art. 1. Could not this Annual Meeting make some 
 change in the manner of holding our Annual Meetings, which would be 
 advisable and acceptable to the brotherhood ? Answer. — This meeting 
 feels the importance of a change, but not to make any change too hastily, 
 it appoints the following committee to take this matter into considera- 
 tion, to propose the result of their wisdom and labor to the next Annual 
 Meeting for its acceptance or rejection. D. B. Sayler, Philip Boyle, 
 Beujamin Moomaw, Andrew Detrick, J. H. Umstad, John Wise, H. D. 
 Davy, Jacob Hershey, John Miller, Iliel Hamilton, Christian Long, 
 John Metzger, David Brower, and Frederick P. Loehr. Art. 34. Do^^ 
 the Annual Council make laws, or give advice only, in case where it h:is 
 no direct gospel on the subject? Answer. — It gives advice only. 
 
 Y'. M. 1866. Page 1-3. — The deferred business of last Annual 
 Meeting being the first business in order before the council, the commit 
 tee appointed at that meeting to devise some plan for holding our Annu.^ll 
 Meetings which will be more satisfactory to the brotherhood, was called 
 upon for its report, and submitted the following : 
 
 INTRODlICrORY REMARKS. 
 
 The authority for holding General Conference Meetings is founded on 
 the 15th ch. of the Acts of the Apostles, and a strict compliance with 
 the example therein is advisable. By reference to said scripture, we 
 learn that the question in dispute, and upon which the disciples differed, 
 was not referred to a general council until all efforts had failed to settle 
 it in the church in which it originated. The following language occurs 
 in the chapter above referred to : " When therefore Paul and Barnabas, 
 had no small dissension and disputation with them, they determined tha? 
 Paul and Barnabas, and certain others of them, should go up to Jerusa- 
 lem unto the apostles and elders about the (juestion." Here seems to 
 be authority to send questions upon which the brethren differ in their 
 judgments to a General Council, and that the bi.shops ought to go, and 
 also to have certain others with them. It is further said : " And beint; 
 brought on their way by the church, they passed through Phocuice and 
 
196 
 
 YEARLY MEETIXa. 
 
 Samaria, declaring the conversion of the Gentiles : and they caused great 
 joy unto all the brethren." Here we see that those who were sent were 
 bronght on their way by the church. So should we do. That is, help 
 such to go that we send. It is said further, that " the apostles and elders 
 came together to consider this matter." Hence we see that the Council 
 Meeting should be for conference only. 
 
 The Annual Meeting. 
 We recommend that the Annual Council be formed by the delegates 
 sent by the District Meetings, and by all the ordained elders present; 
 that the Meeting be held at the place designated by the Council the pre- 
 ceding year, to commence on the first Tuesday after Whitsunday, the 
 previous Lord's day (Whitsunday) to be spent as it has hitherto been 
 by the brethren, in worship at such places in the vicinity in which the 
 meeting is to be held, and shall be desired, and as may be judged most 
 profitable ; that there be no public meeting for worship where the Coun- 
 cil -Meeting is 1 eld, though the meeting should be opened with devotional 
 exercises, and the reading of the 15th ch. of Acts, and likewise closed 
 with devotional exercises ; that the Meeting shall be held alternately in 
 the East and in the West. 
 
 The District Meetings. [See above, page 88 ] 
 
 The church holding the meeting shall make arrangements to receive 
 and entertain all the brethren and sisters privately. There shall be no 
 boarding tent put up at the place of meeting to entertain and feed a 
 mixed multitude as heretofore. 
 
 All churches shall have the privilege to call on the General Council 
 Meeting for committees to investigate grievances, and it shall be its duty 
 to appoint such committees as heretofore. 
 
 The Organiz.vtion of the Annual Meeting. 
 The bishops and elders of the church holding the Annual Meeting, 
 shall select frotn among the bishops present the standing committee. 
 Virginia, Maryland, Pennsylvania, Ohio, Indiana, and Illinois, shall each 
 be entitled to three, if present, and two, if present, from each of the 
 remaining states iu which churches are established , and whenever said 
 states shall contain tea bishops each, they also shall be entitled to three. 
 The standing committee shall choose its own ofiicers, and these shall be 
 a luodciator, two clerks, and a door keeper. It shall be the duty of the 
 moderator to keep order among the members of the committee, and also 
 in the public meeting. He shall not permit two brethren to speak at 
 the same time, and he shall decide who is entitled to the floor. He shall 
 also keep the speakers to the question, and declare the query passed, 
 
YEARLY MEETING. 
 
 197 
 
 after general consent, by silence. It shall be the duty of the first clerk 
 to keep a faithful record of all the queries and answers, and prepare 
 them for publication. It shall be the duty of the second clerk to read 
 distinctly all papers as often as requested. It shall be the duty of the 
 door keeper to take charge of the room in which the committee meet for 
 business, and shall allow no intrusion in time of session. 
 
 As soon as the standing committee has been named, they shall retire 
 to a private room for organization, aud the recepcion of the queries pre- 
 sented by the delegates from the District Meetings (or churches), after 
 which all proper queries shall be read by the General Council Meeting 
 for adoption or amendment, and sub-committees be dispensed with. 
 
 The proceedings of the Annual Meetings shall be published, and it 
 is earnestly recommended that all the overseers of churches, whether 
 ordained or not, have them faithfully read and observed in their re- 
 spective charges. And if it be represented to the Annual Meeting, that 
 this recommendation is disregarded, it shall be the duty of the standing 
 committee to appoint faithful brethren, whose duty it shall be to visit 
 said churches, and see that the Minutes are properly read and observed, 
 and to set in order things that are lacking. The above is unanimously 
 recommended to the Annual Meeting by the Committee. 
 
 Signed by the Committee. D. P. Sayler, Henry Koontz, of Md., 
 Benj. Moomaw, of Va; David Derick, of Tennessee ; John H. Umstad; 
 John Wise, of Pa.; H. D. Davy, James Quinter, John Hershey, of Ohio ; 
 Jacob Miller, Hiel Hamilton, of Indiana; Christian Long, John Bow. 
 man, of Illinois; David Brower, of Iowa. 
 
 (Three members of the committee not being present, John Bowman, 
 Henry Koontz, and James Quinter were appointed to fill their places.) 
 
 This report being read before the General Council, was adopted by the 
 following resolution : 
 
 Resolved, That we try the committee's report for at least a sufficient 
 length of time to give it a fair trial. 
 
 [Yearly Meeting.— The first people we know that assembled themselves 
 together annually, and calling it " Yearly Meeting," were the Friends or Quak- 
 ers. In their history we find the following account of its origin : " In the be- 
 ginning of this year (1CG6), the members of this Society held a general Yeablv 
 Meetinq at London, wliich since that lime hath been used to be held there an- 
 nually, in the week called Whitsun-week, because at th;it time of the year it is 
 commonly best traveling, &c. Several are deputed from all places to this meet- 
 ing, and what concerns the church in general is there treated on." — Sewell'.s 
 History of the Rise, Increase and Progress of the Christian People called Qualcen, 
 &c. Vol. 2, page 168. 
 
 What Dr. Thomas Clarkson says in his " Portrait of Quakerism" about the 
 Yearly Meeting : " As deputies were chosen by each monthly meeting to rep- 
 resent it in the quarterly meeting, so the quarterly meetings chose deputies to 
 
1»8 
 
 YEARLY MEETING. 
 
 represent thera in tli9 j-eavly meeting These deputies are commissioned to be 
 the bearers of certain documents — wliich contain (in part) answers in -writing 
 to a number of the queries (following) : 
 
 '' T. Ai-e meetings for worship and discipline kept up, and do Friends attend 
 tliem duly, and at the time appointed; and do they avoid all unbecoming be- 
 liavior therein ? 
 
 "II. Is there among you any growtli in the triit'i ; and hath any convince- 
 ment appeared since last year '.' 
 
 " III. Are Friends preserved in love towards each other; if differences arise, 
 is due care taken to speedily end them ; and are Friends carelul to avoid and 
 discourage tale-bearing and detraction? 
 
 " IV. Do Friends endeavor, by example and precept, to train up their children, 
 servants, and those under their care, in a religious I'fe and conversation, con- 
 sistent with our Christian profession, in the frequent reading of the Holy Scrip- 
 tures, and in plainness of speech, behavior and apparel ? 
 
 "V. Are Friends just in their dealings, and punctual in fulfilling their en- 
 gagements ; and are they annually advised carefully to inspect the state of their 
 affairs once in the year? 
 
 "VI. Are Friends careful to avoid all vain sports and places of diversion, 
 gaming, all unnecessary frequenting of taverns and other public houses, excess 
 in drinking, and other intemperance? 
 
 "VII. Do Friends bear a faithful and Christian testimony against receiving 
 iind paying tithes, priests' demands, and those called church-rates? 
 
 " VIII. Are Friends faithful in our testimony against beai ing arms, and be- 
 ing in any manner concerned in the -militia, in privateers, letters of marque, or 
 aimed vesst-ls, or dealing in prize-goods? 
 
 "IX. Are Friends clear of defrauding the King of his customs, duties and 
 excise, or of using or dealing in goods suspected to be run ? 
 
 " X. Are the necessities of the poor among you properly inspected and re- 
 lieved ; and is good care taken of the education of their offspring? 
 
 "XI. Have any meetings been settled, discoulinued, or united, since last 
 year ? 
 
 "XII. Are there any Friends prisoners for our testimonies; and if any one 
 has died a prisoner, or been discharged, since last y«ar, when and how ? 
 
 "XIII. Is early care taken to admonish such as appear inclinable to marry 
 in a manner contrary to the rules of our Society; and to deal with sucU as per- 
 sist in refusing to take counsel ? 
 
 " XIV. Have you two or more faithful Friends, appointed by the monthly 
 meeting, as overseers in each particular meeting; are the rubs respecting re- 
 .novals duly observed ; and is due care taken, when any thing appears amiss 
 that the rules of our discipline be timely and impartially put in practice? 
 
 " XV. Do you keep a record of the prosecutions and sufferings of your mem- 
 bers ; is due care taken to register all marriages, births, and burials; are the 
 titles of your meeting-houses, burial-grounds, &c. duly preserved and recorded ; 
 and are all legacies and donations properly secured and recorded, and duly 
 applied ?" 
 
 These questions, properly modified, might serve as a guide also to our local 
 cliurch meetings, as well as to our district and yearly meetings, inasmuch 
 we are opt to forget and overlook our duties, or at least some of them. The 
 
YEARLY MEETING. 
 
 199 
 
 answers to these questions would undoubtedly give a practical view of the con- 
 dition of the church. But let the said author speak: 
 
 "These answers are made up from the answers received by the several quar- 
 terly meetings from the respective monthly meetings. The deputies are gen- 
 erally four in -number for each quarterly meeting — to exercise the power of dep- 
 uties, judges and legislators in turn, and to investigate and settle the affairs of 
 the Society for the preceding year." 
 
 "Among the subjects introduced at this meeting may be that of any new 
 regulations for the government of the Society. The Quakers are not so blindly 
 attached to antiquity, as to keep to customs merely because they are of ancient 
 date. But they are ready, on conviction, to change, alter and improve. Such 
 regulations or alterations may be, and sometimes are proposed by individuals, 
 except in cases of removals and settlements, when it is expected that they 
 should come through the medium of one of the quarterly meetings." 
 
 " I may mention here two circumstances, that are worthy of notice on these 
 occasions." 
 
 "It may be observed that whether such business as that which I have just 
 detailed, or any of any otber sort, comes before the yearly meeting at large, it 
 is decided, not by the influence of numbers fas by a vote), but by the weigiit of 
 leligious character. With the brethren the weight of the express word of God 
 or religious principle founded in the gospel, will decide questions. As most 
 subjects afford cause for a didcrence of opinion, so individuals at this meeting 
 arc found taking their different sides of the argument as they believe it right. 
 Those, however, who are in opposition to any measure, if they perceive by the 
 turn the debate takes, either that they are going against the general will, or 
 that thev are opposing the sentiments of menilicis of high moral reputation in 
 the Society, give way. Hut in whatever way the qutsticn before them is settled, 
 no division is ever called for. No countitig of a imbers (votes) is allowed. No 
 protest is suffered to be entered. In such a case there can be no ostensible leader 
 of any party : no ostensible m:nority or majority. The Quakers are of opinion 
 that such things, if allowed, would be inconsistent with their profession. They 
 would lead, also, to bruils and divisions, and ultimately to the detriment of the 
 Society. Kvery nu-asure, therefore, is settled by those who arc (iresent at thir; 
 meeting in the way 1 have irentioned, in brotherly love, aud, as the niime of the 
 .Society signifies, as Friends." 
 
 " The other reinaikable circumstance is, that there is no ostensible president 
 or head (Christ i-i supposed by the Quakers to bo the head, under whose guid- 
 ance all their deliberatimis ought to take place,) of this great assembly, nor any 
 ostensible president or head, of any of its comtniltees; and yet the business of 
 the Society is conducted in as orderly a manner ;is it is possible to be ainonu^ 
 any body of men, where the niimber is so great, " See CLAitKso.N"s Portraiture of 
 QaaJr^rism. Vol. 1. Pages 1G2, 1G4, 167-1?:;. 
 
 .\nother remarkable circumstance about the Yearly Meetings of the Friends, 
 which the above named author did not notice, is this : that the way and manner 
 of holding their Yearly Meeting is essentially the same as it was two hundred 
 years ;igo. There was no material change or alteration in conducting said meet- 
 ings from A. D. 16GG, to thi^ A. D. 18Gij. The reason of this seems to be: First,, 
 these people acted from the outset from and upon correct principles; and, 
 secondly, there must Ikivc been among them from the first, men of business who 
 
200 
 
 YEARLY MEETING. 
 
 understood the forms, proprieties and amenities in conducting public business, 
 and who also were able to give a reason for every step they took; and the mem- 
 bers generally were thus enabled to understand and acquiesce in it, and go 
 along contentedly. 
 
 If one would say, What is all this about the Quaker Yearly Meeting to us, 
 we would answer; Just as the great prophet Moses could learn something of 
 his father-in-law, Exod. 18 : 14-24. — and as Christ taught the lawyer a lesson 
 from the example of the Samaritan, Luke 10:33-37, telling him, "Go and 
 do thou likewise; — even so, we might learn something from these people, and 
 follow their example, in whatever they followed Christ and his gospel, aud 
 tried to do right. 
 
 Having been asked what plan we considered best to follow in conducting 
 Yearly Meetings, we will in humility repeat what we said to the committee a 
 year ago in substance when on the subject : " Finding that the committee, as 
 all the brethren from the earliest period of their history in this country, were 
 inclined to follow the example of the apostles in their first general council at 
 Jerusalem (see Acts 15), in the conduct of our Yearly Jleetiugs, with which we 
 were most cordially agreed, we merely suggested, that by observing as strictly 
 as possible that illustrious example and the principles inculcated by the gospel, 
 such as 1, Simplicity; 2, Libeiity; 3, Ouder ; 4, Slbordination of our reason 
 TO THE woED OF GoD in its letter and spirit in all matters of diflerence; 5, a 
 DUE REGARD to the coaclusions of former Yearly Meetings ; 6, a sincere love 
 OF THE BRETHREN consistcut with the love of God, and Truth and Righteous- 
 ness ; T, A COKSTAKT AIM FOR, UNION in the body of Christ, the church, &c., 
 kc; — that these items would suflBce without any lengthy plan, or many par- 
 ticular rules and regulations, which would only lend to curtail the liberty with 
 which the committee that conducted the meeting, and the church that reciived 
 the meeting, ought to act.] 
 
 YOUTH, DISCIFLTNE OF. See above, DlsdpUnc of Children, page 
 8G. 
 
T "NT D E X . 
 
 Acknowledgment, 1 
 
 AdmitHng Strangers 3 
 
 Admitting Ministers, 4 
 
 Admitting Testimony, 4 
 
 Adultery, Matt. 10 : 9, 5 
 
 Advancing in the Ministry, 7 
 
 Alms Collecting, 8 
 
 Annual Meeting <■ 9 
 
 Anointinsr the Sick, 16 
 
 Anxious Bench, 10 
 
 Appeal to Yearly Jleeling, 19 
 
 Ardent Spirits, making, selling and 
 
 bi;ying of -0 
 
 Assigning Property, 2.i 
 
 Attest, taking the 2:; 
 
 Authority of a Bi.^hop, 2;') 
 
 Avoidance 2") 
 
 l>:iilsbip for Criminals, 3-> 
 
 Bad — Baptism, 3(1 
 
 Baptism cf the Holy Ghost, 4- 
 
 Beards, 42 
 
 Bishop or Elder, 44 
 
 Bonds or Notes, buying and selling, 4G 
 
 Borrowing from Banks, 47 
 
 Breaking of Bread, 47 
 
 Brewery, 47 
 
 Butchering ., 47 
 
 Camp Meetings, 4- 
 
 Carpets, 4K 
 
 Carriages, 4S 
 
 Certificates of Membership 4« 
 
 Choice nnd Installation of Ministers, 49 
 
 Church Council, 60 
 
 Churches too large, 51 
 
 Class Meetings 52 
 
 Collecting Alms, 5;; 
 
 Colonization Society, 5:] 
 
 Colored Persons 5:. 
 
 Communing with other denomina- 
 tions, 53 
 
 Communion, 54 
 
 Complaint 55 
 
 Conformity to the Avorld, So 
 
 Congregational, 58 
 
 Council of the Church 59 
 
 Covering of the Head, 60 
 
 Deacons, their office and duty, 60 
 
 Dealing with Members, 67 
 
 Debts, getting involved in 68 
 
 Devil, his personality, and Angels, 69 
 
 Difference in Doctrine, 71 
 
 Difficulties in Churches 71 
 
 Discipline of Children, 86 
 
 Discipline of the Church, 87 
 
 Distilleries, 87 
 
 District Meetings, 87 
 
 Divisions, *. 89 
 
 Divorce, 89 
 
 Doctrines, strange, &c 90 
 
 Duties, general 90 
 
 Electioneering and Elections, Politi- 
 cal, 100 
 
 Elections in Church., lOl 
 
 Emancipation of Slaves, 101 
 
 Erroneous Doct. ines, 104 
 
 Excluding Members, 104 
 
 Excommunication, 106 
 
 Executorship, 106 
 
 Far West Brethren, 106 
 
 Fashionable Garments, 100 
 
 Fast Days, 113 ' 
 
 Fea-ting at Funerals 113 
 
 Feet-washing, 113 
 
 Form of affirmation 115 
 
 Form of words in Baptism 115 
 
 Form of words in solemnizing Mar- 
 riage 115 
 
 Free Masonry, 115 
 
 Funerals, 117 
 
 Orain Selling to Distillers, 118 
 
 Hiring Slaves, ....118 
 
 Hoops in Fen'ale garments, 118 
 
 Housekeeping in Churches, 119 
 
 Infares, 119 
 
 Installation of Ministers, 119 
 
 Interest taking for Money, 120 
 
 Intoxicating Drinks, 122 
 
 Inviting Ministers, 122 
 
 Jewelry for Members to wear, 122 
 
 Judging ha'^shly, 122 
 
 Juries, serving on, 122 
 
 Keeping the Lord's day, 123 
 
 Kiss, the Holy 124 
 
 Know Nothings 125 
 
 Lamb's Meat at Lord's Supper, 125 
 
 Languages, different at Meetings,... 126 
 Law, taking the benefit of I 26 
 
 Law, using it against debtors,. ... 127 
 
l«r flu|«m, aSfr ted) Ijeiligen 
 5:<f}ament fd)riftli(t) I^interlnffen. 
 
 in cmcrn ©efprad) j^.vifc^cn 
 
 ^atct nni ^o^n, 
 
 b u r d) 
 ne6f} 
 
 fccantivortet »on bem 2(utor 
 
 <inem SOJitberufcncn bcm gro^cn 2(6enbma^>!. 
 93e<i!eitet 
 
 ttlit ciner ncucn lUbcrfefeung in^ (5ng(ifc()c^ 
 (Columbian a, 0» 
 
 I 8 6 0. 
 
A SHORT AND PLAIN VIEW 
 
 OF THE OUTWARD, YET SACRED 
 
 RIGHTS AND ORDINANCES 
 
 OF THE 
 
 HOUSE OF COD, 
 
 AS COMMANDED BY THE TRUE STEWARD JESUS CHRIST, 
 AND LEFT ON RECORD IN HIS LAST WILL AND TESTAMENT. 
 
 ARRANGED 
 IN A CONVERSATION BETWEEN A 
 
 FATHER AND SON 
 
 IN QUESTIONS AND ANSWERS. 
 ALSO 
 
 GROUND SEARCHIIQ 
 
 QUESTIONS 
 
 ANSWERED BY THE AUTHOR 
 
 ALEXANDER MACK. 
 
 A NEW ENGLISH TRANSLATION ACCOMPANIED WITH THE 
 ORIGINAL GERMAN, 
 
 MEMOIR OP THE AUTHOR&c.fc. 
 COLUMBIANA, 
 1860. 
 
^ « ^ ti U & t «J SI !t <^ 
 
 D c r g c cj c ini? a r t i g c n 
 5( u & a b c. 
 
 S^if @i1)riftcn ron ?((fr>inbfr ?iJuicf beni 
 Sfcltern, ml&it ,;ni.ir nid)t vid wmi^n als 
 150 S'lljre nit fintif wir abcr nun in ciner 
 neucii ?(u{iivibc iHirlci^en, ftnb poii Mei(ien« 
 fcem ^Berrl), in fo feni bie 3BaI)ii)cit fon 
 felibeni t^ebicgcnm &i\)aU iff, bcr burcbs 
 ?(Iter nid)t berabiieff |t )vkt, fiMifcern 
 JiKljr fcfrb.irev ivirb, al? fie Im jeteni n,ub; 
 foliKnbcni ©efiblcibt il)re .ffraft iinb irobl- 
 tl)ati(]e ^JBiffungnt b(\vt\f,t. lleber,^ciu]b 
 tiif, tie ©iiinffdfee unb ®efinnimi\on; wic 
 fic in gfcicnirditi^iem CBerF unfrfannt unb 
 crflnit, unb ten ben 5^rubern u0crl).uipt 
 fln^^enonnuen unb g^dibt mrtny svenn ftc 
 <i(!,4emein befannt unb l)crrftbcnb luurbcn, 
 bic ilBcIt t)ie( miUr, bi\Jir unb fldirflicber 
 inad)cn fcnntcn, n(5 fic nun i)!, fd)cint<6 
 fel)r irunf*nif'iPfrtb ,^u fn;n, il;nen bie 
 \ve\t(\ii Oeffcntlii!}fcit ju iicDen. 
 
 'ICifbcrum— ba bie ^Prcffe beg ©ofpel; 
 SSifitorg rtuj'fdilifgliib (jfrcibmct \\1 ber^^ubs 
 ticiUion fekber 2Gaf^, unb ba ton 3cit ^u 
 ,n^it ?(pp[icaticn ricm.idn wurbe an bie 
 .f;crau?i]c&ci- fuv b.i? 'IBcrf, bag jcijt roijbcr 
 bem ^uLdifuai ti.M\]cIe,u ivirb, nbcr fdion 
 feir Snbien nid^r uicbr j^u ba6en roar, — 
 fo fin^en roir nn ouf erftattuac} be-S ojfen; 
 Inii'cn 9]ian^ie[5 ju bcntVn. SnbciJcn cr? 
 IjC&cn fid) ln■l•fd^ic^cn^ fdnvicriac ^-rai^en, 
 bie jicmlidK ^cit unb Ucbcrlfijunii orfoffcci-? 
 ten, uin cinem i)erjnri^!id)en .2d)!uf, ju 
 foniiiien. 
 
 Unfcf .(■-•aupt^weci star, biefc? cinf.uiv 
 3euiinif„ bap unfer 9.^.ru^or^f^;r bic ^Babrs 
 I l}cit abtcgtc, n'ie fic in ^linfro ill, fotielcn 
 unfcrer 9Jiirnicnfd^cn, fonbcrlid) in bicfem 
 I'aube erreid)bar .^u inad)cn, al'J wir nio<\lij 
 d^er ^IBcifc fcnntcn, fonbcrlicb fcldien, bii* 
 Sflecientlicb niit unfcrn Q3riibern in '^mil): 
 rung fcnimcn. 3nbem nnr b.i5 i8ud} 
 
 leifERf ISEMENT 
 
 OF THIS 
 
 Present Edition. 
 
 The writings of Alexander 31ack, 
 sen. though not. much less than a centu- 
 ry and a half old, which we here pre- 
 sent in a new eclitio^, are of an abiding- 
 value, inasmuch truth is nf such intrin- 
 sic worth, which is not depreciated by 
 age, but is becoming rather more pre- 
 cious as it may prove through every 
 successive generation its efficacy and 
 beneficial tendency. Persuaded that 
 the principles and sentiments, as avow- 
 ed and explained in the present work, 
 and as adopted and practized by the 
 Brethren generally, should they become 
 known and prevalent, would make the 
 world much wiser, better, and happier, 
 than what it is, it seems very desirabls 
 to give them the utmost publicity. 
 
 Again — the Press of the Gospel- 
 Vi.sitor being exclu,sively devo.ed fjr 
 publicatieus of that character, and fre- 
 quent applications having been made to 
 the Editors for copies of the work, 
 which is now presented again to the 
 public, but had been out of print for 
 years, — we began to think of supplying 
 the apparent want. However various 
 difficult questions arose, which required 
 considerable tiiue and reflection in or- 
 der to come to a satisfactory conclu- 
 sion. 
 
 Our main object was, to bring this 
 simple testimony of our brother to the 
 truth as it is in Jesus, within the reach 
 of as many of our fellowmen, espe- 
 cially in this country, as we possibly 
 could, chieily those that come in con- 
 tact occasionally with our brethren, 
 Bv reprinting the book in only one 
 
6 
 
 ADVERTISEMFNT. 
 
 roifbcr brn(ften nur in eincv l1efcn^ern 
 
 6Mud) ab.\cfd)nitten ^jea^eferif u'eMie bicfe 
 Spra^be nicht lefen unt Cifrftcbcn fonnten. 
 3^n^e^rfeit$ fcuni) •iScroffentlidiuHii tc? 
 
 [larticukr language, all those would be- 
 cut off from its perusal, who could not 
 read and undersfaml that l^inguivge. 
 Un the otlier hand by publishing the 
 work in tl.ose two languages, cliiffly 
 prevailing in our fiateraify and in this 
 
 jiiijlid) in unfercr Q.M■^^^af*>lft unb in j country, we felt satisfied to make it ac- 
 biefon ?anbe l)enfibenb [in'br fitbUcn ivir cesfiblc to all, or nearly so. • Encour- 
 6cfricbiv;t ej> fiir *^llle ob?r bfin.ibe fo ,^us aged in this p'an by the popularity, of 
 gdn^ilidi ,ui niiUben. 5(uKifiiiunti'rt tlie Ginni;in — EDglihh New Ttstun.tnts, 
 biefcm '^Un burd) bie ''Vepul.n'itat bcr and of souie ( tlier books pahiislied late- 
 beutfd;icncj(ij\ben '5:e(t''nteiit'> unb ciiiii\er ly on the s^ime pljn, wo finally decided 
 <Jnba-cr ^^lidicr feit fur^cin nuf ijleidicni to adopt the present form, and we hope, 
 ■^Mui puOIicivtf cntfd)iebcn niir unP enb; ihatit will fiud favor with all the 
 lidv bie <(Ciiena'arriiV 'j^-onn an^uncbnim ; fricuds or the book, 
 unb uMr bcffen, b.if, fie nud) iBeif.ilI fins 
 ben n'crbe boi nllen '^•reunben bes 'J^u b5, 
 
 9?L\b (Sine?. niir b.i^u f.inien, bie One thing more. When we caiae to 
 friibere encjlifbe Ue6erft'feunc(, ,^cbrucft ^^''"I'n^ '"'^ former eng!i.-ih trans- 
 ■iPbil.ibelpbia 1810, n!fo por fiinfVi^ '^^''"'1 published Philadelphia 1810, 
 ren etitnip nnber iinterfiidien, fo f.mben consequently fifty years ago, we found 
 wir nctbiiv urn bcm Cn-rf QieredniiU'eit '''''' j''^'''''*^ ^"'"^ ^''^"^ 
 
 TOibcrfibrcn ju laffon, cine ivin^^e m'ue lies 
 ^erfeeim^ .^u ni.nben, n'eKbc jiiorti fo 
 n^ortlid) 111? nioi-jlid) o,cin.-id)t unirbe burd) 
 ^8d^reibcr biefc?, unb b>inn burd) fdnen 
 cnrdifdicii 9JJitar&fiter iiberfelien unb in 
 gute? S-n^^Iifd) iibertmc\en >r,irb, fobaf; feis 
 nc ?3iubi.' cH'fp.irr ifurbe, urn unfern Q^iuj 
 bcr, cb cr >vcbl fd)on hincie febt ift, fo rcrs 
 frdnMid) rcbeii ju laffen ju 2l(len, fo wl 
 filp nu\]tid\ 
 
 yiun mo(^e bcr.f;crr biefea ^S>erf fciinfii 
 ju fcincr ei^^cnen i'erberrlidnini^, ^ur (Jrs 
 baiiuni^ fcincr (i^ciiieinbc, nub ^iini J^cil 
 23ieler t!;curcu Scelcn. 
 
 ^. 5?. 
 
 @efd;ricben im 2(ui;iiil 18G0. 
 
 we w>ul I have to niak'^ an entirely new 
 tr;ms!..tion, which wa.-) first made as 
 literal iis poFsible by the writer of this, 
 and then revised by his englrsh cola- 
 fa uvr to mike good Eiig!i.sh so that we 
 spared no pains, to make our brother,, 
 being dead long ago. speak yet as intel- 
 ligibly to all as possible. 
 
 Now may the Lord bte?s this work to 
 his own glory, to the hnildiug up of 
 'lis church, and the salvatioti of many 
 souls. 
 
 H. K. 
 
 Written August, 1800. 
 
MEMOIR 
 of 
 
 ALEXANDER MAC K, SEN 
 
 Altlicnigh there may be some persons 
 found l,hat have thought that Luther 
 and his coitfijutors completed the great 
 woik of giving to the world a pure foruj 
 of Christianity, th's was by no means 
 the case witii all those who lived at 
 the time <>f the great reformation, or 
 in the times which immediately suc- 
 ceeded that memorable event. The 
 spi'it of inquiry had been awakened. 
 The liberty of thought and the liberty 
 of speech had been asserted. And 
 there were those who by their investi- 
 gations of the oracies of divine Truth, 
 ascirtained that, whatever good work 
 the previous reformers had done to re. 
 deem the world from error, and to re 
 store to it a purer form of Christianity, 
 still ail error had not been detected, 
 nor all truth discovered; and they 
 were resolved to' make the Christian 
 tabernacle after the patteru showed 
 them on the mount — not on Mount 
 Sinai, but on Mount Zion, according to 
 the pattern taught and exemplified in 
 the doctrines and lives of Christ and 
 his apostles. 
 
 Of (his number was the faithful little 
 band of eight persons, a number be- 
 tween which and that wtiich peopled 
 the world after the deluge, a striking^ 
 coiacidence is observable. And one of \ 
 
 Don 
 
 ( c v a n t> c r ^D? a cf; a(tcrn. 
 
 Obfd^on (?) i'eufc ^h}(bin l).i('en iinb 
 
 tl)er unb feine aiiitiKbiilfen tas (^rof,e 
 ■IGerf t>^^!lcll^etcn ^er -ii-elt eine ncrciniiite 
 Tform tc? (Sl)rijinnl)um5 far,^utlellen, \c> 
 tiofcy feine£iivei}5 bn- ^-all bci alien 
 benen tw jur tfv 9>'cf;cu 9uforniatioiv 
 obcr i,u tm o^^it-n unuiitrfUnu tarn,ut> 
 UbUn, mU[)t aiif ticKO bciifrtnhfcii]e Sts 
 fiiVrifj folcitcn. ©eifr b^r ;^oriMniii3 
 
 wax crannbt. S)ie ^•roil)cit bcj (iJeb.iiis 
 fen>3 iinb tic ^-rcibcit bcr ^icbe ivar bit 
 IjiUiprct ivorben. Iinb es tvib fcMie/ bic 
 burib il)ie llnterfuchuniifii bcr Uifii'.ibcn 
 gcttlidici- \r*?iil)rl)cit lilxr^eiuit irurben, bafe 
 wao iminer (ijuti'y nn beni -Bcrf Dor i'Ovi<^ 
 (\(n Dufonn.iteivn wavt iiiii eine riiincre 
 ^^•onn bc& Sln'i|lcntl)uinfi irieb^r h.'r^ufrcU 
 Un, bcn«C(() niiht aiUv Jrrtbum cntbi-cftr 
 nod) alk -3Lsil)rl)cit an? 2i*t c\{\tdH ivor* 
 ben fet;; unb biefe n\mn cntfdifcffenf baj 
 (brilllidK .f;eilii)tl)iini ju bauon natb bem 
 ^Jiufrer/ ba? i()nen ly^ticst nunben aiif bem 
 33erijc— nidx auf bem ^-iVriK €inai, fon? 
 bern auf bem Q3er^ n'ouf nacb bem Q>ors 
 [bdo ber Sebrc unb bem ^Seifpiel ^\)x\\ii 
 unb feincr "Kpoilel. 
 
 2>on biet'cr Sab! it»ar bie treiie; fleinc 
 >2diaar rcn 9libt vSeden, fine Babd bet-ett 
 auffafU'nbeC' Snfamnicnrvi'ffon nn't bei'ji'ni* 
 I c\<nr wiUbc bie ^Belt na b ber eunbflutb 
 j wieber berolferte, benietfenjivertl) ift. — 
 
8 
 
 MEMOIR OF ALEXANDER MACK, SEN, 
 
 those eight persons, and one, too, who 
 was prominent among them, was Alex- 
 ander Mack sen., the subject of the fol- 
 lowing memoir. 
 
 It is said of Abel, that though he is 
 dead, he yet speakcth. And how does 
 he speak? One way in which he 
 speaks, is by his life recorded upon the 
 iniperi.'^hable p;igcs of the Bible. And 
 the church of Christ has on her calen- 
 dar a list of instructive names. Not on- 
 ly are the lives of her divine Founder 
 and his apostles, and her early martyrs 
 replete with instructive lessons, but 
 she has also had ia different ages, and 
 in different -countries, . distinguished 
 members and devoted friends, whose 
 memories arc cherisjied and honored by 
 those who live long after them. And 
 what member of the Christian family 
 does not love (o think of those of his 
 brethren who have blessed the world 
 by their example and influence, and to 
 whom r.s the chosen of the Lord, wc 
 feel ourselves indebted ftir the precious 
 legacy of diviue truth which they have 
 contended for, and which they have 
 suffered for, and which they have 
 handed down to vts? And though 
 they arc dead, they yet speak, and the 
 tongues which give utterance to th? 
 wisdom of tneir experience, their les- 
 sons and their admonitions, and the 
 different trails of character by which 
 we may profit, are heard through 
 their biographies. 
 
 Such considerations have led the 
 writer of the following Memoir to give 
 a short notice of tiie life of Alexander 
 Mack, sen., thinking that many of our'non '?lter<inter 93iacf, teiii nltcrn }ju gcOcn/ 
 brethren will be pleased to leaa-n all j intern rtiir bfnfeii/ ba& C5 iMcien luMi un* 
 they possibly can of one who took such j fern 35i'ii?crn rtnc|Cncl)iti fei;n ivirC rtlle^ 
 an importane part in the organization J 9Jioc;lid;e von Siiiem iH'rnel)nienf ter 
 of the Christian community of which I ein'en fo UMcbtigen 2(nrl}fil nnhm an ter 
 they are members. We regret much | i^iitiin^ ter d}ri|}lid}eii ©efe(lfii)rtft, fcii 
 
 Unb cine von ticfeit nd)t (geelenf uwb 
 jwar eine Ijevporrii(\enfcc unter ihnen, xvav 
 ^UUxnnin 9Juicf, ter nlterc, ter ©cgcns 
 franb fct^cnber 9^oti£-.en. 
 
 heif,t m\ baf, irierrol)! cr c^cs 
 fferOen fei;. er nodj rebe ; unb rule rebet 
 er? — (Sine ®cifef in nielcbcr er rebet, ifl 
 e&, bnf; fein I'eben rtufi;e,^cid)nct ♦fl auf ben 
 iinpergdnglidien ^^Inttern ber ^BiOel. linb 
 bie ifirdie Sljiifri h'lt in il)rem (Snlenbcr 
 ein iBcrjeidniif; m\ lebrreidien O^nnien. 
 ??i(l}t niir finb bie 2eben?Iaufe iljree gottii* 
 cl)en i2 lifters unb feiner ^fpofrel, unb 
 ter crflcn i)Jidrti;rer t>cll Delehrenber Sees 
 tionen, fontern bie .S'ird)e I;iit aud) in 
 yerfibietenen Hf't.ittern unb unterfdiieblis 
 d^eii I'lin'tcni aufH^e^^cidinete 93iit4^1ietcr u. 
 ft'lbrraufepfcnite ^-reunte Q([)^btr tereii 
 I "Jiubenfcu nller Ghren u'ertl) (\fl)a[tcit 
 'ivirb I'ou foIdKHf bie lauc^e nad) il)nen kbt 
 ton. Unb weldies @Iieb ber diriftlidieix 
 ■JV.niiilie lioOr nid)t an fchbe feiner 93iit< 
 Oniter -^u benfcn/ iveld^e ber 'iffielt burd> 
 ibr Grcnipel unb iliren (£iiif!u& jiini (£e* 
 ^;ien u'urtcn, unb iveKben ah^ ten 2(uocr« 
 iirnblten te? .f^errn u'ir mvj i£diulbnec 
 , fiil)Ien fiir bae foftbare 3?ermddnni§ 
 I(U''ttIidier 5i}iil)rl)eit, um uicldies fie <^tt 
 fdmpff, unt fiir uH'Kbee fie tielitten; unb 
 }iveUl)C5 fie uuf- l)intcrla'|Tcn h'lt'ni? Unb 
 cbfihcii fie tott fint, fo fcten fie nodi, unb 
 Jtie oiin^fiif U'elvbe 2(iifitriicf cietten bee 
 jH^ficdjeit ihrer Sifal)runt), il;fer Unter« 
 jnieifunoien uiiD Sfnuibnuniien, unb bie 
 iH'rfdiictenen Ciliav.uf rcr,^uye, von ircldien 
 u^ir 9?u|en fibopfon iiu\ien, werten vtVf 
 noiiinien turd) il)i-e Sebcnf-tefdn-cibungen. 
 
 !Deri-;leid'en 55etraditun((en baOen ten 
 igd)feiiu'r foh^enber I^enfunirtiiifeiten b(t 
 t.rp{\en, ein? fui'se 3?efd)re'[ninti te? 2<b(n^ 
 
MEMOIR OF ALEXANDER xMACK, SEN. 
 
 9 
 
 that we do not possess materials for aj 
 more complete Memoir. We went to 
 considerable trouble and expense to 
 obtain materials for the memoir, but 
 ■we obtained but few. There were no 
 doubt incidents in his life, which it 
 would have been both interesting and 
 profitable to know ; but at this distance 
 of time after his death they cannot be 
 collected. We must therefore be sat- 
 isfied with the very few materials we 
 possess. Br. Abraham Cassel of Mont- 
 gomery Co. Pa. furnished us with the 
 documents containing the principal 
 fasts upon which the memoir is written. 
 
 Alexander Mack sen., author of the 
 following work was born in 1679, in 
 Sclireisheim, in the Electoral of Pal- 
 atia, between Manheim and Heidlebcrg, 
 in Grerma«y. We may, in our want of 
 genealogical knowledge, take some con- 
 solation from the sentiment, that what 
 ever regard is due to ancestry in form- 
 ing' an estimation of a person he is to 
 .stand or fall mainly by his own person- 
 al charaeber, and not by that cf kis 
 anccators. 
 
 Although we know but little of his 
 ancestors, it appears he descended 
 from a very respectable and wealthy 
 family. He was a Presbyterian, and 
 educated in the Calvinistic faith. Of 
 his literary acquirements we know 
 nothing but what we can gather from 
 hia writings; and from these it does 
 not appear that he had a classical edu- 
 cation. His occuparion was that of a 
 miller, and he possessed b Tery profit- 
 able mill, and a handsome patrimony, 
 and several vineyards at Schreisheim. 
 
 em \d)Vr baf; niir nid)tii3?ateriakn Oefifetn 
 fur cine iiefirrnntit^crc SeOene&efitreibun^ 
 -3Bir iranbteu ni*t 3crinc;e 53iuf}e unb 
 llnFoileu an, um 93iateriafien l;a()l^^ft }» 
 ivcrben ; aOec xt'n fonnten nur mnh}i tn 
 InnOfin. Olnie Siffif'l freii]nete fid) in 
 fdnem Seben ^Jfandiegvvetd)??, foaiol)( intc* 
 reiT.uit al^ nud) nu|Iid) fci;n rauvbef 
 mnn voir e§ wuf,tcn ; nltcin bie Sntfcr* 
 nwn<i bcr '^tii, bie felt feinem ^ob rerflcf* 
 fen ifl, miid)t ein 93Jel}rere§ unerreid)6«rf 
 unb wit iriiffen uni be^ivccieu mit bein 
 ^Genicjen begnui^en, wad ivir bnOcn. — 
 53rubcr ^(Oriiljrtm Ginffel rcn 9.1?cntaomerf 
 SountOf y.i. eerfcriite uiis mit ben fJoti? 
 ^en cnt!)altenb bie Iiauptfdd)Iid)ilen %t)(*¥f 
 luV/tn, (luf mld)t ba^ 'Jolgcnbe gegriin* 
 bet 
 
 % I'e jr a n b c r 93? a cf , ber dltere un5 
 ber 2Berfnffer beg fotgetiien ^(luptrccrB 
 >rar gcberen in 1679 ju (£d)rief,l)eim Ik 
 ber ^'.)urs'^fa!jf jn3ifd)en 5Jiaun^eim un6 
 ijeibelberg in S^cutfd)lanb. ©ei awferem 
 ilJian^el an D?aduid}ten beg .^erfommeK^ 
 fonnen wit un6 treilen mit bcm^ebanftn^ 
 ba^ cOwcl)l luir ben 25orfal;ren gcljorige 
 9id}tuug fd)iilbi(i fmb, in bet ^auptfw 
 d)c bii ber i'Burbi^unt) cinee 9JJanHc6 cia 
 3e3lid)er ^t\)t obcr fdllt nad) feinem cige* 
 fien perfon!id}en (Sljaracfter; uab nic^t 
 na<i) bcni feiner 23orfa4;reii. 
 
 ODfiton rcir nur trtnrg reiffen »on fc^* 
 nen 55orfal;ren, fo fd}eint cr bod) eon cimt: 
 fel)r ad)tbaren unb »rof)(I;n6enben ^-amitit 
 abjuffammerr. St n?ar bee tieformfrtetr 
 .S'ird)e jugetljan; unb auftrjogen im (Safeia 
 nifdjen ®!au6en. SSon fciner (2d)ul6iU 
 bung wiffen wit t»\i)t^, di roa§ wit au$ 
 feiaen <gd)riften jK fd)tie§en tjermogenr 
 rcoraug erfjeflet; ba§ «r jirar feine gclel^rte 
 (5rjiel)un3 ^noffen. <2cine ^eft^dftigung 
 n>ar bie eineg dMUiti, unb er 6efa| eine 
 U\)t eintrdglidje 93ful;tff nebfl eincm fd)k 
 nen rdteiUi^tn Crbgut unb cerfc^iebent 
 CEBdngdrten in <5djHi<^^cm. 
 
10 
 
 MEMOIR OF ALEXANDER MACK, SEN. 
 
 In 1700 1)6 was man led to Anna] JJin 1700 tjereMiitte er ficb mit ?{nn.l 
 Margaretha Klingin, a native of the 5B(arcViretI)a i?iiiuvn/ (leOi'atiij nii5 tcilt 
 same place that he was, and about his niiniliiiicn Ottt unb f.rH' tikifbcn ?([tcr8 
 age. As the fruits ef their union, j mit il)m. Sri'i-! te ticfi-r ^Serbintung 
 there were born unto them five children, i uuibcn \\)\\(n gcborcn fi'inf ivinber, bret 
 three fous and two daughters. Their £ol)ne unb ,v.vei ^Oitter. lS\)Vt ^lamttl 
 nauies were as foHows : John Vulen- ' nnireii »vic foliU : 3"M)n 2>alentiii, 3cl)«ns 
 tine, John or Johannes, Alexander, nefv unb ^dff.uiber ; 6l)rif}ina unb ?(nna 
 Christina, and Anna Maria. The -?0?arirt. 2?ie 5ocl:t(r ffar&en bcile jung. 
 daughters both died young There is|(S5 iR nod) iinmer eine grcf,c 5?,uhFoms 
 a liirge number of hi-i descendants still menfd)aft »Jon feinen (2et)iicn iicrl)iUiticnf 
 living and in n)enibership with the 'unb in ©cmcinrLhafr iliit ber '^^rubcrs 
 Christian couiniunity wtiich their wor- 'fdwftf ju bfien 3?iltun;^ unb S^fgrt'inbung 
 Ihv ancestor di ' much as an humble ;il)r iviirbiiitr QPorf.il>r fo -SwUi tl;iU (llS 
 instrunient in fl,(< iiiinds of God to or- 'fin beniiitl)ii^c5 Weif,^eufj in bcr S^awt) 
 5;anize and c,st.■.bli^ll. l.lder Fox of ©oltf?. J'lT 5leltC|Te 'J- c jr ron bcr 
 the Philadelphia church is a descend- <}.MtiI>ibfIpl)iaj®cim'inbe if} ein 'J^ad'fcnw 
 ant of his; elder Jacob i\Iack of Fay- ' nic vcn il)ni ; ber ^Celtefte 3 n c 0 t> a (£ 
 ette Co , Pa is a descendant; the Mel- iion ^^-ai^ette So. ''^.Vi. ijl- et'fuf.ifls ein 2(6* 
 sinjjer fiiiniK in Bedford Co. Pa. of ■jvhich f ouniilinii ; hit X; o 1 fi n e r s ^Mniilie in 
 there are several worthy uiii!i^.tcrs, is <i^cbfc'.b So. *1)a. fon irckl}cr rerfd)icbenc 
 also a de,-ceudaBt of bis; Etid ^ vei ul nifabiiie ^cljrer finb, iTrtiimit (•\h.'ii!;er SPcis 
 of Lis descendants are tneiubers of tiie fe ^^f^n ih'M ab ; unb,. vcifdpicbcne fciner 
 Jonuthau's creek church in Perry Co. i f^ad^fommen ftnb ©[ffbfr bcr 3'onrttI>in§ 
 Chio, as elsewhere. grcef ©enieiabf, f(rv\) go. iOi^io unb 
 
 fonflwo. 
 
 Becoming dissatisfied with the reli- ^^^^ ^^H^'^f^ e\)i\m, in rvchtem 
 gious system in whicli he had been a»^^}dmd)t njorben war, ihni nidjt 
 brought up, and being anxious to ascer- j '"^ ®»-'iii'Sie tb'^t, unb er bnnUvr t'ffiin « 
 lain the mind of the Lord as revealt-d , "'^''f "'">*^" ^f?f>T" ff'?'** 
 
 in the scrip ures, to this source was|f*^'"' '^''^ <ieiJff''iit>irer iR in bcr €d)riff, 
 his attention directed in searching for ; '^'"rbe feine Stufmcrffrtiitfcit nuf biefe 
 the old paths. He b came convinced ^-uclle flcknft, um fid) nad) ben dten 
 ly his reading of the scriptures ,hat ^^^^il^" ^" f'fl'^'^'flf"- "'"f&C ubitf 
 
 an immersion in .water was the New- i^H^ ^"'"'^ ^f'" 55orfd)en in tcr €d)rift, 
 Testament baptism, and a believer tbe ''"^ eint.ind)un9 in OO.iffer bie neu* 
 only proper sul.ject for the ordinance, tfft'imcntlid;? 5.utfe fet> unb bnf, nur ein 
 
 and that the doc-rines and practices |®^-'f'^:"^ ^".^''5 ""f^^ ^""^^'tS,^" 
 J . , , len>ptanc)fn ; unb bng bie i'cljren unb Ue« 
 
 defended ID the .ollowing work are such: i„ fo(|;cnbem 2Bcrf cers 
 as believers should receive and obey. tbcibii\t finb, t>cn ber %it fn)cn, weldje 
 Accordingly, he and his wife and six ©hiubiiU rtniunclimcn unb ju bcoOad)teit 
 others, in the year 1708, were immersed f''^- bcftrcben [clltcn. ^mc^maf, \vmt( 
 . . , , ^ j 'ci unb fein 5Bci(i unb fcdip ^(nbcre im 
 
 3n the river Aeder, ana covenanted , 3^^,^^ ^,,3 ^ Mcber a^tauft, 
 
 together to walk in all the command 
 
 zaaiDts and ordiaances of the Lord. 
 
 unb fcitianbcn fid} mitcinanbcr ju njanbclii 
 in nllcn ©cDotcu unb ^a^w^iw b«§ 
 
MEMOIR OF ALEXANDER MACK, SEN. 
 
 11 
 
 AUliongh considerable liberty ofj 
 cODScicDCu was at first p;ranted to per . 
 sons at Sciivrartzenau to those who had 
 resorted there, to enjoy the liberty of 
 practicing whatever they tl'oui^ht the 
 •Scriptures required, yet this liberty did, 
 notciintinue long. The saaie t^piritj 
 Tpliich actuated the great red draiinn i 
 ■with seven heads and tea horns, tluit^ 
 stood ready to devour the man child i 
 wliieli the woman clothed with the 
 sun w^is to bring forth, Rev. 12 : 1 — 6, j 
 manifested itselfat Kchwartzenau to de 
 vour tbe itifant co«iuiunity which the 
 truth had cunceived and brought forth 
 But God protected it, all hough tliere 
 was much to be endured and sacii 
 fieed by the faitiiful. And Alexan- 
 der Mack sen had a large share of per 
 secution to endure. But he was pre 
 pared hy the grace of God for the cmer 
 ge»cy. The trutii was more precious 
 to hiui than any tiling eli=e, and while 
 he would buy it at any price, he would 
 sell it at no price. 
 
 ATtl50ugh ho was rich, yet out of 
 love to his bretliren he became po'>r, 
 like his blaster before hipn The cruel 
 hand of persecution frequently arnstud 
 the bretSren and shut them up in 
 pri.^on. By paying the money which 
 the laws required as fines, the.y had u 
 temporary releasement. By pacing 
 these Goes, bis handsome patrimony, 
 fine vineyards, and profitable mill, wire 
 all taken from him. He with his 
 trethren sought refuge in different 
 places from persecution, but could find 
 none. A sad state of things, this, and 
 painful to reflect upon. With all the 
 Christian profession of the times, this 
 community, with its non resistant prin- 
 ciples, with its self-denying doctrines, 
 
 5?reil)cit ten ?euteii >£(Inx'ar6fn>iu cies 
 irnbrt lvl^r^en war, niinicntlicb fclih«n 
 Me fid) <btn htf,rr>u\m t.Vim b.U# 
 tfn urn t)i< ^-rfi'ocit jju genie^ni, iibm 
 n(le6 nniP nacb iliifiti ©ftent'fn bic 
 eclnift forbfrtef fo ivdhrte biefe (^-reibeit 
 bO'b nid't I.ini^e. ITirfelOe &ti\\, itehber 
 ti-n iFofjcn rotbm Tr.uten nntridv Uv 
 fii'Oen .f;aiiptiT unb ,id)n jpernor b.itter 
 unb Ofreit ft-mb b,i? nuinnliihe i\inb 
 freiJeii/ iveltben b.i? irH'iti ytfbnrcn fofltef 
 tvFkibft mit bci €ennf, Offfnb. 12, 1 — 
 6. offmb.utc fiib niuli in '£fhu\irfei-n.iUf 
 iiin b.is ncui^liorne ©niifinkin jiu t>n'* 
 fihlintifUf n^fUI'fj bi< 'J^.ibrbeit cmpf.m? 
 (\<n iinb bcrrcrjiolir.iibf bittte. ^llbiti 
 (Aiort bffcl u^u <?, ot'lM'on ren ben 
 
 ®l.ui(v(\fn erbulbit iinb 4iufi\ecpfi'rt iver* 
 ben miifite. OJ.imentlid) b.itte ber (iltere 
 ?(Ier.inber W.icf einen (^ro&en *?(ntbeil an 
 ber •^?erfo!(lun:^ jii erbiilben. Tie C*3nabe 
 ®otte? b.ute ibn aber rerbereiret fiir j- beS 
 'lorfoiintiiiif,. Tie 'llsibrbcit ivar ibm 
 fctfliiber ill? irivnb etix'.i? foiitl', uiit> 
 u^nbreiib er fie F.uifen fiiibte um irs 
 t^enb etnen I'irei?, ivollte cr fie ju t'eiiu'in 
 ''l.^reife perf.uifen. 
 
 0(M"!^on er rei(b >r.ir, nnirbe er nu? 
 I'iebe jii femen '^i tibern arm, tileicb feiiieiu 
 ^JJeifter per ihni. Tie i\r,mf.iiiie j>uit 
 ber '2>erfoIjiU"sl ».tb"i cfteis bie Q3ri!bec 
 i-,ef,nivien, unb in-tlM^Iofe fie in (Sefaiijinii;?. 
 Tunb Q.^e3.ib iinii von (Sielb, irebbcs bie 
 Obri^nfeit .ilj 'ttr.ife fcrberte, fcnnten fic 
 eine jeitireilii^e 'iS'freiunti erl.ini^en, Tiirc^ 
 Q?e,^.iblunii fcbber >£tr.u'eu ivurbc ibm 
 n.ub unb n.ub fein fdiiMieP ^rbi^ur, feine 
 ClOeiiu^drten, feine einIrdl^lid•)e SJhible, alt 
 (ee entriffen. gr fu.bte Sujiluibt niit fei* 
 nen Q^nibern an in'rfdyiebenen Oiten bee 
 'I3erfe!i]uni5 ju ciifi^eben, tonnte nber fei* 
 neu finben. 9Jiit allem d)ri|lli(ben "Be* 
 fenntnif, bamn(ii;er 3<it fonnte biefe @e* 
 nieinbe iiiit ibreii tvebrlofen ©runbfdfeen, 
 mit il;r(n felbilrerUuijnenbcn 2el;reiv uu& 
 
12 
 
 MEMOIR OF ALEXAm)ER MACK, SEN". 
 
 and with the sole object in view of glo- 
 rifying God in bringing forth the fruits 
 of obedience to his commandments, was 
 not tolerated ! 
 
 When requisition for blood is 
 made, woe to the persecutor. "Who- 
 so shall oft'end one of these little ones 
 which believe in me, it were better for 
 him that a mill-stoae were hanged 
 about his neck, and that he were 
 drowned in the depth of the sea." 
 "Saul, Saul, why persecutcst thou 
 me P" - 
 
 But he had domestic afflictions to 
 endure, as well as those arising from 
 persecution. Id 1720, twenty years 
 after they were united in the bands of 
 matrimony, and twelve years after they 
 were united to Christ by a living faith 
 and gospel obedience, his companion 
 was taken from him by death. She is 
 said to have been a meek Christian 
 and virtuous wife. She found in death, 
 what she and her husband had sought 
 in vain for on earth, a eaim retreat 
 from the storm of persecution. Within 
 one week of the death of his wife, his 
 oldest daughter then about six years 
 old, also died. Itisssidthe child was 
 uncommonly fond of its mother. And 
 out of regard perhaps to the fondness 
 which existed between the mother and 
 child, as well as out of regard to the 
 circumstances of persecution under 
 which the father and child were placed, 
 the Lord, in his wisdom and goodness 
 may hove taken the little daughter 
 to the quiet home of the mother where 
 it could enjoy her fond caresses, rather 
 than leave it where it must endure the 
 hardships and troubles of persecution 
 in common with its father. Thus in 
 about one week, in addition to the trou- 
 bles consequent upon tho great perse- 
 tfution which was then raging, he had 
 to bear the loss of a kind and Christian 
 wife, and a ucar little daughter. 
 
 mit f^rer ein,v'g<n 2[6fid^t, ®ott ju 
 I}fa(id){n burd) .fperrorbriiiciunii fccr ^-rmi)* 
 te tifj ©eborfams o^(e^<n feir.e ©d'otCf frine 
 SuUitini] finbfn ! ^S^enn einmal tcr grc? 
 f,e 'X{ic\ fcer 9vfdKnfi1)aft fommt, roebe 
 be j?i iScrfijIiicr ! ^'S>ir jfleinen einen 
 (irfifrt, Die an itriil) cilaiibcrif bcni rrore 
 beffer, ihm dn S)h(I)irrfm an ten S^aU 
 Q(ljdni}tt nim'oe, ittib er tn fca? 9}?fer ge* 
 rrerfin srz'irte." "<cau\f Saufr rva^ 
 yerfol^efr tu niiit?" 
 
 VliUin er Ijntte niid) Ijau^Iic!)e 5:ru6fat 
 jiu crieiten fowcljl di^ fctite ton 5Serfot« 
 cjunci. 3n 1720, ^n.ian5i9 3'il)rc nad) itja 
 rer 5Serct;!ritiin(V iini> jn>oIf 3al)re nad)9 
 tan fie fid) Q.\)viiio rerl'oOt flatten r» ci# 
 nem le&eufcicien ©lauDen unb e»ani\«l:s 
 fd)m @el}crfam, nnirbe feine @efdt)rtia 
 vcn iljm i^enominen turcb ten ?ob. S§ 
 mirS von ibr gcfai^f, ba§ fie eine fanftmiis 
 tl^rge Jitntjfri" unt tugenbfinie ®attirt 
 ivar. eie f.inb iiii '5obe, rras fie unb i\)t 
 i)3?i7nn fcrgeMid) auf (?rbcn gefudit liatten> 
 einen frilten SiuI^eiMt t?cr bent gfurm Cer 
 'Scrfriguui]. 3nni'rl)aI6 ciner ®cd)e rem 
 AOtf feine? ®eitief, fiarb aud) fein nltc# 
 fied 5Sd)tfr{ein, bamal§ un^efa^r 6 
 re aft. SJian fagt fcas iTinb IjaSe fei»c 
 9Jiuttcr unc^emein jdrtlid) (^[kbt, iimb 
 iiicfleid}t i]efd)a!) cS urn ber D^cijiuni^ sjiHcw 
 bie ^uMfd}en SJiutter unb Svinb '^[a& Ijat* 
 te, foirol;l alo au§ 9\iicffid}t auf ten 
 Stanb ber 'Sevfolgusg, unter iveUtem 23a# 
 ter u. £inb fid) Oefanben, baf, ber err 
 in feiner 2Bei!?beit ii. ©ute in fcie xu^'to^t 
 X;eimatb ber 9Jiiitter rerfe&te, wo fit 
 ,^ditlid}e Siebfofunjjen genief,en Fonnt«> 
 fiatt ba liifivn, wo «5 bie SJfubfelij}* 
 feiten unfe ajebrnn^nifff ber QJerfoIgun^j 
 in @e:>ieinfd}aft mit it^rem 2$ater (eiben 
 magte. <gc Ijattc iinfev 53rubcr in einer 
 IBodie, jufdfeliil) ju ben 5eiben, bie bie 
 grcfjC QScrfoI^img i»eriirfad)te, ireldjc bas 
 mn(5 »vut!;ete, ben 2?erluil eines liebenbenr 
 ti)iifilid)en ®<ibe^, unb einer lieDen flei; 
 nen ^ocI,irer ju ertragin. 
 
MEMOIR OP ALEX. 
 
 ANEDR MACK, SEN. 
 
 13 
 
 After seeking unsuoce?sfuIly for a 
 retreat from persecution in hia native 
 country, he with his three sons, and a 
 number of his bretliren, emigrated to 
 America in 1729, and settled as a poor 
 man — poor in this world's goods, but 
 rieb in faith, on a small lot of ground 
 jaear Germantown in the vicinity of 
 Philadelphia. Here he found rest 
 from persecution, and assisted Peter 
 Baker in ministering in the word to 
 the church at Germantown. 
 
 He, however, did not live long to en- 
 joy the quietude of a home under the 
 mild government of Pennsylvania. In 
 1735, six years after he came to Amer- 
 ica, he closed his labors on earth. He 
 was buried in the Brethren's public 
 burying ground in Germantown, and 
 the following brief inscription in the 
 German language, marks the place : 
 "Here rest the remains of A. M. born 
 1679, and died 1735, aged 5G years." 
 
 His christian character appears to 
 have been that of a primitive follower 
 of Christ. Humility, zeal, self denial, 
 and charity wore conspicuous among the 
 graces that adorned his character. The 
 high estimation in which he was held 
 by his brethren, is seen in the circum- 
 stance that he was chosen by them to 
 be their minister. He was the first 
 minister in the little Christian commu- 
 nity organized at Schwartzenau in 1708, 
 and labored zealously and succes.'^fully 
 to enlarge the borders of their Zion. 
 Of his private character as a christian 
 father we may infer favorably from the 
 circumstance that all his sons became 
 pious and were united to the church 
 before they had completed their sev- 
 enteenth year. And what seems some- 
 what remarkable, they all made a pub- 
 
 5RacI)^fm er erfoIc\(c§ eincn Q^criiiiniiS^ 
 Ort in fcincin QS.Uerhuite cicfuitt l)attCf 
 wnnberte er itiit fcinen trci <2cl)nen, unt 
 ciuer ron fdncn 33ruberii nad) 'iimet 
 rifa au5 in 1729, unb fiebeltc ftdi al5 ein 
 armcr 9J?ann an — nrm an ©lUern bicfer 
 2BcU; aba rcid) am @Liu&cn, auf (inem 
 flv-incu @runbf?inf umveit (Sjcrmantown 
 in ber 9?adi&arfdiaft von '■^l)i(abc(pl)ia. 
 j;ier fiinb «r 9iul)c ron ber 'iScrfoli^ung, 
 unb {}anb bcin 5Bruber c t e r 33 ecf e r 
 im !rien|T- be§ 5Borte5 bii nn ber ©cnidii* 
 be ju ®eriiinntcnin. 
 
 £r Icbte inbcjjen nitl)t Irtncjc, um bie 
 DiulK 5U geniefjen einer >fpcimatl> untec 
 ber niitben Diciiierung ^))enng. S'n 1735, 
 fed)?i 3'il)i'f ""I* ff'«"" 2(nfunft in ?lmcj 
 rifa, Oefdilof, «r fein ®crf ouf Grben. 
 
 nntrbc Oeciraben in ber ifiruber 53ecira&? 
 nif, in ©cnnantoron, unb bie ^oUym 
 be fur^e 3nf.l)rift iit bcutfi!}er ig^prad)e 
 bejeidinet fein &vab : 
 
 "^ier ruben bie ©cOeine %. 93L (ber 
 yia'mi i)! nitl)t vclli^ gei\ebcn,) (\tbmn 
 1679, geftorben 1735, feines 2lltci-5 50 
 
 3.ii;i-e." 
 
 Sein dirifKidier (iljaracter fdieiiU ber 
 eine§ urfpri'inglid)en DiadifohiffS Sbrifti 
 t(e>refen fei;!i. XenTUtb, Sifer, €.tib\it 
 yerleuiinung unb Siebe maren bie bervors 
 ragenben 3i''B«' bie feinen ICanbel jierten. 
 5rie l)ol)e ?(chtun3, in wetdKr er bci feineu 
 93riibern flanb, ifr aaS tern Uniflanb txn 
 ftd)tlidi, ba^ er il)r erjler er\rdl)!<er 2el;rer 
 )var, unb in bicfeni ?lnfcl)en a(5 ber erfrc 
 unter feinen fpatevn TOitarbeifern blieb, 
 unb aud) bei (43ei)nern niit ciebiibrcnber 
 2tditunt; bcbanbelt irurbe. 25on 1708 an 
 arbeitcte er eifri;], unermitbct unb erfotc,* 
 reid) an ber ©raieiterunii ber ©ran^en um 
 fereg Sionf'. 25cn feinem '^tiwn (ibarac* 
 ter a(^ dnifrlidjer 2?atcr burfen mir Cii'ins 
 €diirifie niadien am beni llnijianb, 
 baf, allc feine v2obne fid) fiiibjeitii] befebi'; 
 ten ju cinem fiottfeligen Seben, unb eincc 
 nad} bv'm anbevn fidj ber ©emeinbe an 
 
14 
 
 MEMOIR OF ALEXANDER MACKS, EX. 
 
 lie cnnfessinn of religion in the seven- 
 teenth year of their age. 
 
 His wrifinn-s show that he was well, 
 acquainted with the Sciiptures, an^l 
 very anxious to adhere tn the form of 
 doctrine cojtuined tliercin. 
 
 Such are tlie brief Memoirs we have 
 cnlli'ctcd of Al(>xander Mack, sen. j 
 Aud wbilfi we venerate his character, ! 
 ni.iy we honor the system of faith and 
 piactiee wliich lie and his coadjutors 
 have handed d nvu to us. 
 
 J. Q. 
 
 August 18G0. 
 
 ^lt>^If^^ctff (uvlihe? etivae fonterlidifj ju 
 ffi;n filteint, tag fie nde in tern fiebcn* 
 ,^fbnten ^J.i!)r il)r<f5 ^dters ein effentlicbeS 
 '■J^cfenntnip, ter f»ieliiiicn ablt;i]ten/ n^oju (tc 
 ffin bfrfoiiimliiber (Jjebr.iudi nocb iiud> ir« 
 cjeiib eiiu uiuiftniliiliche ?(iitoritiit nctbigte.) 
 
 €eiiie €ibriften fifivfiftii; t.if, er ivolil 
 yertr.iut unir iiiit tfr edirifr, un6 t.ife t$ 
 il)iu |"d)r t.iruiTi ju tbun \v<\v, b<\ ter D.uitt 
 cntb.iltenen ^-enii ter "Seliie unperrucft ju 
 
 iTiep, finb Me iveni^cn 9iail)riibten tit 
 wir iief.uiiiiielt b-'ben ihmi ".Uler.inter Wacff 
 fem dlroni/ unt ixnibrent ivir }eiiien ^l).ir* 
 .icrer bo.biubten, inoi^en ivir t.is vgpilcni 
 tee ©I.iubens iiiit tiT Hebun;! in (Jbreti 
 b-ilteii, t.i5 er uiifc feine 9Jiiti)fbii'f''n 
 bintal.ijlen l;.iben. 
 
 3. O.. 
 
CONTENTS. 
 
 Titlcpagea - page 2 — 3 
 Advertisement of this present edi- 
 tion - 5 
 Memoir of Alexander Mack, sen. 7 
 Contents - - - 15 
 
 First Preface (undoubtedly by the 
 
 author ) - 17 
 
 (Second) Preface or introduction 
 (written nearly 40 years after the au- 
 thor's death by Lis son.) - '^0 
 
 A CONVERSATION BETWEEN A 
 FATHER AND SON. 
 
 In Questions and Answers 2t) 
 
 Concerning water baptism • 30 
 
 AVhy Christ was baptized 32 
 What he t;iught and practized 
 
 concerning baptism - 33 
 
 Who was baptized ? - ' 34 
 
 Concerning infunt-baptism 35 
 
 Importance of water-baptism 36 
 Whether the command goes to 
 
 all believers - 41 
 How shall baptism be performed 44 
 
 Of the Supper of the Lord - 49 
 
 Who is to observe it ? - 50 
 
 When is it to be observed 51 
 
 On excouimuuication - 58 
 
 Types of the Old Testament e4 
 Teachings of the Savior and 
 
 his apostles - - 5G 
 
 Of dissensions (or schisms) - 60 
 
 Who are qualified to cxGrcise the I 
 
 office of excommunication 62 
 
 "A-itcIOlattcr t t 2— S 
 •?(nfunbii)uni} bcr gfcicnivdrti^cn 2(u^s 
 
 il.i6e 5 
 
 (iltcrtt 7 
 
 3"I)«'t * * « 15 
 
 StiTc 23crvcfce (ofjne SraciffJ rem %\xi 
 
 rcr) * s * €cite 17 
 
 (n>rciti') ^orrcbc obcr (Sinlciriing (i]e« 
 
 fd)rii'Den nal;e an 40 ^^\)xi riiul) tii ?(us 
 
 tors 5ob von tcffcn €LM;n) s 20 
 
 i n <B cf p rr. cl? jiXM f cl? cn t> a* 
 t c r u n & B 0 b n. 
 
 %\\ Sraij unb ?(ntroort 29 
 
 3n Q?ftrcif ber 5CMffor!,nife s 30 
 
 tiMiruin (Sl)rif?u? fitb tnufcn tie§ 32 
 
 2Ba§ cr i>on bcr 5aufc Icbrte u. ii6tc 33 
 
 . 2Bcr getnuft u'urbe s 34 
 
 QSon ber .^inbcrt.nife * 35 
 
 53on ber253id)ti()fcit ber ^^iifJerMuf? 36 
 
 ®el}t ber 5?efe!)I nn nlJe ©lauOige 41 
 
 iSie foil bic 5-uife ijefitcljeu ? 44 
 
 OScn bem 2{benbmal)! be§ J;erni 40 
 
 5Bcr e» f;alten foil ? # s 50 
 
 QC.inn c§ gelialten roerben foil? 51 
 
 QSoii ber ?I6fonberunii * * 53 
 
 aSerbilber be^ atten XeilamentS 54 
 
 Sel;re befi X;eilrtube§ unb f. 2(p. 5G 
 
 ~2?on llneiniijFeiteii * * GO 
 
 "IBa^ fur 93tenfi!xn raiirbwi finb bie 
 
 Orbnung bc0 33annee ju fiil;rcn? G2 
 
16 
 
 CONTENTS. 
 
 Of taking oaths 
 
 69 
 
 
 69 
 
 Of examination 
 
 70 
 
 ^Jon bcr '^riifung * # 
 
 70 
 
 Of true and false love - • 
 
 74 
 
 iBon bcr irnljren unb falfd)cn Sie6e 
 
 74 
 
 Of faith 
 
 78 
 
 Q3on bcm ©dniben t « 
 
 78 
 
 Of the external and internal word 
 
 83 
 
 %m ber auf,ern unb innern '2d)rift 
 
 83 
 
 Of things strangled and of blood 
 
 87 
 
 2G;om Srflicften unb yom Q5(ut 
 
 87 
 
 Of Matrimony 
 
 89 
 
 Son bem gf^eflanb * * 
 
 89 
 
 Of Adultery 
 
 93 
 
 35on bem Sljebrud) # * 
 
 93 
 
 Of Avoidance (ban) - 
 
 94 
 
 SBeijcn bem ^Jiann * * 
 
 94 
 
 Of outward worship - 
 
 96 
 
 ^Scm dufjern @ottc?bieniT- « 
 
 96 
 
 Of the excuses of unbelievers 
 
 97 
 
 2?on 2(u6fKiulueH ber Uni^t.iubiijcia 
 
 97 
 
 Of the Reward of believers - 
 
 99 
 
 ffion 25e(oI)nun9 ber ©lau&icieu 
 
 99 
 
 Of everlasting torment - 101 
 A paternal advice - 106 
 Poetry. Jesus, a Sin-extinguishing 
 
 Savior - - 111 
 
 2?oit bcr ewigen dual < • 
 (Sin edterlidn-r 9iatf) * 
 2)cr €uubentili.ienbe 3efu5 
 
 101 
 106 
 111 
 
 GROUND SEARCHING QUES- 
 
 
 
 113 
 
 TIONS &c. - 
 
 113 
 
 i 
 
 
 Of the true church of Christ and its 
 
 continuance (Quest. 1 — 10 115 
 
 The necessity of water-baptism 
 
 (Qu. 11—15) - 122 
 
 Infant Baptism (Qu. 16—21 126 
 
 On the ban (excommunication) 
 
 (Qu. 22—26) - 129 
 
 Whether baptism and regeneration 
 are inseparably connected 
 (Ques. 27—31) - 133 
 
 Concerning the (then so-called) new 
 
 church (Qu. 32—39) 135 
 Conclusion - - 139 
 
 APPENDIX 
 
 By the younger Alexander 3Iack. 
 Concerning feet-washing - 141 
 
 23on ber W(il)ren birdie Clirifii unb 
 
 iljrer "iyortbaucr C^^-rncie 1 — 10) 
 23en ber 9?c>tl)nieubii]feit ber gaffer* 
 taufe (^J-raiie 11—15) 
 2?on ber ^inbert.nife (^^-r. 16-21) 
 930111 «ann ^-r. 22—26.) * 
 OO X.iufe unb SDieberjV&urt un^ers 
 trennlid) t*cr(niiibni fei) ? {7sX. 27-31) 
 2;n (luf bie (b.imalei focieuann: 
 
 te) neue ©enieinbe (';^-r. 32 — 39) 
 €d)(u§raorte # * 
 
 ^ c i ( a 9 c 
 
 l^on bem jihuiern ?(lernnber 93i 
 3ii SPetreff bc5 3-uf,amfd)en§ 
 
 115 
 
 122 
 
 126 
 129 
 
 133 
 
 135 
 139 
 
 acf. 
 141 
 
First Preface. 
 
 ©elicbter i!efer, 
 
 SBcilcB ®ott tin allnmbthj^er, nll^eirnls 
 tigetf ja au\b alien llntjeljorf.iiiieii jcfccrjeit 
 tin feljr fibrocfliAer @ott i]cire|'en if}/ bcf 
 8en Uui)ct)erf.im ber eriK'i ^JJenf.hcn iiti 
 'rJJ.irntie?, iint) naAmats ben lIni^el)orfai!i 
 feineS ciijcnen ffiolfcP unter bem (Sefefe 
 !)art geflraft I;at/ fo baf; uvinn jem.mb biiP 
 ©efefe DJtofis iiebrocl)en, ber inuf,t< obne 
 ^iirnil;erjii]feit nuf jwciei: ober breier 
 Scugen 9J?uabef ileKKii. l^'ifte 
 ©ottfeinem 25olf burd) feineit ^fnea)t9J{o; 
 fenim otcn i^ud) (li.ipitel 4 fiU]cii (affen : 
 ^'Unb nun l)oi-e ^S\xm[ bje &ibm iinb iHeil); 
 te bie id) end} (el)re, t>Af, i{)V fie tl)itn foUet, 
 fluf b.if, ilji- (e6et unb Ijinein foimntr unb 
 >as I'anb einnef)nu't, b.ii end) ber i;ieiT 
 curer 2?dtet' @ott c\kbt ; iil)r fo(lt nid)tl b.is 
 ^ ttjuiif ba6 id} eud? jjebietTf unb fclU au4) 
 «id)t§ bapon tl;«n, auf baf, iljr beui.il)rcn 
 moyet tie ®ebcte bes .rcrrn eur<5 ©cttcfv 
 bie id) eud; i^ebietc." 
 
 Xpicr fiel)ft man, ivie @ott fo ciferii b<t 
 fol)lcn, baejeni^e ,^u l)a(ten, n^as er bunb 
 fcinen ^'ncd)t 9JJefen an fein IBolf Ijat res 
 ben laffen. Co fann man ijar leid)t glau^ 
 ten: S>af, ®ott rielmebr nlle baejenicie 
 ganj flercif, wirb geljalten l^a&en n ollcn, 
 m§ «r in ber (e|ten 3«it ^uul) feincn 
 
 Dear Reader : 
 
 Inasmuch as God has at all 
 times been an omnipotent, yea, and to all 
 tlic disobedient a must dreadful God, 
 who punished the disobedience of the 
 first human beings in Paradise, and* af- 
 terward the disobedience of his own peo- 
 ple under the law with such severity, 
 I hat when any man had broken the law 
 ■ )f Moses, he had to die without mercy 
 on the testimony of two or three wit- 
 nesses ye^, God has said to his people 
 hnjugh his servant Moses, Deut. 4 : 
 I. 2, "Now therefore hearken, O Israel, 
 unto tlie statutes and unto the judgments 
 which I tetch you, for to An them, that 
 ye may live, and go in and possess the 
 iand wbich the Liord God of your filth, 
 ers giveth you. Ye shall not add un- 
 to the word which I command you, 
 neither shall you diminish aught from 
 it, that ye may keep the commandments 
 of the Lord your God whicli I command 
 you.'' 
 
 lience we see how strictly God coiii- 
 mauded his people to observe the laws 
 which he hud made known by his scr- 
 .■ant Moses. So we may very readily 
 believe, that God will be still more strict 
 ;,o have observed all that he has in these 
 latter times revealed to all the world by 
 
18 
 
 ixn €cl)n bcr Qnn-^tn SBelt Ut funb unb 
 cffontMr matlKn laffeiv ncmlid) : ?(lle tie 
 fid) (Sl)ri)Ten neniun, follen al5 5?inbcr in 
 ciiicm .f;)aiifc ivanbelii, unb bencn (>U bfv 
 (',ute .f;>ini?iMter 9io^c[ unb ©efcfee gfvictu'n, 
 tie fie \vc\)l unb uH'if,litI) balten unb in 
 iicbt nd)men fctU-n, unb liat ibnm baOei 
 cin cuMjV? iibitt iH'rI)ei§en, uMnn fie il;m 
 in .illcni reerbeu {\cl}orfain fn;n, foivol)l 
 im iflnncn nlj ii)i (*;fof;cn^ wieivclil in 
 bcv l'd)r unb Drbnuni) be-j .f;crrfi ^I'f" 
 ;Vn- nifht^ ^[ein barf anc',cfcl)en wnt 
 bfn/ UH'ilen es c^.ir ein f;rof,er unb nlfiies 
 9Jionard) unb 5\ouiii (u'fol^lfn 
 unb georbnet l>it. 
 
 Mnb baruni wocien ber ©rofje b«3 @es 
 iHiUr?; iiiuf; autb bie QJ?affertauff m\d)t 
 iHMi 3efu in fcinem !}iiinien ju tl)un kfcl); 
 ten worbcnf neb|l' nllen fcinen anbcrn @e* 
 Ootcn, ijro^ anijefd^en ircrbcn. QBie nun 
 ^er ©cbictcr im neuen 55unbe iirof, ifff fo 
 finb^inicl) fcine ®efc|tv ?vfihte unb SBcrs 
 I)ei|Tuniicn, irelil)? cr baju iiotf).in l;atf fel)r 
 cirojiMicmlicf): Sin civiijes ^JeOcn, famnit 
 alien nnbern @naben;@atcn bes j;eiligen 
 ©ciilej, u'cld); bie OjlauOiijen befifjen. 
 
 liU'o jvii-b and) cl}nfel)!tnu bie €.twif: 
 an ben !Inciel}crfmKnf >veld)e c^u}cn ba^ 
 fiMniicIiiuiJ ;j;Tii (i'.irifri ;]cl)ante(t \)ab<n, 
 grof, unb fel}r erfdn-ocEIid) fei)n. Dcinn 
 *Pau(u§ fprid;t an bie '5;!)effaIonief im 2. 
 33rief im 1. Gap. ba§ ber Sof)n @otte? 
 fommen nn'rbe mit Si'iii'viKammenf ?vad)c 
 ju I'iben an benen bie fcinem Si\incie[io 
 unye!)orfani (fMvcfen finb. S'l ff' ^t>irb in 
 ber Offen(iaru«i) '^oljanneg Sap. 22, 25. 
 IS. 19. i^ejeUi^et : jemanb bwcn tl)ut 
 t?cn ben ®orten biefes S?i*u1)g ber 25eiffas 
 iiuniv (ivoniit fcnberlid) bie 2el}re ;jefu m-rs 
 faffet vm bem u^erbe @ott abtl)un fein 
 Xljeil ucm iBudje beo iicOenf'. Unb nn-r 
 ba5U tl)un un'irbe, ju bem uuirte ®ott tbun 
 bie ^Magen, tie in bicfem '$iid>' ciefd)ricbcn 
 finb. 
 
 bis beloved Son, that all who profess to 
 be Christians, may live together as chil- 
 dren of one family. And to them the 
 good Father of the house has given 
 rules and laws, which they are to ob- 
 serve well and wisely, and has promised 
 them at the same time eternal life, if 
 they will obey him in all thing.^, in small 
 mutters as well as in great, though 
 nothing at all should be deemed as 
 
 fiall in the doctrine and ordinances of 
 c Lord Je;sus, because such a great 
 and all-powerful Sovereign and King 
 has commanded aifd ordained them. 
 
 And hence, on account of the great- 
 ness of the Sovereign, water baptism, 
 which has been commanded by Jesus 
 to be performed in his name, together 
 with all his other commandments, are to 
 be considered great. And as his laws 
 and statutes are also great, so likewise, 
 are the promises which he has given, 
 great, namely, life everlasting, with all 
 the gracious gifts of the Holy Spirit, 
 which believers possess. So also will 
 the punishment of the disobedient, who 
 have opposed the gospel of Jesus Christ, 
 certainly be great, and very dreadful. 
 For Paul says to the Thessalonians, 2 
 Ep. 1 : 7, 8. that "the Lord Jesus 
 shall be revealed from heaven with his 
 mighty angels in flaming fire, taking 
 vengeance on them that know not God, 
 and that obey not the gospel of our Lord 
 Jesus Christ. And, it is declared ia 
 the Revelation of John 22 : 18, 19, 
 "If any man shall add unto these thing.s, 
 God shall add unto him the plagues that 
 are written in this book. And if any 
 man shall take away from the words of 
 the book of this prophecy, (by which 
 the doctrine of Jesus is especially inclu- 
 ded) God shall take away his \nTt out 
 of the book of life &c." 
 
FIRST PREFACE. 
 
 19 
 
 ?(lfo haUn w'w au§ 2ic6e bem gcnciijtcn 
 <!cfer m\Un vox bie %uc^<n jiellen : ^Dcii 
 a?al;reit itnb retbtiiidfjiijen ©cOimiuI) bcwr 
 2)in;ji'n, uh'UIjc S()riilii^ ben £eiui(}c« in 
 feinc .fMiK'Ijaltunc} ju tfjiiiT bcfoljlcn Ijat. 
 aBie auil) cin >vcuiii ben grcfen 9Jiif;[iraatb 
 uniilifi- uutci- tern gnnjcn Sl;rijienl)-uifcn 
 fin^enffcn; nOOilbcn )t)ollcn. llnb ivcllen 
 bann cineni jeben ju feiner '^)>riifun^ 
 uOerlafjen. Unb biefco uiirb in einnii (3^ 
 fprml) jiuifd)tn cincni 2>atct iiub »goI;n 
 in ^-nuj unb ?(ntniort iiofijefrdlct nu'ibcn, 
 \v(U\)i o.lo t)it:ifes®efa!;iTcn niit cinanbev 
 tvan be (n. 
 
 We Lave, therefore, felt moved by 
 love, to present to the consideration of 
 the kind reader, the true ^and lawful 
 use of those things, which Christ has 
 commanded his (disciples) to do in his 
 house, ajid also to show him a little of 
 the great abuse, which has been intro- 
 duced among the- whole multitude of 
 christian professors, leaving it to the 
 judgment of evary one to decide for him- 
 self. We shall give our v.'ork the form 
 of a dialogue between a father and son, 
 who are supposed to be traveling to- 
 gether as companions on a journey. 
 
^ 0 r r c b c 
 
 Db(C 
 
 PREFACE 
 
 OR 
 
 Introduction. 
 
 <Bciicic\tci* ficbei* Acfciv wev 
 biil, &em &icfc6 *tid?Icin in 
 tit ^an& Pommt : 
 
 ©leiilmMC eg inclc^ CH'itr.ii>'n f.uin ben 
 recbten einn eines $ructar[ciiie. luuiliif) 
 ju f.i(Tcn; UMnn man mit uup.urbcyifihcin 
 @i'mi'itl)c in reMiihcr iiebi 511 tor "IBaljr* 
 !;eiff tie tarinncn rcriomniente 3eui(niffe 
 beheryi^er, iinfc niit "Jtmufunii ter (\cttliitcn 
 5Pariiil)oryi)feit ncben tie S.'uijniffe ber 
 S(porrc[ unb'')>repl)cten \)aU, unb nifo mit 
 beimUliiiV'ni ©eifre pvufet ; alfo iff c5 nuf 
 ber iintcrn €fite fcl)r fdinblicb, ivann man 
 mit THM'iirrbeil cin^eaommen, fid) burrf) 
 fin un^^citiiiea ridnerlidie^ 2Befen mnms 
 fidni;\er ^Itcifc bal)in reiffen Inffit; nl<5 wcf 
 burdvfidi ber rcdHe ?(bel einep cbrifrliiten 
 «)iri;f<®'-'irri'5 iiieiihfam ,^ufditief,et, unb mit 
 >er eblcn IPciMieit in iljre ifammer o^djttr 
 fea bann nidite* als iTiinfclbeit unb '2?eri 
 «iiri'u«ii auc> bem @runbc mfnfd)lid)e^- Sis 
 genbeit offentMr n'irb ; unb perurfadH't ei; 
 ne ivcfentlidie 9^.!d>tf fo baf,, mv barinnen 
 ivanbeft; ber floret fidv ja ^Stjrifruf fdbii 
 unb ba5 3«.'U9"i6 eivigen SBal^rljeit 
 UMrb bcm 9)i<nfdKn jum (gtein bco 9(ns 
 jtofjcnp unb jum Jcle ber Sterijernif,. 
 
 5l>er nun etwan foldicr ?Crt u'nre, bag 
 er burd) cin bifputicrfud)ti;]ef' ^T-cfenf nn 
 tiefen einfaltigen unb bod) uioblijesjrunbe; 
 ten 3Gal)rl)citen fid) '.vclltc fudien grcf, ju 
 mad>en, ber fei; in ri;rirrlid)cr SieOe geiiiar* 
 
 Kind and dear reader, wlioever tlion 
 art, into vrhose Land this little book 
 may come : 
 
 Just as it may contribute much to 
 apprehend usefully the true sense of a 
 treatise, when a person is considerin": 
 .he testimonies contained therein with 
 an impa'tial mind and with a sincere 
 love for the truth, to compare them 
 prayerfully (invocating divine mercy) 
 with the testimonies of the apostles and 
 prophets that, he may examine them in 
 an humble spirit; — so it is on the other 
 hand very hurtful, when one prepossess- 
 ed with prejudice, permits himself to be 
 carried away inconsiderately by a pre- 
 maturely judging spirit; as by so doing 
 the truly noble spirit of investigation 
 is in a manner locked up, and real wis- 
 doHi remains hid, aad then nothing but 
 darkness and confusion are revealed 
 from the fountain of human selfishness, 
 and these cause such a state of moral 
 night, that he who walketh in it, stum- 
 bleth, and Christ himself and the (es^ 
 tiraony of his everlasting truth become 
 to such a man a stone of stumbling and 
 a rock of oifence. 
 
 Now, if there should be any one, who 
 prompted by a passion for disputation 
 and a spirit of contradiction against 
 those simple^ yet wcllfounded truths 
 (which are here presented) would seek 
 
PUEFACE OR INTRODUCTION. 
 
