tihrary of t:he iDheological ^mmaxy PRINCETON • NEW JERSEY FROM THE LIBRARY OF THE REVEREND WILLIAM PARK ARMSTRONG, D.D. BR 515 .R9 1844 c.l Rupp, I. Daniel 1803-1878, He pasa ekklesia copy N AN ORIGINAL HISTORY OF THE RELIGIOUS DENOMINATIONS AT PRESENT EXISTING IN THE UNITED STATES. HE PASA EKKLESIA. AN ORIGINAL HISTORY OF THE RELIGIOUS DENOMINATIONS AT PRESENT EXISTING IN THE UNITED STATES. CONTAINING AUTHENTIC ACCOUNTS OF THEIR RISE, PROGRESS, STATISTICS AND DOCTRINES. WRITTEN EXPRESSLY FOR THE WORK BY EMINENT THEOLOGICAL PROFESSORS, MINISTERS, AND LAY-MEMBERS, OF THE RESPECTIVE DENOMINATIONS. PROJECTED, COMPILED AND ARRANGED BY I. DANIEL RUPP, OF LANCASTER, PA. AUTHOFi. OF " DER MAERTYRER GESCHICHTE," ETC. ETC. PHILADELPHIA: PUBLISHED BY J. Y^ HUMPHREYS. HARRISBURG: CLYDE AND WILLIAMS. 1844. Entered, according to an Act of Congress, in the year 18-14, by JAMES Y. nUMPIIREYS, AND CLYDE AND WILLIAMS, in the Clerk's Office of the District Court for the Eastern District of Pennsylvania. C. Shennan, Printpr, 19 Si. James Street. PREFACE. The projector and compiler of this work, while examining many years since " Histories of Religions," and hearing numerous com- plaints by ministers and lay members of different denominations, that such books had unjustly represented their religion, was forcibly im- pressed, that a work like the one now offered to the public, was desi- rable and much needed : he then conceived the plan of obtaining the history of each denomination from the pen of some one of its most distinguished ministers or professors ; thus aflx)rding each sect the opportunity of giving its own history — considering that a work thus prepared must be entirely free from the faults of misrepresentation, so generally brought against books of this character. To supply this desideratum, and to furnish a comprehensive history of the religious denominations in the United States, and also to pre- sent to the public a book, as free as possible from all grounds of com- plaint, the projector, two years ago, made application to many of the most prominent divines and lay members of different denominations, for their views of. such a work, receiving in all cases their approba- tion, and many at once consenting to aid, by writing or procuring the necessary articles. It would be superfluous to say any thing in regard to the contri- butors to this work — they are too favourably known to their own sects to need it, and their names accompanying each article, is suffi- cient guarantee that justice has been done to all, so far as the pro- jector was enabled to attain it. It is presumed, that no writer in this work can have had any motive to wilfully misrepresent the doctrine of the denomination of which he is a member; it is admitted, that he may have been inffu- ^.j PREFACE. ericed by a bias, natural to many, to present the " Beauties of his own Faith" in glowing colours ; and where this may appear to have been attempted, it is left to the reader to make all due allowance. In the history, and especially in the creed of the different denomi- nations, the unprejudiced reader has a subject for candid investiga- tion, and will be able to draw his own conclusions from authentic data. Though truth and eiTor may be commingled, still the lover of free inquiry will have nothing to fear. It must be admitted, that many opinions are presented which cannot be maintained by "Thus saith the Lord ;" but as the projector has done his part in giving each sect an opportunity of telling its own story, and in its own way he thus leaves it to a liberal and discerning public. Lancaster, Pa., April, 1844. CONTENTS. Associate Presbyterian Church in North America. By the Rev. W. I. Cleland and the Rev. James P. Miller. - ... 9 Associate Reformed Church. By the Rev. John Forsyth, D. D. 21 Baptists. By the Rev. A. D. Gillette, A. M. - - - 42 Freewill Baptists. By the Rev. Porter S. Burbank, A. M. - - 58 Seventh Day Baptists. By the Rev. W. B. Gillett. - - 70 Baptists or Brethren, German. By the Rev. Philip Boyle. - - 92 Baptists, Seventh Day, German. By William M. Fahnestock, M. D. 98 Catholic, Roman. Bv Professor W. Jos. Walter. - - 112 Christians, or Christian Connexion. By the Rev. David Millard. - 166 Church of God. By the Rev. John Winebrenner, V. D. M. - 171 Congregationalists. By the Rev. E. W. Andrews. > . - 184 Cumberland Presbyterians. By the Rev. Richard Beard, D. D. - 212 Dutch Reformed. By the Rev. W. C. Brownlee, D. D. ■• - - 220 Disciples of Christ. By the Rev. R. Richardson. ... 250 Protestant Episcopal Church. By the Rev. R. C. Shimeall. - - 270 Evangelical Association. By the Rev. W. W. Orwig. - - 300 Friends or Quakers. By Thomas Evans. - . - - •• 306 Friends. By William Gibbons, M. D. - - - - 323 German Reformed Church. By the Rev. Lewis Mayer, D. D. - - 337 The Jews and their Religion. By the Rev. Isaac Leeser. - - 350 Evangelical Lutheran Church. By the Rev. S. S. Schmucker, D. D. - 370 Latter Day Saints. By Joseph Smith. .... 404 Moravians, or more properly, Unitas Fratrum, or United Brethren's Church. By L. D. Von Schweinitz. ..-.