 21 
 
 net/ unb c? fei) il)mc f)icrmit auf ba5 ' to make hiaaself great, we would in 
 freuntlid)lle ju ©cniutf) i|eful;rft, baf; er christian love advise him to have a prop- 
 tcd) rtU6 5J?it(eibcn 511 fid) felOfl fctdjcjer regard to his eternal welfare, and to 
 93iul}C fpare, unb foldje ?(rOdt nid)t i?orsj desist from his present course, and not 
 nelmie/ baaiit er nid)t eincn Sfrcit anfans to undertake such labor, lest he mighfc 
 <lCf ben cr bod) nidit vernMc; auPjiifnljrm/ j enter into a contest, which he would 
 bcnn ot) ibm nud) fein 9JJcnfdi auf (5rs not be able to carry out. For tiiough 
 ben n'iberfpred)cn t!;atcr fo iriirbe einem 1 no man on earth should contradict him,, 
 foIAcn fein eiijen ®ennffeii 5U cineni ftrensjhis own conscience- would become to 
 i^eh Dvidtter jvevbcn 5 biinn bie ®atrl)cit! him a severe judge, for truth is powor- 
 ifr lliirf gcnugf in cines jeben 9Jfenfd)en ful enough in every man's conscience to 
 ©ewiffen fid) l)intdni^lid) ju in'rantircrten. I defend itself successfully. But he, who 
 5Cer liter in ber^ljatein unp.n'tl)et;ifd)er 
 t^eneii^tcr Sefer ijr, ober feyn rpilU bem f ons 
 
 nen nad^fctiienbe 3fil<» bieneu nn jl.itt 
 fine? fretinblidien ffiovberidn?. 
 
 !)rtt bem guten ®ctt c\nobi<\(id) woI)Is 
 gcf.illenf o,\iiA) 6ei bem (Siniinni^ in biefes 
 
 is, or who will be, indeed, an impartial, 
 candid reader, may find the following 
 sketch of the revival of evangelical 
 truth to serve instead of a more for- 
 mal introduction. 
 
 It pleased the gcoddod in his mer- 
 cy, early in the beginning of this (last) 
 
 (jei^enwartige Seculuni cber 5>ilH'l)unbcrtf century, to support his "grace, that 
 ffine aden SJienfdien el■fd^iencne beitf.ime bringeth salvation, and whieb hath ap- 
 
 5nabe burd) mandie ^ugs uiab Cruiecf; 1 peared to all 
 
 by many a voice 
 
 uni\eji2tiirme ju untevfi-i'i&enf unb liat ba« 
 buvd) eiele '9J(cnfd)en au6 bem 5ob unb 
 <gd)laf ber >2itnben (lufijenu'rfctf ireldie fid) 
 n.id) einem red)tfdiaffenen 2Befen in @I)ri* 
 fro umiiefeljeuf ba fie bann fo^Ieidi mit 6e« 
 tn'i&ten %uc\,<n ben gro^en QSerfall fajT- an 
 alien Orten fel)en muf,ten ; ba^erc il)nen 
 fiUd) niiand) reblid)e§ S^w^nifj ber SBalir* 
 I)cit au^gepreffet wurbe, unb ent|lunben 
 l)in unb tvieber prioat -Serfammluniien nes 
 Un bem gemtinen ^lirdienslOefeN, n^orinj 
 wen bie neuertrecften Seeten il)re Srbaus 
 unci fud)etcn, bi§ ber geifilidie ^>riefi-erneib 
 tie I;)erjen ber £)6i-ii\feiten erbitterte, unb 
 l)iR unb wicber SJerfoIgungen entftanben : 
 -!Semlid) in ber ^gdnvei^, in bem ^>urtems 
 iergerldnbf in ber (5l)urpfaljf in bem ^efs 
 fipfllanb, unb niel)r anbern Orten. 
 
 £)iefen tjerfolgten (Jrulanten jeigte nun 
 bsr ^err einen 3uflutJ)t?='0rrf ober ein 
 FleineS ^eflrt in bem CKifgenffciMerlanb 
 
 calling them to awake and repent, so 
 that thereby many were aroused from 
 the sleep and death of sin. These 
 then began to look around them for tb« 
 truth and righteousness, as they are in 
 Jesus, but had soon to see with sorrow- 
 ful eyes the great decay (of true Chris- 
 tianity) almost in every place. From 
 this lamentable state of things they 
 were pressed to deliver many a faithful 
 testimony of truth, and here and there 
 private meetings were established be- 
 side the public church-organization, in 
 which newly awakened souls sought 
 their edification. Upon this, the hearts 
 of the rulers were embittered by an en- 
 vious priesthood, and persecutions were 
 commenced in various places, as in 
 Switzerland, Wurtemberg, the Palati- 
 nate, Hesse and other places. 
 
 To those persecuted and exiled per- 
 sons the Lord pointed out a place of 
 refuge, or a little "Fella" in the land 
 fltlrco bajumal ein gelfnber ®raf unb ftIi*|of Witgenstein, where at that time 
 (^t erwcrftf ©rdflnnen TOO^neten; la n?ur« | ruled a mild count, and where some 
 
22 
 
 Porretic ct»cr iEinlcitimg. 
 
 jcunuf d^ngcfebv fine Sttint'c i^ou ^erlen* 
 
 lantt cin nrmeg unb rau!)e6 2an6 ifl-, fo 
 famen bod) fiele unb mand}erlei) 9i3Jenfd)en 
 \n @d)wavjenau jufammen; unb wurbe 
 gnr balb b<r fonfl rocnig ciead)tete Ort in 
 dnc ganj anbere @ef}nlt tifrdnbert, fo ba^ 
 c-5 in n^enig 3f'I)ren ein mit unb Drcit Dcj 
 rufewa Ort wui-be. 
 
 2)ie flber nu§ bcr 25crfoli(iini5 bnfc!6f? 
 jufamitKn fnnienf fie ivcl)( burd) itinn; 
 djertei) SDJciniintien untcrfd)iebcnr unb nud) 
 tw Sitten unb @ctiraud}en unterfd)ieb(id) 
 irrtren/ fo rouvbcn fie bed) jiierfl- nde 'pie* 
 lifJen (lenanntr fie fetbfr nenneten fid) aber 
 iintereinanber 93r%bev. 2^od) ,^eii}tc fid) 
 flat b>)lb, baf, bie dBorte Cil)i-if}i 93iattl). 
 18. uu> cr fprid)t : (3unbic|ft nbcr bcin 
 SBruber, fo ^rafe il)n jwifd)cn bir unb ilmi 
 fitlcin, unb fc fernev, nid)t ju ctnein rerf}t 
 ('!)rifHid)cn ©ebraud) fcnnuen fcnnten, 
 uieil feine gefd)toffenc d)rifi-Iid)« ©enieinc 
 fca roar ; baI)ero aud) ciniiie wieber ,^uriuf 
 in bie 9veligionen, itcvon fie nu?i)f()angcn 
 ^raren, giengcn/ ircilen fie fid) nnnilid) ju 
 ciner nal^ercn diri|l!id)en Siuht nid)t yers 
 frel)cn fonnten, unb bie alljuijroge 
 fterei; fd)ietie niiind)cm nod) (3efal)rlid)er ju 
 fcpn, nl5 bie Dveliijicnen fo fie iH'rIaffeH 
 fjatten. 
 
 2)a funbcn fid) ciniije fraft;<i nnge,^cgcn/ 
 tie (gpuren ber crfJ-fn Sl)rif}en irieber nufj 
 jHfud}cn, unb feljneten fid'' l)er5(id)f bie bes 
 fo!)Iene 3<'iii1tti|c 3<fw Sf)rifti nnd) if)rem 
 fcditen ®ertl) inr@hiuben ju crc\veifen; 
 fo wurbe il)ncH bafin ju gleidx'r Sfit mit 
 -9?ad)brucf ir.aienbii] auf^ffd)loffen, mie 
 jiett)wewbi(} bcr ®el)orfiini befi ©Imibeuf' 
 ill eincr geelen, bie ba felig irerben \vil\r 
 im"b foId)cr $(uffd)tu^ brad)te fie nud) ju; 
 gtciil) an fea6 ©e^cimnif ber 5Baf|er*'5:a«fe, 
 nveld)e if)ncn rorfl-unbc al8 eine S^iire in 
 feie ®<mi\nUf nacf) twlt^fr fic fid? fel^ncf 
 
 pious countesses dwelt. Here liberty 
 of conscience was granted at Schwartz- 
 ENAU, which is within a few miles of 
 Berlcnburg. And from this cause, 
 tliough Witgenstein is a poor and rough 
 country, many people, and those of va- 
 rious kinds collected at Schwartzenau, 
 and this place, which had been but 
 little esteemed, became so much chang. 
 ed, that in a few years it became & 
 place extensively known. 
 
 Those who were brought together 
 there from the persecution, though they 
 were distinguished by differaet opin- 
 ions, and also differed in manners and 
 customs, were still, at first, all called 
 Pietists, and they among themselvoe 
 called each other Brother. But very 
 soon it appeared, that the words of Christ, 
 r»Iatt. 18, where he says : "If thy broth- 
 er shall trespass against thee, go and 
 tail him his fault between thee and him 
 alone, &c." could not be reduced to » 
 proper christian practice, because there 
 was no regular order yet established in 
 the church. Therefore some returned 
 again to tbe'religious denominations, from 
 which they had come out, because they ' 
 would not be subjected to a more strict 
 christian discipline; and to others it 
 appeared, that the spiritual liberty was 
 carried too far, which was thought to be 
 more dang;erous, than the religious 
 organizations th^y ha I laft. 
 
 Under these circumstances some felt 
 themselves drawn powerfully to seek tho 
 footsteps of the primitive christians, and 
 desired earnestly to receive in faith the 
 ordained testimonies of Jesus Christ 
 according to their true value. At the 
 same time, they were internally and 
 strongly impressed, with the necessity 
 of the obedience of faith to a soul tha4^ 
 desires to be saved. And this impress- 
 ion alijo led them at the time to the mys- 
 tery of water-baptism, which app^Rred 
 unto them as a door into the i fiUviiBli; 
 
PREFACE OR INTRODUCTlOJvT. 
 
 23 
 
 Uw. 2?cn tt\: Xniifc nber trurbc unter ben | 
 ^Pictijleu fd)r unt«-fd)ieblitl) gcrebct, mU 
 d)c5 jaiiir iTiiiiKl}e§iiia( ben nml)rl;eitli?bern 
 ten <BiiUn m\)i tl;>U. 
 
 58i§in bem 3<i|)r 1708 fic^ 8 "Pcrfomn 
 mitcinanbcr perbunben, cincn ^unb cine? 
 gutcn ©cwijjcn^ mit @ott aufjurui)ten, 
 «nb aWi !8efel)te 3efu (^\)xi\ti ciH cin fnnfs 
 teg Sod) nufjunel^menf unb alfo bem 
 ^errn S^f"/ if;""' w"b getreuen >^irj 
 ten/ in SieO inib Snfe aU treue €d)dflcin 
 naAjufoIgen, 6iei ju eineni fe!ii}en Snbe. 
 
 Diefe 8 ^^el•fonen waren rcie fclt(ct: 
 neni(id) 5 33riiber unb 3 (gcl)»vefl-ern : 
 S?ie funf 93viiber roaxm ©eorg^rebif 
 »cn ^^effenjSnffel, ber crffc ; 2 u c a 5 
 25 e 1 1 e rV (jfcicbf.ills nii§ bem jpeffenlanb/ 
 ber 2te ; ber britte war 9(leranber 
 93{ rt cf , am ber '^'•fatj rcn €d)rief,l)eiin 
 jwifibcn 53JanI)eini unb ^;eibe((nTi] ; ber 
 4te war n b re a 5 ^ o n e iv m\ 33afcl 
 flug ber Scl)\rei| ; ber 5te, 3 o I) a n n e ? 
 :^ip))int]f ron 53areit au5 bem 5l?ia-j 
 tembergerlanb 5 bie 3 gcbirefiern n^aren 
 3 0 f; a n n a c 1 i 9 e r i n, cber 53 o; 
 ji i f L n f bie (Srfie ; ?( n n a 9Jt a r g as 
 r e 1 1; a 93? a rf i n, bie 2(nbere ; wnb 3 lv 
 I; a n n a ^ i p p i n e n, bie 2?ritte : 
 JTiefe 8 '"Perfonen t^erbunben fid) miteinans 
 ler ftIS ^Bruber unb edwefl-ern in ben 
 ^reu|ef'jQ?uub 3efu Sl;riiti ju cinerd}rit?« 
 gldubiijen ©emeinbe. 
 
 Unb al$ fie in beni'dljrfen JpifJorien fun; 
 tenr baf, bie erflen Sl)riiien in bem erften 
 unb jweiten 3»iI}H)unberrf fid) nad) bem 
 SSefe^l (5l)riili, burd) ein breimaliiie^ Sins 
 taud)en in bas 0Baf[epsQ3ab ber l)ei(iiien 
 Saufe, l)aben pfilan,^cn laffen in ben ^reus 
 fee^s^iob 3efu (il)u\u ; fo forfd)eten fie 
 fleif,!^ in bem neuen 5:errament, unb funs 
 fccn ntleg cotlfommen bamit eintreffenbe, 
 fc«I)ero befamen fie ein fet)nlid)cl QSerlans 
 burd) bicfeS »o« (Sl)ri^o fe(6(J geiibte 
 unb ^efcl)(enc 2i)iitt((f fetmm fo 
 
 which was what they so earnestly sought. 
 Baptism, however, was spoten of among 
 the Pietists in very difFerent ways, and 
 the manner in which it was sometimea 
 spoken of, caused pain to the hearts of 
 those that loved the truth. 
 
 Finally, in the year 1708, eight per- 
 sons consented together, to enter iato 
 a covenant of a good conscience with 
 God, to take up all the commandments 
 of Jesus Christ as an easy yoke, and 
 thus to follow the Lord Jesus, their 
 good and faithful shepherd, in joy and 
 sorrow, as his true sheep, even unto a 
 blessed end. These eight persons were 
 as follows: namely, five brethren and 
 three sisters. The fi/e brethren were 
 George Grebi from Hesse Cassel, the 
 first; Lucas Vetter, likewise from 
 Hcssia, the second; the third was Alex- 
 ander JL\CK from the Palatinate of 
 Schriesheim between Manheim and 
 Heidelberg; the fourth was Andrew 
 BoNYof Basle in Switzerland; tire fifth 
 John KirpiNG from Bareit in Wurtem- 
 berg. The three sisters were, Johan- 
 na Noetiiiger or Bony the first; An- 
 na Margaretiia Mack, the second ; 
 and Johanna Kipping the third. 
 
 These eight persons covenanted and 
 united together as brethren and sisters 
 into the covenant of the cross of Jesu.«! 
 Christ to form a church of christian be- 
 lievers. And when they had found 
 in authentic histories, that the primi- 
 tive Christians in the first and second 
 centuries, uniformly, according to tlie 
 command of Christ, were planted into 
 the death of Jesus Christ by a threefold 
 immersion into the water-bath of holy 
 baptism, they examined diligently tho 
 New Testament, and finding all perfect- 
 ly harmoniging therewith, they were 
 anxiously desirous to use the means ap- 
 pointed and practiced by Christ him- 
 self, and thus acoording to his owb 
 
24' 
 
 fiiiicn f\Ci}c6eiicn ?iat!), jur (Jrfullung nllcr' salutary counsel, go forward to the 
 ®crt;tl}ti^fcit ^ct'ortci t jii u^rtcn. fulfillment of all ripjliteousness. 
 
 !ra ".T.ir b.inri nun bie '^•r,i<^f, iver bi<j 
 fc? 29crf oufjcrliA nu il)ncn ^cbicncn foil* 
 tc ? Ginev untcr il^nen, Uv in 2>erf.imm; 
 lunC(Cn las ®ort fiibretc, l).Ute untcr* 
 fi1)icMicbe 25erfamniliiniien Icr 5iiufs@e; 
 finntfn in !l)ciitfcMimb l)in unb witter in 
 l;frjlidier Sicbe tn-fuitt; rcn njcldicn Hi 
 ir.eifrtn j^ujiaben, b.i§ ba5 SintiUubcn in 
 fcas Gaffer jwav reitt fei;, uMnn man d-' 
 au5 Sicbe ju 6l)rific in tcr l;cilii)cn '^nufe 
 9etraucf}en n:>o!Ie ; ivcUtcn nter barneten 
 nutb fieru beweifen, taf, bas ^Seiiief^fn niit 
 cina ^anbroU S?offev5 ou* (\ut genu^ 
 fci;n fcnnte ; ivann e6 nur fcnfj in nttem 
 redit bnbei juiven(|^. 
 
 5illfin fcUtc? ivoHtc iljrcm ©eavjlen fcin 
 ®eniu\e tl;un. S^abero tifiv'l»vtcn fie I'cn 
 tern, tcr ba? ®crt fubvcte, nadi b?ai Sr; 
 fnipfl bcr er'llcn unb bcften ^liriffcn nuf 
 it)rfn@lau[H'n cin(ietrtud)t ju fcyn. 2Pfij 
 len cr aber fid) fflbfl nl5 cinen UntV't.iufrcn 
 anfi\\)(, fo bci^eljretc <r juerfr rcn il)nen 
 t.nifr ju irerbcn, fl;e cr ein«u anbern taus 
 fen folltc, bal)cro wurben fie Dvatbf-, fid) 
 mit %-iiiien unb ^eten ju i>er<iniiien; uin 
 cin fiutcC' ?(u?foni!nen, in biefer ead)e ron 
 (^l)ri)l0/ bem «£tifrcr feiner l)eiliiien Orb* 
 nunoienf felbf}' ju crlangen : JTann cr rt'oU; 
 re rort bcr ©emcinbe Cbrifti cictauft feyn, 
 unb bic nnbcrn l>itren aud) ein foId}C6 25er* 
 lan^eu in fid). 
 
 3n biefem Unpernieiien nun wurben fie 
 gcildrfet burd) bie 3Borte Sbrijti/ nK(d)cr 
 fo t's-eulid) gefprod^en l;at : 2&o jirei obcc 
 brei in nieincm 9lainen iierfammlet fmb, 
 ba bin id) mitten unt#-il)ncn. 3» foId)em 
 SScrtraucn auf @ette§ ttjcure unb geiriffe 
 2SerI)eiffun9> locfeten fie bei ^aflen unb 
 ^etenf \vtli)it ron ben pier ^Srubern ben 
 ©ruber taufen follte; ber fo fel;nlid) 6c3ti>! 
 rcte ten ber ®emeint (II)rij}i getauft ju 
 fei;n. €ic gaben aber untereinanbcr iijrj 
 
 Now the fiuestion arose, vrbo should 
 administer the work externally unto 
 them ? • One of their number, who was 
 a leader, and speaker of the word in 
 their meetings, had visited in sincere 
 love, different congregations of Bap- 
 tist (Tauf gesinnten) in Germany, most 
 of which admitted, that holy baptiem 
 when performed by an immersion in 
 water and out of loveto Christ, was in- 
 deed right ; but they would also be- 
 sides this, maintain that the pouring of a 
 handfull of water might also do very 
 well, provided all else would be right. 
 
 The conscience however of them (the 
 brethren) could not be satisfied with 
 this. They therefore demanded of 
 him, who led in preaching the word, 
 to immerse them according to the ex- 
 ample of the primitive and best Chris- 
 tians, upon their faith. But he con- 
 sidering himself as unbaptized, required 
 first to be baptized of some one of them, 
 before he should baptize another. So 
 they concluded to unite in fasting and 
 prayer, in order to obtain of Christ, 
 himself, the founder of all his ordi- 
 nances, a direction and opening in this 
 matter. For he who was requested to 
 baptize the other, wanted to be bap- 
 tized by the church of Christ, and the 
 rest had the same desire. 
 
 In this their difiiculty, they were 
 encouraged by the words of Christ, 
 who has said so faithfully, "Where two 
 or three are gathered in my name, there 
 am I in the midst of them," With 
 such confidence in the precious and 
 sure promi.se of God, they, under last- 
 ing and prayer cast lots, which of the 
 four brethren should baptize that broth- 
 er, who so anxiously desired to be bap- 
 tized by the cliurch of Christ. They 
 
PREFACE OR INTRODUCTION. 
 
 25 
 
 SCovt t>on ftil)f ba§ eS nicnianb uerrntljen 
 folUc, \vt\A-)tt ber crfle Xaufcr untcr iljnen 
 gcirefciif fcamit niemnnb Urfache mi)iiKn 
 incibrc, fic ircicnb mut cinem 9Jicnfcl)fn ju 
 nenncn, mlUn fie folfhe S()crt)cit [d)on 
 iicn ^))aiiIo an ben goiintl^ern bcffrafet 
 fiinben. 
 
 911^ fie nun baju Dercitet umrenf fo 
 giengen fie bc§ 9Jiort^en& in ber Sinfanifcit 
 felb adite I;innii§ an ba§ ilCniffer (^enannt 
 tie 2(eber, unb ber ifiruber/ auf ben bas 
 2oc6 i^cfiillen u>nr, tauftc jiierff ben 93rus 
 ber, ber t?on ber ®emeine (Sl^rifti nicllte Qtt 
 tauft fei;n, unb nig cr cietauft uiar, faufe* 
 te er ben^ ber il;n <\etauft l)attef unb bie 
 ubrigen 3 58ruber unb 3 igcl)>Defl-ern ; unb 
 fo niurben fie alle 8 getaiift in ber fri'il;en 
 9Jiorgcns£tunbe. 
 
 5^ad)bem fie aber alle au§ bem 2Caffer 
 I;erauf jiefiietien wavin, unb fid) n?ieber 
 rtngeflcibet l^nttcn, fo niurben fie nudi jus 
 gleid} inn?enbi(j mit groler 'J-reutii^feit am 
 gejciienr unb irurbe il;«en burd) bie @nabe 
 trefentlid) eingebrucft bie§ nacbbenflidn- 
 SBort: Sei;b frud)t&ar unb mcl^ret eudi ! 
 !£^iefe§ 1)! gefd)el)en; in beni cben gemelbe; 
 ten 1708. iSon bem ^Jionnt aber 
 bc§ 3al)r§^ ober pen beni Xyio^ be§ 93toniit? 
 fiber bcr5Cod)ef Ijaben fie uns feine 7la&,t 
 uA)t I^interlaffen. 
 
 iJiad) bicfem wurben bie obeniienielbete 
 8 ^^erfonen in bem einnial angetretenen 
 ©eborfam befi ®taubeng mel>r unb ntel)r 
 fri^tii-Uiit) gefiarfet, aucl) offcntlid) in ben 
 SBerfammlungen t)on ber SBat^rl^eit ju jeu^ 
 genMroju iljnen ber ^err feine ©nabe fon; 
 btrlid) niittl)eilete, bn| il;rer niel}r bem 
 ©tauben untertl^dnig rcurben ; nlfo bag in 
 7 S'lbrenjeit, nenilid) big in ba« ^abr 
 1715, nid)t atlein in ©d)marjena<M cine 
 groge ®emeinbe n?ur>e, fonbern aud} I)in 
 unb tt)ic^er in ber <Pfa(^ funben fid) Siebs 
 fjaber ber 5Bal)rI)eitr unb foMberlid) ju DJJas 
 rienborn fammlete fid) aud) tine ®emein« 
 be, bann al6 fi* in btc ''Pfalj tint @e< 
 
 mutually i3led<2;ed (heir word, that no 
 one should ever divulge, who among 
 them had baptized first (according to 
 the lot,) in order to cut off all occasion 
 of calling them after any man, because 
 they had found, that such foolishnesa 
 had already been reproved by Paul in 
 his writing to the Corinthians. 
 
 Being thus prepared, the Eight went 
 out together one morning, in solitude, 
 to a stream called the Acdcr, and the 
 brother, upon wh«m the lot had fallen, 
 baptized first, that brother, who desired 
 to be baptized by the church of Christ, 
 and when he was baptized, he baptized 
 him, by whom he bad been baptized, 
 and the remaining three brethren and 
 three sisters. Thus these Eight were 
 all baptized at an early hour of the 
 morning. 
 
 And after all had come up out of the 
 water, and had changed their garments, 
 they were also at the same time made 
 to rejoice with great inward joyfulness, 
 and by grace they were deeply impress- 
 ed with these significant words, "Be ye 
 fruitful and multiply I" This occurred 
 in the year above mentioned, 1708. 
 Biit of the month of the year, or the 
 day of the month or week, they have 
 left no record. 
 
 Aftor this, said eight persons were 
 more and more powerfully strengthened 
 in their obedience to the faith they had 
 adopted, and were enabled to testify 
 publicly in their meetings, to the truth j 
 and the Lord granted them his special 
 grace so that still more became obedi- 
 ent to the faith, and thus, within seven 
 years time, namely, to the year 1715, 
 there was not only in Schwarzenau a 
 large church, but here and there in the 
 Palatinate there were lovers of the 
 truth, and especially was this the case 
 in MarienborN where a church was 
 fathered ; for the church in the PaUti- 
 
26 
 
 iTieinle faninilcn YvclUu fo \rurbeii fie rer* 
 foI(jtf unb fnmcn nacl) !)3tarien&ornf unb 
 al^ tie ©cmeinbc 'bnfclfciT' g'gcfj murbc, 
 iriirbcn [ie ba nud) i^erfdsitf unb famniles 
 ten fid) j-i Srcyfelb unter bem £oni^ ren 
 ^reuf^en, b-a fanben fie 
 
 (56 !)at a6er ber Jperr in benen fiebcn 
 3<il)ren !jin unb wieber imterfd}ieblid)c 
 SWitarfcciter er»recfef, utib in feinc Srnbte 
 flusgef^ofjenf unter jwldjen nraren 3 c; 
 t)ann >^ « n r i rf) ^ a I fl o f e ron 
 §-rrtnfentI;nl ; S 1) r i jl i a n 2 i b e unb 
 St Oral; am !Du6oi)r m\ Sbilein; 
 3 0 1) n n n e § n n 6 unb mel}r anbore 
 von D^ortcn, t e r 9? e c r m\ 
 l;eim. Unb ju bicfen tvfcfleten fid) nud) 
 3c!;ann ^;^enrid> 5nuit unb feine ^ruber, 
 ^;»ennd) Jpcljapfel unb Stipl^an ^ixb/ tie 
 iiieiflen m\ biefen famen in biefen 7 
 ren npcb (5rei;fetb ; ^Jofjann Xpenrid) ^alfj 
 lofer nber unb 5(6rnl)ani (Tuboi; fanien 
 rad) (gdiivar^enau, b(il)in fani nud) @ecn^ 
 SBalfer ©anf, ikmi llmfrattr unb 9JJidiaeI 
 <5"cferlin ihmi igtrflobuvij. 
 
 QBie fie aOer auf ter einen Seite &\ut 
 be l)atten bei @ctt unb ben 9}{enfd)en,' fo 
 funben fid) nud) %tin\)i ber 5B.il)rI}eitr 
 unb entflunbcn l)in unb iiMeber 5?erfe(c]uns 
 gen urn be? ^UertcS inillen, ba b^inn t^wav 
 cinige ben Sviuib iljrer ©I'ltcr mit 5""^'^" 
 tvbulbet, nnbere nber niufetea nud) 55anbe 
 unt @efdn(^ni^e erbulben ; eini(ie jwar I)a; 
 ten nur einit;e 35?cd)en/ nnbere abcr nud) 
 unterfd)icblid)e %i\)vt in ben @cfdnitnif,cn 
 jU9ebrad)t. (5!)i'itlinn Sibe l)at etlid)e 
 Sabvf nuf ber @a(Iee nn9efd)lcffen unter 
 ten lifbeltl)dtern luiiffen nm Duibtr jie!)en; 
 tou) fiiib fie n'de burd) ®ottef' fonbeibare 
 S-u^uncj niit gutein ©ewiffen jrieber Io§ 
 niorben. 
 
 SCeilen fie nun burd) bie QSerfolciuni^enf 
 StrmutI), 5:rubfal unb ©efdngnige, a'Oiiiit 
 fie gebrucfet »i?tirben/ nur bePo freubiger 
 rourben, fo nind)teK j!td) einige gtle^rtt 
 SKdwner an fie, un& fu(t;te« fie mit fd)nr# 
 
 nate -was persecuted and its members 
 then came to Maricnborn. And when 
 the church here became large, it was 
 also persecuted. Theu those that were 
 persecuted, collected in Creyfeld, where 
 they found liberty, under the King of 
 Prussia. 
 
 Moreover, the Lord called during 
 those seven years, several laborers, a.ad 
 sent them into his harvest, among whom 
 were John Henry Kalkleser, of 
 Frankenthal; Christian Libe and 
 Abraham Dtjboy from Ebstein; John 
 Nasz and several others from Norten; 
 Peter Becker from Dillsheim. And 
 to these were added also John Henry 
 Trout and his brothers, Heinrich 
 HoLSAPPLE and Stephen Koch. The 
 most of these came during those seven 
 years to Creyfeld ; John H. Kalk 
 LESER, however, and Abraham Duboy 
 came to Scbwartzenau ; so did also 
 George B. Gansz from Umstatt; 
 and Michael Eckeblin from Stras- 
 burg. 
 
 But as they found favor with God 
 and men on the one hand, so (on tha 
 other hand) there were also enemiei 
 of the truth, and there arose here and 
 there persecutions for the word's sake. 
 There were those who suffered joyfully 
 the spoiling of their goods, and others en- 
 countered bonds and imprisonment soma 
 for a few weeks only, but others had to 
 spend several years in prisons. Chris- 
 tian Libe was some years fastened to a 
 galley, and had to work the galling oar 
 among malefactors ; yet, by God's 
 special providence, they were all deliv- 
 ered again with a good conscience. 
 
 Since the pwsecutions in the form of 
 poverty, tribulation, and imprisonment, 
 by which they were oppressed, made 
 them oaly the more joyful, they were 
 tried in another manner by men •( 
 
PREFACE OR INTRODUCTION. 
 
 27 
 
 f«n Difpiitntioncn unb fpifefinbicicn J-iMg^n 
 irre mad}nv wcvon tie 40 ©runbfors 
 fd}cnbc ^Tiu^en fcie biefcm 3:riutatlcin 6ei* 
 gffiu^ct finb, niit i[)rcr 2(iitniorr, ben Sffer 
 fattfam iKf icljten finnen. 
 
 Urn fclcfe 3«ft n«n, wurbe e§ oon ber 
 ©cmcinbe bee ^crrn iit Sd)trnr(iennu i^or 
 gut an^efel)en^ bie(e6 ^BuiljLein I)erau?ius 
 gebeiv jum Unterrid}t per bie cinfdltii)en 
 €jemutl)er; in rceld^em tin j-ebcr unp.ivs 
 tl)ei;ifd)ei- l*cfer, irnnn er eS^f^ne 2>orui-tl)cil 
 fammt bicfeni !BorOerid}t liefet, feltj} fins 
 ten fann; wcit^ fie ba,YuniaI§ rerandifjet 
 fjoId;e6 Q3ud}I(in bem ^md ju u&erije&ert. 
 
 S5a abcr Hunmelir biejeuigenf \v<U\)i ba* 
 male in bein SGcrf bes j";'errn fo fieiibii] 
 geflanben, unb in groger ginfalt unb 9icb; 
 Iid)feit bie Si3n!)rl)eit OeFannt habm, cilU 
 im S-rieben entfd}Iafen finb ; fo ill ein fficr* 
 lantjcn cntrranben in ben ®enieinbcn, fo 
 !;ifr in *2Cnu'iica fo(d}e5 S^u^niP. ti\^n\, 
 iinb in ber QBaljrIjeit ju n)>inteln fid) cileid)j 
 falls beni .^errn crgeben Ijabin, fcicfe? eins 
 faltige Si^ugnif, trieberum juni it'iinf ju 
 ieforbern, sor erft jiuar fonberlid) rcr bie 
 liebe 3«i!e"b, bamit fie einen einfditigen 
 unb gewiffen @runb I^aten niogen I'on ber 
 2Cnl)rl)eit, in iveldjer fie itnterrid)tet finb ; 
 »rnenilid) a&er jur (Sljre ©ottefv ber feine 
 SBabrl^eit fo wunberOarlid} Q(\<i)n^n Ois 
 in biefe aderle^te ^dt. 
 
 JTenifelbigen guten @ott, ber ntlein ircis 
 fe iflf fei) bann nud) biefes einfnltiijc Si^iiii* 
 mf, feiner 2Ca!}rl;eit nod)mal6 ju feinen 
 €5nnben;'5-u§en (^elegct/ unb in feinen 
 jndd)ti^eH i2d}u6 nnenipfcl)(en. SDeni ge* 
 Meigtcn I'efer n6er nn'infdiet nmn eine 
 ©ottgefdllii^e, nial)rl)eite[ie6enbc ®enmtl;g< 
 gefj-nlt, in we(d)fr allein ber red)t (|ottlid)e 
 unb nu|« unb I^eilbrinqenbe '^ruf(jei)T- l)ers 
 fur tritt, unb bie €tl)d|5[eiH (SI)rifii in aKt 
 SBal)rI;cit leittn gepiffen aBeljl 
 SJtcnfi^fn^ t»er il;m nic^t wibafleljct ; 
 
 learning, seeking to confound tliem 
 with sharp disputation?, and subtile 
 questions, of which the forty searching 
 Questions of Eberhard Ludwig Gruber, 
 which with their answers will be an- 
 nexed to this treatise, will sufficiently 
 inform the reader. 
 
 About this time it was deemed ex- 
 pedient by the church of the Lord in 
 Schwartzenau, to issue this publication, 
 for the instruction of those pure mind- 
 ed persons who are seeking after truth: 
 And in this work every impartial read- 
 er, if he will read it with these intro- 
 ductory remarks, and without prejudice, 
 can find, what has been the cause and 
 object of publishing it. 
 
 But in as much as those, which then 
 stood in the work of the Lord so cheer- 
 fully, and confessed the truth with 
 grc'it simplicity and honesty, have now 
 all departed in peace, the desire has 
 arisen in those churches, who bear the 
 same testimony here in America, and 
 who have likewise given themselves to 
 the Lord to walk in the truth, to have 
 this simple testimony again published, 
 more especially for the benefit of our 
 dear youth, that they may have a plain 
 and simple exposition of the truth, in 
 which they are instructed, and chiefly 
 for the glory of God, who has so won- 
 derfully preserved his truth even to 
 these latter times. 
 
 This simple testimony of truth we 
 commend to the good and wise God for 
 protection, and as an offering, we lay it 
 at his feet of mercy. And may he 
 give to the kind reader such a state of 
 mind that will cause him to love the 
 truth, and be acceptable to him, for it 
 isonly when we are in such a state that 
 the truly divine Spirit, who will ena- 
 ble us to prove all things, and hold fast 
 that which is good and useful, will 
 come forth and lead us as the lambs of 
 
23 
 
 t>c>ne5»e ct>ci' iElnlcitiitig. 
 
 Sen wirb er eriim«a nlleei beffm, wai 3^' 
 fu§ tic ciriije ?5}ai;rl;eit; fdOfJ gerctct unt 
 
 9iun bemfclbigcn jinfcljulfcigett Samme 
 @ottf?f ivcUijcs bie eiinbcn ter ®elt megs 
 nimmt; fc>; Sl^rCf 2c& unb 5(nDetiini; in 
 fcer @«m{inbc ler Gi-flgeOorncu in fceiii 
 I^iminet imt nuf Srbetif in tcr ©cnieins 
 fsljflft be§ V8.itcr§ unb be'5 Ip. ®eif}c6, 2(s 
 mm. 
 
 yi. Q}. ITiefei- cinraltiiic SSencl)t ifi 
 jum 5:l)eil nu§ ctlid)cn '^Vipieinv wel«i»c 
 lion 2 ifinibern, ncm(id) 2(lexanbei' 9Jcacf, 
 unb ^eter iBerfer I^interlaffen u^crbcn, nuf^s 
 (jejogen; vcMjt nun fdion cine gcriiunie 
 3eit in bcm >fpcrrn cntfd;(iifcn finbj juni 
 iff nucl) l)ier unb bar ct»vn§ ci;ii\ej 
 Vttcft von beni wa$ niiv mcine ^Icltsrn 
 mihiblid} crjdl)Ict l)aben; ti<b\i ctlitl)en nm 
 bcrcn *5nibcrnf bie nun aud) in bcni .<^crrn 
 cntfit)Iafcn finb, unb fclbfl ?iuiicn,^eufien 
 iiNtgeivcfcn, eon bcm iraS fie un^ jjuni 
 Srofl unb Srntuntci'unt} bcjcuget Ijabcn. 
 <£o(d)cg bcjeucjcf, bcr bicfcS <\ffd)ricbcn/ 
 ben SOfien %\nuAX 1774, n(? cin SJiitbcs 
 rufener ju bcr .f;'edi3cit beg I'anntiee, unb 
 ju belli, ju fold)er l;errlid;en >^od)5eit jube; 
 reiteten gro^en 
 
 Christ into all truth. Blessed is tli« 
 man, who does not oppose him, for he 
 will bring all things to his remembrance, 
 whatsoever Jesus, the eternal truth, 
 himself has said and taught. 
 
 Now to that innocent Lamb of God, 
 which taketh away the sin of the world, 
 be glory, honor and adoration in the 
 congregation of the Firstborn in heaven 
 and on earth, in the communion of 
 the Father and the Holy Spirit. Amen. 
 
 N. B. This simple record la taken 
 in part from some papers, which were 
 left by two brethren, namely, Alexander 
 IMack and Peter Becker, who liavc al- 
 ready some considerable time ago fallen 
 asleep in the Lord ; and in part some 
 things were insGrted, which were rela- 
 ted to me orally by my parents, as well 
 as by some other brethren, who have 
 also fallen asleep in the Lord, and who 
 were themselves eye-witnesses of that, 
 which they have testified to us, to our 
 consolation and encouragement. This 
 he witnesseth who has written this the 
 30th. January 1774, as one called to 
 the marriage of the Lamb, and to that 
 great supper prepared for that glorious 
 marriage. 
 
 A. M. 
 
in ^raj^ tini 2lntivort. 
 
 ® 0 ^ n. SSater, nieil \t)ir !)ier 
 
 in biefe ®uj^e fo alUine finb, fo will id) 
 tiv fcoJ) crjal)ltn; wic mire, id) nid)t 
 Oei bir iraiv in ciner ®efeUfd)aft erflnncjen 
 ift: 3d) wurbe nngegriffen nugen fccr 
 5auf, uub wiirbe cin SBiebertaufer Qt\)t\t 
 fitn, tveika wiv biqenigen taufeUf \v<lA}( 
 fdjon iit il)rer ifinbl)cit getauft fnib. 
 id) rourbe aud) fcl)r l)art angcgriffen tjon 
 fcenen, weldje junir in il^rcn ci')rad)fenen 
 3iil)rcn get>iuftf bod) nur befprengct finb, 
 unb mr fie bod) and) taufnv wamx fic in 
 unfere ©emcinbe wollcn. 'J^i""^'^ (^^^^ 
 »om 9(6«nbmal)l l)atteiif unb rom 33annf 
 unb bag njic fo gefefelid) roarcn im '^•up 
 wafdicu, aud) m^tn be$ fi'ifs^n 3?tob5 im 
 S3robDred-icn. 3d) unirbe buvd) allerlei; 
 ecEniinftigc 9\eben fc angefoditen, baf, it!^ 
 Bid)t genugfam @runb ge&en fonnte. 2)as 
 rum bitte id) bidv licber ffiater, ba§ bN 
 mid) bod) in alkn biefcn !l)ingen^ roeld)^ 
 )C|unb im (gtrcit licgcn, unb man am mei* 
 jlen bartt^cr anvUfod)ten roirbf nad) bem 
 Snignif, ber.fp. £d)rift unb and) ber cvficn 
 Gl)rirren, anllfi- beffcr unterrid)te«, bamit 
 id) in meinem @lau6en mod)te geftdrfet 
 iwerben; unb aud) anbern 9Jicnfd)en cinen 
 vcd)ten fd)riftmd[;igen ©runb geOm fonn* 
 
 A Conversation 
 
 BETWEEN A 
 
 FATHER AND SON, 
 
 In Questions and Answers. 
 
 Son. Dear father, as we are quite 
 alone here in this wilderness, I will re- 
 late to thee, how I w;is treated Ijy a 
 certain company, wlieu I was itway 
 from thee. I was attacked on account 
 of baptism, and was called an Anabap- 
 tist, because we baptize such as li iv* 
 already been baptized in their infancy. 
 I was also very severely attacked by 
 those, who ia their riper years baptized, 
 only by sprinkling, (or pouring), imd 
 whom we baptize afterwards by iinuicr- 
 sion when they desire to become i;i"tn- 
 j hers of our church; also, concerniug 
 j our manner of keeping the Lord's S.ip- 
 : per and of excommunicating persons, ovnr 
 ! strict observance of feat-washing, and 
 our using unleavened bread at our 
 ' oommunion. By divers specious rea- 
 sonings, I was so disturb.^d, that 1 wag 
 not able to give sufficient answers. 
 Therefore, I entreat thee, dear father, 
 to give me still better instructions in 
 all those matters, which are yet contro- 
 verted, and on account of which we are 
 assailed, so tliat with the testimony of 
 the holy Scriptures, and of the primi- 
 tive ChristJians, I might be established 
 in my faith, and be enabled to give to 
 I others a true scriptural acouut, for 
 
30 
 
 SZin (Scfprad? 5itnfd}cn i;>atci' im5) ©of)". 
 
 ti id) mil mid) i]ei\c» tici) tanfOar bafiir 
 niciii ganjfS ScOenl.aiu] (rjei^cn. 
 
 23 a tc r. . Sic6eg ^inb, icb un(( bir l;ics 
 ton g.injeinfiiltiii (jemigfam lliitoiTid)t go? 
 l)cn, baniiii !)ore fleif,ii] 511, mil) fniiie niid}j 
 u'eyon tciicn STiiiijcn;, bie bu nicbt biants! 
 werti'iifonnteil, fo roollcn unr cine cinfaU' 
 tij^c UntcmbHni) !;alten, 
 
 So()n. SieDer 25at«, id) frciie mid) 
 taf, tu getieiojt 6ift mid) ju unfenrcifsKf 
 id) will nun filcifjig friU]cu unb l)oren : 
 (gayc mir bod)f mo bic auf,(clid)e 2Ca)Tei'* 
 Snufe gegriinbet f«i; in I)eiliija €d)vift? 
 
 QSatcr. 3)fr eiriije unb nflmadniiic 
 @ott ijl bfr cigcntlid)e igtiftcr bcv ':i?>i|Tor; 
 Siiufe. gr l)at fd)on 511 9Joa!) Hcitcn nn-- 
 gjfantjen, cin 9Soi-6i(b ber ffl}iif[ers5aufe 
 im 9^eucn 35unb ju offenOiiren : I)ann nls 
 bie 9.Venfd-en fo (lottlo^ wurbcn, fo Iwfi 
 ©ott ber .(rerr cine igunbfltitl) fonnnen; 
 biif; ullc ()cttIofc 9Jienfd)en ini Gaffer cr« 
 f.uifen iiiiif,rcn. ©aucn fprid)t nun ber 
 ?(pcrTo[ ^].^ctn^^: 1 %\t. 3, 20. 21. SBcU 
 d)e5 nun aud) una feliii ni.uliet in ber 'inut 
 fe bie bui-d) jcnes 'ilsiffer Debetitcf n'nht 
 b.v5 ?lDtl;un beji llnfi(atl)§ nm Sdcifdi, 
 fenbcrn ber 23unb cincg giitcn ©eu'iffeno 
 mit (iiott, burd) bie 9(iiferflf!)un3 3efu 
 S(iri ft i. 
 
 3.1 merfet forner, a(S ®ett ber .f;crr 
 burd) feincn ifned)t DJJofen cin ^-iirbilb 
 mad)en welltc, jum S^ijinifs bfffen uia§ 
 burd) ben <£ol)n fellte geoffenOarct irerben, 
 X;^cDr. ;3. €omu§te 9JJcfe^ lion ber 5od)s 
 tcr '■|\l)arrto nu§ beni 2\>aff(r gejiogcn win 
 ben, bdrum fprad) fie aud) : Sr foil DJJoj 
 fes l)cijTen, bavin id) l)a6e iba nu6 bem 
 SBaffer flcjcc^en 2g}fcfe2, :5a al>5 @ott 
 eben burd) biefcn SDiofen ben tjaamen 
 SlDrabam burd) cine mmbtige Xpnnb au5 
 Sili)ptcn fiibrete, unb fie ben Si^yptern cnts 
 riniien tbntcn ; fo cjefd)abe bas ©ntrinnen 
 burd-) bag 9JJeer, \veld)c5 cin frafti(]e6 ^-ur* 
 6ilb nuf bic 3:aufc im ncuen SBunb irar. 
 2Bie e6 aud) '^^autuS eine $aufe nenHCt : 
 
 Tvliicb favor, I shall try to prove grate- 
 ful unto thee all my life. 
 
 Father. Dear son, I am wiiling to 
 give thee as plain and satisfactory in- 
 struction as I can ; therefore, hear me 
 diligen ly, and ask me about those 
 things which thou couldst not answer, 
 and thus will we hold a plain conver- 
 sation. 
 
 Son. Beloved father, I rejoice that 
 thou art willing to instruct me. I will 
 therefore diligently ask and hear. Tell 
 me then, where outward water-baptism 
 is founded in the holy Scripture ? 
 
 Father. The eternal and almighty 
 God is the proper author of water-bap- 
 tism. Already in the days of Noah, 
 he began to reveal a figure or type of 
 water-baptism in the New Covenant; 
 for when men became very wicked, the 
 Lord God sent a flood of water, in which 
 all ungodly men were drowned. Of 
 thi^ the apostle Peter speaks 1 Pet. 
 3 : 20, 21. The like figure whereunto, 
 even haptism, doth also now save us, 
 (not the putting away of the filth of the 
 flesh, but the answer of a good con- 
 science toward God,) by the resurrec- 
 tion of Jesus Christ." 
 
 Observe further, when the Lord God 
 by his servant Mo^es intended to give a 
 figure in testimony of what afterwards 
 should be revealed by his Son, Heb. 3, 
 Moses therefore had to be drawn out 
 of the water by the daughter of Pha- 
 raoh. "Therefore said she, he shall be 
 called Moses, because I drew him out of 
 the water." Exod. 2 : 10. 
 
 Again, when God by this same Moses 
 led Abraham's seed out of Egypt, and 
 when by a mighty hand they were de- 
 I'lvercd from the Egyptians, their escape 
 was through the lied Sea, which pre- 
 figured strongly the baptism of the 
 New Covenant. Hence Paul calls it, 
 
A CONVERSATION &c. 
 
 llntcr 93?ofea iiiit bcr SCoIffiv unb mit 
 bcm 9Jiecr. 1 gor. 10, 2. 
 
 :3!a al'3 ®ott ber ^evr cine £tift§s-r;«uttc 
 tiirch lyjofeu (icg aufric!)teii, tretcbc fin 
 ^•urbilb wcit rtuf b>i6 >f;iaiij ober ©eir.einbe 
 be? .f;en'a Sffu 5 fo iinif,te 9Jicfc§ nad) 
 bcni 33cfi'I){ bc§ .ifcn-K pet- bcr .fnUten ci; 
 nen srofjen 93ccfcn cber ivejjd niad?en, 
 barinncn ber '•pricfler %avcn imb fcinc 
 eol^ne fidi uofI)ei- ivni'djcn niuf^ten, elje fic 
 in bic i^iitte bcc i£tift6 (ie[)fn burfU'n. 2 
 9J?cf. :30, 18. 19. 20. (5. 40, 12. £)ifj 
 fe§ ijl- aud) ein frdfti^e^ ^5•"r^''Ib geivefcn 
 oiif bic 5Gnj|<i-s5:iiufe, uHld)e 3cfu5 b<\o\)f 
 (en : ©ii^ fcincr in bc5 .fperrn ©cneine 
 fcninicn nod) barinncn bienen fann, er 
 nni§ bann and) rorl^cro nuf feincn ©diu? 
 (ten an Z^fum, im "Baffcr cjet.uifet wer* 
 ben. 
 
 3a ferncr f.innfr bu fe[;cn, umo ®ott 
 bcr .frcrr ini @efe| geOoten Ijnt : "JT^nn 
 (in ?[iqja6i(icr ivar rein fiCnicrben, fo 
 niuf,te cr feincn fciO ini IBaffei- >val\hen. 
 3 9Ju^f. 14, 8. 9. %i \vi\\\n bic ®ci6cr 
 \id) rcini(]en wollten, fo nuigten fie fid) 
 ini \[C(iffci- 6iibcn, obcr uMfdicn. (^-erncr 
 finb niand)cr(ci) SBaffers'J.iufcn im ©cfefe 
 (]fOoten i^cwefcn, uield)e nllc nuf bic 'K.if; 
 fevs'^>uifc ini 0?cuen 5cfraiiient cjcjictet. 
 
 0?im will id) bid) nud) Oeridnen, »t>ie es 
 mit bcr SPnfferjIauf ini uciicn 5:iinb bu 
 f*nffen iii ; ?9Jcrfc c5 >vol)(. %l?> @M 
 bcr iv.iter feincn (ieOen So'.jn in bcr 2i}e(t 
 cffenOaren wolltc, fo niuf,te cin 25or!«ufer 
 vorI)er gcfjen, ncmlid) 3ol).inneS, bcr fani 
 fliif i]ott(id)cn 5Befel)I in bas 3iibifd)e Sanb 
 unb prebiiife : Tic 'Wcnfdicn fodtcn iBii^c 
 tl)un/ iinb taiifte and) bie SJfenfdicn im 
 SBa.ffer jur 95iif,e, baf, fic an ben gfaubcn 
 foUten, »reld)cr nad) il)m fomiiien ,vurbc, 
 ba? ifr: 9(n 3cfiim ben €o()n @ottcc. gr 
 taiifte jii 5'non na()c Oei eafem, iveil riel 
 2Ca|ycr bafeldfr war. 
 
 a baptism "unto Moses in the cloud and 
 in the sea." 1 Cor. 10 : 2. 
 
 Again, when the Lord God caused 
 Closes to erect a'tabernacle, it was a figure 
 of the house or church of the Lord Je- 
 sus. Thus had Moses to make accord- 
 ing to the command of the Lord, a 
 large laver or vessel before the taberna- 
 cle wherein Aaron the priest and his 
 sons, had to wash themselves, before 
 they were permitted to enter into the 
 tabernacle. Excd. 30 : 18—20. ch. 40 r 
 12. This was also a powerful figure of 
 water-baptism which Je&us commanded, 
 since none can enter or serve in the 
 church of the Lord without previously 
 being baptized in water upon the con- 
 fession of their faith in Jesus. 
 
 Again, thou mayest see what the 
 Lord God commanded in the Law ; 
 namely, this : if a leper had Lceu 
 cleansed of his leprosy, he had to wash 
 himself in water. Lev. 14 : 8, 9. Like- 
 wise the women, in order to fulfill the 
 law concerning their purification, had 
 to bathe or wash themselves in water. 
 
 Further, there were many washings 
 commanded in the law, all of which 
 pointed to water-baptism in the New 
 Testament. 
 
 Now T will also inform thee, how it 
 is with the water baptism in the New 
 Covenant; and mark it well. When 
 God, the Father, was about manifest- 
 ing his beloved Son in the world, a 
 forerunner had to precede him, namely 
 John, who came by a divine command 
 into the land of Judea, and preached 
 to the people, that they should repent. 
 He also baptized them in the water 
 junto repentance, directing them to be- 
 lieve in Him who should come after 
 him; that is, in Jesus the Son of God. 
 "He baptized at Aenon near to Salim, 
 because there was much water there." 
 
32 
 
 itin (Scfprad; :c. 
 
 Sol^n. 3f>6 <e bann ni*teiiun| Scn. Did not this occasion a great 
 <ircf,cn ?(ufrfanb untcr fccm 2>elf, rtieilen j comnjotion among the people, sinc« 
 tit 3c'I)'inne& fo ein unc(e)'Pol)nlicl) 2Bfrf John did such an extraordinary work 
 t\)atr bill er fcie 2eute im 'iBaffer taufte ? j as to baptize people in water ? 
 
 23 liter. S§ war felbiijer 3^it bic j Father. Water baptism at that 
 9Caffer55:aufe fein fo f<I;r frembes 2Bcrf|time was not such a strange work 
 unter belt Subnif banned uiar fd)on uor* among the Jews, fbr it had previously 
 !;in i(ebrdud)Iicb im ®efe^f jur dujjerlidu'n |bcen used under the Law for external 
 9ieinic(ung, baruin gab e6 in 2infel)un9 ber I purification. Hence, there was no 
 Saufe feiu i^roles 2Bunber, aber in S(nfef)s jgreat surprise concerning baptism, 
 felmng feiuer '•prebigt Jtar iljneii biefe 5au# | But in connection with his preaching 
 fe ivas iieueSf roeilen er bie 93ienfd)cu jur j this baptism, there was something new, 
 -iBu§e gen'iefenf unb jjon beni *£ol)n @ctj because men were directed to report; 
 tee gerebet/ ba§ er fcinmen anirbCf unb and they were likewi.sc told of fiie Sou 
 baf, bie a3Jenfd}eit nn il;a glauben foflten. of God that he would come, ams that 
 
 they should believe in him. 
 
 Sol) n. Sie^en ftil) bann bi: €tl)rift* Son. Did then the scribes, an 1 ihe 
 5elfl)rtcii unb bie ®ro§en ber 2Bc(t aiub great ones of the world, suffer tlvem- 
 Mlifeii ? selves to be baptized too ? 
 
 SSater. O nein I war il^nen Father. Oh no ! to them it wns a 
 tin nlljuocrncbtdd) 3BerF, fie t)era*teten thing entirely too contemptible. "Tliey 
 ben ?vatl)®ctte5 iriber fid) felbji/ unb (ie* : rejected the counsel of God. against 
 f^en fid) nidir taufen, mt bu e6 lefen ! themselves, and were not baptized," 
 Snnnfr bcim I'uc. 7, 30. 5{ber Sefue ber i as thou mayest read in Luke 7 : bO. 
 (Scl)n Qjottes war fcinem 2?ater l)ierinneu ! But Jesus the Son of God was heroin 
 gel)crfaiii, weilen er wufjte : baf, bie ?:aus ! obedient to his Father, because he 
 fe 3c!;anne$ rem j;iinme[ war; baruiii knew that the' baptism of John was 
 gieng er and) eincn jiemlid}en weiten Sl^eg ' from heaven. He therefore came a con- 
 nu5 ©aliliM ju bem 5LM)'i»ne? an ben 3crs siderable distance from Galilee to Jor- 
 ian, mtb lie^ fid) tau^-n. DJJatt. 3, 13. dan, unto John, in order that he might 
 
 be baptized of him. Matt, f : 13. 
 
 ^obn. T.vi war bcdi ein 9rof,fO- Son. This was a wonderful thing, 
 gCniub.-r Hub einc grof,e S^fjiuitb I'cn bem and a great humiliation of the Lord 
 ^ertiit 'iS<(u, baf, er fidi wmi feincin Jeaus, to permit himself to be baptized 
 .ft^ned)t 3of)aHHe^ im ©affer l)af taufen | in water by bis servant John. 
 laiTen. j 
 
 93 a te r. wcl)l ! war ef> ein c^tof,d^ ] Father. Indeed, it was truly won- 
 flCunberf unb cine groge 2>emiitl)ii]uni) deiful, and a great condescension of the 
 ron bem €oI)n @ette^. 2Be[d)e6 er itn? Son of God, which he has left as a 
 unb nUen feinen 5?adifo(tjern l)interlaffenr strong example for usj And all his fol- 
 als ein frdftic^eS ^-lirbilb, ba^ wir i()m lowers, that we should imitate him. 
 «ad)fo[c(en follen. 1 
 
 <£ c i) n. Jjatte fid) bann (Sl)ritlii5 nur Son. Did Christ suffer himself to 
 fearum taufen Saffen, baf, wir il)m nad;; be baptized merely that we should fol- 
 foK^en foUten ? j low in his foot.steps in this particular? 
 
 CBatcr. (S^ wugte ber €oI)n @cttcg : Fathir. The Son of God knew so 
 bie Orbnung unb ben SBitlen feinee SSaslwell the ordinance and will of his Fath- 
 
CONVERSATION &c. 
 
 33 
 
 ters ijiir trcl)!/ barum cr aiub ju bem 
 f)anne^ flffprod^cn : (5e 9eDul)rft un? alle 
 ^aeduijitVit ju frfiitten. 2l'«i[<n nun ber 
 €el!n @ctte6 f<in<r (^nnjen QJniicinbi niuli 
 tin "^BiiffKrs'J^iib rriften unb orbnen ivelltff 
 b.if, ee ein frjftitjf& Sieticl unb auf,erlitl>ee 
 3fHheu feun folltf, nlkn bcnen bit an ibn 
 gl.iut'en iriirbfn, fo l)>u b«r €ct)n ®otte6 
 crffliib bi-n "y^ilU-n fdnte ffinur? frfi'iUet, 
 tvifil bie t.iufe ^C'bannee vdn ffiott Des- 
 fo'oli'n ir.ir, unb Ij.it ,^iu\l<id) vinen Slnfan*) 
 Dfr •JCvifferj'iiiurV ;ifm.ubf, bie nid)t iiKl;r 
 jur iBuf,e fi-i;n follte, fonbern fine folcbe 
 $nuff, bie benni i^ehoret, bie fd-cn ^^uge 
 <;<tl).in» unb .in Jefum ben vi£Ol)n ©ottee 
 gl.iuben, unb nuf biefen il)ren ©lauben 
 Milt) .bfffnntni§ fie (^et.iuft iverben follten, 
 in bein OJ.imen bes -S.iterf, bes >2ol)ne6, 
 unb bes beiligen ©eifteP. !l)ann al6 ber 
 ^err 3^fii5 ^et.iufet iti.ir, unb au5 bein 
 5i=.iffer l;er.iuf iliei), fo irurbe einc etiin^ 
 nie tiom .f;iiTi..ifl jieljoret, bie fpr.uh: 
 £"ie5 i)l itiein lieber ^o\)n, an bem id) 
 5l>ol)li}efaaen l).ibe. Unb ber l)eil. ©eift 
 f.iin rtl9 eine 'Xaiibt auf ten Jperrn ^'I'lnn. 
 IT.if, nifo biefer anf.in;) ber "IBajfer* 
 5.iufe be? *)?euen ^effanient^ <iar einen tie* 
 w.iltii)<n (gtifter unb Cinfe&er I)at, neiiu 
 lidi: @ott ben 'Jj.uer, ®ott ben eobn/ 
 unb @ott ben ipeilii]en (*)eiiT. 3n weldien 
 brei; allerl)6d)tien Oi.inien ber Xperr Jefusi 
 «ud) bie Saufe ju tljun befoljlen I;at. 
 
 S 0 {) n. Wis nun ber J^err 3efug ge* 
 taufet war, Ijat er benn auit) fogleiit) bie 
 2l>.ilTertaufe gclcljret unb (letrieben? 
 
 ^> a t e r. 3a, ber .fperr 3<fu^ fiencj 
 aud) fogleid) an i'el)r«3un9er ^u matben, 
 unb ju taufen. ^IBie bu foId)e6 lefen 
 fannft im 3ol). 3, 26, 4, 1. </S6 famen 
 bie ^lini^er ju 3ol)anne6 unb fai^ten : 
 SUieifter, ber bei bir umr jenfeit bea 3or! 
 tail?, von bem bu ^jeui^eteil, fielje ber tau« 
 fet, uiib es foiriim jebermann ,^u iljm. 3os 
 !>anne? fai^te ; Sr iiiu§ uvutfen, unb id) 
 mug abncl)nien, ber von ob<n Fommt, ifj 
 liber alle, unb er jeujjet roue er flel^oret 
 
 er, that he said to Jolin, "For thtH it 
 beconieth us to fulfil all rigliteonsnoss." 
 As it was the design of the Son of Ind, 
 to ordain nnd initiate a water bath for 
 his whole church that it shoii'd be an 
 efficacious seal and outward sijrn to all 
 thfrse who should believe in hini, — he 
 in the first place fulfilled his Father's 
 will because the bnptisin of John was 
 commanded of God. He at the same 
 time made a bcfriuning of that water- 
 baptism, which should not be any more 
 unto repentance, but such a baptism, 
 which belongs to those, who have al- 
 ready repented, and believed in Jesus, 
 the Son of God, and are to be baptiz' d 
 upon this their faith and confession, in 
 the name of the Father, aud of the 
 Son, and of the holy Ghost. For whe i 
 the Lord Josus wus b;iptiz d. and an>so 
 up out of the water, a voice from heavi-n 
 was heard, wliich said, "This is my be- 
 loved Son, in whom I am Wfll pleased.* 
 And the holy Gliost, like a dove alight- 
 ed upon the hon! Jesus." Thus, fhi-n, 
 this beginning of the water bapiism of 
 the New Testament has a most power- 
 ful author and ordainer, nauiety, G ><1 
 the Father, God the Son and G"d the 
 holy Ghost. In which three most ex- 
 alted names, Jesas commanded baptisia 
 to be administered. 
 
 Son. When Jesus was baptized, did 
 be immediately after aldo teach an 1 ad- 
 minister bapiisai ? 
 
 Father. Yes, he immediately be- 
 gan to make disciples and to baptize, as 
 thou mayest read John 3: 26 ; 4 : 1. 
 "The disciples of John came to him, 
 and said, Rabbi, lie that was with thee 
 beyond Jordan, to whom thou barest 
 witness, bel:old, the same Liiptizeth, 
 and all men come to him. John an- 
 swered and said, He must increase, but 
 I must decrease, He that cometh from 
 [heaven, L> above all, and what be has 
 
34 
 
 unb <iffel)en l).it, unb fein 3<ui\n'6 nimmt 
 nienMnb an, mv nDer annimmt/ 6er 
 rerfie^flt b.ife (i)ott rtnibrljjftici f<i;." 
 
 j^miyt au\\) ^ctiyximd' in feinciii <T\un 
 95riff5, 6. baf, ter €ol;ii ®otte6 fcii!* 
 nifii ffi; iiiit ^Csifffr unb iblut, un6 mit 
 bcm ,f;ei[ii]cn &<\\i, unC Mefee wcirfu tie 
 bro; 3''Ujl<n auf Srtea. 
 
 *£ 0 I) n. ^-inbff man bcnn niulv b'ife 
 Gbrifnij na* fctner '?luffrilet)uni5f bit 
 S33.ifffrj?:,)ufe 6i;fol)l?n l).ibe? 
 
 23 .1 1 e r. %\, bif fee irid iib bir y%<n ; 
 Grffliil) ills ber .^err ^iiui^ ftine 3u"S'«' 
 U'ollte aufffuben in .ille '3Bdtf ffin iiv.uu 
 ijdium pr<bii]en/ fo gab er ibnni biffni 
 nit?fciiicfli.b<n •i>ef.'i)l : eif follten Ifliten, 
 unb t.utfcn in Un\<m 9?.iiiien, alle bi<: an 
 ilin (ilauOfn iwiben. ^Jiatfl). 28, 19. 20. 
 Unb ld)ii'r fie l)a[r<n allf?, ivas id) futti 
 tu-fclilen l)atH-. 'll^ic tu ait b bioftr? fa-ner 
 fclKii fannilf in ber "Jlpofrdl (4)<rbi»l't, ini2 
 Gap. IB. H7. as. '--ai? ba? iuMf frai\tf 
 wae fie tl)un fell ten ; rtntwcrtetc 'Pciiue : 
 ?l)ut -buffi, unb lajje ftih ein jci^lidur tau« 
 fen auf ben Oianien ^i^u, jur iBervieOunii 
 ber <£unbenf fo itKrbef iljr <mpfal;en bie 
 ©abc be& l;eiligen (ijeifiefi." 
 
 (2ol)n. l'ie§et man amh noA) mel)r 
 ton nnbcr'i bag fie iietauft Ijabin? 
 
 a t e r. ber '?(poilel (45efd)icl)t 6. 
 8, a>. 5-12. flebet: <'£ar, "^.M^lippus ,vi 
 Samaria pon (5l)virro i-,eprebi(ietf unD bie 
 ba <;laubren, lief,en fi.l) taufen, bci;bc i)Jian» 
 uer unb 'iBeiber." 
 
 *2 0 1) n. Sij 'Safer, '.reilen l)ier ffel)«t : 
 ©5 liegen ftil) taufen ^Jfanner unb Jl«ei» 
 ber, baben fid) benn fcine il'inber tauftn 
 laffen ? 
 
 25 a t e r. O nein I T^apon liefe't man 
 im neuen "Jcftament fein einjii^ee ^rempel, 
 fonbern bie ?(poftet tauften nur foldie : 
 £ie burcl) ival)re 3?u&e effentlidi ben OJIau* 
 hn an IJefmii l)aben befennet; nn'il ijefu? 
 
 seen and lieard he testifieth; and no man 
 receiveth his te.stiniony. But he that 
 hath received liis teffiuiony, hath get to 
 hia seal, that God is true." lu con- 
 firmation of this, John says in his first 
 epistle, 5 : G. "that the Son of God 
 came with water and blood, ard with 
 tlio holy Ghnst; and that these were 
 the "three tliat bear witness on earth." 
 Son. Do we find also, that Chnst 
 
 !ifter his resurrection commanded wate: 
 baptism ? 
 
 Father. Yes, this will I shew 
 thee. Tn_ the first place, when the 
 Lord Jesus was about sending his dis- 
 ciples into all the world, to preach hia 
 gcspel, he {jave ttiem this express clunge: ^ 
 "That they should teach and baptize 
 iu his name all such who should be!i -ve 
 in him " Ma't. 28 : 19, JO. "Te^.ch- 
 log them to ob:*erve all things whatso- 
 ever 1 have comniauded you." See 
 alf^o in the Acts of the Apostles, 2 : o7, 
 ■iS. When the people asked Peter, 
 what they should do, he answered, 
 "lli'pent, and be baptized cVcry one of 
 jou, in the name of Jesus Christ, for 
 the remissi<m of sins, and ye shall rt* 
 ceive the gift of the holy Ghosr." ^ - 
 
 Son. Do we also read of others, who 
 administered baptism? 
 
 Father. Yes, we find Acts ^ : 5 
 — 12, that "Philip preached Christ to 
 the people of Samaria, and thost who 
 believed were baptized, both men and 
 women." 
 
 Son. lJut, father, pint 
 
 says 
 were 
 
 .If 
 
 here, that both men iiiid wmneD 
 hapfizid, — were then no chihiren 
 tized 1 
 
 Father. Oh no, in the New Tes- 
 tament we do not find a hingle in.stance 
 of the kind, for the apostles bapiizod 
 only such as upon true repentance, pub^ 
 liciy confessed 'aith in JchUs, b cau8i^ 
 
 ii;r DJieiflcr «e il;nen nid)t anterl befol;lfn,| he, their Master,, did not command any 
 
A CONVERSATION &c. 
 
 35 
 
 <>(§ folitc tiiufen, bie vor unb mul) bcr j others to be baptized tlan those who 
 5aiif fonneii gekljret werbeii. are capable of beiug taught both before 
 
 jaud after baptism. 
 
 eol;n. Gi; f)-it bcnn GlKifrus aui1)| SOiN. Why, did not. Christ then 
 nid)t UfoljUn t\< Stintn ju m\<n, unbi command to baptize children, and did 
 
 not the apostles do it ? 
 
 Father. Christ only commanded 
 to baptize believers, and not children at 
 ail. 
 
 it not written in i\Iatt. 
 
 \)abtri tie Mpoftcl foldjcS nidu gfth.m? 
 
 SSnter. (§l)ri|liif> bat nur befobkn 
 l>ie @l.iu6i^ica ju t.iufeiu unb gar nid)t 
 Die S(intn. 
 
 <£ 0 b 11. fteha bann nid)t cjefdirie* 
 ben 93fattl). 19. iTa (jlu-iftus fpriitr:!l9 
 
 Son. IJut 
 , wbt'ie Christ said, "Suffjr little 
 
 "Saffet bie ifinblein ju mir foiiimen, unb j cliildrcn, and forbid theiu not to come 
 
 bas unto me, for of such 
 of heaven ?" 
 
 roeljrct ihnen nid)tf bemi fold)i:r ift bas I unto me, for of such is the kiutjdoal 
 Dieiit @otte6?" 
 
 SSater, 9iJerfe rcoI)I, 
 bt^: *Q<fui' \mt tie J;dnte niif fie, unbj — • Jesu/s laid his hands on them, and 
 ffgnete fie." %b<t cor. ter laufe {iebet , blessed tiiem." But of their baptism, 
 
 ni(tit (iefdMieben. 
 
 €ol)n. 31) l)a&e niid) l)oren f.i;-,cn : 
 !Daf, bie 'Kpoftel i^a^^e .f;^aufer (lotaiift l;at* 
 tenr barunter ivdren ja aud) iiintcr geives 
 fen. 
 
 OS (U e r. 9?ur bie 2>ernunff faijet foU 
 d)e?; bag ifinber barunter c^ovefeu finb. 
 
 till re is nothing written 
 
 Son, 1 have also heard it asserted, 
 that the ppoi^ties baptized wiiole fami- 
 lies, among wliom there niu-^t have 
 been iil.-o children ? 
 
 Father. Only rea.son says that 
 tbere were children in thojse families: 
 
 25ie ,frei(. ^dnift fpritbt hieruoii i^ir nid)tP but the holy Scripture says 
 
 niit feineiti ein,V;Kn Wort. 
 
 <2ol)n, 5l>eil nun bie 2CajTerj'$aufe 
 eirt fo (?ro§e^ ©d'ot uJt wit tu mir i]f^ei;H't 
 <iu9 beni alten unb neuen ^eiTanienf. 
 SPann benn nun ein itinb ftirbtf el)e ba& 
 <i j^etaufv't ivirtf leitet es nidit i£diaben 
 an feiner i£elii]feitf ivann es cl)ne taufe 
 
 single word about it. 
 
 Son, Since then water biptis: 
 such a great command, as thnu 
 shown me from the Old and New Tea- 
 supponinp: a ciiild shou'd die 
 
 1 IS 
 
 liast 
 
 tamout. 
 
 before it is baptizi»d, will such not suffer 
 loss in their .salvation, becauce they die 
 
 flirDftf u'eiltn tt\b tjiele fai^en : 2Me ^aufj without baptism, as there are uiaoy who 
 
 fei; einjiefcfet anitatt ter "J-efd^neibuniV unb 
 irann ein ifnnblein am 8ten 5rtti nid)! btt 
 fd)nitten ivurbe^ fo niu§te e§ auegerottet 
 wcrben ? 
 
 9Sn te r. 
 tieffj fraf^fft. 
 
 S§ ifl mir (ieb bag bu mid) 
 9lber merfe n'chl ben einn 
 
 unb tie 9J(ei;nunii @otteP. 3<berjeit, 
 
 say, that bapti.sm was instituted in the 
 place of circumcision, and when a male 
 child was not circumcised on the eighth 
 day, it was to be cut off from God's 
 people ? 
 
 Fathfr. I am pl-a^e 1 with thrs 
 thy qiiestion. Only mark well the de- 
 sign and mind of God. Whenever God 
 
 @ctr it»a? (\e6cren, fo hat er ee ?rc(Ien I commandeii somnthing, he would havft 
 gebalten ha&en, fe wic er ep {^eboten. !5Me j it observed just as he commanded. 
 Jbef^bnoibunci nun im alten ieftanient, j Circumcision in the Old Testament was 
 wurte nur ten jfndbtein (\ebcten, nm 8ten 'only required of male children, on ibo 
 'ini}. 'B^nn nun ein ^inb t?or ber 3eit eighth day. Suppose a child died be- 
 ware gefforben, fobdtte eg ja bas ©ebot! fore that day, the law of God would not 
 
36 
 
 ®cttf? nidit u6ertrctfn/ rffe cl)n nllcn | have been transgressed, as undoubtedly 
 3it*eifel tieU rcr tern 6ten ^.ig mrttn o^tt ! many d'ed before the eighth day. These 
 ftorben f<i;n, ticRlbi^e ftnt nutt Pf ni'orfm | were not r<-jeetcd (for the want of cir- 
 JfOrtfrt; trie aiufi Me iUtaiitfleiiv ti< rpui-sjcumcision), nor the female children, who 
 ten cj.ir nidit beftbnitteiv unb b.iben boih'were not circumcised at all, and had still 
 niit jum eeijen i;ebcret. "Jdfo tr.inn ein!apart in the blessing Tlius when a 
 jtinb ilirbt cl^ne bie 'ILsifferst.iufef fo fd\is child dies without wa'or-bapiisu), it will 
 bet e? ibni Q.u nidnp, n^eilen ibni biefelbe 1 suffer no barm, becaus.* the comiuand 
 nidtt befdjlen iff, unb b,i6 itinb ben 8t<n j did not apply to it, and the child had 
 $.1)1 nod) nidit erlebet b.it. (Ta^ ill : not yet reacheri that eightli day ; that is, 
 Tin $.1^ trorinnen e? \}atU fcnnen "^uii that day, wherein V inii-ht have repwnt- 
 tbun, unb glauben an ben J;<rrn 3ff"'"'Ud, and believed in the Wd Jesus, and 
 unb iiuf biefen feinen ®l.iuben battc fonnen been baptized upon its own faith, unto 
 
 gctauft irerben. SCor.nif ber »te "Ja^ in 
 bfr 'iBef^neibuni} iiejidet b>it. Unb b.trum 
 ifr bie i.iufe nur rcr bie (Snvaitfenen unb 
 (}il(iubii)en befcblcn, unb ij.ir nidit rcr bie 
 jfinber. Unb bie jointer finb in ffin.iben 
 urn be6 ■SBerbienue? 3<fu ^^brifri irillen; 
 
 which the eighth day of circumcision 
 had pointed. Baptism is coBimanded 
 only to believer< and adults, and not 
 at all to childrf D. Hi.t children are in 
 a state of grace, and will be saved by 
 irrace through the merits of Jesus Christ, 
 unb ircrben .lu? (!5n.iben fdi^. Unb bei; ' In matters of faith and of such impor- 
 I'cld^en nnd'tii^en (>jl,iubenfs5ad)en miifjen tance, we must look to the express and 
 
 «u?i\ebni(fte ".J^efehle feyn. 
 
 '2ol)n. ^-inbet ni.in benn nidit in 
 .^ificnenf ba§ bie erften ^^riften il;re i?ini 
 berget.iuft l;.tb<n? 
 
 vS.iter. iDi.in fiinbet in ®cttfrieb 
 9frnclb'6 Mbbilbunci ber erften GbriiTen : 
 ba| bie .S'inbers'i.iuf erfr an^efanjien [).\t, 
 in bent 'Zluf^.in^ be? 5>veifen bunberten 
 3.ibr& nadi ^l}r\\v ©eburt. Unb iinfangs 
 lid> tbaten fie es in ber ^-leibeiff iver ba 
 ircdte, unb b.inn iruibe nur .nif bie 
 
 positive coiiuuands. 
 
 Son. Do we not find in histories, 
 that the primitive Christians did bap- 
 tize their children i* 
 
 Father. We find in Godfrey Ar- 
 nold's Portiaiture of primitive Christ- 
 iaj8, tnat infant baptism began to be 
 practiced in the end of the second cen- 
 tury after the birth of Christ. In the 
 beginning it was done at the request of 
 
 jQ^i those who wished it, and at any time; 
 
 ftern^eMuft, enbl.d) b.U e.n %\M ^inen ! ''f'*'-*^^'^ ^^P^'*"^ ^^'^ P^^'^^'"^'! 
 Igefebt b.,au6 9en.ad-t, ba§ nutn feini"* ^ finally a certain p<ipe made 
 
 ifinb cbne 5auf lollte flerben lafTcn, „„6 1 it a law, that no child should be suf- 
 baeiil bun1> hn^ivierii^e (JJeivcbnbeit fo'fer'^'l wi 
 cin^erifTen, b>i| jefcunb f.iff jebernian nieint, ! ^ ^ob' 
 bit itinbertauf fey i>on ^il;rifro befeblen. 
 
 baptism, and thus 
 custom it has be- 
 I come so established, tbat a great many 
 I now believe infaut-baptism to be com- 
 j manded by Christ himself. 
 
 gobn. iTu baft niir fd'on ciele? poni Son. Thou hast told me already a 
 ber tli.-affer5$.iuf (\ef.iiU» unb pen beren great deal about water-baptism and its 
 ^iditiiifeit. Oiun biinft niid> ju fragen, ! importance; now I would ask, whether, 
 cb benn in bein '^B.ifTer ira? befonbers le»> ' there is any particular virtue in water, 
 iteil fflctt im nlren $eft.inient fd^onfo piele Lince God already in the Old Testament 
 fXeinii^un^en iin *JPa|Ter befobleur unb j commanded so many purifications in wa- 
 aud; im neuen ^eftament tvieberum feinen [ter, and also in the Kew Testament 
 
A CONVERSATION &o. 
 
 37 
 
 ©LniOij^n f in 5Caff<r6>ib p«rcrbnet unb <j<# 
 fiift<tl).U? 
 
 OS rt t e r. 93(frf< ircbl : f ®(iff<r 
 ifl- fin (Jffirent ton Oiott (icfcbiiffeiif unb 
 <t(If Tiniif wrbtfii burth^ "IGnffn- c(f^ouiUtf 
 jfl bie ivin^f Grbe (vfreliit im '"IBiifTfrf unb 
 j|l b.u.iuf iViUi'nibfrf unb baWfnfdi firlbft 
 wirb in Wiittfrlfi&e im 5l>iif[er <\eboren, 
 j.i bfr @ei|T Oiottef bnt ;inf.ini\(id>nuf bmi 
 ^P.ifTvr i^firchntt, unb banim iff in bfin 
 ?[p.i(Ter fine <<otrlid>e "Ji.irntbfrvilfeit : Unb 
 €briflup b.it rtud> nod) burdi feine 'X<\ufi 
 tni 'JC'.ifTer ^lelxifiiief. I^.irum er nud> 
 <|cfpro>bfn : '^(>\). 3. <r.ife man muf,te 
 «u? bfin IP.ifTcr unb Q6t\\i tvieb<r(\f('oren 
 irerbfttf n'linn man in ba? ^>{tUt ©ottce 
 <inafbfn wefltr nnber? fn; fP otinmodidi. 
 <r>innoih i(ifr ffben bif ©Irtubi^^en ivir 
 nid^t <iuf bif ^rnfr be* <!P,ifTer? ih ber 
 ^.nif, fcnbtrn fie feben nuf bie ^r,ift be^ 
 ?Pprf«, n^fldnf e« nifo befcbfen bnt. 
 ?Peilen nun ^briilti# feiner ®emeinb? ein 
 •IPafTerbnb ((ecvbnet bnt, unb biefelbitie 
 turdi ba^ "JTNifTfrb.ib im 5Pcrt reiniiun 
 tPid, n^if <J>.iutu9 fprid>t ^pbef. 5, 26. 
 Co cidiuben benn bie (*i!.iubi(i< : b.i^ ber 
 ©eberf.im <\f([<n bn* ®ebof ber ?!l-affer« 
 5.iuf biffelf'e leiniuet; unb fie befietjet DOn 
 ten .^ufiinftiiien Str.ifen, n-enn nur ber 
 IDienfdi n.nb biefer (gd>rTemnie fidi nidit 
 ivieber in ben S?otb n^M^et, burdi fiinbiiien 
 unb I'ibertrcton i\U](n bn^ 'S?crt, benn ®ctt 
 fiebet nur nuf ben @el;orfiim, unb finb bie 
 ®I.nibii\fn vori^fiid'tetbeni IPert ,^u fcl^en, 
 unb b.mn eri.iniien fie in beni ©ebovfam 
 cin eni^i^eS ?eben. 
 
 ^ c b n. ©linn nun ein Wenfd) in aU 
 Um Od) feilnujinen tlidtf, fein ©ut ben 
 ?(rmen <j^ab<, t>iel betere unb faftete, er 
 n'OHte aber nidit c^etaufr fcijn, weit tin 
 <iu6erlid)e^ QBerf ifi, fonnte ein folAer 
 gKenfd) ®ctt nid)r gefallen ? 
 
 OJnter. 93Jerfe rcoI)1 : 28ann fin 
 9}?enfd) biefeS tbate nu§ traljrem ii)Iauben 
 unb SicOe ju Qictt, fo wdren c5 flute unb 
 lj(itfamc ©ingf, unb foUtec SDicnfd) 
 
 again ordained and instituted a water 
 I bath for bis believers? 
 
 Father. Observe well. Water is 
 an element created by God, and all 
 things are generated by water. Yea 
 the whole earth subsists in water, ani 
 is founded thereon. Man himself in 
 the womb is formed in water. The 
 Spirit of God in the beginning moved 
 on the water, and hence in the water 
 is represented divine mercy. Christ, 
 also, by his baptism has sanctified the 
 water. Hence he said, John 3 : 5 
 "Except a man be born of water and of 
 the Spirit, he cannot enter the kingdom 
 of God otherwise it would be impos- 
 sible. Nevertheless, believers do not 
 tonsider the power of baptism to be in 
 the water, but in the word, in which 
 baptism is commanded. Now since 
 Christ has ordained for his church a 
 water bath, and will "purify it by the 
 washing of the water by the word," 
 as Paul says Epbes. 5 : 26, the faithful 
 believe, that the obedience to the com- 
 mand of water-baptism purifies and de- 
 livers them from future punishment, 
 provided they, after this ablution, do 
 not wallow again in the mire by trans- 
 gressing and sinning against the word. 
 For God looks only upon the obedient; 
 and believers are bound to obey the 
 word, and in obedience they obtain life 
 everlasting. 
 
 Son. Suppose a man would deny 
 himself in all things, would give his 
 goods to the poor, would pray and fast 
 a great deal, but would not be baptized; 
 because it is an outward work, would 
 such a man not please God ? 
 
 Father. Mark well ! If a man were 
 to do these things from true faith and 
 love to God, then they would be g6od 
 and useful: and such a maa could cer- 
 
38 
 
 iEin (Bcfprccfj jc. 
 
 fonnte -niicf) <^anj ge^rif, bieffni @e6ot ber 
 5niifi't:i j?;.iuf fill) irillig untcrtrerfcnf benn 
 t>a6 if} fben bie >val)re I'iobe ju i4)ottf bag 
 man U\nt ©tbotc Ijnit/ unb fdne ©ebote 
 f nb niilit fibwer. 1 Jot). 5, 4. ^^erner 
 fprid^t ^PautuP: 1 &or. 13. bag irfiin 
 nitin ^'feiiun SeiO breniifn licfee, unb alle 
 ffin @ut bni ^Irnitn cidbe, unb bntte bie 
 Siebe nivtt> fo troree^ nicbt?," unb bann be* 
 fitreibet er ber Siebe %vt, ba$ (le nUe^ 
 glaubet !t>ae @ott gebotfn f)rtt. 3<» Sbri* 
 ffu^ fpriibt: Sob- 14,23.24. ^''JPer mi* 
 lifbft, ber trirb meine@ebote i)i\Uen, mr 
 nber mid) nid)t liebet, ber bait meine @ebo* 
 U nidit." iTftrum fann ein 9J?enfd) n^obl 
 in eij^ner ^tiligfeit siel tbun, unb fid) ben* 
 nod) nid)t in ber I'icbe an 3ffu'n ba^ 
 Oberbnupt bntten, gleidnrie e^^u ^Viuli 
 3eiten folite 9J?enfd)en <te<|e6cn b'U. 5Bie 
 tr fd)reibet in bem 35rief an bie Sol. 2, 
 18, bie in @eiflli(bfeit ber (Snaeleinber a,<s 
 l)en. "^auiu^ nennet e^ abcr einen fleifdu 
 lid)en €inn. 2}. 19. ©cil fie fid) nid)t 
 an bem >^aupt gebalten \)ab<n. 
 
 g 0 b n. ^ann bann ein 93Jenfib @oft 
 nidit lieben, rrenn er glcid) in (Jinem nicbt 
 irollte (\ebcrfam feijn, unb fon)! in ben ans 
 bem alien ? 
 
 2? a t e r. ^annff bu benn nod) nicbt 
 merfen iras ^-iccbup fpridit: Sap. 2, 10. 
 ii^o jemanb baf (janje ©cfcfe baft, unb 
 fiinbigct an einem, ber if?'^ (^anj fdiulbig." 
 I'ann bebenfe nur bei bir felbflen : 2l^enn 
 bu mir 10 %\\}r unb nod) mebr, ivarejl in 
 allem (\eborfam geittefen, unb idi tbatc bid> 
 jcfeunb nur bfi^fn €trobbalm aufbe; 
 ben, bu njolUef} biefeS aber nicbt tbun, unb 
 t^itetle^ aud) nid)t/ fo muf,te id) bid) j.i 
 cor ein uncjeborfameg ifinb balten, unb 
 trenn bu taufenbmal fpredien tbateft : SSas 
 ter id) trill alles tbun, itb wiil 
 (leiten ; ivobu mi(bbiiif«nbef}f will id) b'"' 
 ^(l)(n, abet ben gtrobb<iln» flufjubeben 
 biinfet mid) fet) nid)t notbiflf ti> nii^et ja 
 bir unb mir nid)tg. ©Qtbate id)ju birfpres 
 (^(n : £>u bif^ ein unge^orfamer Q36fen>i(^t. 
 
 tainly not refuse to submit himself wil- 
 lingly to this command of water-baptism. 
 For this is the true "love of God, that 
 we keep his comraandments, and bi% 
 commandments are not grievous." 1 
 John 5 ; 3. Again, says Paul 1 Cor. 
 13. "Though I give my body to be 
 burned, bestow all my goods to the poor, 
 and have not love,*) it profiteth me 
 nothing." He describes the nature o f 
 love as believing all what God has or- 
 dained. Christ also said, John 11 : 
 23, 24 : "If a man love me, he will keep 
 my word ; but be that loveth me not, 
 keepeth not my sayings." Therefore a 
 self righteous man may do a great deal, 
 and not cleave to Christ in love as his 
 head, for there were such men in Paul's 
 time. See his epistle to the Colossians, 
 2:18, where he speaks of such as bad 
 "a voluntary humility and spirituality 
 of angels," bui whom he speaks of as 
 being vainly puffed up by a fleshly mind,' 
 because they did not adhere to the Head. 
 
 Son. Can then a man not love God, 
 if he will not obey in one thing, though 
 he would be obedient iu all others? 
 
 Father. Canst thou notundersfand 
 what James says 2:10. f'For whoso- 
 ever shall keep the whole law, and yet 
 offend in one point, he is guilty of all." 
 Reflect upon thyself, if thou hadst beea 
 obedient to me for ten years or more ia 
 every thing, and I were to command 
 thee now merely to pick up a straw, but 
 if thou wouldst not do it, nor even try 
 to do it, I would have to consider thee 
 us a disobedient child, though thou 
 wouldst ?ay a thousand tiroes, "Father, 
 r will do every thing; T will work in- 
 dustnou.sly; wherever thou sendest me, 
 I will go; but to pick up that straw, I 
 consider unnecessary; it will be of no 
 use to thee or me." Would I not justly 
 call the a disobedient fellov 
 *)TbU reading is according to the german rergion. 
 
A CONVERSATION &o. 
 
 39 
 
 So 1)11. SSatcr, tu fpridift i^wat tiesi 
 fee oon fcir, i|l abcr ^Jotr tm bit iJiefac ifif | 
 flucl) fo ijefinnct o,tc\,(n f<in< jfinfccr/ unb 
 n?i< U'olltc m.m biifeS cnreifen? 
 