-- 411 w The Methodist Society. By the Rev. W. M. Stilwell. - - 423 Methodist Episcopal Church. By the Rev. Nathan Bangs, D. D. - 425 Methodist Protestant Church. By the Rev. James R. Williams. - 461 Reformed Methodist Church. By the Rev. Wesley Bailey. - - 466 True Wesleyan Methodist Church. By the Rev. J. Timberman. - 478 The Mennonites. By Christian Herr. . . - - - 486 Reformed Mennonite Society. By the Rev. John Herr. - - 502 10 HISTORY OF THE Presbyteries. Tlie following summary of the statistical table will present some idea of the present condition of this society. The names of the Prcsbyicries generally indicate their locality. ** Presbyteries. States. New York, No. Minis. No. Cong. No. Commu. Cambridge, - 4 10 924* Albany, - New York, 5 7 556* Philadelphia, Pennsylvania, 7 18 1165* Stamford, Upper Canada, .3 6 521 Slicnano^o, . . - Pennsylvania, 8 19 2259 Allegheny, Pennsylvania, 10 23 963* Chartiers, ... Pennsylvania, 12 20 2122* Ohio, Ohio, 7 17 ]2bl* Kichland, Ohio, 5 16 735* Muskingum, Ohio, 8 22 1519* Miami, ... Ohio, 6 23 738* Indiana, . . - Indiana, 3 14 , 367* Illinois, Illinois, 7 16 327* One Foreign Mission, Trinidad, W.I. 2 Ministers, itinerating. 18 105 211 13,477 The Synod, which is composed of all the ministers and one ruling elder from each congregation, meets annually on its own adjournment. Each Presbytery meets on its own adjournment, and as often as cir- cumstances require. The Theological Seminary is located at Cannonsburg, Pa. It has two professorships — one of didactic theology and Hebrew, at present filled by James Martin, D. D. ; the other of church history, pastoral theology and biblical literature, at present filled by Thomas Beveridge, D. D. At this institution there is but one term each year, which con- tinues from the first Monday of November until the last of March. The students are required to attend four terms to complete their course of study. The professors give lectures on their respective subjects. The text-book which is used in didactic theology is " Johannis Markii Christiax.'e Tiif,ologi.5; Medulla." DOCTRINE AND DISCIPLINE. The Associate Presbyterian Church of North America, is a branch of the Church of Scotland ; and holds the doctrines of the Reforma- • Those marked tims « are incomplete, there being no returns from several congrega- tions, and some of these the largest in the Presbytery : 15,000 is the estimated number of communicants. Several Presbyteries, though marked as located in a particular state, include also the care of congregations in neighbouring states, e. g. the Presbytery of Cambridge, New York, includes the congregations in Vermont and Canada East. ASSOCIATE PRESBYTERIAN CHURCH. 11 tion as set forth in the standards of the Westminster Assembly. Hence the Westminster Confession of Faith is her Confession of Faith ; the Larger and Shorter Catechisms are her authorized systems of cate- chetical instruction. The Form of Presbyterial Church Government, and the Directory for public worship and for family worship, are re- ceived and acknowledged as of obligatory authority in this church. The xxiii. chapter of the Confession of Faith, respecting the con- cern of the civil magistrate with the church, is received with some explanations, which are given in the Declaration and Testimony which this church has adopted and published. These explanations deny to the civil magistrate any authority in or control over the church, as respects either doctrine or discipline, by virtue of his office. The church is regarded as a free and independent society, to be governed and regulated according to the rules laid down in the Word of God, and responsible for the faithful discharge of her duty to Christ her only king and head. The doctrine of the Confession of Faith concerning public, social, religious vowing or covenanting, as set forth in the xxii. chapter of the Confession of Faith, and as formerly practised by the churches of Great Britain and Ireland, and the Reformed Church of Holland, is both held and practised by this church, — with this difference, that the civil part of the National Covenant of Scotland, and the Solemn League and Covenant of the kingdoms of Scotland, England, and Ire- land, or any mingling of civil with religious affairs, have not been regarded by this church as belonging to the religious and ecclesias- tical part of this duty. This church, both in doctrine and practice, has always adhered to the use of a literal poetic version of the inspired Book of Psalms in the praises of God, as that only appointed of God, and consequently the only proper one. As other bodies of professing Christians, both in Great Britain and this country, profess adherence to the standards and doctrines of the Westminster Assembly, the Associate Church also, from an early period of her existence in this country, has published a " Declaration and Testimony," more particularly setting forth, explaining, and de- fending some of the doctrines of the Westminster standards, and stating the prevailing errors against which this church considers her- self called upon to testify. To this Declaration and Testimony she has prefixed a narrative, briefly setting forth some of the leading facts in her history, and the reasons of her maintaining a separate commu- nion from other existing denominations of the present day. These books, which constitute the publicly authorized subordinate standards, 12 HISTORY OF THE together witli her Book of Discipline, set forth all the distinctive prin- ciples and doctrines of this church. These books she calls her subor- dinate standards, because held in subordination to the Bible, — the supreme standard of the church of Christ. The following formula of questions, proposed to private members on their admission to fellowship in the church, will give a brief btit pretty distinct view of the principles and religious practices of this church : 1. Do you believe the Scriptures of the Old and New Testament t(f be the Word of God, and the only rule of faith and practice ? 2. Do you profess your adherence to the Westminster Confession of Faith, Larger and Shorter Catechisms, Form of Presbyterial Church Government, and Directory for the worship of God, as these are received and witnessed for by us, in our Declaration and Testi- mony, for the doctrine and order of the church of Christ? 3. Do you profess your resolution through grace to continue in the faith, according to the profession you now make of it, and to be sub- ject to the order and discipline of the house of God ; to be diligent in your attendance on public ordinances, teaching and sealing, according to your profession, on secret prayer, on family worship, as you may have opportunity, (to be used if the applicant be a head of a family,) in keeping up family worship daily, morning and evening, and to perform all other duties incumbent on you, according to this profes- sion, in whatever station you may occupy in life ; and that you will make conscience of promoting the knowledge of Christ, and his truths, as by other means, so more especially by a holy and spiritual conversation, consistent with your profession ? HISTORY. The Associate Presbyterian Church in North America, is a branch of the Church of Scotland. The brief space to which this sketch is necessarily limited, forbids us to refer particularly to that eventful period in the history of the Church of Scotland, that intervenes be- tween the years 1638 and 1688. Yet the causes which ultimately led to the Secession of 1733, may be distinctly found in the history of that period. During that reforming period the church complained of the law of patronage as an evil, and had obtained various acts against it, particularly an Act of Parliament passed at Edinburgh, March 9th, 164i), Charles I. and II. Pari. 2 Sess. Act 39, the patronage of kirks was abolished. That act had such an immediate connexion with the origin ot the Associate Church, that we may transcribe at least a part of it, as follows — " Considering that patronage and presentation of ASSOCIATE PRESBYTERIAN CHURCH. 13 kirks is an evil and bondage, under which the Lord's people and the ministers of this land have long groaned; and that it hath no M^arrant in God's w^ord, but is founded only on the common law^, and is a cus- tom popish, and brought into the kirk in time of ignorance and su- perstition ; and that the same is contrary to the Second Book of Dis- cipline, in which, upon solid and good ground, it is reckoned among the abuses that are desired to be reformed, and [contrary] unto seve- ral acts of General Assemblies; and that it is prejudicial to the liberty of the people and planting of kirks, and unto the free calling and entry of ministers unto their charge : and the said estates being willing and desirous to promote and advance the reformation foresaid, that every thing in the house of God may be ordered according to his word and commandment, do therefore, from a sense of the former obligations, and upon the former grounds and reasons, discharge for ever hereafter, all patronages and presentation of kirks, whether be- longing to the king or any laic patron, presbyteries, or others within this kingdom, as being unlawful and unwarrantable by God's word, and contrary to the doctrine and liberties of this Kirk ; and do there- fore rescind, make void, and annul all gifts and rights granted there- anent, and all former acts made in Parliament, or in any inferior judicatory, in favour of any patron or patrons whatsoever, so far as the same doth or may relate unto the presentation of kirks ;" making it a penal offence, under any pretext, to give or receive such presenta- tion. And Presbyteries were prohibited from admitting to trials for ordination any candidate upon any such presentation. It may here be remarked, that this act was in full accordance with the doctrine of the Church of Scotland, from her first organization under the doctrines and principles of the Reformation from Popery. In the first Book of Discipline, drawn up by John Knox, we find the following rule: "No minister should be intruded on any particular kirk, without their consent." The same principle is asserted in the Second Book of Discipline, adopted in 1578, and in force until 1640. This principle is also repeatedly recognised in the Directory of the Westminster divines. The above Act of Parliament continued in force in the Church of Scotland until the year 1712, or the 11th of Queen Anne, when the doctrine of patronage was again revived by Act of Parliament, in the Church of Scotland, to the great grief of at least most good men in her- Many of these not only opposed the reviving of patronage to the last, in the General Assembly, but entered their solemn protest against it in the Assembly. The exercise of the right of patronage, at this time restored to the patrons, was for some time used with J. HISTORY OF THE mildness, and the wishes of the congregations were generally con- sulted by the patrons. But men greedy of power and gain, were not lonfT restrained by principles of moderation.