 >i t « r. 3'V id) will bir ti nu§ .ircil. 
 
 fo iiefiiiiKt fn;: "^etrachte nur irap ber crs ] 
 jit i)Ji<;nfcl) ill! '•^.^.uMbi^P (letljnn I)iU. @ott 
 fa^te ju iljm : folltc pon alien '.^laumen 
 tffeUf abcr nur fcn eincni fcllte er nii1)t efs 
 fen. €ietef fobalb er »on bem perbotenen 
 IBnum (ici^fffen, ba perlor er alle feine 
 @liicffelii]feit, unb n?urbe a(9 ein UniUl)or» 
 fomer ,^uin *:p.nabicP hinau? cieftof,en. 3'^ 
 betr.iibte ferner iras ®m ini ^efe^cietl^an 
 unb (icboten I)at; 4 DJiof. 15, 30. 31. ba 
 !)eif,t ee : "H-cnn eine €ede niit 2?orfrt& 
 funbi(-\et, unb bee ,f:enn "ll^ert Deradnctf 
 unb fein <i)ebot falircn laffer, bie fed nues 
 gerottet iverben." gielK ferner, nl6 bie 
 geljne 9(flrcn^ frenibes j^euer por ben 
 J^errn bnntten, fo niu^ten fie be? ^cbe^ 
 tierbcn. 3 Wof. 10, 1. 2. Unb ber 
 nt(i €aul n<arb wetien feinee lln3eI)orfaiii9 
 ron beni X^'errn verworfen. 1 leam. 15, 
 22. 23. 3n<lleirf"ien9(iban niuf,te niit feineni 
 ganjen >^aufe fterben, n^eil er bem *J>efcl)l 
 ®cttc9 irar uni;el)Oifam I'lewefen, inbem er 
 bei ber (Jroberuni^ ber «tabt Jeridio etiims 
 ron bem *Berb.innetfn (;enonmien, ireld^s 
 @ott eerboten b.itte. ^Jof. 7, 20. 3a ee 
 nodren nod) eiele ber(\Ieid''en 3eu(]nif,e au6 
 ttt vf?ei(. gd^rift an^ufubren, nber biefe? 
 fet) (\enu^. 5l^orauP bu feben fa mft ; ba^ 
 ©ottpon alien feinen ©efdn^pfen einen un* 
 Mmgan^jlidien @el)orfam forbert. 
 
 €■ 0 bn. 3* nietfe nun n'obl : iTaf, 
 Ux Wenfd) nidit nur feben fell ouf ba6 
 n)n§ gcboten fonbern auf ben ©ebieter 
 felbilen, unb pornebmlid) urn ber ©ro^e 
 Ui ©ebietere, baruni fcHen aud) alle @es 
 {tote be^ gro|en ®ctte6 gro^ ge|)alten mv« 
 ben. 
 
 S3 a t c r. 3«f l""^ iff jeberjeit ber 
 »fal)re ®laube unb bie roajjre Siebe aller 
 $(i(igen unt @ldM6ig(n geivcfcn. @i( 
 
 Son. Fatbcr, thou sayest this of 
 thyself ; but is GoJ, who is love, of the 
 same miud toward his children? and if 
 he is how can it be proved ? 
 
 Father. Yes, I will prove it unto 
 thee from holy Scripture very clearly, 
 that God is just 80 minded. Only con- 
 sider what the first man did in Paradise. 
 God said to him, Thou shalt eat of ev- 
 ery tree but one; of that thou shalt not 
 eat. Now see ! As soon as he had eat- 
 en of the forbidden tree, he lost all his 
 happiness, and was expelled from the 
 garden ofEdenforhis one disobedient 
 act. Again, see what God has done and 
 commanded in the law, Numb 15 : 30, 
 31, where it is said, "If a soul doeth 
 aupht presumpfuously, and despises the 
 word of the Lord, and breaks his com- 
 mandments, it shall be cut off." See 
 further, that, when the sons of Aaron 
 brought stranjre fire before the Lord, 
 th<^y died," Lev. 10 : 1, 2. And King 
 Saul was rejected by the Lord on account 
 of his disobedience. 1 Sam. 15 : 22, 
 23. Thus also Aehan had to die with 
 his whole family, because he disobeyed 
 the command of God in taking of the 
 accused thing at the downfall of Jeri- 
 cho, which God had forbidden. Josh. 
 7 : 20. Thus many testimonies of the 
 same import might be adduced from the 
 holy Scriptures, but let these suffice to 
 show thee that God requires a strict 
 obedience from all his creatures. 
 
 Son. I apprehend now, that man 
 ought not to look only at the command- 
 ment, but also at the lawgiver, and es- 
 peoially at his greatness Therefore all 
 the commandments of the great God 
 should be esteemed great. 
 
 FatheSi. Yes, that was always the 
 true faith and the true love of all the 
 Bsiats and believers. They did what 
 
40 
 
 IE in <Bcfpr«d) :c. 
 
 itnt b.it'ni alien il)ren 2?cr|T-.iiili iinb 
 len (itbcuiKt iinter ten SCilkn ilirf? ^ets 
 te«. llnb nhin f.iun i>iMi fcincin ®I.iubis 
 ^fn l)L-ren cter merFi-n, baf, erfubin<inem 
 tin,^ii^en &<bct Orttte ®ctt unbcrRfeft. 
 
 (go 1)11. 3\?rtnn nun fo eie' j.i ndoP 
 biir.in c;<Ui]en ift nn .fpaltun^ fer ®^t'otc 
 ©otfepf \vk feinnit ee tann, baf, ©ottallfs 
 jfit ben 93icnfdKn l.uiter einfnlti^ie Tm\\< 
 jlft'cren bntf wit man Rben fann im 9llffn 
 unb '7?eucH Xcfrantenf ? 
 
 OS a t < r. 93JvvFe >rcl)t, ®ctt ill an fich 
 fclbllen fin einfdltit^ef' o^uuc- iPffen, unb 
 f)nr bsr 93ienfiten ibren 2>ifnft gar niclit 
 nl>tl}i^, benn fr Ijat rid taiifenb nial taiu 
 fnib (5ni\el unb ©cifteiv bic il)in binien. 
 JDic ®e('otf nuof bie (Sett jcbfrjeit bencn 
 SDJenfihcn o,ic^tb(n \hitt finb nur um be? 
 OJifnfcbcn trillen j^fciK'cn, baf, ber SJJenfcb 
 babunl) and) foil flein unb finfaltii^ wtrt 
 ben, uieil ber 9J}enf* bunb ben ^mII 
 bniiif in bic .frcbe (iffrifi^cn ijT, unb cierne 
 trill (irof,, niacbtiji unb bc'I'^l in feinen ei« 
 <(enen ^uc^tn fei;n. Urn nun ben DJIen* 
 fiben ron biefeni feineni 33erbei()en ,^u cr* 
 lofen, bat @ott bur* feinen €cba einfdU 
 ti(\f !^inc^e ,^u tbun befcblen. Unb tronn 
 fie bor 9.1?enfib in niabreni ©lauben tbutf 
 unb feine *2>ernunfr in ben ®eborfam c^te 
 fanjV" ninntitf fo irirb er au* nadi unb 
 nad) einfaltia unb finblidv unb ebcn in 
 bicfer Sinfalt finbet bie >2ee[e irieber 9iU5 
 lie, 'A-ricbe unb igid^crbfit. 1>arum audi 
 (EbrirruP fprid^t : ^Pabrlidi idi fai^ eud>: 
 5Bann ibr i.id)t ireibet n-ie bie ifinber, fc 
 fknet nid}t in bafi j^imnielreid) eins 
 geben. 
 
 '2/1 b n. 0?un kh )vc\}\ i^crffanben, 
 ba§ alle ©ebcte nur auf ben wabrm ©fs 
 bcrfam yelen. 2Dic audi ba§ ®ebot ber 
 '?Pa(Terf'iauf/ ireldiep (5bviftii^ f'iif" ^fpo' 
 ftetn befcblen [)AU ba§ fie taufen follen, 
 uub fie and) gctauft baben. 3iT aber bie? 
 fee Qkbot an alle Ojlaubi^c cr^ancien, bag 
 fk fotlcn g tauft iveiben, unb bag tiefe?< 
 
 Gnd commanda fhem, and s\il)jected all 
 till ir own will and undcrsfanding to (he 
 will of God. Neither can wc find tbo 
 case of a single believer, fliat n fused 
 obedience to God in any comniandtucnt. 
 
 Son. If so mucb, and especially if 
 all depends i3pon the l;eeping of God's 
 commandments, why did God always 
 command men notliing but. simple 
 things, as we can see both in the Old 
 and New Testament he did ? 
 
 Father. Consider well, that God 
 is a simple and pood being, and docs 
 not stand in need at all of any services 
 from man : for he has many thousands 
 of angels and spirits, who serve liira. 
 Now the commandirentH, which God 
 eave at any time to man, were given 
 only for man's sake, to make him lowly 
 and simple, because by Adam's fall he 
 became exalted in his own conceit, otid 
 de.sired to be great, mighty and holy by 
 his own devices. Now to rescue man 
 from this perilous condition, simple 
 tilings were required of him by God 
 through his iSon. And when man 
 does them in true faith, and it his rea- 
 son yields to the obedience which 18 re- 
 quired of him, he will then by degrees 
 become simple and childlike, and in 
 this very simplicity Jthc soul will find 
 again rest, peace and security. Hence 
 Christ also says, "Verily, T say unto 
 you, that unless ye become as children, 
 ye cannot enter the kingdom of heaven.' 
 
 Son. I have now well understood, 
 that all commandments point only to 
 true obedience. The same is the case 
 with the command of water-baptism, 
 which Christ has commanded his apos- 
 tles to administer, and which also they 
 did. 13ut was this command intended 
 for all believers, tbat tbcy should- be 
 
A COiNVERSATION &c. 
 
 41 
 
 Qiibi^t i}U\b<n fed f>i^ nne ^nbc ber 
 
 <I! n t f r. iDiffi'? itT (\an\ fl.ir niifiv* 
 triicft, b<\)m 29, 19. 20. t.i tn 
 
 .fpfilanb |prtM>r: "I'fbrot af(e Q?c(ffr, iinb 
 t>nift;t fif ic. lint Id>rct fie b.ilKii aflff-, 
 iv>i9 i(b null bifoblen ImOc. Unt' fiel)>'{ i^l^ 
 tin fuel) nlle ^.iijf, bi§ an t<x i!t>elr 
 (Snbf." 
 
 € 0 I) u. S^abux t<nn n.uh ttr ^(poilf I 
 5ol) iiud) nnbere Wcnfdien t.nifen fciirfm/ 
 lie eben niibt fo ivie bi< 2(po|l<l baju gfs 
 fiinbt >r.i«n ? 
 
 2>rtter. ?3?erfe n^oliff tie .^niiflitilj 
 tung unfc Ortiuin(ifri ©ettffv fi1>cn unter 
 tm Qjffefe. «l6 Wort tunh Wofen fin 
 .O'liu? m.Khfn lief,, trcrinnen ^^.Viefter ,<uni 
 (Tienile fei;n muften ; fo b.it (i5otf ttn 
 SMmm I'fi^i trt^u erfcbren, iinb iiii? bif« 
 fern Stiinim Ijat ®ott felbfl- 9(.uon mib 
 ffinf eoljiif frwabtetf bif bdP ^Vifftfiv 
 "Kmt pfletien follten. 9((« niiii cftiiml? ber 
 tempel unb iitlfs .^erfiorit unb iM'rbftbet 
 iriirbf, iinb fie wiebfrmn bfn WottcfbieniT 
 pflec\en U'oIIteiv fo burfre f^ fein nnbfrer 
 t!)im, al? ber nu? brm ef.mini Sei'i rt-nr. 
 2((tfr ber (\ctt(ofe jfonici "Jerobfiim iiMibti- 
 folilie ju <}>riflTfr, bif_ niitt axif bfiii 
 Ctrtirm Sfi)i rrnrfn, biffe fonnten nud^ 
 bfn filfiben ©ottffbieniT rerridnen. 1 
 ifiMi. 12, Si. IBnnn fi- nber nu?' bem 
 gfnnim I'epj '•^rifrffr frtroblfen, fo n.ib' 
 men fie fotdie, bit in ben: ©ffefe 91iofie 
 irobl frf.ibren ivaren, unb bieff burfteii 
 feine l^eMer noib ffiebred'en am ?fibe b'l- 
 ten. 3 DJ?of. 21. 21. 
 
 ■ 93?erfe n-ohl i (J? Ut ber ^cl-n ffiotte? 
 ffdMlen untcr ffine (V5fn7finbf, rer^ frfff 
 ?fpoftfI, unb berndd') 5fbrfr, unb rtnbere 
 bct^ilfidifn (lefe^r. (Tif 2(pofteI nun, haUn 
 foj^leidi rtudi iinbert fnvnbtft bfn: 
 S^ieilft in bfi- .f;'iiu6b'iltun(i @oftfS, nl? 
 jum "^nuffn, be« 95iinn fubren unb ber* 
 ^leidifn, bnmit bif <\cttlidxn Orbnuncien 
 >robl untfrbnltfn trurben. git b^ben 
 <ibfr jfbfrjfit nwr foldif frtrnfjl-t, b'> cii? 
 
 baptized, and was it desiffnod to contin- 
 
 lue to flie pnd of the world ? 
 
 I Fathfu. This is very clearly ex- 
 prcFs. d in Matt. 28 ; 19, 20. whoro 
 tlie Siivinrsays, 'Teach all nations, and 
 biipiize them, and teach tbetn to ob- 
 
 I serve jiII tilings, whatsoever T have coin- 
 nianded ynu; and lo, I am with yon al- 
 ways, ever unto the end nf the world.' 
 
 Son. Alter the apostles were dead, 
 had also ether men permission tn bap- 
 tize, thnnph tbey were not sent like the 
 apostles? 
 
 Father. Mark well God'.s cere- 
 n-ony and ordinances an they already 
 had been given under the law. When 
 (rod caused a tabernacle to be raised by 
 Moses, in which the priest.s wore to 
 serve, lie chose the tribe of Levi, and 
 from this tribe flod himself selected 
 .^aron and his sons, that they should 
 minister in the priest's office. Now, as 
 it often happened that, the temple and 
 al) were destroyed and ruined, when 
 divine service was to be observed again, 
 no others would do it, but those from 
 the tribe of Levi But the wicked 
 King Jeroboam made .such priests, who 
 were not of the tribe of Levi, and who 
 would only administer false worship. 
 I Kings 12 : 31. When, however, 
 priests were chosen from the tribe of 
 Levi, they took such, as were well in- 
 ■Jtructed in the 'aw of Moses, and whose 
 bodies were free from blemishes and in- 
 firmities. Lev. 21 : 21. 
 
 Note well, that the Son of God him- 
 self first appointed in his church apos- 
 tles, and then teachers and other-. 
 Now the apostles also soon chose o'her.. 
 for the service in the bouse of God, 
 namely, to baptise and administer dis- 
 cipline in order that the divine or- 
 dinances Liifbt continually be sustained. 
 But they always chose only such who 
 descended from th? royal p:i .'thood j 
 
42 
 
 ftin (Bcfprad? h. 
 
 fccm botKnpriciTcrliitfn (5<cf>.tled^t warm, 
 ift: ^ie tni (i^dft 3ci"u batten/ un6 
 tiinh tcnfelbcii turften fic auil) taus 
 fen unb nntere Xincie tl)un. 5Jun ba&en 
 bie ?(po(lel fihon b<\) il)veu 3«'itfn foUbe 
 !UJen|\1)en gemerfetf bie jjirar unterni 
 Sibein S^rijlen ivnren> nber ben @ei|l- 
 dbiilTi nicl)t l^ittcn. 2?on benen fngt 
 <Paulu^ ju ben 2(eltejien t»on Spbefo ; in 
 ber *?lpofl. @efd\ 20, 29. 30. "Hui^ nut 
 felbit irerben Wanner auffreben, unb cers 
 teljrte Xintje reben." €ie iverben fid) felbs 
 flen aufmerfen unb per tuibtig aditen. 
 
 llnb biefes jeberjeit ein 5fenn,neidien 
 M f.ilfdien ©eifte? (lenpefen. iTenn irann 
 bcr 93ienfd) fid) fe(l))l in (Sl)re fefeen iri!I, 
 fo iii er nid)t ber %xt gbrifti. iTer l)at 
 ftd) nidit felbll in ba§ '•].^l•ie^}el■tbuln gefc^r, 
 fonbern fein 25iUer. llnb bag bie erilen 
 ?cbrer unb ?(elteften ber (*iemeinben vcn 
 tm\ .f;»eil. ®eijt finb cingefofeet n^orben, 
 brt§ liffet man in ber %p. &<\d\ 20, 18. 
 28. !ra ber ?(pcftel ^|^au^uj bie 9(elteften 
 unb I'ebrer von ber®emeinbe ,^u Spbefo 
 fidi foibern liefi, i\.ib er unter anbern ibnen 
 «ud) biefe Sennabnunci : 'A^abt adit auf 
 fud) felbil, unb auf bie ^lan^e .f^eerbe, uns 
 ter n:ieldie eud) ber ^eil. @ciiT gefei^t IjM 
 jU 3?ifd)Jfen." 2C. 
 
 2Pie nber bie 9Jienfdien fid) felbft bunb 
 tbren ei;]enen Qit\\i, unb eii^ene Ubre in ben 
 Iiienfr ber ifird-en j^cfefeet, fo ill baraup 
 ber (irof,e DJtifebraudi unb allee 25erberben 
 finijeriffen unb entftanben. *Tiun finb fo 
 »ifl taufenb '•)>rebi;]cr in ber '2Belt, unb bie 
 iteni^ften finb t-on bem fonijilidicn '^ries 
 ftertbunif ton bem \)i\[ic^(n i'olF. 1 ''Pet. 
 2, 9. 2)ie u'en'iiften baben ben @ei|l 
 6l)riiTi, X>ie )Vtnii(ften finb pen bem beil 
 ©eiil einiiefe^jt ^u 5fiifdH>fen. !raruin pre* 
 Mgen fie aud) nurum ibte eigene Qljn unb 
 
 cb". 
 
 2(6cr bie ©(aubigen @emf inben nad) ber 
 ^pofrel ^ob, bie nod) rein unb lauter ge* 
 blieben, bie b-iben jebcrjcit foldx DJfhnner 
 anter ful> fr«?4l;let; bie ben ®ciji 3<fu \)at* 
 
 I that is, sucb as had the spirit of Jeeus, 
 I and in this spirit they were also per- 
 i mitted to baptize and do otlier things. 
 But the spostles already in their time 
 noticed such men, as indeed appeared 
 to have become christians, yet they had 
 not the Spirit of Christ. Of these 
 ^aul said to the elders of Ephesus, Acta 
 20 : 29, SO, 'Of your ownselvcs shall 
 men arise, speaking perverse things, 
 to draw away disciples after them.' 
 
 This has been at all times a sign of 
 the false spirit. For where a man will 
 'take this hcnor unto himself/ he is not 
 of the mind of Christ; for He did not 
 place himself into the priesthood, but 
 (was made an high priest by) his Father. 
 That the first teachers and elders of the 
 churches were appointed by the Holy 
 Ghost, appears from Acts 20 : 18, 28. 
 When the apostle Paul had called to 
 him the eldeis and teachers of the 
 church at Ephe=us, he gave them among 
 other charges this also; 'Take heed, 
 therefore, unto yourselves, and to all 
 the flock over which the Holy Ghost 
 hath made you overseers, &c. 
 
 But whenever men pleased them- 
 selves in the service of the church by 
 their own spirit, and to their own honor, 
 from this great abuse and corruption 
 originated, and spread. Thus there are 
 now many thousand preachers in the 
 world, but by far the smallest number 
 are of the royal priesthood, of the holy 
 people. 1 Pet. 2 : 9. Tho smallest 
 number have the Spirit of Christ. The 
 smallest number were made overseers 
 by the Holy Ghost. Therefore they 
 preach also for their own glory and 
 emolument. 
 
 But the churches of believers, after the 
 death of the apostles, which did still con- 
 tinue pure and nncontaminated, always 
 chose such men among themselves, w bo 
 
A CONVERSATION &c. 
 
 43 
 
 ten, unt fiit) felbft fcrleiuyuten. lint wit \ liad the Spirit of Jesus and who denied 
 (Sbriffue dufeerlitb K'n? 21pcpe( envnblft tliemsclves. And as Christ himself 
 fjiitr fo l)at aucl) jcber,^eit tie ©enieiiibc fcf6: chose the apostles, so likewise the 
 Jrerrn, nl9 ter Seib Sbriftif iviet^r ertT)6l)«j church of the Lord, as the body of 
 Ift felihff tit fie twr tiidititi eifanntcrif tie j Christ, ever since chose such, as they 
 Ijnben benn nui1> getauft; unb ill ber 3Se« j thought fit, and these also baptized, and 
 
 thus the coniniard of the Lord in its 
 purity has never ceased nor been dis- 
 continued, for he said, 'Teach them to 
 observe all things whatsoever I have 
 Yes, 
 
 this command will remain in full foice, 
 until Christ shall come again to call 
 to account concerning his doctrines, not 
 only his own servants, but also his en- 
 emies. 
 
 CvPRlANUS and other pious men of 
 \hc primitive church required of one 
 who would baptize, a true sound faith 
 in Christ, and a proper nppointment by 
 
 ffl)I be9 .^<rrn 3<fu nml) fcinn- I'liuter* 
 felt nimiiil^ nu§A«bli<bfn noii) nut\\el)oret, 
 ba tt fpridit : ''i'<l)ret fie biilten nllts wae 
 id) eucb befoHen Ijabe," dllmi). 26, 20. 
 €onbern biefer 35efel)l wirb bleiben, bis I commanded you.' Matt. 28: 20 
 lafe S!)ri|T-u6 rrirb tvieber fcmnien 9ie,d)s 
 itun^ ju !).iltfn votOftn feiner 2d)r> niit fei* 
 nen eigenen ^necl}ten unb auii) tvit feinen 
 S^-einben, 
 
 (TypriftfiuOf unb nnbcrc fremnie Wdn« 
 ner ber erften Jfircben, forbcrtcn von eineni 
 itt ba t.iufen >rolltff ben traljren (\efunben 
 ©liiubeniin Sljriftunv unb tvonn neatliib 
 >tf ©enieinbe iljn baju ern'nblet \)ont. 
 6ben fo fitreibet aud) ba§ Sonciliuiti 
 3Iibrio unb ferberf ron eineiti ber ta muj 
 fen irill unb fell : er juerfl feine 
 
 ?:nufe fofle riittii} \)abtn, unb nad) feiner 
 tnufe nid)t wieber in >£unbi'n (jcf.illeu 
 fei;n, bnburd) er bie ®nafce eerlorcn Imbe. 
 Unb rttie aurf) (Brcgoriiis melbet : t}a(te 
 tu finen jeben trurbii] unb gefdiicft c,enu(\ 
 jum ?(mt bee ?;rtufen6 I'ern^nlten ; 
 roann er unter bie ©ottfeligen fann {lejeljlet 
 rrerben. 
 
 € 0 1) n. 3* Perflel) nun <\at nicl)! t>on 
 ber 5.njf, bag ee ein SBefel)l von (Sbriflo 
 «n feine ©Irtubi^en i^, bi? an tai (Jnbe 
 ber "JPelt. ^lun mo&it id) aud) &tmf,i 
 \)(it \)abtn mx ber 2(rt bee 5aufenff cb 
 man iiti 9Pnffer taufen fcIN unb ob man 
 «ud> in einer €tube niit tiner S^ani voW 
 tD3(iffer§ tnufen Fann, unb ben @e!)orfam 
 gejen bad @ebot erfullen? 
 
 23 0 t e r. 9]ferfe wo\)U id) mil bir 
 *ud) biefe§ nu6 ^eil. <Scl)rift niol}I jeigen, 
 erfHid): Sl)ri|T-u§ al§ bee waljre QSorgdn* 
 Htv feiner ganjen ®emeinbe, iji »on3ol)an« 
 He im 3orban gttaufet roorben. iUiattt;. 
 
 the church to that oflSce. The same 
 was required also by the council at IH- 
 bris of one who would baptize, that first 
 he should have received his baptism 
 regularly, and after his baptism should 
 not have fallen again into sin, by which 
 he might have lost grace. (jREGORT 
 also says, "Consider thou every one 
 worthy and suflSci<ntly qualified to ad- 
 minister baptism, if he be numbered 
 among the pious. 
 
 Son. I understand now very well 
 about baptism, that it is a command of 
 Christ to believers, even unto the end 
 of the world. Now I would wish also 
 to have some assurance about the mode 
 of baptism, to know whether, we are to 
 baptize in the water, or whether we may 
 also baptize in a room with a handful of 
 water, and thereby fulfil the command- 
 ment ? 
 
 Fatheb. Observe well ; I will point 
 out to thee also this clearly in the holy 
 Scripture. First, Christ, as the true lead- 
 er of his whole church, "was baptized 
 of John in the river of Jordan." Matt. 
 
44 
 
 ISin (Bcfprftd? k. 
 
 3, i:^ — 16. !Jol)nnne§ Mufte nn fintm 
 Ort n.ihe boi eiilinif beim H?nr piel 
 ?[D.i(Ter b.ifflbll. ?o!). 3, 23. €i<lK nu§ 
 bieffn ^mkn '^(ug^tn follteft tu fduMi (if« 
 mi^ mcrfen fonneii/ fc.i^ u'fnn man t.is 
 Q5f['ot tor ^.luf an einem trocfcneni Ort 
 l)(irrc erfullen fonnnu fo iriirbe JchnnnfS 
 «idit I)int^f((nnf,fn ffi)n, wo ml goffer 
 watf ti\m e? ift jn riel iifmnii^Iid'^er in ei< 
 nfr €tii(ie ii(9 im 5Prtffer rcl*c§ \ii tbunr 
 lenn brt& «!D.ifffr ift eftntiil? falo unb 
 jjwift bie 'Ji.itiir fin ^vcnig nn. 
 
 ?T?un ivid id) bir jum llc0frfl[u§ nocb 
 mel)r(re- 3<iicinif,« f.i(;(n : lKif,et ber 
 ^efeljl i>cn ber 5aufe cii^cntlid) nacb bem 
 QJvifdiifd^cn ^Pfit, 5inMiidT-n. 'Bit 
 benn von ^f^'f'"'**'^ ^^cKmiij^ci* fo i)T 
 iiberf^lt n'Oibcn. igoitbem iUht b.i« 3>fs 
 fprcncien nufijefcmmfn liT, uwt ^if ffidchrs 
 ten rt>e(jen H^rtlidifcit fidi fur tern <!liafffr 
 <icfd^«ut li.ibcn, fo nKi)ncn f(ff ni.m fonne 
 bii^ (irial)ifd')e 5Gcrt nud) Q?efprni;\en, 
 '^icc;ief.fn ober 7?rtf,iiiadifn ufljnicn. ^tm 
 nod) nii'iff^n fie cielten l.iffen/ baf, e? Sin* 
 Uudnn l)ei§ff. 
 
 €icl)e fernerr die borten ^^I)ili|^pu^ ben 
 hammerer tau\U, b.i biffe e?, "fie fticjien 
 l)in.ib in b.i? ^Isiffer, unb ''iMjilippuS taufte 
 il)n." %)>. &(fd>. 8, 38. 39, >f:ifrpon 
 pnbet nun audi nod) oielf? in ben S^i\ioi 
 tun fon ben crfien Sljriilcn, b.if, fie in 
 <2tionien» i^-Iuffen unb Q'runnen <\etauft 
 b.iK'n. 5\?ie and) im blutiiien Tonel ber 
 laufiicfinijfen ,^u (efcn pa^r. 265. ba§ im 
 3abr (S\)v\\\'\ 980 v>iele "i\erfonen in bem 
 ^•(u^, Euphrates i(etaufr un>rben. ^-er^ 
 ncr frebeff pap; 207 bag 9(nno 1620. 
 Panlinianus an bem 93Jittati bei bfrStabt 
 Tnivolsinga in bem 'IPaffers'^Iug Trentbo 
 <\fr.uiftf unb bnfe bifftfe ?nufen bei benen 
 ?(Itfn, (Jintaudien cbcr Unterbumplunci 
 <ifbeigen. ^-crner jlebft, pag. 220. bag 
 (5n(\l.inber im ^(ufe 6d)n3albc unb im 
 •fHbeir.ftrom {ictaufr ircrbcn finb. Hub 
 ti^ aud) auf feine anbere 9{rt unb Wa? 
 Hier 3tfd)f^fn fonnf. '^<\ b'f Wfnfibcn 
 
 3 : 13 — 16. "John baptized in a place 
 near to Salira, because there was much 
 water there." Jolin 3 : 28. Behold, 
 from those two testimonies thou shouldsfc 
 be able to see sufficiently, that if tho 
 command of baptism could be performed 
 in a dry place, John would not have 
 gone to places, where there was maoh 
 water; for it is certainly much more 
 convenient to perform this in a room, 
 than in tbe water, which is oftea cold 
 and disagreeable to nature. | 
 But I will give thee out of many tes- i 
 timonies we have, some more. The 
 command to baptize properly gigntfies, 
 according to the greek word to immerse, 
 and it has been so translated by Jekem- 
 lAS Fei.bingkr, (and many others). 
 But fince sprinkling has been introdnecd, i 
 and the learned from an efFnminato 
 weakness have become afraid of the wa- 
 ter, the opinion has been held, that the 
 Greek worJ mightalso signify to sprink- i 
 le, pour, or make wet. Yet all mmi u 
 admit, that it signifies to immerse. 
 
 Again, when Philip baptized the eu- j 
 nuch, it is said, "They went down both \ 
 into the water, and Philip baptized hjm. ! 
 Acts 8 : 38. We also find yet a great i 
 deal in tho histoiies of primitive Cbris- 
 ' tians showing that they baptized in 
 I streams, rivers, and fountains. As we 
 [read in the bloody ToxEL of TUB I 
 jDoop.sGESiND page 255, that in the j 
 jyear of Christ 980, many pcrsoDS were 
 baptized in the river Euphrates. 
 I Again, page 207, that in the year 620, 
 j Pauliniani.'S baptized at noon near the 
 city Truvolsinga in the river Trenth, 
 and that this baptism was called by the 
 'Ancients an immersion or dipping. 
 ! Again page 220, we find, than some 
 ! Englishmen were baptized in the river 
 Schwalbe and in the Rhine, and that it 
 ' could not be done in any other way or 
 'manner. Indeed people must be rerji 
 
A CONVERSATIOxN &c. 
 
 45 
 
 mufffn redit 61inb unb perrtocfet feij"; itcil 
 <6 and) in .^til. edirift fo l;c!l unb flar 
 ijeKbrifbfn ^<\}tt. 
 
 i\om. 6f 4. \)t\^t t^f tint ^to^r.ibunct 
 Itv ^unben. (^erner nennet ^p.iulue 
 till C!Gafffr<':i?i)D. (*pt)ff. 5, 26. Unb 
 (Slirifiup fpriditf Jetj. 3, 5. 9J?an niuffe 
 flu9 '^iMiffer unb bem Jpeil. @ei|i luicber* 
 gfboren ircrben. 
 
 Ti< crften (§l)riften b.ibtn pou ber "Jnuf 
 flifo iV'rebct : bie fiei|\bliib<n Siint(x "Jls 
 bams (f.i<}f<n fie) freiijen in b.is IBiifTer, 
 unb nu'iffcn nlfcb.ilb au? bem 25}ii(T<r nuf« 
 ftfiilfn, nndibem fie tjciftlidie jfinber @ot» 
 m ivcrben finb. Ju^tinus b-'t «^ bfni 
 Jfaiffr fflbfrfn alfo rcrgeftflUt : "irelihe 
 iit'irrjirw^fl finb unb (\lauben bafe d n?al)r 
 f<i> u'as pon une i(«lcl)r<t ivirbf unb ba? 
 t<>j pofpred)en, bag ft< burd) bie @nabe 
 ®ottef alfo lelwn nH^Uen^ bie unteru'eifet 
 manr >rie fie bcten unb fatten unb fon (i^ott 
 2?eri\ebuni< ber >£iinben fudien follen. 
 iTarnaih ful;r(nfie fie [)\n, ivo'SLsiffer iftf 
 unb fie iverben irieber^e6ol)ren, gleub n>ie 
 ftiir irieber^ebcbren finb. X'aun iverten 
 fit im 2l>affer abgeiuafd^enr iin OJanien 
 @ctte6 bee llSaterf, unb ^^errn aller Tuhyt 
 unb unfcr6 J^errn 3ffu ^Ijrifti/ unb bee 
 Jpeil. ©eiftee." 
 
 Objienulbeter Justinus fe|te nodi binjUf 
 "biefe 5Geife b'lben n'ir pen ben Wpoileln 
 empfaniien." i;ierpon jeu<;et aud) Beda, 
 lib 2. (Sap. 14. bafe bafi OPdf b<\) ben 
 en^lnnbern ini ?(nfani)ber erften (*)eineins 
 ben bin unb n'ieber in ben li^afferfluffen 
 ware cini;etaud)t roorben. ^IBallfrieb 
 Strabo fdireibet in Lib. de Rebus Eccle^. 
 Cap. 26. 9J^m foil njiffen, ba§ bie ®laus 
 biiien anfan^liit) in flie§enben IBaffern 
 ober '^runnen jietauft ivorben finb, bann 
 unfcr .f;err 3ff"6 felber, baniit er une bies 
 fej i\ib beilii^te, i\i ten Sobanne im Jor* 
 ban i]etauft ivorben, wit man aud) liefet : 
 3el)anne6 taufte ju ©non b<\) €alini, 
 benn es ivar piel 'Baffer bafelbjl. 3ol;. 
 3, 2;3. 
 
 blind and much prejudiced, not to sec 
 it, since it is written so plainly and 
 clearly in the holy Scriptures. 
 
 In Rom. G : 4, it is called a burial of 
 .sin; afrain Paul calls it a washing of 
 water. Eph. 5 : 26. And Christ says, 
 John 3 : 5, that we must be born again 
 •of water aud of the Spirit.' 
 
 The primitive Ch'istians have thus 
 s-pokpn of baptism: 'The carnal children 
 of Adam po down into the water, and 
 soon rise up again out of the water, 
 after tbpy have become the spiritual 
 children of God." 
 
 Justinus gave this account to the 
 emperor himself : 'Those who are con- 
 vinced of, and believe in the truth, 
 which is taught by u^, and also promise, 
 that by the grace of God that they will 
 live thus, are then taught by us how 
 they are to pray and fast, and seek the 
 forgiveness of their sins of God. Then 
 they are led to a place where there is 
 water, and they are regenerated, as we 
 were regeDcmted. Then they :»re wash- 
 ed in the water in the name of God, the 
 Father aud Lord of all things, and of 
 our Lord Jesus Christ, and of the Holy 
 Ghost.', 
 
 Said Justinus further adds, 'This form 
 we have received from the apostles. Of 
 this Beda testifies. Lib. 2 chapt. 14. 
 that in the beginning of the fir<t church- 
 es among the English, the people wore 
 immersed here and there in streams of 
 wafer. 
 
 VVallfried Strabo Writes in Lib. 
 de Reb. Eccles c 26. 'Be it known, 
 that the believers were originally bap» 
 lized in running st'-eams and fountains; 
 lor our Lord Jesus himself in order to 
 sanctify this bath unto us, was baptized 
 of John in Joidan. And we also read, 
 'John baptized at Enon near Salim, be- 
 cause there was much water there." 
 John 3 : 23. 
 
48 
 
 @ 0 f) n. Whi) bunf.'t, bu J)nft mir bte* 
 
 !5L'I).inne?, tie 2(porr<l> m\h fc uiele ber frj 
 ^.11 ^l)vi]tt u in ben ^Cnjern getauft l>u 
 bfii. 
 
 93 ii t « r. X>ieff§ ix^nre freiliifi genuA 
 voUUn, abtx hi) will bir noA) nifbrerf 
 3>'Ui;n'f;e nn\reifeu ai\i ben .fpiiTorien ba 
 frfrcn S{)rirten. Honorus Auq;. fi1nc:6<t 
 ini ^5iti1> Genuiia Aninia Lib. 3. pjip. 
 106. gj^in foil nigen: '<b,if, bie .freil. 
 Stfcftfl uiib ibre CM'nii\frrcr S<'t'n in flit* 
 ^icnben "Kniyan iinb 5>iunnen (^t't.uifft." 
 Tertulli;;i,us nielDi't in feineiii "J^u.h Lib. 
 de Coiona uiilitis : 2)if, fo ,yir 5:,iuf gci 
 l)fn, 6efin :;en ein< Beitl.ing i^wor in bcr 
 ©enifinte vcr bcni i'tbrfo bafe fif atM'.iiien 
 brni 5cuf>l feinem "■).^cmp unb Sntidn, 
 barnacli n'frben fie brei^nwl ein^ebunfct 
 unb (let.niftf unb fdd er i^r.iudi fn; ges 
 fjalten ivcrbcn b j 801, ba Ludovieu.s 
 ^aikr irorbeu ill. 
 
 (2 dm. f.ifie hit bo h nuiiv cb 
 bit ^tpoiTcI t<\\ a.in^fu i)3?fnfibfn vno,^ 
 tau&t b.Uien, obfr nur eine .^rtnb, ob'r 
 bnp ^^iiupf/ cbfr ivif (i«fit!fben. Tenn 
 i&i biilH' fil-cn pon <rlidien bcrfn f.nifit: 
 SDf.in fonne iroM mfrf.n in ber eduift, 
 bnf, n-.in in b.iP 1i.->i(Ta- i^el'en foflf nbn 
 nit man in bem 'Baffer t>iufen feU, bns 
 triff.' ni.m nidif? 
 
 2> .1 te r. Tu iv'ImT' biimit inrinben, 
 bn§ fp bir fd)ie on bem innifnbio,en VuVt, 
 unb bif ienicien tie b.i? f.ijifn : 93{.in iviff? 
 nittt n'i? m.in tnufm folle, bit <[(b«n >,\i 
 V(rit<[)<n, b.if, fi? cinen vknben i.'ebrm<irffr 
 Ijnl'fn. €oUte ?ffu5 fin fold^fr OJifift^r 
 ffi)n, bcr tie €einiiKn <tuM6 in feinem 
 S'^imen fodtf tbun bdfitw, nnmlidi t-in \\>U 
 d'e? u'id t'cifS *3Pfrf n^ie ba? $.iufen iff, 
 unb fie rruf,tfn nid>tr auf iva? fiir ?(rr jif 
 fcldve tbun fodten. €o nnifitfn (if bt-n 
 SfbvnifitT-iT fnuKHf nve fi^ tbun follten, 
 unb fp (icber untfrl.ifTfn, fie foM^tP fo 
 in b<r l!ni^e»vif;bifit thiiten. CTiinn bebens 
 tt nur einniiil, ivenn foldie bie liber tie &u 
 
 Son. Methinks thou hast given meit 
 sufficient testimony to prove that Clirist,;-! 
 Jolm, the apcstlfs and many of tho , 
 primitive Christians have baptized ia 
 the water. 
 
 Father. Truly this might suffice n'* 
 but I will add some more testimonieff 
 from the histories oncerning priniitiy%» 
 Ch.isiiariity. Hoi\ORUS AUG. writes ift^ 
 liis bo ik Gemma Anima Lib. S pag. 106 
 -'It is to be known, that the holy Hpo^^ij^ 
 tics and their disciples in early timeaj 
 baptized in flowing streams and founts ^ 
 ains.'' Tertullianus mentions iaf) 
 liis book, Dd'jrona Mi/ifix, '-That th«,j 
 candidates for baptis-m pn'fesR sonR-tim^t 
 previous in the churcli before the teaeb^ 
 er, to renounce the devi', his pomp aadf,f 
 angels, and theu they are plunged in tlio^ " 
 water three tiuus and baptizeil." Tbi#^ 
 custom prevailed until 801, when Lu<l«n 
 ovicus was made emperor, { 
 
 Son. Please do tell mo also, whrther'' 
 the apostles did iuimerso the'whole pel'i'*: 
 son, or only a hand, or the head, or hoTT* 
 it was done. For I have already heari^ ''. 
 snme say, 'We can plainly perceive il?- 
 the scriptures, that we ought to go intf*^ 
 the water, but how wo are to baptizi?" 
 in the water, we do not know." \ 
 
 Father. By this thou givest me t«> 
 understand, that thou art in need of . 
 ward light, and those who say, that thej& 
 do not know how baptism is to be pew^ . 
 j formed, give us to understand that theyr 
 ; have a bad teacher. Is Jesus such •» 
 Master as to command his people fo 
 something in his mime, especially sucbii 
 an important act as baptism is, and they; 
 not know in what manner it is to be. 
 done ? Of eouree they would ask th« 
 Master, how they should doit, and the^ 
 would rather leave it undone, than gi . 
 about it in such uncertainty. Consider 
 J only for a moment about such, who waot 
 
A CONVERSATION &c. 
 
 47 
 
 Ijeininife in tcm ^iiiife fflcttep .^ausbalter] to be stewards over the mysteries in the 
 fei)n ivollen, Ul1^ niitt iviffen wit man im| house of God and do not know how we 
 Slsiffcr t.iufen foil; n)LM)er o6er &fi) n?fl«| are to baptize in the water! Wh<re 
 dH'iii Vdirmeifter l)>it'fn fie ^fnn ^ief^P ^eslthen, or from what teacher, haTC tiiey 
 lernetf b.if, fie nn eineni trccfnen Ort, in j learned this, that in a dry place, in a 
 tiner €fuf»ff o^fr im iSerfirnmlun^?* i room, or at a place of meeting, th.y 
 *)>I.i6, ntit finer i^iUitpcll ICsiffer^ la§ should sprinkle or make wet with a 
 ^;:'iiupf befprepj^en cter n.i§ nuidien feden/ handful! of water the head, since there 
 •reil m.in tiefe? an feinein einjijjen Ort is not a single passage in holy Scripture 
 ter v^fil. igdtrift fintet, fiMitern gan^ l»ii6| alluding to s-ucli a practice, but the very 
 ©eiientlieil an unJ> ffinen ?(po|leIn ' reverse 
 
 fiel>cf ? 
 
 ®eil til mnfi nun liierren t^fr-^il't h>ifl-f 
 
 fo will \(b tir fP ferner fiirjliil) f.igen : 
 ^elieret ron (5l)rii?o, feinen ?(pc» 
 frdn, unt von fo uielen Sfu^^^ife"'' 
 f?en ^Sliiiffcn : Tak fie in etrtmen, in 
 fliefenten IPaffcrn unb icrunnen <\eMuft 
 hab<n. Unb i.iufen ill nidne rtnbero benn im 
 20.i(Tcr fiiit.uulien. "ITMe b.is ^l>ort unb 
 ber 3?cfcl)l alfo (.lutet. iTenn (Sl)rivfu? 
 b.it j.i i^ef.u^ft ^11 ffiiien ^(pofteln : Wi.ittl). 
 28,19. I'eliret bie OJoIter (bie SJieufdHn) 
 unb Mufet fie (t.iucbet fie ein) unb nid^t 
 bie @loc!;n, ivie iwi 'p.!6f}t!)itm t(efdM<l)er. ^ 
 
 Der ^err ^''t'u? liiit j.i niihtgef.ujet: 5.1"' j the head or some otlicr part of man, or 
 fet iin ten 5JJenfdien b.i6 ir.iupt, ober etJjgpHukle a man a little with wat<ir in my 
 vnae anberfv madietben gJunfdien ein ire* ^jj^g ^^e W Jesus did 
 
 seen in Jtsus and his apos- 
 tles? 
 
 On thy question upon this, I will yet 
 say in brief: Tliou hast heard of Cli'*i:3t, 
 his apostl. s, and of so many witnesses, 
 that tliey and the first Cbris'ians b;ip- 
 tizt'd in rivers, in flowing streams aud 
 fountains. And to baptize is nothing 
 else than fo immerse in water, as the 
 word and command require. For Christ 
 said to Ilia apostles, Matt 28 : l9. 
 'Tea:;h all nat'ons, (mankind) baptizing 
 'h°m, (immersii)g them) and not tlie 
 bells, as is don* in Pipal countries. 
 The Lord Jet-us has n<>t said. Baptize 
 
 niii n.i& nilt ^siffer in meineni 5i.imen. 
 5Jein, fo l).it ber .terr Ji-fuP nidn befoljlen, 
 fenbcrn ben vvm^en SJienfvlKn follten fie 
 in'? ll^.ifTfr eint-md^jn. ^!}ie id) bir au&i 
 
 rhcn PCrber tjon ber SSebciitun^ ber 5.uif ! ,^^^.,,.^1 pu,ifieation. 
 
 not command, but that they should im- 
 merse the whole person in water. I 
 have already told thee before of the sig- 
 nification of baptism, that it signifies an 
 
 flff.uv't t'-it'' : S^'ifj fie cine i^efceutuni^ uon 
 tern 3nivenbiiien feyn niiiffe. 
 
 £ 0 I) n. S^ann man benn nidit mit 
 einer ,f:,inbpo(l 'ICiffers ein 'IPnffers'^.ib, 
 cbereine Q^ecv.ibun^ ber £unben .il)6ilben, 
 cber beriileidwn ? 
 
 2J.iter. iTti^ i(t unmoglidif benn 
 bafjeniie fo etiva^ au^erlidie^ iibbitben 
 fo!If mu§ nid)t antere atf> trie ee im 
 SBefen, fei;n. 
 
 (go!) n. 'Btnn nun b.i§ 3Befen in* 
 n<enbit\ ivare, unb bie aufeere Wb&ilbung 
 bfffelben irare eben nid't fo n?ie ta^ innere 
 SlBefen, foUte benn biefee et\tias fd)aben t 
 
 Son. Can a water-bath or a burial 
 of sin, not be represented by a haudfull 
 of water, or the like? 
 
 Father 
 any thing t 
 wardly in its true 
 
 This is impossible; f?r 
 hat is to be rppresenti d out- 
 
 light, must exactly 
 
 correspond with the inward 8ub>taiic*. 
 
 Son. Suppose the inward substance 
 was right, and the outward representa- 
 tion did not exactly correspond with the 
 inuersubstance, would there be any harm? 
 
*8 ^ i£.in (Dcfprrtd? k. 
 
 3Jater. 9JJerf< n'cbl : \x>enii cin jyos j Father. Mark well! Suppose a 
 fefr Cfrr ju feinein 2Mencr> tcr fin 9J{al)4jg''e"t -Lord would tell to his servant, 
 Ur feyn ivoflff, f.igen fl)at<: (Jr foHte it,,, : who pretended to be a painter, to draw 
 *bma!,Ini, Kimit aud) nufcm bie il,n ^u^j 8°°^ 
 
 , . , . I could not see hiin personally, might ba 
 
 Ifrl.l) nuDt fd,c,v bo.l).nbem>^.Itefe.nel^^^,^,^j^^ contemplate and knrw his 
 ©efr.ilt bctr.uluai imC erfemun .f onnt<n. j f,„t„,.ird form in the picture. But 8up- 
 Uiit tfr S^inur, t<r fokh<? tbun ivollr^r posing the servant, who should do this, 
 flnbe nid)t gcnau ?(il)tuiu) nuf ffineii | "ouid not pay strict attention to his 
 ^cirn, fcnbern fein ©eimitl) u>rtrf niit .uu I ^'"''^ [ "° contrary, if he would per- 
 ^. . r Imithisraind to be engaged in other 
 
 titrnXiiu^en Oefchaftijjft, tl)iUf aud) ffineii ,. j ,j , , 
 
 ^ things, and would nave no true regard 
 
 ,^^mnni*tre*tIiel>fn,fcenne>halH-ru>ell. ,ti„ h« would try to 
 
 tfn tas ©ebot erfulKn, unb tb.ite banni .^piy ^ith the command. Suppose, 
 
 mit foli1)er Seittfinnisifiit feineu J;errn 
 flbiiMbleii/ niablcte ibm aber nur ein ?(u^» 
 obtr eincn ^-u^f obcr dm fpanb, iinb bas 
 S5i!.'' un'irbe alfo cianfl t'^J^rtuH'iiicIt/ ba^ 
 «ttV i\an,^ f<iiK (iJU'iihbeit bntte ihmi bfni 
 5t orpvr filbften. Wa? follu nun ivobi ber 
 
 further, then, be would draw his mas- 
 ter with such carelessness, as to give 
 iiiiu but one eye, or only one foot, or 
 one hand, and thus mar the picture so 
 entirely, that it should be no likeness at 
 all of the person of his master; what 
 ^ft; ,u fohbem Tinur fasjcnV (Jr tviir*! .^^^j^, to such a servant? 
 
 tnl).. alj eiiun unniifefii ifned)t iiu§ fei* Ny^yij ^^^^ dismiss him from his 
 luui Xienft ivcaiaijen. , gg^vice as an useless servant? 
 
 Vl!fofinbkibcrt)ieleunnb6« 9Ji\ibIfr in| Alas, there are many such uselesr' 
 ttx 'Belt, fenbfrlid) \vt(\<n ber ^l^-?a|Ta-* L^j^t^^^rs in the world, especially concerri.'' 
 
 5aur, unb alien aiibern v^eboten (^\)n\\i, 
 
 ing water-baptism and all other command- 
 
 n^eilen ber SQieifren iljrc ©eimitber >iiit| ments of Christ, because the minds of 
 5l e(r, (*i;]enliebe unb bergleicheii on^ie*! most of them are filled with the world, 
 fullct finb. Unb wil bie I'iebe ju 3<^* self love and the like. And since tho 
 fu b.'in (4)efre«6i\Ueiif unb tie Viebe jur love of Jesus tho crucified one, and the 
 SScrlfUtvnini] ibrer felbll niibt in ibneu | love to deny themselves is not in tbem,''J-. 
 ill, fo baben fie nud) ba? 2?ilb 3Sfu ittUheyhave also forgotten the image of 
 femer I'ebre unb fraftiiiem '3SorbiIb i'er*| Jesus in his doctrine and his powerful 
 geffen, unb iyxbtn aUo bie Jebre 3Sfu | example, and thus disfigured his whole 
 gan^ perrrunimelr, T.\ m xbUi ein 3eber; doctrine. Every one of course paints 
 nasb feineni fleifiblitben f iim, n'ie er will, j according to his carnal mind, as ho 
 •ber w'i ti bie ober ba im t^ebrand) i|l, pleases, or as it is here and there cu^ 
 tinb feben riidit ein,v<» unb nllein auf ib^'tomary, and does not look only and 
 ten .Jrerrn unb 9J?eitTer. (Stlicbe befprens' together on his Lord and Master, 
 ^en Me fleiiicn Jfiitber ein ircnii^ auf ba6 Some sprinkle little children with ' 
 .^aupr. 2(nberc bie etivas ndber iiefom* ; few drops of water on their head. 0th- 
 men finb, befprcni\en bie (Snvail)feiien niit ers, who have cornea little nearer 
 einiir i:anb»>oll llsifTers auf ba^ .^aupt, sprinkle (or poui) grown peryons with a 
 ttlube nebmen 3 X^iinbe i^od, anbere nur , handfull of water on their head. Some 
 fine, unb fagen nlle : 3d) taufe biit). take three handfuUs, others only one, 
 Unb biffee foil nun ein iBa(|er*i8ab fe»)n,Jand all say, I baptize thee. And this is 
 
A CONVERSATION &c. 
 
 49 
 
 ober eine iBe^raOung itv eunt'en 6c* 
 l)cutcn. 
 
 ^£ 0 I) n . 3(1) >voI)l b,i| bie 
 
 Scl}re 3<fn U^^ I'criliimpcit unb man 
 fcin reittes i8ilb mel^r ballon fel^cn noth 
 fpiiun fiinn. 
 
 23 « te r. Ijat jefeunb a(Ic iBoU 
 
 ffr faniiiit ba Sitcn cine ^rof,c 
 
 S-inj?crni§ bcbccfct, roirb abtv gar balb 
 tricbcr crleuditet ivcrbcnf mk c6 c)cit)ciffas 
 set if}. 3a*. 14, 7. Ojfcn&. 18, 1, 
 
 Von &em 2ibert5mflbf 5c9 ^crrn. 
 
 (Sol)n. 3(1) b'lnfe bir, licOcr QSiUcr, 
 bafe bu mir fold)c? nllcf' crjcl)lct Ivifl, unb 
 fann nn'd) nitbt tirnui^f.im nuinbern I'lbcr 
 ben Qrot;cn 9Jiif,0r.nid) irc.icn bcr Xnuf bd 
 bicfcn Scitcn, c5 muf, n'obl eine gvcfjC ^-ins 
 jlcrnif, bie iSolfer bebccfet Ijaben ; aber id) 
 inuf, bid) nud) nod) ferner fr.U]cn uie^jen 
 bem l)ei[ ?{benbmal)[, ivie e6 <5l)ri)lu5 IjaOe 
 cin^cfefeet, unb uiie fJ (icl),i[ten (vcrbcn fell, 
 oO biefc^ benn nud) fo im 'iSafM fey, ulfi 
 wie bie ^aufc? 
 
 2Satcr. 5'^ bu fanml u>oI)! benfcn : 
 CBann ilian in cineni fo uieit feljlet, baf, 
 man nud) in alien feljtct, wie bu irel)l 
 feljen ivirft an ber Qrinfefeun^ ^"brilli, unb 
 an bcm Ijeuticjen ©ebraud) : Srillid) i)ei§et 
 eg cin 9{benbmal)I, reeldjes ber €oI)n @ots 
 teg feinen licben ^ungern ,^u einem @cs 
 bdd)tni|; eincKfe&et, unb Oefol^Ien Ijat, baf, 
 fie babei) feinen ifreufeesj'^^ob uerfunbic^en, 
 bae iBrob bcr @emeinfd)aft bretl^en, unb 
 ben ivcld) ber ®emeinfd)aft trinfen, Unb 
 fid) in ber 5iebe al5 ©liebcr 3efu mit cin* 
 anber oerbinben, il)rcni j^crrn unb ^Jicis 
 ftcr immer treuer ju iverben, im ival)ren 
 @el)orfam bes ©laubenP, bei; il;m aud) im 
 Sireut^ berrdnbig ,^u bteiben, auf baf, fie 
 benn aud) am Snbe ber 2Belt mit il)m 
 ba? ijrope 2(6enbmat)l balten fonnen. 
 
 (£ 0 I) n. €o(len unb biirfcn fonf} fei* 
 nc anbere 93Jenfd)en beg iperrn "Hbtntt 
 mal;l l)a[Un, al6 nur allein bi; mal)xi 
 
 to signify a water-bath era burial of 
 j sin ! 
 
 Son. I perceive rigbt well that tho 
 doctrine of Jesus is greatly mutilated, 
 so that its true form is scarcely discern- 
 ible. 
 
 Father. Yes, at this time a great 
 darkness covers all nations upon the 
 whole earth, but we trust there shall 
 soon be more and more light again, as 
 it is prophesied, Zech. 14 : 7. Rev. 
 18 : 1. 
 
 OF THE SUPPER OF THE LORD. 
 
 Son. I tBank thee, dear father, for 
 all that thou hast related to me, and I 
 cannot sufficiently express my wonder 
 over the great abu.se of baptism in our 
 times; truly, a great darkness must 
 have covered the nations. But further, 
 I must enquire of thee concerning the 
 Lord's Supper, how it was iustitated by 
 Cl:ri.'<t, how it should be observed now, 
 and whether it is in the same state of 
 decay as baptism ? 
 
 Father. Yes, one may easily think 
 so, for if a person is so far iu error ia 
 one point, he will likely be in error in 
 other points"also, as thou mayest well 
 perceive by comparing the institution of 
 Ohrist with the present g'^neral prac- 
 tice. First, it is called a supper, which 
 the Sou of God has instituted for his 
 beloved di>ciples as a memorial, and has 
 commanded; that they should show forth 
 his death un the cross liy breaking the 
 bread of coniuiunion, and by drinking 
 the cup of the New Testament; and 
 unite together in love as his members 
 to become more faithful, to be steadfast 
 ia the true obedience of faith with him 
 even under the cross, so that they may 
 be enabled to partake with him of the 
 great supper at the end of this world. 
 
 Son. May there none others be per- 
 mitted to partiike of the Lord's supper, 
 but such only, who are the true follow- 
 
50 
 
 iZin (Befprad? ic. 
 
 ^J^tutfotgcr bc§ ,^errn JJffU' tie f«i"« 
 ©etote Ijaltdv unb fein ^reu| tragen l)elj 
 fill? 
 
 (5l)ritl-i!5 l)>it nur allein feinem y;^au?s 
 a^finte befot^Ieiif wdibt turd) »ral)re 53iif,ef 
 
 tibnfti ciiuv'iiaiuien fi^^, unb benn ferner 
 allc 9vei)ela bef> XriiuoiMter? in @el)crf.un 
 be? ©lauben? trillit? Ijalten. Sben fo ivie 
 er< @ctt ber Syn- im (yefefe tefobleu batte : 
 QGer iHMi belli Oilerl.imm effen >ro(lte, 
 r.!iif,te I'orbero befitnirten fei;n. 2 diloU 
 12,48. 2Xlfo \v(v bes iperrn 2(0enbiiial)l 
 uuirbii^lidi l)ii(ten ivill, ber mufs rorbero 
 rtt)i)efdinitten fei;ii ron beiii Seibe be& ea; 
 tane, ber ^Belr, ja pon alien lln(]ereibtii)s 
 feit«n/ imb rcn nllen f.ill^ben (Secten unb 
 ?ieliiycnen, unb imij; al? ein unibres 
 ©liebf 3ffu beui 06erl)aiipr (in!)ani]en im 
 ©Luiben unb in ber I'icbe, imb mii^ bcreit 
 feyn, inii ^efii unb feiner I'ebre niillen, 
 aud) fein Seib unb Scben uMiliii in ben 
 
 ers of the Lord Jesus, who keep his 
 comnuindments and help bear his cross? 
 
 Father. The true Father of the 
 house, Jesus Christ, _has commanded 
 this only to his family and his servants, 
 who have entered into his kingdom by 
 true repentance, faith and baptism, and 
 who keep all the rules and ordinances 
 of the house of God willingly, and in 
 in the obedience of faith. Just as God 
 had cnraiiianded in the law, that who- 
 ever would cat the passover, must pre- 
 viously be circumcised, Exod. 12 : 48; 
 so, whoever wishes to partake of the 
 Lord's supper in a worthy manner, 
 must be separated from the body of 
 Satan, the world from all unrighteous- 
 ness, and from all false sects and reli- 
 <rions; he must adhere to Jesus the 
 liead, as a true member in faith and in 
 love, and be ready, if it should be re- 
 quired according to the will of God, 
 3-ob bin iieben, menu ei- ep.miielifAer | in an evangelical manner to yield up 
 5Bei|e, n.ul) bein ®illeij ©otteP r on ibm j his body, and even his life for the sake 
 j^efcirbert unirbe. ®er aber ncd) wijfents jof Jesus and his doctrine. But he that 
 (idi in >£iinben unD llnc^eborf.im tiec]en | lives, knowingly in sin, and in *di.';obe- 
 ©ott (fbet, unb nid/t mill in ber *:J3erleiii]5 jdience to God, and will not follow Christ 
 nunii feiner felbllen unb nl[cr3>ini^e bieferlin denying himself of every evil thing 
 ^IBelt (Sbrifto n>id)foIiien, nad) bem Ouitb j of this world, according to the counsel 
 2;c|u, i.'uc. 14, 26.27. iTer iff nod) unsjof Jesus, Luke 14 : 26, 27— is still 
 unirbijv unb iiTet unb trinfet ibm nur ba? I unworthy, and eateth and drinketh 
 ©eridif, b.irum, b,if, er nidit Unterfd)ieb damnation to himself, not discerning 
 iiMdiet an bem Seib be? .f:crrn, unb an 
 bein Seib ber €iinbcn. 1 (5or. 11, 29. 
 
 eobn. 5i) Safer, wie fouinit es Son. Why, father, how is it that 
 benn, ba§ ej ein 9(benbmal)( beitU, unb it is called a supper, and yet it is gen- 
 (6 mvt> bod) i\enieinii]lid) be? ^Ja-riien? ober 'erally takeu in the morning, or at noon, 
 ju -?3iittai) geb.ilten, unb nid}tbeE>-?lbenb?? 
 
 25 a t e r. 'TQk id) bir fd)on cben iumi 
 
 ber 5:aufe ciefa^t babe, >vie biefelbe in i;ro; 
 
 f/n 'ijerf.ill unb 3>-'i'ruttuni) fomnien fei;; 
 nlfo ifr ej aud) niit bem 5{benbmabl. 
 
 the Lord's body from the body of sin. 
 1 Cor. 11 : 20. 
 
 nige \)Mtn cfi be? 9Jiorgenf, anbere ju 
 
 nd not in the evening ? 
 
 Father. As I have told thee al- 
 ready of baptism, that great abuses and 
 confusion Lave taken place concerning 
 it; so it is also with the Lord's supper. 
 Some observe it in the morning, others 
 
 9JJitfa(]e, unb bei; feinem ij} C6 ein 9Xbenbs ' at noon, au'l with none of them it is a 
 mal)[, benn »ro ein 2(benbmaljl cber cin [supper. For where there is to be a sup- 
 
A CONVERSATION &c. 
 
 51 
 
 53iitMii5iiial)( geljniten roerben foil/ ba 
 mug rtud) etttin^' ju effcn feyn ! 2(t>cr ta 
 flcl)cn bic SDimfitcn ju il;rem rermcinten 
 2t6enbniaiil, unb fommcu \vitt<T I)uni)i-i(] 
 unb bur)li(\ bnutMi, ctlube befommeii ni[l}t 
 cininal einen ^Siffen 5?rob6, unb anberc 
 nid)t cineit tropfen ®?in, irieter nnbere 
 bcfoiTiiiieii ^irar einen 23iffen 53roC?; unb 
 cin an-nii^ 5DenKv unb ba6ei) feonb [ie mit 
 grogcin ^!citers'^>racl)t, ®ol)lluii/ eigener 
 (Sl)i-e unb befj]I. antjcfulkt/ wit bcnn biefee 
 bey benen grogten Xp.mfen in alien ^lelis 
 gicnen .ju fel)en ill, irann fie il)rem Sorcie; 
 btn nail) be? S^mn ^fOenbiiialtl l)alten. 
 
 *£oI}n. 9Jiu§ efi benn am 5Uienb ge* 
 !)alten jrerben, unb eine 9Jtal)Ijeit babey 
 fei;n, ober ifr e^ auA) nidjt (\nt, cl}ne be? 
 nnbern g|fen§ foId)e6 be5 ^^icnjen? ober 
 bes ^Jiittag^ ju l;alten? 
 
 25 a te r. dJiivk ivoI)(r aiie bie \f al)ren 
 (Blaubicien unb bie i2iebl)aber bes Xperrn 
 JJefu al[e_^cit ;vir genau unb einfaltiii aufj 
 if)ren iperrn unb 5)Jieifrer in alien !rin(-;en 
 nlleine fe^en, unb il)m gerne fo nadifoltien 
 in alien feinen 5Scfel)Ien, ivie er es iljnen 
 gebofen l;at/ unb mit feinem eigenen Srem? 
 fft i]f jeiget \)at, unb b>inn lernen fie aucb 
 in ibrer (Sinfalt ben €inn il)re§ 93iei: 
 frers n.ioI)[ i^erffebenr aucb in ben ein; 
 fdlticifren 2?oi|lelIuncien, bann erftlicb bfifet 
 «? in ber Sd)rift: ein ^fbenbrnal)!/ 1 Sor. 
 11, 20. weKbes bamal^ bie ©buibivjen ge; 
 balten, unb yon ^>iuIo bicfe 2Beife geter* 
 net, luie in eben biefem (5ap, i\ ]. flebet, 
 unb ^^autu§ b«tc^ oca feinem .fperrn SO'u 
 felbilempfancjen, uia§ er benen Ciorintbern 
 gcijeben \)at, f • 23. unb nun \}Abn\ fie ja 
 b.ijumal ein ^IbenbsSffen ober ein ?(benbi 
 mal)l gebalten; Unb fann bie blinbe iSers 
 nunft (uH'nn fie nur wollte) uiobl merfen 
 unb einen Untcrfdiicb madien, baf, ein 
 2CbenbmabI nid)e ein OJJittagjmabl bebeus 
 ten fann. 
 
 S"6 ftnb aud) fd)on ju \pauli ^iitm bie 
 iDJenfdxn jufammen ijefommen unb \)ai)in 
 2(0enbmal;( geljalten. '^pauluS aberfaget: 
 
 per or a dinner, there must be also 
 somethiDg to eat ! But people gecer- 
 ully go to their supposed supper, and 
 come away agaiu hungry and dry. 
 Some do not get even a bit of bread, 
 and others not a drop of wine. Again 
 others do get a bit of bread, and a little 
 wine; but, as is the case with the great- 
 est number of all denomiuatious, when 
 they do come to their Lord's table, as 
 they call it, they come with great ex- 
 travagance in dress, with pride, vaia 
 glory, &c. &c. 
 
 Son. Is it then necessary to keep 
 it in tlie evening, and must there be a 
 real meal, or may it not as well with- 
 out a meal, be taken in tbo morning or 
 at noon ? 
 
 Fatijkr. Observe well, bow the 
 true believers and lovers of the Lord 
 I Jesus always have their eye singly and 
 strictly directed to their Lord and Mas- 
 ter in all things; they wish to follow 
 and obey him in all his coratnands, 
 that be has given them, and shown them 
 with bis own example; aud 'bus they 
 learn in their simplicity to understand 
 the mind of their Master, even in the very 
 smallest matters. F.>r, first, it is called 
 in the scripture a supper; 1 Cor. 11 : 
 20, which believers observed at that 
 time, and had learned of Paul the man- 
 ner, as it is said in the same chapt. v. 
 1. And Paul declares that he had 
 received of the Lord that which also 
 he delivered to the Corinthians v. 23. 
 We thus see that they truly kept a sup- 
 per, or evening meal; and even blind 
 reason might see (if she would) and 
 distinguish, that a supper cannot meaa 
 ;i dinner. 
 
 Even as early as the days of Paul, 
 Christians came together, and had a sup- 
 per. But Paul said, they did not eat the 
 
52 
 
 {tin (Bcfprad) ic. 
 
 €ie I)iflten nicl)t lei S;tvtn ?(6entmal)l. 
 1 (5cr. 11, 20. 2Caim nOcr bie ©laubU 
 jieii ill pcrciiiiiitcr Sicbc unb in ©eimin* 
 fl)aft finb iKrfammlet ijeirefenr unD ba* 
 bin tin %bintt<S:\\in ijel)a!ten, unb ba6ei; 
 fcfj .fperrn 3ff» feinen 53efcH i" "At 3f* 
 ncimiKii, bii§ fie ful) bic %uf,t geirafibeiv 
 n.ut bcm Q5efcl)l il)rc5 9J?ci|ler5. 3oI)ans 
 ncj 13, 14. 15. %x mnn fic ba^ 9?rob 
 bcr @cirieinfd)in"tbaOey i;f()rod)en, unb ben 
 AXd) (ben 'trinf&eAer) ber (»5enieinfd)aft 
 (jetrunfcn, ben 5:ob unb b,i6 Seibcn 3ffu 
 ferfi'inbit^et, feine iirof,e I'iebe cjciien fie ges 
 lotn't unb gepreifef, fid) untereinanber 3um 
 ^>eu6 unb Seiben erm>i!)net, unb il)rein 
 >f;errn unb DJieifrer niUb^ufoIi^en unb treu 
 Oleiben in alien feinen ®eboten, unb n)i« 
 ber nlle eiinben bio nuf bas '-Slut ju frreis 
 Un, einanber l)er^lidi t^u lieben, unb ini 
 Ji'ieben unb (Sinii-,feit beifamnien fort ju 
 iv.mbeln, ba§ l).u benu i\el)eif,en be^ Jjcrrn 
 9(benbmal)lf bie fiMinen fid) benn bes 
 .f?etrn 3«fu feine? I'eiben? frcuea unb tros 
 flen. Unb bilben burd) fold)e'j 51benbs 
 mal)l ab-: T^.i^ fie .i^iu?{\enof)"en unb 
 tjjlieber be§ ,f;^errn JJefu fei;n. SGeldie 
 benn aud) enblid) am (Snbe ber ®elt niit 
 bem X;enn 30'u b'lf- tlio§e 'iJlbenbHial'l 
 t)alten unb ber eivivjcn ^-veuben (jenie§cn 
 iverbeu. 
 
 QSon biefem cbbenielbeten 9[benbmal)l 
 f,ii}ft '']>aulu5 : 2Per untxu'irbii^ ron biefem 
 iSrcb i|Jet, unb uon bem ifeld) beo ,f;errn 
 trinfet, ber iffet unb trinfet fid) felbfj bas 
 ©eridit, barum, ba§ er nidn unterfdieibct 
 ten I'eib bee .^errn, 2Po nber ein dihvt 
 c^mt ober 9)titt.ui5mal)l (\el)alten wirb ton 
 foldicn ?)JienfdHn, bie niiln iral)re i5u§e 
 jietl)an, bie bem .frerrn iji'fu in feinni S?es 
 feblen nid^t i(lauben, bie nidit auf tie 
 \ral)re -Suj; unb ben UKibren ©lauben ges 
 tauft finb, unb lieben nodi tic 1\?eltf %ut 
 c\<nt2n]lt )Vleifd)e?5l'urr unb l)offdrti9e6 
 2eben, in -Jieib, .fpaf,, ^-reffen unb eaufen 
 leben, unb tercileidien. ^DaS iff nidtt bes 
 Jperren l?{benbmal)l, fonbern ein ®fbraud) 
 
 Lord's supper. 1 Cor. 11 ; 20. But 
 when believers met in union and love, 
 and had a supper, and were attentive at 
 the same time to the command of wcsh- 
 ing feet, which Jesus their Master had 
 given them, John 13: 14, 15; and 
 likewise broke the break and drank the 
 cup of communion, and spoke of the 
 sufferings and death of Christ, and 
 praised his great love towards them ; 
 exhorted each other to bear the cross, 
 and suffer patiently, to follow their Lord 
 and Master, and be faithful in all his 
 commands, to resist earnestly all sin, 
 to love each other fervently, and to live 
 together in peace, and union ; — this 
 alone could be called the Lord's supper, 
 and in this manner they could truly 
 rejoice in the Lord Jesus, and be com- 
 forted by his sufferings. And by such 
 a supper, they would represent, that 
 thej are of the family of Christ, and 
 members of his body. And then in 
 the end of the world, they will keep 
 with him that great supper, and enjoy 
 eternal felicity. 
 
 Of this supper says Paul, ' 'He that 
 eateth and drinketh unworthily, eateth 
 and drinketh damnation to himself, 
 not discerning the Lord's body." But 
 where people eat a breakfast or dinner, 
 who have not truly repented, who do 
 not believe the Lord Jesus in his com- 
 mandments, and are not baptized upon a 
 tru'j repentance and a true faith, and 
 still love the world, the lust of the eye, 
 jthelustof the flesh and the pride of 
 (life, living in envy, hatred, gluttonness 
 jand drunkenness aud the like; — this is 
 not the Lord's Supper, but a custom, 
 I which reason and the spirit of the world 
 I have introduced, and which has been 
 
A CONVERSATION &c. 
 
 58 
 
 wUUt in bie Scrnunft burd) ben SCtlt* 
 ©eijl {incieful)ret \]lr unb burtl) bie falfcl) 
 eerul;mte 5fun|T- ber ®clel;rtcn unb iljre 
 eiclen eernunftigcn €cl)lufesiXcben, unb 
 burrf) bie lanijwiaiijcu ®cn)cl)nl;eiten in 
 benen einfaftiiicn gjJenfcben ue)! gniiaitet 
 worben. 2)a^ nun jeberniann me»;nct: 
 Sr gel)e ju be^ >^errn 5lknbmal)(, ba cs 
 bod) fo(d}e^ in ber 5l>it nid^t if}. 
 
 <S 0 1) n. @cl)oren bcnn bie offenOaren 
 €unber nid)t ju be? i^errn 2(bcnbmal)l? 
 pon t»cr 2U>fon&erung. 
 
 IB a t < r. £6 iiel)oren fold)e offenbarc 
 <2unbcrf trann aud) nur ein einji^e^ iffierf 
 tee ^-leifdxj an iljnen offenbnr reirb (ms 
 pen *p.iulu6 fdn-eibet : @a(at. 5.) nad) ge* 
 fdieljencr 2>erninl)nun9 unb nid)t barnuf 
 erfolgenber 58uf,e ober ^Bcffevun^r nid}t nur 
 nid)t jU bc§ ^errn %btn\>ma\)U fonbern 
 nudi gar nid)t in ba^ Dicid) ®ottefv unb 
 ^el;6ren nid)t in bie ©enieinbe be§ Jperrn! 
 benn n?ie fie i^cn bein Dicidie @ette^ burdi 
 itjrc <2unben auegefdjloffen finb, fo muf# 
 fen fie aud) ron ber ®enieinbe be^ Jperrn 
 (iu6i|efd)loffen rcerben. 
 
 ^o|)n. Si; >BaUr, id) meijnfe 
 jnu|te ein jeber 9JJenfd) vet fid) felbf} 
 9{ed)enfi1)aft gebenf rra§ tl)dte e^ niir benn 
 fd)abcn> trenn niein 5J?etKnijIieb etirag 33os 
 fee an fid) tjatte^ id) aber uidre fur mid) 
 fronim, tljdte e^ il)m aber bennod) in ber 
 Siebe facjenf cr follte baeon ab|lel)en, er 
 flber rt>oUte ni&it, fo fonnte id) ja bennod) 
 in ber Siebe mit il)m umgefjenf unb in feis 
 net ®ettieinfd)aft bleiben, er mod)te bann 
 wor fid) felber 9veii^enfd)aft geben. 
 
 93ater. ^ore unb nierfe rco!)!: 
 l)at jn?ar fold)e iBorfJellung einen gar 
 ciuten g;d)ein ber fiiebe, aber e§ if} nur eine 
 gefdrbte Siebe, unb gar nid)t bie 2(rt ber 
 i'iebe ©ottee I benn bie gottlid)e Siebe muf, 
 ja nidit anberS gefinnet fet)n rcie @ott. 
 3a fie fann auc^ nid)t anber§ lieben> a(5 
 fOf roie ti @ott bie en»ige Sicbe 6efoI)len 
 unb georbnet Ijat : €ie fann nid)t anberS 
 glauben, al§ fo, rcie @ott bie Siebe bte 
 foljlen Ijat ju glauben. m^xt gottli* 
 
 established by the supposition of science 
 falsely so called, and by the vain phi- 
 losophy of the learned, and by long con- 
 tinued practice of the simple men led 
 by those, so that every body now thinks, 
 he is going to the Lord's supper^ 
 though indeed such is not the fact. 
 
 Son. Are then open sinners not to 
 be permitted to go to the Lord's supper? 
 Of excommunication. 
 Father. Such open sinners, though 
 only one single work of the flesh of 
 which Paul writes Gal. 5. becomes 
 manifest in them, after having been 
 admonished, and ihey have notj^repent- 
 ed or reformed thereupon, have no 
 right to the Lord's supper, and do not 
 belong at all to the kingdom of God, nor 
 to the church of the Lwd. For as 
 they are excluded from the kingdom of 
 God by their sins, they must also be 
 excluded from the church of the Lord. 
 
 Son. Why, father, I thought, every 
 man was accountable for himself. 
 What harm then would it do to me, if 
 my fellow-member had done something 
 bad, and I being pious, were fo tell 
 him in love that he should abstain from 
 it, but he would not. Might I not 
 still continue tO' associate with him in 
 love, remain in fellowship with him, 
 and leave him to give his account for 
 himself? 
 
 Father. Hear and observe well I 
 True, such an idea has a very charita- 
 ble appearance ; but it is only a feigned 
 love, and not at all according to the 
 manner of the love of God. For divine 
 love must not be otherwise minded than 
 God himself. Yea, it can not lova in 
 any other manner than God, who is 
 eternal love, has commanded and or- 
 dained ; it cannot believe otherwise than 
 God, who is love, haa commanded to 
 
54 
 
 dK 2ie6e fann unb barf nml) bcm @ci|l- ' believe. True divine love can and dare 
 ©ottee in €inn, ®ci^l)eit, unb Siatfigts 'not dictate to the Spirit of God in 
 Ountien gnr nicbtC' PCi-fcbreitcn. 9?un ficsj mind, wisdom and counsel; but looks 
 {;ct bie wnljrc Sifbe @ottc6 rtllein nuf@cttfj alone upon God, as her eternal origin. 
 
 H)Vin miQen Urffn-ung. Unb bet 93ienf(b 
 in n)dd)em bie iiebt ©ottes n'al)i-l;nfti(3 
 ber fiel)et auf @iott/ unb lernet ron @ott 
 feine £i9enfd)aft unb JJatur. 
 
 SBeilen nun ein roaljre^ ivinb ®otte« 
 (njcgen be^ ?Xuefd)l(6^enf' me cbm gemeU 
 i>et) sxm feincm l;itTim(ifd}en 25attr jcber? 
 ^eit eine Srt)eibung unb ^fbfcnbaung ge* 
 Efrnetr .nemlid) : 3itiifd)en ben 9ieinen unb 
 JJnreinen, jmifdKn 2id)t unb ^-inflerni^, 
 5n)ifcl)en feinem QSoIf unb ben .^eiben. 
 ■JBie biefeS an ber ^£d)cipfung ttvol;Ll 5U crs 
 fcf)en i|l: 2fl6 @ott JjimnicI unb Srben 
 ijefd^affen t)at, ba mac 5id)t unb i^-injiers 
 ni§/ Srben unb SCaffer .untereinanber. i 
 ^a fd)eibete @ott bas Sid)t ton ber Jins 
 fierni^f unb ncnnctc bae 2id}t taQ, unb 
 bit 5-inf?erni§ 0?ad)t. 
 
 v^-erner: @ott ein 'iparabieS ges 
 pftanjetf unb bariu aderlet) .j£rcio6lid)feit 
 au6 Sicbe «rfd)ajtenf fo l)ctt it aud) ben 
 93Jenfd)en au? 2icbc nad) feinem 33i(be er* 
 fd^affen, ui»b it)n fo rourbig gemad}tf tnf, 
 ft in bent ''^Jnratie^ tranbtfin burfte, unb 
 burfte effen eon ben ^-riidnen bc§ '^aras 
 l)iefe?f bic iI)Ri ®Dtt gebeten Ijatte. (gos 
 Oalb aber ber SDienfd) feinem ®ott wngeljors 
 fnm niurbef fo tvurbe er Kuwein/ unb fonns 
 tc ale ein Unreiner ni*t mefjr ini %Mat 
 bi<^ 6(eiben; fonbern mu§t€ {jinau^, ■bii' 
 ^urd> (Sljriiium ben anbern 2(bam ger<inis 
 ^et murbCf ba burfte er roieber in ba^^ar* 
 abie6 ^iRgel)en, unb mu^te 2(bam eiel 
 !)unbert ^iiljr Ijarren, bi§ auf Sl^riilum 
 ben jjeri^eifstiKn ffleibe^jCaamenr ier i^n 
 rtBbanr. roieber in bag '^arabie^ <inful)ete, 
 unb mit 2(bam «cd> t>iele Jpei(i§<n ftun* 
 ben auf/ naii) ber 2(Mferf}el)un9 beg ipcrrn 
 3efUf unb er fii^retc jte mit fid) in fein 
 iKeid). SSic ,fold}eg ju «?erfen : Wattf). 
 •27, 52. ^itifann mm fe^en, rcie vfcie 
 gunbe unb ber Ungeljorfam mi fd)eibet 
 '^in ®ott unb feintm didd). 
 
 And the man in whom the love of God 
 truly exists, looks upon God, and learna 
 of God his nature and character. 
 
 Now, since a true child of God, con- 
 cerning excommunication, as above 
 stated has learned of his heavenly Path- 
 er a distinction and separation between 
 the clean and unclean, between light 
 and darkness, between his own people 
 and the Gentiles. This may be plain- 
 ly seen in the Creation. When God 
 made tbe heavens and the earth, light 
 and darkness, earth and water were all 
 mixed together. Then God divided 
 the light from darkness, and called the 
 light day, and darkness night. 
 
 Again, when God planted a paradise, 
 and created therein out of love many 
 pleasant things, then he created also 
 out of love man after his own image, 
 and made him worthy to dwell in the 
 paradise, and he was permitted to eat 
 of the fruit of paradise, which God had 
 commanded him. But as soon as man 
 became disobedient to his God, he be- 
 came unclean, and as such could no 
 longer remain in paradise. Yea, he 
 had to leave it ; until he was purified 
 by Christ, the second Adam, he could 
 not re-enter paradise. Thus Adam 
 had to wait many hundred years until 
 Christ, the promised seed of the woman, 
 ictroduced him again into paradise. 
 And with Adam, many saints rose 
 agaia, sifter the resurrection of the Lord 
 Jesus, aod he conducted them into his 
 kingdom, as we infer from Matt. 27 : 
 52. iJere we may see, how sin and 
 disobedience separate us from God and 
 his ivEgdom. 
 
•A CONVERSATION &c. 
 
 55 
 
 J-trncr Ijat ®ott beiii 2(6r>iljrtin nl* Um 
 SSater nller ®IauDic;en eine £cl)cibuncj unb 
 9Ibfon6friini\ in ^tnfeljung bcr $iefil)neis 
 Dun^ ((cofffnbaretf ba^ iiciiili* fein (gn.u 
 mc ein roii bcii Jpciben aOgcfonbertce 25olf 
 fcijn ftUtc. 5Beld)C6 cr bcim aud) niit 
 mdittigei- Xpanb aug Soiijpten gefiil^rct, 
 unb iljncn dn jclobtc^ 2anb ju geben rers 
 Ijci§cn. 5!3eli1)em *Bolf @ott ber S;m in 
 ber SBuiTen auf bcm QScrg (ginai ci« fon* 
 berlid)c^@eff| gegcDcit, jroburd) fie ganjs 
 lid) folltcu nbi;efonbert rrerbcn nid)t aMn 
 con ben wnrcinen ipeiben; fonbcrn amh von 
 bcu unrcinen^^l)icrcnf )5">f'>t«n «nb ^Jogdn, 
 latum [)<it @ott ju iljncn gcfagt, 3 9Jfof. 
 20, 24. 25. 26, 3d) bin ber .^err cuet 
 @ott, bet eud) con ben 25clfcrn rtb^efonbert 
 I)ntf biif, il)r cud) abfonbern foUt, bns reine 
 2Sicl) Dcm Unreinen, unb unreine QSoget 
 con ben Dveinen, unb cure eeelen nid)ttjer« 
 unreinii(et am 53icl;f m SSogeln, unb an 
 allem, bag nuf (Jrben fried)«t, bag id) cud) 
 flbgcfonbcrt l)abc, bafe es unrein fei;, barum 
 fcllt il)r niir I)eili9 fct)n, benn id) ber >^err 
 bin Ijeilig, ber cud) abgefonbert l)at ron ben 
 2>olfcrn, laf, il)r mein waref. T>ci ftel)cf^ 
 bUf »vie @ott feincn €inn unb SCillen 
 aud) l)ierin geoffcnbarct : 3" ber 2(bfons 
 berunci bee Dieinen fcn ben Unreincu; bee 
 ^perrn 3Be(f ron ben ^eiben, n)c(d)e jirac 
 aud) @efct)opfe @otte§ rearen, burften aber 
 fcin unb @cmeinfd)aft mit bem QSolfe 
 @ottc6 l)aben. 
 
 @ol)n. 3a lieber SSater, id) !)abc 
 vrol)l Don bir pcrftanben : Die 9Xbfonber* 
 ung unter bem QSolfe @ctteg im %Utn 
 Xcflament unter bem 5er'itifd)en *)>ric|lers 
 tl)um, welc^eg fold)e au^erlid)C ceremonis 
 fd)e (Dinge 9elel)ret. 2Ccil aber (Sl)ri|lu6 
 ein ewiger l)Ot)cr "^ricfier, bag @efe| 
 erfuHet; unb fein auf,er(id)cg CEanaan cers 
 !)ci^en, fcnbern ein eirigeg 9\cid), roel^eg 
 geiillid) ifi rcrfiinbigct, barum aud) aflc 
 feine ®efe|c geiplid) finb. SBic cerfleljet 
 man benn nun bie ^(bfonberung im D^euen 
 teffamentf ober ifj aud) eine ^(bfonbcrung 
 i»6tl)i<}. !Daron m6d)te icb nod) 
 griimblid) berid)tet fei;n. 
 
 Again God revealed to Abraham, as 
 the father of the faithful, a distinction 
 and separation in the circumcision; 
 that his seed, which he conducted by a 
 mighty hand from Egypt should be a 
 people separate from the heathen, and 
 he promised them a goodly land. To 
 this people the Lord God in the wilder- 
 ness, upon mount Sinai, gave a pecu- 
 liar law, by which they were to be kept 
 entirely separate not only from the un- 
 clean heathens, but also from unclean 
 beasts, fishes and birds. Therefore God 
 said to them. Lev. 20 : 24—26. "I 
 am the Lord your God, who have sep- 
 arated you from other people ; you shall 
 therefore, put a difference between clean 
 beasts and unclean, and between un- 
 clean fowls and clean ; and ye shall not 
 make your souls abominable by beast, or 
 fowl, or by any manner of living thing 
 that creepeth on the ground, which I 
 have separated from you as unclean. 
 And ye shall be holy unto me : for I, 
 the Lord, am holy, and have severed 
 you from other people, that ye should 
 be mine." Observe here, how God re- 
 vealed his mind and will in the separa- 
 tion of the clean from the nnclean, the 
 Lord's people from the heathens, who 
 truly were also the creatures of God, 
 but should have no part or communi- 
 cation with the people of God. 
 
 Son. Yes, beloved father, I have 
 indeed understood of thee about the 
 separation among the people of God in 
 the Old Testament, under the Levitical 
 priesthood, where such external ceremo-p 
 nies were taught. But since Christ, 
 the eternal High priest fulfilled the 
 law, and promised ho earthly Canaan, 
 but an everlasting kingdom, which is 
 spiritual, as also all his laws are spirit- 
 ual. How then must we understand 
 separation in the New Testament, or is 
 one necessary ? Of this I wish to ha 
 more fuUy inforrhed. 
 
56 
 
 25 a te r. syatt, mixUt unb <\if6 \Tof)l 
 ?td)tnng auf tie iKeten te5 ^crrn 3«f" 
 unb feiner ^fpoileln, fc irirfr bu niol)I <ine 
 unumt;anoiIid-)e not[;i\ienbi^f ^JCbfonbcriing 
 im ncuen Q?unfcff )|iinftt)en ©lauOii^eit unb 
 llni]!.iubi^en erfennen. Gsrebcrbcr Syvx 
 Sefu?: gjJattI). 13, 24. baf, bie (ic.ien: 
 rrdrtitie IPett cin 5(cfer fci> nuf ivddiem 
 @urc unb tiefdct mvttn : r?en guten 
 Snamen fdet ber Xpcrr ^ffu? burd> f«in 
 Gpancieliuiti, unb b.i§ finb bie ^iinber feis 
 nee 9ieidi?, bie burdie "IPort ber S?al)rf)eit 
 von cbtn t)er (jeboren iverben. 3ac. 1; 18. 
 S^ae llnfraut aber, iff ber Ocfe ^aamt, 
 bell fnet ber $cufcl unb pflnnjet il)n burd) 
 fein fa(fd;e?/ fUi<\t^, unb lui^enl^afte^ 
 5Ccrt,nad) nienfdilid)er 2Bei?[)eit. 9^un 
 bie $rnbte von biefem -gaanienf \\i ba? 
 Gnte ber SCelt. iTii trirb ber .f:err ber 
 Grnbte ben iiuten Sii.iinen in feine >2d}eus 
 cm fammlcn, bas boU llnfraut nber ivirb 
 cr mit eiriiiem ^-euer rerbrennen. 
 