* Cases soon arose, where the patrons altogether disregarded the wishes of the people; and church courts were soon found corrupt enough to sustain them in it. A flaf^rant case of this kind occurred in the parish of Kinross, in the bounds of the Presbytery of Dunfermline. Sir John Bruce the patron, gave the presentation to a Mr. Robert Stark, a very unpopular nominee, to whose ministry, the body of the people could not be in- duced to submit. This case, according to a late historian, was one of the most scandalous intrusions that ever was made in a Christian congregation.! The Presbytery positively refused to take any steps towards Mr. Stark's ordination. The Synod of Fife, to which the Presbytery of Dunfermline belonged, with the aid of the Assembly, resolved, however, to settle him at all hazards. This case came before the General Assembly in May, 1732, and it, together with similar cases, which were now becoming more frequent, led to the adoption of an act at that meeting of the Assembly, *^ anent planting vacant churches," in which the doctrine of patronage was recognised, and such settlements as that of Kinross were approved. This act gave great offence to many godly people, and was re- garded as violating the long received principles of the church. In October following, Mr. Ebenezer Erskine, minister at Stirling, in a sermon preached at the opening of the Synod of Perth and Stir- ling, condemned with freedom and plainness of speech some of the prevailing sins of that time, and particularly the act of the Assembly of May preceding, " Anent i/te settlement of vacant churches, SfC." referring to the Kinross and other cases. The Synod took offence at the freedom with which Mr. Erskine attacked the act and decisions of the Assembly, and immediately took measures to censure him for the sentiments uttered in the sermon. This was the beginning of a series of proceedings which led to the secession and organization of the Associate Presbytery of Scotland, which event took place on the 17th of November, 1733. The reader will at once see the connexion between the secession and the proceedings of the church on the subject of patronage. The seceding brethren who formed the Associate Presbytery maintained, that in condemning patronage and the decisions of the judicatories * Strulhcr's History of Scotland, vol. i. p. 599. t Fruzcr's Life of Ralph Erskine, p. 190. ASSOCIATE PRESBYTERIAN CHURCH. |5 sanctioning the settlement of ministers in congregations against the consent of the people, they were only acting in conformity with the acknowledged principles of the church. They accordingly bore a very decided testimony against patronage. In a similar manner the Associate Presbytery of Pennsylvania expressed their sentiments on this subject. " The revival of patronage was one of the evils which resulted to the church from merging the Parliament of Scotland into that of England, in 1707. " The members of the British Parliament, being generally of the communion of the Episcopal church of England, and one class of them dignitaries in it, it was not to be expected they would act the part of friends to the Presbyterian interest. Accordingly, in the year 1711 [1712?], when a party who entertained a deadly hatred against the English dissenters, and against the Church of Scotland, prevailed, the ParUament grievously injured both, and took from the people belonging to the latter, the liberty of choosing their own pastors; restoring to some men of rank, or to the crown, certain rights, which they claimed from the laws and customs of popish times, to provide for vacant congregations such ministers as they thought fit."* There were, it is true, other causes of grievance at the same time that patronage was restored ; but this was the most prominent, and the one which led to the secession and organization of the Associate Presbytery of Scotland, and that led to the organization of the Associate Church of North America. It may here be observed, that the main question at issue then, was precisely the same in all its important bearings, with the one which has issued in the great seces- sion of 1843. One other circumstance it may be necessary to state, in order to trace the origin of the Associate Church in this country to its proper source. In the year 1744 the Associate Presbytery of Scotland having greatly increased, it was judged necessary, for the sake of con- venience, to constitute a Synod. But in the next year a controversy arose in the Synod, which issued in its disruption. The oath to be sworn by such as were admitted burghers, or freemen of towns in Scotland, had, in some places, this clause : " Here I protest before God and your lordships, that I profess and allow with all my heart, the true religion presently professed within this realm, and authorized by the laws thereof, that I shall abide thereat, and defend the same to my life's end, renouncing the Roman religion called Papistry." * Narrative, p. 28, 6th edition, W. S. Young, Philadelphia, 1839. 