 •Run mevfe \vo\)U irie o6en gcmelbet von 
 ber 5{[ifonberun(} im Sllten Xcjiament 
 burd) gjtofen geboten, ireldief^ alleg Don 
 bem ^ned)t 9J?cfen gerebet iTcrbcn, ju eis 
 nem BfWtinif; auf ben €oI)n unb feine 
 JpauPljaltunci. ^ebr. 3, 5, 6 ^^lei^irie 
 nun borten fein llnftefd)nittener, fein 9(u6* 
 fd^i^er, feiner, ber fid) nn eincni ?:obtcn 
 »»erunreini(^et \}c\tU, in ben ^tempel cief)en 
 burften: (Jbcn a(fo lint 3«f»^ ber 'goI)n 
 ©ottep, roiebcr burd) feinen ^reu^e?s5ob, 
 burd) feinen fjeilicien ®eiiT, einen iempel, 
 eine ©emeinbe unb ^nuelj.iltung geftiftet 
 unb (\eorbnet. ®e(d)er $empc( cber @e« 
 lucinbe, in l;eiliger grf)rift ber 2ei& be? 
 Spntn !3!efu genennet rpirb. SXom 12, 5. 
 1 (§or. 12, 27. Spl). 1, 22. 23. c. 4, 
 12. c. 5, 30. Selcf. 1, 18. 
 
 3u biefem 2ei6, 'Jempel ober ®emeinbe, 
 rterben aHe ©lieber $<efu gepflanjet unb 
 getnufet, fpridjt <Pnulu§ : 1 Sor. 12, 13. 
 5Bir finb burc^ einen ©eift aHe ju einem 
 2ei6e fetaufr. 5E»iefen fieib, 5:empe[, ober 
 ©emeinbe, weld^e^ alle§ eineS if}, reiniget 
 
 Father. Hear, mark, and attend 
 well to the discourses of the Lord Jesus 
 and his apostles, for then thou wilt 
 easily discover, how absolutely necessary 
 a separation is in the New Covenant be- 
 tween believers and unbelievers. The 
 Lord Jesus says Matt. 13 : 24, that 
 the present world is a field sown with 
 good and bad seed. The good seed is 
 sown by the Lord Jesus through hb 
 Gospel, and these are the children of the 
 kingdom, born from above by the word 
 of truth. James 1 : 18. But the tares 
 are the bad seed, sown and planted by 
 the dovil through his false, cunning and 
 lying word, agreeably to human ingenu- 
 ity. Now the harvest of these is the 
 end of the world. Then the Lord of the 
 harve.«t will gather the good seed into 
 his garners, but the bad tares he will 
 burn with everlasting fire. 
 
 Now, take notice of what has been 
 said above of the separation in the Old 
 Testament, commanded by Moses. 
 This was all said by the servant Moses 
 as a testimony unto the Son, and con- 
 cerning his economy. Heb. 3 : 5, 6. 
 For just as then, no one uncircumcised, 
 no leprous or unclean person who be- 
 came unclean by touching a corpse was 
 permitted to enter the temple ; even so Je- 
 sus the Son of God, has built and ectab- 
 lisbed a temple, a church and household 
 by his death on the cross, and by bis Spirit. 
 This temple or church in holy writ is 
 called thi body of the Lord Jesus. 
 Rom. 12 : 5. 1 Cor. 12 : 27. Eph. 
 1; 22,23. 4 : 12. 5; 30. Col. 1: 
 18. 
 
 Into this body, temple or church, all 
 the members of Jesus are planted and 
 baptized, says Paul 1 Cor. 12 : 13* 
 "For by one Spirit are we all baptized 
 into one body." This body, temple or 
 church, which is all one and the same, 
 
A CONVEHBATION &c. 
 
 57 
 
 ferfSSiib im 2Port. <5pf). 5, 26. Diefer 
 Sci6 cber ©cmcinbe if} abgefonfcert oon 
 ber 2,8clt/ fon ben (guntcri; eon allem 
 nirrtbum. ja con tern gnnjcn alten %i)ami'i 
 .fpint?/ eerjlclje nadj b<m imrcnbigen %^til 
 tin ©(.luben. 
 
 2)iefe ©emcinte rcirb in f)dl. @cl)rift 
 C(«nennet: Dae nu^erwdtjlte ®cfcl}(ed)t, 
 l)n§ fcnitjlidie '^>rietlcrtl;umf trn^ I)eili9e 
 Qjolf, K. 1 '^Jetr. 2, 9. 2Bci( nun biefer 
 2ci& nnd) SKcm, 6, 2. 4. bcr Sunbcn nb* 
 <\efi-crben', unb Ciegraben trndj bie Xnufe 
 in ben 'Xot, unb oudi mieber auferfianben 
 ju cinem neum ScOen in (5t)ri|lo 3efUf 
 unb in bemfelben einc frud^tOare 5Ke(ie 
 Mfibet unb niad)fet ; bod) aber biefer 2ei6 
 cbcr bie ©emeinbe Sljrifti nnd) bem nu^* 
 nienbi^cn 5I)eil noif) in biefer argen 2CeItf 
 im iSranbe ber Srnicbrio,unc; ronnbeltr fo 
 (^efd)i<l)et es buni) gottlid^e Sul'iffungf baf, 
 bev Satan Xag unb 5J?ad)t um ein )e^(id)e6 
 @Iieb barf t)erum c;el)en niit i5unben,unb 
 mit niand)crlet) '^rrt\)um(ii, unb afler* 
 (ei; bofen nnb fd)ablid)en gaanien, e§ in 
 feinem ©lauben unb Jiebc ju priifen; tat 
 turn l)eif,et ber ^Derr Scfw^ wnb feine 2(pos 
 f?cl bie ©laubigen ju n)ad)en; befen, rins 
 gen unb fdnipfen. 
 
 Dennod) nber gefd)ie(;et e§ cjar Ieid)tf 
 ba§ ein fDld)e§ ©lieb, fo einmal ber <2uns 
 ben abgejlorbenf unb ben ^errn 3ffu'" 
 nl§ ba§ neue Seben angejogen l)att rcann 
 e§> nid)t bejJdnbig im beten unb n)ad}en 
 bteibetf wicberum ctrea «n feinem *Jiebens 
 ©licb, ober gar an ben SCegen unb 9ved)« 
 fen bee iperrn fid) ferfunbigct. <go Ie!)ret 
 be nn ber ^err 3«fu9' bag ml)Ti Ober* 
 l)Qupt feinee Seibe^t SJfatt!). 18, 15. 
 3Bann bein 95ruber fiinbiget an feir, fo 
 ftrafe it)n jwifitten bir unb il)m ntlein. 
 JTporet tr bid), fo l)afi bu beintn SSruler 
 genjonnen. Jporet er bid) nict)r, fo nimm 
 uocl^ einen ober jmeen ju bir, ouf ba§ alle 
 ©ac^c t>ef}el)e in jmier ober breier 3«vigcn 
 
 is sanctified and cleansed by Christ, 
 who is the head, "with the washing of 
 water, by the word. Eph. 5 : 26. 
 This body or church is separated from 
 the world, from sin, from all error, in a 
 word from the whole house of old Ad- 
 am, understand, according to the. inward 
 part in faith. 
 
 This church is called in holy writ, 
 "the chosen generation, the royal priest- 
 hood, the holy nation &c. 1 I'et. 2 : 9. 
 Now as this body according to Rom. 6 : 
 2, 4. is dead to sin, and buried by bap- 
 tism into death, and raised again to a 
 newness of life in Christ Jesus, and 
 abideth and groweth in the same as a 
 fruitful branch ; yet this body or the 
 church of Christ is still walking out- 
 wardly in this evil world, in a state of 
 humiliation. Hence it happens by di- 
 vine permission, that Satan goes about 
 every member day and night tempting 
 him with sins, and with manifold errors, 
 and with all kinds of bad and perni- 
 cious seed, to try him in his faith and 
 love. Therefore the Lord Jesus and 
 his apostles call upon the faithful to 
 watch and pray, to wrestle and to strive. 
 
 Nevertheless, it will come to pass 
 very easily with such a member, who 
 has once died unto sin, and put on the 
 Lord Jesus in newness of life, if he is 
 not constantly engaged in watching and 
 prayer, that he may again ofFend, per- 
 haps, against his fellow- member, or 
 even against the ways and statutes of 
 the Lord. Concerning such then, the 
 Lord Jesus, as the true head of his 
 body, teaches. Matt. 18 : 15. "If 
 thy brother shall trespass against thee, 
 go and tell him his fault between thee 
 and him alone : if he shall hear thee, 
 thou hast gained thy brother. But if 
 he will not hear thee, then take with 
 
58 
 
 fZin <5efpiv.cl) k. 
 
 93iunbe. Xjorct cc tie nirl)t; fo fnge C5 ber 
 ©emeinbej !)cret cr bie ©mieinbe n\i-)t, 
 fo I;iilte il;n al5 cincn ^eiten unb SoKnff- 
 
 SieljCf l)icr ficljefl bu nun, n?er ber Stifs 
 tcr ijl- ber 5(bfcnberung unb bes ifiannee 
 im iJJeuen 5:ef1-,inient, nemlicf): ©er iperr 
 3ffuji, ber iraljre ipau§t)ater; bi<fe§ if} 
 miin eine ^fbfonberung uber fokte €un; 
 tier, beren (£uni)en of}ne bie ^(bfonbcrung 
 fcnnen Hta,(btn njerbcn, rcann nemlid) 
 bereunber Ijoren will: .^oret er aber nicbt, 
 fo >rirb er nid)t urn ber Ciinbe iDiflen nbt 
 ■gefcnbert, fonb<rn urn feine^ »er|}ocften 
 unb l;oct)mutl;i<;en Jpcr^ene irillen. 2BeiI 
 <r ben 9int!) bc5 ©ciiTcs @otte§ cerwirffr 
 eine ganje ©eincinbe betmbet unb pera(l)tetf 
 ia er bod) t)erpflii.1)tet rpdre; au^ Siebe ju 
 iierben fur feine DJlitglieber el)er al§ fie 
 betriiOen, unb il^ren guten 9\atl; ju j?er; 
 acl}ten. 
 
 Son fo{d)en frepell)aften ?!!}Jenff[)en \)cit 
 flucb fct)on ba§ @efe| gerebet. 4 DJiof. 
 19, 13. "2Bann jenianb einen tcbten 
 SJJcnfilxn anrul)ret, (melite^ eine geringe 
 igattie ijT) unb fid) nidit n?ieber reinigcn 
 iroIUe, ber rerunrciniijet bie SCoI^nung bee 
 Xperrn, unb foli1)e >2ee(e foil au^gerots 
 tet werben au§ Israel, Je. C5?n5 
 nun im @efe^ bas (gprengj^JBaffer war, 
 iroburcl) bie Unreincn gereiniget irurben, 
 ba6 if! im neuen iSunbe, bie l5ruber[iif)e 
 iBeftrafung. 
 
 ®enn nun ein @Iieb funbiget, unb t\)ut 
 tobte ^IBerfe ber ^Siinben unb t)erad)tet bie 
 bruberliibe SBejirafung, fo l>it fti)on bie 
 5Betruglid)feit ber igiinben ein fold)e^ Jjerj 
 rerilocfet. 5Cie <Paulu§ faget, ^ebr. 3, 
 13. unb bie ©Inubigen t)ermal)net ; "ee* 
 !)et ju, bag nid)t jemnnb unter eud) mt 
 fJocfet werbe burd) ^etrug ber (giinbc; 
 benn »vir finb (^Ijrijli tl)eill)afti9 niorben, 
 fo roir anbers ba§ angefangcne 2Befen bi^ 
 an§ Snbe fejt bel)alten." I^aS iji : roir ' 
 fnb M neuen SebenS aui S^rifio 3efu 
 
 thee one or two more, that in the mouth 
 of two or three witnesses every word 
 may be established. And if he shall 
 neglect to hear them, tell it unto the 
 church ; but if he neglect to hear the 
 church, let him be unto thee as an heath- 
 en man and a publican." 
 
 Behold, and see here, who has or- 
 dained separation and excommunica- 
 tion in the New Testament, namely the 
 Lord Jesus, the true father of the house. 
 
 Now this is a separation of such sin- 
 ners, whose sins may be forgiven with- 
 out their being disowned, namely, if 
 they will hear. But if they will not 
 bear, they are disowned, not on account 
 of their sin, but for their pride and ob- 
 stinacy; because they reject the counsel 
 of God's Spirit, despise and grieve the 
 whole church, while it would have been 
 their duty rather to die for their fellow- 
 members, than to grieve them and 
 despise their good counsel. 
 
 Of such frivolous persons, notice was ta- 
 ken already in the Law. Numb. 19 : 13. 
 "Whosoever toucheth the dead body of 
 a man, (which in itself is of no great 
 consequence,) and purifieth not himself, 
 defileth the tabernacle of the Lord; 
 and that soul shall be cut off from Is- 
 rael, &c." Now, what in the Law was i 
 the water of separation, by which the 
 unclean were made clean, that is in the 
 New Testament the brotherly admoni- 
 tion. 
 
 Now if a member trespasses, and 
 touches a dead work of sin, and despises 
 brotherly admonition, his heart is al- 
 ready hardened by the deceitfulness of 
 sin. Hence Paul exhorts the faithful, 
 Heb. 3 : 13; "Take heed, lest any of 
 you be hardened through the deceitful- 
 ness of sin. For we are made partakers 
 of Christ, if we hold the beginning of 
 our confidence steadfast unto the end." 
 That is, we are become partakers of a 
 new life from Christ Jesus. Therefore, • 
 
CONVERSATION &c. 
 
 59 
 
 tl)eiU)aftig TOorben. Snffet un§ and) nur] 
 
 unb ja niditburcl) bnsalte funblidie I'eben 
 iriebev abtreten yen bcni n,ial)rl)afti(ien I'e* 
 ten in (il;viftLV unb ron bem kbenbigen 
 OJott. 
 
 e 0 I) n. ffiann nun cin 93?enfd) mt 
 a,tn cintr geringen ©linbe (bie leid)t fonnt 
 rercifben rcerbenf fo er l}orct,) au6 b«g 
 ;f;errn 2db unb @em«inbc/ ja cjar au5 bcm 
 crcigc-n 3idct) diottes fann nu6c\ebannet 
 njerben. 5Bie 3<l)et <?> bcnn, rrcnn cin 
 @li«b cine t«orfc|lid)e rciffcntlidje gunbe 
 t^uU cine H^in, wnb bcrgleicbcn, ja gar 
 TOiber be§ ijcrrn 9vcd)t unb @efe|c jlrci* 
 •m? 
 
 3Satcr. 9J^crfe rco()l ben €inn be6 
 ©eiflc^ @crttc§ in aden i^ingen. Der 
 ift tCT beflc 9\atl)9ebcr, bcv \)at alle§ 
 jupcr gcreufjt; unb barum qlles in feiner 
 .f;nusl;altung fel^r tvei^lid) georbnet. @ott 
 ijat fd)on im @efei| befoljlen : 4 SJiof. 
 15, 27. 30. ^'®ann eine €eclc obcr cine 
 ^anje ©emeitibe unn)if[enb fiinbiget an ei* 
 mm ©ebct bt§ X;icrrn, fo fcfU [ic bafiir Op* 
 fer bringen bcm JQcrrn, unb bic (giinbe foil 
 tjergcbcn ircrben. fBcnn a6cr eine €ccle 
 au^ '^•xml fiinbiget an bc§ >^crrn ©ebot 
 unb Orbnung, bafur ifi ficin Opfer, fon? 
 bern fine fold)? €fclc foil fd)(ed)t ausgcrots 
 tct tpcrben, bic €d)ulb foil awf il;r feijn, 
 ■tenn fie {;at bc5 J^w-rrn S3ok: ceradjtct, 
 «nb feine @ebote fasten laffen." 
 
 3a wcnn cine ganje ©emeinbe obcr 
 €;tabt ^Ifo fiinbigen tturbc, unb ^nbern 
 ^otterja iicn.cn; ba^ ifJ : Sokbe S)inge 
 tljun, tie i\fic Xpert unb @ott iljnen »erboten 
 !)at. fo foil fold)e ganjc €tabt oerbannet 
 fetjn.' 5 gjJof. 1 3, 12. 5«un fieljc, roie 
 iii-efc^ nad) bcm ®ei|1 im TJeucn Leilas 
 jjient unter bee iperrn ©emeinbe mu| in 
 ad)t genomnicn recrben, bamit bic ^Pfortcn 
 ter S^iMcn, m\d}ti bie eiinbe i^, fie nid)t 
 jiioge nbetrtidltigcn. 92un trei^ ein jeglis 
 d)eg @licb an bem Seibe 3efu gar irotjl, 
 ti^ti burct> bit trtufc in ben ?ob begrabcn 
 
 let us remain constant therein until the 
 end, and by no means go away again 
 from the true life in Christ, and from 
 the living God, through the old life of 
 sin. 
 
 Son. If DOW a person may be exclu- 
 ded from the Lord's body and church, 
 yea, even from the everlasting kingdom 
 of God for a small sin, (which could 
 easily be forgiven, if he would hear;) 
 how will it be, if a member commits 
 a wilful, known sin, a lie, ail : the like, 
 yea even contends against the statutes 
 and Laws of the Lord ? 
 
 Father. Attend well in ail cases to 
 the mind of the Spirit of God. He is 
 the best counselor, who has forseen 
 every thing, and therefore has ordained 
 every thing very wisely. God has 
 commanded in the law. Numb. 15 : 27, 
 30. "If any soul, or a whole congrega- 
 tion sin through ignorance, then he 
 shall bring unto the Lord a sin-offering, 
 and the sin shall be forgiven him. 
 But the soul that doth ought presumpt- 
 uously against the Lord's commands 
 and ordinances, for such there is no sac- 
 rifice, but such a soul shall be cut off ; 
 his iniquity shall be upon him, for he 
 despised the word of the Lord, and let 
 slip his commandments." 
 
 Yea, if a whole congregation or city 
 should thus sin, and serve other gods, 
 that is, do such things, which the Lord 
 their God had forbidden them, the 
 whole city shall be utterly destroyed. 
 Deut, 13 : 12. Now behold, how this, 
 according to the Spirit in the New Tes- 
 tament, must be observed in the Lord's 
 church, so that the gates of hell, which 
 are sin, may not prevail against it. 
 Now every member in the body of the 
 Lord knows full well, that he is buried 
 by baptism into death, Rom. 6 : 4. and 
 
(JO 
 
 diem. 6. llnb ba^ e§in cincin neu« that be should walk in newness of life. 
 <n Sebcn nmnbclu foil. (S^ )rirb it)m nud) {jg has also been required at bis bap- 
 
 bey feincr "iiiuf tti>rt]d)a(rfn, allm 'giinben 
 unb bcm 5aifel ivnij nO^uf.ij^en, fammt 
 feineni eii(encii ITMlUnf unb b.rf, bem 
 .f;eirn Jefu uiiter allem ifreu^ beftanbic} 
 
 tti alien ffincn ^bt'fd)[cn mi'i^te ge^crfiun j under all crosses, and constantly in all 
 
 his commandments, even unto death. 
 Now the works of the flesh are indeed 
 
 tism to renounce all sin, the devil and- 
 his own (corrupt) will, and that be 
 must obediently follow the Lord Jesus 
 
 nailifolgen, bie in ben 5eb l)iaein 
 
 9iun finb ja bie 2Berfc beg (VIeifd)c6 of* 
 fenOat/ n.id) bem Reui^ni^ ASjal. 5, 19. 
 %U ba ill : ''ei)«'brud)f .^urerei), Un* 
 jiud)t, Unreinii^ffitf 5(6(^cttfrei> 3'iuberei)^ 
 5^oinbfdiaft, .caber, '.Ueib, Honi, ^anf, 
 3roietrad)t, 9iotten, .(^afe, i)Jicrbf Saufen, 
 ^^-rcffcn unb bercil." ?(llen foldien ^iUm 
 fdicn ill bas 9icidi @ctre^ burd) ben .f^eil. 
 ®ei|T- ganj unb gar abt-(efproAenf rrenn 
 nemlidi cin ein^ij^ce rcn biefen bofen 2Pers 
 fenineinem ©lieb l;errfd)enb n)irb. 
 
 SBenn nun an bem 2eibe be§ Jperrn an 
 cinem ®Iieb ein foldK§ ^^Cerf cffenbar 
 irirb, baf, es bie ®emfinbe \rcl)l erfennen 
 fann, fo muf? ja billii4 ein fold^ee @Iieb 
 aus ber ©emeinbe 9CtI)an n'erben, nad) 1 
 Sorintl). 5, 13. bi*i e§ burdi mal^rc IKeu 
 unb "^ufje roieber bapcn ^iereinii;et wirb, 
 itnb alfo nid)t ber ganje ?eib ober @emein; 
 be baburd) tjerfauret ober nerunrciniciet 
 roerbc. 2Cmc bof, unb iKvborben mug nun 
 ein fold}efi @licb n'orben fet;n, rpenn es 
 nod) mit ben ?U3erfen be§ ^•(eifd)e6 iroUtc 
 9ved}t Ijafcen. 
 
 (g 0 1) n. 3d) merfe n?oI)l l)ierinnen 
 ben €inn @otte§. 9(bcr ba^ '3Derf Sifie* 
 trad)t fnnn id) nod) nid)t red)t erfennen, 
 '.ra§ biefeS fetj; m6d)te tf> nlfo gerne irif* 
 fen? 
 
 Von UneinigPciten. 
 
 a t e r. (Ss if} ein foId)er @eifl, mU 
 d)erbcnen 93Jenfit)enf fo nod) nid)t genugs 
 fam er!eud}tet fepn in ben 5Ctgen M 
 Sptxxnt begegnet, g(eid)n)ie bie @d)Iange im 
 •fparabied fcer Soa begegnet ij?, bie gefpro* 
 d)en : Sfjr roerbet nid)t fJerben; fonbern 
 eure ^ugen roerbtn aufgetljan nttUn, unb 
 
 manifest, according to the testimony, 
 Gal. 5 : 19. They are 'adultery, forni- 
 cation, uncleanness, lasciviousoess. idol- 
 atry, witchcraft, hatred, variance, em- 
 ulations, wrath, strife, discord, heresies, 
 cnvyings, murders, drunkenness, revel- 
 lings and such like. To all such the 
 kingdom of God is utterly denied by 
 the holy Spirit; that is, in case if any 
 one of these evil works should become 
 manifest in a member. 
 
 Now, if in the body of the Lord, 
 any member should actually manifest 
 such a work, so that the church is en- 
 abled to discern it clearly, then such a 
 member must necessarily be separated 
 irom the church according to 1 Cor. 
 5 : 13. until he shall be purified agaio 
 by a true repentance and reformation, 
 in order that the whole body or church 
 may not be leavened or contaminated 
 thereby. How evil and corrupt must 
 such a member have become, if he would 
 justify himself in doing the^ workSj of 
 the flesh. 
 
 Son. I seem to understand the 
 mind of God in this. But what is 
 meant by discord, I cannot rightly ap- 
 prebend, and therefore I would like to 
 know ? 
 
 OF DISSENSIONS (OR SCHISMS.) 
 
 Father. This is such a spirit 
 meeting those, who are not yet sufficient- 
 ly enlightened in the ways of the Lord, 
 like the serpent meeting Eve in Para- 
 dise, saying, 'ye shall not surely die; 
 for your eyes shall be opened, and ye 
 shall be as gods, knowing good and 
 
A CONVERSATION &c. 
 
 61 
 
 werbet f<j;n trie ®ctt, unb crfenncn, \va^ 
 gut unb 6o& iflf mnn il)r uon ber mbout 
 nen %rud)t effcn trerbct. *S?eld)e5 nucl) 
 jum gefitel^m : O'iemliil), fo balb fie 
 tjci^fffen I)iitten, finb il)rer bei;ber 'Mu^en 
 geeffiift irorbciif ba& fie tiefi1)cu \)ab(n, 
 ba^ fie nacfenb fci;en. ©arum rufet 
 ^au(u§ ben (5orintl)ern ju : ZA) furcl)te, 
 ba^ n\d)t wie bie eil}lani}c Sim i>erful)rete 
 init itjcer tgd}altl)eir, alfi> nud) eure ginne 
 t>errucfet werben run ber Sinfalticifeit in 
 ^l;rifi-o. 2 Scr. 11, 3. So (an^e nun 
 tin glaubige^ @(ieb !3cfu in biefem etreit 
 fcleibetf ba); ti> alle feine Q3ernunft uiiter 
 ben @e|)Ci'fam be^ .ijerrn '^i^u ^jefanfjen 
 nimmtf unb rerfl-oret nlle -ipofje unb *.?(nj 
 fd)[ocier bie fic!) in ber fficrnunft er!)c[ien 
 iviber bas 9ott!icI)e Srfenntnij;. 2 Sor. 
 10, 5. (£c lan^e fann foUter fleifcMicber 
 ©eifl beg 3if'^tr<ii-'l)ts bie igcele niitt qc 
 faniien nel)iTien. Sonbern ber 9Jienfil) 
 ivanbett in ber Sinfalt, iin ®ef)orfam be6 
 ©JiUi6en5 im j^-rieben unb in ber (Jinigfeit 
 mit fcinen .9J^itl;lie^ern. 2Ba§ er niditj 
 jjerfi-el)et, bae laffet er im ^-rieten unb in 
 ber Sinfalt rt'i(Iiijlid) feinen 9)iifi)(iebern 
 uber, unb bentiitl)itiet fid) unter feine SJfits 
 glicber, nad} bem Diatl] '•))etri. 1 "^etr. 
 5, 5. 
 
 eeOnlb aber biefer ©eiff, nem(itb ber 
 ©eijl bc5 3niietrad)t?, 93ieiiTer wiib bei; 
 beneUf bie il)n nid)t fennen, fo wixt ber 
 SJienfdi innerlid) nnd) unb nad) ron bem 
 Srieben unb ber £'ieDe c^egen feine 9JJiti}lie; 
 ber getrennet, geljet in 3(er^erni§, balb gegen 
 biefes unb jenec>, unb rerlieret nad) unb 
 nndi bie unibre ^raft bee ®(aubeno ! 
 roerben i()me nud) bie *J3erfiinim(ungen fei# 
 ner SJiitglieter, \romit er fid) billi^ erbau* 
 cu follte, JU einer Saft. SBenn man nun 
 foId)e& merfet unb er in Siebe baruber ge* 
 fraget nnrb, fo fann er leid)tcr ein eitelee 
 uner6au(icl)e§ ©efprad) anl^oren, nls bie 
 2iebes*2(nrebun(j feiner DJJitijIieber, bie fo(* 
 A)t^ n)ol;( merfen unb geroal^r irecben. 
 
 evil," if ye will eat of the forbidden 
 fruit. This in part so happened, for as 
 soon as they had eaten thereof, their 
 eyes were opened, and they knew, that 
 they were naked. 
 
 Hence, Paul says to the Corinthians, 
 'But I fear, lest by any means, as the 
 serpent beguiled Eve throu<;h his subt- 
 ilty, so your minds should be corrupted 
 from the simplicity that is in Christ." 
 2 Qor. 11 : 3. As long therefore as a 
 faithful member of Jesus continues in 
 this conflict, 'bringing into captivity 
 every thought to the obedience of 
 Christ, and casting down imaginrti"ns, 
 and every high thing that exaltetli it- 
 self against the knowledge of God," 
 2 Cor. 10 : 5 — so long the fleshly >pirit 
 of discord cannot bring the soul into 
 captivity; but the member walkefli ia 
 simplicity, in obedience of faith, in 
 peace and union with his fellow mem- 
 bers. What he does not understand, 
 he leaves willingly, nmply and pca^'C- 
 fulh' to them, and humbly submits liim- 
 self unto these his fellow-members, 
 I according to the advice of Peter 1 Ep. 
 5; 5. 
 
 But as soon as this spirit,!, e ihe 
 spirit of discord, obtains the mas; cry 
 over those that know him not, the) in- 
 wardly and gradually are separated 
 from the peace and love toward their 
 fellow-members; they take offence now 
 against one, and then against anoi'ier, 
 and lose by degrees the true powci- of 
 faith. To them even the religious 
 ineetings of their fellow-meuibers, 
 which should be to their edil;e;n uio, 
 become burdensome. If this is . b- 
 served, and they are questioned ou ihe 
 subject in love, it seems to be more e isy 
 for them to listen to a vain, nifliug 
 conversation, than to the aflectitm 'tc 
 I address of their fellow-members, h ho 
 j notice and discern their coldness 
 
62 
 
 Sin (Bcfprrtd? K. 
 
 2Cen» lumber 9J?enfd[) nid)fl)orcii jrill 
 tie SicDeoj^urufungen feiiur SJJitglieber, 
 fontiern cr l)crct ben falftb Detriigli(l)en 
 ®eiff, ber fid) alf ein ©iigel bee Sid)te§ rer; 
 frelletf unb foUbe Seek fo flui\ iinb \rci§ 
 niiid}et, ba§ fie auf cAk '^■t[)Ut il^rer SJJits 
 Qdeber genaa fiel)etr fid) biuan f^of;et unb 
 (irgertf unb fdniiet bnrnad) on, biefelbe ju 
 tabein ntbii ber gnn^en ©enieinbe, unb 
 (irbeitet ein fold)er (^eiil ber S^rtrennunci 
 t?ct§ bal)in, burd) fcld)e6 @lieb ade ©tieber 
 fin ber ©enieinbe in bie S^fi'eifjung^ ju 
 briniien; nlle Orbnung aufjul)eOen, unb 
 tor fid) eineigencr .f;ierr ju fei;n; beFiMnnit 
 aud) (lemeiniglid) einen ?(n[)anfi. Unb 
 foId)e§ >tirb lion bem ©eifi- ©otte^ S^iej 
 trad)t unb Dvctten genennet. 
 
 llnb ift ein effenbarej >ICerf bet^ ^-Ici; 
 fd)e6, unb c)el)eret nidit in? Jieidi ©otre?, 
 
 Now if tliey ■nill not hear the loving 
 admonitions of their brethren, but rather 
 give ear to that false and deceitful 
 spirit, who transforms liimself into an 
 angel of light, and causes such mem. 
 bers to think themselves very wise and 
 discreet, so that they look with scruti- 
 nizing eyes upon all faults of their 
 follow-membera,stumble and are offend- 
 ed at them, commencing to censure 
 them and the whole church. Such a 
 spirit labors constantly to the end, to 
 bring about by these members a total 
 rending apart, of all the members in the 
 church, to abolish all order, and to rule 
 by his own authority; and he frequent- 
 ly succeeds to find some adherents. 
 This is called by tlie Spirit of God "se- 
 ditions and heresies." 
 
 Such is a manifest work of the flesh, 
 not belonging to the kingdom of God, 
 
 aud) nidn in bie ©enieinbe bes i^crrn, fon; j nor to the church of the Lord, but to 
 bern in bco (ilten 9(bam6 .f^auP unb ^veid')/ i the kingdom and house of old Adam, 
 trekbee laurer Scrtrennung ill unb barum Li,ich is all division, and therefore can- 
 nubt beilchcn um'b, fonbern f.ikn nu.fe, : ^^^^^^ j^^^^^-^^ 
 benn nk'rtrtMinunCi i|l )t'ber;eit em ?£nfana;, ' .... . 
 
 Ue[H'(P aeit^eRn, unb fnnn, roo been at all times the beginning of every 
 trennunii ill, feine irbifdie, nod) iMeln^enij evil, and wherever it exists, there no 
 c;er erne gottlidie ijnucd),iltuui} im eec^en earthly house and family, much less a 
 Defteljen. divine economy, can prosper. 
 
 S)aruin nuiffen foId)e ©cifler Oci ben 
 n)at)ren ®(.uibii]en in fid), unb iiud) fcl; 
 
 Hence true believers must avoid such 
 I ^ spirit in themselves, and also put in 
 d)e 93Jenfd)en auf,erlid) gemeibcr nierJ'en, I ^..^j^,,,,, outwardly such persons, who 
 mU\)t nuf fol*e unb anbere %vt ^Jfercier^ ^ ^1,;, ^t^er manner cause clfenee 
 
 nif, unb Scrtrennuiu] nnrid)ten. ®ie I division, as also Paul admonishes, 
 <P>iuIus ba^u t)ernia!)net 9iom. 16, n.\ »^^_ iq . 17. They are works of the 
 bas ifr ein foUi)e6 ®erf beg ^-kifcbeg, unb|gg^,j^ proceeding from a carnal mind, 
 ein ffeifcblid?er *scinn, unb f'f'f'-blid)er' 
 93(enfd-), u'enn er fd)on in einer englifdien 
 
 j even though 
 ' i would appeal 
 iTermitl) fid) auf,erlid) im €d)ein ^^rftfUf"! i,umiiitv Col 2 
 thote. 5Gie %\mlui aud) fokl)e 93^enfdKn j g^^,^^ ^'heresies 
 nennet unb mcinet : (Sol. 2, 18. 3'ier!rpj^ 3-10 
 iiennet e5 eine ifefeerei), vodijt man meisj 
 ben fell. lit. 3,' 10. i 
 
 ^r. XVaa fur tTlenfdyen lt>ul•^iJ\' Query. What 
 
 such a c-^rna! person 
 in a voluntary, angelic 
 
 fur tnenfciyen U7ur^ig 
 
 fubren. j 
 © 0 f) n. [^Stb babe rool)! oerfianbcn 
 
 : 18. Paul also calls 
 who are to be rejected. 
 
 lind of men are 
 
 (fidlified to conduct the office of ex- 
 communication? 
 
 Son. What was said of the spirit of 
 
 ben®eifi- be§ 3w'ctr<irf)tg^ unb berer bie 1 discord, and of those, who are to be 
 
A CONVERSATION &c. 
 
 65 
 
 niiin incibeu foil; ?(Oci- liebcr 25ater uh 
 [litte bid), fiu^e niir bod) iviifi iiiuffen fcae 
 ftir ?Oicnfd)ca foi;nr tit fold)eOrbniin^ bc6 
 93anne§ treibeu imb fiil^ren, benn >vir fel)s 
 Uu ja alle manni^faltiii, unb moiu^eln bc5 
 ?vul)m6, unb \v(v nid)t iin eineiu 2Bortc 
 fcl)lct, f.icit g.icobu^, bcr ill cin PoUfonimes 
 ner9Jiann. 60 roir nun allc ^i\)Un, mU 
 d){ follni bcnn bie anbcrn um il^rcr cber 
 flnbern igunbcn widen nieibcn ? 
 
 2? a t e r. (56 i\i iyit'^ut, baf, bu m'd) in 
 nlleni fr.njef}, baiiiit bu in feineni ©intj 
 univiffcnb bleibeil, \v(Ui)t^ ein grower ©d)a« 
 ben ber eeclcn mT'- "ifrF*! "U" 'fcM/ 
 unbgieb ^?(d)tunii : QSorPeriiCf roirb t'einem 
 nnbern £iJJmfd)cn bie iSfligfeit tjerVif^en, 
 ol5 nur aflein ben ©taubigen. 2)ie nun 
 (|Iauben nn ben (gobn ©OtteP, bie follcn 
 cin eivigeo Seben l)n6en. 2BeId)c abn 
 nid)t (\(iiuOen, uDcr benen trirb ber So-n 
 @Dtte5 bleiben. 
 
 9?un mcrfe bie %vt unb Siiicnfiiinft bef^ 
 ©l.niben?, u^ie e? 3^fu? ter igel)n ©Dttes 
 nu?^efprod)en \;nt, 9JJarc. 16, 17. 2)a 
 f,u-\et ber.^(£rr 35f"5 ,iu feinen Simcicrn: 
 
 Tap nierben bie 3ei^'I)en fet)n benen bie 
 nn mid) glauOen : ®ie uKvben in meinem 
 9^.^menf (baf ill: in feiner 2oI)r, ^^Port, 
 unb ©eboten) 5eufel au^treiben,<' erfHitb 
 nu5 fid); unb benn aud) au? anbern, bie 
 (in il)n t^liiuben unb burd) il)r IBort nn 
 G!l)rifrum i^diubiii trci-ben. "•Zit iverben 
 init neuen Suni^en reben, Sd)lan9en vtrt 
 treiben, unb fo fie ivn^ tcblid)f^ trinfen, 
 U'irb? ilinen nid)t fd)aben; fie n?erben nuf 
 bie i\rnnfen bie .f;nnbc (egen, fo irirb eg 
 beffer mit ilinen u^erben.'' 
 
 €cld)en ®!nubiiien ill ein eiricieP I'eben 
 rerl)eit;enf unb foUlien ©Inubi^en ifj- pon 
 (^l)riftobcfcl)Ien : I)ie funblid)e, nr3erlid)e, 
 eii^enliebige ©eiiler ,^u t>ertreibenf au6 itjrer 
 ©niieinfibaft nu6,^ul"d)lief,en ; unb nniP foU 
 d}e ©l,iubi;ie nuf (Jrben binben, bns \rii-bj 
 (jnn,^ ijeivife nud) im,f;iiniinel gebunben fei;n, 
 unb uni? fie nuf Srben lofcn, bn6 wirb aud) I 
 im ypimiiiel lo§ fei;n. | 
 
 avoided, I liave well understood. But, 
 dear father, I beg you to tell in?, what 
 kind of men they must be, who are to 
 conduct and execute such office of ex- 
 communication. For we all are liable 
 to faults, and have come short of the 
 glory of God , and Janses says, "If any 
 man offend not in word, the same is a 
 perfect man." Now since we all have 
 come short, who then .«haU avoid ethers 
 on account of their own sin, or that of 
 others? 
 
 Father. It is indeed well that thou 
 inquirest of me concerning every thing, 
 so that thou mayest not remain ignorant 
 in any thing, for ignorance is a great 
 disadvantage to the soul. Therefore 
 take notice, carefully. First there in 
 no promise of salvation to any man but 
 the believer. 'Whosoever believes in 
 the' Son of God, shall have eternal life; 
 but they tliat believe not, will remain 
 under the wrath of God, or it abideth on 
 them. ' 
 
 Now obKcrve the nature and quality 
 of faith as proDouuced by Jesus, thj Son 
 of God. Mark 16 : 17. Here the Lord 
 Jesus says to his disciples, 'And these 
 signs shall follow them that believe in ' 
 my name, i. e. in his doctrine, word 
 and commandments. 'Tbey shall cast 
 out devils;" first out of themselves, 
 and then also out of othere who believe 
 in him, and by their word are convert- 
 ed. 'They shall speak with" new 
 tongues, aud take np serpents, and if 
 they drink any deadly thing, it shall 
 not hurt them : they shall lay hands 
 on the sick, and they shall recover." 
 To such believers eternal life is prom- 
 ised, and to such believers it is com- 
 manded by Christ, to exclude from their 
 communion all sinful, offensive and self- 
 loving spirits ; and what they bind on 
 earth, that will most certainly be bound 
 in heaven, and what they shall loose on 
 earth, shall be loosed also in heaven. 
 
64 
 
 Tlxtdjtt unb Orfcnungen fcinǤ .f;aufc6f unb 
 «t>iinbcln unter rielen ^tnfed^tungcrif burd} 
 «ine 3ro§e (^-reubigfdt bc6 @lau6en&/ nad) 
 ber Qiegel .fpSrrn unb 9JJci|ler^, unb 
 jrann fie fd)on ali ^csl^aftige con bcnen 
 9JJ<:nfd)cn baviibcr t>et>vorfen roerben. Unb 
 obglcid) foItt)e gtaubi^e @(ieber 3<Jfu burd) 
 «ini; UeDereilung aud) fcl)lcn unb fiinbit\cn, 
 fo tl)un fie e6 ja nid)t mit25crfa^, fonbern 
 ijl il)n<n yon ^per^on leib. €ie finb 
 foKlK, bie Seib tragen liber iljre 8d)n)ail)s 
 l)eit. Unb n.ienn fie burd) il)re SJiitglieber 
 crinnert mcrben, fo I^oren fie gar gernef 
 Iiiffen fiit) fngen wo fie fel)[cn, unb fei;n 
 fo(d)e wofon 3ol)anne§ fpriitt: 9Jfeine 
 ^'inblcin ob jemanb fi'inbiget; fo I^aben tvir 
 cinen 5-urfpred)er bei; bem 2>ater; SSfum 
 (^Ijviffum, ber gered^r 1 2, 1. 
 
 Unb foId)e fiel)cnin fid) burd) benSlaus 
 6en in einem beilanbigen Jtampf unb ^Streit 
 iviber bie >£unbc/ unb tobten fretf' in fid) 
 tie funblidie ©licber, bie nuf ^rben finb^ja 
 fie wolUen liebcr au? bee ijSrrn ©eitieinbe 
 fei;n/ ills funbiijeuf unb nid)t a(.irtel)cn irenn 
 fie beftraft nnrben. Unb fold)e ©laubige 
 fonnen bann mit eineni guten ©eiviffen 
 aud) il)re allerliebft^ 9JJitg(ieber au6fd)[ieten 
 l;elfen; unb fie meiben, tvenn fte funbigen 
 unb bie^iebeesQjeilrafung nid)t iiiel;r l)oren 
 tvollen, iveil fie in fid) felbji einen foldien 
 Sinn unb fd)on iKnuoifen unb au?s 
 gebannet l)a&en. 
 
 Unb biefe ©(aubigen fonnen aud) in ber 
 @eunf,l)eit bes ©laubens fagen, reae 3p* 
 l)anne5 fagt: 1 3ol). 4, 6. "2Bir finb 
 von ®Ottf unb \vn ©Ott erfennet, ber 
 l)oict UUP, iver @Ott nid)t erFenncf, ber 
 l)orft un? nidjt, baran erfennen wiv ben 
 @cift ber •aCa!)rI)eit unb ben &<\ii bef> 
 3rrtl)uni5." eoldie ®(ieber fonnen benn 
 niit gar gutem ©eiviffen ein fold^eg Slieb 
 »vc!(be? fid) nidit niehr in ber Siebe roilt 
 beilrafcn unb erbiiuen lafjen, son fid) abi 
 fonbern, benn rtiann ein @(ieb funbiget unb 
 
 Such believers carry into effect the 
 statutes and ordinances of the house of 
 their King, and walk under.many trib- 
 ulations in great cheerfulness of faith, 
 according to the rule of their Lord and 
 blaster, though they are rejected of 
 men as evil doers. And though such 
 believing members of Jesus should be 
 overtaken by a fault or sin, they do it 
 not designedly, and are truly sorry for 
 it in their heart. They are such who 
 mourn over their frailty. And if they are 
 reminded of it by their fellow-members, 
 they hear it very willingly, when they 
 are told of their fault. They are auch 
 of whom John says, 'My little children, 
 if any man sin, we have an advocate 
 with the Father, Je^us Christ the right- 
 eous." 1 John 2 : 1. 
 
 Such stand by faith in a continual 
 war and combat against sin, and coa- 
 jitantly mortify the sinful members, 
 which are of the earth ; they would 
 even rather be excluded from the church 
 of the Lord, than sin, and will not resist, 
 when they are rebuked. Such believ- 
 ers then can assist with a good con- 
 science in excommunicating and with- 
 drawing from their most beloved fellow- 
 members, when they do commit sin, and 
 and will not hear any more the reproof 
 of love, because they have already ban- 
 ished and rejected the mind of the Spir- 
 it. 
 
 Such believers, in assurance of faith' 
 can say with John, 1 John 4 : 6. 'We 
 are of God : he thatknoweth God, hear- 
 ethus; he that is not of God, heareth 
 not us. Hereby know we the Spirit 
 of truth, and the. spirit of error." 
 Thus, with a very good conscience, can 
 they separate from their communion 
 such a member, that will not receive 
 correction or reproof in love. For if a 
 member transgresses, and will not 
 hear; then it is a gin unto death, for 
 
A CONVERSATION &c. 
 
 65 
 
 niitt nicl)r Ijon^fo iff ''fold)c €unbe jum 
 tote," troDor mnn nidjt bitten fann. 
 20ic 3ol>inne6 melfcct, 1 3o(?. 5, 16. 
 
 Da fie!)e|1 6u nun ben grolen Unters 
 fd)iei) ini fiinbigcn: !Denn c§ fonnten 
 jrcci 9J}enfd)cn einerlei eiinbcn tl)un, ber 
 eine fonnte perlorcn njerben^ ber anbere 
 Fonnte ©naben fommen, rcie bu foIii)e§ 
 an benen Uebeltl;atern bie mit S^fu ^e* 
 freui^iyet wurben, fel}en fannfl. Denn eg 
 film ber eine mit 3^fu i"5 "^.Virabie^/ rceil 
 er feine ©unbe erfennete, unb nn ben 
 .^errn Sefum glaiiDete. €0 fann e5 eben 
 fei;n untereiner ©emeinbe, ba§ jwei ©lie; 
 ber einerlei eunbe tl}un, bn§ eine I;oret 
 unb IniJct if)m fcine €unbe leib fei;nf fo 
 n)irb ifjm nflcg rerge6en ; bag anbere fann 
 bie I'ie6e5s":8effrafun;]fn n\d)t \)hxtn, unb 
 fid) in j)ci1)mutl; unb Sigenijeit fe^en, 
 Hub iierforen wcrben. S§ i]l ein grof^er 
 Unterfd)icb unter ben 6ilnben, barum 
 ftuch !Datiib 9e|"piod)en : ''2Bcl)t bem 3jfenf 
 fd)en, bem ber ,>)err bie SDJiffctfj.it nid)t ju? 
 redjnet, in be& ®eifr fein ^-a'fd} i|l." "J))'. 
 32, 2, 
 
 Sag finb e6i'n bie aufriditigen <2.(din, 
 bie ba 2eibe tragen, rccnn fie etiva uber* 
 eilt rcorben finb, unb geftl^Iet IjaOen, \)h: 
 ten aber garcierne bie Siebegj^BeiTrafungen 
 il;rcri)JJiti)lieber. QJon benen nllciae faget 
 3acobug : //Sir fel)[en aOe mannigfalti^v" 
 3rtc. 3, 2. eiub aber bennod) in ($[)ri)lo 
 3«ru/ unb ijl nidjtg oerbammlidiee an ilj* 
 nen. 9vom. S, 1. 3Denn fie roanbein 
 «id}t nadj bem ^leifd}, fonbern nad) bem 
 @eif}. 0. 4. iTie fonnen aud) nid)t jur 
 SSerbammnif, fimbigen, benn fie finb au6 
 ®ott geOoren, uub ber gottlid^e €aamc crs 
 Ijalt fie.-l 3ct> 3, 9. 
 
 S)iefe finb ber gefegnete Seibesfaamen, 
 nteld)e in einem taglidjen etreit wilit bie 
 Siinbe a(g beg leufeig >£aamen liegen, unb 
 ijj 5rtiifd)en ifjnen unb ber Sd)Ianc)enfaa; 
 men eine beflanbige ^-einbfibaft, mi'iiJcn 
 oud) il)re ^^rfenjiidie fuljlen, cb il}r fdion 
 
 which we are not commanded to pray, 
 1 John 5 : 16. 
 
 There we may see the great difference 
 in sin; for there might be two perbons 
 committing the same sin, and the one 
 may be lost, while the other^linds grace, 
 as thou canst see in the case of the two 
 malefactors, who were crucified with 
 Jesus. The one entered with Jesus 
 into Paradise, because he acknowledged 
 his sins, and believed in the Lord Je- 
 sus. The same may be the case in a 
 church, where two members sin alike. 
 The one hears, is sorry for hia sins, and 
 all is forgiven to him. The other, not 
 able to bear correction in love, becomes 
 hardened in pride and self-love, and 
 will be lost. There is a great difference 
 in sins, therefore David said, "Blessed 
 is the man unto wbom the Lord 
 imputeth not iniquify, and in whose 
 spirit there ia no guile." P-salms 32 : 2. 
 
 These are the upright souls, who 
 mourn, when they have been overtaken 
 in committing a fault, but hear most 
 willingly the loving admonitions of 
 their fellow members. Of such alone 
 James speaks, 'For in many things we 
 offend all." James 3 : 2. And Paul 
 says, 'There is therefore now no condem- 
 nation to them which are in Cbrist Jesus, 
 who walk not after the flesh, but after the 
 spirit.' Rom. 8 : 1, 4. Such cannot; 
 sin unto condemnation, for they are born 
 of God, and the Divine seed preserves 
 them. 1 John 3:9. 
 
 These are of the blessed seed of the 
 woman, who are iu daily wr.rfare 
 against sin, as the seed of the devil; 
 and there is between them and the seed 
 of the serpent, continual enmity. They 
 must still feel its bruises in their heels, 
 
 ber i?opf, bag if}: bie y;errfd>ift, jcrtretenj although its head, that is, its dominion, 
 
 ^ 5 
 
66 iEin (Bcfprddj u. 
 
 unb gencmmm ij!-. {Tarum roerben bie 
 ®[aub\^tn, fo lange fit im 8tnnbe ber €r* 
 niebrigun^ Ubtn, bie ^rcitmbc ^iril}e gcs 
 jiennef. ^btx fie ubertrinbcn burd) beS 
 SammegQMut. 2(poc, 12, 11. 
 
 © 0 !) n, l)a6t nun ein wenig ben 
 Unterfd)icb unter ben Cunben oerf^anben, 
 voie and) bie 9)Jeibun9 unb beren Urfad)en; 
 o6er id) ^a6e eon etlid)cn, rocnn fie in ber 
 fflieibun^ finb, fngen tjoren : nxire itje 
 nen ^ar rool)!, fte ful;(ten feinen 55ann. 
 Stud) ron anbern I)a6 id) 9e^)6ret/ ber 
 Q5ann ^dtte Ja feine itraft unb 3Birfunci, 
 jteilen bie, bie barinnen finb, ti nid)t 
 ful)Ietenf fonbern fpred)en: <gie jtdren 
 guteS 93{ut^§. 
 
 QSater. gjierfe aud) l)ierin irieberum 
 ten ©inn ©otteSf fo roirfi bu niol)t fel)cnf 
 njie fold)e arme (geekn, bie fitl) unb il)ren 
 @ott nid)t fenncRf eon ber <Ed)lan9en Sift 
 betrogen nierben. Titnn fic!)e : 5Genn fie 
 nnfdnciliil) uber il)re ©linbc 5Buf,e tt)un, 
 unb ber 2el)rc 3«f» glauben, fo Qt\)in fie 
 ja burd) ben ©lauben in bie ®emeinbe unb 
 gottlidie Orbnungcn ein, u. l)clfcn felbfJen 
 burd) ben ©lauben eine 3^it^'i"9 ben 55ann 
 fut)rcnf unb glauben ; SBiiB be§ Jperrn 
 ©emeinbe binbet nuf Srben, bag irirb aud) 
 im .^immel gebunben fetjn. 
 
 S3eil aber fotd)e arnie ©eelen nid)t uber 
 ben ©(auben fdnipfen reollenf nad) bem 
 9iatl) be§ 2(pofteB 3uba v. 3., fonbern 
 treten »fieber ab i^om ©lauben, unb l)ans 
 gen fill) in il;rcm ©emiitl) an bie uerful)* 
 rifdien ©cijierf ircld)e fte fur gute (Sngcl 
 anfet)en, niie '^aulu? flar bauon fd)reibet, 
 1 3:im. 4, 1. Unb geben foldien @ei|l-ern 
 ®e!)or, n3e(d)e il)nen lauter ®ute^ t)erl)cifs 
 fen, unb lauter ^•reil)eit prebigen. 2Bie 
 aud) fd)on ber Sfpofiel "^etrue l)iert>on ges 
 fd)ricben: 2 <pet. 2, 18. 19. 
 
 'IBenn nun foldic arme ©eelen torn 
 ©lauben abgetreten, fo befommen fie jwar 
 93ranbmal)le in iljrem ©eroiffen, rceit fie 
 aber ben ©lauben oerlaffen, fo ful)(en fie 
 ben S»ann nid;t, big an ben laij ber Of* 
 
 is trod down and broken. Hence the 
 faithful, as long as they live in the state 
 of humiliation, are called the church 
 militant; but they shall overcome 
 through the blood of the Lamb. Rev. 
 12 : 11. 
 
 Son. I have now understood a little 
 of the difference in sins, as also of avoid- 
 ance and its causes. But I have heard 
 some, who are in avoidance, to say, 
 they were quite at ease, and did not 
 feel any ban. Again, of others I heard, 
 that the ban (avoidance) had no power 
 and effect, because those, who were iu 
 that state, did not feel it, but would 
 say, they were in good spirits. 
 
 Father. Observe also in this again 
 the mind of God, and thou shalt ea- 
 sily see, how such poor souls, who 
 know not themselves nor their God, are 
 deceived by the subtlety of the serpent. 
 For behold, when at first they repent 
 for their sins, and believe the doctrine 
 of Jesus, they enter by faith into the 
 church and the divine ordinances, and 
 by faith themselves assist for a time 
 in carrying out the ban, believing that 
 what the church of the Lord will bind on 
 earth, "shall also be bound in heaven." 
 
 But since such poor souls will not 
 contend for the faith according to the 
 advice of the apostle, Jude 3 ; but de- 
 part again from it, and in their minds 
 give heed to seducing spirits, whom 
 they take for good angels, as Paul 
 clearly writes, 1 Tim. 4:1; and give 
 ear to such spirits, who promise them 
 nothing but good, and preach to them 
 nothing but liberty, &c. as Peter wrote 
 to the believers, 2 Pet. 2 : 18, 19. 
 
 how when these poor souls have 
 apostatized Irom the faith, their con- 
 i science becoming seared as with an hot 
 j iron on account of their departing from 
 j the faith, they do not feel the anath- 
 
A CONVERSATION &c. 
 
 67 
 
 fenbarung j 3a fie fcnnm ju M S^trtn 
 
 mic^ auSbannen rcie il;r mUtt, id) rcill 
 lofS) bti ®ott in ©naben fommen. £)it 
 (inbern abetf bie um ttt Cunbcn ttillen 
 in ben 93ann getljan werbenf unb nicl)t son 
 lem @lau6en n6tretcn/ bie fuljlen ben 
 93ann mo\)l, unb tljun 85u^e unb gel^en 
 itieber tin lurd) ben ©lauben. 
 
 Siun merfe aber, bie ^roge ifitinbbeit bes 
 tec SJienfdjen, bie bfffentroegen eine @c* 
 meinbe tabein, rceilen biejenigen fo eon i\)t 
 rem ®lau6en abtreten, rcie oben gemcU 
 ttt, fagen : @ie fiiljlten feincn SSnnn, fon* 
 tern fonnten nod) njibet beS ^errn ®e* 
 meinbe jireiten. €o merfe, ba^ @ott felb* 
 ften mit ben adermeiften 9!Jienfd)en einen 
 fold^en S3ann fiiljret; benn afle unroieber* 
 geborne gjJenfdjen liegen untcr bem 3orn 
 @ctfe^, unb wartet auf fie mit erciger 
 ajerbammnif, wenn fie ntd)t maljre S5u|e 
 tl)un unb burc^ ben @(auben an 3efum 
 wiebergeboren reerben, mi) bem UBiUen 
 @otte§ ju leben. 
 
 O'iun fici)e man biefe 9!3?enfd)en an: 
 €ie finb luflig unb frol^lid), ijabcn in i\)t 
 nen eine Jpoffnung jur ©eligfeit, njeld)e 
 ^offnung burd) ba§ falfdje (Spangeiium 
 in fie gepflanjet iflr unb finb foId)e 2(rt 
 S!)tenfd)<n wocon bcr ^err 3«fw^ fprid)t: 
 9)iatt{). 24, 38. 39. "ffiie fie n^aren in 
 ten ?:agen cor ber (gunblKutl): @ie af^en, 
 fie tranfen, k. fie waren froljlidv bi§ bie 
 •gunbfluti) fam, unb nal}m fie afle bal)in.' 
 ©ie i)a^en ben 5«oa prebigen unb ben 
 fien bauen laffcn, unb ifjn babei eerfpottet, 
 unb nid}t geglaubet. 
 
 Sben fo rcerben bie gjJenftt)en fet;n, in 
 ben Xagen, irenn M 5Jtenfd)en €of)n 
 foil offenbaret roerben. €ie rcerben^ nid)t 
 gtauben ba^ eg mit il)ncn fo libci fJeljet, 
 tarum Ijaben fie aud) fein @cful)( in 
 nen con bem c(6ttlid)en 33ann bcr f*on auf 
 if)nen lieget, benn bcr Unglaube t)rtt iljre 
 ^erjcn cerfiocfet unb I^art ^cmad)t, mie 
 be§ «ot§ SJcib, bie ju etner Ijarten gatj* 
 
 ema until the day of revelation. Such 
 can even proudly say to the church of 
 the Lord, "ye may excommunicate me 
 as you please, but I shall still find grace 
 before God." Those others however, 
 who are excommunicated for their sins, 
 but do not depart from the faith, — 
 such feel the power of the ban well, and 
 therefore repent, and are restored again 
 by faith. 
 
 Consider then the great blindness of 
 those, who still find fault with a church, 
 because such, as become apostates from 
 their faith, as stated above, say, that 
 they felt no ban, and could even con- 
 tend against the church of the Lord. 
 For remember, God himself carries out 
 such a ban with the greater part of man- 
 kind. All unregenerated men are un- 
 der the wrath of God, waiting on them 
 with everlasting condemnation, unless 
 they repent truly, and by faith in Jesus 
 are born again to live according to the 
 will of God. 
 
 Now if we look upon these men, we 
 see, they are merry and cheerful, and 
 have even a hope of salvation, which 
 hope however is planted into them by a 
 false Gospel. They are such of whom 
 Jesus says. Matt. 24 : 38, 39 ; "For as 
 in the days, that were before the flood, 
 they were eating and drinking &c., in a 
 word, they were rejoicing until the flood 
 came and took them all away." They 
 cared nothing for Noah's preaching, and 
 his building the ark, but mocked him 
 and did not believe. 
 
 Even so will it be with mankind in 
 the days of the coming of the Son of 
 man. They will not believe their con- 
 dition to be so bad, because they have 
 no feeling in them of the divine baa 
 that rests already upon them, for unbe- 
 lief has hardened their hearts. Even 
 as Lot's wife, who became a s a hard 
 pillar of salt, so likewise the poor souls, 
 
68 
 
 iEtn (Bcfpi-fld; k. 
 
 <2eu(c inorbnu (£6cit alfo and) bie armen 
 Secleiv bie eiiimal au8 beni fiinblidjen t£os 
 bom au^gegnngcn finbr unb nuf bem SGBcs 
 ge njieber juriicffeljen, bie rocrben foUi^e 
 *£a(,^5geulenf bie bem Smmgelio nid)t 
 me[)r glaubcn. 
 
 2?cr 2(poi1eI "^Jetru^ fagct : "(Sg wore 
 fold)en <geelcn 6cffer ba§ fie ben IBeg bee 
 'S?al;d;cit nid)t crfennet t)dtten, bcnn ba^ 
 fie iljn erfennen, unb fid) Fohren ton bem 
 Ijeiligen ©ebot bae iljnen ciegeGen i|l." 
 2 '^et. 2, 21. Darum vufet ber S>txx 3c* 
 fu5 feinen 0^ad)foI3el•n mit eiuer fliufen 
 <Stimme alfoju: ^'®ebenfct an beS 2ot^ 
 SBeiD." Siuc. 17, 32. 
 
 3rt wenn man fcrncr bie Sngel betrad)* 
 tet/ bie 9efunbi(^et l^iben, bie l)at @ott aufs 
 gebanner, unb mit i?ctten ber i^iniicrni§ 
 jur Xpollen terilof^en, unb uGer^ebenf ba§ fie 
 jum @end)t bel)alten njerben." 2 '^et. 2, 4. 
 Oiun fiehCf trie {^alten fid) biefe aue^eDanne* 
 ti Sngel? igie jlreiten e&en aud) wiber 
 bie i^uten Sn^el ; roie ju fcl)en in bem 5?rief 
 3ubd I'. 9, unb Offenb. 12, 7. mer* 
 fe ben Streit mit bem igatanf unb mit 
 bem Jperrn 3efu felbjlen. DJfatt!;. 4. 
 
 .^ier fonnten nun foId)e nrme unb 61in« 
 be 9JJenfd)en aud) .^u @ott fagen : 2)a§ 
 fein ^aun feine 'S?ii-Funt( l)fltte; burfen 
 bie uon @ott auPj^cbannete Sngel nod) rci* 
 ber bie guten (Sngc! ilreiten, fo rpunbere 
 bu bid)nid)t mel)r, nn'nn bie aucgebannete 
 93ienfd)en, n^elvbe rom ©lauben abi^etrc? 
 ten, unb fcld)en yerbanncten ©eiilern an* 
 bangen, nod) gegen bie ©laubicicn jireiten 
 fcnnen, unb il)ncn nicte ?)Jhi!)e madien, 
 ober nur jur 'iBergrof,erunc5 il)i-cr ^Scrbamm* 
 nif„ unb '•))nifuni( berer ©laubigen, urn 
 t)re eeliijfeit ju i)ermel)ien. 
 
 ©arum befummere bid) nid)t was 9]?en5 
 fd)en reben, benn gemeiniijlid) ifl il)r 3eug« 
 nif; falfd), unb j5cl)et iviber ben €inn @ots 
 te^. Unb ob aud) jemanb foldier SJccns 
 
 who once departed from sinful Sodom, 
 and on their way look back again, they 
 will become such pillars of salt, not 
 believing any more th? gospel. 
 
 The apostle Peter says, 'For it had 
 been better for them not to have known 
 the way of righteousness, than after 
 they have known it to turn from the 
 holy commandment, delivered unto 
 them." 2 Pet. 2 : 21. Therefore the 
 Lord Jesus calls upon his followers 
 with a powerful voice : 'Kemember 
 Lot's wife!" Luke 17 : M. 
 
 Again, if we consider the angels who 
 have sinned, and whom God has ex- 
 communicated, 'and cast down to hell 
 in chains of darkness, to be reserved 
 unto judgment." 2 Pet. 2 : 4, we shall 
 observe how these cast out angels act. 
 Why, they contend even against the' 
 good angels, as we see in the epistle of 
 JudeverseO, and Revel. 12: 7. Re- 
 memher even the combat our Lord Je- 
 sus himself had with Satan. Matt. 4. 
 
 Here now such pooir, blind mea 
 might say to God, that his ban had no 
 effect. But if those angels which 
 God rejected are still permitted to 
 contend against the good angels, then 
 be not surprised, if those excommuni- 
 cated persons, who have departed from 
 the faith, and are adherents of those 
 fallen spirits, can contend yet against 
 the faithful, and make them much 
 trouble, but only to augment their own 
 condemnation, and to try the faithful 
 to the promoting of their salvation. 
 
 Therefore be not concerned about 
 what people say, for in most cages, 
 their testimony is false, and contrary 
 to the mind of God. And though one 
 
 fd)en Bet'ijuij; annimt, fo ill bod) bag gottj I would receive such human testimony, 
 tid)e Seugnif, tii'l greyer. 1 3ol). 5. Cenn j still the divine tastimonj is much great- 
 @ott I)at ton fcinem <gol;n gcjeucict, unbler. 1 John 5:9. 'For God has 
 
A CONVERSATION &c. 
 
 69 
 
 mr an bcu Soljn @ctte6 glauCct/ bcr l).U 
 tag i;ottlid)e Sfu^nifj i" iljiv wcld)e5 ge* 
 iviffer ift al^ alia 9Ju-nfcl}en 3<'U9»if5f/ 
 ma^ fdjeitun >vit roill. 9iun fiel^e, 
 l)icr l^af} til tin @ninb unb bie lltfadje 
 rccijfn ber '2{u§jeOannUn unb bercn 'Zlrtr 
 bie ba flreifcn ruiber bic @(meintc ®ots 
 tCi^f 9<nuo,fain i^ljoKt. 
 
 <Sol;n. iffienn nun eine ©emeinbe 
 j)cr fill) eincn 2^ann unb 5l6fonbci-un{) 
 fiil^ref, Icibet aud; fcldjee bie treltlid^c 
 Dbri^fcit / 
 
 25 a t c r. 9}Jcrfe tt>ol)I; ba§ foldx c,uti 
 Drbnunci ^av nidit tribcr bie OGrigfeit 
 flreitct, fenbern »ielniel)r bem Stanb ber 
 Dbriiifeit beforberlicb ifr. Unb aud) bie 
 ©laubi^cn biefes (^e(eI}ret irerben burd) 
 •ipauluiti, ?ieiii. 13, 1. 7. Daf, ni.in fo(« 
 le um bee Xperrn vnitlen bcnen iricnfd)Iidien 
 Orbnungen, bie burd) bie Obrigfeit ciecrb# 
 net finb, ftd) untcrroerfenf unb brr Obruy 
 feit Sollf '£tt)c6f Sljre unb '^mdjt Qtbtn, 
 mil aUe Otriiifeiten Don ®ott gefe^et finb, 
 brtruin ba| fie ba^ iBefe ftrafen follen, ba§ 
 @ute a&er befd^ufeen I}e(fenf \rnnn fie am 
 ber^ il)r %m nad) ©ottes 5CilIen fiil^ren 
 ttollen. 
 
 Unb foflten fid) billig bie Obrigfeiten 
 freuen, rcann fie uiele ja lauter fold}e Uns 
 tertl)anen I)dtten, bie alfo in einer <\ktUt 
 d)«n '^•im%t jfrtnbeltenf b.i| fie unter il)rer 
 ®emeinfd)aft feine cffenbare €iinber but* 
 beten, unb in fcld)er 9cttlid)en 5urd)t ber 
 Obriflfeit bn^ 3l)ri^c ivillici(id) I)inge6en, 
 unb bem >^errn il)rem @ott aud) bae, >t»a^ 
 3I;nt 9el)oret. Unb ber Jperr bat iifr!)eifj 
 fen pon einer foId)en 3«'t: 2^a§ bie ^oni? 
 ge roerben Snuciammen fet;n ber ©eineinbe 
 e^Xperrn. ©f. 60, 16. 
 
 93 0 m e i b f d) tt) 0 r c n. 
 
 © 0 1; n. Sfr bie Obri^feit auc^ jufrie* 
 ben, wann man nad^ ber 2e!)re S{)rij}i, fei* 
 ncn Sib fi^rooret ? 
 
 ajater. 2Benn bie roafjre ©(aubivjcn 
 nart) ber Seljre gljrijli, niit 3 a bt}a\)(n 
 mi 3a iPf unb mit Oiiin fteneinen mi 
 
 borne witness of bis Son," and whoso- 
 'aver believes in the Son, has that di- 
 jvine witness in himself, which is more 
 
 certain, than the testimony of all men, 
 : be it ever so bright. Let this suffice 
 : about the foundation and cause of ex- 
 
 communication, and of those who con- 
 tend against the church of God. 
 
 Son. In case a church would estab- 
 lish such an, order of excommunication 
 within itself, would the civil govern- 
 ment allow it? 
 
 Father. Mark well, that such 
 good order is not at all opposed to the 
 civil government, but on the contrary, 
 conducive to the same. And believers 
 are also taught by Paul, i'om. 13 : 1, 
 7, that every soul shall be subject for 
 the Lord's sake, to human regulations, 
 made by those in authority, and to ren- 
 der th .m all their dues, tribute, custom, 
 fear and honor : for all governments 
 are ordained of God to punish evil 
 doers, and protect the good, i. e. if they 
 will fulfil their office according to the 
 will of God. 
 
 And governments should indeed re- 
 joice, if they had many, yea no other 
 than such subjects, that would truly 
 walk in the fear of God, and not sufl'er 
 in their communion any public trans- 
 gressors, and in such fear of God render 
 to their rulers their dues, and also to 
 the Lord their God, what is due to him. 
 And the Lord has foretold of such a 
 time, when Kings shall be the tender 
 nurses of the church of the Lord. Isai. 
 60: 16. 
 
 OF TAKING OATHS. 
 
 Son. Will magistrates be satisfied, 
 if we take no oath according to the doc- 
 trine of Christ ? 
 
 Father. If true believers agreeably 
 to the doctrine of Christ, affirm with . 
 yea, what is yea, and deny with naj, 
 
70 
 
 iEin (Btiftad) k. 
 
 9?ein if}, iai iff t)i«l beffer, alS ci<U Sibc, 
 n)cl(t)e mdjlcntljeilS 9cfd}rt)orcn unb nic^t 
 9<l)altcn trerben. llnb fann rtlfo eine 
 Obrigfttt ml xulfio^tt unb gcroifTer bei foU 
 djcn Untertl)anen fetjnf rctld)* i()nfn in ber 
 5urd)t @omg mit 3a unb <Wcin S55a!)r* 
 !){it fagen, unb 6ei ber ®a!)rl){it bUibtn, 
 aH bti tin nnbernf bie Site fd^worenr unb 
 iljnen bod) nid)t ||u glauben unb ju tniuen 
 ijf. 
 
 93on ber ufung. 
 ®ol)n. Sitber 33ateo id; banf* bir 
 ta^ bu mid) in aQem untertveifef^r unb 
 tnerfe nun Vcoljtf rocnn man einen getrif* 
 ftn ®runb in 90ttlid)fn iDingen fjaben will 
 fe mu§ man auf ®ott Ui)in, fo mt er fid) 
 ifbcrjeit in fcintm SBort geoffcnbaret; unb 
 atltin im ©laubcn babei bifiben, fo reirb 
 iai ^erj burd) bie ®nabe «?efie ; 3d) roill 
 bid) abcr nod) etroaS fragen> n>cId)cS id) 
 oud) t)abe fagen !)orcn, unb baeon gerne 
 <!5crai^!)eit Ijaben mod)tef nemlid) : 3Barum 
 man bie 9!)?cnfil)en nid)t»or|)er prufen tl)ft« 
 tt, t\)t man fte taufete^ unb in bie ®e« 
 meinbc nufnimmt^ nl§ ba^ man fte taufet/ 
 unb barnad) rcieber in ben 95ann tf)ut: 
 SUlan gebe ^ierburc^ ju tierfte^nf ba§ man 
 ben @ei(} bet ^Priifung ni(^t f)abef tt)cld)er 
 bod) JU fold)em ffierf aHerbingS »onnotf)en 
 ftp? 
 
 ?8 a t e r. Sieber <Bxi\)nf l)6re unb mer# 
 fe aud) biefc§ m\)l : QBie bie 93Jenfd)en ben 
 9ottlid)en 8inn unb feine %tt nod) nid)t 
 merfen unb eerfiel)en, u. nur na* menfd)« 
 (id^en i)3ieinungen ein :£)ing rid)ten unb 
 »ern)erf<nf w»eld)eS fie nid)t »erfie()en. 3d) 
 roiU bid) aber aud) Ijierinnen beutlic^ be* 
 rid)tenf ba§ bu e8 nJOl)l roirfi faffen unb 
 begreifen fonnen : ^tnn erjJlid) burfen bie 
 ®(aubigen nid)t anberd gefinnet fepn in ber 
 ^auf t)altun<) @otte8» (ili fo, roie [li) @ott 
 jeberjeit in feiner ^audl)a(tun() geoffenba* 
 ret l)atf ja fie burfen flc^ nid)'t fliiger a(6 
 ®ott ju fet)n einbilben, unb foUten fie 
 5>er ben 0)?enfd)en fur lauter iJZarren ange* 
 
 what is nay, — this is far better than 
 many oaths, which mostly are sworn, 
 and not regarded a^ter all. And indeed 
 a government can be much more at 
 ease, and more sure of the truth with 
 such citizens, who tell them the truth 
 in the fear of <5od with yea and nay, 
 and who abide by the truth, than with 
 others, who swear oaths, and still de< 
 serve not to be believed and trusted. 
 
 OF EXAMINATION. 
 Son. Dear father, I thank thee for 
 all thy instruction, and perceive clearly, 
 that in order to bave a sure ground in 
 divine things, we must look upon God, 
 as he has always revealed himself in his 
 word, and remain stedfast in faith, and 
 then the heart will be established with 
 grace. But I would still ask thee 
 something more, which I have also 
 heard, and of which I desire also correct 
 information, namely, this : why are mea 
 not examined previously, before they are 
 baptized and recdved into the church, 
 instead of being baptized first, apd then 
 afterwards excommunickted by the 
 church ? By this, it is said, people are 
 given to understand, that such have not 
 the spirit of examination, which un- 
 doubtedly is necessary to qualify one 
 for baptism. 
 
 Father. Dear son, hr ar & observe 
 well, that mankind do not yet apprehend 
 and understand the mind and character 
 of God, and consequently judge and re- 
 ject a thing only according to human 
 opinioDS, without understanding it. 
 But I will inform thee also in this mat- 
 ter, so plainly, that thou wilt be able 
 to comprehend. For in the first place, 
 the believers must not be otherwise 
 minded in the household of God, than 
 what God has always himself required 
 of those therein; neither dare thej 
 imagine themselves wiser than God, 
 though they should be accounted by 
 
 ftljen rcerbettf fo muffen fie bennod) aOein the world aa fools ; they have still ta 
 Ui b<f sottlie^n 2Bei?t)eit bleiben. { abide by the divine wisdom. 
 
A CONVERSATION Ac. 
 
 71 
 
 ©arum fpri(l)t ^PauluS: *'^tt wiH 
 weife fei;nf Itr roerbe ein 5Harr in biefer 
 gStlt, benn bitfer SUJcIt 5Beiji|^cit ift %\)evt 
 ^)cit 6fi @ott." US or. 3, 18. 19. mm 
 ficl)c : ilBfil bie ©laubigen m oUen ©in* 
 gen nur olldn auf ®0tt fcl)en muffcn^ fo 
 feljcn fit flurf) billig In ^(nfctjung bcr '^ru# 
 fung bcrer 90?enfii)en, auf @ott. ^Run 
 fann man nii1)t anberS von ®ott fttjen 
 unb (ernenf a(6 auf bieft %(rt: t(B<nn er 
 tincn SOUnfcljen obcr ein SSolf fjat prufen 
 rooUenf fo l)at @ott foU1)in 9)?cnfc^en eber 
 tincm ganjen QSolf feine 9v«cl)te unb ®e» 
 bote aufjelegetf unb alsbann erfl unterfet* 
 nen SHectjten unb ©efe^en ift ber SDJenfd) 
 red)t gepriifet roorbenf roie biefeS bie %tt 
 ber gottlidjen 2Bei§l)eit alfo jeberjeit geroe* 
 fen unb nod) i|l. €ir. 4, 19. gap. 6, 22. 
 
 Da§ biefed a(fo roal)r feij/ fo merfe: 
 Srftlid) 2tbam mugte ja nid)t auffer bem 
 •iparabieSf fonbern in bem ^arabie§ gc« 
 priifft reerben. Unter bem ®itlen @ots 
 tii, ob er con ber %ru&)t bie il)m @ott per* 
 bot, efjen ober nid)t effen roottte. Brceitc"^: 
 mufle yioa\) in feinem ®(auben geprtifet 
 werben in ©rbauung M ^aftenS j>ber ber 
 2{rrf)enf unb im Jptneingeljen in biefelbe. 
 ^erner, rourbe ja tfbral^am ber iBater alt 
 ler ©laubigen am aDermeiflen gepriifet/ 
 inbem itjm ron ®ott befo^len rcurbe aui 
 fetncm <Bater(anb unb eon feiner ^eunb# 
 fdjnft au^jugeljen. Unb bie allerbdrtefle 
 ^riifung 9efd)al)t an i^m» ba er fc!)on ben 
 33unb ber 33efd)neibung i)attt( mk er fei^ 
 nen €oljn Sfaaf opfern foflte, 1 i»Uf. 12, 
 1. gap. 22, 1. 
 
 ' 3a ferner fiefjet man, ba§ @ott bei* 
 gaijen €aamen 2tbral)am« redjt prufete,. 
 in egopren, unb aud) ba fie fd)en burd) ei» 
 ne mad)tige ^anb auSgeffl^ret roaren, ba 
 fing ®ott an fie ju «erfud)en unb ju prii» 
 fen in ber 9Buf}en, ba fie fdion bie Serljeif* 
 fun<i ron ®ott »on bem getobteit Sanb l)au 
 ten, ba wurbtn fie erff in ber 5Buf}en ge* 
 priifet, tamit fuRb wttrbe, wai in tijrem 
 ^erjen wfire, ob fie ©otteJ ®ebet ^aUtn 
 
 Hence Paul fiays, 'If any man among 
 you seemeth to be wise in thia world, 
 let him become a fool, that he may be 
 wise. For the wisdom of this world 
 is foolishness with God.*' 1 CorS : 18, 
 19. Now since believers are to look 
 in all things alone upon God, they just- 
 ly look to him also with regard to th© 
 trying of men. In this however we 
 can see and learn of God nothing else 
 but that when he intended to try or 
 prove a person or nation, he gave such 
 person or nation his laws and com- 
 mandments, and under these laws and 
 commandments men were properly tried. 
 That this has been the method of divine 
 wisdom always, and that it is still so, 
 see Sirach 4 : 19 eh. 6 : 22. 
 
 That this is evwi so, observe lhak 
 even Adam had to be tried, not outside 
 of Paradise, but in it, according to the 
 will of God, to see whetheir he would 
 eat of the fruit which God had forbid- 
 den him, or not. Secondly, Noah WM 
 to b€ tried in his faith by boilding an 
 ark, and entering into it. Again, Abra- 
 ham, the father of all the faithful, was 
 severely tried, when God commanded 
 him to go out from his own country, 
 and from his^ owa kin<ired. But the 
 most severe trial came upon him after 
 he had alreadiy received the covenant 
 of eircumcision, when be was to sacri- 
 fice his son Isaac. Gen. 12 : 1, 22 : 1. 
 
 Further, we see that God tried weli 
 the whole seed of Abraham in Egypt,^ 
 and also after being delivered by a 
 aaighty hand, G>od beg^n to trj aocli 
 prove them iathe wilderness, even a^r 
 they had already receiirod the promiae- 
 of God of the holy land,. that it might 
 be made manifest^ what; was in> their 
 beartfl, whether titey would keep< Ood's^ 
 commaadments- or cot. See DexsL. 
 
72 
 
 i£.in <5cfprad? k. 
 
 roiirben ober nid)t. 2Gic ju fetjen b 9Jiof. 
 8, 2. 3n biefcr 5Scrfiui)unije;®iirtfn 
 ftnfc tie ancrmciiT-cn urn i!)reS llnglnuOens 
 iritltn fciiniict'tr gcfcljdi^cn ivorteiv unb 
 an it)rer v'uUn Iiattc @ott feinen ®ffallcn, 
 cb ft( fd}on unter DJioffn mit bcr SBotfcn 
 unb bcin 9JJecr getaufet; unb rtlle cinertei 
 epeifc, j.i fincicl €peife, iric c§ ba§ 5?ud) 
 ber IDciet^eit ncnnetf Srtp. 16, 20. gciicf* 
 feu l)iitten. '^a fie IjrtOen alle cinerlei 
 tieifllittcn '5:ranf (jotrunfen fon bem <jeifrs 
 Iiil)eu ^-eleif ber mit folgete, mld)ct rear 
 l$l)riiTu5. 1 §or. 10, 3. 4. ST'iefe finb 
 nun in bcr '^^ruflln9 nid)t 6cflanben, ba 
 @ctt rcr feinc envicfene i'iebc unb 2PoI)If 
 t!>Ucn unb geiien feinc 3$efeI}Ie, Drbuun^cn 
 unb ®cfe|c, @el)orfam fovberte, 
 
 *JJun fte!)e unb merfe auf ben ©inn@ot* 
 tee ill! ncucn 23unbe : ei'tllid) liefet man 
 vov ber ^laufe bc§ Science ©otteg fctDiTen, 
 ton feiner *priifung unb SScrfucbung. %U 
 tt a&er ron 3of)innc§ im !3iorbftn c^etaufet 
 
 8:2. In this wilderness of tempta- 
 tion, most all of them were laid in the 
 dust, on account of their unbelief, for 
 God had no pleasure in them, thoujrh 
 they had been already baptized unto 
 Moses in the cloud and in the sea, and 
 had all eaten of the same meat, yea of 
 tlie food of angels, as it is called in the 
 book of wisdom, ch. 16 : 20. Yes, 
 
 they all drank of the 
 
 spiritual 
 
 drink of that spiritual rock that follow- 
 ed them, which was Christ. 1 Gor. 
 10 : 3, 4. These, therefore, did not 
 hold out in their trial, when God for 
 his goodness and favors shown to them 
 required obedience to his command- 
 ments, ordinances and laws. 
 
 Now sec and observe the mind of 
 God in the new covenant. In the first 
 place, we read of no trial and tempta- 
 tion of the Son of God himself before 
 his baptism. But as soon as he was 
 j baptized by John in Jordan, and the 
 
 irar, unb bie gtimmerom XDimmel (5el)o-'j voice from heaven had been heard,, 
 rtt niorben : Jt'iefi ill mein lieC'er €o!;n, an I 'This is my beloved Son in whom I am"' 
 bem id) IBoblgefallen l^abe. 9JJatt. 3, 16. j well pleased," Matt. 3 16,17, then 
 
 temptations began ; then was he tempt- 
 ed of the devil; afterwards he was! 
 tempted of the Scribes and Pharisees; 
 thus had he to learn obedience. Hcb. 
 5 : 8. Yea he became obedient unto 
 death, even the death of the croos. 
 Phil. 2 : 8. 
 
 17. ging erf! bie QSerfudiung an ; ba 
 wrfud)te il)n bcr 5:eufel, ba iierfud)ten it)n 
 bie gd)rift9clcl)rten unb ^l>irifder, ba 
 iTiuf,tc er @et)crfam lernen. .^e&r. 5, 8. 
 3a er irurbe <;cl)orfam big juni 5:obe am 
 ifrcu§, %^l)ilip. 2, 8. 
 
 @(eid)n)ie nun bev ,^err 3efu§ bcr€cl)n 
 ©ottee pon bem 23ater ifl gefiiljret unb ms 
 furf)et worbenj eben alfou. nid)t anbers fiifjs 
 ret 3cfu§ feine Dlad}fol9er. Da \\i baf> 
 .fpimniclreid) rter(jlid)en einem !Ji!e§e, bag 
 (jutc unb bhU §-ifd}c fdngct, bie ^'lu^^" 
 rtber aierfcen uic^geirorfen. 33tatt, 13, 47. 
 48. Da bcrufet ber .^crr 3ffu5 oif'f/ 
 unb trerben bur(^ ben ©laubcit unb bie 
 5aufe, fcine Stinger. 3of). 4, 1, §(ber 
 burd}6 ^reu^ roerbcn fie erft gepn'tfet unb 
 in feiner Sel;re aueerroaljlt gemadjt. Dcx 
 J^trc 3tfu^ W SPJcnfcfjen niematen 
 
 In the same manner now as the Lord 
 Jesus, the Son of God, was led and 
 tried by his heavenly Father, so like- 
 wise Jesus tries his followers. There-, 
 fore the kingdom of heaven is compared 
 to a net, by which good and bad fishes 
 are caught, but the bad are cast away. 
 Matt. 13 : 47, 48. For the Lord 
 Jesus calleth a great many, and many , 
 became his disciples by faith and bap- 
 tism. John 4 : 1. But by the cross 
 they are tried, and made his chosen , 
 ones by and in his doctrine. The Lord 
 
A CONVERSATION &c. 
 
 73 
 
 flu§<r fciiur 2e{)re unb (Srangelium gcprus 
 fet, fonbcru alle t>i« ju ibm fanien unb an 
 ilin glauOtcnf bie nnljm er an al5 3"n9«r/ 
 <r fa^tc aber ju il)nen : 2Bmn il)r bUibtn 
 mrM nn nieiner iKcbe ober Sdjre, fo feijb 
 il)r meine rerf}t« Siingeiv unb ircrbet bie 
 2BaIjrl}eit eifenncn, unb bit 2BnI)rl;eit 
 ivirb eud) frei inail)en. 3o!;. 8, 31. 32. 
 
 ^^erner fai^et bcr l\«be 3«fu^ i" feinen 
 2(poftc(n : 2Bcnn il)r in mir alg einc 9vebe 
 an belli CTGeinfrorf bUibct, fo werbct if)r 
 »ie(e XTUct)te Oringen -xo il)r a6er nicl)t in 
 niir blei&et, fo werbet il)r al^ eine biirre 
 9ie6e weggeraorfen. 1^' 4. G. gcU 
 d)en unb feinen anbern (^inn^ muf, bie 
 ^emeinbe bes .^errn 3efu l^aben : I)af, 
 jiienn ein 9Jienfd) 33uf,e t[)ut, bem 3:cuf<I/ 
 in 2l"elt, unb alien €.unben offentlid) abt 
 fdiaioiet, unb in bie l'el)re bes .^errn 3<'fu 
 cintreten uiill ; unb gefefet, ninn fonnte 
 niutl)ma^en, baf, etiva biefer 9Jtenfd) nid)t 
 iriirbe beilanbig bleiben, man n^uf,te aber 
 gegenniditig nid)tfi i86fe?ycn ilmi fofonn* 
 te bii'fer 9Jtenfd) auf fein offentlid)e» ^^c* 
 F<nntni§ nid)t son ber ©eaicinbc lusge? 
 fd>(offen n?erben; fonbern unter ber 'J?ad)s 
 folge 3^f" >xnib ber 9JIenfd) erfi gepriifet, 
 ba fid) benn cffenbaret, ob cr bie 2el)re 3f* 
 fu nio ben recbten '•l^rufilein; ron fid) wiv^t, 
 wit bie ®eiel)eit jeuget. €ir. 6, 22. 
 
 Unb bie 9ottIid)e ^BeiMjeit (abet alle 
 9JJenfd}en ein, ju il)r ju fontnien, ja aud) 
 gar bie iJtarren : €pr. €a(on7. 9, 1. 4. 
 unb fd)Iic|et feinen 9Jienfdien aus, weldier 
 bcr Sinlafcung folget, ben SBeg ber 5'l)or« 
 l)cit peridot, unb auf beu 5Beg ber SQeei?* 
 Jjeit tritt ; barnatl) irirb ber 93ienfd) in 
 ber .fpaup|)altunij ®otteP gepriifer, ba muf? 
 cr feint ^-u^e begeben in bie J-effetn, unb 
 feinen ^al5 in il)re jpalseifen. €ir. 6, 25. 
 iSIeibet er alsbann nid)r getreu, fo ill bie 
 'g(i)ulb allein aufil)m: Unb biefeg ift ber 
 gottl!d)e €inn, taf, ber SDJenfd), rcenn cr 
 init feincm ®ott in bie ifierbinbung cingc* 
 mren, alebcnn Ijernad) erfl geprufet wirb, 
 nimlif^ in ben ®eboten ©ottel. 
 
 Jesus never did try men without bis 
 doctrine and gospel, and all tliat eame 
 to xiim and believed on him, be received 
 as disciples. But he said to them, "If 
 ye continue in my word, then are ye 
 my disciples indeed, and ye shall know 
 the truth, and the truth shall make you 
 free." John 8 : 31, 32. 
 