16 HISTORY OF THE The coniroversv turned on the point, whether it was consistent and lawful for dissenters, or those who had withdrawn from the national church, to swear this oatii, knowing that it was the profession of relif^ion in the national church that was intended by the government imposing the oath. Difierent sides of this question were advocated in 8vnod, and the disputes ran so high that, in 1747, the body divided, and each party claimed the name of the "Associate Synod." But the public soon affixed distinguishing epithets to each of the parties. Those who opposed the lawfulness and consistency of swearing the oath, were called A nti -burghers, and the advocates of the oath Bu7-ghers. It was with the former of these that the Associate Pres- bytery in this country was connected. The latter never had an organization in this country. THE INTRODUCTION OF THE ASSOCIATE CHURCH INTO NORTH AMERICA. At an early period of the secession, individuals approving of the principles of the secession emigrated to this country, both from Scot- land and Ireland. These not finding here any denomination of pro- fessing Christians fully concurring with them in their views of religious faith and duty, and wishing still to retain the principles of the Church of Scotland in their primitive purity, they petitioned the Anti-burgher Associate Synod of Scotland, to send over some minis- ters of the gospel to their assistance. In compliance with this petition, Messrs. Alexander Gellatly and Andrew Arnot were sent over. The former with a view of perma-' nently remaining in the country, the latter for a period of two years. They did not, however, reach the province of Pennsylvania, the par- ticular place of their destination, until the year 1754. These brethren were authorized by the Synod to organize congregations, and to con- stitute themselves into a Presbytery, which they accordingly did in November, 1754, under the name of the Associate Presbytery of Pennsylvania. Notwithstanding the various difficulties which they had to encounter in their first labours, these brethren had the satisfac- tion of seeing the ordinary evidence of success attending their labours ; in a short time there were urgent applications for their labours from dilVorcnt parts of Pennsylvania, from Delaware, New York, Virginia, and North Carolina. Mr. Arnot returned at the expiration of his appointment, and Mr. Gellatly was removed by death in 1701 ; but the Presbytery continued to increase by the arrival of missionaries from Scotland, until the ASSOCIATE PRESBYTERIAN CHURCH. 17 intercourse between the two countries w^as interrupted by the break- ing out of the revolutionary war. By this time the number of ministers had increased to thirteen ; and the applications to the Presbytery for supply of preaching and the dispensation of the sacraments increased in a still greater degree. At this period it was judged necessary to divide the Presbytery. Those ministers settled in New York, with the congregations in that State and east of it, were set off into the new Presbytery, which was called the Presbytery of New York. The others remained under the old designation, the Presbytery of Pennsylvania, and had the care of such congregations as were located in Pennsylvania and southward of it. This division of the Presbytery took place on the 20th of May, 1776. There were at this time also in the Province of Pennsylvania three ministers belonging to another body of dissenters from the Church of Scotland, called " Reformed Presbyterians." An attempt was shortly after this made to form a union between these brethren and the Associate Presbytery of Pennsylvania. After some twenty meetings of unsuccessful efforts, when the affair had been apparently dropped by both parties, it was unexpectedly brought on at a meeting of the Associate Presbytery of Pennsylvania, when the members were not all present, by the efforts of one of the members of the Presbytery of New York, and in violation of a former express agreement of the Presbytery, and carried by the casting vote of the moderator. The part of the Presbytery who at the time opposed the union, wished the matter delayed until the judgment of the Synod in Scotland could be obtained on it ; but the others declared themselves no longer in con- nexion with the Synod in Scotland, and proceeded to pass censures on their brethren who did not fall in with the union. This event took place on the 13th of June, 1782. The united body denominated themselves the Associate Reformed Synod, from a combination of the names of the two bodies from which the parties came. This union, instead of making two bodies into one, as was its pro- fessed design, divided two into three; for those of the Associate Presbytery of Pennsylvania who refused to join the union, believing the terms of it inconsistent with truth and of schismatical tendency, continued their former organization. Their course was approved by the Synod in Scotland ; the Reformed Presbyterian Synod disap- proved of what their members had done, and sent in other ministers to supply their place. So that the two original bodies continued to exist, and the new one also. 18 HISTORY OF THE The Presbytery of Pennsylvania was almost extinguished by this union. At the meeting of the Presbytery at which the above trans- action took place, besides the moderator, there were present five ministers and five ruling elders: thrqe ministers and two ruling elders voted in favour of the union, and two ministers and three ruling elders ao-ainst it. So that but two ministers were left in the Presbvtery of Pennsylvania at the time, for the absent ministerial members at first fell in with the union ; and for a time these two ministers, Wm. Mar- shall, of Philadelphia, and James Clarkson, of York County, Pennsyl- vania, with their elders, composed the Associate Presbytery of Penn- sylvania. The Associate Presbytery of New York had joined the union previously. The Synod of Scotland, however, as soon as practicable, sent over others to their assistance, and in a few years most of those who at first had joined the union, abandoned it, and returned to the Presbytery of Pennsylvania, so that in a short time her affairs began again to revive. Nothing however worthy of special notice occurred in the Presby- tery from this period until the formation of the Synod in 1801. During this period a number of ministers arrived from Scotland, and some were educated in this country. The first institution for the purpose of educating students in theology by this body, was establish- ed in 1793, under the care of the Rev. John Anderson, D. D., of Beaver County, Pennsylvania, who continued to serve as sole profes- for of theology until 1818, when he resigned on account of old age. From the appointment of Dr. Anderson, in 1793, until the formation of the Synod, in 1801, six young men had been licensed to preach the Gospel. Before noticing the formation of the Synod, it is necessary to give an account of the organization of the Presbytery of Kentucky. The Presbytery of Pennsylvania, being wholly unable to meet the appli- cations for preaching which were sent from Tennessee and Kentucky, directed the applicants to apply directly to the Synod in Scotland for missionaries. They did so, and in answer to the petition, the Synod sent two, viz., Messrs. Robert Armstrong and Andrew Fulton, mis- sionaries to Kentucky, with authority to constitute themselves into a Presbytery. These missionaries arrived in Kentucky in the spring of 1798, and formed themselves with ruling elders into a Presbytery on the 28th of November of the same year, by the name of the Pres- bytery of Kentucky. This accession of strength enabled these Presbyteries to form ASSOCIATE PRESBYTERIAN CHURCH. 19 themselves into a Synod. A resolution to that effect was passed in the Presbytery of Pennsylvania at their meeting in Philadelphia, May 1st, 1800. After setting forth the reasons for this, they " Resolved, that this Presbytery will, if the Lord permit, constitute themselves into a Synod, or court of review, known and designated by the name of the Associate Synod of North America. To meet in Philadelphia on the third Wednesday of May, 1801, at eleven o'clock A. M. That Mr. Marshall open the meeting with a sermon, and then constitute the Synod. The rest of the day to be spent in solemn prayer and fasting." The Synod met pursuant to this appointment. The roll then con- sisted of seventeen ministers. These were divided into four Presby- teries, viz., the Presbytery of Philadelphia, the Presbytery of Char- tiers, the Presbytery of Kentucky, and the Presbytery of Cambridge. At this time there were also several probationers preaching under the care of the Synod. Until the year 1818 appeals might be taken from this Synod to that of Scotland. But at that time it was declared a co-ordinate Synod by the General Associate Synod of Scotland. From this period until the present time, this society has regularly increased in members and ministers. It is perhaps worthy of remark, that her members have increased in a greater proportion than her ministers. About the year 1820 an attempt was made to form a union between this church and the Associate Reformed Synod of the West, who had separated from what was at that time the General Associate Re- formed Synod, on account of the latitudinarian principles of the latter. A correspondence was carried on between the two bodies for some years, and nearly every obstacle to a" union seemed to be removed, but the attempt was at length abandoned. This result seemed to be owing in a great measure to the nature of the last communication from the Associate Reformed, the tenor of which was unconciliating and unkind. Between the years 1838 and 1840, six or seven ministers were deposed or suspended for various offences. These have since formed themselves into a Synod, and have assumed the name of the Asso- ciate Synod of North America. Two ministers, also, in the south, one in South Carolina and the other in Virginia, who had been suspended on account of their connexion with slavery, have also assumed ihe name of the Associate Church. These have united, or are about to be united, to the Associate Reformed Synod of the South. A minister of the Presbytery of Miami has also joined with 20 