 Again says J esus to bis apostles, 
 'If ye abide in me, as the branches do ia 
 the vine, ye shall bring forth much 
 fruit; but if ye will not abide in me, 
 ye will be cast forth as a withered 
 branch." John 15 : 4, 6. Such, and 
 no other mind must govern the church 
 of Christ, that when a man does repent, 
 publicly renouncing the devil, the 
 world and all sins, and is willing to sub- 
 mit to the doctrine of Jesus, the Lord, 
 and though it might be presumed, that 
 he would not remain constant, but while 
 we know nothing evil of him at present, 
 such a man, making a public profession^ 
 could not be excluded from the church ; 
 but by his following Jesus, afterwards 
 he would be tried when it would be- 
 come manifest, whether he would reject 
 the doctrine of Jesus, which is the true 
 test, as wisdom testifies Sir. 6 : 22. 
 
 Divine wisdom invites all men to 
 come to her, even the simple and fool- 
 ish. Frov. 9 : 1, 4. It excludes no 
 man, who obeys the invitation, forsakes 
 the way of foolishness, and enters upon 
 the way of wisdom. Then a man is. 
 tried in the 'household of God, when ho 
 must commit his feet to the fetters, and 
 his neck to the yoke. Sir. 6 : 25. If 
 then he does not remain faithful, the 
 fault is. only in him. And this is the 
 divine mind, that after man has entered 
 into connection with his God, he should 
 be tried and proved by the command- 
 ments of God. '■ ; -J ■ .. 
 
74 
 
 ©onffcn fonntt man aud) ®ott fclbjlcn 
 »ielfdltic( 6efd)ulbi9enf im alten ieflamcnt) 
 baf er nid)t Jjdtfe priifm fonnen tie SQUm 
 fd}en> fo er in feine 93crljeifj"un9 !)a6e angei 
 nommenr m\A)t n\d)t befidnbig gebliebcn 
 feijen. 3*^ man fonnte aud) ben i^errn 
 3efum 6efd)ulbi9en, t>a| er l)abe Sunder 
 angenommen; bie il)m nid)t getreu geblie; 
 ben^ rearum er ni^t lautcr fo(d)e hunger 
 ^abe gemad^t, bie iljm redren befldnbig ge; 
 blicben. I)enn eS ftetjetf ba| eiele feiner 
 Sunger trieber Ijinter fit^ gegangen finb. 
 3el). 6, 66. 3a man fonnte auf fold)e 
 %tt atle ?(pojlel befdjulbigen; roic aud it)« 
 ren (Sdiriften ju erfcfjen^ ba§ fie burd) bie 
 <Prebigt beg (Jeangelii eiele 3»inger ges 
 mad^t^ u. jeber^eit t>iele auf mand^erlei ^rt 
 unb 2Ceife njieber abgercidjen finb. 
 
 9Jun merfe nod) ein einfdltigeS @leid)« 
 nif : tffiann jnjei "^Jerfonen ftil) einanber 
 tiebtenf ba^ fie fiid) mitcinanber »erel)lid)en 
 n)cUten» reann fcnnen fie fid) rcol)l unter 
 einanber am beffen priifen ? 2>or ber 2Jer* 
 e^jlit^ung finb fie nod) frei t>on ber 2af} ber 
 .^au^ljaltungf bas 2Ceib ifi noi^ frei pon 
 bem ©e^orfam gegen ben SOfann^ ber 
 9)Jann i|i nod) frei ron ber Sorge unb 
 (£d)n)ac^l)eit bed ®eibedf ba wiffen fte 
 nid)tg al6 eon (ieben. 
 
 Sobalb fie abcr eine offentlid)e Sbeeers 
 0inbung miteinanber ma^tut unb in bie 
 ^au^i)a(rung eintreten, ba geljet bie reitte 
 ^riSfung an : (Ta barf bad 5Ceib um fei* 
 nen anbern 9}lann nie^r bul)len; b« mu^ 
 
 Otherwise we might also accuse God 
 himself often in the Old Testament, for 
 not proving men, whom he had accept- 
 ed in his promises, and who did not 
 prove constant. Yea, we might also 
 accuse the Lord Jesus, that he chose 
 and received disciples, who did not re- 
 main faithful to him, and we might ask, 
 why did he not make only such his 
 disciples, who would continue steadfast? 
 For it is written, that 'many of his dis- 
 ciples went back, and walked with him 
 no more." John 6 : 66. 
 
 Thus, too, we might blame all the 
 apostles, inasmuch we read in their 
 writings, that they made many disci, 
 pies by the preaching of the gospel, 
 and that many of them at all times and 
 in different ways apostatized again. 
 
 Consider a simple comparison. Sup- 
 pose two persons love each other, so 
 that they desire to enter into a state of 
 matrimony with each other; now when 
 will they be able best to prove eacli 
 other? — Before marriage they are yet 
 free from the burden of housekeeping ; 
 the woman is yet free from the obedi- 
 ence towards the man ; the man ia 
 still free from the cares and infirmities 
 of the woman : they yet know nothing 
 but to love. 
 
 But as soon as they enter publicly 
 into the matrimonial connection, and 
 go to house keeping, then the proper 
 trial commences. Then the wife may 
 not have a familiar intercourse with 
 
 fie iljrem eigcnen SOiann gel)crfam feijn, ba any other man ; she must be subject 
 wirb ber ^lann gewatjr bie €itn)ad)l)ei* | ^ her own husbani Then the hus- 
 ttn Ui <ffieibed unb bergleidien, ba uerlie* tand will discover the weakness of the 
 
 ret fic^ benn bie erfle Q3ul)Ierliebe, unb 
 wirb eine 9ottlid)e ?ie6e erferbert^ reenn fie 
 im ^-rieben bei einanber n'oljnen rooflen. 
 Da reirb eine Siebe erferbert, bie au* bid 
 
 wife, and so forth. Then the passion- 
 ate love will subside, and a divine love 
 is required, if they wish to live in peace 
 together. Then a love is necessary. 
 
 in ben ?:ob befjdnbig bleiben mu§. Jieb! which is to remain constant until death, 
 unb Seibf €u| unb Sauer mit einanber [Then they must partake equally of joy 
 ^Uid) jU f)abenf unb bid in ben ?ob einan« j and grief, sweet and bitter, and not 
 
A CONVERSATION &c. 
 
 75 
 
 itt nid)t ptrlaffen. ^ai ijl ttr et;eflanb 
 untcr ben ©laubigfiv mWr abb'dUt ben 
 Jpcrrn Jffmn "nt ®emcinbt. <5pljef. 
 5, 32. 
 
 @(eii1) it)ie nun gemeiniglic^ bie 2Belt» 
 menfc^en t^un, reenn fie fid) »erel)lid)en 
 rocllen, unb noct) feine SSerbinbung ge* 
 madjtf ba Ijdngen fie ftd) 6alb an biefe^ 
 6alb an jene, unb if} lauter Unbeftdnbig* 
 ftit/ fonnen aui) rcoljl ®eel)lid)te urtljeilen, 
 unb meinen; njenn fie in ben 5l)eftanb fA« 
 men, fie rooflten »iel beffer leben ; wenn fie 
 aber in benfelben fommen; fo miiffen fte 
 aud) erjl in ber Jpau^ljaltung lernen, unb 
 roerben woljl man<i)timal gar (J!)ebrecf)er, 
 f)aben nid^t fo t)ie( iliebe unb ®ebulb, ba| 
 fte in ber ^rufung au^l;a(ten fonnten. 
 
 9?un tnerfe mijU roit eeauf foldje 2Bei« 
 fraud) im ©eijllic^en ergeljet; n»it t>iel 
 geelcn fmb nid)t erroecfetf ba§ fie bie gro* 
 ^e .^ure »ertaffen Ijaben, finb aui bem gro* 
 ben duffern iBabel auSgegangen, unb bulj* 
 ten nun auf uielerfei 9(:t an unb mit ber 
 2e!jre 3efu. Siner niinmt fid) Ijie einen 
 @prud) ou« bem 3:ef}amentf ber anbere 
 borten, bamit bu!)Ien [itt ja geben aud) ei« 
 ne gro^e 2iebe unter einanber cor, !)ei^cn 
 fid) einanber iSriiber unb <2d)n)ef}ern, unb 
 fonnen mit einanber in biefer Siebe roan* 
 beluf fmb aber nid)t Derbunben, ober ;u 
 tinem Seibe burd) einen OeijJ getauft. 
 1 Sor. 12, 13. Darum ^aben fie %tt'tf 
 I)eit unter einanber, tin jegli(^eg ftc^ roo 
 unb roic ti will anju^dngen. 
 
 S)aS eine Ijdnget fid) an fo{d)f, bae an* 
 bere an eine anbere 9}{einung, bad eine an 
 biefen, bag anbere an einen anbern ©eifl, 
 uub fonnen babei immer in ber i5ul)(er* 
 5iebt bleiben, ba l)ei|t ti unter il)nen: 
 ©ie Siebe bedet atlti ju. €ie flrafet 
 nic^t. 5Beld)e§ roafjr if?, bie ungebunbe* 
 ne 95u^Ier*2iebe becfet alleS }u, benn e§ if} 
 fein e^eftanb mit Sl)rifto unb feiner ©e* 
 mciube, ju wanbeln nac^ feinen Dvegelnf 
 
 leave each other until death separates 
 them. This is the state of matrimony 
 among believers, which represents the 
 Lord Jesus and his church. Eph. 
 5 : 32. 
 
 Worldly men however, when they 
 wish to get married, and are yet free, 
 are very inconstant, profess love now to 
 one, and then to another and are full 
 of fickleness. They are apt to find 
 fault with married people, and imagine, 
 if they should marry once, they would 
 do much better. But upon their actu- 
 al entrance into that state, they have 
 to learn yet the first lessons of a mar- 
 ried life, and often get divorced again, 
 because they have not love and patience 
 8ufi6cient to hold out in the trial. 
 
 Now mark well, how it comes to 
 pass in like manner in a spiritual sense. 
 How many souls have not been awak- 
 ened, and have abandoned the great 
 whore ; have come out of gross, outward 
 Babylon, and fallen in love in various 
 degrees with the doctrine of Christ ? 
 One takes a passage out of the NewTei- 
 tament here and another there, which 
 they love and embrace j they pretend 
 also great love toward each other, call 
 one another brother and sister, and can 
 thus walk together in such love. But 
 they are not united or baptized by one 
 spirit into one body. I Cor. 12 : 13. 
 Hence they have and grant liberty to 
 each one to attach himself to whatever 
 body he pleases, and in whatever man- 
 ner. 
 
 Thus one holds to one opinion, the 
 other to another; one is led by this 
 spirit, the other by that; still they can 
 remain in that species of love, which 
 comes before marriage. Then the say* 
 ing is among them, Love covers all, 
 and condemns none. This is true, the 
 unconfined love in courtship covers all, 
 for there are no sacred ties yet to bind 
 the soul to Christ and his oharob, t% 
 
76 
 
 IE in (Befprcd? jc. 
 
 ntliro feinj IBuljlcrsSictie ireljr ftatt \)at, 
 fcntcrn eine Siebe Die bas iBofer unb 
 <£un6(id)e l^ifjetf \v(im fie nid}t f.ilfrl) if?. 
 9\6m, 13, 9. 
 
 (giel^e, foldje ^Bul)(er fonnen fccnn bieje* 
 nigen lichtcit unb urtl^eilen, nielihe in ben 
 Gliefranb mit C5l)iirro ijftreten; unb oerbuns 
 ben finb, n^enn fie fid) cinnubcr crbaus 
 CHf arbeiten, unb beffrafcn, unb fo fid)5 ett 
 cignetr baf, auA) untcr if}nen eincr fid) an 
 cinen anbcrn ®ei)l- l)dntietf niit benifetbcn 
 bul)let/ baf, fie fc(d)en ale einen Sl)ebres 
 ri)er rid)ten, unb fo er ntd)t Ijoren iritl, von 
 fcer ®enieinbc auefd)lie§en. ©a fomnit 
 benn ein foldier gteid) ivieber unter bic @c; 
 feUfd)afr ber 2jul)(ei> ba barf cr benu niit 
 alien falfdicn ©cifreru auffer bem ^i\u\{ 
 unb ber ©emeinbe bes >^errn 6ul)len. 
 
 2)aci mu§ tenn eine grof,e ^-reibet bes 
 @cific5 Ijeiffen ; unb i|l c£> aud) in ber 
 3:l)at. 9lber nuffer beni ipaufe ©ottecv auf* 
 for feiner (Scmeinbc, unb auffer feineni 
 ?ieid); benninbcm f)ieict;e (*jette5 ifi feis 
 ne Unorbnung uub faltd)e fons 
 ber lauter Orbnung unb Siniijfeit. Unb 
 niuffcn alle (^ngel unb ffieifrer im ^pims 
 inel irollen; urns it)r @ott will ; fo fie ans 
 berfi- itollen al? ffiott irill, fo fonnen fie 
 in feincm 9ieid) nid)t berrfl)en. i£o b.ifb 
 al'5 bie C'ngel anber? ijeirollt al5 @ott, 
 finb fie iierfrofsen, unb niit i\etten ber 
 ^•infiernit cjebunben, unb juni (*5erid)t be? 
 l^alten worben. 2 "pet. 2, 4. 
 
 Siel){ ba§ ifi- bie ?(rt ber ivaljrcn ?iebe 
 <35ctfee. Unb fo nu'iffen alle ffilaubigen 
 i^cfinnct fe»;n/ Cileid) \vk audi it)r j;err 
 unb 9Jieitler il)nen foUte^ Iel)ret ; unb aud) 
 in biefeni 'I?enT-anbe fetd)eg abgebilbet. 
 O^enilidv fo eineo beiner ©lieber an beinem 
 iicibe bid) drgert; fo reife es au^f unb mirf 
 c& »cn bir. 9JJattl). 18, S^iefen 35cfel)l 
 I)at fonber(id) feiner ©enieinbe, rre!* 
 d)e fein Seib i\it tiecjcbenf baf, fie alle fiinb* 
 lid)e drgerlid)e ®lieber abfdnuibeu foflen; 
 biiniit nid)t berganje Scib sfrbcrbet n?erbe. 
 
 walk according to his statutes, where no 
 blind, passionate love finds a place, 
 but such a love, which hates all that is 
 evil, wicked and sinful, provided it be 
 not false. Rom. 13 : 9. 
 
 Behold such freelovers may under- 
 take to judge and condemn those that 
 ! have entered into covenant with Christ, 
 1 and arc united to him ; these endeavor 
 I to edify, admonish and rebuke one 
 [ another, and if it so happens, that one 
 i among themselves is affected by a 
 1 stranjre spirit, and is in love with it, 
 land tha church considers him as an 
 j adulterer, and if he will not repent, th,e 
 j church must exclude or disown him. 
 ' Then such a one will readily go back to 
 j that society of free lovers, where he 
 I may enjoy his unbridled love with all 
 the false spirits, yet without the house 
 and church of the Lord. 
 
 This, then, is called a great liberty 
 of the spirit, and indeed it is. But • 
 where? Why, out of the house of 
 God, out of his church and kingdom. 
 For in the kingdom of God no disorder 
 or false liberty exists, but it is all order- 
 and union. All the angels aud spirits in 
 j heaven must subject their will to the will 
 jof their God; for if they would do oth- 
 jcrwise, they could not exist in his 
 I kingdom. So soon as the angels went 
 I contrary to the will of God, they were 
 jcast down to hell, and delivered into 
 I chains of darkness, to be reserved unto 
 judgment. 2 Pet. 2 : 4. 
 
 Behold, this is the true nature of 
 the love of God. And all believers 
 must be thus minded, even as also 
 their Lord and Master teaches them, 
 and in this he has said "If one of the 
 members of tliy body offend thee, pluck 
 it out and cast it from thee." Matt^ 
 18. This commandment Jesus gavie 
 particularly to his church, which is 
 his body, that all sinful and oflFensive 
 members should be cut off, in order 
 that tlie whole body may be preserved 
 from destruction. 
 
CONVERSATION &c. 
 
 77 
 
 €olcbe if! aucb fcf)cn im @efe| ron 
 @ott geboten trorbcn: 2B<nn bir bein 
 §rfunb, ter bir ifr mt bein J;'cr,v Stergcr* 
 niffe ^iibttr unb bid) ablocfen voiiU anbcrn 
 ®ottern ju biencn bie @ott ni*t l)efof}len, 
 fo i]ft)ord)e iljm nict)t/ unb bcin 'Huge ffll 
 ffincr nicbt fd}cncn. 5 gjJof. 13, 6. Sie* 
 ^f, pen fold)er Siebe uMffen a((e ®ut)(er 
 ni*t?, fo langc fie nid}t mit Sl^riflo in fci* 
 nen (Shcfranb, in feine 2el)r unb Orbs 
 nuiig treten. 93feinen tennod) ilBunbcff 
 wne baj i^or cine unp,irtei;ifdie Sicbe feiv 
 
 Such love was already required in 
 the Law of God. 'If thy friend, who 
 is as thine own soul, entice thee secretly 
 to serve other gods not commanded by 
 God, thou shalt not hearken unto him ; 
 neither shall thine eye pity him." Deut. 
 13 : 6. See, of this love all those free 
 lovers know nothing as long as they do 
 not enter with Christ into his covenant, 
 in his doctrine and ordinances. Still 
 they are in great conceit, that they 
 possess and profess a remarkably impar- 
 
 bie fie babcn unb rcr^eben, irerben aud) I t'al love ; they are also looked upon by 
 ton ben uniieuOten €eelen angefeben als] inexperienced souls as men walking ia 
 SOfenfdicn, bie in einer grofjen gottlidien 
 
 Siebe unb guten ©KiuDen roanbeln. 
 
 Qlberee niirb nod) cffen&ar iverben, baf, 
 <§ nur eine f>ilfd^e 33ul)lcr;Sie6e •geivefen, 
 Ktekbe burd) prdd)tigc unb f[uge Dieben 
 u'Ol)! iicfiirbet n?nr, baburd) mrtnd}e§ uns 
 fd)ulbiiii'5 -^crj betrcgen roirb. iTarum 
 faget bie citrift : Die Siebc fei; nid)t falfd). 
 SKom. 12. Unb bie .fpaupt;'£untnia bes 
 ©ebots iti: Siebe uon reinem ^pcr^en unb 
 gutem ©eitiffen, unb con ungefdrbtcm 
 ©I.iuben. SCeUbcr nbcr cttid}e gefcl)letf 
 unb finb umgeirnnbt ju unnu^cin @es 
 id)\va^. I5im. 1, 5. X:ie ftel)efl bu 
 nun, bn§ ein gefdrbter ©laubc, unb alfo 
 nud) eine gefdrbte Siebe fetjnfann. 
 25on ber Siebe. 
 
 £obn. woran nber pn'ifet man 
 bie iv.ibre Siebe, unb ben uuil)rcn QjlaubeUf 
 obtr bie fiUfd}e Siebc; unb ben gefdrbten 
 eiauben ? 
 
 93a ter. Der \xMl)re ©KiubCf rocld)er 
 giilrig, unb ecr roeldien ein ennges Seben 
 oerbeifjen ill, iinife ein fd)riftaid|igcv ®I.ius 
 be fei;n, gleid) roie ber S^m 3«fuf' fprid)t : 
 2Cer an inid) glaubet, irie bie g.d}rift fa; 
 get, t?on be§ I'eibe irerben StrSme ttiUf 
 benbigea 1Ba|Terg flie§en. Jol), 7, 38. 
 Unb ein Ubrifrrndgigcr @Iaube wirfet aud) 
 bie nMl)re Siebe nad) ber ^5d)rift. ^Denn 
 lat iji bie 2iebe ju (Sjott ba^ unr feine @e; 
 bote l;.ilten. 1 3ol). 5, 3. Unb ber ^erv 
 
 great and divine love and in true 
 faith. 
 
 But it will yet become manifest, 
 that it was only a false, pretended love, 
 well painted and varnished with fine 
 speeches and pompous words, by which 
 many innocent souls sre deceived. 
 Therefore says the Scripture, 'Let love 
 be without dissimulation !" Rom. 12 : 9. 
 'Now the end of the commandment is 
 Charity out of a pure heart, and of a 
 good conscience, and of faith unfeign- 
 ed. From which some having swerved 
 have turned aside unto vain jangling." 
 1 Tim. 1 : 5, C. Thus we see that 
 there may be a feigned faith, and also 
 a feigned love. 
 
 OF LOVE. 
 
 Son. But whereby do we prove and 
 distinguish true and false love, a true 
 and a feigned faith ? 
 
 Father. True faith, which is gen- 
 uine and has the promise of eternal 
 life, must be a scriptural faith, as the 
 Lord Jesus says, 'He that believeth on 
 me as the scripture hath said, out of his 
 body shall flow rivers of living water." 
 John 7 : 38. And a scriptural faith 
 will also produce a true love according 
 lO Scripture. 'For this is the love of 
 God, that we keep his commandments." 
 1 John 5 : 3. And the Lord Jesua 
 
78 
 
 Siin (Be^ptai) k. 
 
 3ffw§ fpnct)t tton bcr m\)rtn Siebc : 2ieb«t 
 il)r mid), fo Ijaltet mcine @e6otc. 9Ber 
 mcine @e6ote l)atf unb l)Q(t fic, ber i(i c§ 
 ter mid) licbet. llnb iter mid) lie6et; bcr 
 roirb mein 2Bort l)alt«n. 3ol). 14, 21-23. 
 
 9(n n)eld)er fd)riftmd§iacn i'ieOe man 
 fluc^ feine Siingererfcnnen foil. 3oI). 13, 
 34. 35. !Dmn glcid) wit ber Jperr 3efuS 
 nad) bee gd)rift geboren rrorbcn, aud) 
 nad) bee (£d}rift gefreu^iget unb aufer* 
 fianben. 1 dor. 15,3.4. So l)at cr aud) 
 ollen ben (^cinigen einen fd)riftmdf,i9en 
 ©laubcn 9elel)ret, unb cerl)ciffet iljnen nad) 
 let <2d)rift ein creigcg Seben. 2(ber ein 
 gefdrbtcr @(aube unb gefdrbte Siebe fann 
 fid) nid)t auf bie gdirifr, fonbcrn nur auf 
 nienfd)(id) ®utbcnfcn gninben ; ©a wirb 
 tiner, rcie er t)on ben t2d)rift3e(el)rten ges 
 Utntt t)at, glauben, ber anbere, mi er ttf 
 wa imi) bicfeg ober jene^ 33u(I) ifl liber* 
 jeuget rcorben. (t^et Dritte, gar nad) feis 
 neg Jperjeng ®utbunfen unb eigcnem ®ils 
 (en. SDa bod) bie 6(l)rift auPbriicflid) 
 fpric^t: SCa^ nur ein ^<rr, ein ©Uiube, 
 unb tine 5:auf< fet). Spljef. 4, 5. 
 
 2Bcnn jel)n 9JJenfd)en fet;n, bi« nod) 
 in eincm gefdrbtcn ®lauben f}el)en, unb 
 man follte fie nad) ber (gdirift ejraminiren, 
 forourbe man erfal)ren, bu§ afle ^i\)tnm 
 jeber cinen eigtnen ©lauben t)aben wurbe, 
 unb fotlte feiner nad) ber i2d)rift fetjn. — 
 I)enn ifi nur ein tma^tt ungefdrbter 
 ©laube, unb alle bie nun ben n?al)rcn ©lau* 
 ten nad) ber 6d)rift Ijabcn, bie finb aud) 
 ode nac^ ber €d)cift einig, rcag ©laubengs 
 Sicgeln anbetreffen. 
 
 2J 0 n b c 01 @ I a u b e n. 
 
 ® ol)n. 3d) l^abe aber aud) fa^(en [)o* 
 ren, bag alle g«ren fid) nuf bie €d)rift 
 fcerufcn, unb bavum man feinen ©lauben 
 n!d)t mit b<r ®d)rift bel)aupten fonne. 
 
 SSater. 3Ber biefcg fprid)t, reeil atte 
 <Secten fid) auf bie €d)rift berufen, fo 
 fciirfte tin n)al)rcr ©laubiger folcl)e§ nid)t 
 t!)un; ba^ muf, notf)wenbi(} ein elenber 
 unb unnjiffenber 9J?enfd) fetjn. !t)«nn ba§ 
 
 speaks of true love, *If ye love me, ye 
 will keep my commaBdments. He that 
 hath my aommandments, and keepeth 
 them, he it is that loveth me, and if a 
 man love me, he will keep my words." 
 John 14 : 21, 23. 
 
 By this scriptural love Christ's dis- 
 ciples shall also be known. John 13 : 
 34, 35. For as Christ was born ac- 
 cording to Scripture, and also crucified 
 and raised again accordiog to Scripture, 
 1 Cor. 15 : 3, 4. So he taught all that 
 are his, a scriptural faith, and promised 
 them according to Scripture, an ever- 
 lasting life. Uut a feigned faith and » 
 feigned love are not founded on Scrip- 
 ture, but only on human conceit. 
 There one believes, because he baa 
 learned so from some learned scribe j 
 another, because he has been convinced 
 by this or that book. A third oae 
 will be guided only by his own opinion 
 and selfwill, whereas the Scripture says 
 expressly, that there is but 'One Lord, 
 one faith, one baptism." Eph 4 : 5. 
 
 Should there be ten persons, who 
 stand yet in a feigned faith, and they 
 were all examined according to Script- 
 ure, it would appear, that every one 
 would have a peculiar faith of his own, 
 and that not one was altogether accord- 
 ing to Scripture. For there is only 
 one true and unfeigned faith, and all 
 tho.se who possess that true faith accord- 
 ing to Scripture, are also all of one 
 mind as to the inles and practice of 
 faith. 
 
 OF FAITH. 
 
 Son. But I have heard it asserted, 
 that all sects appeal .to Scripture, and 
 hence one could not maintain his faith 
 Hy Scripture ? 
 
 Father. Whosoever says this, 
 because all sects appeal to Scripture, 
 that therefure a true believer should not 
 do the same, such must necessarily be 
 a miserably ignorant person. For it is 
 
A CONVERSATION &c. 
 
 79 
 
 tienct «inem ©laubigen gar fef)r jur €tdr« 
 fung feineg ®lnu6cn§f roeil alle ©ecten 
 lie l)ci(i9C €d)rift cor gottlid) crfenncnunb 
 fid) barauf Ocrufcn, ob fie 6erfcl6en fd)on 
 nid)t glauOen. !Dnin auf bie ed)rift fid) 
 ju berufen, unb ber (£d)rift ju glaubcn, 
 lag iff gar eiu grower Unt«rfd}ieb. fficls 
 d)eg bu oug ber ^Xebe bee ^errrt 3efu 
 merfen fannftf ba er ju ben ^uim fagte: 
 aCenn iljr 9Jtofen glaubaet/ fo glaiibctct 
 iljr and) mir, benn er l;at »on mir gei 
 fc^rieben. 3of). 5, 46. ^un J)aben bic 
 3uben fid) aud) afle auf SJiofen berufen, 
 ober fie Ijaben il)m in feinen ©c^riften 
 nid)t geglaubet. 
 
 5(lfo berufen fid) alle Secten nid)t nur 
 allein auf bie ©diriftf fonbern auf ben 
 Jperrn 3«f"in felbjlenf aber wie fie bem 
 J^errn 3«fum glauben, alfo, unb nid)t an* 
 berg glauben fie aud) ber (Sd)rift; fonnte 
 nun n?oI)l ein rca^rer ©laubiger alfo blinb 
 fei;nf unb benfen ober fpred)en : £») afle 
 gecten berufen fid) ja auf einen gefreu^igs 
 ten ^eilanbf barum fannfl unb barfft bu 
 tid) nid)t tarauf berufen ; bag tvdre bem 
 ieufel eben redit. 
 
 2(ber ncin ! bie ma\)vt ®(aubige Ijaben 
 »on iljrem ^errn unb 93{eifl-er meljr unb 
 beffere ^'(ugbeit gelernet. (Denn ale ber?:eus 
 fel in ber 5Serfud)ung bee ^errn 3«fii fid) 
 flud) auf bie i£d)rift bcrief, ba antwcrtete 
 H)m 3«fue im ©lauben au§ ber (£d)riftf 
 unb berief fid) auf biefelbe. ^Utt. i, 6. 7. 
 go mag bann ber 3:eufel unb alle falfd)e 
 ©eificr fidi aud) auf bie <gd)rift berufen^ 
 barum glauben fie aber berfelben nidjt. Unb 
 bu wirjt erfal)renf ba^ eben biefc 9Jtens 
 fd)cnf bie einen ©laubigcn irre mad)en 
 roolleuf mnn fie fpred)en: S(Ue (gcctcn 
 fcerufen fid) auf bie 'Sd)rift ; fo rcerben fie 
 bennod) fid) aud) felbjlen auf biefelbigen 
 berufen. 
 
 Unb barum ftel)et ein glaubigee ^inb 
 ©ottcg nur auf feinen f)immlifd)en SSater, 
 unb glaubt, unb folget il)m in feinem geofs 
 "fenbarten 2Port/ rceilen ee gewife \\ir unb 
 glaubct, ba^ ®ctt imb fein au6gefprod)e« 
 
 to a believer a strong support of his 
 faith to know that all sects acknowl- 
 edge the holy scripture as divine, and 
 appe al to it, though they do not believe 
 in it (scripturally). For there is a 
 great difiFerence between appealing to 
 the Scriptures and believing on them. 
 This we can perceive by the words of 
 the Lord Jesus, when he said to the 
 Jews, "For had ye believed Moses, ye 
 would have believed me; for he wrote 
 of me." John 5 : 46. The Jews 'tis 
 true, all appealed to Moses, but in his 
 writings they did not believe. 
 
 Thus all sects appeal not only to 
 Scripture but to Jesus himself. But 
 as they believe in Jesus, so they believe 
 in the Scripture. Can a true believer 
 then be so stupid or blind as to think 
 or say, "Because all sects appeal to a 
 crucified Savior, therefore I may not 
 appeal to him." That would indeed 
 please the devil very much. 
 
 But no ! true believers have learned 
 of their Lord and Master more and 
 better wisdom. For when the devil in his 
 temptation of the Lord Jesus appealed to 
 the Scriptures, Jesus answered in faith 
 from the Scripture, and appealed there- 
 unto. Matt. 4 : 6, 7. For though the 
 devil and all false spirits appeal to the 
 Scripture, still they believe it not. Thoa 
 wilt discover, that these very men, who 
 want to mislead a believer by saying, 
 that all sects appeal to the Scripture, 
 yet always will appeal to that authority 
 themselves. 
 
 Hence the believing children of God 
 look only to their heavenly Father, and 
 believe and follow him in his revealed 
 word, because they are assured in be- 
 lieving, that God and his express word 
 
80 
 
 Sin (Bcfprrtd) k. 
 
 ne§ 2Bort gnnj ein§ iilf bcnn fonjl mu§te 
 cin ®laubi^er piefe? unterlafycn, wtnn (v 
 tiae nitbt iin (J31.ni6en tl)un roollte, it>i6 
 tit djottlofeu un& Un^Iaiibigcn ini Un^lau* 
 bin tljun. 
 
 ©r bi'irfre nid)t ^Beten; nid)t Sini-ien^ 
 nidit 2(rbeit«n, Sffen^ ecblnfen^ unb bcr? 
 gkid.Kn^ m\d)ti ben ©ottlofcn alles Sun* 
 be unb ein @reue( yor (ijott ill. 2)enen 
 ©laubitien unb Dicinen abtv iji alles 
 rein/ bcni Unglaubi^en aber ift niditerein. 
 Sit. 1, 15. 2»arum lerne in alien '^im 
 Qtn ben rcd}tcn llnterfdiieb nad) bergtbrift 
 \vc\)[; baniit bu nid)t in QJernjirrunji 
 fcnnnfl-, >rie leiber cielc Seelen Oei biefer 
 Seit in ^xof,t QSenrirrung ^tvcit[)tn, m\m 
 fie feben, ba^ bie ©ottlofen nud) gotte^j 
 bicnftlii^e Swinge »crrid)tenf al§ 35eten/ 
 Ciniicnr QSerfammlung Ijatten^ Saufen, 
 2(benbnial;l \)aUin, unb ber9(eid}en. 
 
 S)a benfct bie unerleud)tete 25ernunft : 
 2Benn bie ©cttlofen biefee tl)un, fo if} 
 nid}t5 biiran 9ele(\en, bu wiilp e5 gnr blei* 
 ben laffen, unb fonimen foId)e 9Jienfd)en in 
 aUerlei QSerroirrung, bnf, fie enblid} nidit 
 nieljr uMffen, \vai> fie nieinen ober (jl.iuben. 
 I^enn niuffen fie fid) eineu SBeg madun 
 unb erMd)ten, tiield)en bie edirift nidit lel)j 
 ren f.inn, unb bann meinen fie auf foU 
 d)eni S!5(i]ir fie u^dren n^eitcr ciefriecien nls 
 bie 2(poj}eI, nel)nien nud) fcinen Sluit^ 
 tneljr nu6 ben Sduiften ber 2(poileI an. — 
 SBie id) fd}on bei meinen 3*^it«n uiele fold)e 
 93Jenfd)en gefennet unb geI)oret I)abe> aber 
 bamcben erfal)ven, bag ba§ Snbe il)re5 
 SBege? ein tiefc^ ^erberben nad) fid) ge* 
 jogen, bcnn fic finb gar balb gefallen unb 
 ju ffirunbe gegangen^ ba§ fie enblid;* gar 
 nid)t? gcglaubet l)aben, fonbern finb ber 
 2BcIt unb bcni breiten 5Beg uneber I)eim 
 gefallettf ivcfur @ott al(e in Sljrifro ein? 
 fdltige ©(aubigcn in @naben bewaljrcn 
 nicUc, baf, fie nid}t fo I)od) ju fleigen bes 
 gel)rcn, fonbern fid) fjerunter ju ben ytits 
 brigen I;aUen. dVm. 12, IG. 
 
 are altogether one, otherwise a believer 
 would have to omit much, if he would 
 not do in faith, what the wicked and 
 infidels do in their unbelief. 
 
 He would not be allowed to pray, to 
 sing, to labor, eat and sleep and the 
 like, because to the wicked it is all 
 sin and an abomination before God. 
 But unto believers and those that are 
 puro, all things are pure; wliile unto 
 unbelievers nothing is pure. Tit. 1 : 
 15. Therefore learn well to distinguish 
 in all things according .to Scripture, 
 that thou mayest not get info confusion, 
 as it is the case, alas ! with many souls 
 at this time, who are greatly confused 
 when they seethe ung'idly wicked per- 
 forming acts of worship, such as piay- 
 ing, singing, holding meetings, bapti- 
 zing, going to sacrament and the like. 
 
 Then unenlightened reason may 
 think, "If the wicked do this, iiiep it 
 is of no account, and I uuiir, it 
 
 altogether," ani thus sucli p^opie are 
 confounded so much, that at luot t.hey 
 know no mure what to think or believe. 
 Thus they will be led to make or invent 
 a way, which the Scripture uid not 
 teach, and to imagine when on tliis 
 way, that they have risen higher than 
 the apostles, and htnce receive no eoun- 
 .sel any more from the apostolic wri- 
 tings. iVlready have I known and heard 
 in my time many such persons, but 
 have also noticed, that the end of their 
 way has produced a deep ruin; for 
 soon, very soon, they fell so low, that 
 at last they believed nothing at all, but 
 i fell back to the world and to the broad 
 jroad. May God in mercy preserve 
 i all simple believers in Christ, that thoy 
 I may not desii'e to mount so high, but 
 ! to condescend to those of low estate 
 land humble mind. Rom. 12: 16. 
 
A CONVERSATION &c. 
 
 81 
 
 Unb "^auIuS rufet feinem ^^imotljtum 
 alfo ju : SBeil bu son J?inbl)cit niif bie 
 !)ci(it|e €itrift miftii, fann bid) bicfelbige 
 untfrjreifen jur (gtligfei^ burd) ben @lau« 1 
 b<n an SI)rif}o 3efu. iCenn allc (grfjrift 
 t)on @ctt cingecictten, ifi nu|jur 2el)re,jur| 
 ©trnfe, juc Sefferungf jur 3ui1)ti(iung in j 
 bcr @cre(l)ti(jfeit> ba^ ein SJJenfd) @om§ | 
 fei; ocllfoinmtn; ju aden guten SBerfen 
 9cfd}icft. 2.3:im. 3, 15— 17. 
 
 <2 0 1) n. £ann unb bnrf man in aU 
 Uni tun 3f«i}ni& ber |)ciligen (£d}rift 
 gtaubcn, unb ift cin ©laubiger baju uer* 
 (tunbenr cben ber (gd)rift ju glau&en unb 
 JU fclcjcn, ober fiil^ret nid)t ber @eiji @cti 
 te^ bicfelbe anberc 5Becie, \vouon eben ber 
 nuf,ere 2>ud)ilabe ber ed^rift nid)ta reeif ? 
 
 25 a t c r. S6 barf niemnnb eineni @Iau« 
 6igen fagcnf er folle unb nmf,te ber i2d)rift 
 (\Inuben unb folcjen, benn e^ fann niemanb 
 ot)nc ben l)ciligen ©eiji fllaubic] fei;n, mU 
 d}er ben ©lauben irirfen muf, ; 9^un ift 
 bie Sd}rift nur ein du§ere6 3^ucini| bcrer 
 SDingff mU[)i el)emalen burd) ben Ijeili^en 
 ®eiil c(elel)rct urfb befel}(en ftnb, unb turd) 
 benfelbi^en finb nud) bie 25erl)eif[un9en unb 
 SBebroljungeu au59efprod)en reorben. 
 
 2Cenn nun ein SJienfd) burd) rvaljte 
 9ieue unb ^uf,t nus ©naben ben l)eitigen 
 ®eif} erliinger, ron @ctt bem ^Batcr nder 
 ©eifier, fo if} e6 eben ber @eift bes ®(aus 
 6en§f ber cor »iel l)unbert %\\)ttn in ^es 
 Uc, *})aulo unb 3oI)anne geroefen unb ges 
 roirfet i)at, o6fd)on ber Ijeilige Oeifr in ben 
 ?{poffeIn in eineni grofjtren 9}Jaa6 war, 
 jur Siusbreitung M Suaniielii, bennod) 
 a6cr if} e6en berfelbe l;eili^e ©eij} in alien 
 @lau6it(en; wai nun '^))aulu5, '^etrus unb 
 3oI)anneg bajumal 9ef(.l)rieben, cicorbnet 
 unb befof)lcn, bamit irnren bajumal aiU 
 ©laubigen cing, fo fern fie nod) gefunb im 
 ©lauben n?aren. 2Bei!cn benn nun nur 
 tin ©ottr unb ein cinigcr ©eifl ijl, fo fann 
 eben berfelbe eini^e l)eiliiie ©eifl- nid)t ans 
 terS njollen, at§ was er jur ^eili^ung eor 
 
 And Paul says to his son Timothy, 
 'Because thou hast known the holy 
 Scriptures from a child, they are 
 able to make thee wise unto salvation 
 through faith, which is in Christ Je- 
 sus. All scripture is given by inspira- 
 tion of God, and is profitable for doctrine, 
 for reproof, for correction, for instruc- 
 tion in righteousness; that the man of 
 God may be perfect, thoroughly fur- 
 nished unto all good works." 2 Tim- 
 3: 15, 17. 
 
 Son. Can or may we believe in all 
 things the testimony of the holy Script- 
 ure, and is a believer bound to believe 
 and obey that Scripture, or does the 
 Spirit of God lead him other ways 
 sometimes, of which the external letter 
 of the Scriptures knows nothing ? 
 
 Father. It is not necessary to tell 
 a believer, that he shall and must be- 
 lieve and obey the Scriptures. For no 
 aian can be a believer without the Ho- 
 ly Ghost, who is to bring forth faith. 
 Now the Scripture is only an exrernal 
 testimony of those things, which have 
 been taught and commanded by the 
 Holy Ghost in former times, and by 
 whom also were pronounced the promi- 
 ses and threatenings. If therefore a 
 person, being truly sorry and repent- 
 ant of his sins, through grace obtains 
 the Holy Spirit from God, the Father 
 of all spirits, it is that same Spirit of 
 faith, who worked many hundred years 
 ago in Peter, Paul and John. And 
 though the Holy Spirit was given to 
 the apostles in a greater measure, for 
 the spread of the gospel, yet he is that 
 same Holy Spirit in all believers. Now 
 whatsoever Paul, Peter and John have 
 then written, ordained and commanded, 
 all believers then were agreed to, so 
 far as they are sound in the faith. 
 
 Now since there is but one God, and 
 but one Spirit, this same one, Holy 
 Spirit can will nothing else, but what 
 
82 
 
 fZin (Bcfprcd? k. 
 
 vid I)unfcert 3<il)rcn ^eirottt. 2BaS nun 
 Cer I)eili(5c @eiji ben ©laubigcn gcorbnct, 
 ta^ if? duf,«rlid) nufciefd^ricOen, unB bamit 
 finb ntle @(iutbi(^cn cins^ benn ber lieilijje 
 ©eifJ- (cl)rct He intrcnbiti <6en fOf xoit 
 bic tgdjrift du^frlid) lel)ret. 
 
 ^^cnrt a6cr ?Qicnf*en mit il^rer ^Beifis 
 I)eit unb fieifd)lid)eni einn ii6cr cie <2d-)rifr 
 fcmnKHf fol)a6cn fie in il)ncn fduen ©eiil 
 bee @lau[Kn?,r biirum fonnen [ie nud) nu* 
 ^erlid) bem 3^u<l»i§ ber igd^rift nid)t gtau* 
 fccHf audi im @cl)orfam bee ®I>iuben5 nid)t 
 folgen, unb e§ i]!- aud) niAt an (ie ges 
 fdirieben, barum finb fie aud} frei ron bes 
 lien ^Befeblcn^ bie barinnen cntl)altcn finJ; 
 cOen al5 irenn ein .^oniii feincn Untcrj 
 tijaiien fd)riftlid)c 33efel)Ie fd)reiben Idffet, 
 iinb ba&ei civctic 33erl)eiffung t\)ut, mnn fie 
 fcinen Sefcl)len nad)fommen uierben, aud) 
 ijrof;e Srohuniien, rcenn fte bicfelbe nid)t 
 I)altcn. 
 
 <2c fonnen jwar aud) anbcre 9Jienfd)enf 
 UKnn fie nid^t bcf ivoni;]? llutertbanen fiub 
 ben ^cfel)t lefcn, i^iel Sicbene bai^on mas 
 cl)cn; >reil fic aber feine Untertl^anen finb 
 obcr uKrbcn irolleiv fo ad)tcn fie feine 
 !Drcbiiniicn nid)t, glauben aud) feinen 
 3Sei1)PijTungen nidit, unb beuv^en fid) aud) 
 nid)t unter feine (55eboteA 9ied}tc unb @ef 
 fcfje. 
 
 Cben fo iji eg mit ber Ijeitiijen ■£d)rift 
 neuen 3:ep-ament§ : 25}eld)er 9Jicnfd) es 
 licfet ber Fann febcn, \ra? 3<f"§f ber ^'a 
 nig ader .^cnige, alien 9Jienfd)en bie irabre 
 Suf,e tl)un, an il)n (jiauben, uub ibm (|es 
 Iicrfain nad^'olfien ivollen in alien feinen 
 ^Befeblen, ijerbeiffen l)at ; man fann aud) 
 in Ijcilicier >2d)rift feben unb Icfeu/ wae ber 
 ^Derr Jefw? <illeii iinbuj;fertitien €unbern 
 gebroljet^ meUbe nid)t Q5u^e tljun )rcllen; 
 V. an fein Smmiielium cilauben, aud) nid)t 
 rrctlen^ baf, 3<-"fii5 '"it feinen 3?efel>len^ bie 
 «r fd)riftlidi bmterlaffen, bui'd) feinen ©eij} 
 x'iber fie I;errfd)en foil. 
 
 his will was many hundred years ago, 
 namely, our sanctification. And again, 
 what the Holy Spirit has ordained for 
 believers to observe, that is externally 
 written aud recorded, and with this 
 agree all believers, because the Holy 
 Spirit teaches us inwardly just the 
 same, as the Scripture teaches out- 
 wardly. 
 
 But whenever men come upon the 
 Scriptures with their own wisdom and 
 carnal minds, they have not within 
 themselves the spirit of faith; hence 
 they cannot believe the external testi- 
 mony of the Scriptures, nor exercise 
 the obedience of faith. And indeed 
 it is not written for them ; the com- 
 mandments contained therein, do not 
 concern them. Even as if a King gave 
 his subjects written laws, with greac 
 promises to those, who should obey 
 them, and also great threats against 
 those, who should not observe them. 
 Now there might other men, who are 
 not that King's subjects, read those 
 laws, and talk about them a great deal. 
 But since they are not,*nor wish to 
 become subjects, they do not regard 
 his threats, nor believe his promi.ses, 
 nor bow themselves under his laws, 
 statutes and commandments. 
 
 Just so it is with the Holy Scripture 
 of the New Testament, whosoever 
 reads it, may see what Jesus, the King 
 of kings has promi-sed to all men, who 
 truly repent, believe in him and are 
 willing to follow him obediently in all 
 his commandments. They can like- 
 wise sec and read in holy writ, what 
 the Lord Jesus has threatened to all 
 impenitent sinners, who will not repent, 
 and who will not believe his gospel, nor 
 are they willing that Jesus with his 
 commandments, which he has left to us 
 in writing, through his Spirit should 
 reign over them. 
 
A CONVERSATION &c. 
 
 83 
 
 6f fiinn ein ?)OJenfd) bie Scbrift }ttiar[ A man may read indeed outwardly 
 du^erli* U\mr bapon reben iinb fdn-ei&en,- the Scriptures ; he may talk and write 
 itjenn a6cr in bcni 93tenfd>en bcr @cifrbe5 ! about them, but if he has not the spirit 
 ©(aufctn? nirf)t i]ir fo \rirb er fid) urn bie of faith in him, he will concern himself 
 @c6ote fo barinnm ftel)enr mn\Q bcFiiirUibut little about their commandments, 
 mem, irirbaud) \fcnii\ vor ben 2^ro()untjen, nor be much terrified by the threats 
 fe biUinncn cntl)>iUcn finb, erfdirecfen. — i contained therein. The reason is plain, 
 
 his inward ears are not yet opened. 
 
 Therefore the Lord Jesus said unto 
 the people, who heard himself preach; 
 'He that hath ears to hear, let bici 
 
 £>n5 inrtd)et trei( bie inirenbiiie Oljreu 
 nodi n'htt gcoffnet finb. 
 
 a?aruin fagte ber .^err IJefu? ju bem 
 aSolF, fo il)n |cl6ftcn prebiiieu l)mtt : ®er 
 Cbreu Ihit l)erfn, ber here. 9Jvatt(). 11, 
 15. gap. 13, 4:3. llnb in ber ,f;cil. OffenJ ' ' ^"'^^ 
 
 b.iriinci €t. Sobanue?, rufet ber (ij.jft I >Q the Revelation of St. John the S pir- 
 ©otteji an ade fieben ©eninnben : 3Berl °^ ^"'^ "P°°^ ^''f ''^ 
 
 £)bren hat ^11 boron, Vr here, ttm? ber 
 ©eifr ben ©eineinben f.niet. Offnib. 2, 7. 
 
 2((fo npenn ein9J?enfd) bie beificie i£d}rift 
 dufferlidt liefet, ruenn'? ein ©[lUiOicjer i|T, 
 
 the seven churches, 'He tliat hath 
 ear let him hear, what the Spirit saith 
 unto the churches. Rev. 2 : 7 &c. 
 
 Thus when a person reads externally 
 the Holy Scripture, and is a believer, 
 bcni feine innere Dl)ren <ieoffnof finb, fo; whose inward ears are opened, he hears 
 Ijoret er waf ber .f'err ^i^f"? ill feincr I'el); ' what the Lord Jesus in his doctrine 
 re l).i6en will, ci- horet luas bie ^ipcfreln enjoins; he hears what the apostles 
 in il)ren >2d?riften baben \ro(len, unb biird) I require in their writings, and by this 
 tail iniiKnbii^e (55el)or iviib er i\etrieben juj inward hearing he is urged on to observe 
 bem irabren ®eborfam aud) niifferlid) j(ul a true obedience also outwardly; he 
 fol.^eii: Sr liefet nufferlid) bie i£d)ri ft im ; reads externally the Scripture in faith, 
 @(.ui£»en, iinb boret ba5 innere 'JBort bef>' and hears the internal word of life, 
 Sebene, bae (]ibt ibni ifraft unb <8tdrfc ' which gives him power and strength 
 jur Tiadifoliie Jefii, >ro e? nber nin ©lausj to follow Jesus. But where faith i« 
 ten feblet, ba fann aiobl ein 9JJenfd) auf* J wanting, a man may indeed ontwardlj 
 fcrlid) \)hrcn uiib [efen, unb fpred)en : £6 ' hear and read, and say, 'It is a dead 
 jp- cin tobter Siu.htlabe bem id) nid)t foU letter, which I cannot obey, because I 
 9<n fann, id) bin eg ja innienbiii nid)t fo am not internally convinced, of what ii 
 liberjeuiiet, wk eS aufferlidi (^efd)rieben outwardly written." But he know» 
 flc{)et, er UH'i§ nber nidH bae es ibm am not, that he is wanting faith, and the 
 ©Irtuben feblet, unb an ber n)al)ren gottlisjtrue love of God. John 14 : 15. 
 d;cn t'iebe. ^nl). 14. 
 
 OF THE EXTERNAL AND 
 INTERNAL WORD. 
 
 Son. But I have been told by many, 
 that Christians stood in the new cove- 
 
 25 0 n bcr d 11 f; e r n unb i n n e r n 
 € d) ri ft. 
 
 Sobn. 3d) babe aber aud) fd)on eon t)ie< 
 ten fagen boren, bag bie Sbrifien im neuen 
 aSunb ftunben, u. bas @cfe^ ®otte§ fei; in ' nant, and had the law of God writtea 
 ibrem .^erjen Cjeflirieben, batten alfo nid)t in their hesu-ts, and consequently it wag 
 notbii^ fid) nad) ber dufeern *£d)rift ju rid)* not necessary for them to obey uni 
 ten, unb berfelben }U folcjen. i follow the external Scriptures' 
 
84 
 
 iZin (Bcfprad? ic. 
 
 aSnter. (56 ifl mir l>a§ bu mic^ 
 and) bicfeJ fcagefr, nun nierfe ober gar 
 Tt>oI)I auf ben lautern Sinn &ctM, fo rcirfl 
 bu m[)i fel)en baf, biefe 9veben einestljeil^ 
 2B.iI)rl)eiten, nOer nud) fc!)r mit Sugen 
 rernifnget finb. T>ann nl5 @otr ber .^crr 
 tl)emakn feinem 2>Dlf burd) 93iofen fein 
 ©efcfe offcnbarnt lief,, fo ftrieb e$ @ctt 
 auf jivei freinerne ^afeln, unb (^a6 fie 9JJos 
 fen, ireld^r fte in bie I'abe be» 5Bunbc5 
 legen mufete. 5 9}Jof. 10, 1 — 5, S^(br. 
 9, 4. €ie mu|ten eine ?ft»fd)rift b.ifcn 
 nef)inenf unb an ilire 5l)i'irpfo|lcn fil^reiben. 
 5 9Jiof. 6, 6—9. ftcl)ct: eie foUtcn bie 
 2Ccvte bes @efe|c5 ju >f;erjen nebmen, fie 
 fcllten ju iljrcn ifinfccrn baron reben, fie 
 follten fie binben jutn 3>!id)fn auf il)re 
 .^anb, unb fie I'l&er il;re6 Jjaufes '•^Jfofren 
 fd)reiben. 
 
 ^1m\ I)at ba? dufeere StOijefdirieOene nid)t 
 «nbcr?v nod) iMeliveniger reiber baffelbe fei;n 
 mujjenf bas ®ott fel&fren auf bie freincrne 
 5afelu iiefd}ricbcn batte unb in bcm %[Uvi 
 Ijeiligfrcn in ber '^unbes;2abe rerborc|en 
 lag ; alfOf ba§ baj du§ere unb innerc @cs 
 fefe eincrlei einn l)iUtc. ©a? nun bie I'as 
 be be§ 'iBunbcS in bem ^tUcrl^eiligilen bars 
 innen bie Xafeln be5 ©cfe^es lagen, war, 
 ba§ ijt nun im neuen 58unb cine? jeben 
 ©laubigen fcin ^erj, iw roeldjem aud) 
 ganj unfel)Ibar bie $afeln be§ @efe|e§ feis 
 ne^ ©otre^ liegen njerben, unb in iljren 
 ^erjen nid)t burd) 9JJenfd)en .f;'dnbe fon* 
 bern burd) ben l)ciligen @eifr gefd;rieben 
 fei;n. 
 
 Unb biefes ©efe^ n?eUte§ inwenbig 
 >urd) ben @eifi @otte^ gefd)rieben ba^ 
 ijl in allem ganj eins niit bem, bag im 
 Bcuen 5efiament du|erlid) aufgefd)rieben 
 1lel)et, mekbeo alles aus bem Sn^^nbigen 
 ^eraupgefioijen, unb ein ausgebrucftes 
 Sbenbilb ron bem innjenbigen lebenbigen 
 3i3ort ©ottee ®o aber ber 9Jienfd) 
 nur au6 ^od)mutI) fpridit: 1>a6 @efe& 
 feine§ @otte§ redre in feinem iperjen, unb 
 
 Father. I an glad tbat thou hast 
 started this question. Now attend 
 well to the pure mind of God, and thou 
 wilt easily see, that such sayings con- 
 tain some truth, which however is 
 very much mixed with lies. For when 
 the Lord God formerly manifested to 
 his people his Law by Moses, he wrote 
 it upon two tables of stone, and gave 
 them to Moses, who was to put them 
 into the ark of the covenant. Deut. 
 10 ; 1, 5. Heb. 9 : 4. They were to 
 make a copy of the laws and place them 
 upon the posts of their houses. Deut. 
 6 : 6, 9. It is said, 'that the words of 
 the commandments should be in their 
 hearts; of which they should talk to 
 their children, bind them for a sign 
 upon their hands, and write them upon 
 the posts of their houses and gates." 
 
 That external copy now was to be noth- 
 jing else, much less anything to the 
 ! contrary, but a faithful transcript of that 
 { which God himself had written on the 
 ' tables of stone, and which were laid 
 I up in the Holy of holies, hidden withia 
 I the ark of the covenant, so that the 
 j external and internal Laws were of the 
 [same import. Now what the ark of the 
 .covenant was in the Holy of holies, in 
 which the tables of the Law were kept, 
 that is now in the new covenant, every 
 I believer's heart, in which also most 
 surely will be found the tables of the 
 Law of his God, with the law written 
 on their hearts, not by the hand of 
 man, but by the Holy Ghost. 
 
 And this law, which is internally 
 written by the Spirit of God, is alto- 
 gether one and the same with that ex- 
 ternally written in the New Testament, 
 I which has proceeded entirely from the 
 internal, and is an express image of that 
 internal living word of God. But 
 where a person proudly says, that the 
 I law of his God is in his heart, while 
 I he Btill opposes the commandments, 
 
A CONVERSATION &c. 
 
 85 
 
 <r ted) tfifccr ik S8<f«I)t(, 9ved)te unb| 
 ©efffee xctW Uv €o^n @ottc^ unb fcinc 
 9{pofteIn 6cfot)lenf unb trooon bic @d)rift 
 flufecrlicl) jeuget— (Jreitft, fo gfnube ganj 
 <(cirig bafe foldjcr 9)J(nfd) Kod) fldfd)lid} t<}, 
 unb ba§ fcin ©tfefe ivopon cr fprid)t bag 
 
 in feincm ^cr,^fn ftiinbc, nod) t?on bem 
 @eifl M Sm^umg unb bcr Silgtn ge* 
 fd)rie6en f(>). 
 
 Jerncr ifi tai tin tlartS ^enn5eid)en 
 bcS ©efelefi ©otteSf unb beS ©cfefec^ bc^ 
 j?erful)rifd)cn @eif?e^ ; fccnn a\U, in n)cld)« 
 bns @eff^ ®otte§ in tie ^crjcn gefitjrie* 
 btn ifl, bic finb tinS in bcm einigen @(au« 
 6en, in bcr einigtn tnufef in bem cinijjen 
 ®eiit, na^i) 3«fu Sl)riflo. 2C«ld)e« alfo 
 bcr pcllfcmtncne 2Bille be§ n?nt)r<n @ef«|« 
 g<6er^ ifff brt§ bit (gdnigen alle cin§ fcijn 
 fcllcn, fo n)ie bcr 25atci- unb bcr goljn. 
 Sol). 17, 21. ?(bcr bag ©cfe^, bag ber 
 !5rrtl)um?ijcijl burd) fein falfd)cg (Joanne 
 lium in tie Xpcrjcn ft1)rcibetf bag ift con 
 foldjcr ?trt, ba^ eg crji(id) ganj ungctrig 
 in ben 9ott(id)cn Scugniffcn ip, i^f. 5, 10. 
 (2) Xrcnnct eg bic 9JJcnfd)CH »on ©otteg 
 @cDotc« unb Orbnungcn abr unb jcrtrcn* 
 jict fu in fo ciclcrlci @Iau6cng?5Scfcnnf> 
 niffc, unb ^Dteinungcn. 
 
 3d) l)a6c bicfcg coa eictcn crfal)r«n, bic 
 ba gcfprod)cn : Sic rcdrcn frcie Scute, biirf* 
 ten fid) bcr Sd)rift neueg XcfJamcntg olg 
 bcm S3ud)jta()en nid)t untcrtrerfcn, bcnn 
 bag @cfe| ffiottcg fet) in iljrc Xpcrjcn ge* 
 fd)ric()cn. ^aben flber 3cfcl)cn unb er* 
 fannt, ba| it)rcr nud) nid)t jreei in bcm 
 ^tnfang d)nflliit)cn Scbcng, nad) ber 8c^rift 
 <ing \t\)nt fonbern »icl SJienfc^en alg in 
 fold)cm l)ol)en €inn flcl)cn, fo ride @cfci|e 
 ^aben fic aud), unb iji mir oftcrg gcwcfcn, 
 «Ig tb bicfcg cin n)unbcrlid)cc @eif} |ci)n 
 mfi|tCf ber fo uielcrlci (*5cfe|e in tie .^cr* 
 jcn ber g)?cnfd)cn fl)rei6cn tl)dtc. 
 
 2)aru6«r ^at ©ott ber ^crr aud) fd)cn 
 dti bent ^ropI)cten 3<rf mia geflagct : JDal 
 bag a3otf Sfract burd) bic falfd)c <Propl)es 
 ten t)trfHl)rcrf ba« cinigc @cf<| ©cttcg; 
 
 statutes and laws, which the Son of God 
 and his apostles have instituted, and 
 whereof the Scriptures externally testi- 
 fy, then we may safely believe, that 
 such a person is yet carnal, and that 
 the law, which he says is in his heart, 
 has been written there by the spirit of 
 error and falsehood. 
 
 Again, herein is a clear token of the 
 law of God, and of the law of the de- 
 ceiving spirit. For all in whose hearts 
 the law of God is written, are all united 
 in the one faith, in the one baptism and 
 in the one Spirit according to Jesus 
 Christ. For it is the perfect will of 
 the true Lawgiver, that his own should 
 all be one, even as the Father and the 
 Son are one. John 17 : 21. Uut the 
 law, which the spirit of error, by his 
 false gospel writes in the hearts, is of 
 such a kind, that it is in the first place 
 quite uncertain concerning divine tes- 
 timonies, Psalm 5 : 10. In the sec- 
 ond place, it separates men from the 
 commandments and ordinances of God, 
 and divides them into a multitude of 
 different confessions and opinions. 
 
 I have observed this in many, who 
 said, they were a free people, they 
 needed not subject themselves to the 
 Scripture of the New Testament in the 
 letter ; for the law of God was written 
 in their hearts. But likewise have I 
 seen and known, that not two of them 
 were agreed concerning the beginning 
 of a christian life, or the principles of 
 the doctrine of Christ according to 
 scripture, but that as many were the 
 men that bad such a haughty disposition, 
 so many were the laws, which thej 
 had, and I was often led to think, what 
 a curious spirit that must be, who 
 would write such different laws into the 
 hearts of men. 
 
 Of this the Lord God complained 
 already through the prophet Jeremiah^ 
 that the people of Israel were led 
 astray by false prophets, forsook the 
 
•86 
 
 iEin (Befpi-fld? jc. 
 
 uub fccn eini^jen ?nrnr be? .f^crrn tier(af[en, 'only law of God, and the only altar of 
 unb in il)rer falfdien '^•rei!)citf nMce5 ibncu the Lord, and iu their false liberty made 
 gut bi'infct, fid) nnbere Setter unb *.^iltdrc i for themselves other gods and altars, 
 mntbten. Serem. 11^ 13. Sben fo ()cl)«t| according to their own notion. Jerem, 
 C6 aud) benen 93{enfdien 6ei biefer BfitfiH : 13. The same is the case with 
 n)eld)C fid) 9ro§er rul)men/ unb I people in our times, who boast of great 
 
 bem (\ottlid)cn 9Jatf) unb ©eboten nad) berj liberty, without obeying the divine 
 l;eilii]eu 0d)rift nid}t folgen. ^Da l)ci^t e? counsel and commandments according 
 nud) ttoljl redit: '2.0 niand)er Djfenfd), ! ta holy Scripture. Truly, it may be 
 fo mand)er @ei|lf unb fo niand)e? ©efefe.i said, 'As many men, as many spirits, 
 
 land as many laws.'' 
 ?(6er e? bicibt S5a6c(f iBerwirruiui unb But however great the spiritual pre- 
 llneinigfeitf Oei alleni grcf,en c)eifrlid)en i tentions are, it still continues to be 
 2)Ci\iebcn» unb bennod} ivollen foldie 55auj j Babylon, confusion and discord. Yet 
 Ifute ton ibrem Sinn nitbt nad^laffen, oljm \ such builders will not desist from their 
 j^CiUttet fie fef&ilen fct)cn, ba§ ber jperrj intentions, though they see themselves, 
 if)re eprad)e iKnrirret l)at. 3,1 fie fdjen, j that the Lord has confused their lan- 
 n?ie fcbon fo »)icle <ielel)rte unb weife Seute I gwagc. Yea, they see how to many 
 auf foldie %rt, nuffer be? Jjfrrn Sefu learned and wise people have built in 
 feiner Orbnun;! gebauet, unb ju ecban* ^'^nner, contrary to the order of 
 ben, ja mand)e ju OJ.irren \rorben finb ; the Lord Jesus, and have been brought 
 bennod-) fnnc(en immcr ivieber imic 95au« to shame, and become fools; still new 
 leute (in fcld)en venrirreten ^au fort^u; builders begin again and again to pros- 
 fc|en. Unb irirb immer fenvirreter unb 
 
 9rfulid){rf unb >venn fie nidit balb bdiion 
 flbl.iffen ircrben, fe ivebts enblid) 9Jfenfd)« 
 «n I'on ,^erriitteten einnen, bie untiidjtig 
 5um @lauben finb. Unb ivirb bennod) 
 enblid) foId)e 5:l)or!)eit Jeberniann offenbar 
 rcerben^ wk nud) jener. 2 Xim. 3. 
 
 9?un fiel)?/ ba fiinnfr bu nicrfen eon 
 fceni iinil)ren unb f,ilfd}en @efe^, rueUbe? 
 (iflc bfibe in beti .frerjen ber ^Jfenfdien ges 
 fdiricbcn iff; bas falfd)e @efc^ nnrb burd) 
 ben (^ii'ill beS 3ri'tbum5 in bie i;ierjen ber 
 Ungl.uibi<?en ^efd)neben. !r>a§ irnljre @es 
 (e(} bf9 I'eOen? »riib burd) ben beilii^en 
 ©cift ber -ir>nf)rl)«it gcfdirieben in bie Simi 
 ber bi'S neuen 9?unbe?^ in ben uuilji-en 
 ®laiibic\fn, unb ifr in allein ganj ein?; iras 
 (£l)n ffus nuf,ei-lid) befoljUn unb tv.ie bie 
 ?{porrel gefdu'ieben ^aben. 
 
 <?. o|)n. 3d) babe tiun t^enugfam 
 iienranben, unb ifr mir febr nufelidi unb 
 «ot!!v> bafeid) in r'elen T^iiUKn >rcbl bin 
 nntaria tft nicrben, jvtil ee b<i biefer 3<it 
 
 ecute this building of confusion. 
 Things become more and more confused 
 and abominable, and if they shall not 
 soon cease, there will be at last 'men 
 of corrupt minds, reprobate concerning 
 the faith. Yet at last their folly shall 
 be tuanifest unto all men, as theirs 
 also was." 2 Tim. 3 : 8, 9. 
 
 Now here you may see and know of 
 the true and false law, how both may 
 be written into the hearts of men The 
 false law will be written by the spirit 
 of error into the heart of the unbeliev- 
 ing; the true law of life is written by 
 the holy spirit of truth into the children 
 of the New Covenant, iu the true be- 
 lievers, and is altogether one and con- 
 sistent with what Christ externally coni- 
 manded, and with what the apostles 
 have written. 
 
 Son. I have now sufficiently under- 
 stood what ynu have said, aud find it 
 very useful and necessary to be well 
 instiuc.^d in many things, ance in 
 
A CONVERSATION &c. 
 
 •87 
 
 nio!)t cjiite 9tu{ifn crfortert; baf'IBaljrc unb 
 5ii!fcl)e ju evfcnncn unb ju unterfiteiben. 
 9iun mu^ id) nud) nodi etronS fciuicn ; 
 3cb l)abt in ber 2{poRet ®efd}icl)t gap, 
 15, 29, gelefen, baf, bie 2(poi}e( j^u 3«ru« 
 fiilem benen @(aubii;en au§ ben jjeiben 
 tJcrC'Oten l;.iben, ba$ 33lMt unb Srflicfte ju 
 effcn ; »b biefcs jcfet aud) nod) niiifje ^(\)aU 
 ten trerben ? 
 
 25om Srfiicften unb )?om 93Iut. 
 
 95 liter. 93ierfe rooI;(, weil ba§ S5Iut 
 ini 9(lfen ?:cframcnt jur 2Berfof)nun(5 watt 
 barum {)iU ©ott, fobalD er iRoa unb feinen 
 €ol)nener(,niOete S'l^'fd) ^u effcn, ju if>nen 
 (jefn^t : (5fff t ba§ S'fi^t) "ort) 
 te6ct in feinein 53[ut, 1 9}Jof. 9, 4. ^er* 
 ner b.it ©ott burd) 53Jcfen fein/m 2?oIf 
 bieffg figen (affcn : fcdt nud) fcin 
 ^Blut effni, lUffccr con 23ief; nod) uon 23 os 
 Ofdn, unb mi&)t eeele SBIut iffet, bie foil 
 nu^^erottct njerben fon il^rem 5JoIf. 3 SJfof. 
 7, 26, 27. 
 
 S)iefe§ (jnt ©ott nod) flnrer nus^ebritcf t, 
 ba er fpriit)t : S3eld)er ?3fen)\1), er fei; uoin 
 ^jaufe Sff'islf ober ein '5-renibIini(, unter 
 eud) 33(ut iffet, wiber ben will id) mein 
 5(ntli^ fe|en, unb n^itt il)n mitten nu5 bem 
 25oIf rotten, benn beg Seibes i'eOcn i\i im 
 SSIut; unb Id) \)i\bt e§ eud) juin %ltar ges 
 geOen, taf, eure '5eelen bamit Derfof)net 
 rcerben, benn bag 'Slut ill bie 'Berfoljnuncj 
 flic euer Seben, baruni I)abc id) eud) tjefa* 
 get, Feine eeele unter eud) foil Q3lut cffen. 
 3 5)JJof. 17, 10—12. 
 
 2?ft fiel)eft bu, niarum ©ott feinemS-otf 
 im alten ^eflament 6ag '-Slut ,^u cffen mtt 
 botenl)at; ire' I nun ,^u ber ^Jlpotlel Beit 
 bicjcnigc, foaus ben JJuben unirrn i^laubig 
 gcirorben, fdion aus bem ©efefe itelernet 
 fatten fein QMut ju effen, bie ©laubigenj 
 
 these times we need good discerning 
 eyesight, to know and distinguish the 
 true and false. Now I must ask some- 
 thing yet; I have read in the Acts of 
 the apostles, C. 15: 29, that the apos- 
 tles at Jerusalem have forbidden the 
 believers from the Gentiles to eat 
 blood, and things strangled. Is thia 
 to be observed still ? 
 OF THINGS STRANGLED AND 
 OF BLOOD. 
 Father. Mark well ! Since blood 
 in the Old Testament was appointed 
 for atonement, God, as soon as he per- 
 mitted Noah aud his sons to eat flesh, 
 said to them, 'But flesh with the life 
 thereof, which is the blood thereof, 
 shall ye not eat." Gen. 9 : 4. Again, 
 by Closes, God commanded his people 
 thus: 'Moreover ye shall eat no man- 
 ner of blood, whether it be of fowl, or 
 of beast, in any of your dwellings. 
 Whatsoever soul it be, that eateth any 
 manner of blood, even that soul shall 
 be cut off from his people." Lev. 7 ; 
 2G, 27. 
 
 This God has expressed still more 
 clearly, when he said, 'And whatsoever 
 man there be of the house of Israel, or 
 of the strangers, that sojourn among 
 you, that eateth any manner of blood, 
 I will even set my face against that 
 soul that eateth blood, and will cut him 
 off from among Lis people. For the 
 life of the flesh is in the blood, and I 
 have given it to you upon the altar to 
 make an atonement for your souls: for 
 it is the blood that maketh an atone- 
 ment for the soul. Therefore I said un- 
 to the children of Israel, No soul of 
 you shall eat blood." Lev. 17 : 10 — 12. 
 
 Here thou seest, why God has for- 
 bidden his people iu the Old Testaiaeat, 
 to eat blood. Since then in the time of 
 the apostles, those who had come to 
 the faith fri)m the Jew-t, had already 
 learned from the Law, not to eat blood, 
 
68 
 
 fCin (Bffprid? jc. 
 
 rt6cr rtu§ ttn S^nttn tamx nii1)tg .tiiitetif 
 fo Ijat eg bcin l)eilicim ©eift gcfallcn, 
 fcurd) Mt 2(poflel iljiuit (clitf^ al6 cin 
 notfjrocnbigf^ Stiicf 6efti)Ien, jid) com 
 56(ute(fen ju ent^alten, c6cn alg rcic ccn 
 fcer ^purcrei. %ct. 15, 29. 
 
 Unt) rocit aud) ben Sljriften bag Slut 
 tie§ gcljneS ®ctte§ il)re Serfcl)nung if}, 
 brtruin effen fie billig fein 93liit, ireil c& 
 aud) fotTCl)l im alter. a(5 neuen Xejiament 
 rerOotcn ijl-. erf?en Sl;rifreii f)ii(ien ju 
 ten ipeiben alfo flcfiiijet: iSBir pnb nid)t 
 fo 6eftialifd) trie bie mnn mr ber 
 
 3;l)iere ^(eifd) effen, ba§ wir aud) il)r ^(ut 
 fffen fodten, unb barnad) begierig feyn; 
 ja fie \)aben cinen Q3ana barauf gelec(ct, 
 wann einer Slut gegeffen tjnt. JBie in 
 ©ottfrieb S(rnolbs ?(bbi(bung ber erften 
 eiirifren ju feljen if}. 
 
 @ol)n. 3d) l)(i&e a6cr l;Liren fiic^en : 
 SBeilen bee ipevr ^ef"^ fprid)t, if} 
 nid)tg aujjcr bem 93ienfd)en bae il)n f onnte 
 gemein mad)en, foe§ in il)n c(el)et. 9}tarc. 
 7, 15. Unb ber ^(poflel fagt : 5(IIe§, rcae 
 feil ifl auf bem gdeifti^niarft, bag cfjet. 
 1 (Sor. 10, 25. 
 
 25 a te r. S)ie ?y?enfd)en fo biefeg fagen 
 rerf}el)<n nod) nid)t bie Sinigfcit be§ ®ei* 
 freg, fonbern rcie fie in ber llneinigfeit fles 
 |)cn, fo meinen fie bie Sd)rift unb ber 
 @eif} ©otteg rcaren aud) fo uneine, ba| 
 an einem Orte voai oerboten, unb am ans 
 bem wieber etiaubct ware. S)enn n.>ann 
 Sl)rirtu6 bie cerbotene STiinge jemeinct Ijdt* 
 te, fo biirfte man fid) getrof} uollfaufen, 
 wdi)ti abereine grole Siinbe if}. 
 
 Unb roenn '^auluS cl)ne Unterfdiieb aU 
 leg gemeinet ju faufen, wat auf bem 
 55teifd)marft feil rodre jU effen, fo fmb 
 nod) fonf} eiele iCinge feil, bie man gar 
 nid)t effen fann, unb fo rcenig ^aulus 
 <nbere (Dinge ali naturlid)e (gpeife fo man 
 ffftn fann, gemeinet, fo roenig l)at er au* 
 lai ©lue faufen unb fjfen gemeinet. Cin* 
 iral bleibt alfo bag SBlut unb (Jrftirfte 
 t(ten wit bie .^urerci ton bem l)eili9en 
 
 the believers from the Gentiles, however, 
 knowing nothing of this, it pleased the 
 Holy Ghost to command by the apos- 
 tles those necessary things, namely, to 
 abstain from blood, as well as from 
 fornication. Acts 15 : 29. 
 
 And since, to the Christians, the blood 
 of the Son of God is their atonement, 
 they should certainly eat no blood, be- 
 cause it is forbidden both in the Old 
 and New Testament. The primitive 
 Christians said to the Heathens thus : 
 'We are not as brutal as the beasts, 
 when we eat the flesh of animals, that 
 we should also eat their blood, and 
 long after it." They have even laid 
 the ban upon such, as should eat blood, 
 as may be seen in Godfrey Arnold's 
 Portraiture of the Primitive Christians. 
 
 Son. But it has been said, because 
 the Lord Jesus declares, 'There is 
 nothing from without a man, that en- 
 tering into him, can defile him." Mark 
 7 : 15. And the apostle says. What- 
 soever is sold in the shambles, that 
 eat." 1 Cor. 10 : 25. 
 
 Father. Men who say this, do 
 not understand the unity of the Spirit, 
 but as they stand in disunion, they 
 think, the Scripture and the Spirit of 
 God were as discordant as they are, 
 just as if that which was forbidden in 
 one place, was allowed again in another 
 place. For if Christ had meant the 
 forbidden things, we might go to drink- 
 ing to excess, which however is a great 
 sin. 
 
 Again, if Paul had meant to buy all 
 without distinction, whatsoever is sold 
 in the shambles, and to eat it, then 
 remember, that there are many things 
 still in the sbamblps, which cannot be 
 eaten, and as little as Paul would mean 
 other things, besides what was natural 
 food, and which can be eaten, so little 
 i he meant to buy and eat blood. Thus 
 lit is a settled point, that the eating of 
 
A CONVERSATION &c. 
 
 89 
 
 turct) fck ?Cpojict alUn m\)vtn Sl;ri# 
 fitn »cr6otcn. 
 
 55on b«m ei)eflant». 
 
 @o ^ n. Sage mir tcci) aucl> it>n§ eg 
 fiir tine ^etranbnig [)abc mit beni (Sljcs 
 \ianb im ncuen iBunb, c6 tie @(au6i^en 
 aud) |)ciratl)en burfeitf cbcr roie bcr£!)es 
 flanb foil gefjalttn roerben. 
 
 25 a t e r. (Ss I)at @ott ber ^err ben 
 Sljeftrtnb im '^arabieS felDer einjefcfet, trie 
 eg nuct) ber Xperr 5«fug ben ^Ijnrifdern 
 gcfprcdjen : S^abt il)r nic^t gclefen^ bii§ 
 ber im Sfnfang ben 9J{enfd)en erfd)nfffnf 
 l)at gemacl)t, ba§ ein DJlann wnb 'IBeiO 
 fcpn folUef unb ba| ft^ jro^'f fonbern 
 ein fei;eH. giel^e foldjer Sljetlanb 
 
 jroeier '■perfonenf bie in ber ^-untt ©otteg 
 unb im ®Iauben an @ott ein^ fei;n/ if} t»on 
 ©ottfelOer einciefe|cr, unb gefegnet. 2Bie 
 mnn an ^bta\)am, Z\aai, 3aco6, unb ben 
 .^eiligen im alten iepament mi}i merfen 
 unb fe^en fann. 
 
 ?!Bie aber ber Sljeflanb in ber Sinigfeit 
 gefiil^ret rcerben foil, bason ift fd;on im @es 
 fe| etrcag aufgebriicfet. SrGIid) if} bem 
 ■Bolf Sfwel t)on @ott ferboten gewefen, 
 auffer bem gaamen 2(brat)am6 nicf)t ju 
 l)ciratf)en. sgDfof. 7, 3. Unb al§ @ott 
 ber .^err bne SSolf 3frael fein @efe| rcoUt 
 tt \)ktn laffen, lie^ er burd) ?Diofen bem 
 5So[f fagen : fei;b Dereit auf ben brit* 
 ten tag, unb feiner nalje fid) jum fffieibe. 
 2 iDtof, i9, 15. 5^-erner hat @ott im ®e* 
 fe| gebotcn, irenn ein IBeib ein Wociblein 
 gcbief)retr fo fod fte 06 tai^e bal)cim im 
 Sfilutil^rer Dveinigung 6(eiben, 3 9JJcf. 12, 
 5. Unb in ber 3«it mu^ten fie fid) gnnjs 
 lid) ent^altei. Unb wenn ein iJBeib iljre 
 Mbentlid)c 5franfl)eit l;atte, fo vrar bit 
 (Entl)altun9 f(l)arf gtboten. 3 SWof. 20, 18. 
 
 S(u« Qtlen biefen «tfel)len ®otte« fann 
 man m\)\ merfen, ba^ ber Sl)ej?anb rein 
 uitb in ber Snt^ttUung fltful^ret roerben 
 
 biood, and things etrangled, as well as 
 fornication, are forbidden to all true 
 Christians by the Holy Ghost, through 
 the apostles. 
 
 OF MATRIMONY. 
 
 Son. Do tell me also, how the case 
 stands with regard to matrimony under 
 the new covenant, whether believers 
 are permitted to marry, or how is that 
 matter to be regarded ? 
 
 Father. The Lord God himself 
 instituted matrimony in Paradise, as 
 the Lord Jesus said to the Pharisees, 
 'Have ye not read, that he who made 
 them in the beginning, made thepi 
 male and female, and that they should 
 be no more twain, but one flesh." Be- 
 hold such union of two persons, who 
 are one in the fear of God and the faithjin 
 God, is ordained and blessed by God 
 himself, as may be seen in the case of 
 Abraham, Isaac, Jacob, and the saints 
 of the Old Testament. 
 
 But how the marriage-relation should 
 be conducted in unison, has been ex- 
 pressed in part already in the Law. 
 First the people of Israel were forbidden 
 to marry any other except of the seed 
 of Abraham. Deut. 7 : 3. And when 
 God was about to give them his Law, 
 he told them by Moses, 'Be ready 
 against the third day; come not at 
 (near) your wives !" Exod. 19 : 15. 
 Again, God commanded ia the Law, 
 'If she (a woman) bear a maid-cbild, 
 then she shall be unclean two weeks, 
 as in her separation, and she shall con- 
 tinue in the blood of her purifYin<j 
 three-score and six days." Lev. 12 : 5. 
 And during this time they had to ab- 
 stain entirely. And if a woman had 
 her ordinary sickness, abstinence was 
 strictly commanded. Lev. 20 : 18. 
 
 From all these commandments of 
 God, it is clear, that marriage should 
 be conducted in purity and abstinence, 
 
90 
 
 (Sin (Bcfprcd? jc. 
 
 fottf unb nid)t in tec Suflfeuite trie bie 
 Jpeiben, bie con @ott nicbt§ triffen/ alfo 
 farm man \vo\)l fcfjen, fcaf, @ott ben (Slje; 
 fianb feines a3olfg in bcr Sieiniguni] unb 
 entl)altunij c;cful)rct IjaDen rooflte. 5T?un 
 im neucn Scfianicnt fell unb muf, ber 51)es 
 franb nid)t unl^eKiger fonbern 6iltii) l^cili? 
 ger gefiifjret reerben. 
 
 Unb tjon ben lebigen '^erfoncn fagt ber 
 §{pojie( '^Paiilus ; S"§ ware il)nen gut; 
 nienn fie tlicDen trie er» nem(icl) roie ^^aus 
 (uf>. ©enn fo ber lebige (Stanb wirb in ber 
 9ieini(ifeit be? ffieijle? unb bef' ^-leiftbeS in 
 »ral)rem ®Iau6en an Jefum c;eful)retr unb 
 "in nial)rer S^elnut^) benjatjret/ fo \]i es Deffer 
 unD l)ol)er, aud) bem 55ilbc be^ ^crrn 3e* 
 fu alnilid)erf fo ju blei&en. ®enn aOer 
 cin l'ebi(je5 Ijeiratljet^ fo fiinbitjet c§ nid)t/ 
 UMnn e§ nur in bem Jnerrn 3cfu (M'diie!)et, 
 ba§ ifr, in a->al)rcm @lau6en an !5efum 
 Gl;iif}um/ ba§ fie einiji nad) ber Sel)re 3«= 
 fu unb nad) feinen Q3effl)!{n fei;n. 5>a§ 
 beiifctf Gin ^-Icifdi fei;n, iileid) irie Sbri; 
 |}u5 unb feine ©cnieinbe. S"pl)ef. 5, 30. 
 
 T^ann nnber^ fann Fein 9Jienfd) ein 
 ^deifd) fei;n mit Sljriffc, cber rcn feinen 
 ©eOeinen, als n^ann er bas ®ort, weUhe?> 
 3efu5 ivar, unb wao er j\c(el)ref, im ®lau; 
 ben annimnit, unb il>m im @el)orfam fo(« 
 get. 1^0 if} er ^-Icifdi unb 5Kein con fei; 
 nen iBeineUf bicfes fann ja nidit ron ber 
 ©laubigen i^rn^efentlidiem '5-Ieifd) cerflan* 
 ben iverbcn, bann ba? 'J-leifd) Gl^rifli ift ja 
 unoenveflidi, 2(Ifo muf, audi ber >ral)re 
 Gbcf^anb irelden @ctt cinijefcfeet \}at, in 
 bicfer Siniijfeit Ocllebcnf auf baf, fie nid)t 
 nur nad) bem auf.crlid^en g-Ieifd) unb fcr; 
 aiefentlid)cn 5{)eil ein ^-leifd) fei)n follen, 
 fonbern iMeImel)r nad) bem inwenbiiien 
 $I;ei(, in bem SCillen il)re6 @ottee muffen 
 fie ein ^-leifd) f<i)n, unD einerlei ©lauben 
 an (5l;ri|lo Si'fu l)aben. 
 
 ?(uf feine anbere 9(rt iiT ber Gl)eflanb 
 eincvfe&et ober i^efec-inet, auffer fo(d)em u'ie 
 jemelbet nad) ber beiligen @d;rift. iffio 
 
 and not in concupiscence like the heath- 
 ens do, who know nothing of God. Thus 
 we can easily see, that God would have 
 his people to live pure and chaste in 
 matrimony. Now under the New Tes- 
 tament, matrimony should not be less, 
 but rather more sacredly observed. 
 
 And of unmarried persons, says the 
 apostle Paul, 'it would be good for 
 them if they abide even as he," i. e. 
 as taul himself. For if the single 
 state be conducted in purity of the 
 spirit and of the flesh, in the true faith 
 in Jesus, and kept in true humility, 
 it may be deemed better and higher, 
 and more in accordance with the pat- 
 tern of the Lord Jesus. But if a sin- 
 gle person marries, he commits no sin, 
 provided it be done in the Lord Jesus; 
 that is, in true faith in Jesus Christ, 
 and in union according to the doctrine 
 and commandments of Christ. This is 
 to be 'One flesh even as Christ and his 
 church are one body. Eph. 5 : SO. 
 
 For no man can be one flesh with 
 Christ, or of his bones, in any other 
 way than by rSceiving the word, which 
 was Jesus himself and what he taught, 
 in faith, and following him in obedience. 
 The words, 'He is flesh of his flesh, 
 and bone of his bones, cannot be under- 
 stood of the corruptible flesh of the be- 
 liever, for the flesh of Christ is incor- 
 ruptible. Thus also must the true mar- 
 riiige consist in true union, that they 
 may not only be one flesh according 
 to the outward flesh and corruptible 
 part, but much more according to the 
 inward part, in the will of their 
 God must they be one flesh, and have 
 one faith in Christ Jesus. 
 
 In no other manner has matrimony 
 been instituted and blessed, than has 
 been stated according to holy writ. 
 
A CONVERSATION &o. 
 
 91 
 
 ^^•Idfdiesluttf unb 9ieicl)tl)um^ tregen l)cira*i 
 tljen, un6 nicl)t auf bie (Jinigfeit bee @I.iu« 
 bfS in(5l)iirio fefjciv foldicr SlKj!aub (iciict 
 uiiUr bcm '^•luA), unb mu§ billii) »on ben: 
 it>al)rcn ©InuOi^cn renvorfen nierben, ifr 
 duct) nkht i^ultii} in be§ i^errn >^iiu5 oberj 
 ©emeinbe, unb ill jebcrjeit von @ott ge* 
 frrnft wcrben. SBic ju fel)enf ba bie I 
 il'inber dotted) t?on ©ott abficlen unb I 
 fleifcbliil) irurben^ fid) umfal^en nad} ben 
 5od>tfrn ber iUJenfd)en n'ie fie ftbiMi inis 
 renr uub i^u 2Bfi6ern nal)menf n>eldie fie- 
 ipollten, b.i nuif,te eine *£unbllutl; fonuj 
 men unb fie alle umbrin^en. 
 
 S;ie £d)rift nennet biejcni^e ^linber 
 ®ette5 mUhe vnm @efd)led)t »£etl;5 ixiaren, 
 ber ein igol^n 2(bam§ unb nad) feinem 
 9?ilbe gfjcuiiet war. 1 i)Jfof. 5, 3. 2)ic 
 ifinbcr ber 9Jienfd)en nber waren t>on bem 
 @efd)led)te A\iin6, oieldien ber X;'ei-r per? 
 fludni'/ uni feines '^ruber;9JJorb5 iviflen. 
 (T'iefe beiberlei ©cfditedite fellten fid) nicbt 
 permifdien, aber fie u'cfUon @ott nidnfols 
 ^en, baruni niufeten fie al!e beibe rertili^et 
 rccrfen. 2(u6 beiii ®efd)Ied)te €etl) aber 
 reurbe ein ^aanie libriij bel)a(rcn, nenilid-) 
 •JJoa unb feine e-ol)ne. 3iber ber Xeufel 
 bradne foi^leid) aud) ben .fpani nl6 beg *)?oa 
 eol)n unter ben %iuA)f baf, il)n fein 25a* 
 t«r 9coa j)erftud)te. 1 9Jiof. 9, 25. 
 