ASSOCIATE PRESBYTERIAN CHURCH. a suspended minister of the same Presbytery, and formed what they denominate the " Free Associate Presbytery of Miami." These dcfccti(ins of ministers have consequently occasioned some reduction in the number of the people ; but this loss has been more than compensated to the society by the peace, harmony and order that have since prevailed. January, 1844. HISTORY THE ASSOCIATE UEFOHMED CHURCH. BY THE REV. JOHN FORSYTH, D. D., PROFESSOR IN THE ASSOCIATE REFORMED SEMINARY, OF NEWBURG, N. Y. Of the earliest Scots' Presbyterian Churches in this country, we have no very certain accounts, with the exception of a few in South Carolina. In 1680, Lord Cardron took measures for the establish- ment of a colony in South Carolina, with the view to afford a place of refuge to his persecuted Presbyterian brethren. This was formed at Port Royal, and the minister of it was the Rev. Dr. Dunlop, after- wards Principal of the University of Glasgow. An invasion by the Spaniards, and the English Revolution of 1688, which afforded the exiles an opportunity of returning to their native land, led to the abandonment of the colony. Numbers of private persons, however, remained in Carolina, who were gathered into congregations under the care of a Presbytery which continued to exist until about the close of the last century. Of these churches, only one now remains, the Old Scots' Church of Charleston. During that dark period of Scottish history, from 1660 to 1688, numbers of Presbyterians were* transported to the American planta- tions, and sold as slaves. Wodrow sets the number down at 3000. They were for the most part sent to Virginia, Pennsylvania, and New Jersey. To a congregation formed of these exiles, in New Jersey, Fraser, the author of the work on Sanctification, for some years preached ; he afterwards removed to New England, and from thence returned to Scotland. It is much to be lamented that the ac- counts of these Scottish Churches are so exceedingly scanty, inas- much as their history is connected with that of the American Pres- byterian and the Associate Reformed Churches.* * Wodrow the historian corresponded with many of them for a long series of years ; his correspondence, now in course of publication by the Wodrow Society, it is to be hoped will throw much light upon this early period of American Presbyterian history. 22 UISTOUy OF THE The earliest application to tlie Secession Church of Scotland for ministerial aid, was made very soon after the secession took place. In 173G, the Associate Presbytery received a letter from a number of persons in Londonderry, Chester County, Penn., requesting that an or- dained minister, or a probationer might be sent to them, and promising that all the expenses of the mission should be defrayed by themselves. The condition of the Presbytery, however, was such, the demand for labourers at home was so great, as to render it impossible to do more than send to the people of Londonderry a friendly letter. (McKer- row's Hist. Secess. i. 230.) The first minister sent out to America by the Secession Church, was the Rev. Alex. Gellatly, who arrived in 1751, and after a laborious ministry of eight years, finished his course at Octorara, Penn. The Covenanters, or Reformed Presby- terians, sent out the Rev. Mr. Cuthbertson in 1751 ; he was followed, in 1774, by Rev. Messrs. Lind and Dobbin. As the Associate Re- formed Church was made up of these denominations, a very brief survey of their history will not be out of place. Of the Reformed Presbytery, it is only necessary to observe, that it originally consisted of those who objected to the terms on which the Presbyterian Church of Scotland was re-established at the Revolu- tion of 1G88 ; they considered that she had fallen from the attainments she had made, especially about the year 1G46, and to which she was bound by solemn covenants. While they professed to rejoice in the blessings secured to Britain by the banishment of the house of Stuart, they still regarded the constitution both of Church and Slate as im- perfect, and hence, while they refused to become members of the former, they at the same time declined to recognise the legality of the latter. Their most distinguishing principles, are those which relate to civil government. As these will be fully explained by a member of that communion, it is not necessary to state them in this place. The Secession originated in 1733, and was occasioned by a sermon preached by the Rev. Ebenezer Erskine, in which he strongly in- veighed against certain recent acts of the Assembly having reference to the settlement of ministers. For this sermon (preached at the opening of the Synod of Perth and Sterling) he was immediately called to account, but refused to submit to the censure imposed, ap- pealing from the sentence of the Synod to the General Assembly. The result was the secession from the Establishment of Mr. Erskine, together w ilh his brother Ralph of Dunfermline, Mr. Wilson of Perth, and Mr. Moncricf of Aberncthy, and the formation of a body known as the Associate Presbytery. Immediately upon constituting them- selves into a Presbyfery, they emitted a Testimony, in which they ASSOCIATE REFORMED CHURCH. 