 Unb nu§ bem ®efcbled)t .f;ani$ l)at fid) 
 QJctt nieiiianb enval)(et, fonbern au5 bem 
 @efdiled'>t eem?, 9?oa'e' eol)n, ton bies 
 fcni iii 2(bral)am ber QSater aller ©laubi; 
 <;en geboren. 9?un erfannte 2lbral)am 
 fd)on ben €inn @ette?, ba er feinem €ol)n 
 !5faaf wollte cin "iGeib nel)men, ba fpraeb 
 er ju feinem dlteften iJ'nedit: (*r follte ja 
 ftineni eol)n fein UGeib nel)menA ton ben 
 ioditern bes Sanbes i^anaan, nie pen bem 
 @cfd'»led)t Jpams. v2onbern er follte ju 
 feine? IKatere .fpaus jieljen unb il)m bafelbfl 
 ein 5i?eib nel)nien. tiben biefen *£inn 
 l)atre aud) JfaatV ber befat)t feinem t£ot)n 
 3acolv als er il)a fegnete, unb (prad) ju 
 
 Eut where there are people, who marry 
 for the lust of the eye, the lust of the 
 flesh, or for the sake of riches, and do 
 not look upon the unity of faith in 
 Christ, such matrimony is under the 
 curse, and is justly to he rejected by 
 true believers, it is also not legitimate 
 in the house or church of the Lord, 
 and always has been punished by God, 
 as may be seen, when the children of 
 God turned away from God, and became 
 carnal, and saw the daughters of men, 
 that they were fair, and took to them 
 wives as they pleased, then a flood came 
 and destroyed them all. 
 
 The Scripture represents those as 
 children of God, who were the descend- 
 ants of Seth, who was a son of Adam, 
 begotten after his image Gen. 5 : 3. 
 But the children of men were descend- 
 ants of Cain, whom the Lord had cursed 
 for the murdering of his brother. 
 These two generations were not to be 
 mixed ; but they would not obey God, 
 and so they all perished. From the 
 family of Seth, a seed was preserved, 
 namely, Noah and his sons. But the 
 devil soon brought Ham, one of the 
 sons of Noah, under tbt; curse, for even 
 Lis father Noah cursed him. Gen. 9 ; 
 25. 
 
 From the family of Ham, God chose 
 no one, but from the family of Shem, 
 the son of Noah. From him descend- 
 ed Abraham, the father of all the faith- 
 ful. Now Abraham understof-d the 
 mind of God, and when ho wished to 
 get a wife for his son Isaac, he told his 
 eldest servant, 'that he should not take 
 a wife unto his son of the daughters of 
 the Canaanitee, or of the family of Ham, 
 
 ' but that he should go to his father's 
 
 1 house, aud there get a wife for him. 
 
 j Of the same mind was isaae, who com'- 
 manded his son J cob, when he bles.?9d 
 
 I him, and said unco him, 'Thou shaU 
 
92 , lEtn <5cff 
 
 il)in : fcu follt nii1)t ein 5Beil) nel)iiicn t>cn 
 ten tocl)tcrn Canaan, fonbcrn jeudj ju bci« 
 ner 5reunl)f(l}nft; ju beiner 23ater (9JJut« 
 ter) >^au^f unb nimm bir cin 2Ccib bas 
 felbfl. 
 
 2(bcr SfrtUf aurf) 3f>Tif^ Scljtif rear eiit 
 jrilber u. uon ®ott »erl)af,ter 9Jienfd)f bann 
 cr adjUtt nid}t auf ben Sinn ©ottce im 
 .^cirrttl}cn, fonbcrn cr frcicte nnd) Sufi- unb 
 @cfdlli(\feitf unb nal)m j\t>ei SBeibcr un? 
 ter ben >f;etl)iternf auffer feinem @efd)(ed)tf 
 unb bicfe innd)ten bem Sfaaf unb berOves 
 becca lauter ^crjeleib. 3a man fif()et 
 an bem reeifen onige Salomon, al§ ii)n 
 lit iluft unb ©cfdiligfeit gecjen bie frcmben 
 tSBeiber ubertrunbenr unb roiber ba§ 05efe| 
 c^t\)t\xat\}ttr mie er baburd? bei ©ott in 
 Ungnaben gcfommen, unb fein flanije^ 
 9vcid) jerriffcn rcorben. 2?a!)ero fiel)et 
 man, al5 borten bie 3ubcn fid) befeljrten, 
 unb ben 5:empcl ju 9?eljcmia Seiten wia 
 ber baueten, rcie fie fid) ron alien fiemben 
 3Beibernf bie fie genommen i)atten, unb bes 
 ren einigc aud) fd)on fd)wan9er traren, 
 ftbeiben mugten, trie bu fold)e5 im lOten 
 Sapitcl im 33ud) Sfra lefen fannf}. 
 
 @o!)n. 2Benn nbcr 2)Jenfd}en ol^ne 
 ©lauben tjeiratben, unb ba6 cine 5l)eil be# 
 fe!;ret fid), unb uiirb glaubig, barf e6 bcnn 
 6ei bem Unglaubigen bleiben ? 
 
 Sater. llntcr ben erften ($I)riflen 
 mu§ biefe* niol)l jum cftern Ciefd)ef)en 
 fetjn, ba§ ba§ cine glaubig roorben if?, unb 
 ta§ anbere nid)t, barum let)ret 'l^auluf' : 
 ?Dann e§ bem Unglaubigen gcfallen tl)dte, 
 bei bem ©laubigen bleiben, fo follte fut) 
 brr ©laubige nid)t fd)eiben, iroUte fiti) aber 
 ber Unglaubigc fd)eiben, fo mod)tt cr foU 
 d)t^ tl)un, unb ba§ glaubige ?:I)eil marc 
 gar nid)t gebunbctt in foldjcn ^dUcn. 
 1 6or. 7, 12-15. Unb ill woljl ju mer; 
 fen, nja^ ^aulu^ in ben porl)cr9ef)enben 
 SBcrfen Dom €l)eflanb ber @laubigen fa* 
 getr ncmlid), ber ^err fage C5, ba| bas 
 SBeib fid) nid)t rom 9)?anne fd)eiben foil. 
 
 )ra<^ jc. 
 
 not take a wife of the daughters of Ca- 
 naan, but go to thy mother's father, 
 aud take thee a wife from thence. 
 
 But Esau, also a son of Isaac, was a 
 wild man, and hateful to God, because 
 he did not regard the mind of God in 
 marrying, but followed his own lust and 
 pleasure. He look two . wives, not of 
 his kindred, but of the Hittites, and 
 this caused much grief to Isaac and 
 Rebecca. We see also in the wise king 
 Solomon, when overcome by his love and 
 lust towards strange women, and mar- 
 rying contrary to the law, how he there- 
 by fell under the displeasure of God, 
 and finally his kingdom was torn apart. 
 Further we see, when afterwards the 
 Jews were converted, and built again the 
 temple in the time of Nehemiah, how 
 they had to separate themselves from 
 all strange wives, whom they had taken, 
 some of whom were even with child, 
 as we may read in the book of Esra, 
 ch. 10. 
 
 Son. But if people marry without 
 faith, and one part should be converted 
 and come to the faith, may be who is 
 converted still remain with the unbe- 
 lieving partner? 
 
 Father. Among the first Christ- 
 ians this must have happened frequent- 
 ly, that one of the parties became faith- 
 ful, while the other did not. Paul 
 therefore teaches, 'If the unbelieving 
 party be pleased to dwell with the 
 believing one, this should not leave the 
 other. But if the unbelieving depart, 
 let him depart. A brother or sister is 
 not under bondage in such cases." 1 
 Cor. 7:12, 15. And it is well to take 
 notice, what Paul says in the foregoing 
 verses concerning the marriage of be- 
 lievers, namely, that the Lord com- 
 mands, <Let not the wife depart frou 
 
A CONVERSATION &c. 
 
 93 
 
 fo fie fid) abtt fAcibcf, ia% fte oljne Slje I 
 bleibe. 2^cn nnfcern a6er fage idv nicl)t 
 ber ^err, bn§ fcaS ^ijlaubige fid) nid)t t>cm 
 Ungtnubiiicn fc^eibcn foil, fo e§ bcm 2c6«| 
 tern beim Snlern ju tvol^nen gefalir. j 
 
 ■ipierburd) !;at man eerflefjen : T>a^ j 
 bag un^Iaubige 5l)eil fcin 5Bolf ober 35es j 
 fiie fetjn mu%, gleid) n)ie c5 93tcnfd)en g^ibt, ^ 
 tie n?ie ^unbe, Von^en unb ijtiniini^c 3:l)ief : 
 re Ut)n^ janfen, Idfternf unb bag @ute 
 init ©enmltperberben unb i?ertil()cn rrollenr | 
 nbcr n?enn ba^ Unglaubige in allerlci j 
 (gd)anb unb (Sl)e6red)erei auc-6red)cn t^dte, 
 b.ife bas ©laubi^e nur fcin N2d)anbbcc{el , 
 fei;n foUte, ouf fofi1)e foUre burd)nu5 ; 
 cin ©laubigeS nidjt ciebunben fetjOf bti 
 cineni foldjen rcilben SDienfdien bleiben. 
 
 25 0 n b e m S I) e b r u d}. 
 
 ® 0 n. 2Benn nun unter Sl)c(euten ci* 
 ne§ fid) burd) ben 5eufel jur S!)ebred)erei 
 i^erfiil^ren lic^e, eg wcUre aber bennod) bei 
 feinem Sl^ejattcn bleiben, burfte foId)e6 
 jucielaffen »x»erben ? 
 
 2) n t e r. 25org er|le ijl im ®efe| befol)* 
 ten bie Sl)ebred)er ju totten, b.um e§ Ijat 
 feiner unter be$ iperrn 25clf fe>;n follen ; 
 rcann aber ein SJ^ann fein 2Beib burc^ ei* 
 nen eiteibebricf loggeloffcn Imtte, fo irar 
 pe feine Sl)ebred)erin ob fie gleidi cinen ans 
 bern 9JJann genommen, reann aber ber an* 
 bere 9JJann geftorben; fo bat fie ber Srfre 
 nid)t ivieber nel)inen burfen, benn fie if} 
 unrein <t>orben, unb fold)e§ ill bem ^errn 
 ein ©reuel iie«>efen. 5 DJJof, 24, 3. 4. 
 
 O^un fann man ja leidjt merfen, rcenn 
 bas 3Beib fo unrein niorben iff, weil es ber 
 9)Iann nad) bem ertaubten @efe^ pon fid) 
 gelaffen l;at, ifie piel mel^r n)irb ein ®eib 
 unrein trenn fie g^^x in (Jt;ebred}erei fdllet, 
 unb >vie oiel itteniger barf alsbann ein 
 ©laubiger, weldiee \!eib I;eilic} fei;n foil, 
 fid) reieber t)ermifd)en mit einem eljebre* 
 c^erifd)en JnurensSeib, welc^eS gerci^ ein 
 
 her husband : but and if she depart, 
 let her remain unmarried. But to the 
 rest speak I, not the Lord, that a believ- 
 er should not depart from the unbeliev- 
 ing part, if the latter be pleased to 
 dwell with the former." 
 
 By this we are to understand, that 
 the unbelieving part must not be like 
 a wolf or other brute, for there are 
 some people, who are as dogs, lions or 
 other wild beasts, who scold and chide 
 continually, and try to oppose and des- 
 troy violently all that is good. But if 
 he, the unbelieving part, should break 
 out into shameful and adulterous acts, 
 so that the believing part should be 
 only to serve as a cloak to hide the 
 other's shame, then and in that case a 
 believer should not be bound to remain 
 with such a vicious person. 
 
 OF ADULTERY. 
 
 Son. But among married people, 
 should one be seduced by the devil to 
 commit adultery, and the innocent par- 
 ty would be willing to remain with the 
 guilty, may this be permitted ? 
 
 Father. In the first place, it is 
 commanded in the Law, to kill the 
 adulterers; for there were none such to 
 remain among the people of God. But 
 if a man had set his wife at liberty by a 
 letter of divorcement, she was no adul- 
 teress, though she married another man. 
 Yet if that second husband died, the 
 first was not allowed to take her again 
 to be his wife, for she had become un- 
 clean, and such is an abomination be- 
 fore the Lord. Deut. 24 : 3, 4. 
 
 Now it is easily to be conceived, if 
 the woman became unclean, because 
 she was set free by her first husband 
 by a law of permission, how much more 
 will she become unclean, if she should 
 fall into adultery ; and much less then 
 may a believer, whose body should be 
 holy, connect himself again with an 
 adulterous whorish body, which certain- 
 
94 
 
 grower ©reuci in ttn ?(ii{icn @ottc^ if?, ! 
 unb in t«§ Xpcrrn ©emeinbc burdjau^ ! 
 nicbt jUficInffen UH'rben fann, bann n^ur? I 
 fce I)icrturd) cine gnnje (SJenieine rcrunrei? ' 
 ni(ict. W'are benn baf, cin fo(ii)t^ 
 SDfib obcr 93innn n)al)rl}nfti9 S8u§e tljdtc, ' 
 lann fonnte eg bti bem reinen ?:l)eil 
 n)ol)nen, aber fid) irieber miteinnnber ju 
 »ei-niifcl)en/ ba§ n^drc unrein nad) bem lauf 
 tern Sinn @ctte?. j 
 <'(5r fpiMdi ju il;nen ; 9Dfefe? I)(it eudi ! 
 frlaabct ju fdieiben i^cn euren 'HjeibernfS 
 jjcn eur<5 X^erjen Jjdvtiiifeit weiien ; »on ' 
 Sinbegiiin ober ijt e? nid)t alfo (^en^efcn. ' 
 3d} fiicje aber nuhx 2Ber fid) ron feineni ' 
 2Beibe fdxibet (e§ fei; benn urn ber .f)ure« | 
 rei irillen) unb freieteine anbere, ber bridn 
 bic G'l)e. Unb n^er bic 5(bi(ef*iebene freis ' 
 ctf ber brid)t nud) bic SI)c. 93Jattb. 19,! 
 8. 9. 
 
 2Q e (J e n bem 33 a n n. 
 © 0 I) n. 2Pcnn nber unter ben @[au* 
 Cigcn ein '^Ifdl funbiijet, es fei; 93Jrtnncber! 
 ®eib, fo baf, e? oon ber ©enieinbe in ben j 
 Sann fietl)an irirb, mu^ bnnn aud) bae i 
 nnberc "tljcil baffclbi^^e niciben, unb fonber* 1 
 id) in e!)elid)cn Q3ei>vcl)nun9en ? 
 
 25 n ter. SJJerfe !)ierin wiebcr auf ben 
 €inn ©cttef'. \)nt @ctt im alten Xtf 
 ftament c^ebcten, >'>venn bid> bein ^Btuber, 
 cber ecl)nf ober ?;od)ter, ober bag SBeib 
 in beinen 2lrnien, ober bein ^-reunb ber 
 bir ifi- ivie bein .^erj, lieimlid) iiberreben 
 trolltf, unb fagen: 2a§ ung anbern @otJ 
 tern bienen bie bu nidit fenneft, fo beunlli* 
 ge nid^t, unb bein ^(uge- foil il)n nid)t fd)os 
 ne.i, bu follt il)n aud) nidit iierbergen, unb 
 tu foflt bid) feiner nidit erbarmen, fonbern 
 beine >f;^anb foU nni cr)len libcr if)ni fei)n, 
 l»a§ man il)n tobte, barnad) bie ^^anb 
 be? s-injen 5>oIB." 5 DJtof. 13, 6—9. 
 
 Tim fie^c roie I)ier alle 5-reunbfd)afr 
 nid)t6 biirfte I)elfen bcmjenigen, fo nad) 
 bem ®efe| getobtet njerben mu|tc. 
 
 ]y is a great abomination in the sight 
 of God, and can by no means be per- 
 mitted in the church of the Lord ; for 
 by this the whole church would be de- 
 filed. But if it be, that such a man or 
 woman would truly repent, then such 
 might indeed continue to live with the 
 innocent party; but to cohabit together, 
 would be unclean, according to the pure 
 mind of God. 
 
 'He saith unto them, Moses, because 
 of the hardness of your hearts, suffered 
 you to put away your wives : but from 
 the beginning it was not so. And I 
 say unto you, whosoever shall put away 
 his wife, except it be for fornication, 
 and shall marry another, commitfeth 
 adultery: and whoso marrieth her 
 which is put away, doth commit adul- 
 tery." Matt. 19 : 8,9. 
 
 OF AVOIDANCE (BAN.) 
 
 Son. But if among believers one 
 party, either husband or wife, sins so as 
 to be put in avoidance by the church, 
 is the other party also to avoid and have 
 no communication with the party put 
 in avoidance ? 
 
 Father. Take notice again of the 
 mind of God. He had commanded 
 in the Old Testament, 'If thy brother, 
 the son of thy mother, or thy son, or 
 thy daughter, or the wife of thy bosom, 
 or thy friend, which is as thine own 
 soul, entice thee secretly, saying, let us 
 go and serve other gods, which thou 
 hast not known, thou, nor thy fathers: — 
 thou shalt not consent unto him, nor 
 hearken unto him : neither shall thine 
 eve pity him, neither shalt thou spare, 
 neither shalt thou conceal him: — thy 
 hand shall be first upon him to put him 
 to death, and afterward, the band of all 
 the people. I)eut. 13 : 6, 8, 9. 
 
 Now see here, how all the friends 
 could not help him, who was to be put 
 to death according to the Law. Tkis 
 
CONVERSATION &c. 
 
 95 
 
 Dicfeg \)ott fd)cn nad) bcm neuen Sunb ben 
 95ann in ber ©emeine be§ X;>crrn a6^cbiU 
 bet. iE'a IjAt bcr ipcrr 3'f"5 <icfji(ct: 
 ^'2Gann bein 33ruber an bir fi'mbiget (triers 
 unter ift SJiann unb ilCcib^ j^inber unb 
 Sltern, irenn fie mit cinanber in beni ^Bunb 
 ©ottes fre()en, serfriinben) unb er n?ill bid) 
 unb bie ©emeinbe nid)t l)oren, fo finite il)n 
 einen ^cibcnunb SoUner." Wlatt. 18, 
 17. (Unb nod) fonbcrlicbcr rebet ber 2(pos 
 f?et I'on foldicn; ^'mit ireld)cn irir n i d) te 
 foflcn ju fibaffen l)abcn, and) nid;t eininal 
 mit ilinen ju effen." 1 (£or. 5, 9—11.) 
 
 !r>icf' i|l nan eine 93ieibiin{; foiroI)( in 
 geiitlidKi- al? f[ei|\tIidH'r@enieinfd)'ift, unb 
 niuffcn 6illii| biejenitje nin erflen in bie 
 gjJeibun;! tl)un, bie am nad)f}en bd iljm 
 fei;n; roie fd)cn oOen gemelbetf \ro(Ien fie 
 nidit beflecfet werben, unb bicfes if? nod^ 
 frnftii) ab^cbilbet,, 5 9Jicf. 17,7. IBenn 
 ciner fid) rerfunbiget l)attc, baf, ev flerOen 
 niu|te, unb ijefJeiniijet irurbe, fo muf,te 
 
 already prefigured the avoidance in the 
 church of the Lord according to the 
 New Testament. Here the Lord Jesus 
 said, 'If thy brother shall trespass 
 against thee, (by which husband and 
 wife, children and parents, if they are 
 includfd in the covenant of God, are 
 understood,) and if he shall neglect to 
 hear thee and the church, let him be 
 unto thee as an heathen man and a 
 publican." Matt. 18 : 17. (And more^ 
 especially the apostle speaks of such, 
 'with whom we are not to keep compa- 
 ny, and not even to eat with them." 
 1 Cor 5: 9—11.) 
 
 This is indeed an avoidance not only 
 of spiritual, but also of carnal connec- 
 tion, and it is no more than proper, 
 that those should be first in avoiding 
 such, who are nearest connected with 
 him, as above stated, if they do not wish 
 to be defiled. This is yet strongly 
 prefigured in Deut. 17 : 7, namely, if 
 one had transgressed, so that he must 
 witness- 
 
 tie ^:anb bev Seugen am eriTen liber bem j suffer death, 'the hands of the 
 25erbre*er fei;n, barnad) bie J^anb bee ^an* j es shall be first upon the transgressor, 
 jcn ffiotfji. Unb a!? Sfrnel fidi am g^ulto \'^^^ '^len the hands of all the people " 
 ncn ^alb t^erfiinbiget l)atte, fo niu^ten bie 
 
 Seinten nad) bes .f;errn IPcrt^ am erften 
 <rniur;,cn im Sacjer; von eincm 11)er ,^um 
 nnbern feinen ^Sruber, 'Ji'fU'ib unb yiatbt 
 jien, alsbann wurbe burdi 9Jiofen ber 
 gen iiber fie 9ebrad)t. 2 9JJof. 32, 27-29. 
 
 ?(Ifo i]i e5 am aUernctI)nienbigffen im 
 
 And when Israel had sinned with the 
 Golden Calf, the Levites had according 
 to the word cf the Lord first to slay 
 from gate to gate throughout the camp 
 every man his brother, companion and 
 neighbor, and then the blessing wp.s 
 restored upon them by Moses. Exod. 
 32 : 27—29. 
 
 Thus in Christendom it is most ne- 
 
 (J!)ritlentl)um, baS allerbefie ju PerlcUii* [cessary to renounce all, even the very 
 ncn um bes ^;errn widen. ^a\)in geljetl best, for the Lord's sake. The doctrine 
 <iud) infonberf)eit bie 2el)re 3efu in ber Lf Jesus has the same tendency of 
 SSerleugnunij. 2(ber manche Uner(eu*tete j self-denial. It is, however, an easy 
 tonnenn:ol)l cinen SSann ful}ren belfen ge^i matter for many that are unenlightened 
 gen jemanben, ba e? i|)nen feine 2?erleu3* | to assist in putting in avoidance one, 
 myig fofret, aber irenn c§ an fie felb|Ten Lhere it costs them no self-denial. But 
 fcmnit, baf, fie fill) cber iljre liebjle ^-reun* when it comes to themselves, that they 
 
 be, ?Jiann, ®eib unb .ft'inber uerleutvien 
 fotlen, ba ijl feibcr niand)ma( bie naturlij 
 d)e Siebe uiet jldrfer al^ bie gottliite S!iebe, 
 
 are to deny themselves, or their dearest 
 friends, husband, wife or children, then 
 alasl is their natural love often much 
 
96 
 
 unb fcmnien fold^e <2«elen in§ QSerbcrben. 
 a)arum 6Ici6et e§ fefi rcaS bcr ^crr 3ffu§ 
 facjet: ''2Ber euvai liebcr l;at nl§ midj, 
 let ifi mein nirf^t tvertl;." 
 
 5Sam duf,ern ©ottegbtcnff. 
 
 @ 0 1) n. Tiu \)ciii mir nun pen man* 
 d)ertei Itingcn gcfagef; id) Ijore obcr eon 
 eiclen, ba§ fcldje ©inge gar nidjt nctl)itcn« 
 dig marcn in ad)t ju ncl}mcn> rccilen t>ie 
 ©lauOiticn ing ^immlifdje 2Befcn perfect 
 trorcn/ fo gingcn fie aud) niit tauter 
 JpimmlifdKn Dingcn urn, unb t^atten 
 Hid)t mcl)r notl^ig ^id) in foldjcn iDingen 
 aufju!)altcn. 
 
 23 a t c r. %\ id) IjaBe fcI6fl genug foldje 
 9Jhnfd)en gcfel^en bie foId)e§ fagen, (e'^ren, 
 unb baron fd)rei6ien, nber ftc irren gar fdjr, 
 unb fel)let iljncn nur an cincm bemutljigen 
 Jperjen, nicld)e9 fid) gar gern< bem gottii* 
 d)cn 9iat!) unb Orbnungen unterwirftf unb 
 Urnet in ben geringen Dingen trcu fetjn, 
 nisbenn n)irb e5 aud) gcfe|t uber l)cl)e unb 
 grofjc. (5? if} eine 3eit ber Srniebrigung 
 unb cine Beit ber Srljobung ; eg ill ber 
 ^pcrr 3efug vom\i ganj flein unb niebrig 
 crfd)ifnen in biefer ^^elt/ in einer bemut^is 
 gen unb roilligen Unterwerfung gegen ben 
 2CtlIcn feine? *Bater§. Sum anbcrnmal 
 aber wirb cr in grower ^raft unb X;errlid)s 
 feit M ein er!)ol)eter (5l)rif}u§ erfd)einen. 
 
 %ilt igeelen nun, bie gcrne bei feiner 
 (£rl)el)ung bei if)m fci;n ircUen, bie miiffen 
 if)n aud) erft al§ einen erniebrigten <^i)Ui 
 iium annel)men, il)n befennen vox ben 
 5Ufenfd)en in alien feinen (^eboten, unb fid) 
 biefeg nid)t fd}imen, baniit fie aud) flein 
 rverbcn in ben fleinen ©eboten, fo iverben 
 fie aud) enblid) ju feiner 3«it erbol)et rcer* 
 ben, fonften reirb e^ unmcglid) fci)n. T>ar» 
 um if} jeber3eit beg ^errn ®emeine in bies 
 fer 2Gelt flein unb J)erad)tet gereefen, fie 
 tjat immer miiffen unterliegen, al6 ein Uuit 
 fel)rfel. 
 
 stronger than their love to God, and 
 such souls may thereby be brought to 
 ruin. Hence what the Lord Jesus says, 
 stands fast, namely, this, 'Whosoever 
 loveth any thing more than me, is not 
 worthy of me." 
 
 OF OUTWARD WORSHIP. 
 Son. Thou hast told me now of many 
 things; but I hear of many (who say) 
 that such things are not at all necessary 
 to be attended to, because believers are 
 made to sit together in heavenly places, 
 and are to converse about heavenly 
 things alone, and have no more need 
 to be perplexed in such things. 
 
 Father. Indeed, I have seen my- 
 self enough of such men, who talk, 
 teach, and write in this way. But they 
 err greatly, and they are wanting of 
 that humble mind, which is very wil- 
 ling to submit to the divine counsel and 
 ordinances, and to learn to be faithful 
 in small things, so that they may after- 
 wards also be made stewards of high 
 and great things. There is a time for 
 humiliation, and a time for exaltation, 
 j The Lord Jesus first appeared in this 
 world humbly and lowly, in a voluntary 
 submission to the will of his Father. 
 At another time he will appear in great 
 power and glory, as an exalted Christ. 
 
 All those souls now, who desire to 
 be with Lim in his exaltation, must also 
 first receive him as an humble Christ, 
 must confess him before men in all bin 
 commandments, and not be ashamed to 
 become little in little commandments, 
 so that they, also, finally, in due 
 time may be exalted. Otherwise it 
 will be impossible for them to become 
 exalted. Thus the church of the Lord 
 in this world has always been small and 
 despised. Indeed it was ever consider- 
 ed as the filth of the earth by the un- 
 believing world. 
 
A CONVERSATION &c. 
 
 97 
 
 (Tarum imn fc(d}e DJccnft^cn mit il;ren [ Hence such men err very mucliin their 
 ®«biinfcn gar fcl^r/ tic ba i^crgeben; tie j thoughts, who pretend that it is need- 
 @[aubic\en l)dttcn niiljt nctl}iii mit ckmenti* : less for believers to be baptized with 
 fcl)em ©affer gctauft ju jrcrten, fie l;dt* elementary water; that they needed 
 ten Qiirf) nid)t nkljiQf irbifdjen SBein fcer not to drink the earthly wine of commu- 
 @emeinfd;aft, jur iBerfuufciiiunc; tc5 XobeOjuion to shew forth the death of Jesus, 
 SefUf ju triufeii/ fenfcei'U fie trinfen geijis j but say that they drink spiritual wine, 
 Iid)en ilBeiiif unb fei;en (\etnuft mit {icifrlisj and that they were baptized with spir- 
 cl;em gaffer, unb iva? berijleidjcn il;r !}qs | itual water, and make other like high 
 I}C6 SSorgeben metjr wita bie finre pretensions against the clear testimony 
 Seugiiifje ter I^eiligen ^Sdjrift; baruin ill i of the Holy Scriptures. It is therefore 
 
 fcl;r gut, bnjjmau nur einig alleiii [ie!;ct'very good to look wholly and alone to 
 nuf bc& X^-errn 3cfu feine oupgefprod^aie , fhe express words of the Lord Jesus, 
 
 and to his own perfect example, and to 
 follow that only in obedience with 
 faith and simplicity, and bringing every 
 thought into subjection to the Lord 
 Jesus. We shall not be likely then to 
 be led astray by these high talking peo- 
 ple. 
 
 Of the excuses of Unbelievers. 
 
 Son. But I have also heard many, 
 who appeal to holy men such as Tau- 
 LERUS, -Thomas a Kempis and others, 
 who have written such fine spiritual books, 
 and mentioned nothing of the observ- 
 ance of the outward doctrine of J esus. 
 
 Father. Such men, who appeal to 
 human testimony, give us to under- 
 stand that they are in want of the di- 
 vine testimony of Jesus. Hence St. 
 John says, "If we receive the witness 
 Seugnife anneljmen, fo iji @otte9 SeugnifJof men, the witness of God is greater : 
 »iel grofecrf benn @ctt i)at gc^euget ton 'for this is the witness of God which he 
 fcinem <£ot)n, unb nicr ba glaubet an beu i^^^s testified of his Son. He that be- 
 €c^n ©cttee, bcr l)at foldiej Seugni^ in 'lieveth on the Son of God hath the wit- 
 il;m. 2Ber @ctt nid)t glau&et, ber madit ness in himself : he that believeth not 
 iljn jum Siigncr, benn er gfautet nid:>t ' ^o<i ^^th made him a liar, because he 
 tem Seugnit, bag @ott jeugct ron feinem believeth not the record that God gave 
 
 SBcrrCf unb nuf fein eigcnes cdlfomnies 
 nc5 Sjempel, unb folgct bem nur im &ti 
 l;orfam beg ©lauOenJ einfditig nad), unb 
 nimnit gefangen alle SBernunft unter ben 
 @cl;crfam bes X;errn Sffur fo wirb man 
 nid;t von benen I;od)fpred}enben SJJenfd^en 
 irre gefiil^ret. 
 
 93 c n u 0 fi[ li di t e n b e r U n g I a u* 
 ti i g e n. 
 
 Scljn. 3tt) fjaOe ai'er aud) tiele fid^ 
 l;oren berufen nuf bie beilige 9jfdnner, 
 alo 3:auleri, Xljomd a if em pig, 
 unb bergleid)en. bie fdione geirrreid}e ^Bii* 
 d)er gefd)rie6en, unb rcn >f;altung ber dus 
 ferlichen 2el;re niii)t& gemelbet. 
 
 23a ter. €cld)e DJienfAen, bie fid) 
 nuf 9Jienfd)en Sfwgn'lK berufen, tie geben 
 5u t)erftcl;en, ba^ fie bae gottliitc S^ugnig 
 »cn 3«fu nid}t l)aben; barum fpnd)t ber 
 Ijeilige 3cl>inne6 : «Eo »rir ber 93fenfd}en 
 
 €ol;n. 1 3of). 5, 9. 10. eold}e5 Seug-- 
 ni| ijl notbirenbig jur Celigfeit, unb l;as 
 6cn eg alle .^ciligcn geliabt. 
 
 9(6er cin foId)eg Sfugnif? t?cn ten 9)Jen* 
 fd}en, fo nod) unter bem groOen S5a6el 
 finb f}el;en 6lie6en, ip: (eitcr gar gcfdl;r* 
 
 of his Son." 1 John 5 : 9, 10. Such 
 testimony is necessary to salvation, and 
 all the saints have had it. 
 
 But, alas ! it is very dangerous to 
 appeal to such a testimony of men, 
 who still remain under the obviously 
 7 
 
9S 
 
 i£in <25efprccl? k. 
 
 lid) (td) barauf jju 6crufen/ unb jinb cies 
 nteiniglid) nlle tie fid) nuf fold)C berufen, 
 tennod) niit fdOigen 9JJenfc!)en nid)t c'u?. 
 ^ann mv follte u^ol)! fbnnen cins fn;n 
 mit fcUi)cnf bie nod) untcr fcem itlcfrtr, 
 unb untcr bf§ '^>>i6|lc§ 2et)re gcjlaiibcn 
 fcyUf unb fielleid)t au§ S[)Jenfd)cnfurd)t 
 nid)t DcFannt/ was f;e itiocjcn erfannf I),ij 
 ten. 9{6cr fold^e ©eriifung nuf l;cilige 
 9Jienfd)en ifr eben fo Olinb, alo bic g,an-jt 
 SBctt, ii)c(d)e fid) auf (Sl)ri|lum unb feine 
 %fo\i(l Utufit, unb finb bod; (jar nid)t 
 mit 2el;re unb 2cOen ein'3. 
 
 2)arum finb fold;e nrme Seelcn n30l)( 
 5U bebauern/ bie i!)Kn ©laubcn auf eincn 
 fc blinbcn ®runb bauen roollen, >xn'ld)e6 
 bod) jur 3i;it t'fr ?(nfed)tunciininKr wicber 
 
 seductive power of Babylon, and com- 
 monly all those who do appeal to these 
 very men, do not agree with them. 
 For who indeed would or could agree , 
 with such asstill continued to be in mon- 
 asteries, and under the popish doctrine, j 
 and who perhaps for fear of man, ! 
 would not confess what they knew to ( 
 be the truth. But such an appeal to i 
 holy men is just as inconsistent as the , 
 whole world professing Christ and his i 
 apostles, and still not agreeing with 
 them at all in doctrine and practice. 
 
 Such poor souls therefore are to be 
 pitied, who wisii to ground their faith 
 upon such a blind (slender) foundation, 
 i which in times of tribulation will al- 
 
 einfadt. 5)cr eoljn n6er l)at (V* j v^ays fail. But the Son of God has 
 
 lel)ret j ''vCer biefe meine Oicbe l)oret, unb 
 tt)Ut fie, ben »erg[eid:e id; einem fliigen 
 gjiann." 9JJatt!). 7, 24. J^erncr fprid)t 
 ber .fpeilanb : ''?S?al)rlid) id) fage cud), 
 rver meiu ®ort l;eret, unb (\Uubtt bcm 
 bcr mid) fiefantt l)af, ber I)at ba§ cirige 
 ScOcn, unb fcmmt nitbt in ba» (ijcrid)t." 
 Sol). 5, 24. ^-erner : 2Ber an mid) glau* 
 Oct, wilt ninnriernicl)r frerben. T'af' finb 
 genjiffe SfUiltt'lK ^'^^i^r i*-^ fllauOet. — 
 
 5(bcr, 0 rrie clenb ijl- bieg, fid) auf 5JIen< 
 ft^cn .3fU9»i|T« Oerufcn, unb auf DJtcn* 
 fc^cn ju fel)en, tie man Dor I;cili(j unb 
 flu:; anfiel)ct; ba^ man bcnft eber fprid)t: 
 ja irenn bicfe e6 fo Icl)rren unb glaubten 
 nad) bcr Sd)rift, fo ivollte man C5 aud) 
 gtauben. St-agcgen aber fprid)t ber 5(pos 
 jlet '•]>aulu6; ©o aud) mr, ober cin 2ns 
 rom Jjimmcl eud) cin anbcr SiMugeli* 
 um prebigte, anberjl, bann baf tvir eud) 
 geprcbiijet l)abcn, bcr fey »crjT[ud)t. @al. 
 1, 8. i£iel)e, tas ifi ba^ cinigc St^angeli* 
 um, tforauf 9JJofe§ unb atle '^Propl)eten 
 
 taught, that "whosoever beareth these 
 sayings of mine, and doeth them, I 
 will liken him unto a wise man, who 
 built his house upon a rock." Matt. 
 7 : 24. Again, says the Savior, "Ver- 
 ily, verily, I say unto you, he that 
 heareth my word and believeth on him 
 that sent me, hath everlasting life, and 
 shall not come into condemnation." 
 John 5 : 24. Again, ""Whosoever 
 believeth on me will never die." 
 These are sure testimonies to him that 
 believeth. 
 
 But oh ! how wretched is it to ap- 
 peal to men's testimonies, and to look 
 to men, whom we deem holy and wise, 
 thinking and saying, yes, if these had 
 taught aud believed that this was ac- 
 cording to Scripture, then we would 
 belifrve it. But on the contrary, the 
 apostle Paul says, 'Though we, or an 
 angel from heaven, preach any other 
 gospel unto you, then that which we 
 have preached unto you, let him be 
 accursed." Gal. 1 : 3. Behold, this 
 then is the only gospel, to which Moses 
 . and the prophets have pointed in order 
 
 gcroiefcn, baf, man eg !;oren folic, | that we should listen to it; for it has 
 rccld)e3 ron ei)ri|lo unb fciiicn Stpcilcln been revealed to us by Christ and his 
 xwvj gceffenbaret iff. 1 apostles. 
 
A CONVERSATION &c. 
 
 99 
 
 tilt bcr @ni)cl nod} rid wenig«r ber 9Jicns 
 j,i auii) ivcber tUJad)t iiot^ ®etralt 
 ta- gan3en 3i3e(t rerdnbern nod) trdnfcnr 
 unb ircber bajii ober bacon tl)unr oljne ber 
 grofjcn Uncjnnb @ottc?, bann ee jTel^et fcft 
 wit ber Q3er^ @ctte^, unb ifl ein fo(d)cr 
 Stein, ivic (!ll)ritlu» rebet: "SlBer nuf 
 biefen 2tein fdllct, bcr tvirb jerfd)c(Ien/ 
 nuf wedben er aber fddet, ben rcirb er jer* 
 nialinen." SJiattf). -4.1, 44. 
 
 25on iSeloIjnungber @lau6is 
 (i e n. 
 
 ®ol}n. ^Geilcn lu niir nun Dielcf 
 ron ber 2cl)re 3«fu Sl;rifli (lefagt, unb bn^ 
 man notljwenbif; unter nllein ifreu^ unb 
 Sriibfal b-.irinnen uninbefn foK ; xva^ fjat 
 run ein 93ienfd) ju iieivartcn, rpnnn cr 
 fid) »er(cu^net unb Sbriflo nadjfolget* unb 
 babei aucl;arret unter allem 5freu^ unb 
 Seiben, bis an ba5 Cnbt? 
 
 2>ater. finb fold)e ©liter unb 
 .^errlid)Feiten burd) Sl^rifrum t^u erlangenr 
 bie con foId)er 9roj5cn 3Biirbe fei;n, baf, e>3 
 feine menfd)Iid}e 3un^e au5fpred)en fann, 
 unb nid}t fann f)efd)rie()cn irerben, ira» 
 @ott bereitet l)at benen, bie 31)n lieben. 
 £)ennod) niill id) bir fo tjie( fagcn, roie e6 
 ber @eijl ®otte§ in Jpeil. @d)rift auei^e* 
 brucfet I)at. (S? jeuget ber €oI)n @ottc§ 
 fetbfr : 5Ber an mid) glaubet, ber wir!5 ein 
 <n)ige'3 Seben I)aben. 3o!). 3, 15. 2)o5 
 i]i fd)on ein grofjer 5Cu5fprud) ber etvigen 
 ,^crrlid)fcit. 
 
 Unb biefe§ iff fein fo(d}e§ Seben, um'c bie 
 ^onicie unb grofjC 93ionard)en in biefer 
 ?a?clt I)aben, uH'Id)e§ nur einer >^anb breit 
 ifr^ unb \\i roller ©ebred)lid)l"eit, ^ranf; 
 l)eif, %un\)t, Unrul), @efdt)rlid)feit be^ 
 Sobcg/ unb ber^leid)en, unb enblid) rrirb 
 
 ganj ju nid)te. €onbern eg iil einfols 
 ri)e§ 5reubensSeben, roeUtieis feineni Sob 
 mel)r untern^orfcn i)T, unb ercig blcibet, es 
 ijl uncnblid)j feine ^:>anfl;fit, feine 
 
 I Thia gospel cannot be altered or in- 
 ijured by auy holiness of angels, much 
 ; less by that of men, or even by the 
 I power and dominion of the whole world. 
 To add any thing to it, or take away 
 jfrom it, would bring upon us the great 
 I displeasure of God. For it stands as 
 ifirm as the mountain of God, and Christ 
 I says, when referring to it as a stone, 
 "Whosoever shall fall on this stone 
 shall be broken; but on whomsoever 
 it shall fall, it will grind him to pow- 
 der." Matt. 21 : 44. 
 Of thk Reward of the Believers. 
 
 Son. Since thou hast told me a 
 great deal of the doctrine of Jesus 
 Christ, and that it was necessary for us 
 to walk according to it under all crosses 
 and tribulations, — what then has a man 
 to expect, if he denies himself, follows 
 Christ, and perseveres therein under 
 every trial and affliction, even unto the 
 end ? 
 
 Father. There are such blessings 
 and glories to be obtained through 
 Christ, and of such great dignity, that 
 they cannot be expressed by any human 
 tongue, nor can it be described what 
 God has prepared for those who love 
 him. Yet I will tell thee so much as the 
 Spirit of God has expressed in holy 
 writ. The Son of God himself testifies, 
 "Whceoever belicveth in mo, shall have 
 eternal life." John 3 : 15. This is al- 
 ready a great expression of eternal glo- 
 ry- 
 
 And this is not such a life, as kings 
 and great monarchs have in this world, 
 which is scarcely a hand's breadth, and 
 full of frailty, illness, fear, disquietude, 
 danger of death, &c. and at last will 
 come entirely to an end. Bat it is such 
 a life of joy which is not any more sub- 
 ject to death, but remains forever and 
 ever. There no sickness, no pain, no 
 fear, no want nor distress, no war nor 
 
100 
 
 €rf}mcv5cnf teiiie %x\xd}t, fein 9}?angelj 
 rod) llncjentacl), fein ^"ampf ncd) Streit, | 
 fein ilBeincn nod) ivla^en, witb nicbr .ju 
 finben fei;nf benn gleid^wic ba6 ^cOen 
 csrigf fo wkh and) tie ^'^fw^f ^^^i f^'^'-* 
 jvie @ott turd} fcen -prcpljeten faget: 
 Qrti^t 5«ufce ivirb liber il;tem Xpnupte 
 fct;iv ^-vditt mb IConne luirb fie cigrei* 
 fcHf ^d}iiierjen unb Seufjcii n)irb 
 nuiflen. 3ef. 35, 10. 
 
 3a t)ier mirb ciu Inuterer Strom be? le* 
 tenbigen 2Baffer» i*on bem (2tul)l @otte§ 
 unb be'3 2anime» au^fiie^eiu unb auf bcis 
 ten igcitert rcirb Spol'j be§ 2e6en§ frefjen. 
 SDa§ reirb tie aHerfeiKidjilen 5i'"d}te tra* 
 gen. 2Ipoc. 22, 1. 2. 3n bicfem Jreu* 
 fcenleben irirb tie @tabt @ottc§ fid) ojfcn* 
 fcaren. 2(poc. 21. 2Beld)e igtabt uub 
 ©affen roiib i^oit Inutcr @o(b unb GbeU 
 <iefiein feijn unb bie @(au(>igeix werben in 
 i>en ©iiffen bcr (gtabt bas freubenreid)e 
 ^;^alleluja fingen. Xob. 13,22. t£ie roerbcn 
 .kronen auf ben ^pduptern tragen, unb 
 ©iegeepalmen in il)ren Jpdnfcen. 2(poc. 7. 
 3a fiiigen uitb flingcn, unb fiir guteni 
 9Jiutl) jaudjjeiir unb ba? 2amm mxt fie 
 Icitcii tfU belt lebcnbigen 2Baf[er6runncn, 
 unb rcerben 5r»d}te Dec Un|lerOlid)feit ge* 
 nief,eu. 
 
 3a u6er bicfeg \ricb ba§ bie- J-reube im« 
 mer oergrofjern, rcenn fic fel)en ben >^errn 
 3efum in feiner grofjen jperr(id)fcit unb 
 SDJajeftdtr mit feinen uiel taufcnbmal tau; 
 fer.beu X;>eitigen unb Snge(n, bie uni feinen 
 3;I)ron l)erum jicljcn, unb mit grof,er Xpei* 
 ligfeit unb J^wt'^n Xpalkluja fingen, 
 baf, Xpimmel unb Srbcii baison erfd)aflen 
 luirb, unb baburd) aud) bie freigcmad)ten 
 Sreaturen bewogen werben, bem enuurg* 
 ten 2amm iob, Sl)c unb '^rei^; unb @e« 
 wait mx £">v)igFcit ju Saiigfeit/ ju fagen. 
 «Cpoc. 5, 13. 
 
 Ue&er biefe? aiUi vrirb biefe§ bie I}6d}rrc 
 Suji ffi;n, ben Xpcrrn Scfum in feiner oer* 
 fidrten 9)icnfd)l;cit anjufdjauen. %a fid 
 
 j dispute, no weeping nor complaint will 
 I be found any more, for just as the life 
 will b:; everlasting, so the joy will also 
 be eternal. As God says by the proph- 
 et, '-'Everlasting joy will be upon their 
 heads; they shall obtain joy and glad- 
 ness, and sorrow and sighing shall flee 
 away." Is. 85. 10. 
 
 Yes, there will proceed "out of the 
 throne of God and of the Lamb, a pure 
 river of life, aud on either side thereof 
 will be the tree of life," bearing the most 
 delicious fruit. Rev. 22: 1, 2. In 
 this life of joy, the city of God will be 
 manifested. Rev. 21 : The streets of 
 the city will be of pure gold and pre- 
 cious stcues, and there in the streets of 
 the city will the faithful sing their glad- 
 some Hallelujahs. They will have 
 crowns on their heads, and palms in 
 their hands. Rev. 7. They will sing 
 and make melody, j'ea, even shout for 
 joy, aud the Lamb will lead them unto 
 living fountains of water, and feed theia 
 with immortal food. 
 
 Yes, it will make their joy still great- 
 er, when they shall behold the Lord Je- 
 sus in his great glory and majesty, with 
 his many myriads of myriadg of angels 
 and saints, surrounding his throne, and 
 singing with great and holy fervor and 
 joy, Hallelujah, so much so that heav- 
 en and earth shall be filled with the 
 sound, and even the liberated creatures 
 shall be induced to cry out, "Blessing, 
 and honor, and gbry, and power, be un- 
 to him that sitteth upon the throne, and 
 unto the Lamb, for ever and ever." 
 Rev. 5: 13. 
 
 More than all, will this be their high- 
 est delight, to behold the Lord Jesus 
 'in his glorified humanity. Indeed 
 
A CONVERSATION &c. 
 
 101 
 
 nierbcn fid? perwunbcnv ba^ fo nicnii^e 
 9J?cnfil}eu biefen nllein gcwnlticicn unb 
 l)err[icl)cn Sefum o,ctie&et unb il^ni 9cfoIii«t 
 IjnOcn. 3'^ bie @(iniOii]cn ircrben fid) vers 
 ttunbern, baf, fic in biffer QPclt nidit mU 
 ligcr fienn-fen finb, I'db unb SeOen unb 
 U§ m\i fie !)atten, ,:(u (affcn, au§ 2ic6e 
 biefcm .fpimmel^slfonig unb feiner .^cil. 
 I'cljre. 
 
 3a fic rvfrben crfenncn^ baf, ber .f;err 
 3cfu^ nu^ Sie6e ju il^nen biefe .r;errlid)fei* 
 ten i^crlaffen l;atte unb in bae S'T'iniff* 
 t\)al c^thmnun, ja gar nu6 SicOe^ fiir fie 
 geilorben/ bamit fie biefe (geligfeit cilangen 
 fonnten : biefeg ttirb bennod) inel^r 5!oD/ 
 <Prei§ unb S)anf erruecf en in alle Srcijjfeis 
 ten. 
 
 2)a roirb fei;n ba? ^reuben;2e(ienf 
 2)a tjiel taufenb €ceten fd)on, 
 iSinb niit >fpimniel65@[anj umgeOen/ 
 etef)en ba fur @ette6 51)ron, 
 ®ii bie Serapl^inen prangen, 
 Unb baS >^ol;e , 2ieb anfangen : 
 SpiiUi}, Xpeiliij, .fpeilig l)eif,t, 
 @ctt ber 25nter, <2ol;n unb @ei(l. 
 
 93 0 n b « r e w i g e n iCX u a (. 
 ®of)n. SDenn nun bie rcnijrc glau* 
 Cige ©eelen foldie gro^e unb vod1;1 unau^* 
 fpred}lid)e Sctigfeiten genief^en reerben^ 
 Jtie TOirb es benn benen HnglnuOigen ges 
 i^tnr wUljt bem ^crrn 3«fu in feinen ^ts 
 fcl;(en nid)t geljorfam gewefen, unb il^n 
 unb fein 9\eid) nid^t^^geliebet; fonbern bie 
 SfBeltjunb bero ^errlid}feitf unb bie in i\)f 
 tin Sunbcn gefrcrOen finb? 
 
 03 a t e r. @Ieid) wit bie ^errlid)feit 
 ber ©laiifiigen unau5fpred}lid) feijn wirbf 
 tOen fo if} nud) j,bie O-ual ber 25erbamnis 
 ten unb UnglauBigen unnu^fprecijlidj. — 
 <Denn bie (2d}rift faget : S)a| ber Ccljn 
 ®otte§ werbe fommen in grof;er ^raft 
 imb Jpcrrlid)feit/ ba rocrben il;n feljen ade 
 9J?enfd)en unb werben I;eulen alte unglau* 
 6igcn ©eft^ledite ber Srbcn. 9fpoc. I, 7. 
 Unb werben m (auter unb 5urd;t 
 
 they will wonder, why so few men did 
 love and obey such an all-powerfal and 
 glorious Lord. Yes, believers will then 
 wonder why they themselves, while in 
 this world, were not more willing, to 
 give body, life and all they had, out of 
 love 10 this heavenly King and his 
 holy doctrine. 
 
 They will know then, that the Lord 
 Jesus out of love to them forsook those 
 glories and came into this world of 
 affliction, yea died even out of love for 
 them, in order that they might obtain 
 this great salvation. And this view of 
 his love will still more move them to 
 praise, honor and thank him to all eter- 
 nity. 
 
 Then what a life of jubilee, 
 Will there in that period be. 
 To the thousands whose happy home, 
 Is before, and near to God's throne. 
 With rays of glory surrounded, 
 With the seraphic host joined 
 In the heavenly song, thrice holy, 
 Are th' Three unit'd in testimony. 
 
 Of Everlasting Torment. 
 Son. But if the truly believing 
 souls shall enjoy such great and even 
 inexpressible blessedness, what will bo 
 the fate of those unbelievers, who would 
 not obey the Lord Jesus in his com- 
 mandments, who did not love him nor 
 his kingdom, but loved the world and 
 its glory, and died in their sins ? 
 
 Father. Just as the glory of the 
 faithful will be inexpressible, so like- 
 wise will be the torment of the unbe- 
 lieving and condemned. For the Scrip- 
 ture says, that the Son of God shall 
 come with great power and glory, "and 
 every eye shall see him, and all kin- 
 dreds of the earth (that did not believe) 
 shall wail." Rev. 1 : 7. And full of 
 fear and anguish, they shall gay "to the 
 
102 
 
 f£in <i5ffprfld) k. 
 
 Ut nuf uu5/ unb wvbcrget uni-r bcnn aiif 
 fonnen nid)t )lel}en fiir fccm; bcr auf beni 
 *2tu!;( j"i|t/ unb fur bem 3orn bc5 2amt 
 iticc'." ?(poc. 6, 16. 
 
 3>a§ vtirb il)nen nOer niut nid)t§ mel)r 
 I)elfen/ fonbern fie ivcrbcn roii Sl;rif?o !)o* 
 rcn mi'iffen : "&t\)it \)\nr \\)t fficrfTucbten, 
 in ba6 .f;ollifd}e (^-tuer, ba? 6ercit«t ift bmi 
 5:eufel unb feincn Sngeln." SDJnttI). 25, 
 41. "Scnn bie bns 5:!;ier unb fein 53i[b 
 anbcten, fcltcn gequdlet vrcrbtn niit ^nicr 
 unb <2.A)m\ilr uor beni 2*m\m unb alien 
 I)eilii]cn Sngetn, unb bev Svaudi iljrer 
 ;0.ual ivirb aufjleicicn Don "Swii^fcit 
 GuMijfcit/ unb fie mxtix\ feine ?vul)e t)a6cn 
 %^ unb 9tad}t." STpoc. 14, 10. 11. 
 
 ©cnn fo jeniiinb nid}t wirb gefunben im 
 53ud) be6 2c6eniv bev vo'rb c^eiTovfen wm 
 ben in ben feurigen '^^ful, ba il)r 3I'urni 
 nid}t fiii'Iiet; unb il)r X'cuei- nid)t tevicfd^H-n 
 irirb. ?Xpoc. 20, 15. SJ^irc. 9, 44. 3ef. 
 66, 24. 3a fie n>erben alUm gleifd) ein 
 ©reuel fct;n; unb benn in biefer £).uiil 
 niirb bas bie >2d)mcrjeu uni iml) fo iiiel 
 jnel)v rt'i'grclcrn, roenn fie erfennen, vt>ie 
 fie foId;e iirof,e €e(iyfeitcn unb i;crr(id?j 
 feitcn, bie fie an ben ivinbern @ottc^ fc; 
 !ien, fo Ieid)t rcrfdjerjet l)ii()en, ba fie nod) 
 in bee ©naben^eit gele&et, unb biefelOe 
 nid)t 9tad)tet, fontern in alien ei'mbcn jus 
 gctrad}t I;aben. 
 
 SEBenn al&bann bie @ered)ten f}e{)en mvt 
 ben niit greyer grcubiflfeit geijen bie, fo fie 
 iicani'trtigetr unb il)rc Sd-tu'it (iljre Vel)re 
 unb ffilauDen an 3^fu"i ^()riiluiii) yers 
 weifm i;aben. wHTben benn bie -Bfrs 
 baniinten feldu'S fel)en, unb graufam er« 
 fd)rcrfen fiir foldier ^dio^Uit, unb irerben 
 untcv einanber refcen niit 9ieu, unb furl 
 •^(niiil bcj ®ciilc5 fcufjcn : "3?ag ift ber, 
 UH'!d)en aiir ctwa fur einen Spott [>itten. 
 '2C-ir O^arren l)ielten ftin I'cben fur unfin# 
 Hii> K. 2Cie if} cr nun gejdljtet unter bie j 
 ivinber ©ctte?/ unb fein SiDe ip-.unferbenl 
 
 mountains and rocks, Fall on us, and 
 hide us frora the face of Iiim that sitteth 
 on the throne, and from the wrath of 
 the Lamb." Rev. 6 : 16. 
 
 But that will not avail them any 
 thing, for they will have to hear the 
 sentence of Christ, "Depart from me, 
 ye cursed into everlasting fire, prepared 
 for the devil and his angels." Matt. 
 25 : 41. For tlicy that worship the 
 beast and his image, "shall be torment- 
 ed with fire and brimstone in the pres- 
 ence of the holy angels, and in the 
 presence of the Lamb, and the smoke 
 of their torment will ascend up forever 
 and ever: and they will have no rest 
 day nor night." Rev. 14: 10, 11. 
 
 "And whosoever was not found writ- 
 ten in the book of life was cast into the 
 lake of fire, where the worm dieth not, 
 neither will the fire be quenched." 
 Rev. 20 : 15. Mark 9 : 44. Isai. 66 : 
 24. Yes, they will be an abhorring to 
 all flesh; and their pain amidst all this 
 torment will be still more aggravated, 
 when they become aware how they 
 have so wantonly neglected such great 
 salvation and glory, which they now 
 see in the children of God, while they 
 lived in the time of grace, and did not 
 regard the same, but continued heedless- 
 ly in sia. 
 
 When then the righteous shall stand 
 with great gladness opposite to those 
 who havo troubled them, and rejected 
 their labor, their doctrine and faith ia 
 Jesus Christ, the damned shall see it, 
 and will be dreadfully dismayed at such 
 blissfulae?;s, and will say to one another 
 with remorse, sighing with anguish of 
 spirit : "This is he whom we fools 
 deemed as an outcast, and his life as 
 that of an insane person. How is he 
 now counted among the children of God, 
 and bis inheritance is among the saints ! 
 
A CONVERSATION &c. 
 
 103 
 
 Therefore Lave we missed the right 
 way. What profiteth ua now our splen- 
 dor, and what availeth us our riches 
 and pride 1" Sap. 5 : 1. Now when 
 they consider all these things, how they 
 have spent their lives in sin, how they 
 did not love God as the chief good, and 
 thereby have forfeited all that great sal- 
 vation, then such a torrent of pain and 
 misery will overwhelm them, which no 
 tongue can express. For they are ban- 
 ished from the presence of the Lord 
 and from all the saints. 
 
 Son. These things are most horri- ' 
 ble to iisten to. But tell me, will this 
 torment and torture last forever and 
 be without end ? 
 
 Father. According to the testi- 
 mony of holy writ it appears, that 'the 
 pmoke of their torment will ascend up 
 forever and ever." Kcv. 14 : 11. 
 But that it should continue altogether 
 without an end, is not sustained by the 
 scriptures. But of this not much is to 
 be said, and it is not necessary to en- 
 quire after it. For the joyful salvation 
 being by them once forfeited, if even 
 the torment should terminate after long 
 ages of eternity, they will never, never 
 obtain that, which the believers do ob- 
 tain here in this time of grace by Jesus 
 Christ, if they are obedient to him. It 
 is indeed a great folly with many, that 
 because they have heard of a restitu- 
 tnfe \k fid) ^dnjlidi rerleugnen, fonbcrn j tion, put their trust in it, and do not 
 l)Offcn fitcn nuf lie GBietcrbvinijungr weU I consider, that they must entirely deny 
 tl}e X^cffnung ganj geraif; il}nca Cnnn. themselves. This hope will most cer- 
 fntfiiUen mxlt roann fie in bie Oual foms tainly be lost, when they come into the 
 inen iinb terfol6fii fein Snte fdjen, unb ' place of torment of which they see no 
 bcr I{iMf(e Srcfl tnie cinSiflud; t?crfd}aMni i end, and their miserable confidence will 
 ben wirb. j vanish like smoke. 
 
 Saiuin if! yiel 6efferf in.ut uht \uh in I Hence it is much better to exercise 
 tiefem einfditigen Stfenntni§ : £)a^ man i ourselves in the simple truth, that in 
 in ber ©nnbenjcit mod)te nnirbig nxrbenfithe time of grace we may be made wor- 
 beni 3orn Q^Mti unb ber l)e(lird)en £).ual'thy to escape from the wrath of God 
 ju eiUti[icl;enf alf^ ba^ man fid) lange 6eben#land the torment of bell, than to deiib- 
 
 ^eiligeiu (Tnium fo Ijnben njir be§ red]* 
 ten 5Becje5 ^cfeljlet. Ijilft un^ nun 
 
 ter <PriKl)tf wa6 6rin^t un§ nun bcr 
 9ieic^t!)um fanimt bem .^odimutl)." 58. 
 2Bei5f;, 5, 1. 2Bnnu fie niiit nlle biefe 
 fringe bebenfen rcerben, atic fie iljr 2cOen 
 in Sunben ,^iit)eOrad)t, wie fie @ott nl5 
 bagI)od)ffe @ut nid)t geliebet, iinb babiird) 
 ntle foId}e grof^e Selij^Feit i'erfd)ei'5ct l>i()en; 
 fo wirb einc foldje dual, S'l'i'i'iT unb 
 Glcnb in il^nen fid) Oofinben, bie fcine 
 Suiisje nupfpveci^en fann. STenn fie finb 
 I'on @ctte§ 2(ngefid)t unb alien 3?eili^en 
 t>crilof;en. 
 
 S 0 1) n. ftnb biefe S^inije fel)r 
 
 fdirerflid) an^uboren. 9(6er fage mir 
 (gollen benn fo!d)e 0.un(cn unb ?Jiarter 
 cuii^ unb cl)ne Gnbe fet;n? 
 93 a t e r, ?i,id) beni SfUiViifj tcr l^eiligeu 
 €dirift fiel;et man, ba); ber 9iaud} il)rer 
 £X\\a{ wirb aufjteiijen fon Sirigfeit ju 
 ercigfeit, 9(pcc, 14, 11. 2?af, e? ater 
 <jar unenblid) fcllte ird(;rcn, bag fiel^ct in 
 Ijeil. ed;rift nid)t, ater bai'cn ifl nid)t eici 
 u rcben, unb nid)t nctf) barnad) ju fras 
 gen: benn bie freubenreid}e igeligFeit ij! 
 einmal 6ei il)nen eerfdierjef, ba^ rccnn 
 niul) fdion bic Ciual oufl}cret nacb ben 
 langen Sirigfeiten, fo njirb nimmermel;r 
 liajjenige, wag bic ©(auOio^en I)ier in bcr 
 ©ndbenjcit buvd) %i\um Sl)rif?um ertans 
 flcn, U'cnn fie il;m (|el;orfam fei;n, er(an(\et 
 ivetbcn. llnb ift ircl)! bei ricfcn cine ijroi 
 5!}orl)eit, n?cil fie ^iel)crct Ijafien ron ei« 
 ncr 2\?iebcrln:ingiin{t, fo ad^tcn fie eg nidit, 
 
104 
 
 fZin (Befpracl) k. 
 
 titr ruic Giit wanxi man au§ beifclbcn wkt 
 bcr fuMiimcii fonne. Sben al§ nmnii ein 
 SicO fid) bamit troflcit uioUte : wann 
 bu ftt}on iiOcr bem ^-ieOjial)! cr^viffm 
 wiiiit bcine Strafe ntmiiit bod) wicber ein 
 (Snbe. 2Curbe ba6 nid^t cin etenber 
 fei;n ? 2([fo ifi: ba§ Grangelium 
 ticl bcffer unb feli((er, wcId^eS tel)ret/ wic 
 man bem S^fn ®otte6 entfiiel)cn fann, als 
 fold)c§ Srangciium, rccldjcg loI;rctf baf, 
 bie ovige Cual cin Cnte \)dt, \reld}e6 
 jaiac einc 2Baf}tI)eit ijl, vjebofet aOer gnr 
 nid)t alS ein Geangelium beneu ©ottlofen 
 ju prebigen. 
 
 2{6er e§ ifl leibec 6ei biefec Seit atlcs 
 turd} bie f)cl;e eint)ilbunc( berer 93Jcnfd)en 
 bie I'on ber SCieberOriiijiuncs lel^rcn unb 
 93ii*er batjon fd)reiben, ganj rerfeljret. 
 Unb cjUit wenitj feld)e trcue .^au?l)alter; 
 rrcld}e ber iperr 3efu3 fiOer fein ^au?r,e< 
 finbe gefcfeetr bie il)ncn ju red)tev S^'t ^''^ 
 gcOiiljrenbe €peife geOen. 5!uc. 12, 42. 
 *'^in itinbern bie 9JiiId), ben Sunglinilf" 
 f}drfcve, unb ben 23cIIfommenen fiarfe 
 Cpeife." ^Ux cS gibt fo mi treulofe 
 ^auoi}aIter, »reld}e ber ijcrr nid)t fcl&fi 
 jiber fein .(nau^cjefinbc ciefe|et, fonbcrn 
 laufcn nad) ibrer eiijenen ©efddiiifeit burd) 
 menfd}lid)e 2Beief;eit, \ro(lcn fluc^e 2eute 
 fe»)n, perfeljren a6er nur tai ^errn Sinn 
 unb 9Jteinuniif benen fie fcllten 9Jiild) ges 
 ten, Icflcn fie jiarfe gpeife m. 
 
 Shorten fagt ber 5Cpojlcl '^aulu6 ju ben 
 ^orinttjern : "WiM) t/iOe id) eud) ju trin? 
 fen gegeben unb nid)t fiarFe Cpeife, barum 
 ttjeil il)r nod) iuncje .ft'inber in gl;rii}tv unb 
 nod) fleifd}Iid) fei;b." 1 gor. 3, 2. 3^enn 
 eg iifrl)n(t fiti) auf biefe 3{rt in bem geifJ-s 
 lid}cn, al§ roie im naturlid)en I'eOen. — 
 5Bann nun ciner einem jungen ^inblein 
 bie 9JJiId) entjicl)en tl}dte, utib {ielUe il;m 
 eincn foftlid}en QSratcn uor bason ju effeu/ 
 man fo'Jte mol)l erfaljren, bafj cin foId}e5 
 ^inb 6alb flcrOen an'irbe, o&gleid) ber SSras 
 ten an fid) felbfi ganj gut unb f cf^lid) wd* 
 
 erate long, how or •when we may be 
 permitted to come out of it again. 
 Suppose a thief would comfort himself 
 thus: Well if I am caught in the act 
 of stealing, my punishment will still 
 come to an end again. Would that not 
 be a miserable consolation ? But that 
 gospel is much better aud more blessed, 
 which teaches us, how we can escape 
 from the wrath of God, then such a 
 gospel which teaches, that eternal tor- 
 ments will have an end, which though 
 it be true, is not proper at all to preach 
 as a gospel to the wicked. 
 
 But alas ! at this time, all things 
 have been entirely perverted by the 
 high imaginations of those men, who 
 teach and write books about the restora- 
 tion. There are indeed but few faith- 
 ful stewards, whom the Lord Jesus 
 has set over his household, to give them 
 their portion of meat in due season. Luke 
 12 ; 42. To the children, it is proper 
 to give milk, more nourishing food to 
 the youth, and to the perfect, strong 
 meat. There are so many faithless stew- 
 ards whom the Lord himself has not put 
 over his household, but who run accord- 
 ing to their own pleasure in human 
 wisdom, wishing to appear as wise men, 
 and who only pervert the Lord's mind 
 and word, and give meat to those who 
 should have milk. 
 
 So saith the apostle Paul to the Cor- 
 inthians: "I have fed you with milk, 
 and not with meat: because ye are still 
 babes in Christ, and carnal." 1 Cor. 
 3 : 1, 2. 
 
 For it is the same in the spiritual 
 life as in the natural. For if one would 
 withdraw from a young babe its milk, 
 and present in its place a fine piece of 
 roasted meat for the child to eat, we 
 should soon see that such a child could 
 not live, though the meat in itself was 
 very good and excellent. Unfortunate- 
 
A CONVERSATION &c. 
 
 105 
 
 rc. eOcn fo gcljct eg leibfr nucl) bti biefen 
 eertrirrten 3«itcn, b.i imcIc Scclen burd) 
 bie ®nabe 5ur 25ii^e erwccfet irorbcn^ unb 
 »uh1) tt>oI)l 9«r junge ^inber im @(au6cn 
 fci;n: ;Da| tnlliger 2Beife if}ncn foUte ber 
 Sfnfiing bc?d}ri)llicl)enSc6cnfvaI§ bie recbte 
 9Jiilil}fpeife eorgclegt wcrbcn; OJCMuf aud) 
 ^ctruS tDcifet : 2)n§ fie foUten baburd} ju* 
 Hel)irtcnf ale bie je|t getorne ^'inblein. 
 1 ^et. 2, 2. 
 
 5f6er fotil^e lnutf« SDiild) trirb if^ncn 
 burd} adcrtei 9Serbad}t/ unb SSorlegung ans 
 berer ftarfen »2peife erttjogen; unb trnS bies 
 fee rer 5'iu|en bringct ift nid)t gcnug ju 
 tejamrtiern. SOGeilcn e§ lauter €d)aben 
 6rint;et/ (nutec Sterben unb QSerberOcn, 
 3erilrcuun(;unb Sertrennun^i. Unb mnnn 
 fin foldjec 2<\)m unb ^aui'\)n\UVf lani\( 
 fiarfe €peife »ori]eIe9et \)(\t, bann <5cl)et er 
 rcicber forr^ brt niiffen benn bie arme ?Ditns 
 fi.t)en niit)t tt)a§ es geirefen fei> [inb jivrtr 
 lange burd) feinen fd)cnen ^Inng, abcr uhj 
 beut(id)en ?:on gcfuf^ret tvcrben. 2)aburd) 
 l;at fid) bann niemnnb red}t fonnen jum 
 Ctreite riificn, wiber ben 5;eufel unb fei* 
 nen ^(nl^ang. Unb foId;e 9Jfenfd)en finb 
 eon ^au(o cergtidjen : Sinem tonenben 
 Sr^f unb flingenben Sdjelle. 1 Sor. 13. 
 2Bei( fie bie l'el;re unb bie Siebe nid)t Ijas 
 Un, rcoburd} nmn bie Orbnun^en unb @es 
 bote ©otteg Ijalten fann. 3cl). 14, unb 
 1 3c!;. 5, 3. 
 
 € 0 f) n. 2''e6er iBnter, id) banfe nod); 
 jnnig fur beine gute Untcrrvcifung, u. recil 
 nun unfere Sv.'ife biilb jum Snfce ifl, fo 
 will id) bid) nod) biefeg frntjen: 2CeiI id) 
 f on bir »vo^( cerflanben, unb e6 aud) glaus 
 be, la^ ber ffBeg ,^um ?eben fel)r eng unb 
 fd)ma[, unb bie '2>erfu()rung in ber 5Ge(t 
 fel)r Qvcf, ifi, unb fo siel fa(fd}c ©eif^er, 
 falfd)e 9cf;rer unb fn(fd)e '^)repl)eten gibt; 
 vrie foil id) mid) bann in biefem nllem eer? 
 l)nlten, bamit id) bie crciije geligfcit crians 
 ge, unb nidjt rerfuf;rct reerbc ? 
 
 ly, the same is the case in these cor- 
 rupt times, where many souls by grace 
 have been awakened unto repentance, 
 and are still but very young children 
 in the faith, to whom properly should 
 be presented the first principles of the 
 doctrine of Christ, as the true milk, as 
 Peter recommends, that they may grow 
 thereby, as newborn babes. 1 Pet. 2 : 2. 
 
 But this sincere milk is taken from 
 them, by making them suspicious, and 
 by laying before them other strong 
 meat; and the consequences of this 
 cannot be sufficiently lamented, because 
 it brings nothing but harm, nothing but 
 death and corruption, schism and divis- 
 ion. And when such a teacher and 
 steward, for a long time has presented 
 to them strong meat, he goes away 
 again, and the poor people know not 
 what it was, but have been led astray 
 by his fine voice and false teaching, by 
 which no one could prepare himself for 
 the warfare against the devil and his 
 host. Such men are compared by Paul 
 to 'a sounding brass or a tinkling cym- 
 bal." 1 Cor. 13 : 1, because they have 
 not the doctrine and love, by which we 
 are enabled to keep the ordinances and 
 commandments of God. John 14; 15, 
 and 1 John 5 : 3. 
 
 Son. Dear father, I thank thee 
 again for thy good instruction, and 
 since our journey will soon be at an 
 end, I would ask thee yet this question : 
 understanding well, and believing also 
 that the way to life is extremely narrow 
 and straight, and the deception in the 
 world very great, being full of false 
 spirits, false teachers, and false proph- 
 ets; how, under all these circumstances, 
 should I conduct myself in order to 
 obtain everlasting salvation, and avoid 
 being deceived ?^ 
 
6 
 
 Qin <Bcfpr<id? ic. 
 
 Silt aSatertidjer DvatI). 
 95 a t e r. Sd) will fcir bennocl) eincn 
 ten iinb genjiffen SvatI; nu§ rdtcrlicher 
 :6c mittf^eilciif u. nr. ben c^ebcnFc bein 2c« 
 niang, lafj ou^ bcinem .^erjcn ninis 
 ;riiiel}r Fonmcn, fonbern gebenfe barnn 
 i bu gefjcil unb flel^cfi-, trann bu bid) 
 jberlctiefJ- unb auf|'}et)eiT-f fo laf, bicfee 
 ine grogte Scribe fci;n, bnjj all bein 
 cufjcn unb 2>ertiincien bal}in c]el;e/ irie bu 
 inen ®ott ber bid) erfdinffenf unb 3e« 
 m Gl^riftum ber bid) mitfcinciu tl;eurcn 
 lut crlofet Ijcitf f on ganjem .^erjenf rcn 
 njec Seeliv unb pen gonjcm ©cmi'itl) 
 Den nioticf} uber nlle Swinge in ber 2BeItr 
 fei; ectjiMiljeit ober fKeid)tl)um^ ja nrnS 
 r fur beine ^uQtn unb Ol)ren foinmen 
 od)te. 
 
 Unb in bicfcr 5ie6e furd}tc ®ott mit 
 iblidiem Xrcr^iMV betrad)te alle feine @es 
 te 3;a() unb '}taA)t, \)aUi fie niit reinem 
 crjeuf laffe biefclben beine 9intt)geber fet;n 
 lb tntte beftanbii] um ben .fpeil. 
 eUl)cr bid) in alle ©ebete Sotted in ber 
 ?al)r!jcit (eiten wirb. 
 
 Saffe biefes (leflanbit] in beinen Ct)ren 
 ftballen, wai Siiinb f.igt : '^5Bie trirb 
 ,1 3i'ii''gt''''i'i feinen ^Be^ unflraflid) gel)cn: 
 ?ann er fid) l)alt nad) beinen ®orten." 
 f. 119, 9. ^-erner: £ic 3iebe beg.^errn 
 ■ (.uiterf >rie burd)Inutcrt igilOer im erb* 
 n 'Xiio^dr teunU)vet fie6ennuil. '"^Pf. 12, 7. 
 erner: 2>a§ @efe| be§ Jpcrrn itl ol)ne 
 }anbel unb erquicfct bie i2eele, bog Si^ug* 
 f, bee .fperrn i|l gen'ig unb iiiad}t bie 
 l&ern rveife, bie ^Sefelilc be§ .^errn finb 
 ibtiij unb crfreuen bne .f:erj, bie @c6ote 
 g J^errn finb I.iuter unb crleud^ten tie 
 uCitn, ja fie finb fofHid)er benn@clb unb 
 el feineg ©c(b, fie finb fiifjer benn S^owIq 
 nb ^cnii;feim. 19, S— 11. 
 
 2af, banc&en in beinem @eniutl)e ftetS 
 e 2Bcrte be§ ^errn Sefii erfdjallen ; 2Ber 
 
 A Paternal Advice. 
 Father. I will yet give thee a good 
 and sure advice out of paternal affection, 
 and mayest thou remember it all thy 
 life-time. Let it never pass from thy 
 mind, but think of it wherever thou 
 goest, and wherever thou art; when 
 thou dost lie down and rise up, let this 
 be thy greatest care that all thy sighs 
 and desires may be for this, to love thy 
 God, who created thee, and Jesus Christ, 
 who redeemed thee with his precious 
 blood, with all thy heart, with all thy 
 soul, and with all thy mind, yea above 
 all things in the world, whether they 
 be beauty, or riches, or whatever may 
 come in sight or hearing. 
 
 And in this love, fear God with a 
 childlike heart; contemplate all his 
 commandments day and night; keep 
 them with a pure heart, let them be thy 
 counsellors, and pray continually for 
 the Holy Spirit, who will guide thee 
 into all the commandments of Old, and 
 into all truth. 
 
 Let it always be resounding in thy 
 ears, what Pavid said : 'Wherewithal 
 shall a young man cleanse his way ? 
 By taking heed thereto according to 
 thy word." Ps. 119 : 9. Again: 'The 
 words of the Lord are pure words ; as 
 silver tried in a furnace of earth, purified 
 seven times." Ps. 12 : 6. Again : 
 'The law of the Lord is perfect, convert- 
 ing the soul : The testimony of the 
 Lord is sure, making wise the simple. 
 The statutes of the Lord are right, re- 
 joicing the heart. The commandments 
 of the Lord are pure, enlightening the 
 eyes. More to be desired are they than 
 gold, yea, than much fine gold; sweeter 
 also than honey, and the honey-comb." 
 Psalm 19 : 8, 10. 
 
 Moreover, let the words of the Lord 
 Jesus be always in thy mind: 'If a 
 
A CONVERSATION &c. 
 
 107 
 
 mid) licOt, tcr irirb nieine @e6otc \)aUtn, 
 tvcr aOer mid) nid)t lubitr tor l;dlt mcine 
 QCcrte nicl)t. Sd). 14, 23. 24. ^erner: 
 93hine Sd^anft l;orcn meiiie (gtimmff unb 
 fic fof^en iiiir, unfe id) g«6e if)ncn ba§ <\vit 
 <\e Jelten. 3ol). 10, 27. Ilnb banuben 
 6ebcnfe niit ^-Icif,, nni5 ber ^crr 3cfu6 
 t)on fi'incn ©ebotcn fiigct, ba cr fprid)t: 
 3d) l)iibe nid}t t>Ltn inir felbft iierebetf forts 
 bern id) l)abe gcrcbet, ira§ iiiir bcr Visiter 
 6cfc!)({U I)nt, unb id) irei^, baj; [cine ®cj 
 t)ot£ finb ba6 cvfiije Sebni. Jd). 12, 49 
 50. 
 
 Unb bef)a(te flets ben tf)euren 9iatl) be§ 
 -iren-n 3efu, ten er ben geiniiien Q,\(b(t, 
 ba er fprid)t : €e()et end) fur, fiir ben fal* 
 fd)en <^^rop()cten, bie in gd)nnf^^^fleibern 
 fommcn, inircnbig aber finb fie reifjenbe 
 SBolfe, 93Jntrl). 7, 15. '^mw: eel)et 
 ju bag end) nid)t jeniapib yerfuf)re, bcnn 
 
 iverben ricle fommen unter meineni 9?as 
 men unb fa^cn, 3d) bin ei)ri|Tuf'. Unb 
 iverbfn oiele t?erffit)ren. SOuUtf). 24, 4. 5. 
 5rai|e beine €celc n(s beinen aflerDejTen 
 Sd)n| immerbar in beinen .fpanben. Unb 
 itmnble ju alien Sfitm i" jpeili^or j^-iird)t. 
 Sprid) wie ;rntiib mit aitfriAtigem jierjen 
 ju @ctt : 3d) beira!)re mid) in bem "Ti^ort 
 beiner t'ippen, i^cr 9Jtenfd)en\Terf auf beiii 
 SGe^e beS SJJcrberg. «)3f. 17, 4. 
 
 Unb \renn biv alsbann fd)on 9}tenfd)tn 
 te^egnen, unb unter fie famefl, bie ba »iel 
 Ijciliger 3ol)annc?, pie! feurij^erals eii* 
 a^f ml tininbertl)dti((et aU DJiofe^, ml 
 fanffmutl)iijer, bemutl)icicr, unb ciciri[id)er 
 al6 ei)rijlu6 fel()|"i unb feine 2(po|Jel fd)eis 
 nen foUten, unb fic iranbelten nidit in ber 
 Scl)re 3efu beg gcfreuliciten Jncilanbes, fo 
 trie in bcmncuen XetTamcnt gcfdn-icben ties 
 l)(t, unb ireUten bid) a0ful)ren m\ biefen 
 cinfditigen ©ebotcn be§ jjerrn 3cfu, fo 
 benfe unb glaube in beineni ^pcrjcn: (is 
 finb falfd)e ^{pc.rtel, unb betriic;(id)C 2(r6eis 
 ter, ilopfe beine Ol)ren ju roril;rem Simns 
 gelio, fti) Hui) mt eine ^.Ajlanqtr mld-jt 
 bie Ol;cen rerftopfet m bem 5Sefd)wci-er, 
 
 man love me, he will keep my words: 
 but ho that loveth me not, keepeth not 
 my sayings." John 14 : 23, 24. 
 Again : 'My sheep hear my voice, and 
 they follow me, and I give unto them 
 eternal life." John 10 : 27. 28. And 
 at the same time remember diligently, 
 what the Lord Jesus spake of his com- 
 mandments, when he said, 'I have not 
 spoken of myself; for 1 speak even as 
 the father gave me a commandment, and I 
 ! know that this commandment is life 
 everlasting." John 12 : 49, 50. 
 
 Bear continually in mind also the 
 precious advice of the Lord Jesus, 
 which he gave to his (disciples,) say- 
 ing : 'Beware of false prophets, who 
 come to you in sheeps' clothing, but 
 inwardly they are ravening wolves." 
 Matt. 7 : 15. Again: 'Take heed 
 that no man deceive you ; for many 
 shall come in my name, saying, I aru 
 Christ, and shall deceive many." Matt. 
 24 : 4, 5. Always carry thy soul, as 
 thy most precious treasure, in thine 
 own hands, and at all times walk in 
 holy fear. Say like David with an 
 upright heart to God : 'Concerning the 
 works of men, by the words of thy lips 
 I have kept me from the paths of the 
 destroyer.'' Ps. 17 : 4. 
 
 Shouldst thou then meet with men, 
 and converse with them, who seem to 
 be much nnre holy than John, much 
 more zealous than Elias, performing 
 more miraculous deeds than Moses, 
 d appearing more meek, more hum- 
 ble, and more spiritual than Christ 
 himself and his apostles, but should 
 they not walk in the doctrine of Jesus, 
 crucified Redeemer as it is written 
 in the New Tebtameut, and would thej 
 try to lead thee away from those simple 
 commandments of the Lord Jesus; — 
 then thou mayest think and believe 
 in thy heart, that they are false apos- 
 tles, and deceitful workmen. Close 
 
108 
 
 unb rufe unb fcljreie uacl) Sefii, al§ jtie 
 fin Sc^naf nacb feinem ^irten. 
 
 @ 0 n. 3d} inu§ nod) ctren^ fmgen, 
 it)e[d)e§ mir in etroa^ Ijart iiorFomnit, b(i§ 
 id) fo[d)c 9Jicnfd)en, bic in einer fold)en 
 X;>ci[iijfdtunb 2Bunfcei:tl;dticifcit fid) .^cigen, 
 fur falfd) f)altcn foUe, wcnn fie nid)t in 
 ter 2ef)re 3^fu iranbclnr unb bariuiber 
 fei;ii; njie c§ diifjevlid) im 5:cf}amcnt ge? 
 fd)rie6en ftcl;et. 
 
 23 rt t e r. S^t gemeinct bu fotltcji 
 ben ciottIid)t:n @runb vtiol)t iierfranbcn Ija: 
 biWf burd) bag (ange @efprdd)> fo irill id) 
 
 bir i)ierinncn nod)mnl§ f.igen nnd) bem 
 Seii^nig ber f)ei(ii]m €;d)i-ift/ atten unb 
 ncucu 5eflanicnt§, 2tlS @ott bur* 
 fen fein ©eK| bcni 2>oIf 3f'''i«l offcnDarcn 
 licj:, \rcld)co ein fc(die§ vef}c5 '3?ort irar^ 
 bnf,, wcr c§ bradjr llcrbea irtuf,te. 4 9Jfcf. 
 15, 35. .f^dir. 10, 28. ^R?enn einc Seek 
 nu§ 5re»el fiinbigte unb bee Xperrn ®etiot 
 fal)ren lief,, bie nnirbe fd}led)t aueijercttet, 
 unb bie i2d)ulb roar nuf il)r. (£o i^effe 
 ivnr ba§ SBcrt be§ .fperrn, burd) DJJofen 
 gegeCien. 9iun vraren bn§ allc falfd)c ''])rcs 
 pljeten tretdje im @efe| ttvai^ bnju obcr 
 baucn tl;aten. 
 
 S)ie <fal)ren '^ropljeten nber rid)teten 
 fid) nllc nad) bem @efe§, fo wk eg ber 
 ^ned)t DJtofeg gerebet l)atte. 2)ie fii(fd)en 
 wnnbelten nad) il)reg JperjenS ©ebanfen, 
 unb fagten jrear bem 23olfe : ©er Jperr 
 I)abe eg gefagt. 5lber eg waren lauter 
 Siigcn. 9?un merfe nioI)(, ivag bag fur 
 cine ?el)re, 9{ed)t unb ©efefe fei;, bag burd) 
 ben €ol)n ®ctteg felber in bie 2Be(t ein* 
 gefu!)ret, unb niit 3eid)en, QBunbern, unb 
 ?(ugt!)ei(un9 beg l)ei(igen ©eipeg aiol)l bit 
 frdfticjet iff. ^eOr. 2. 4. 2)urd) ben €ol)n 
 Gictteg, burd) uield)en ber 25ater am lefe* 
 fen ju ung gerebet f)at. «f;ie6r. 1, 1. 2. 
 S)urd) >t)eld)cn ber ffiater bie ganje 2BeIt 
 9emad)t I)at. Gr i\t bag le6enbige ilBorf; 
 TOtld;«g %Ui^i) mxUn iii, Sof). 1^ 2Ce(s 
 
 J 
 
 thy ears against their gospel ; be as 
 wise as the serpent, -which stoppeth its 
 ears to the charmer; and call and cry 
 after Jesus, as a sheep after its shep- 
 herd. 
 
 Son. One query more. It appears 
 to me somewhat hard, to consider such 
 men as false, who manifest so great 
 holiness and power, because they do 
 not walk in the doctrine of Jesus, but 
 are opposed to it, as it is written exter- 
 nally in the (New) Testament ? 
 
 Father. From the long conversa- 
 tion we have had, I thought thou might- 
 eat have well understood the divine 
 mind; but still I will repeat unto thee 
 again some things according to the 
 testimony of the holy scriptures, both 
 of the old aud new Testament. "When 
 God revealed his law through Moses unto 
 the children of Israel, it was such a sure 
 and steadfast word, that every one who 
 transgressed it had to die. Numb. 
 15 : 35. Heb. 10 : 28. 'And the 
 soul that doeth ought presumptuously, 
 and breaketh the Lord's commandment, 
 that soul shall utterly be cut off; 
 his iniquity shall be upon him.', Thus 
 firm was the word of the Lord, given by 
 Moses. Now those were all false proph- 
 ets, who added any thing to the law, 
 or diminished it by taking aught away. 
 
 The true prophets indeed all adhered 
 to and observed the law, as it was made 
 known by the servant Moses. The 
 false ones walked after the thoughts of 
 their own hearts, still they said unto the 
 people, 'The Lord has spoken." But 
 it was all falsehood. Now ponder well 
 of what character the doctrines, laws 
 and ordinances must be, which were 
 introduced into the world by the Sou 
 of God himself, and so well confirmed 
 "by signs, miracles and the gifts of the 
 Holy Ghost;', Heb, 2 : 4,— by the 
 Son of God, by whom 'the Father has 
 spoken unto us in these last days ;" 
 Heb. 1 : 1, 2,— by whom the Father 
 'made the whole world :" who is that 
 
A CONVERSATION &c. 
 
 109 
 
 d)em bcr QSater ntle ®ctt>att (\?iic&en f)at, 
 im JpimiiKl unb auf<£fbcn. 9Jinttlj. 28, 
 18. ©eliljeg @cfc| u6er nlle 93tai1)t, ©c* 
 roa(t, Xperrfcl)iiftcn/ unt) Dbrii]Fciten, nicl}f 
 rtUeiit in biefer fonbern and) in ber ^us 
 funfticicn SCdt ill. (Spl^ef. 1, 21. ^5 i|l 
 ber €oI)U Sotted : SBdclKr auf^cfal^ren 
 ill-, unb finb il;in untertl^aii bie Sngcl, unb 
 fcte ©eiraltigen, unb bie £rnfte. 1 ^et. 
 3, 22. 
 
 yiun Uimtt, bag bie 2ef)i'e be§ SoljncS 
 ©ottee uiel bcijco oict unbewegOdxr unb 
 unt)erdnberlid)cr n?irb nuiffen (iel;alten 
 fet)n fon alien, bie bem Ccl)n ©otte^ in 
 feiner 2el)re, @e6ote, (juten 9unl; unb ®es 
 fe|en glauben. XpierauS fannft bu j.i (eid)t 
 nierfcn/ xvit gottloe, UMe Ijodjmittl^ia, mie 
 fclinb unb finfler eine Scele fei;n muf„ bie 
 eincn einjigen 33cfel)l beg >^errn S^'f" v^er* 
 fld)tet. Unb wie eiel gottlofcr muffen nid)t 
 fo(d)e Sei)rer unb '^rcpl)eten fci;n, bie niit 
 il)rei- 2Bei6ljeif bie ^IBeisI^eit] 3«fw »erad)# 
 ten, bie einen anbern SJeg, 3efu§ ge* 
 crbnct, niad)en uiotlen. !Die bie Seelen, 
 voM)i 3ffuin in feinin ®e6otcn einfd(tig 
 nad)fo(gen wctten, bason abjufiiljren fu* 
 d}en, einige burd) fiife unb prdd}tige Sieben 
 im (gdjaafPs'^Jelj rerfleibet, anbere brduen 
 gar niit ©efdngni^, unb fud)en burd) 3)ros 
 l)en unb allerici 2>erfoIgung bie <2(tUn m\ 
 bem guten diati) 3«fu abjul;alten. 
 
 SBie meineft bu? foltcn ba§ nid)t 2>er* 
 ful;rer, falfdje 1>ropI)eten, ja Xikbt unb 
 SJiorber fei;n, bie ba allejeit u6cr bie 9Jiaus 
 tt !)inein {Icigen unb nid)t burd) bie ?:l)ur, 
 njeld)e Scfu^ felber if?, eingel)en njoUen. 
 3ol). 10. g§ ifl •nidjtS greulid)er unb 
 fiinblidjer in ben 9^ugen ©ottee, a(g wenn 
 ein {}er6Iid)er SJfenfd) feinem @ott nid)t 
 glauOet, in alien feinen ©eboten unb 5Ser* 
 bcten. Unb bu wirfi aud) fonflen eon 
 feiner anbern ^pciligfeit nid)t§ ini alten 
 unb neuen XejJamcnt pnben, alS nur aUein 
 
 living 'word which was made flesh;" 
 John 1 : — to whom the Father has 
 given all power in'^ heaven and on 
 earth." Matt 28 : 18. Which law is 
 'far above all principality, power, might, 
 and dominion, not only in this world, 
 but also in the world to come." Eph. 
 1 : 21. It is the Son of God, who has 
 ascended again into heaven, and to whom 
 'angels, authorities and powers are made 
 subject." 1 Pet. 3 : 22. 
 
 Now consider how much better, 
 more immovable and unchangable the 
 doctrine of the^Son of God is to be ob- 
 served by all those who believe "him in 
 his doctrine, commands, counsels and 
 laws. — From this thou mayest easily 
 conclude, how wicked, how proud, how 
 blind and dark a soul must be, who des- 
 pises a single|command of the Lord 
 Jesus; and how much more wicked 
 must not such teachers and prophets 
 be, who with their own wisdom despise 
 the wisdom of Jesus, and point out an- 
 other way than Jesus ordained ; — who 
 endeavor to lead astray souls, who de- 
 sire to follow Jesus simply in his com- 
 mandments, some by their smooth and 
 ingenuous discourses under the garb of 
 sheep's clothing, and ^ others by their 
 threatening with prison and manifold 
 persecutions,;' trying to prevent souls 
 from adhering to the good counsels of 
 Jesus ? 
 
 How thinkest thou ? Should those 
 not be deceivers, false prophets, 
 nay thieves and robbers, who always 
 climb up some other way, and refuse 
 to enter the door, which is Jesus him- 
 self? John 10. — There is nothing more 
 abominable and sinful in the sight of 
 God, than for a mortal man not to be- 
 lieve his God in all his commandments 
 and prohibitions. Thou wilt find noth- 
 ing of any other holiness at all in th<i 
 oln and new Testament, than in doing 
 
110 
 
 if} ber ®otte§ bie .^cilung ber 
 
 gcelcn gcircfcnf unt) jcbcrjeit bleiOcn roirb. 
 
 Unb biefe§ ift b« ffieg @otW ivenn 
 cine Seek tl)Ut rea^ @ctt l)a6en will; tl)ut 
 fie eg a6er nitl^t, unb n)iberfe|t fid) iljreni 
 Gott in feinem 'IBillen; aug @erin^fil)d= 
 ^unji benft unb fpricljt : iTiefes unb jene? 
 tf} niir nid}t notljig, 06 eg gleid) @ott qcOoj 
 teu l;at. So iji eine fo(d)e Seele ein 
 g-einb @otte§. Unb »x>ie fcer l)eil. 3ol)nn! 
 nc6 fpiid)t: iSJei: iiberti'itt, unb bleibet 
 nid)t in ber iieljrc Sl^rifli, ber l),n feinen 
 @ott, 2 3cl). t), 9. CBer aber in ber I'el;; 
 re et;nf}i blei&et, l;a!: 6eibe, ben iBatcr unb 
 ben (2oI;n. 
 
 2>arum initl id) bir biefe6 nod),^um^Befd)(uf5 
 ratl)en: !X>af, bu allein auf 3ef»tii beinen 
 Srlofet unb eeligmadjei- fel^en foUt. Spibr. 
 12, 2. Unb ivenn bu von if)ni feine Set)re 
 fo niie fte nu^erlid) im Itfitanient 6efol)len, 
 gelernet \)a\i, ba^ bu alsbenn beflnnbii] tat 
 bd bUibtft, unb bid) refoluirett »iel liebtr 
 bein 2eit) unb Seben, beine &iiUr, ^-xtuwii 
 fd)nft; ja alle& \va§ bu l;afi in ber gnnjen 
 SBelt/ faf)ren ju laffen; nI5 I'on ber 5!el)re 
 3efu ,^u Treid)en. Unb mufl bid) cjewol;; 
 mn tai)lid) bas ^reu| 3ffw ^"f bid) ju 
 neljmen, mit 2Serleiuinun^\ beincs SBillene; 
 fonjl fannil bu fein hunger beg ^?crrn 3f« 
 fu feyn, nod) Diel ireniijer ein Srbe feineg 
 9{eid)g. Sue. 14, 27. 
 
 Ulun ber ^err 3^f"§ U?)^^ beine Sce(e, 
 unb ilart'e bir ben @(auben/unb (af[e biefe 
 einfdltige ®rnial)nun9 in bir iv)nd)fen unb 
 S-rud)te triigen, bie in bng eroige Seben 
 bleiben, fo trcllen >vir unfern @ott etrii) 
 mit einanbcr (oben unb preifen, ^Cnien. 
 
 the will of God. This haa always been, 
 and it -will ever be the salvation of the 
 soul. 
 
 This then is the way to God for every 
 soul, namely, to do and act agreeably 
 to the will of God. But to refuse do- 
 ing so, and to oppose him in his will, 
 and disregarding him one thinks and 
 says, 'This and that I do not find ne- 
 cessary for me, though God has com- 
 manded itj" — such a soul is an enemy 
 of God, and as St. John said, 'Whoso- 
 ever transgresseth, and abideth not 
 in the doctrine of Christ, hath not 
 God." 2 John 9. 'But he that abi- 
 deth in the doctrine of Christ, he hath 
 both the Father and the 8on." 
 
 Hence, in conclusion I will advise 
 thee to look only unto Jesus, our Re- 
 deemer and Savior. Heb. 12 : 2. And 
 when thou hast learnt from him his 
 doctrine, as literally commanded in 
 the (new) Testament, then try to con- 
 tinue steadfast therein, and to resolve 
 firmly within thyself, much rather to 
 lose thy liberty, property, the friendship 
 and all that thou hast iu this world, and 
 even thy life, than to full away from the 
 doctrine of Jesus. Thou must accustom 
 thyself to take up thy cross daily, de- 
 nying thine own will, or else thou canst 
 not be a disciple of the Lord Jesus, 
 much less be aa heir of his kingdom. 
 Luke U : 27. 
 
 I Now, may the Lord Jesus bless thy 
 soul, increase thy faith, and let this sim- 
 [ pie exhortation grow in th£e, and bear 
 Ifruit, which remaineth uuto eternal life, 
 and then we will praise and glorify our 
 God in unison for evermore ; Amen. 
 
f5)cr ©unbcn ciu^tiigcntie Scfu^. 
 
 5[)icl. 3n bid) I)a6 id) geljoifet. 
 
 3d) 6in cin Xperr, tcr (giinb cergiebt; 
 3d) 6in/ bcr uneerdnbcrt lieDt; 
 3d), ®ott unb 93?cnfd)en« £oI)nc! 
 
 (S^ ill Doll6rad)ff 
 
 9JJcin Opfec mad)tf 
 2;a^ id) nun beiner fdjonc. 
 
 S)ie 6unbe rcerf id) in bag 93ieeiv 
 go ba| fie nimmer n)ieberFel)rf 
 Unb id) nid)t mel)r a«benfe. 
 
 93iein t^)euv«5 33l«t 
 
 9JJad)t add gut, 
 5nur biuum id) bir§ fd)cnfc. 
 
 2^od) wanble ucr mci'm 9(n9cfid)t; 
 Sey fromm, getreu, unb weiite nid)t 
 3ur Sinfcn ncd) jur 9ved)ten ; 
 
 @ieD ad)t nuf bid^, 
 
 Unb licbe mid), 
 Wan wirb bein 9ved;t t)crfed)ten. 
 
 A SIN EXTINGUISHING SayIOR. 
 
 A pard'ning Lord I am, 
 In love I will be found; 
 The Son cf God and man, 
 To heal the sinful wound. 
 
 All is now gain'd, 
 
 My death Las bought. 
 
 And pardon wrought 
 
 That thou be spar'd. 
 
 Thy sin I cast away, 
 It shall return no more ; 
 Thy debt I had to pay, 
 And suffer'd for it sore. 
 
 My blood I gave, 
 
 My life I spent, 
 
 Through death I went 
 
 For thee to save. 
 
 Thia have I done for thee; 
 Be faithful then, and true, 
 Do not depart from me, 
 I shall be faithful too. 
 
 Then watch and pray, 
 
 And love me too, 
 
 Who first lov'd you 
 
 And am thy stay. 
 
(fbcrl)Cirt) Sii^mig ©niber'g @runt)forfd)cnDe 
 iv cl dye b cn en ^ en cn Xdnfetn 
 
 im 2Bif9eniTeinifcl)enf infonberl^eit 5U Deantirorten, porgelcgt amren. 
 
 cfugten furjen unb cinfdltigen 9(iU>.-pcrten ouf liiefeI6en, s)ormaI§ fd)riftlii 
 l;crnug^egeOen mx eincm 
 
 bcr ©cmcinDc ju 'SBitflcnflein, 
 
 lint nun aiif mki ^Serlangen 
 jum offeiulidjeu S)ru(f be for be rt. 
 
 EBERHARP LUDWIG GRUBER'S 
 
 {}R011i\'D™SEiR(ll!INI] QUgSTlSNS, 
 
 PROPOSED 
 TO THE NEW BAPTISTS 
 OF WITGENSTEIN, TO BE ANSWERED EACH SEPARATELY: 
 ALSO 
 
 BRIEF m ?im REPLY 
 
 TO THE SAME, FORMERLY GIVEN OUT IN MANUSCRIPT 
 BY A MEMBER OF THE CHURCH IN 
 
 flTGENSTEIN, 
 
 AND NOW BY THE REQUEST OF MANY, PUBLISHED 
 THROUGH THE PRESS. 
 
%jllik4l!!li.iltjfel!ltji!!l>jl!fe-:l!!fej!fe 
 
 3n ©ott gelicbte ^-reunbc 
 u nt) 9Jt i'tpi Igr i 111 c . 
 
 !)a6en biebero mand[)C etirag ndl)eren 
 • ©luiib uiit) 33ci-id)t lion eurer neucn^aufe 
 iinb ©emcinbe ju I)>i&cn uert.mg.'r, bieirci; 
 Icn lia?)em'ge, fo etir.i l)in unb mtt(x bns 
 Don gcrebet obev nucl) ciefd)rieOen niorben, 
 fie (innocl) in rieler lln9en)if,f)eit gelaffen. 
 Um nun eure 9])feinun9 fo »icl flrunblid^r 
 u. punftlicl)er l;i-eriion »ernel)nien; unb 
 bamit nufjcr allem ireifcrem 3™«if^I biee; 
 fiiUSxieff^et ju werbenr I)nt mnn eudi <5r' 
 genccdrtig ojfenl)erjii]e unt nun Bcrijcffedti' 
 i^-r.igen porlecjcn irotlen, ircnibcr niaii m-- 
 rer bcut(iif)cn imb inifrid)ti^en 2(nta'0i't 
 
 @ e I i e b t e J' « u " ^• 
 
 5Beikn il)r in SieDc eon un§ @runb 
 forbert^ unb aurt) ber 2fpoile( ^Vtruf^ bit 
 ©laubicieu in 1 'fit. d, 15. (eljret, baf, fi. 
 nltejeit bereit fei;n foU«n ,^ur 2?crant>vor5 
 tung gegen jeberinann, irelAer &vuni foi-j 
 bert ber j)offnung, bie in iljnen ifi : e o 
 I;a6en wix and) md)t uortH'i ciefonnt; fon? 
 bern cud) in Siebe offenljcrjig unb in @es 
 luifil^eir bcs ©laubcns, nai'^ unfever (Jins 
 f.iltf auf biefe tioriicIft|tc 3^i\ic]cnr c^^nt^ 
 furjlid) geantirorttt; unb e6 bann eura- 
 ''|)rufung uor @ott liberlaffcn nioUen, 
 
 1. ^T. Ob fie nid}t baoor Ijalten/ 
 baf, liber taufcnb 3ai)re ftine red)te unb 
 iral)re XaufCf u. fotijlid) aud) feine uhiI)ic 
 Siivd-)t itK\)Y, nuf (Jibcn geroefen fei;e ? 
 
 2Cntiv. 2Cir l).i!ten unb gliiuben, bnf, 
 ©ott jeberjeit fcine ®cnicinbe c,d)abt mU 
 d)e bie wiibre 5:auf unb Crbnung a,c\}^iU 
 ten, fo. liber jeber,^eit uor ben Ihii^Iaubicjen 
 Dcrborgen gcniefeUf unb aud) niandimal 
 in wenii^en ®liebnin|en befianben, bens 
 nod) t){it bie ^Hortcn ber i^'oUen nienialen 
 bie ©enieinbe bes .f;^crrn 3>fu ubcrivinj 
 ben fonncn ; 3'^ C5 ii" ei'iveifni 
 
 (iu§ben .ijifforien, ba§ @ott jebcrjeit feine 
 Orbnunt( ben Untjliiubiiicn ju einem S^'^^y 
 ni§ I)at otfenOaren t.iffen. 
 
 Beloved in God, friends and fellow 
 pilgrims. 
 
 There are many, wlio have hitherto 
 desired to have a more direct account 
 ;ind report of your new baptism and 
 church, since that wliut has been said, 
 or even written here and there on the 
 subject, has left them still in much un- 
 certainty. In order now to obtain your 
 opinion more fully and authentically, 
 Mud to be relieved from all further doubt 
 on this subject, we have come to the 
 conclusion to propound to you the pres- 
 ent frank, and simply stated questions, 
 jpon which we expect your plain and 
 ■andid answers as early as possible. 
 (Reply.) Dear friends. 
 
 Since you ask in love our opinion, 
 lod since also the apostle Peter teaches 
 iulievers, 1 Pet. 3 : 15 'to bo ready 
 ilways to give an answer to every man 
 'batasketh you a reason of the hope that 
 is in you;" — we could not avoid giving 
 you in love and candor, and with assu- 
 r.mce of faith, according to our simpli- 
 .:ity, very brief answers on those pro- 
 posed questions, aud to leave them to 
 your examination before God. 
 
 Query 1. Whether' you do not sup- 
 pose, that for more than one thousand 
 ytars there had been no true, genuine 
 biiptisff, and consequently also no true 
 churcQ on earth ? 
 
 Answer. We hold and believe, 
 that God at all times had his church, 
 which observed the true baptism and 
 order, but which was always hidden 
 from the unbelievers, and consisted 
 often also in but few members ; still the 
 gates of hell could never prevail against 
 the church of the Lord Jesus. Yea, it 
 is evident from history that God has 
 caused his order to be revealed to ua- 
 ; believers in all ages, as a testimony or 
 witness. 
 
(Brun5»forfc!?cn5c S^'^&^n 
 
 2. 5r. C6l>ic^ird)e@ctt{^ ju feincr| Query 2. Whether it be impossi- 
 Si'it; unt auf feinerlei ^Beife, in irgenti cis!ble for the church of God to exist at 
 migenSlietiiinlciv ol)ne l>ie crfle unb du^es any time, in any manner, and even with 
 re ^lUifsOrbnunci tK|Tel}en fonne; ivie cts j but few members, without tTie primi- 
 
 tva bie 3fr*«litifd)e ^ird)e n.id) 3of. 5, 5. 
 7. cine cjeraume S^it in t'^r SBiifrca ol)ne 
 tie 33cfd)ncitun^ bcjlanben? 
 
 tive and outward order of baptism, as 
 perhaps was the case with the Israelite, 
 church according to Josh. 5 : 5, 7, 
 which continued a considerable time 
 in the wilderness without circumcision? 
 Answer. The church of Christ is 
 bers geerbnet, v>on tern red)ten ^Baumeiiler in no ofher way ordered by the great 
 3efu GljiifTC; ale ba§ fie folic I)iilren feine master-builder Jesus Christ, but that it 
 5^auf u:ib Orfcnungf ja *(5t)rirru6 f)at in [ should observe his baptism and order, 
 feiiicr (>5cnitinbe ebcr .^ird)C adee gar \rol)I, Yea, Christ has ordained every thing in 
 gecrtnct burd) 2(poflel unb Sel^rer^ Mnb : his congregation or church perfectly 
 
 niit 3«id)cn unb 2Bunbern genug befcRi* 
 get; unb ift beeivegen unn:'aljrfd)einlid)/ 
 baf, jemalen eine itii-d)e (Hjrifri ober @cs 
 meinbe Ijat fct;n fonnen, o^nc bic ^auf 
 unb Orbnung ivie es ber n3al;re v£t:fccr 
 6efol;lcn. 
 
 S)af; a6er niibt fcUten €celen gcirefcn 
 fci;n, bie etira im pcrborgencn ftnb gejogen 
 trcrben ju ber if ird)e (5l)rijii/ leugnen ivir 
 
 well by apostles and teachers, and which 
 is sufficiently confirmed by signs and 
 miracles. It is therefore improbable, 
 that there could ever have been a 
 church cr congregation of Christ with- 
 out the baptism and order as the true 
 founder (or author) has appointed. 
 
 But that there should have been 
 souls, who were secretly drawn to the 
 church of Christ, we do not deny, 
 nid^t; ob fie ober gefclget unb (Sl)rit!um ' Howover, whether they obeyed and 
 cjfentlidi befennet/ pber cb fie bic S'ljre ber' publicly professed Christ, or whether 
 
 2Bclt licbcr geljabt a(& bic Gbre ®ottc?f 
 laffcn »rir an fcinen Ort geftcllet fepn. 
 
 5PaP abcr aniangt bie ^ff'^l'tihtc .S'ird), 
 fc ficbet man flar baf; bic ifinber niuftcn 
 in ber IBuilcn bic edianbc (Jgijpti tragen, 
 unb audi bic 9Jiiffctt)at ibrer "Satcr! eo 
 bat> fie abcr in ba5 ferbcif,cne ?anb roolU 
 ten, unb el)C fic bic ertle ■Jtabt 3erid)o eins 
 nabntcn, muf,ten fic rerber atlc bcfdmittcn 
 n?cibcn, unb ©ctt fagte ju ^cfua 5 : 
 "I;cutc babe id) bie ed)anbe C'grjpti van 
 eud> gorcnbet:" Unb ba burften fie crtl 
 bae 'PafdM baltcuf jutjor abcr nid)tf rrcU 
 d}ee bann nud) ein Sorbilb iff gcni^efcn 
 auf un5 ; bann fo lange irir in ber ^SiiJ 
 ftcn unb grcf,cn lluorbnung unb llnge»ri§s 
 !}cit iranbeln, cb irir fd^on aus ©gijpten 
 rrdren aupgcgangcn u.»cn ben grcben eiiuj 
 ben burd-) eine maditige .(;anb ©ottee cries 
 fet, jo fonnten ivir bod) nid't in ba? 
 
 they loved the honor of the world more 
 than the honor that cometh from God 
 only, (John 5 : 4i,) wc will not deter- 
 mine. Concerning the church of Israel, 
 we clearly see that the children in the 
 wilderness had to bear the reproach of 
 Egjpt, and also the transgression of 
 their lathers ! But as soon . as they 
 were about to enter the land of prom- 
 ise, and before the taking of the first 
 city, Jericho, they were all to be cir- 
 cumcised. God said therefore to Josh- 
 ua (ch.) 5 "This day have 1 rolled away 
 the reproach of Egpyt from off you." 
 
 Then they were permitted to keep the 
 passover, but not before, and this also 
 was intended as a figure for us. For so 
 long as we walk in the wilderness, in 
 great disorder and uncertainty, although 
 we have gone out already from Egypt, 
 
GROUND-SEARCHIJ^G QUESTIONS &c. 
 
 117 
 
 Jnau§ ©ottcg ein^e()en, unts in tcr ®es 
 mdnfibnft S^fu unb feincr ©(icbcr bas 
 SBrob Orcibcn : fonteru @ctt forbcrtc «ud) 
 ren une, rcic follten getauft fet;"/ ""b 
 jTjirb C5 audi iroljl, obfAon im SSenfeorges 
 ncrir ron eincni jtbm forfccrn, nninn tie 
 93Jenl"il)cn nur auf tie inrrenbiijc €timme 
 mcrFtcn, unt mit itjrer Selbftyfrieugining 
 fcl^en tl^dtt'ii. 
 
 3. %t. Ob tann tie ^irc^e ©ottes 
 f^ier auf erten, in roId}er S^itr fci^ f""' 
 tie Xaufortnung nic^t nieljr 6eo6a*tct 
 rcorben, ganj unt gar auf^el)6iet l;a6e ? 
 
 2(ntm. 2Benn tie crfJc 5:aufortnun9 
 nuf^el}crct l)atte, fo l)dtte aurf) freilid) tie 
 ^ird)e Sljriili aufiic!}oret, unt rcann fcbon 
 igeelen gewefen xvartn, tie unter tern gro* 
 f,cn aSerfall Ijin unt I)er gefeufjet I;dtten, 
 fo l)dtte inan es nod) feine ivird;e nennen 
 fonnen; reeilen^ tvir nber glauOenr unt es 
 ciud) n:>c!;l au5 ten alten Jrijlorien ju tv- 
 ircifcn \rdre, taf, tie erjle 5aufe niemalen 
 aufgel)cret nad} ter Ortnung Sl^ripi, fo 
 fjat aud) niemalen tie ^fird}e aufgeljoret; 
 unt foUten nuc tvenige geiuefen fei;n. 
 
 4. Sr. SSBie fte foldjeS mit ter ^Bcrljeifs 
 fung gfjrifli 9JJatt!). 16, 18. taf, tie 
 ■^forten ter .pollen feine ©emeinte aud) 
 nid)t ubcrnjditigen foHenf u. Sap 28, 20. 
 fca^ er bei iljnen fet;n rccHe alle 5age bi§ 
 an ter 2BeIt Snte, unt bergleidjen; jU rci# 
 men getrauen '.' 
 
 ?(ntro. !r»ief<6 ijl beantrcortet, weilen 
 wr glauben, ba§ tie ''Pforten ter pollen 
 tie ©emeinte Sf^rijli nid)t fibenrdltiget 
 \)at ; fontern fte iji gellieben, unt wirb 
 bleiben bie an ter 3Belt (£nte. 
 
 5. %r. SfiBaS fint bann t)on len unteugs 
 fcaren SfWfl'n ttr 9Bal)r!)eit nad) ter 
 ©ottfeligfeit flatten, tie fidj, am^ unter foU 
 
 and have been saved from gi-oss sins 
 by the mighty hand of God, yet wc 
 could not enter the house of God, nor 
 break bread iu the communion of Jesus 
 and his members. For God requires 
 of us, that we should bei baptized, and 
 will require it also by the calls of his 
 spirit, if men will listen to that inward 
 voice, and obey it by denying them- 
 selves. 
 
 Question 3. Whether the church 
 of God here on earth at such time had 
 ceased to exist altogether, when the 
 primitive order of Baptism was observed 
 no longer? 
 
 Answer. Had this primitive order 
 of baptism ceased, then of course the 
 church of Christ bad ceased to exist, 
 and though there had been souls, who 
 here and there lamented the great apos- 
 tacy, they could not have been called 
 a church. 
 
 But since we do believe, and think it 
 may be shown also from ancient history, 
 that primitive baptism, as ordained by 
 Christ, never has ceased to be prac- 
 ticed, it follows as a consequence, that 
 the (true) church never ceased to exist, 
 though it should (at some periods) 
 have consisted of but few members. 
 
 Question 4. How would you un- 
 dertake to reconcile this with the prom- 
 ise of Christ, Matt. 16 : 18, 'That even 
 the gates of hell should not prevail 
 against it;" andch. 28: 20, 'That he 
 will be with them (his disciples) al- 
 ways, even unto the end of the world," 
 and similar declarations ? 
 
 Answer. This is (already) answer- 
 ed, because we believe, that the gates of 
 hell have not prevailed against the 
 church of Christ, but it has remained, 
 and will remain even unto the end of 
 the world. 
 
 Question 5. What then do yoa 
 think of the undeniable witnesses of 
 truth according to godliness, who have 
 
18 
 
 (5run5forfd}fn5)e ^ragcn k. 
 
 d;er3f'f> rcn Snbrbunt'Cft ju 3al)rl)unbert appeared at such times, from century to 
 onnodi l)enJ0r9etl)an : Unfc ob foKbc nur century; and whether simply because 
 tefivciicii/ t>a^ fie ni*t nact) ^er (rften they were not baptized according to 
 OrDnunii I'ietauft n'crten, feinc ©liebmas , the primitive order, they weie not 
 ^en ^l)ririi> unb fdner im bciti GPefen tes I members of Christ and of his true 
 ©eillefi rercinit\tep ©emcine cber rcaljren ' church and congregation, united es- 
 
 ^intf; ijeirefen fepcn? 
 
 5(ntit). (5l;ri|}u^ fpricbt gjJnttl). 7. 
 5}irtn tcllt ben ^Saum nn ben ^-rucl-iten ers 
 fennen; weKen n?ir nun glauben, bat; bas 
 fdiene 33ud-!erfd)reiben ober oucb 'U>ei|Tai 
 gen, nid)t eben bie 5xud)te eine5 guten 
 
 sentia'ily in the spirit, simply because 
 they were not baptized according to the 
 primitive order ? 
 
 Answer. Christ says, Matt. 7: 
 "By the fruits ye shall know the tree." 
 Now since we believe, tiat the writing 
 of fine books, or even prophesying, are 
 ot the proper fruits of a good christian, 
 
 etjrifren fei;n, nH%i man il)n aUcin erfens I by which we shall know him, and on 
 nen fell, unb barum fonnen wiv cinen [thia account cannot consider a person 
 
 as a christian. Yet we will judge no 
 
 g}u'nfiben nid)t tor einen (§l)riften l)a!rvn, 
 bennodi n'otlen xvW nienianb iid;ten, unb 
 roeil ivir bicfe ?eutc in il;rem i!cben nidit 
 gefannt, fo (affen ivir fie itjrem @ott fttlnn', 
 unb Fann all it)r ^2d)reiben ober audrlPeifs 
 fagen, un? bae St^angeliuni 3efu nid)t rer* 
 bad tw\, Miad)en : unb w^x fennen fie niegen 
 tcni 'ii-ciffagen allein nid^t for bie .^'irdie 
 Slivitli balten, n?ann fie nutt in ber 2el)re 
 3cfu, in ber5:aufunb ubritjen Orbnuncicn, 
 fo er befoljlen, genpantelt Ijaben. 
 
 6. !^r. Ob fte nid)t ber SJJeinun^ fe»;en, 
 ba§ bie fo lan^ tjerf.illene "laufcerenionie 
 in ti-r Ketcn 3«it aUerbint(6 >»ieber aufges 
 riditet iverben nu'iffe, unb mit irae ©runft? 
 ober ob nid)t pitliiiebr ber alhreife @ott 
 biffe juiu cl}n|llid)en '2Befen bes (ll)rif}en; 
 tfjuni? eben nid)t geborijie Seremonie bars 
 urn fo fetjr cerfallen taffen, bag er aud) 
 bitfelbii^e, reie bie 9Sefd-.neibuna im alten 
 Sfiunb, ale annod) unpoUFommen, unb nod) 
 nid)t rcllFoinmen madienb, ganj unb gar 
 aufl^ebcn, unb eine neue Oeconomie unb 
 ^auetjaltung t>ti laurern ©eifle njic alle 
 •iprcpl^etifdjen 3Serl)ei|ungen baljin g«l;en, 
 fwr bie Stinigcn einfiiljren xtcUtl 
 
 ^ntxv. ^ir {inb ber 9>i(inung unb 
 glauben, gleid) trie ber Mpofiel Jpebr. 7, 12. 
 
 fd)reibct; bag fo lang bae <Prieflertl)um 
 nid;t tnrdnbert wixi, aud; bas ®efe| nidjt 
 
 man, and since we did not know these 
 meu in their lives, we leave them to 
 their God; and all their writings and 
 pnipuesying cannot make ua to suspect 
 the gospel of Jesus. And on account 
 uf their prophesying alone we cannot 
 deem them to be the church of Christ, 
 if tlity did not walk in the doctrine of 
 Jesus, in baptism and other ordinances, 
 as he has commanded. 
 
 Question 6. Were they not of the 
 upiuion, that the ceremouy of baptism, 
 which had been so long- in decay, is, 
 by all means, to be established again in 
 i he latter times, and if so, for what 
 puipose? Or did not an all-wise God 
 permit this ceremony, which like cir- 
 cumcision in the old covenant which 
 covenant was neither perfect itself, nei- 
 ther could make any thing perfect, to 
 be put entirely away, that in its room 
 a new economy and dispensation of the 
 pure Spirit should be established for 
 his people, in accordance with all the 
 prophetic promises ? 
 
 Answer. We are of the opinion, 
 and believe as the apostle eajs, Heb. 
 7 : 12, 'That as long as the priest- 
 hood is not changed, of necessity the 
 
GROUND-SEARCHING QUESTIONS &c. 
 
 119 
 
 l>arf peranbcrt n.Kr^en ; bann fo lang brt§ 
 Seoitifite -:priejlfrtl)um gcirnnbcn, fo lan^ 
 l)at niemanb ba^ @cfe| cbcr bie Q3efd)nei* 
 fcung nufbebcn bi'irfeii; obne ^rcf,t €trafe 
 unb Hn^nabc Oei @Ptt: abcr Sljriftu^ 
 gcfommenf ^at er^ al^ ber citiige >^oI)e* 
 priffrcr unb €el)n ©otte?, ein ©efcfe bes 
 2e6eng eingefuljret, unb bas ctfie, treil ef 
 ju fibn^acl) roar unb nicl)t BoIlfointTien ma* 
 i1}cn Fonnte^ anfje^obcn, unb einc eirige 
 Srlofung funben, ben 5Ce<5 in ba^ 2(ller* 
 ^eiligiTc gecjfenbarer/ unb lauter ©efefee 
 b«§ l'ft'en§ gegeben/ feinen SBillen ober 
 iejlament tnit feincm ^Blut f^ft gemad)t, 
 ivir glnubcn unb befennenf tuf, ircnn 
 ein Sugcl pom ^immel fame, unb eiit ans 
 ber otcr it^tv Gwngelium sermeinte ju 
 offenKirenf ba§ aud} foldier Sni;el muffe 
 rcrflud-t fftjn; nad) bem Sfw^nifj '^<iu[i 
 ©alar. 1, 8. Unb barum glauben \v\r ba§ 
 bie Sehre ^t\u beg ©efreu6i(\ten fode c^e^ 
 flatten n?erben, big er felbilen n?irb wiebers 
 fommenf unb mit ^-Euerfiammen Diadi 
 ibcn, an benen fo feinem Spangelium nidit 
 ge^orfam finb geroefen; naA bem Sfugn'fe 
 <Pauli 2 5t)e(|. 1, 8. 4Be§niet^en bann bie 
 Seljre ^efupcn ben ©taubiijen auii>inbiefen 
 itagen ivirb billig maffen getjalten iverben^ 
 ben Un^laubigen aber ijl nid)t6 befot^len. 
 
 7. 'Jr. Ob file in jenom ^-afl md)t ers 
 ftnnen unb befennen muffen/ ba| j^u berer 
 9Bieb«.'raufrid)tun9 foirol^l alg ju beren ers 
 fjen Sinfelun^f ein uninittelbarer flottlis 
 d)(X Q3eruf o;el)ore unb erforbert roerbe, bers i 
 (jteidien nail) bem SfUS"'^ ber edntft unb 
 allgemeinen Q3efenntni§, jeber.^eit bei fots 
 d)tn gro§en ^ird)en Dieformationen er« 
 gangen ? 
 
 %ntm. ®ir gtauben biefeS gar »pol)(, 
 ba| ju ber 2(ugrid)tun<) ber Sebre 3«f« 
 ein unmittel6orer iBtruf unb 5rie6 beS 
 ©eiftes ©otteg erforbert roirb : ba§ aber 
 biefer 35eruf mit Seid^en unb 2Bunbern rori 
 
 law may not be changed." For as long 
 as the Levitical priesthood was stand- 
 ing, 80 long no body was permitted to 
 abolish the law, or circumcision with- 
 out incurring severe punishment, and 
 the displeasure of God. But when 
 Christ was come, he as the eternal 
 High Priest and Son of God, intro- 
 duced a law of life, and the first, be- 
 cause of its weakness and not being 
 able to make perfect, was abolished. 
 Christ 'having obtained eternal redemp- 
 tion for us," revealed the way to the 
 Holy of Holies, gave none but laws of 
 life, and has established bis will or 
 testament by his blood, so that we be- 
 lieve and confess, should an angel from 
 heaven come, and would intend to 
 reveal another or better gospel, that 
 even such an angel must be accursed, 
 according to the testimony of Paul. Gal. 
 1 : 8. Hence we believe, that the 
 doctrine of Jesus the Crucified, is to be 
 observed, until be himself shall come 
 again in flamiag fire, and take vengeance 
 on them, that have not been obedient 
 to his gospel in accordance with the tes- 
 timony of Paul, 2 Thess. 1 : 7, 8. 
 Therefore, the doctrine of Jesus is just* 
 ly to be observed by the believers in 
 these (our) days, bat to the unbeliev- 
 ers nothing seems to be commanded. 
 
 Question 7. Whether in that case, 
 they are not compelled to acknowledge 
 and confess, that to the re establishment 
 ofthesame, as well as to its first in- 
 stitution an immediate divine calling is 
 necessary and required, such as accord- 
 ing to the testimony of scripture, and to 
 general confessions have occurred at all 
 times in such great reformations of the 
 church ? 
 
 Answer. We believe indeed, that 
 for the establishing of the doctrine of 
 Jesus an immediate calling and incite- 
 ment of the Holy Spirit is required. 
 But whether this calling is to be con- 
 
/ / 120 
 
 <5run5>forfd)Cut)c 5i«8cn jc. 
 
 ien 93icnfd)fn foil befcfiigct unb gsoffcns 
 baret roevberif !)icrinnen troDni unr fcem 
 alliriffenbm @ctt niit)t^ vorfcl}rei()eiv 
 uiifb genug fci;it fo er pou @ott ij?, tie 
 9J?enfct}en motjeng gtaubm cber nitbt: 
 fjiorin mu|3 man gefnffen fcyn. 
 
 8. %x. 06 bann ciner untcr if^nen nufj 
 mten fonncf fcer »cr @ott auf fdne €cefe 
 unb 33crantnioituns) in bcr €tunbe fcincg 
 Sobe^f unb am Xa^i be§ @erid)tg ju fagen 
 getrauCf ba^ er einen fo(cl)en unmittelbaven 
 Seruff b'e fo lang rerfallcnc taufcrbnung, 
 unb bamit cine ganj ncue ^fird)e (5l}riili 
 I)icr auf Srben (teri)(i'id[)cn fcit bcr 2(pcfl-el 
 unb bcr erjien St)rirren '^iMiv. nicht niel^r 
 geu>cfcn feijn folic) riMcbcr aufjuvid}tenr 
 »on @ott empf.inijcn l>i6c? 
 
 S(ntn). bie '^Ijarifacr von 3""uf«* 
 Icm fanbtcn unb lichen ben 3oI)anncm 
 fragcn: Ob cr (^l)riiius ober ein '^fopI)Ct 
 SiXji, anilcn er taufcte ? fo antjvortete er : 
 ic^ taufe eud) niit SBaffer jur ^Suf^e, abcr 
 cr ifi: mitten untcr cud) gctrctcn, ben il)r 
 nid}t fennetf ber roirb eud) mit '^i\xi'i unb 
 mit bem ^^iciligcn @ci|l taufen. 2((fo fas 
 (jen rcir aud) in bcr Sinfalt, nnr taufen ja 
 nur im SBaffer auf ben ®lauben an S^ri* 
 flum, »tfld)er in biefen Xagcn feine etims 
 sne in ben .^crjen bcr SJJenfcbcn I)6ren 
 !d§t; Ol tl)dte man nur fctgen unb il)n 
 red)t fennen, fo foUte er§ allein fcijn, unb 
 vourbe e§ aud) allein bleibcn; ber fid) in 
 biefer 3«'t eine ©emcinbe rcirb aufrid)ten 
 anb fie l)eili9cn unb reinigen burd)g 2Gafs 
 ferbab im ^ort epl)cf. 5, 26. unb biefcs 
 irirb fid) fein DJitufd) biirfcn juci^nen, 
 fiber eor 9JJenfd)cn fagen cr ivare gefanbt 
 son @ctt eine ©emcinbe aufjurid)tenr fons 
 iern er ruirb gerne <*jott bie £l)rc laffen, u. 
 jrann fd)cn @ott dnige ate fonberbarc 
 SSJerfjeagc I)ieju 6raud)en ivirb, fo mu| 
 man fit nur barin prufen^ ob fie ton @ott 
 i(cfanbt feyen noit Soljanneg fagt Sap. 3, 
 34. SDann n)eld)cn ©ott gefanbt/ bcr xa 
 fcet ©otteg SRJcrt. 
 
 firmed and manifested before men by 
 signs and miracles, in this we would 
 not prescribe any thing to the all know- 
 ing God. If the calling is of God, let 
 that suffice, whether men will believe or 
 not; in this we must be resigned. 
 
 Question 8. Whether any one of 
 them could rise up, and venture to de- 
 clare before God in the hour of death, 
 and in the day of judgment, on his con- 
 science and in view of his accountabil- 
 ity that he had received from God such 
 an immediate call to re-establish that 
 order of baptism so long neglected, and 
 thereby form an entirely new church of 
 Christ here on earth, such as had not 
 been since the time of the apostles and 
 primitive Christians ? 
 
 Answer. When the Pharisees sent 
 from Jerusalem, and propounded the 
 question to John, whether he was Christ 
 or a prophet, because lie baptized, — 
 he answered, "I indeed baptize you 
 with (in) water unto repentance ; but 
 there staadeth one among you, whom 
 yc know not, who shall baptize you 
 with (in) the Holy Ghost and with (in) 
 fire." Thus we say also in our simpli- 
 city. We indeed baptize only in water 
 upon the faith in Christ, who in these 
 days causes his voice to be heard in the 
 hearts of men. Oh that they would 
 only obey and know him truly, then 
 He would be it alone, and would also 
 abide with us, who at this time will 
 build up, sanctify and cleanse his 
 church "with the washing of water by 
 the word." Eph. 5 ; 26. Then no 
 man would undertake to appropriate 
 this to himself, or declare before men, 
 that he was sent from God to establish 
 a church, but willingly he would give 
 the glory to God; and though God 
 may employ some as peculiar instru- 
 ments, we must nevertheless try them, 
 whether they are sent of God, as John 
 said, ch. 3 : 34. "For he whom God 
 hath sent, speaketh the words of God." 
 
GROUND-SEARCHING QUESTIONS &c. 
 
 121 
 
 9. ^-r, ®orin tod) fotd)er fein unmit; 
 tftbarcr Q3eruf &cftcl)e, iinb rci« er fcenfelOen 
 an bie X;er^cn unb 'IJciriffen, foirol}! berer, ^ 
 tic nodi unter ben €ecten, nl*' aud) bcrcrr 
 fcic 6creit6 au§cr bcncnfeieeit finb, ju il^rcr ^ 
 fluferliiten cber inneilidicn Uebfrjeugunt! 
 reditfettiijen unb bartl}un fonne obcr vcoU 
 k? 
 
 Sfntn). fT'er unmittelbnre 3?eruf 
 flel)et ja bnrinn baf, ee ber 9JJcnfd} inner* 
 lid) fraftici burdi ben @cif} @otte5 gemife 
 ifrf unb fid> nidit befuniniert, bic SJJcns ' 
 fdicn niogcne g(iiu(ien ober nid)t; gleidiane 
 nun ei!riilu& felbiT fpvid)t: Set). 6, 43. 
 44. 5DJurret nid)tf C5 fann nienuinb ju 
 mir fcnimen, e5 fey bann, baf, il;n jiclje 
 ber 25ater ber mid) gefanbt \y\t : S6cn aU 
 fo ifr ii> nod)f C6 fnnn nicni.inb jur 5el)re 
 Cjljrifii fommen, cr niu| fid) bann torn 
 SBater jieljen (affen, unb mv bem Suii bes 
 QJatcrs folgen vrirb, ber vrirb ivobl crfcns 
 nen, wo bie berufenen unb au6ernidl}(ten 
 ©laubiiien fet;n. 
 
 10. %r. C6 nid}t nad) ber 2Cal)rl)eit 
 Oilli^ bator 5U !)alten, baf,, wann bieS 
 SCeif au6 @Dtt, u. fie einen fold)cn unmits 
 telbarengottlidien 5?eruf Ijierju cmpfan^en 
 |;fltten,fid) gutTvitlicieeeclon alfofcrtbei taus 
 fenben baju iriirben cin^efunben^aben, wie 
 in ber erj^en ^fingfren neuen ^ejlamente, 
 flHf bie bamaliije 33en:?eifunii be§ ©eiftcs, 
 unb ber ivraft 3efu gl)riili in unb an ben 
 ?{poileIn M S^mn ()cfd)e^«n ? 
 
 %ntro. dljriilus fpr;d)t 9JJattt;. 24. ^u 
 ten Seinii^en, infonbeil)cit bet) biefer S^itf 
 fie follen fid) nur rorfeljen ba^ fie nid)t 
 serfiibret reerben, cr fprid)t ja nid)t; ba§ 
 in fcldicr triibfcligen 3«it (>forin irir Icibcr 
 jc|t UW' t"^ t*!* Sicbe in ticlen .^crjcn cr* 
 faltet if},) bic 93Jcnfd}cn faufcnbrccife ju 
 ffincm (S»an^c!io laufen njcrbcn ; ja felbji 
 tie gutn)illigcn «SccUn laufcn cbcn nid}t fo 
 gcrne in fcie 9iadifoIi\e Sefu, irobci man 
 allc^ verlcugncn mu§, fo man anbcre 
 (S^rijlc rtc^t folgcn will 
 
 Question 9. Wherein then does 
 his immediate calling consist, and how 
 could or would he justify and prove the 
 same to the outward or inward convic- 
 tion in the hearts and consciences of 
 those who are still belonging to sects 
 as well as to those, who are already 
 withdrawn from the sects ? 
 
 Answer. The immediate calling 
 indeed consists in this, that a man feels 
 inwardly and powerfully assured by the 
 Spirit of God, and is not concerned 
 about it wiiether men believe it or not. 
 Even as Christ himself says, John 6': 
 43,44. 'Murmur not among your- 
 selves. No man can come to me, ex- 
 cept the Father which hath sent me 
 draw him." Thus it is also at this 
 time : No man can come to the (true) 
 doctrine of Christ, except he is willing- 
 ly, drawn by the Father, and he that 
 will obey the Father's drawing, will 
 easily know, where the called and cho- 
 sen believers are. 
 
 Question 10. Whether we may 
 not readily and in truth suppose that 
 if this work proceeded from God, and 
 they had received such an immediate 
 divine call to it, thousands of souls 
 would willingly and at once have come, 
 as at the first Pentecost of the New 
 Testament upon the demonstration of 
 the Spirit and of power, which then 
 occurred in and about the apostles of 
 the Lord ? 
 
 Answer. Christ says, Matt. 21, 
 to his disciples, referring especially to 
 these latter times, that they should 
 "take heed, that no man may deceive 
 them." He says not indeed, that in 
 such troublesome times, (in which, 
 alas ! we are now, since love has grown 
 cold in so many ;) men would run by 
 thousands to his gospel. Nay, even 
 upright souls do not walk so readily in 
 the footsteps of Jesus, whereby all is 
 to be denied, if indeed we wish t» be 
 i true followers of him. 
 
122 
 
 <Brun5forfclKn5)c ^ragcn 2C. 
 
 Sbrifrug fpriitt iiielmcbr ren biefcr 
 la tcr c;rof,; ©reuel ber QSerniufliing ficb 
 offenbiucn rcivt, unb ijl nur aefai^t; man 
 fo!le lUif lit T^erge flieljen, bas if}, bie l'el)j 
 re !>efii bc^ @efreu|ic;ten, if} frbobet bei 
 alien ©[.lubij^enf unb if} bie i^tnbt @ottep 
 unb ber Qicrg oion; niouon >f {6r. 12, 22. 
 23. ricl)et: 5Bol)in jcbfrjeit all? irrtl)rc 
 @lriubi;]C gcf^oVn finb, unb fann mancber 
 fein 'JGeili unb j^inb nittt einninl initbrins 
 gen, n'ie C6 beni 5otl) erciiini^en, c6 
 fd}on burd) einen gettliiten Qieruf, buni) 
 Snci^l nu?(]ffiil)rct wnrb, bcm ^Serberben 
 ju cntflid)en, feinen ^-reunben voat cp ben; 
 nod^ ladierlidv j'l cr mufte fein cii^en ^Beib 
 nuf bcm ^l^c^}e f}el)en laffen. S?epivei-im 
 bnnii Q!l)rif}u6 gnr fur^ cinem ticfen 
 5?n(! bcnfcn Juc. 17, 32. ju b<n feinen 
 fprid t: ©cbenfctnn 5otl)6 ^PeiH 
 
 11. ^-r. 06 bie 2Baffertauf beriief}rtlr 
 (ibfchit notbmenbig, baf; fd^led tfrbini-,9 
 iiienMnb oi)ne bicfclbe feliji n^erben fonne, 
 er gl.uiOe unb le6e nudi fonf}fn fo beilig 
 unb unftrdfiiidi aB er immer ivofle ? 
 
 2(ntitt. ?5?ir glnuBen unb liffennen, 
 taf, im iilfen unb neuen 'Jeflammf, nur 
 bin Oil.iubio,fn iScgen unb ^ieliafcit perbeis 
 ^en if} : Unb n^ie bie @l.iultir,fn jeber^eit 
 gefinnet unb cienrtet (\evreffn finb, fehen 
 toir iin bem ()liiutiic\en ^IDralMmr bem 55.1-- 
 ter nller @l,iubii(f n, mt cr in nil m &ott (\ts 
 I;crfiim geirefen u. bie 5Serbeif,un(i erl.inflft, 
 Wfgen feine^ Wlauben^, ber lebenbici n'nr, 
 unb l).it alfo IPerfcbeS ®ol)orf,ims c^" vurt 
 fet. '2(tfo <il.uiben wir, w.inn ein -Wenfd-) 
 ^eilig unb unftraflid) lebet, unb b.i^ Seben 
 
 Christ is rather rpeaking of such a 
 time, where the abomination of desola- 
 tion shall be revealed, and we are only 
 told to flee to the mountains, i. e. to 
 the doctrine of Jesus the crucified, 
 which is exalted with all believers, and 
 is the city of God and mount Sion, of 
 which we read Heb. 12 : 22, 23. To 
 this all true believers have taken ref- 
 uge, and many cauid not even bring 
 along their wives and children, as it 
 happened to LoT, though he was led 
 out through a divine call by angels in 
 order to escape from destruction. To 
 his friends it still seemed ridiculous, 
 and even bis own wife he had to leave 
 behind on the road. Therefore Christ 
 speaks very briefly and emphatically 
 the solemn words to bis disciples, Luke 
 17 : 32. '■'■Rememher Lot's wife." 
 
 Question 11. Whether baptism in 
 water be so absolutely necessary, that 
 no one can. by any means be saved 
 without it, however faithful, holy and 
 irreproachable he might be? 
 
 Answer. We believe and confess, 
 that in the Old and New Testament, 
 a blessing aud salvation is promised on- 
 ly to the believers ; and how the believ- 
 cis at all times were minded and dis- 
 posed, we see in fxithful Abraham, the 
 father of all the faithful, being obedi- 
 ent in all things to God, and obtaining 
 the proiuise on account of his living 
 t;iitli, by which lie also wrought works 
 of obedience. Thus, we believe, when 
 a man lives holy and piously, and this 
 cjenjurfet roirb burd) ben nnibn-n i^'U.iuben [I'fe is produced by true faith in Christ, 
 (in (S|)rif}um, fo n^irb bcm (J^hniben ber I then it will be easier to faith to be obe- 
 @el)prfam ,^ur ^Cnffertnuf in Icil^■ter fcwn, j dient in water baptism, than it was to 
 aii bn 9lbrnl)nm feinen opfern fodte, Abraham to sacrifice bis son. But 
 
 SSJann nbcr bcr 5J?enfd> nodi mit feinem 
 ®ott bijputiret, fpreitenb, voM fnnn niir 
 tad SBaffer Ijctfen ? fo ij? ein foI(bed Ijeili* 
 9«d 5eben nur cine eigene ®ereditii^feit, mU 
 
 d)e bcr 93icnfd) auf5urid)ton fudict, (\tcid> 
 n?ie bic Subcn tl;aten, wcbon '^nulus mel* 
 
 while man is still disputing with his 
 God, saying, what can water help me? 
 then such a holy life is nothing bat 
 self-righteousness, which he tries to 
 
 establish, as the Jews did, of whom Paul 
 makes mention, Rom. 10 : 9, 10. And 
 
GROUND SEARCHING QUP:STIONS &c. 
 
 123 
 
 bet ?iom. 10, 9. 10. lint) foliter ci^cnen 
 Jpeiliyfiit i)i feine eediiffit perl)ci§eiv fon* 
 Itrn SljritTu? if} beg ©efefees Snbe, roer 
 nn ben oj.iubet, fcer i|l gereibt, unt ber 
 ©Irtubf an (Sl)ri|Tum xvhUt @el)orf.ini, 
 unb UntvTtl;dnii)feit ge^en alle feine 2Gorte 
 unb ©eliote. 
 
 12. Sr. 06 bie ^auptftede SJJarci 16, 
 16. niilit rielmeljr bag ©ejientbeil enreife, 
 ba 6l)riilu5 fo bcbnittlicb fagt: 2Ber 
 nicf^t ;]I.iu[)t, (unb nid)t cjetauft n)irb,) ber 
 irirb rerbanimt roerben ? 
 
 2(ntiv. C93ir ^(auben ja unb befennen 
 biefes bag nid)t iini ber 5auf irillen, fen* 
 bern niir bcui ©lauben nn (Sl)ritlum bae 
 eiDigc I'cbcn ferljeigen ifr : 3ob. 3, 15 — 
 18. ^l«aniiii fcllt nun ein ©(aubiijer 
 nid}t uiollcn, ttag ber ivi![, an ben er 
 c,hubt; mil mm (SljriPus niill ber @lauj 
 bige foil (jctauft trerben, fo ivirb biefee ber 
 @laubii-,e and) \ro(Ien, unb ivann er fo 
 vaiUr unb glaubt n^ie ^l}ri|lu5 >vill, fo ifter 
 felig: unb nmnn er fd)on aup 9^otl) nid)t 
 bie?:auf crianijen fonnte : Qb<n wk %brcii 
 l)am, ber reollte feinen i8oI)n 3faaf opfern, 
 unb eg (\efdHiI)e nid)t/ ber eoljn reurbe 
 nid}t geopfert, ober ber @el)orfam n^urbe 
 frfiillft, unb eriangte ben (gegen; alt 
 fo aud) ein ©laubiger, ber ba ivill getauft 
 fei;n, unb ai^ Oiotl; nid)t erlanc^et, n?ie ber 
 @d)odier am S^rtutir fo i\i er felig : mill 
 flber ein 9Jienfd) nit^t getauft fet;n fo >virb 
 er billig alg ein Unglaubiger unb Ungel^ors 
 famer geriditet roerben, nid)t inegen ber 
 Xouf, fenbern rcegen feineg Unglaubens 
 unb Ungebcrfamg. Unb iji gar re*t, 
 roann (il)riftu6 fpridit, irerglaubt: fon« 
 fJen nnum Gitjriftug bie €eligf<it nn bag 
 SEBaffer gebunben \)htu, fo follten bie gjfen* 
 fdjen root)! eljer getauft fe»;n njoUen, unb 
 ten eigenen 5BilIen fonften beljalten, gleid) 
 roie ber 2(ntid)ri{} t\)ut unb bie €eligfeit 
 nut tern 2Baffer jufc^rcibet, ber 93?enfd) 
 mag fcnffen Mm nit er n?i(l. 
 
 to such self-righteousness no salvation 
 is promised ; but he that believeth in 
 Christ, who is the end of the law, he 
 is justified; aud faith in Christ produ- 
 ces obedience and submission to all his 
 words and commandments. 
 
 Question 12. Whether the prin- 
 cipal passage, Mark 16 : IG. does not 
 prove rather the contrary, when Christ 
 so emphaticallj says, "He that believ- 
 eth not, (and not, be that is not, bap- 
 tized,) shall be damned." 
 
 Answer. We believe indeed and 
 confess this, that not on account of 
 baptism, but only to the faith in Christ, 
 eternal life is promised. John 3 : 15, 
 18. Why then should a believer not 
 be willing to do what is the will of him, 
 in whom he believeth ? Now since it 
 is the will of Christ, that a believer 
 should be baptized, it is also the will 
 of the believer, and thus believing and 
 willing, as Christ willeth, he is saved, 
 although lie should by necessity be 
 prevented from obtaining baptism. 
 Just as Abraham, who was willing to 
 sacrifice his son Isaac, and it was not 
 done; — the sou was not sacrificed, but 
 the obedience was fulfilled, — obiaiued 
 the blest-ingj — so likewise a believer, 
 being willing to be baptized, and from 
 necessity net being able to obtain it, a3 
 the thief on the cross could not, is still 
 saved. But if a person will not be 
 baptized, he will be righteously judged 
 an unbeliever and as disobedient, not on 
 account of baptism, but on account of 
 his unbelief and disobedience. Hence 
 it is quite right, when Christ says, 
 "He that believeth! Else; if Christ 
 had confined salvation to the water, 
 men would be much more willing to be 
 baptized, and retain their self-will in 
 other things; as Antichrist is doing, 
 ascribing salvation only to the water, 
 though a person may do in other things 
 as he pleases. 
 
124 
 
 <5run5forfclKn5ie ^racjcn jc. 
 
 13. ^-r. Sffirtnn bie ®affertauf fo ah^a 
 lut netbiiv iraritm dl^riftu^ in feiner 
 35cri(preti9t i^on tiwn (geligfeitcu iOtattl). 
 5. fo lyu feine £nrnf)nun9 bni^on get!)an : 
 aucl)in feiner @ericbt66efct)r<i()untj DJiattf). 
 25. ta cr bod) fonber(id) i^on bcnen^ bic ha 
 felig cberferbammt roerben follen, l)anbe(tr 
 ni(l)t bie ^eringfte DJklbung bauon tf;ut ? 
 
 ?(ntrt). S§ ift irunbcr^ \>af, man bod) 
 ben lautern Sinn ©otteg nid)t mcrfet; 
 6i)riilu5 fprid)t freilid) 9JJattl). 5, eon t?iej 
 len *geliiifeitcn; ware aOcr woI)l ju fragenr 
 wo man fcld)e geligfeitcn bod) criangen 
 fann ; ei}riilu5 fprid)t, fe(ig finb bie eanft; 
 mut^igcn; nun nierfet man wo\)[ wit 
 (El)riilu§ ruft ?i3JattI). 11/ 28. 29. tomt 
 Ijcr ju mir u. (ernet son mirf alfo 6efennen 
 tvir, baf,(si)riilu6 allcin bcr ec[ii]mad)er ift, 
 unb wer fo fclig werben wHl wit cr DJi.itt. 
 5, prebiget, bcr niuf, notl)n:'enbig il}n ans 
 iu'l;men in tval)rcm ©lauben, unb mu§ 
 fid) il)m in bcm ®el)orfam untenrerfen, 
 n(6 cin ?:l)on feincni '$:opfer, unb cr ifJ ber, 
 fo allcf' neu unb felig mad)en muf,, >rorj 
 nuf alle '■propl)cten gcirricfcn Ijaben : unb 
 ®ott fclbfl-en njdfct auf bcn€oI)n; wcis 
 Icn nun gt>riiiu6 ber e<ligmad)cr/ ja bcr 
 gutc 2(rjtf aud) bie ?:aufe notl}iii ad)tct 
 ben ©laubigcnf fo ijt aud) bcr @cI)orfam 
 gegcn bic5 ©cbot bcr ^:aufe notl)ig ^ur ec< 
 ligfeit; cOfd)on gl)riftu§ 93?attl). 25, felig 
 preifft bie il)n gefpcifet unb gcflcibct !)a[)en, 
 unb mclbet aud) nidits I'on bcr ncuen 
 Greatur obcr SBicbcrgeburt, wot>cn cr ge* 
 fprori)en Soljanni 3, ba§ D^iemanb oljne 
 ffiiebcrgcOurt ing SKcid) @otte6 fommcn 
 f onne, unb t;at bortcn nid)t6 gelcbrct ron 
 35cfud)cn, luann cr gefangcn fei;, obcr I'on 
 (gpcifung feiner ©liebcr: »vcr JtoUte nun 
 nieinen ober mcincn fonnen, ba§ bie 9Jiatt. 
 25, unttiebergeOorne SDJenfihen obcr Un; 
 glaubige iraren, bie tt felig preifet um ber 
 auffern SBSecfe ttiHen, o ncin I 2Ber fodte 
 abet lueincn, ba^ bie 2Sfrdd)ter ber ?:auf 
 [ojjtcn 5civcf<n fcjjn : 3d} glau6f, ba^ 
 
 Question 13. If baptism in water 
 be absolutely necessary, wty has Christ 
 made no mention of it in his sermon 
 on the mount, when speaking of the 
 blessings; Matt. 5; nor in his descrip- 
 tion of the (last) judgment, Matt. 25, 
 does he intimate the least of it, though 
 he treats especially of those who shall 
 be saved or damned? 
 
 Answer. It is astonishing, how 
 little men attend to the pure mind of 
 God! Christ indeed speaks, Matt. 5, 
 of many blessings; but we might do 
 well to enquire, whence may such bless- 
 ings be obtained ? Christ says, 'Bless- 
 ed are the' meek j" and we should no- 
 tice well, how Christ calleth. Matt. 11 : 
 28, 29 : 'Coiue unto me and, — learn of 
 me !" Hence we confess, that Christ 
 alone is the Savior, and whoever wishes 
 to be blessed, as he preaches, Matt. 5, 
 must necessarily accept him in true 
 faith, aud submit to tim in obedience 
 as clay in the hands of the potter, and 
 He it is, who must make all things 
 new, and save all, and to him all the 
 prophets have pointed. Now since 
 Christ the Savior, and good physician, 
 deems baptism also necessary for the 
 bf^liever, obedience to this command of 
 baptism is also necessary unto^salvation. 
 Although in Matt. 25. Christ calls 
 those blessed who fed and clothed Lim, 
 without saying anything about the new 
 birth or regeneration, of which he had 
 spoken, John 3, when he said 'Except 
 a man be born again, he could not come 
 into the kingdom of God." Here he 
 said nothing of visiting him in prison 
 or of (feeding) giving meat to his mem- 
 bers. Who then would, or could think 
 that those in Matt. 25 were unregener- 
 ated, or un relieving men, and that he 
 calls them blessed merely on account 
 of those outward works. Oh no ! Who 
 would suppose, that they were contem- 
 ners of baptism ? We believe, that not 
 
GROUND-SEAKCHTNG QUESTIONS &c. 
 
 125 
 
 nicbt ein ein^v'ger QSerdcbter bcr ^B.ifjer; 
 tiiufe bariinter irirb gefunben werbeiv 
 jrol)t aba Utiiietaufti', bic ct\f an rtu§ yiotl) 
 unb nt(l)t au^ 2>crad}tung nid}t ^etauft 
 vtaven. 
 
 14. %t. ®oI)cr fie enveifen \roflen, b.i^ 
 3ol;anneEi bor Snufcr au* fclbflen cjetauft 
 iforben; nadibem cr gleicbwcl)! 93uUtlv 3, 
 14. ju ^l)riilo pon fid) gefagt: 3d) bebarf 
 wol)I b.i^ iit) tjon bir iietauft n.Krbe, unb bu 
 fommfr ju mio ober ob bcr etiua biird) tit 
 ne fenberlidjc iKucnal^me/ ol)ne bie IBnffer* 
 t.utf felig roorben fci;? 
 
 %ntrv, S'ben fo fonnte man nod) sicleg 
 fracien, uui ^^£tru?l unb 3ol)annc6 rcdrcn 
 getauft ivcrbcn, cber wo biefer ober jcner 
 Jpeilij^e im alten ininb befd)nitten worben, 
 unb fcnnte mcl)r ^^''^fl''''''' aufbrin^en bann 
 iBefy^runi} ju (Sett im @[aubcn m "^aulug 
 1 5:iniotl). 1, melbet, aud) 93fenfd)en geivcs 
 fen fei;n, bie nad)bem ®efd)Ifd)tve9ifiercie« 
 fraiit l)aben ; jebod) »rollen >rir aud) l)ier« 
 in in ©cbult antirorten : 3tl)anncg vrollte 
 fid) ja gerne taufcn lafjen »on ^51)riflo unb 
 6cgd)rete efv >reld)cni ©tauDen >vir ja bie 
 <2elitlfeit nad) ber >£d)rift jufd)reibcnr unb 
 nidit ber duffern 'Xiiufr ob e§ nun in ber 
 (Sd)rift dufferlid) nid)t f}el)et ba^ er ge* 
 tauft worbcnfei;; fo ilel)et bod) in ber 
 Sd;rift baf, er fein ilerdd)ter ber tauf 
 wax, unb unrb 3ol)anne6 gar nidit unter 
 bcnen gefunben roerben; bie ba fagen: & 
 n)a6 fann niir ba^ 2Baffer l;elfen, fonbern 
 «r l)at feinen @c!)orfam gegen Sl)rifimn cr* 
 itiiefen, ivie 9lbral)ain ben @el)orfani er* 
 iriefe gegen @ott in 9(ufcpferung feines 
 (Solmes; ber eol^n »vurbe nid)t geopfertr 
 unb bcr @el;orfam uiurbe bod; erfiillet. 
 
 15. %v. Ob bann afle biejenige, fo nad) 
 ben Seiten bcr erflen Sl)ri|l-en, au§er ber 
 crfi-en 5;auforbnung gef}anben, unb geflor* 
 ben, ba fie fd)on ini lil-rigen alien ©runb? 
 regein <i\)x\\i\ unb bes wal)ren (5l)nfren* 
 t\)un\i getreulicb nacbgefomnien; aucb jum 
 %l)t\l iljt iSlut unb I'eben baruber gelaf* 
 
 a single despiser of water baptism will 
 be among them, though there may be 
 some unbaptized ones, who were such . 
 out of necessity, and not from scorn. 
 
 Question 14. How would you 
 prove, that John the Baptist himself 
 was baptized, when he said to Christ, 
 Matt. 3 : 14. 'I have need to be bap- 
 tized of thee, and comest thou to me ?" 
 or whether, by a particular exception, 
 be was saved without water-baptism ? 
 
 Answer. In the same manner we 
 might enquire after a great deal, (for 
 instance,) where Peter and John were 
 baptized, or where this and that saint 
 of the old covenant was circumcised, and 
 more questions might be raised, than 
 would tend to edification tor ward God 
 in faith, as Paul mentions 1 Tim. 1 : 
 that there were men who gave heed to 
 fables and endless genealogies. Yet we 
 will also herein reply in patience. John 
 was indeed willing to be baptized of 
 Christ, and desired it, and to such faith 
 we ascribe salvation according to scrip- 
 ture, and not to external baptism. Now 
 though it is not Wterally stated in scrip- 
 ture, that he was baptized, still we find 
 so much written, as to show, that he 
 was no despiser of baptism, and John 
 will not be found at all among those, 
 who say : Why, what can water help 
 me ? But he has proved his obedi- 
 ence toward Christ, as Abraham proved 
 his toward God in offering up his son. 
 The son was not sacrificed, and yet 
 obedience was fulfilled. 
 
 Question 15. Whether, then all 
 those, who lived and died after the 
 time of the primitive Christians, an J 
 who had not received baptism in the 
 original manner, must be absolutely 
 lost aud damned, though they have 
 faithfully observed in other respects all 
 
126 
 
 <Bfunt»foi'fd)Cn5)C ^iv.gcn k. 
 
 fen, nur b^irum t>af, fic cntivcter nuei Hn; 
 crfeimt.iif,; ofccr aud) nn 93ianj\cliinci l)Os 
 Ijercii ?:riebtv bci ibrer in ber iiinM)t'it 
 empf.uitienen laiif geL'liebeii; fdi(ccl)terj 
 biiiijj iievlcrcn unt DcrC-aiiimt fa;cn? 
 
 2(br.ii)am in 'Jdifopfcriiiii; feiiuci ecl)nc?f 
 luiiilitlv biif; fie bni avibien ©Iinibcn l).Us 
 ten an UHlcbcr bci' ©riinb iji aU 
 
 In- ■^ii'iidn tcf. n'al)i'm Cll)i-iil-cntl)um5, fo 
 fiab fic ^civif,[id) fdi;V \rann fic fdion tie 
 fluf;cic ?.iufe nidit crlangct, etwan 3ei' 
 ten bcr iI?erfoli;uniV obcr urn nnbercr Um: 
 ffanbc u'lllcn : 'IBann fie nbcr flcmeinO 
 il;rc Kinbcrtiiiif uiare QUt, fo finb fie frci? 
 tid) no b iiniviiTcnb i]c\refcn im ■Jtnf.inc} bcr 
 (ii}rirrlidH'n Oicliivon, unb uierben nifo 
 nn'nii] cbei- g.ir nidit ben ©ruubrciieln be? 
 UMbicn (5l)iirrcntlnmic-' nadiijelcbct; unb bie 
 nmi Circ.Uiav fo tillein Dor @ott gilt, 
 fd)a'cr[id) crl.mi^ft Ij.iben; niir aber irollen 
 bennod) bic nid)t ricbtcnf fo por lanc;en 
 Sabrcii gelcbt, fonbern fic ibreni ®ort ile« 
 l;cn b^iJcn : Unb ivirb bcrfclbii^en llntrif? 
 fcnbfit tcncn Ijcutigcn SJJenfcben; bie fid) 
 ber 'iauf aud) ctivan au5 Univiffcn!)eit 
 ivibcrfe^cn, gar nidits dpri %^\{\t ber Offen* 
 barunij l;elfcn fonnen. 
 
 16. ^T. Ob b.i§ "^aufi^ebot nicbt nu*, 
 niie b.i6 &ebot ber ibefdineibung in bem 
 altcn i^unb, bie ifinber anj]cbe ; unb fol* 
 *e beniiiadv fo (anji fie nid)t gctaufr, in 
 ©cf.ibr bcr €cl;t]fcit fei;cn ; nudv wc fie 
 oI)nc bic $iiufi» b,it)in ^erben/ fcrbaiimit 
 rccrben ? 
 
 ?lnt\ii. go iveniij nig bie 33efd)neibun3 
 j)or bem acbten ^ng bie jvinVr etiraei an; 
 gieng, fonbern nnire tjietiiiebr cine Uebcr* 
 trctunc] bcr SScfdineibuni^ (]civefen ; fo 
 jvenic) i^ebet bic 5-aufc, fo ben ©lauOij^cn 
 befol)Icn bic jxinbcr an, e!)c fie ibren @Iau» 
 ben bcfcnncn fennen, irorauf eben bcr 
 Qdite ber 33efd)ncibung ini 2>cirb!lb ge? 
 iielet. 
 
 the fundamental rules of Corist and 
 true Christianity, and in part have sac- 
 rificed their blnod and life for it, merely 
 from ignorance, or from want of a high- 
 er motive, they remained satisfied with 
 that (so called) baptism received in 
 their infancy? 
 
 Answer. If it happened to them 
 as to Abrahaoi in the offering up of his 
 json, namely, that they had that true 
 I faith in Jesus, which is the foundation 
 j of all the rules of true Christianity, 
 then they are surely saved, though they 
 did not obtain the outward baptism, as 
 may have been the case in limes of per- 
 secution, and from other causes. But 
 if they thought their infant baptism to 
 j be right, it shows that they were still 
 ignorant of the first principles of the 
 christian religion. Hence they lived 
 out few, perhaps none of the fundament- 
 al rules of Christianity, and will scarce- 
 ly become partakers of the nature of 
 the new creature, which alone is accept, 
 able to God. However, we will not 
 j judge them, who lived many years ago, 
 but leave them to their God. But 
 Their ignorance 57iH not help those of 
 our day, who refuse baptism, and who 
 will then plead ignorance, at the great 
 day ot account?. 
 
 Question 16. Is not the poiumand- 
 ment of baptism as binding on children, 
 as the command of circumcision in the 
 old covenant was, and are they not 
 therefore in danger of being lost if they 
 die without being baptized? 
 
 ANS^yER. As little as circumcision 
 concerned children before the eighth 
 day, (and to have circumcised them be- 
 fore that time would have rather been 
 a transgression of the law;) so little 
 does baptism concern children before 
 they are able to confess their bilief; 
 and to this age of belief, the eighth day 
 in the law of circumcision, seems to 
 point as a figure. 
 
GROUND-SEARCHING QUESTIONS &c. 
 
 127 
 
 17. ^r. Ob bic ^inlicr wddie im nltcn 
 93unb cl)nc bie iBefibneibunt} unb tjor St* 
 Iiinciiing berfdbigen bal)in geilor&erif yers 
 tamiiit fci;en? unb xvie man bann bic 
 troiTe -IBortc 'X>a»ibfi, 2 ^ain. 12, 23. »cn 
 feinem niit ber ^nll)feb.i ciejcu^etcn unb 
 am ficOenti-n 'Xcia, uertlorOenm ifinb am 
 jufeljen I)aDe ? 
 
 %ntm. t>k i?inbcr fo Dor bem ai.tten 
 5aci iieilorbcn, Ijaben ja ba? ©cbot ber ^Bcj 
 fd)neibunc( fo mnh} uOertrctcn a(§ bic 
 93Jni)b(nn/ mUbi ijar niibt befibnittcn 
 niorbcn, \re[d)€e fic bed) an il)rcr 'Bduy 
 fcit niilits Cicl)inbert. Snod) fiil)rctc 
 ein gcttlid) I'cben/ crrcidite »iel I)unbctt 
 3iil)0 unb rruvbe nidit bcfd)nitten, unb 
 bcnnodi wat cr ®ctt ciel)crfam ; eg irarb 
 il)m nid)t bcfol;lcn, go gcbt'? mit ben @cs 
 botcn @otti;e, wo fcin ®cff | i|l ba ill nud) 
 fcinc Hebertrctuui;, wo fcine Uebcrtrctun^ 
 ijl-/ b.i iiT aud) feine etiafc. 
 
 18. ^-r. ®.inn tic £inber cigentlid) 
 taufcn? Unb cb nmn ni*t atkn ^^Icif, 
 an^uix'cnbcn (jabe, biefdbi^c, fo b.ilb inis 
 nice nioi^lid), unb foUte co nudi in il)rer 
 ^inbl)cit nod) 9efd)et)<n fonncn, jur 5aufc 
 ju bcfoibern ? 
 
 '2(ntiu. !rie ^'inbcr foil man burdio ®c; 
 bet bem X:errn 3''fu nufepfcrn, ntit bcr 
 S.iufc abcr marten bis fic ©lauben ernieis 
 fen, unb befennen fonncn, vneldx^ eben 
 ber ad)tf ober erile ^5:a() ber neum ediops 
 funt^ im 3L)Jenfdien 5aufe man fie as 
 bcr eber in iljrer Univiffcnljeit, fo a^are es 
 eben alg wann bic Suben cor bem ad)tcn 
 5:a^ befdmittc'i fatten, nicIdH'§ uielmcljr 
 cine Ucbcrtretun^ ber 5^efd)ncibun<j, ahi 
 tin @d;orfam ^eiiKfcn rodrc. 
 
 19. '5-r. Ob bic ^inbcr nid)t, wie beg 
 ©laubcns, nad) inc. 1, 41—44. 9Jiattl). 
 ]8, 3—6. Sue 18, 16. 17. 1 Sor. 7, 14. 
 :c. alfo aud) ber 5aufe fal^i^ fei;cn, ob fie 
 fd;cn fol*cn eben nid}t, irie bie (£rn)ad}fc# 
 
 Question 17. "Were children which 
 were under the old covenant, and vvidch 
 died before the eighth day witiiout 
 circumcision, lost ? And how are the 
 words of comfort by David, 2 S-im. 
 12 : 23, to be regarded with regard to 
 his child, begotten of Bathsheba which 
 died on the seventh day? 
 
 Answer. Male children which died 
 before the eighth day, transgressed tke 
 law of circumcision as little as girls, 
 which were not at all circumcised, yet 
 the want of circumcision interfi r- : in 
 no wise with their salvation. Iv och 
 led a godly life for some hundred y ars, 
 and was not circumcised, for it was not 
 commanded to him ; yet he was olnidi- 
 ent to God. Thus it is with divine 
 commandments; where there is no 
 law, there is no transgression, and 
 where nooflence is committed, t'lero is 
 no punishment. 
 
 Question 18. When is it prop ;• to 
 baptize children?. And arc we uoi to 
 use all diligence to bring them to bap- 
 tism as soon as possible, even in iheir 
 infancy ? 
 
 Answer. Children are to be off(U-ed 
 up to the Lord Jesus in prayer, but as 
 to their baptism, we are to wait until 
 they can show their faith, .and make 
 confession, which may be called the 
 very eighth day, or their first day of 
 the new creation in man. If they were 
 baptized sooner, in their ignorance, it 
 would be just as if the Jews hiid cir- 
 cumcised before the eighth day, w! ich 
 would rather have been a transgression 
 of (the law of) circumcision, thun an 
 obedient act. 
 
 Question 19. Are not children 
 susceptible of faith, according to Luke 
 1 : 41—44, Matt. 18 : 3, 6. Luke 18 : 
 16, 17. 1 Cor. 7 : 14, &c. and conse- 
 quently of baptism, though incapable of 
 
128 
 
 (Srun&forfcl^ntic ^ragcn jc. 
 
 n<, mit tnclcn 2"Borten ju fiefennen vriffen : 
 9^ad)bcm e§ gleiitrool)!; aud) 5?raft fccr 
 SBorte 9JJarci 16, 16. mit bcr taufe nid}t 
 fo troM auf tie lei(l)t 6ctriicilii.be 2BortDc« 
 fenntnif,, nl§ auf tie 5Bal)i-l)eit beo dJInii* 
 bcns^ \i\b\itn, nnfomtnt? 
 
 'Untw. 2>iefc§ cinjige (Srcmpct l)at 
 man in ber Sd)rift mit Soljanne, ba^ er 
 in 93(uttcrki0e bcwcgct irorben biircl) ben 
 I;eili^«n ©eiflf weitcn er ein i?inb ber 2?er* 
 IjcifjUnii unb ber 'iBcrlaiifer be? .^errn feijn 
 fclltff bennotl) ficl)et man ba|; fie i!)n in 
 9JiiitterIei6e nicl)t l)a&en befcbneiben fonnen, 
 fonbern nad)bem er jur IBelt c\t'6oren war/ 
 nvirtctcn fie bcnnocb mit ber 33efdineibuni; 
 &iP auf ben adUen 'JajV unb fcnnte alfo bie 
 Qrcwcgung bes Ijeil. 3^f)'i"in'5 bie Orbs 
 nuni] @otte?' in ber iBefdinribung nid)t 
 nufl)eDert, fonbern er mu&te eben wie bie 
 anbern ivinber am ad)tcn iaci befdmitten 
 aunbcn ; cbcn fo ill es mit ber 5^auf^ baf, 
 unnin fd^on ber (\laubiiien Gltern it)re jfins 
 ber in SJhitterleibc bimo^t nn'rben follten, 
 fo miif;te man bod) mit ber 5:auf rears 
 ten, bis fie ,^ur 5Be(t (\eboren, unb 
 ircnn fie ,^ur 5PeIt geboren, fo miifjte man 
 ivicbcr unirten bi? fie beirecit anirben mn 
 l)tili|]cn @eiil bie "Jiaufe mit aufjcrn "JPors 
 ten ,^u bei]el)ren ; unb bann burfte man fie 
 taufon, reeilcn bie du&ere Waffertaufe ein 
 nuf;cre^ ^Be<(el)ren erforbert, ivie an Sl)rif?o 
 fclbfren ju fc!)en if} : 9JJattl). 3, 13. unb 
 foldie? ^b'e(]el)rcn mu§ i^eivurfet irer* 
 ben buvdi ben nml)ren ©lauben an ben 
 Jrerrn Sefuni, fonflen ift nidit eriaubt 
 ein ^\inb ju taufon, reeilcn bie iSelii^feit 
 nidit an ba? ^iGaffcr gebunben iff, fonbern 
 adein an ben@lauben, ber burd) Siebe unb 
 @d)orfam nmf, envief;en iverben. 
 
 20. ^-r. Ob (?> nid)t iriber bie Qmnt 
 gclifdie ?(rt bes neuen Q?unbe^ laufe, ba^ 
 man fine duf;ere geremonie jur eetigfeit 
 uniimi]dniili(b notbii] madje : Unb mit ber 
 Seine ber altcn ©efef^treiber I'lbercinfomme, 
 niircr iveUbc ^).>aulu>3 in feinen 3?riefen 
 nn bie ®alater unb (Soloffer fo crntllid) 
 gcfd)rie&fn l;at'^ 
 
 j confessing the same by as many words 
 j as the adults; for agreeably to Mark 
 jl6 : 16, a mere easily, deceptive con- 
 , fession in baptism by words, is less es- 
 sential, than the reality of faith ? 
 
 Answer. The only circumstance ia 
 Scripture, which we have about John, 
 that he was moved in the womb by the 
 Holy Ghost, was because he was to be 
 a child of promise, and a forerunner of 
 the Lord ; and yet we see, that in his 
 mother's womb he could not have been 
 circumcised. But after he was born, 
 they still deferred circumcision until 
 the eighth day, and thus the motion of 
 St. Jolin did not occasion a change ia 
 the order of God with respect to circum- 
 cision, but he was to be circumcised 
 like other children on the eighth day. 
 Just so it is with baptism, for if even 
 the children of believing parents were 
 moved in their mother's worab^ they 
 would have to wait for baptism, until 
 they were born into the world, and even 
 then to wait, until they were moved 
 by the Holy Ghost to desire baptism with 
 express words Then they might be 
 baptized, because outward baptism re- 
 quires an outward demand, as we may 
 'see in Christ himself. Matt;. 3 : 13. 
 ' And such demand must be awakened 
 jby true faith in the Lord Jesus; other- 
 [ wise it is not allowable to baptize a 
 child, since salvation is not connected 
 I with simple water, butonly with faith, 
 i which is to be proved by love and obe- 
 i dience. 
 
 Question 20. Does it not militate 
 'against the evangelical spirit of the new 
 I covenant, to make an outward ceremony 
 [ as absolutely necessary unto salvation; 
 ! and would thi.s not correspond with the 
 i doctrine of the old law-zealots, against 
 ! whom Paul has written so severely in 
 I his epistles to the Galatiaus and Colos- 
 sians ? 
 
GROUND-SEARCHING QUESTIONS &c. 
 
 129 
 
 niitt onbcr^ ale roie [it bie (gitrifr 6c* 
 fol)(eu ; rocilen fie nun fncjt bie ©laiibii^en 
 fcUcn gct.nift feijnf fo Ijnlten nnr es 
 for eincn Un^eljorfani, ntann man fid) 
 bem n?iber|\6tt mag ©ott 6efoI;Ieu ; unb 
 Wit fid) @ott and) nur in einem n^iberfe^f, 
 i,nb foUte CO and) noi) fo rocniij f<i;rt nis 
 bie dufjcre laufe, fo wiirbc ein foId}e5 
 6illi;^ um bc5 llngcl^orfanig widen getlrviftj 
 id) wufttt oud) nid)t eb man cin cinjig 
 @etot bee Jperrn 3«fu biirfte vov Hein ans 
 fcl;en/ >vann man ot}nc SBiberniillen auf 
 bie ©e-.iMlt unb 9DJad)t bee ©ebietcre fie* 
 l}et: 5Gae '^\aulue a6er an bie ©alater 
 unb 6oIo|Jer gefdirieOenf bae geljet ja nur 
 bie ®efe|e bee i\ned)tee DJ^ofifi an, ireilcn 
 fie ju fdnvad) roarenf unb bie ©alater fie 
 l;alten ivolltenf um baburd) i>on bem 
 ^reufe (&\}v\iii befreiet ju fei;n, unb bie 
 2(\)xi :jefu Ijintan ju fc|cn. ?([ter ^au* 
 lue crinnerte fie rietmel;r bcr ^auf, ivann 
 er fd)rei6ct ; a?ie riel eucr getauft finb, 
 bie \)abtn ISI^rifrum an;]C30L]en, ii, 27. 
 unb i)l alfo bcr €inn*pauli gar nid}t iriber, 
 fcnbern iMeImel;c im bie 5aufe. 
 
 21. ^-r. 06 nid)t bamit baf, man bie 
 3:aufc ale ein @c6ot jui Seligfeit ununis 
 ganglid) nctljitj mad)er/ ein neuce 'fab]if 
 tbum eingeful)ret, unb bie €cligfeit aue 
 ben iSerfen Ijcrgefutjret tuerbe ? 
 
 SCntw. S6 ifr o6en genugfam ijejcu? 
 get, ba§ irir bie geligfeit nid)t fud)en ju 
 rerbienen mit fold)en einfdltigen 2Berfen, 
 fonbern allein burd) ben @[au6en an 3^* 
 fum, nield)er mu§ ilBerFe bee @el}orfame 
 wurfen, fo e§ cin feligmad)cnber ©[au6e 
 ffi;n foil, unb ko tin foUtcr ©(au6e nidit 
 ifr ber ©eljorfam anirfef, (nid)t nad} bee 
 %\\<o\iti M)v unb 9?efel)!, fonbern nadi 
 bem 33efel)l Jcfu bee ©efreufeigten) fo ifr 
 aud) feine ^eligfeit auf fein einji<;ee ilBerf 
 bae oline @(au6cn gctljan wirb; '.ierl)eif,en. 
 
 22. 06 ber dugn-e Q3ann ein wtf 
 fcntlidiee ju ber itirdje gel;orige6 
 
 Answer. We do not make any 
 thing more of baptism than what is 
 commanded in scripture. Now since it 
 is there said that believers should be 
 baptized, we deem it a disobedience to 
 oppose that which God has ordained, 
 j And he who resists God only in one 
 thing, and should it be so small as out- 
 ward baptism, would be justly punished 
 for his disobedience. I do not know 
 however, whether we may consider any 
 single command of the Lord Jesus, as 
 small, if we have no aversion to the 
 power and autiiority of the Lawgiver, 
 Concerning what Paul wrote to the Gal- 
 atians, and Colossians, that relates only 
 to the laws of the servant Moses, be- 
 cause they were too weak, see Heb. 7 : 
 18. Aud the Galatians wanted to ob- 
 serve those laws in order to escape the 
 cross of Christ, and to lay aside the doc- 
 trine of Jesus. But Paul rather re- 
 minded them of baptism, when he 
 writes, "As many of you as have been 
 baptized, have put on Christ." Gal. 3 : 
 27. Consequently, the mind of Paul 
 is not at all against, but rather in favor 
 of baptism. 
 
 Question 21. Is there not, by ma- 
 king baptism an absolutely necessary 
 command unto salvation, a danger of 
 introducing a new system of popery, 
 and a salvation by works ? 
 
 Answer. It has been sufficiently 
 testified, that we do not endeavor to 
 obtain salvation by such simple things, 
 but alone by faith in Jesus, which 
 must produce acts of obedience, if in- 
 deed it is to be a saving faith. Where, 
 hoTYCver, no such faith exists, which 
 produces obedience, (not after the doc- 
 trine and commandment of the pope, 
 but) according to the command of Je- 
 sus the Crucified, there is no salvation 
 promised. 
 
 Question 22. Whether the exter- 
 nal ban (excommunication) is an egsen. 
 
130 
 
 Stu(f fepe: (Ta toif) Cbrif^uS fc(d''cn tial part of (the constitution of) the 
 fct6{}en an bem <irunb6cfen Juba nicf)t church of Christ, since he himself did 
 
 einin.ll practiciret unb auf^eiibct? 
 
 %mvU ©cr ^Banit ill tin irefentliilies 
 uub iiotljirenbi^es igtiicf in bt;r ivird)e ' and necessary thin. 
 (Sl)rirti; fo l.inge fie l;ic auf tiefer ai\\en , Christ.aslongas itis 
 2P«lt int i^trcit untn- ben S^elfni unb 
 
 not enforce and exercise it, even upon 
 the very wicked Judas ? 
 
 Answer. The ban is an essential 
 in the church of 
 war in this wicked 
 orld with wolves and evil spirits. No 
 
 bcfen ffiiifrern licgft : unb fann fdnc church of Christ could exist without it. 
 iiieiiie gl)rifri fei;n cl)ne ben ^Bann ; C5 fell? ^ The devil with his leaven of wickedness 
 tc bcr 5:eiifcl [lalb mit fcincni befcn £.iucr;j would soon destroy all that is good, 
 tfi^ .illc?@ute rcrberbcn: Unb bie iv.iljs : True believers, while they were sted- 
 vc (ijlaufaiijcn l)a[H'n fid) aiiih bcffcn nieni.iijfast in the faith, never could refuse 
 len, fo fie im ®I,iu&en gcblieben, uH'ii:icrn i (the salutary restraints appointed in the 
 fonncn; fonbcrn l;a6en eg al5 eine 3&tr(ii{ gospel). They have always viewed 
 dje ffinabef unb gro^e 2ieDe unb 'Scvforgc i them as divine means of grace, appoint- 
 ©ottes an^cfcfienf unb il)n als einc fefrejed by the great love and provident care 
 9Juiufr urn bie ©enieine bes Xperrn ge? j of God, and used them as a strong tow- 
 briiud\-t. 2Ba5 aber t?on Suba ijefr.i^ctier and wall round about the church of 
 nitrb, fo fiijien irir; b.ij; Sbriftus ben Qjann j the Lord. 
 
 flonu^faui an il)m au?iieu6t l>it, unb beni| ^^ith respect to Judas we say, that 
 €atan fo it&erc(eben, ba§ er fid) feltfr ersj Christ has executed the ban sufficiently 
 bthiget bat, ba§ cr obcr for bcr dugern j upon him, giving him over to Satan, 
 3:l;at ron (^l)iifro nidit in ben 33ann i\es ! for he hanged himself. But that he 
 tl)an iff, fo ill foktcs nid)t rt'ibcr ben I was not excommunicated, before he 
 S?ann fonbein pielmcljr taror; roeldiesj committed the outward act, is not 
 ber >5inn ffiottcP alli'^^eit iieu^cfen iff, (jleidi j against excommunication, but rather 
 ifie man nn ?(bam merfct, ber audi iTcl)l j in its favor. That this was the mind 
 irirb tjorber mit bem 2$erfud)fi- uniC(ei>an*jof God at all times, as we perceive in 
 gen fet)n, er irarb aber nidit au5 fcein 'i^as Adam, who may have had probably 
 rabies (\ejai\t, bi^ cr yon ber oerbotenen some intercourse with the tempter pre- 
 y5-rud''t duf,er[iit) *iei\effai : Sben fo l)atte viously (to his fall) ; but he was not 
 5nbaf> mit biefer >SerrdtI)erei fdion Kuu^ driven out of Paradise until he had 
 rcilKt unuiegancien. %btv bie Sanjmiis | actually eaten of the forbidden fruit. 
 tl)iiifeit !J<fu l)'it i{)» iietracien, iiebulbetj So Judas may have entertained traitor- 
 unb ^ur Q^uf;e <;cIocfct, Dip b.i6 S3ofeenblid)jous thoughts long before he carried 
 bie Uiberbanb l).itte, unb in ber 5:l)at au?s i them out ; but the longsuifcring of Jesus 
 lnMd>, ba fain er ja gcniiiifam in ben iSann ] had borne with him, and patiently tried 
 
 ton Sl)rifto: Unb ifr ix'obi an 3»ba ber 
 33ann red}t practiciret u'orben. 
 
 23. Jr. Ob ba^ Q^inben unb Sofen ber 
 2(po|Tel nuf Srben nidit ein if)nen ins Oe* 
 
 to bring him to repentance, until the 
 evil obtained the supremacy, and be- 
 came manifest in the deed. Then he 
 was sufficiently excommunicated by 
 Christ, and we think the ban was fully 
 executed upon him. 
 
 Question 23. Was not the binding 
 and loosening a peculiar prerogative of 
 
GROUND-SEARCHING QUESTIONS &c. 
 
 131 
 
 fonbcrc antJcrtrauetcg fficrredit feijC; leffen 
 fid) ()eut '^rtij niemanb fccri^eilalten am 
 ma It'll foniu? 
 
 2(nt>v. S)af, ta§ Scfeit unb 53int)en 
 nn ben 5(pojieln ein 6cfentci-e6 93oried)t 
 fci> i|l »val)r ; abcu au\ biefc 2(rtf ^(eid) 
 jtiic (6 tin Oefonberes ?Sorred)t ivar an 
 93?ofefv baf, burdi il)n ba& ©cfcfe offenOas 
 ret \rarb bem ^paufe 3fi''«1 : 2)enuod) 
 fiber irar c5 fein fD(d)e9 23orrcd)t, baf, 6ci; 
 Sfbfn'rOuni) 93fcfi5 bas ©efefe fodte atnjej 
 f}or6cn fei;n^ fonbern bie Oiadifcmmlin^e 
 fo®ctt treu irarcn^ unterroarfen fid) bem 
 in @i'f)orfam, wa? burd) 93?ofe6 im Xpaufe 
 ©ottes geoffenOaret niar : ?(lfo tjnt ^\)tit 
 ]iu^j ber rcaljre Jnaun^ater il)me eine @es 
 meinbe uub Jpnu?l)a(tung (Vfliftft, unb 
 feinen ^fpofleln als ben iiovcnrnMten San 
 o^m biefc§ 'i53crred)t gevicOen, baj; fie a((e 
 Orbnunc;en im iraiife ®otte§ anriibtetcn, 
 unb mit 3fid)en unb TCninbern befeftiiiet, 
 unb baf, a[(e !JJad}Fommlincie fid) ja nidit 
 u&erl)ebcn follten, etwan au§ 2>ornM6f 
 ober au5 ^pod)mut!) nnberc Grbnunj^en 
 cin^iifiibrcn ; fonbern fid) rvUlh} bcncn 
 Orbnungcn unterwcrfenf m burd) bie %f 
 poftelr aU ^;'au?l)dlter u&er Sotted ®el)eim5 
 ni| im >^auei ®ctte§ 6efoi)len finb; u'ei[ 
 nun ber '^lann ron (51)riPDf unb feinen 2(j 
 pcfiefn, l)efof)len, fo wirb il)nen baj 23ori 
 redit biflig gelaffen : 2(6er bie ©(aubicjen 
 mu(fen ftd) im @lau6en unterwerfen, unb 
 il)n ol)ne 2(nfel)un9 ber '^Vrfon braud)en, 
 
 24. ^-r. .06 Sbrifrug mit ben 'BJcrten 
 93?nttl). IS, 17, ein a(Iiiemeine'3 @tfe| fur 
 bie birdie 9?euen 5:cftament§ (lei^eOen : 
 ober nidit t}iclmel)r nad) ber 33efd)affenl)eit 
 ber 3iibifdien bavon rebet: Unb benen 
 Seinigen im ubrij^en; in (;(eidifD(iienbem 
 21 unb 22ftcn -BcrS cjanj eine anbere Sec* 
 tion gegcOen ()atie? 
 
 2(ntw. ©af, (S()riffu§ mit ben 5Portcn 
 9J?attI). 18, 17. ein ad^emeines @efe^ fiir 
 feine £ird)e gegeben, i|l cbcn erwiefen; 
 Unb fcinc§ QBeges burd) bie nad^fol^enbe 
 
 the apostles, wliicb no one at this day 
 should arrogate to himself? 
 
 Answer. That the loosening and 
 binding with the apostles was a peculiar 
 prerogative, is true ; but only in this 
 manner, aa it was a peculiar prortiga- 
 tive of Moses, that by him the law 
 should be promulgated to the house of 
 Israel. Yet it was not such a j^reroga- 
 tive, that at the death of Moses the law 
 itself should have died, but the pnsteri-,- 
 ty, that was faithful to God, submitted 
 to that in obedience, which was reveal- 
 ed through Moses in the house of God. 
 Thus has Christ, the Father or Loi d of 
 the house hiajself, instituted a church 
 and dispensation, and given to his apos- 
 tles as the witnesses chosen before, this 
 prerogative, that they should introduce 
 all the ordinances in the house of God, 
 and confirm them by signs and miracles; 
 and in order that none of their succes- 
 sors should presume from either for- 
 jwardness. cr pride, to introduce other 
 ordinances, but should be willing to 
 submit to those commanded by tl;e apos- 
 tles as stewards over the mysteries of 
 God's house. Now since excommuni- 
 cation is commanded by Christ and 
 his apostles, this prerogative properly 
 belongs to them; but to believers it 
 belongs to submit to it in faith, and to 
 observe it without respect to persons. 
 
 Question 24. Did Christ in the 
 woids Matt. 18 : 17, institute a uni- 
 versa' law for the church of the New 
 Testament; or, did he not rather .=peak 
 of it with regard to the condition of the 
 Jewish church, and give to his di.sci- 
 ples moreover in the following 21st. 
 and 22nd. verses, quite a different les- 
 son? 
 
 Answer. That Christ instituted a 
 universal law for his church in the 
 words of Matt. 18 ; 17, has been shown 
 above ; the verses 21st. and 22nd. in 
 
132 
 
 (Sruu5)foi-fcl;cn5c ^ragcn jc. 
 
 55erfe 21. unb 22. auf^el)o6en, fontern 
 fielmefjr 6efcili(;et ; unbirerben biefe fBcrg 
 £itc 17, 4. xtd)t aufgebnitftf rrnnn (2"I)rU 
 jl-u?fp"cl)t: ICmnn bcin Q3ruber fifben* 
 mal nn bir fi'mbi^en wmttr unb fame fie* 
 fenmal wieber unb fprddie : S& rcuct mict); 
 fo follt bu il;ni eercieOcn ; benn cl)ne (Srs 
 fcnntuig ber ©unbe iff fcine 2>eri\c&uiuv 
 aud] bii ®ctt : S6en fo miiffcn bie @(au; 
 bigcn aucb {(efinnet fa;n, trann ber €un; 
 ber feinc Siinbeu erfennet; fo mu^ man 
 rerge&en;* Srfennet «r a&er niitf, fo mu§ 
 ber 33ann ;]ef}alten UH'rbcn, ri'eil 
 
 Cl;rif}uf- 9.iJattI). 28 faget : leljret fie l;nU 
 ten, allcfi trae id) eud) Oefol)len I^aDe, unb 
 fiel)e, id) 6in bt\) eud), bis an ber 2Ge!t 
 Gnbe. 
 
 25. %r. Ob bie ?fpcftel jcnial iierboj 
 ten, cinem t^on bencn ©ebannten bie nctl)is 
 c^t geifr* cber (eiblid^e J^anbreidiung ber 
 I'icDc ju leifi-en? 
 
 Untm. Die ^(pcffet I)a6en niemal cie? 
 bcten, ben ®eDanneten bie notl)i((c geifrs 
 ober Iei61id)e X^'anbreidjung ju in'rl)alten ; 
 fcnbern ben ©ebanneten fell man ,^ur 
 f^e rufen, unb irann erg nid)t l)eret ober 
 nnninnnt, fo iff man frei;. (Jben fo nud) 
 mit ben leiblicben ^T^ini^en, >rann man lies 
 berpuf, f)at, unb berSebannete I)at 3Jians 
 gel, fo foil man il;me nad) 9iotI)burft mit; 
 tt)ei[en. 
 
 26. Ob il)r, ber neuen 5aufer, 
 55ann, jemalen, irie ber 2(pofreI, bei cini; 
 
 no wise disannul that law, but ratler 
 confirm it. This is still more plainly 
 expressed in Luke 17 : 4, where Christ 
 says, "If thy brother trespass against 
 thee seven times in a day, and seven times 
 a day turn again to thee saying I re- 
 pent, thou shalt forgive him." With- 
 out a confession therefore, no remission 
 of sin is granted, not even by God. So 
 believers must be likewise minded. If 
 the sinner acknowledges his sins, we 
 must forgive.* But if he does not 
 acknowledge then we have to deal with 
 him even to excommunication, since 
 Christ says. Matt. 28, "Teach them to 
 observe all things whatsoever I have 
 commanded you, and lo, I am with you 
 alway nuto the end of the world." 
 
 Question 25. Did the apostles 
 ever prohibit the necessary spiritual and 
 temporal assistance of charity from be- 
 ing rendered to the excommunicated ? 
 
 Answer. The apostles have never 
 commanded to withhold from the ex- 
 communicated necessary spiritual or 
 temporal assistance ; moreover, they 
 are to be admonished to repentance, and 
 though they do not hear or receive it 
 we are clear. So likewise in worldly 
 things, if we abound in the things of 
 this world, and the excommunicated 
 is in want, we are to communicate ac- 
 cording to his need. 
 
 Question 26. Whether the excom- 
 munication of the New Baptists, ever 
 
 * J^ier mod)te ein 93Jif,yerfldnbni^ ents *IIere some misapprehension might 
 flebeu, irenH wit bao iffiort nid)t redit occur by not rightly dividing the word, 
 theilen. SJei; 'Prii\UiQ5eIeiDic]unt;en muf; In private oifences we must forgive, 
 fen U'ir t^erijeben, wenw ber 'i^eleibitjer fei* when the ofi'ender confesses his fault, 
 nen ^•el)!er erfennt, unb cjut ju macben'and makes proper amends. But in 
 fudit. 51 ber bei fc[d)en ^iiinben, n^ie 1 offences, such as are described in 1 Cor. 
 6or. 5, 11, (SJal. 5, 19— 21, K. K. >rdre [5 : 11. Gal, 5 : 19—21. &c. &c._ a 
 cine blo^c (Jrfenntlidlfeit unb 23efenntui§ j mere acknowledgement or confession 
 nid)t t)inreid)enb fiir cine ©enieinbe ,^u iht* j would not be sufficient for a church to 
 geben, fonbern bas QScrt miifjte becbad)tet I forgive, but the word would have to be 
 nifrbcn ivie '•^-Viiilu? anireifit 1 (5or, 5. [observed as Paul directed in 1 Cor. 5, 
 
GROUND-SEARCHING QUESTIONS &c. 
 
 133 
 
 effect unb 9Butfun^ 9el;a6t? 
 
 2(nttx). ffiir gtauben geitjijj, bag ber 
 93ann an alien, bie wir nad) be& Jrcrrn 
 2Gort barein t\)nn, eincn Sffect uiib 5Btr« 
 fling fil)on am inwenbigcn oni)ier \)C[b(, 
 unb rcirb am 1a(je ber iOffenbarung erf} 
 flufjcrlict) offenbiir ruerben; fo fie nic^tf in 
 ber ©nabenjeit, Q^uge tl)un. (t>ag bie 
 9JJenfd}cn aber gleiil) tobt folltcn nieberfaU 
 Icn, n>ie 2(nania§, ein foliteei if! noc^ nidjt 
 gffd)e!jen, unb aiidj roii bcu 2(poiieIn nur 
 cinmal ju lefen ; Unb finb rroI;t tjicl in ben 
 5Sann gctljan rcoiben con ben 2(pof}eln, 
 unb feiner melir fo dufecrlid) geftorbcn; 
 S^ennodj a6er rcirb bie ^raft be§ 9$anneg 
 an il;neu genug in bie Srfiillung gcgangen 
 ffi;n. 
 
 27. ^^T. 06 bie vtioljre unb njefentlidje 
 ®!ebergeljurt niit ber 2Baffers5auf un^ew 
 U'ennlic^ cerbunben fci;e? 
 
 %nt\v. X>ic trefentlid)e aCiebergcfiurt 
 iff nidU5 anber^ ale n?al)r* unb ttefentli* 
 <l)cc ®cI;orfam gegcn @ott, unb gegen alle 
 feine @«bote, unb n?irb ein SBiebergebor* 
 rer ja aud) mit (Sl^riflo fpred)en : 2)lattf). 
 3, 15. Silfo geOufjret un§ alle ffi£rid)ti9s 
 feit ju erfiillen ; unb f onnen roir alfo ants 
 irorten : S)a^ ber ®itle ober @el)etfam 
 gegen bie SBaffertauf unjertrennlid) i^i, 
 mit ber ival^ren 2Biebergc6urt ; follte nun 
 flu6 yiot\), aba nid)t au6 a5crad)tuttg cber 
 llngeljorfam, bie ®affertauf au66lci6en, 
 fonnte eg ber SBiebergeburt nic^tS ft^ben. 
 
 28. %r. Ob alle won if)nen (Setaufte 
 jugleid) aud) in ber 2CaIjr|)eit aug @ott 
 neu gefcoren rverben ? 
 
 %ntvo. Diefe6 wore m\)l cine gute 
 ttaufr tvann afle tiie, fo ivir im WHa^tt 
 taufen, neugeborne ^Jienfc^en tvdreu ) ntU 
 man aUx mttv an (St)ri{}o/ noii) fei): 
 nen Stpcflcln crweifen tann, ba| nemlid) 
 iillc il;rc ?:dufl'"gf n^ol^lgcratljcn fepen ; 
 
 had in any of their subjects upoa whom 
 it was practiced such a divine effect and 
 result, as that of the apostles? 
 
 Answer. We firmly believe that 
 (all those we excommunicate according 
 j to the word of the Lord will feel an 
 I internal effect, and an impression al- 
 j ready here, and if not repented in this 
 jtime of grace, it will become manifest 
 jin the great day of judgment. But that 
 men should immediately fall dead to the 
 ground like Ananias, such has not hap- 
 pened yet, and is only once recorded 
 of the apostles, and how ever many 
 were excommunicated by the apostles, 
 no more died thus literally, yet we be- 
 lieve the power of excommunicatioo 
 was fully realized in them. 
 
 Q. 27. Is true and genuine regen- 
 eration inseparably connected with 
 water-baptism? 
 
 Ans. Genuine regeneration is noth- 
 ing else but real and genuine obedi- 
 ence towards God and all his command- 
 ments, and a regenerate p-'rson will 
 readily say with Christ, Matt. 3 : 15. 
 "Thus it becometh us to fulfill all 
 righteousness." Hen^e we can answer, 
 that the will or obeAence with regard 
 to water-baptism is inseparably connect- 
 ed with true regeneration. Should, 
 however, water-baptism be omitted 
 from necessity, and not from contempt 
 ordisotedience, then, and in that case, 
 the omission would not injure regener- 
 ation. 
 
 QuE8. 28. Whether all those they 
 baptised, were ait the same time truly 
 born again of God ? 
 
 Ans. That would indeed be a good 
 baptism, if all those, whom we baptize 
 in water, were truly regenerate men. 
 It however cannot be proved that all 
 those that Christ and the apostleb bap- 
 tized, turned out well. But where 
 
134 
 
 (5run5iforfcl;cn$)e ^ragen :c. 
 
 5Cann aOer bcr roaf^rc QjlLUiOe ba ifr, unb I 
 burcb ben ®liiu6en b.i5 ICoit im 2Bafyerj 
 Dab gefijlet cber angenommcn rcirb, fo ges ' 
 fcbifl;et cine irefentlidic SBiebcrgebitrt ober 
 9vcinii]un9 burd)^ SCort im 2Baf[crbab. 
 epl)cf. 5, 26. 
 
 29. ^-r. 06 ciner nid}t nial)rl)afti9 
 rDiebergctioren fft;n fonne, aud) nod) cl)e cr 
 gctauft roorben : O^adjbemc bic 2Biiffertaus 
 fit tine fie felOfJen nh%t in 9X6rebe fetjn 
 toniienf bie n>al;re unb vrefentlidje 21?iebers 
 geOurt nid}t gicBet? 
 
 9(ntw. ?(bnm mv ini ^^arabic? gc* 
 fd)affca nad) bem 55i{be ®otte?, cr nber 
 fcinctr: ©ott uiigc{)crfam ncir, fo fcrlor er 
 flttc feine fd)onc ©ejinlt^ unb niuf,te, urn 
 fcineci llncielicrfamS \vi\int, in 'jylud) unb 
 $ob : 2lIfo fann freplid) cin 9^ienfdv for 
 bcr 2Baf[ert(iuf; ein gut 5f;ci( bcr ?iBicberges 
 fcurt crlanget I}aljen; roirb cr aOer nid)t imt 
 mcr geI)orfamer unb flciner/ fo fann er gnr 
 lti(l)t ypieber ecrlieren \va^ erernrbeitetljnt. 
 lint ijj nifo bcr neucn (§rcatur il;re €peife, 
 jur Unterljaltung unb 2Bad)fit!)um, ber 
 nml)re «}eI}orfain gegen ben Xperrn 3«« 
 funt; Sfj't fie bicfc epeife nid)t (»t)eld)e6 
 l»od) bcr neunt Sicntur il)rc (gpeife war. 
 3ot). i, 34.) )onbcrn iffet ber i2d)lan9cn 
 €peife, n3ctd)e§ ifi Ungeljorfam, in aflcr(ci) 
 Sffieieljeit unb iflugljut gegcn bns 2Bort, fo 
 geljt^ i!)r >rie ?(bnm ira ^nrabtce: wcil 
 nun bic 2Bnffertnuf befob'^n ton Stjriflo, 
 muf, nud) ber rciebcrgebornt 9J?enfrt) fid) 
 ini (5cl)orfam biegcn, unb biefc @ercd}ti^s 
 felt erfiillcn. 
 
 S'\ ^-r. 06 ftd) bie wal^rc 93nibers 
 fc^aft ber g^rijlen nid)t eiclmel)r auf bic 
 SEBiebcrgeburtf ale ftuf bic SRJnffertaufe, 
 ^riinbe? 
 
 Slntiv. T\t m^vt 93rfiberf(^)aft bcr 
 C^riftcn \)at fid) jeberifit nuf ben WQl)ren 
 &\aubtn, unb ®<l)crfaitt gcgm ben ^errn 
 3efum,unb gcgen fein ecangclium gegrun* 
 bet. JDarum i)<ibtn nicmalen bic m\)xt 
 
 I there is true faith, and where by faith 
 the word in the water-bath is received 
 I and taken hold of, a true regeneration 
 or purification takes place in the wash- 
 ing of water by the word. Eph. 5 : 26. 
 
 QuES. 29. May not one really be 
 regenerated, even before he is baptized, 
 inasmuch as water-baptism, as you will 
 not be able to deny, cannot impart true 
 and genuine regeneration ? 
 
 Ans. Adam was created in Para- 
 dise after the image of God. But when 
 he was disobedient to his God, he lost 
 all his diVine beauty, and incurred on 
 account of his disobedience, the curse 
 and death. Thus a person may be re- 
 generated to a considerable degree, be- 
 fore he is baptized in water. But un- 
 less he becomes more and more obedi- 
 ent and humble, he may easily lose 
 again, what he had previously obtained.' 
 Hence the food of the new creature, for 
 its sustenance and growth is true obedi- 
 ence to the Lord Jesus. Should he 
 refuse to eat this meat, (so necessary 
 for the new creature, John 4: 34.) 
 and eat the food of the serpent, which 
 is disobedience, in manifold cunning 
 and crafty excuses against the word, 
 his fate will be the same as that of 
 Adam in Paradise. Since, therefore, 
 water-baptism is commanded by Christ, 
 the regenerate man must submit to it 
 in obedience, and fulfill this righteous- 
 ness. 
 
 QuES. 30. Does not the true brother- 
 hood of Christians, ground itself upon 
 regeneration much more than upon 
 water-baptism ? 
 
 Ans. The true brotherhood of 
 Christians, has been always fbunded 
 upon true faith and obedience to the 
 Lord Jesus and his gospel. Hence the 
 true brethren of Christ could never re- 
 
GROUND-SEARCHING QUESTIONS &c. 
 
 135 
 
 SBriitcr Sl;rijli fid) fcer auf,mn SBnfferMuf 
 rociiern fonncu; will fie an iljrem erfls 
 
 i{)nm aud) befol)lt;n ; unt ci> gljiitluo 
 felOftf tie nurfiir fdne SSriibev Ijdit, fo ben 
 SEBitten ©otteS tl}un. 9A'att(). 12, 60. 
 
 31, ^T. 06 man biejenicien, rrtldic il)* 
 re gBiebcrgeburt in bcr 'Xljax yor @i>tt unb 
 9Jtenfd)cn crnieifen, nid)t niit nllcm 9ied)t 
 fiir ^^niber ju I)rtftcn Ijab'u cb fie fd)cn 
 ni*t auf§ neue gctauft niorben? &efiel;e 
 gOJattl;. 12, 49. 50. 
 
 2(ntn). JDiejenigen, fo if)rc ©icberges 
 tiurt in ber %\)at »or @ott unb 9Jienfd)en 
 ertveifen, Ijalten \vk t>cr SSruber, aln-r bic 
 mrben fid) ber 'IDaffertauf aud) nidit wit 
 bcrfe^en, fonbern fid) nad) if)rem ©hiuOen 
 unt> inirenbigen 5;ricb taufen Inffen. 
 3?ann (51)ri)lu6 l)at ja bie nud)nur vcv fei* 
 neSSruber geljiilten, jvcld)e feine 
 unb getauft rcaren. S9efiel)e red)t, 
 gjfnttl;. 12, 49. 50. 
 
 3-4. ^r. 06 fie nor bem ^(ngefidit 5e* 
 fu (5l}rilli, bcfi nllwilTenben Xperjenfiinbi; 
 gcr^ unb 9vid)ter§ ber Se6enbicjen unb ber 
 Xobten, fagen fonne, bnfe il)ret felbflen aU 
 Icrfeits ein Jperj unb cine gcele fci;e? 
 
 S(ntn). !Diefe§ trirb nid)t i^on ©ott ^ie* 
 forbcrt; bng jrir fd)on foUten, in ber SBoIU 
 foniinenI)eit, ein ^perj unb eine -geole ffi;n : 
 Unb barum n>ir auti) nid)t fiu^en fonnen. 
 ba| voivi ini 2Befen feijen, im ffiiflen a6cr 
 muffen trir e§ feyn : OJeinlid), ba§ »rir an 
 <inanber arbeiten reotlen, 6i^ «iir olle ju 
 cinerfet; @lau6en l)inan fommen, unb jur 
 eini^fcit M poUigen @lau6en§. 5Bciumi 
 ept)if. 4, 11. 12. 13. ftel)et. g5 wirb 
 fluc^ niemanb fagen fcnnen, brt§ bie @e« 
 meinbe }u 3«rufalem in ber 25o(Ifommens 
 ^eitein^erj unb eine Seele gercefen, fons 
 btrn im iMnfan^ roaren fie einS, Sl)ri|lo 
 na(l)jufoljjen mit QSerleugnung ailed 3rbi« 
 fd)en : '^a^ fie a6er in (5rfcnntni§ noc^ 
 aanj uneing rearen; ifJiu nicrfen Sipojlel 
 
 I fuse outward water-baptism, because 
 I they saw it in their first-born brother, 
 wlio also commanded them so to do, 
 and because he declared them only his 
 brethren, who do the will of God. Matt. 
 12 : 50. 
 
 QuES. 81. Are not such, who prove 
 themselves as being regenerated indeed 
 before God and men, to be deemed 
 rightfully as brethren, although they 
 are not baptized again or anew ? See 
 Matt. 12 : 49, 50. 
 
 Ans. Those who prove their regen- 
 eration indeed before God and men, we 
 hold as brethren ; but such will not 
 oppose themselves to water-baptism, 
 but will suffer themselves to be baptized 
 according to their faith and inward de- 
 sire. For Christ verily aeknowledgec^ 
 only those as bis brethren that were, his 
 disciples, and bad been baptized, as 
 you will discover by examining closely 
 Matt. 12 : 49, 50. 
 
 QuES. 32. Can .you declare before 
 the face of Jesus Christ, the omniscient 
 searcher of hearts and the Judge of 
 the quick and the dead, that you your- 
 selves are all of one heart and of one 
 soul ? 
 
 Ans. This, God has not required, 
 that we should at this time, be of one 
 heart and one soul in a perfect state. 
 Hence we cannot say, that we are so 
 in reality. But in will, we must be it, 
 namely, this far, that we labor together 
 until we all come to the unity of faith 
 and fulness in Christ, as written in 
 Ephes. 4 : 11 — 13. No person can 
 say that the church at Jerusalem were 
 in perfection, and all of one accord.* 
 But in the beginning, they were uni- 
 tedly willing to follow Christ in renoun- 
 cing their earthly all. However, (hat 
 they afterwards differed in knowledge, 
 we may perceive in Acts 15 : 5 &c. 
 We know, that from this very church 
 
136 
 
 <5runt'fc>rfd)cn5>c ,^iv.c^cn jc. 
 
 ®efcl). 15, 5. K. (Un con bcr ©cj | at Jerusalem there went out some, who 
 
 nieinbe ju Sfnifilfni au^ciejiangcn finb, ; taught differently from the apoptles con- 
 unb anber§ iield)rct, fll? ef> bie 2(peiT-el Icl);jcerning circumcision, and that the 
 tftcn UKi^cn bcr ^Bcfitnfibuiui ; Unb niu^s ; apostles had a great deal of trouble ia 
 ten bic 2(pofict noili cirof,e 9Jiul;e Ij-iben, an | laboring for union. Hence it is remark- 
 ber Giui^feit }u nrbcitcn. Unb ifl alfo j able that it should be required of us, 
 5Cunbcr, baf, man ron ur.?, in biefcn | in these dreadful times, where darkness 
 $reulid)fn ^agcn, b,i ^-inflfrni^ unb Tuns! and obscurity covers all nations, that 
 fcll^cit nllc SSclfer [icbccfet babeii/ fo c(Ieid) tiiere should be such a perfect union 
 fine fcld)e rcllfcnim<ne Sinigfcit fcrbcrt : ja'^ong us, while those who boast of an 
 I^a bod) SMejeni^cn, fo fid) bcr innern j inward spiritual baptism, still disagree 
 ©cijlcftauf riiliiiicn, fe uneinP ffi)nf ^"6 ' ®° ^^^"^ ^^<^ P^^in 8n<l 
 duil) in ben l;e(l unb flarcn 5$cfel)!en poii I clear commandments about water bap. 
 bcr fS-iffertauf, lautcr llnfie\rif,l)eit unb tism, there is nothing but uncertainty 
 Uncinicifcit unter il)ncn l^errorfomnit, reicj'^nJ discord among them, as well as in 
 .rud) in anbcrn i>ornel)m)l<ii ©Inubeufs j other principal points of faith. 
 <Puiiften. I 
 
 33. ^-r. £)b fic nirfit ibre 03cmcinbfnj QiES. 33. Do you not regard your 
 bcffcT l).iltcn, bann nllcr anbcrn t.uift\ej ; church as superior to all other Baptists 
 j^nnten biefer ober verifier S^itf"'' unb ; of this or former times; and if so, in 
 
 itcrin bann ? unb waruni ; 
 
 5[nt\v. wir unfcrc ©emcinbc Ocfs 
 
 fer Ijalten al6 bcr je&uub jerfallencn 'iaxu 
 fcr, bic wir roijli'" unt Fcnnen, bns \\i 
 \V(x\)t t unb jwar barum, ircilcn fie in 
 
 what respect and why ? 
 
 Ans. That we do esteem our church 
 better, than those now decayed Baptists, 
 whom we know and are acquainted with, 
 is true, and it is for this reason, be-. 
 
 "i!cl)r «nb 2tbtn rerfaUcnf nnb n?cit riMi cause they have fallen away in life and 
 tcr altcn 5aufcr l'fl)r unb I'eben ab(\e^an« {doctrine, and departed far from the old 
 
 ^(n fei;n. 5Geldic5 incle unter iljncn merr 
 fen unb fcl)cn. 2Son ben rcri^cn 5:dufcrn 
 aber fonneu roir nid)t nntwcrtcn, we.ilen 
 njir fie int Scbcn nidit gefannr. 5\}a? 
 Attv bie ^cljr betrifft, finb roir mit bcncii 
 <janj cinfr rrc(d)e nid;t^ jtibcr bae 5?ans 
 ^clium ^elel;ret 
 
 34. Jr. 9)iit wag ©ruiib fie baiter 
 l)nlten/ bn^ il)rc ncu aufi;crid)t<te ©cniciiu 
 If, tcin^t unb iBannesjUebunjj, k. bcr 
 '?fporrolifd)cn ^jlcid) fcnmic ; STa fie njcbcr 
 e^UiA) gottlidjen ^Seruf, nod) @ab<n, nod; 
 ^Curfun^, nn fid) crweifcn? 
 
 %ntm. 3" tSnfeljung hn 5fraft tffiun* 
 t«r }U tljun, l)altcn irir uit§ ^ar ireit, unb 
 ncd) uniturbig ^ej^en bic 'Jfpcjlel. 
 ^lnfcl;uM3 bcr 2cl;r unb bc6 >8innf«, mufj 
 
 Baptist's life and doctrine, which even 
 many among themselves see and ac- 
 knowledge. For former Baptists we 
 cannot answer, since we did not know 
 them in their lives. But we are entire- 
 ly united in what concerns their doc- 
 trine, with those, who taught nothing 
 con trary to the gospel. 
 
 QuES. 34. With what propriety do ' 
 they hold, that their newly established ' 
 church, baptism, excommunication &c. 
 agreed with the practices of the apos- 
 tics, since they cannot prove a similar- '' 
 ity neither in divine calling, nor gifts, ' 
 nor results ? 
 
 Ans. With regard to the power of ' 
 performing miracles, we consider gup-"' 
 selves still as much inferior to, and a<3 * 
 unworthy of any comparison with the.- 
 
GROUND SEARCHING QUESTIONS &c. 
 
 123 
 
 fen wir ®ott bitten, ba§ er uni> tetii <£inn 
 Ctr 'Jfpofrel ja ^nr fcinemeoljn ^(\u rvcilt 
 dl)nlid) m.iclicn. 
 
 35. %v. Ob il)re Sefjrer unb 23erfle!;cr 
 lag 3'MJin'§ ©ciriiTcnf' t>or @ott 
 fcrinijen fonnen unb biirfen, ba§ fie berl;cil. 
 ©eiff 3U 33ifil}effen in iljren ©cireinben 
 eingefc^et I>i6e, biefclDc al^ ©enieinbcn 
 @ottc5 treiten : Unb cb fie bic 2 (5or. 
 
 "^^J, 2c. baju erforberte unb gcl^crigc @eif}c6s 
 Qj^ifin an fid} Ijabcn unb beireifcu? 
 
 2(ntiv. ?Bor ®ctt muffen fie e^ frei;lid) 
 brincien fennenf nnbere finb es feine ledite 
 .^irren. ?Da| <6 nber bie 9JJenfd}en nid^t 
 glaubcn, fotle fie nid)t Och'imniert ned) 
 triibt macf)en, fonbern riclmel)r erfrcuen ; 
 roann iljr OJame nle bc?l>iftiii ron ben 
 DJienfdien t?ei-ircrfcn n^irb. Sue. 6, 22. 
 
 36. 5r. 06 fie nid)t yor ©ctt auf il^re 
 Seelen aeftel)en miiffenf bn§iiie(e untcr 
 nen fcr it)rer "iiaufe welt IiebreiAer, f.infts 
 unb beniiitl^iger, unb fo fort gcreefen fei;cn/ 
 ills nad) betfelbijjen ? 
 
 ?Intif. Xpicrju fagen rcir nein. 55 
 n?are bann ron bcnen, fo nl^ biirre 9ieben 
 ob^efd)nitten finb, ober nud), niann bie 
 iibertund}te Siebc oienieint n?irbf ba man 
 cin.mbev nur, ettini unis 93rob, ober^unfr 
 ivillen gcl)eud)elt, bie Sunbe unb SrrtI)"' 
 iner nid)t beflrafct, uno e^ l^iege : £af, 
 mid} in meinem eigenen 5Ci(Icn, 9Jieinen 
 unb X\)un, id) irilt bid; mi) fo I.iffen, n?ir 
 ivollen {inanber lieben unb 5Bruber fei;n ; 
 ?S3ann biefes gemeint »rirb, fo bcfennen 
 »rir bag e? nnitjr if}; unb baf, >rir (eibcr! 
 lang genug untec biefer rcrberblidjen Xpeu* 
 *eU2ie6e gefranben; ba njir nod) unter ben 
 ■■iJictirten iraren. 2(ber nun I)aben mt 
 cine fo(d:)c Siebe gefernet, unb muffcn nod) 
 barun Icrnen, bie ba§ SBofe unb Sfrge Ijaffet 
 unb flrafet. 
 
 37. %v. Ob fie iljre neue ?auf< nid)t 
 nrit wiit Ungen)i|l)eit unb 25«ranb<rli^ 
 feit angefangen, unb bii baI)ero fortgefuI)s 
 ret ; Hud) foI(l)t in anbcrn S^mge n erwie? 
 
 apostles. Concerning the doctrine and 
 tlie mind, we must pray God to make 
 us resemble the mind of the apostles, 
 and even of his Son Jesus. 
 
 QuES. 35. Can your teachers and 
 elders bring the testimony of their con- 
 science before God, and say that the 
 Holy Ghost has made them overseers 
 in their churches, to feed them as the 
 churches of God ; and do they possess 
 the spiritual gifts required 2 Cor. 6 &c. 
 
 Ans. Before God they must be 
 able to bring it, or elss they are do 
 true shepherds. But if men do not 
 believe it, that must not disturb or 
 grii^ve them ; on the contrary, they 
 should rather rejoice, if their names 
 are cast out as evil. Luke 6 : 22. 
 
 QuES 36. Must they not on the 
 testimony of their conscience? before 
 God confess, that many of them were 
 much more loving, meek and humble 
 &c. before their baptism than afterwards? 
 
 Ans. To this we ■ say, No; unless 
 you allude to those who like dry branch- 
 es were cut off or unless you mean that 
 feigned love, by which people deceive 
 one another, for the sake of bread or 
 favor, and where sin and error is not 
 rebuked, but where it is said, leave me 
 alone in my own self-will, opinion and 
 doing, and I will let thee alone like- 
 wise ; we will love one another, and be 
 brethren." If such is the moaning, we 
 confess, that it is true ; and that, alas ! 
 we have but too long stood in such per- 
 nicious hypocritical love, while we were 
 yet among the Pietists. But now we 
 have learned such a love, and have yet 
 to learn it, which hates and reproves 
 evil and wickedness. 
 
 QuEs. 37. Have they not begun 
 and continued until now, their new bap- 
 tism with a great deal of uncertainty 
 and mutability, and shown the game 
 
13S 
 
 fen ; t>ci fie, ^um (Simpdf (mlb ben Qoa 
 Oraud) ter Sl)c tjerrverfen, bnlb micberum 
 gebilliViet ; balb tie %xbt\t abiiefitnjfet, 
 brtib iriibentm Ijerecrtjcfiutct I;aben? 
 
 9(ntn:«. iT^ie Xauf te§ .^errn ^tfu, 
 nacb fcinem S5efel)(, Iviben uiir in 9rof,er 
 ©lauOenj^Scirifef^eit nnijefangen, unb f)iit 
 un§ bcf (iebe @ott 6ie{)er iinter fielen 2Cis 
 berfpreiten bnrinnen erbalten unb fefl ges 
 imA't bur* feine @nabe, ba| rv'n woljl in 
 @en.M'f,l;eit f.uien fonnen. bie ba gdiuben, 
 fcHen iiet'iiift rrcrben. S^af, niir nber nadi 
 fcer '^aufe; nodi Unterrcbung niufjten l)as 
 ben, \vscj,in berer "^^unften bes Cljefianbej;, 
 Strbeitcnf, ja nod) anberer inel)o ill n^at^r ; 
 IC^nnn tvir, i>cr unferer ?:auf, alj wir nod) 
 unter ben '^.Metiftenf nid)t anbers rcn benen 
 fo man rcr i]rof,e ^eilige gel)alten l)at, 
 lc!)ret riMren. .fatten nlfo tjiel (gtreit, 
 6i§ wiv ten eingefo^enen Srrtl;"'" f'U;rcn 
 lie|en. 
 
 38. '^■r. 2Boran man bann bie unge* 
 jweiff Ite @ctt(id)feit ibrer neuen ©emeinbe 
 iioc alien anteru in bcrganjen ®elterfens 
 nen folle ? 
 
 %nt\v. 2Bic ^aben ja feinc neue ®es 
 meinbe, nmib feine neue @efe|e; eonbern 
 rooUcn nitr in ber Ginfalt unb nHil;ren 
 ©lauben bci) ber alten ©cnieinbe bleiben, 
 mUhi SbrilTw^ geiliftet burd) fein 33Iut ; 
 Unb \rc!lcn tern @ebot foliien, nieUbes im 
 Sfnfang n^ar. Unb reir cerlanijen ja 
 nid)t, baj5 man an unferer ©emeinbe bie 
 ungejireifelte ®ettlid)feir erfennen fod ; 
 fonbcrn nnr n:'unfd}enf ba§ bie ungejitieis 
 felte ©ottlithfeit bod) modne erfannt n?er« 
 ten an (Sbrifro felbfl, unb bann an berSc? 
 meinbe ju Sffufalem. Unb »rann biefes 
 fofltc erfannt iterben, unb berfelben ®otr* 
 lidjfeit ber Sebre, 5Corten unb ®eboten» 
 tie fie gebabt, unb bann mu§te c(efeben 
 wrbettf ob cine ©emeinbe eben biefrlbige 
 gotrttdie Sel)r unter jtd) \)au unb wcim bie* 
 fe§ erfannt n?irb, fo meini-n n^ir, tag niarc 
 genusfani, cine ©emeinbe erfennen, tjori 
 
 also in other things, having for instance, 
 at one time rejected the marriage-state, 
 and at another approved it again j 
 sometimes desisted from labor, and then 
 again took it up ? 
 
 Ans The baptism of the Lord Je- 
 sus, according to his commandment we 
 have commenced in great assurance of 
 faith, and to this day our God has sus- 
 tained and confirmed us therein, under 
 much oppostion, through his grace, and 
 we can say with great confidence, those 
 who believe are to be baptized. That 
 we however, after baptism, had diffi- 
 culties to overcome concerning marriage, 
 labor and many other points, is true; 
 for before our baptism, while we were 
 yet among the Pietists, we were not 
 otherwise taught by those, who were 
 deemed as great saints. Hence we had 
 much contention, until we gave up our 
 imbibed errors. 
 
 QuES. 38. Whereby then may we 
 know the undoubted divinity of your 
 new church, before all others in the 
 whole world ? 
 
 Ans. We have indeed no new 
 church, nor any new laws; but in sim- 
 plicity and true faith, we desire to re- 
 main with the old church, which Christ 
 instituted through his blood, and to 
 follow the commandment which was 
 from the beginning. And we demand 
 not at all, that an undoubted divinity 
 should be acknowledged in our church, 
 but we desire that such an undoubted 
 ,iiivinity might be known in Christ him- 
 self and the church at Jerusalem. 
 Should this be perceived, and the divin- 
 ity of the doctrine, words and com- 
 mandments, which they had, then it 
 can be seen, whether a church has that 
 same divine doc.rine, and if this is 
 known, we think it to be sufficient to 
 prefer that church before all other 
 churches in the whole world, if Jike 
 
GROUND-SEARCHING QUESTIONS &c. 
 
 139 
 
 alien onbcrn ©emeinben in ber ganjen 
 aBelt, nmnn fic ol^ cin trcues il)r»:m 
 SJiann (Sl)ri)lo untcrtl)an ill in fcincn 35e? 
 fef)l<n, ja nod) tal}in arbcitet immn- unter* 
 tfjdniijir ju rticrten. 2Ccr a6er (Sljriflum 
 fctbficn nidit erfannt in ber @ottIid)feit 
 feincr 5BefcI;kn : O ! fccr roirb aud) se«vi§ 
 feinc ©fiiicinbe nidit erfenncn, unb n^nnn 
 tie 12 2(potld f1}on barunter 95ifd)otf« 
 unb 2el)rcr waxtn. 
 
 39. '5r. 06 [ic fclDfien aud) »erfid)ert, 
 unb bic un6e\t)C9lid)e a5erfid)cruni; beffen 
 in bcr 9ott{id)en ^-euerproee allbereitS 
 l)ur*c(el)enb5 empfan^en, baf, fie @ott audi 
 felber bafiir erfennen unb erfennet ^aben 
 ttolle ; unb trie fie foId)e5 benjeifelid) unb 
 gtaubiuiirbi^ ju mac^en getrauen ? 
 
 %nt\\\ QSerfid)erun9 mu§ 'jwav 
 tot @ott fe>;nf fo trie e§ ^^aulu? 6efd)reis 
 ttt, dx'm. 5. 9iun rcir bann finb gered)! 
 rcortor.r buvcb ben ©lauben, fo l)aben \rir 
 griebe mit ©ott burd) unfcrn i;errn 3«* 
 fum (ibrifJum, burd) roeldien wir aud) ei« 
 ncn Sug^ng Ijaben, im ©tauben, ju biefer 
 ©nabe barinnen voit fieljen. Unb nif)men 
 tind ber ^offnung ber jufunftigen iriertJ 
 Ii(^feit. ®iefe @ercif,l)eit aber l)at nid)t 
 Idngcr bie 25erl)eiifungf aud) ju ben 2(po« 
 ffeln burd) ben ^crrn 3efum gefl)ebenf 
 3ot). 15f 7. al§ fo lange fie in 3l)nif 
 unb feine SBorte in il)nen bteibcn, fo voca 
 ren fie feine red)te SwoSfr' ""t' ""'^ f'^ 
 bitten rueiben, foil it)nen nMberfal)ren. 
 Unb fo bleibctg : 9Ber bel)arret in ber 2el)re 
 3efu big one Snbe, ber wirb felig trerben. 
 
 <E5ie8 finb bic angelegenflen J-ragen, fo 
 man eudi, geliebte »?-reunbe! eon curer 
 neuen Xaufe unb ©enieinbe, fo tooI)1 um 
 ©urer felbjlf al§ aud) uni 2(nberer wiflenf 
 bermalen oorjulegen notl)i9 erad)tet: 2Co* 
 riiber i{)r eud) nun bebenfen^ unb eure g<« 
 meinf(baftlid)e, beutlie^ie unb aufrid)tigt 
 (^rfldrungr mit euren bet)gefugten @run« 
 betif bergeflalten t^jun fonnet, wie il)r c§ in 
 einer fo widjtigen *&nd)e por bem Stngefic^* 
 
 a faithful wife, she is obedient to her 
 husband, Christ, in all his command- 
 ments, and labors to become still more 
 so. But whosoever has not known 
 Christ in the divinity of his command- 
 ments, would undoubtedly not acknowl- 
 edge his church, if even the twelve 
 apostles should be there serving as 
 bishops and teachers. 
 
 QuES. 39. Whether they themselves 
 were assured, and had received already 
 the immoveable assurance of the same 
 in the divine trials as by fire, that God 
 himself also acknowledges and owns 
 them, and would have them acknowl- 
 edged ; and how would they undertake 
 to prove this and make it credible ? 
 
 Ans. Truly, the assurance must be 
 before God, as Paul describes it. Rom. 
 5, "Therefore being justified by faith, 
 we have peace with God, through our 
 Lord Jesus Christ : By whom also we 
 have access by faith into this grace 
 wherein we stand and rejoice, in hope 
 of the glory of God." But this assu- 
 rance is no longer promised even to the 
 apostles by the Lord Jesus, .John 15 : 
 7. then they would abide in him, and 
 his words abide in them. Then they 
 would be his true disciples, and they 
 should ask what they will, and it should 
 be done unto them. And so it is : He 
 that is faithful in the doctrine of Jesus 
 to the end, shall be saved. 
 
 These are the most important ques- 
 tions, dear Iriends, which we deemed 
 necessary to lay before you at this time 
 concerning your new baptism and 
 church, as much for your own sake as 
 for the sake of others. On which you 
 will now reflect, and make your united, 
 plain and candid declarations, together 
 with your reasons assigned, in such a 
 manner as you may be willing to ren- 
 
140 
 
 <Bi'un5forfcl)cnt)e ^ragcn k. 
 
 te 3«f" Sl)rifli, unb aller fcincr l)eiligcnjder an account of before the face of Je- 
 Sngcl unb 2(uSenvdl}ltenf nn bem unauf'?| sus Christ and all his holy angels, aad 
 |jlciHi(I)cu Xiiijc ber gc naueftcn 2:urd)pru; i the elect, without contradiction from 
 fung biefeC' cure^^ angefangcnen 9CerFc6, his Holy Spirit in your own consciences 
 c^iK IBiberfprud) fdne§ rittcrlid)en and those of others, in the great day 
 fics in curcnt obcr anbcrer ©eirijTen^ ju when this weighty matter or work 
 teraiUivorten gctrauet. which you have commenced will be 
 
 strictly scrutinized. 
 
 @ c I i e 6 t e 5 r « " " 
 uf fucr 2^eijcl)ren unb fdiarfe ^-ragcn, 
 tit iljr iinf' ill biefcu 39 "^unften tor 
 ®cttf auf uiifer gut ©cwifTeu l;at)t porg^* 
 legt, l)nten roir in SicDe bicfe 5inti»orten 
 niif jebcn ^>unft l^ennifflcgeben, nad) uns 
 f{rm ®lauben unb guten ©cwifyeiv tor 
 bem @ctt ber feinen <2oljn au6 I'icbe tat 
 rum in bic ffielt gefanbtf bag vrir il)n Ijhi 
 reii/ unban iljii glnuOen, unb burd} ben 
 ®Iau&en an iljn, bag eirige ScOcn l)a6en 
 foUen. 3!^ nun aud) cucr .fpcil unb 
 ^{[igfeit liebf fo eikt unbbiei(et aud) cuivn 
 Jbale unter biefes grc§en ^Tonici^ Scepter; 
 j,lauOctr baf, feine Scl)r n.ml)rl)aftici, unb 
 fcine 5auf ben armen Sunbern l)eilfam 
 unb fclii; ill. Spred)t nid)t, ^raa faun 
 i;iir bao S3affer l)elfen, unb troftct eui1) ja 
 jiid)t mit curcr ^linbertauf, ireld)e n^iber 
 ©otte& fflJort in bic ®eU cingcfiiljret iji; 
 fcnflen foil nud) cud) bicfe^ cinfdltige 
 Seugnif, (it)(Ul}e9 auf bringenbe^ QScge^rcn 
 I^craufgeijcbcn ton bcu idufern in Sd)wars 
 jcnau) niiiffcn fei;n cin 3«iisni|f ntb\i tut 
 rem eigencn ©eaiifjcnr an bem grcfjCU ©es 
 riitt^tacie be^ .^crrnSffw/ n)eld)er f ommer. 
 roirb iiiit d\ai)i ju liDcn 
 
 an alien/ bic feincm Scangclio un9cl)orfam 
 ircrbcn fei;n. 9'iun bem erifurgtcn 
 Samnif we(d)e§ allein dilai)t unb ©croalt 
 ^atf im ^pimmcl unb auf (Srbcn, bem fei)c 
 S!ob/ Sl)rc unb ^Vci^, »on Givigfeit ju 
 irigfcitf ja 2(m(n. (Sr fommt in ben 
 ^olttn unb tvcrbcn i^n fc!)en aUe ^ugcnf 
 imb tie il)n gcfiodjcn I;a6cn, ^mtn. 
 
 (Jpcrau^gcijcbcn ju (£d)ixiarjcnauf iiii 
 5.^ionat ^uh), im %\\)X Si^nfli 1713. 
 
 Beloved friends : 
 
 Upon your request and sharp ques- 
 tions, which you have proposed 
 unto us in these thirty nine points, we 
 have tried to answer in love upon every 
 point according to our faith and good 
 conscience before that God, who out 
 of love sent his Son iuto the world to 
 that end, that we should hear him, 
 believe in him, and by faith in him 
 have life everlasting. Now if you also 
 regard your own welfare and salvation, 
 then hasten and bow also your neck 
 under the scepter of this great king ; 
 believe, that his doctrine is true, and 
 his baptism wholesome and blessed for 
 poor sinners. Say not, what good will 
 water do me ? and do not try to com- 
 fort yourselves with your infant bap- 
 tism, which has been brought into the 
 world contrary to the word of God. 
 Else this simple testimony (given out 
 upon urging request by the Baptists in 
 Schwartzencau) must be a testimony 
 together with your own conscience, at 
 the great judgment day of the Lord 
 Jesus, who will come "in flaming fire 
 taking vengeance on them that know 
 not God, and that obey not the gospel 
 of our Lord Jesus Christ." 
 
 Now to the Lamb that was slain, who 
 alone has power and dominion in heaven 
 and on earth, to him be glory, honor 
 and praises for ever and ever Amen. 
 "Behold he cometh with clouds ; and 
 and every eye shall see him, and 
 they also which pierced him, &c. Amen. 
 
 I)one at Schwartzenau in the month 
 of July in the year of Christ 1713. 
 
(von bcm jungent 
 
 @nat)e unb 'St'icbc toon ©ott Dcm 
 tocrmcbre fict?in cucl)allcn/ 5(mcn. 
 
 ©elieSte Srubev! 
 eilen vrir rernommenf iaf, einwy 
 
 ten €einiiien befol^Icn l}af, 06 fo!d)e6 
 <iefii}cl)en mart jaiifi.t)en bem *K&enbnhil)( 
 unb 33rcbDrc(l)en/ unb meijnenf es fet;e 
 nid)t redit i^etl^iin, fo man bie S-iif^e n?nfcl)t 
 vor beni ?(Denbma!)(; €0 bin id} in mei; 
 nem ®enuitf}e Ocaicgen reorben, auseinfdU 
 tiger i'wbi bie llrfad) ju fd)rei6enf rcarum 
 ryir yor bem 5ttenbmiil)I bie ';^-uf,e ii:infd)en, 
 fiige n6er tiefe^ tahtx), baf, unfer @(aube 
 unb (Jrfenntnif, fo if!, taf, n?ann ein 58ru5 
 ber ober anberer 9Jcenfd) un^ in iiiebe unb 
 SBefd)eibenl)eit fann grunblid^ei' nad) be5 
 .^errn liJort anweifen anber? al§ nun ans 
 geniiefen roirb, ba§ >rir bereit fepnr nid)t 
 allein in biefem '•punfte be? 'Jufj'^^'^fi-^)?"^ 
 eg anjuneljmen, [onbern aud) in nnbcrn 
 5)ini;enf unb woUen gar nid)t beruljen auf 
 (ange @eiro!)nl)eiten; [onbern be? iperrn 
 2Boit fell nUein unfere Sveget unb dUAp 
 fd)nur fei;n. 
 
 ffior erf} fel)en trir, wie &ie alten from* 
 men *33dter bas J'ufjii^'^f^^bf" i'" ^raud^ 
 l)atten,»or bem @efe|, 1 35. SJJofis 18, 4. 
 Gap. 24, 32. unb Gap. 19, 2. 5?un fie? 
 l;et man I)ier ganj flar, baf, tie fromme 
 aSdter bas ^-uf^wafdxn getl)rtn cor ber 
 93ia!)(jeit, unb fiel;et man unter bem ©e* 
 fe| im bilblid}en ©ottefbienf}, bag gjtofee 
 imigte ein grog ^anbfafj mad)en, unb 
 2Baf|er barein tl;un, unb %avm unb feine 
 €ol;ne, ja bie nadifolgenbe '^)riefier, mug; 
 tin fid; sorl;er ^;dnb unb g-uge wafd^en, 
 
 APPENDIX. 
 
 By the younger 
 ALEXANDER MACK. 
 
 May grace and peace from God the 
 Father through Jesus Christ he multi- 
 plied unto you all, Amen. 
 
 Beloved brethren : 
 Inasmuch as we have understood, that 
 some brethren have difficulties with re- 
 gard to feetwashing, which Jesus has 
 commanded to his disciples, as if it had 
 been performed between the supper and 
 breaking of bread, and think it not rightly 
 done, if feet are washed before supper ; 
 — we felt moved in our mind in since; ■ 
 love to give the reasons, why we wa;- i 
 feet before supper. At the same tin;.' 
 we would say, that it is our belief and 
 view, if a brother or any other person 
 can in love and moderation instruct us 
 according to the word of the Lord more 
 fully, and otherwise than is here point- 
 ed out, we should be ready to accept 
 of it not only in this point of feet-wash- 
 ing, but also in other matters, and not 
 at all rest upon long usage, but let the 
 word of the Lord be our only rule and 
 guide. 
 
 In the first place, we will see, how 
 the old pious fathers before the law 
 practiced feet-washing. Gen, 18 : 4. 
 24 : 32. and chap. 19 : 2. Now here 
 we see quite clearly, that the pious fath- 
 ers performed feetwashing before the 
 iiieal : we see also under the law in the 
 levitical service, that Moses had to 
 make a great laver, to put water therein, 
 and that Aaron and his sons, yea the 
 succeeding priests washed their hands 
 and their feet thereat, when they went 
 
 2B 
 
142 
 
 wann fie .ij;n ^cmpcl ticncn fcflten, mt ju 
 ffkn 2 dil^i 40, 31 unb 32, ja man fann 
 iiierfen t.i^ unter tern ©efe^ brt5 i^-u^iras 
 fd)cn cic6r.^ud)(id) irar, vrie febcn im cr? 
 ffen Q3uil) eamiiel iin 25. apitel im 41. 
 aScr?. 
 
 teiif cr felbfJ bag (Spangelium geprebi* 
 getf eine cjebrduclilid-)? ead) ba§ ^-ufjira? 
 fd)en/ niann ^-reimbe ciniinber Sitbcobien:: 
 fre cra'cifcn trolltcn, ja fo war tor ©c* 
 brnud) adjcit ror ber 9JJaI)Ijeit; wit .^u 
 fcl)cn im Spani\elio ?uca6 Sap. 7, 44. 
 S^a l;iclte fcer .f;crr 3«fu5 bcm '^)I}>irifder 
 corf liber bcr SDJaMjeit, bnf, er 3l)rne, 
 cr iu ffin ,f:au$ fommen,fein SBnffer geijes 
 6en ^um ^•ufeirafdien. 9?un aiif bie eas 
 ri)e felbfr fommcnr fo fit'bet man i^orcrtl/ 
 al5 Ca? Oil-erfffr l)crbci; fcmmenf fofenbere 
 fcer .rperr Scfus bie }i\vt'\ ^ma^cvt nemlidv 
 ^etrum unb ^oljannem, eben ben 3un9«r 
 vrcIdKr bas befduieben, btx) 
 
 Sobanne im 13 (Sapitelf ten fanbte ber 
 Xpcrr 3efu5 bas OiT-ertamai jii jubcrciten : 
 SBic ber (Si'ani^elill Siifas melber (Sap. 22, 
 S, fil? eP nun 2{benb tt>ar, ba fam ber 
 ^perr ijefus mit ben 3"ni\ern, unb fafete 
 fid). 'iBie ber fftnincKliir ?.''Jarfu6 melbet 
 Gap. 14, 17. unb 9J^url;. (gap 26, 20. 
 
 9^un fd)rciben bie anbern SpangclifJen 
 nidit5 rom 5-u§irafd>en, fonbern ber 
 ecan^eliil 3ol>inne5 befd^reibet eg Giap. 
 13. yiad) bem ©riedtifdien $ert, njie eg 
 ?)v e i rtud) bie I)oHdnbifdK Ueberfes 
 Ber, ja and) ^-elbin^er gctieben. 2. 
 2>erg fatit 3'-"'!)'iinit5 iveldicr felbfren bag 
 2(bcnbmal)l bereitet Ijat, ber faiit : alg bag 
 ?{benbmabl ijetban roar, baben bie j^olldn* 
 ber, ber ^-elbin^er fc|t, nig bag 2(benb5 
 mabl C(efd)eben irar ; ja ber 9ici^ brurft 
 eg hod) fidrer nug| unb fcfet barju, bereitet 
 war. 2(nberc fe^en eg nad) bem @ried)i« 
 fd}cn, irie eg aud) im grieitiifdien Sorter* 
 8?ud) ftebct; nig bag ^(benbmabl iicmadit 
 rcorben, cbor nig bag ?(bcnbmabl entfian? 
 ben war. 
 
 into the tent, as may be seen Exod. 
 40 : 31, 32 ; — yea, we may notice, 
 that under the law feetwashing was 
 customary, as we find 1 Sam. 25 : 41. 
 
 Still in tlje time of the Lord Jesus 
 when he himself preached the gospel, 
 feetwashing was a common thing; when 
 friends would show each other acts of 
 kindness, it was the custom always be- 
 fore the meal, as we see in the gospel 
 of Luke ch. 7 : 44. Here the Lord 
 Jesus reproached the Pharisee, while at 
 the table, that he had given hitn no 
 water for his feet, when He (the Savior) 
 entered his (the Pharisee's) house. 
 Now to come to the point itself, we see 
 in the first place, when the feast of the 
 passover was come nigh, that the Lord 
 Jesus s?nt two of his disciples, namely, 
 Peter and John, the very disciple, who 
 has recorded feetwashing, John 13th. 
 chap. These were sent by the Lord 
 Jesus to prepare the passover, as Luke 
 the evangelist mentions, ch. 22 : 8. 
 'And in the evening he cometh with 
 the twelve, and sat down,'' as Mark 
 (chap. 14 : 17.) and Matthew (chap. 
 ^6 : 20) relate. 
 
 Now the other evangelists say noth- 
 ing of feetwashing, but the evangelist 
 John describes itch. 18. According 
 to the Greek text, as Reitz, the Dutch 
 translators, and also Felbinger have 
 given it, John, who himself prepared 
 the supper, says, 'when the supper was 
 done," according to the dutch version : 
 when the supper was made," 
 according to Felbinger, and Reitz 
 expresses it stifl more clearly, by 
 sajinfr, 'when the supper vi us prepared.' 
 Others say according to the Greek, as 
 it is in the Greek Lexicon, 'when the 
 supper iiad been made," or 'had come 
 into existence." 
 
APPENDIX. 
 
 143 
 
 !X)a§ 'JQcrtf nurtf xoit 5iitl}cru§ fe|et: 
 itarf) bem ^tbenbcffciif flc^ft nidit fo im 
 ©riccbifiten. Sonbern fo fcl}rci6et So* 
 Ijanneg gap. 13, 2. 9n§ bns 5(6entmat}[ 
 getljan nmr, b'^o i)!' "H^^ 6erdtetf fo tliin; 
 be ^''f"^ ^'Ci"' Oerciteten 9(6ciibmal)t nuf, 
 ruie im 4. 25er§ foUietf cr ilunb fom 
 9(6cnbmnI)I auf/ >riifcl) feinen ^Si'miicrn bie 
 7(uf,i, unb fielje faner, ba f, fic aud) in 
 9?ifbiii^fdt; (Tcimitl) unb Sie6e cin« 
 nnber foUten bic ^-liie irnfiten. X>ann 
 ba§ 3t-'fii^ nil* bf'ii 5""f5ivnfcl)en fid) ge; 
 fc^t mit ben 3u"9«r'if fdireibet nidit adein 
 3ct)anne9 ba^ cr gegeffen l)iibe, npie flav 
 im 2G. 2?er§ ju feben, ba er ben ^Biffen 
 I'om Oficrliimm* cint(iud)teA unb c\ab il)n 
 bem ;jubiifv fonbern ber (5imngefijT9Jfntt{)a; 
 u^ f^reiOet gap. 20, 2:3. taf, Sefuf^ ((Cj 
 fni(t: (Ter mit ber .f'.inb mit mir in bie 
 (£*uffc[ taudietr ber \rirb mid) t)crrntl)en, 
 fo fdn-eidet eg aud) 5)3(arfuP gap. 14, 20. 
 tcr mit mir in bic €dnifi"e( taudiet. 
 
 ^icr fann man feben, baf, nienn ^Jos 
 Ijanne^ folite^ fdireibet, beni id) ben 5Biffen 
 cintaud)e, ba§ foId)e§ 9cfd)e!)cn ii&cr bem 
 ©(fen beg Ofi-erlamms, unb baf; bic %uf,i 
 fd)on 9eirafd)en warcn, fiel)et man aud) 
 nodi biefe? mit an, nmnn 3of)(inne6 fatiet 
 im 21fi-cn 2Sere, n'al)r[id), mal)rlid) id) fa« 
 c,t cud), einer unter end) tvirb mid) i?erra« 
 tf)en; nun iraren bamal'5 bie ^-lige iiewa* 
 fd)en, al6 3ffu§ biefe§ gcfagt, unb 3iiba§ 
 \VM nod) mit baOei), nun fiel)e man >rieber 
 i3t\) DJtatt!). 26, 21. unb 6ei) SJJard dap. 
 14, 18. !t)a ^^eii^en nun bic jitei) Siian* 
 ciclijien, baf, 3efu§ fotdieS gefajjt \)abi 
 uC'cr bem Sffen, a(g fic affen. 
 
 C^un fagen bic anbcrn Si^angenilen c^ar 
 nid)t5i^cm ^•uf,niafd)cn, bingegen 3Di)an; 
 nes fd)rei6et nid)te Don ber 6;infe|uncj bef> 
 a5rob()red)en5, fo mu§ notbaienti;} bie 
 (gdirift mit einem 9ei|}lid)cn SCugc ber IMe* 
 be unb @e[affenl)eit angefel)en unb I'crffan* 
 
 *Tiefc5 follte b\llic\ 'n^om 5I[ienbmaf)l" 
 I)ciffen, benn ber <2iuuic(e!itl- Soljannes fagt 
 nicbt? mn Dfi-erlamm. 
 
 Now the word, as given by Lutier, 
 we do not find in the Greek ; for thus 
 writes John, ch. 13 : 2. 'When the 
 supper was done," that is, all ready, 
 Jesus arose from the prepared supper, 
 as follows in the 4th. verse, 'He riseth 
 from supper," washing his disciples' 
 feet. See further, how they (the disci- 
 ples) should wash one another's feet 
 in lowliness, humility and love. That 
 Jesus sat down after feetwasbing with 
 the disciples, and that he then did eat, 
 is not only recorded by John, as may 
 be seen clearly in verse 26, 'when he 
 dipped the sop,* and gave it to Jutlas." 
 But the evangelist Matthew also states, 
 chap. 26 : 2-3. 'He that dippeth his 
 hand with me in the dish, the same shall 
 betray me." And Mark also writes, 
 chap. 14 : 20, of the one, 'that dippeth 
 with me in the dish.' 
 
 Here we can see, that when John 
 writes thus, 'To whom I shall give a 
 sop when I have dipped it; this was done 
 while eating the (pascal, see note) ' sup- 
 per; and that the feci w^re ahi ady 
 washed, we see also, when John t^ays, 
 verse 21. 'Verily, verily, I -ay unto 
 you, that one of you shall bi T. :i y me." 
 The feet then were washed, wl: ;i Jesus 
 said this, and Judas was ye t tiio:-;ent. 
 Now look again at Matt, 'li] : 31. 
 and Mark 14 : 18. Here tl:o two 
 Evangelists show, that Jesus vai l this 
 at the meal, 'as they did eat." 
 
 Now these other Evangelists say 
 nothing at all about feetwasliiiig, and 
 on the other hand John writes iiothing 
 about the institution of breaking In ead; 
 therefore scripture must be undcrsl-.ood 
 and looked upon nith a spiritii .1 eye 
 
 *Here are added the words "ol ■ pas- 
 cal lamb" in the German which :r: , not 
 in the text alluded to. 
 
141 
 
 fccrt roerben. Uiib trann and) alle Uc6er* 
 fefecr gcfd)rie6fn Ijatttn, wk SutljeruS ge* 
 fd}ncben, nnd) fcem ?(6enfcefftn, fo niiif,te 
 man billig »erilel)cn, iinb nnd}beni baS 
 2(benbcffcn 9ett)an cber bereitet n?ar; nun 
 abn geben [ic ep'genug ju crFcnnen, ba§, 
 nl§ bae 5lDcnfcmal)l fertig^ ober 9entacl)t, 
 ot(t (\t\d)(\)(n, ober 6ereitet war, fo flunbe 
 3efu5 von beni jubcrciteten 5(6enbnial)l 
 auf, imb wufil) aud) 3ubn§ niit bie 3""^^' 
 bann febnib 3ffu5 fernec iiber bcni Sffen 
 nnfinci ju fagen : Giner unter cud) »rirb 
 mid) i'crratl)en. @o nnu bnnn fcine 9Cul)e 
 ober ?(ufl;oren mcljr, bis ba& Subng I)in* 
 0U5 itiar. 
 
 9iun fcf^ten brei; Gt^angelitlen^ ba^ fiber 
 bem (Sfjen 3^f"'^ ?8i'rrntl)er 3ubii^ ge* 
 ofcnbavctf berS'sangelifi l'ufa§ flber fe^ct 
 ba^ ®ort l)inten ant nnd) beni UJvobbre* 
 d)enf rrann cr Sap. 22, 21. fefeet nad) bcm 
 5Srobbrcd)cn; bod) [icl)e bie ipanb meines 
 35eiTatl)cr^ iji mit mir uber $ifd) ; nun 
 I;6ret aud) fold)eg S-oit nad) ben anbern 
 brei) CiMngeliilen nid)t nad) bem ^Brobs 
 brcdifPf fonbern unter ba§ Sffcn bes 
 Ojicrlamin?/ unb baiu wax- 3uba^ nad) 
 beni @efe| rein, am nufjcrn I'cibe, barum 
 fonnte aud) 3ffii& bie ^yi'ifje nsafd^en, 
 nenilid) ihu- bem 2lbenbmal)l. 
 
 .^dtte aber Sefu^ nad) bem 2(benbmaf)( 
 eine befonbere SSorbereitung iroKen flellen, 
 burd) ,?u§aiafd)en ju bem 58robbred)en, 
 unb bem ^ubas aud) bie '^■uf,t geumfdien, 
 unb ba? ©lob gebrodien, aud) bem SSerrds 
 tl)er 3ubafv n)eld)en Sffus rt'Ol)l gcfennet, 
 fo burfte man nud) einem niiffent(id)cn 
 (gitnbcr bag 33rob ber ©emcinfdiaft brcs 
 d)en unb gebcn, nemlid) wenn man njiifjte 
 baj; einer l)dtte fid) fd)on angeben bei ciner 
 Sriebgrctt ober DJicrbenott, er wcUU nod) 
 benfelben ?lbfnb f]-el)Icn ober mcrben, fo 
 burfte man, irann man iDuf,te, bennod) 
 mit il)me gemeiufd)aftlid) 2?rcbbred)cn, 
 iveilen 3efu§ felbfl fo gctl)an I)dtte, mU 
 Ajd- aber feme fei;n fell I'on alien ival)ren 
 
 of love and calmness. And though all 
 translators had written like Luther, 
 'after supper/' yet we would have to 
 understand, 'after the supper was done 
 or prepared. However it is even by 
 them made sufficiently plain, that whcE 
 the supper was ready, or done, or made, 
 or prepared, Jesus arose from the pre- 
 pared supper, and washed even Judas' 
 feet with the rest, and then while they 
 were eating Jesus commenced saying, 
 'One of you shall betray me." Here 
 then there was no pause or stop any 
 more until Judas went out. 
 
 Three Evangelists stated, that while 
 they were eating Jesus made known 
 the traitor Judas. However the evan- 
 gelist Luke puts the declaration back, 
 even after the breaking of bread, when 
 he says chap. 22 : 21. 'But behold, 
 the hand of him that betrayeth me is 
 with me on the table." But according 
 to the other three evangelists this word 
 does not belong after the breaking of 
 bread, but (was spoken) while eating 
 the meal (paschal lamb, see iNote;)and 
 for this Judas was legally purified in 
 the outward body ; hence Jesus could 
 also wash his feet, namely, before sup- 
 per. 
 
 But if Jesus after the supper had in- 
 tended to institute a special preparation 
 by the washing of feet unto the break- 
 ing of bread, and thus had washed also 
 the feet of Judas, and even broken the 
 bread to that traitor, whom Jesus knew 
 well ; — then we might also break and 
 give the bread of communion to a known 
 sinner, even if we knew that he had 
 joined a gang of robbers or murderers, 
 and that he would that very night com- 
 mitrobbery or murder; Isay, we might, 
 knowing all this, still break with him 
 the bread of communion, because Jesus 
 had done so himself. But this should 
 be far from us ; yea, I on my part 
 
APPENDIX. 
 
 145 
 
 ©f.iut'icim, ja iil) waUU auf nwmv ecite 
 lieDVr fein Q^vcb iikI)i- 6rea)en, nic niit 
 folcben. 
 
 !Tiiia fa^cn ^ic 6Iinben Sdiriftiickbrtfn, 
 bcr Subn^ Ijiitte mit 3ffu ^'^^ ^^"^ 
 @cmeiiifd)aft gebi-oaien, iini) bkibni iiuf| 
 fceii? S5u*jla0en fo lleif llel)cn^ .veilcii e? 
 Suciis i^efefet : al5 Sefus f^l^ n.id) fcem 
 S5roCtircd)<n cjef.iijtf tie iranb niciiu-? 2)tr« 
 rdtt)cr j \\i mit mir I'lbcr '$:ifdv unb n'ollen 
 b^e anbern (Joan^elijieit nidit ba,u gtbraus 
 d}cn ; auf fold)e ^Krt mufteu iral)re I'iebs 
 !)abcr bi'r ffieisljeit nidit gefiunct fn;ii; 
 fonbeini bie 5e«ie«l)eit uno il)re 2teb» 
 
 ^aber muffnt fc ci?avtct f<:i;n, jjU-idiwiej 
 Sacobiio lel;ret in iSap. 3, 1 ,. luib fpridn: j 
 3;)ie iG^ieljeit iiber ton Obeix l)cr/ ifr lUif 5 
 aiii feufd)/ barnad) frubfam, b.uiiad} 
 ^dinb, Idffct il)r [.i^ini. 
 
 ?ibcr ^dilciniglid) c§ nifo/ b.ig irann 
 itx 9Jtcu''d) mil- etivaj faffct in ei^fiKin 
 ^rfamtnigf unb ful;«t. bann fold)C6 St* 
 fcnntnif, in eii:\eneni SBilleiv fo ivirb cr 
 fid) nid)t gerne fiU]eii U\\{n, ber i)J(eafd) 
 i\)irb mit eiijencc il>«jj'l}eit urn bie >£d)aale 
 fcifputireii unb bm ivcrn faljrcn l.iffcn, ii. 
 iarum tieben Qivubtr laffa iin? allc flu^ 
 f;i;n> nud) infoiiberl)cit in 2(nfd)un^ von 
 bem "Julivafdien, lafjet uns b>irauf mer* 
 fen ivie man gefinnct fei;n folW in I'iebe, 
 Knb "iyricbe unb X^enuitl; [oil man [id) 
 imter einanber beugni. 
 
 Sann (Sl)riilu5 {)nt j.i fein nb[onbcrlid) 
 @?bot cjegcbenf tvann man [oldies [ollte 
 t!)unf tor oCcr nad) ber 9JJal)Ijcit, [onbern 
 cr l)at be[ol)Ien ba§ man'5 tl)uu [oil, unb 
 abcr and) einanbcr lieben; bann Sl)ri[iug 
 Ijat nid)t flefigt, baf, man am 
 fi^cn; ober am ^robbred)fn, [eine Sungec 
 foIUe fennenf fonbern er fagte ; ^Tabet 
 wirb 3«bermann erfennen bag il^r meine 
 ^finger feyb/ »T>ann il)r Siebe unter cinanj 
 ler l)abt. O 1 trie [otlte ber €atan un^ 
 feillig ausfpotteHf wann reir tijdten urn 
 bie 3«it mit einanber janfen; roann bie 
 ■Jli^c foflten 9ei[va[(l;en jrcrben; iinb bie 
 
 would rathfr never break bread anj 
 more, thaa with such. 
 
 NoY say the blind scribes, that Ju- 
 das did break with Jesus the bread of 
 communion, and abide stubbornly ia 
 tliis idea .that Luke states, how Jesus 
 did not till after the breaking; of bread 
 !>ay, 'The hand of him that betrayeth 
 me, is with me on the table, and will 
 not consult the other Evangelists oh 
 the subject. Such ought not to be the 
 manner and mind of the true lovers of 
 wisdom, but true wisdom and her lovers 
 must be minded, as James teaches ch. 
 '6 : J.7. and says, "But th« wisdom that 
 is from ahove, is first pure, then peace- 
 able, gentle, and easy to be entreated." 
 
 But commonly it is thus, that whea 
 a person receives some knowledge ia 
 selfishness, and maintains it in self- 
 will, he is not willing to t>e instructed, 
 but will dispute in his own wisdom 
 abuut tbe shell, and drop the kernel. 
 Therefore, dear brethren, let us all be 
 wise, and let us especially concerning 
 feet-washing be careful, how we are to 
 Le minded, in love, in peace and hu- 
 mility to submit to each otier. 
 
 For Christ indeed has given no spe- 
 cial command, when or what time i» 
 
 j should be performed, before or after 
 supper; but he has commanded, that 
 
 I it should be done, and idso that y!» 
 should love one another, since Christ.- 
 has not said, that his disciples should 
 be known by washing feet, or by the 
 breaking of bread, but he said, "By 
 this shall all men know, that ye are my 
 disciples, if ye have love to one anoth- 
 er." O how should Satan mock ub 
 
 ! justly, if we were to quarrel with eaqh 
 
 {other about tbe time, -when the.fe^ 
 10 
 
14S 
 
 25ci lag c' 
 
 $icO€ mitte jerfrcret/ ]a feltjlcn tas 7(uf,: [ 
 wafilxM unb Q5rob6«iixn triirbc gar jcrs 
 niilK<r n?erbcr., «nb fcct 5ricl>e iierilorct, 
 iflg foUte ^em >£nt«m thtn recl}t feynr unb 
 lie l'et)re 3cfu fcfit? ferfpottct rcerbcn uon 
 ifn winter a 93tenfcl;^n. 
 
 SJanjiii ill e§ bie aficr^odbfre D'?otf)\fens 
 iigfeit, tag man fid) in Siebe unb ^•ric^e 
 faffetf unb 6ei fid) beufet^ man ;tioi!e 
 iten [itUa ®ctt 6itt«n uite immcr nicl)rerc 
 2C>£i*l)cit; b.mn id) funu in ilB'iI)r{)eit 
 au5 <Jrfa!)rMn3 bicH^ fd)rei6cnr baf, 
 TOir ;m 'Xnfani; ber 5auf^ ba l)a&nt rcir 
 im Segen unb Sic&esernjecfujig einanber 
 bie §11 § f(eivafd)enf nad) bem Grffm unb 
 jmct) bcm Sircbbrcdxn; barnad) fal;fn 
 iioie ual)n- uub Ijabcn im (gcgen cinanber 
 bie ^u^e gcniafd)fnf nnd) bem Q\\tn unb 
 cor b«:ni 93rob[ired)?n ; barnad) alg ber 
 9vci| bas 5icue ^eilanient f)erau§ geijcbeu/ 
 unb ciu iBrubcr untcr un§ tarn ber ©ried); 
 t|d) fonate unb e6 un6 orbentlid) nngcwies 
 fen, ba^ 3<'fu^' t'or bem 2(bcnbeffcn bie ^u* 
 
 gcroafd)en> fo waren tcir einfdltici unb 
 t!)atfn <5 ffitl)er, flflcjeit ror bem Sfferr; 
 nun Rtirb un6 fein 53ruber nerbenfen brt| 
 rcir nid)t uod) einmal rvoKen fjintcn an* 
 fangciif fonbern fo lang unS niemanb 
 fann t(ninblid)er aniveifen, fo vrirb unS 
 uiemanb rerbenfi'n ba§ n?ir fo tl)un, wii 
 \v'\r eP iier!lel;en. S^od) fage id) biefes, 
 i)af, rccnn id) ju ciner *iirubcrfd)aft fdmef 
 bie vrodten 95rcbbred)en, unb bie QSorile* 
 Jjerpon berer 33ruberfd)aft erfenneten ti 
 nod) nid)t anberfv bie mugten 
 3cn)afd)«n fepn nad) bem 2(benbeffeWf fo 
 Toollte id) e6 ganj einfdltici mit{;alten in 
 Sicbe unb ^-ricbeA unb rcolUe eS bennod) 
 «l)n<n »orl)a(ten nad) ber €d)riftf rcodte 
 at)tc in i'icbe roarfcn unb mit i{)nen ©e* 
 bult ^nbcnr 6i^ fie e& auti) fo erfenneten ; 
 iam i6) bin e^ geivigf baf tvann man tie 
 <^nn5 unpart^eiifd) roirb anfe^en, 
 unb in iJicbc unb ^-riebe bteiben, fo roirb 
 man <i >vc!;l merfen unb fe()(n fonnenf 
 
 [ought to be washed; and Joto were de- 
 stroyed, and even feet-washing and 
 breaking of bread were altogether neg- 
 lected. If our peace were thus disturb- 
 ed, it would please Satan right well, 
 and the doctrine of Jesus would be 
 scoffed at by other men. 
 
 Therefore it is of the utmost neces- 
 sity, to maintain love and peace, and tO' 
 conclude to pray our dear Loid for 
 still more wisdom. For I can say, ia 
 truth and from experience, that in the 
 beginning we have washed one another's 
 feet after supper, and after the break- 
 ing of bread, yet aceorapanied by a 
 blessing and awakening of love. Af- 
 terward we saw a little Bearer, andi 
 washed one another's feet afJer snpper, 
 and before the breaking of i>r^d, also 
 with a blessing. Then, when Reit:: 
 published the New Testament, and a, 
 brother came among us, who under- 
 stood Greek, and pointed out to u» 
 properly, how Jesus washed feet before 
 supper, in single heartcdness we did do 
 it ever since and at all times before 
 supper. 
 
 Now no brother should take it amiss 
 of us, that we do not wish to begin 
 again at the wrong end. For so long 
 as no one can instruct us any better, 
 no one should find fault with us, if we 
 do, as we understand it. Yet I say this, 
 if I should come to a fraternity, who 
 would break bread, and the leaders of 
 that fraternity did not yet understand it 
 otherwise, but that the feet ought to 
 be washed after supper, I would par- 
 take with them in great simplicity and 
 love, yet I would lay my views before 
 them according to the scripture, and wait 
 in love, and have patience with them^i 
 until they could see it so likewise. 
 
 For I feel assured, that when tbe 
 matter is examined quite impartially, and 
 love and peace are preserved, it will 
 be easily seen and understood, that it 
 is 80, aa we have ehown above, that Je. 
 
APPENDIX. 
 
 147 
 
 t>a§ tor Urn o^tmad-fUn ober ^ubcrcis 
 teten?ttienbiiinl)l ill nuftjcfi-anben, unb fjnt 
 feineu bit- "^-u^e gewafdien, unb 
 
 t)Cibi fid) biJnn ijcfelt wnb ^egeffen, unb 
 wber bcin (Sffen l)iit 3«fu6 ben 23crrdtl)er 
 gfcffcnbaretr bcr iji bann l)inau'3 j^cc^nngerif 
 tinm \)At Scfus erfl- bae 53vobbrc*en eiiu 
 ^efe^tf unb fo fd)icfet fid) bie €dn'ift nuf 
 einnnbcr; uub bie ?Borbilber ber frommen 
 Sdter rer bcm @eff|, unb uiiter bcm @es 
 fefe flimmt nllee mit libereinf unb mnn 
 Kcirt mit einem guten (iei:ul;icieu @en?ifs 
 fen l5efte!}en fonnen uor (*30tt unb iUtens 
 fdifn ; fo man aOer witrbe nieinen; mnn 
 fnu|tc bie "JufjC \i:)afd)en erfr nadi bem ^f; 
 fctif fo getraute id) gnr nid)t fold)e5 mit 
 «incm iierilnnbigen Sinn' ber ed)rift 
 &cl)fluptenf unb ntiirbe eg fd)nietlid') jcm.inb 
 fonnen tl}unf bann wann man nur bie 
 jrpci Srantieliffen 9J{attl)du6 uub 9Jiarfu5 
 <3nfte!)ct fo fd)reiDen fie afle Oeibe^ erftlidi 
 3}Jatt(). 26, 26. ba fie aOer affen, nal)m 
 3cfu5 ba5 '23rob, banfete unb brad) c5 ; 
 fo fd}reibt aud) ber ©muigelitl- 93tarfu? 
 Cap, 14, 22. unb inbeni fie affen, nat;m 
 3efu5 ba§ ^Brob, unb banfetc unb fprad) : 
 9?c!)met, effet, bas iff mein Seib. dlun 
 fiel)et man ja I)ier flar, baf, jii?ifd)en bem 
 Ofierlanimeffcn unb ifircbbredjcn qav feine 
 Q3crdnbevunt^ iiefd)el)en i]!, bann '.rann 
 ta^ 5^-uf,njafdien bajirifd^en 9ffd)el)en wd? 
 t(f fo l)dttcn fie eg geinif, aud) ciefdirieben, 
 ipeilen ti> aber eor bem (Sffen gefd;cl)en ill, 
 fo Ijaben fie eg nid)t 9efd)rieben fonbcrn 
 auege (affen. 
 
 3cl}anne§ aber fjat f)efit)riebcn m J-uf,-- 
 wafd)en u. I)at t)inciegfn bie Qrinfe|un(} bee 
 2i6robbred)en6 auggelaffen, barum erforbert 
 tie gd)rift ciei|l(i*c Sfugen, €inn unb 
 ■iBfrjtanb, bann fonfl rciirbe man burd) 
 SBud)flaben lauter SUnb unb Serreif; 
 fung itit^in, xvann man of)ne nja^rt (5r» 
 UuA)funQ vcwtt meinen nu eincm Ort 
 >*« a3u*fJa&«n fefl ^rtUcn, aUv am 
 
 sea arose from the ready made or pre- 
 pared supper, and washed bis elisciples' 
 feet, and then did sit dowa, and eat, 
 and while enting Jesus revealed tho 
 traitor, who thereupon went out. And 
 then after this Jesus instituted the 
 breaking of bread, and thus the scrip- 
 tures are brought in harmony, and the 
 types of the patriarchs before the law, 
 and those und«r the law all correspond 
 with it, and we can stand with a good, 
 quiet conscience before God aad men. 
 
 But if we were of the opinion, thatthe 
 feet must be washed just after supper, 
 then I would not undertake io main- 
 tain it with a rational sense of the 
 scrfptures, aad scarcely any person 
 would be able to doit. Pot if we look 
 only to the two evangelists Matthew 
 and Mark, they write both, first Matt. 
 26 : 2G. "And as they were eating, 
 Jesus took bread, and blessed it, and 
 brake it." So likewise writes the evan- 
 gelist Mark (14 : 22.) 'And as they 
 did eat, Jesus took bread, and blessed, 
 and brake it, saying, 'Take, eat, this 
 is my body." Now here we see clearly, 
 that between the eating of the passover 
 (supper) and the breakisg of bread, 
 there occurred no change. For if feet- 
 washing had been performed between, 
 they would certainly have mentioned 
 it too; but since it was done before 
 Kupper, they have not writteu about it, 
 but left it out. 
 
 But John has described feet-wash- 
 ing, and on the other hand left out the 
 institution of breaking bread. Hence 
 the Scriptures require spiritual eyes, 
 mind and understanding j otherwise by 
 the letter we would have nothing but; 
 trouble and division, if without true illu- 
 mination one would think to bold fast 
 to the letter in one plape^ bat would a«fc 
 
148 
 
 25 e i I ft c. 
 
 md)t arf)tcn. 
 
 ©arum [ie6m ^ri'ibecf Itiffet uii§ »ra* 
 d)cn unb rorful)!!^ fei;n unb u(5cr alleS bie 
 'ikbi h(\va\)Vir\t fo bcwaljrct iiuiii bas 
 l*iil}t, bannber @eifr bcr 'JBa!)rl)cit 6cjcutict 
 im frileu ^Biief Ciap. 2, 10. 
 
 fcaf, UHT feinen 33rubcr (ieber, ber bleiOet 
 i'iibt, unb iji fi'i'nc 2(cri)eriiif, 6ei il^ni, 
 b.inii lUicl) ber (jute ©ott, ber, iveldier bic 
 lautere iinpiirtl)eiifd)c I'iebe iff, ber faun 
 unb trirb nad) imb nad} crfefeen, >vag an 
 bieffni cber jencni Sifenntnij; fel)ler. OJun 
 fd)lief,e unb bittc nod)maIcn alle S^riiber, 
 foIdK? ill Siebe, niit fiillem @eniutl)e jii 
 kfen unb 6etrad)tcn, id) bin bann (£us 
 
 fd;itad}ec 53ruber> 
 
 contrary to it in another place, and not 
 regard it. 
 
 Therefore, dear brethren, let ug^ 
 watch, and' be careful, and above all 
 preserve love ; for then we will preserve 
 light. For the Spirit of truth testifies 
 in the first epistle of John 2:* 10. 'He i 
 that loveth his brother abideth in the J 
 light, and there is none occasion of \\ 
 stumbling in him." Then our good | 
 God, who is love purely and impartially, 
 can and will add by degrees, what may 
 bo wanting in this or that knowledge 
 (of truth). 
 
 I now conclude, begging again all 
 my brethren to read and consider this 
 in love and with a calm spirit. And 
 so I am your wc^k brother, 
 
 Alexandee Mack. 
 
 J 
 
CAVLORO 
 
BX7805.A7 
 
 The Brethren's encyclopedia : containing