23 declared that they had not separated from the Church of Scotland, but only seceded from " the prevailing party ;" they appealed to the " first free reforming assembly" for an adjudication of their case, they declared their faithful adherence to all the Canons and Confessions of the church, and they particularly and strongly testified against the unsound doctrines, as well as the mal-practices which, for some years previous, had been creeping into the church. This testimony they required all who afterwards joined with them to approve; a step this, eminently injudicious, inasmuch as it was a large addition to the an- cient terms of communion — bred among them a spirit of High Church exclusiveness, and was the remote cause of their subsequent unhappy divisions. In 1746 a dispute arose among the Seceders relative to the Burghers' Oath. By this time the Presbytery had reached the dignity of a Synod, numbering about forty ministers, and as many congregations. The point in debate was a clause in the oath required of those admitted to the freedom of the Royal Burghs, to this eifect, that they professed the true religion as then professed in the kingdom, and " renounced the Romish religion, called Papistry." One party maintained that the taking this oath was inconsistent with the position occupied by Seceders ; the other party held that there was no such inconsistency, inasmuch as the oath was no more than a recognition of the Protestant faith, as held forth in the standards of the Reformed Church of Scotland. The former were called Anti-burghers, and insisted upon making abstinence from the oath a term of communion, .the latter were termed Burghers, and opposed any such restriction. The dispute, which was carried on with much vehemence and ani- mosity, produced a division of the Synod into two distinct bodies, each claiming the name and the succession of the Associate Synod ; but they were popularly known by the names just mentioned. The numbers were about equal at the time of the separation, and the growth of the two bodies in succeeding years was very nearly equal. The first effect of this breach was a change in the old Testimony to meet the new condition of things. There were, thus, in 1747, two Recession bodies, each having its own distinctive Testimony. In this state the Secession body continued until 1796, when the Burghers were again divided by a dispute respecting the power of the civil magistrate ci7xa sacra. The subject had been in discussion for some years, one party (a very small one) holding that the magistrate was bound not only to profess the true religion, but also to maintain it at the expense and by the power of the state ; the other, forming the large majority of the Burgher Synod, approached, in their views, very nearly to what has since been termed the voluntary principle, though tyt HISTORY OF THE they did not absolutely condemn the principle of a civil establishment of relit^ion. Connected with this question, was another respecting the bindin'^ obligation of the Solemn League and Covenant ; the for- mer party asserting the obligation of these ancient instruments upon posterity, in the strongest manner, the latter admitting it only in a very modified sense. This dispute resulted in the separation of a small party from the Synod, in 179G. They were called the Old Litrht Burghers; while the majority were known as the New Lights. In 1806, the Anti-burgher branch of the Secession was agitated by the same questions, and a small body, headed by Prof. Bruce of Whitburn, and the late Dr. McCrie, the eminent historian, seceded from the Synod, in consequence of a change in the Testimony on the subject of the covenants, and the magistrate's power, and formed themselves into a body called the Constitutional Presbytery; but the two parties were popularly known as the Old and New Light Anti- buro-hers. There were thus four distinct bodies of Seceders, all equally strenuous advocates of Presbyterian government and order ; all observing the same forms of worship; and the ministry in each branch being equally distinguished for evangelical sentiment. Yet each had its own Testimony, an approbation of which was demanded as a term of communion. To finish this brief sketch : in 1820 the two principal branches of the Secession, viz : the New Light Burghers and Anti-burghers, united themselves into one body under the name of the United Secession Church. The two Synods contained at this time about 150 ministers, each ; their reunion took place just seventy years after the breach, and in the same building, Bristo Street Church, Edinburgh, where the division had occurred. Into this union the Burghers entered unanimously ; but a small party of the Anti-burghers, with Professor Paxton at their head, refused to go with their brethren. These dis- senters in 1827 joined the Old Lights, (Dr. McCrie's party.) While in 1837 the Old Light Burghers returned to the communion of the Established Church, thus leaving at the present time but two branches of the Secession, viz: the United Synod, numbering some 400 churches, and the Old Light Anti-burghers with 40 or r)0. The earliest missions to this country, were sent out by the Anti- burgher Synod. Having received in 1751, a very earnest applica- tion from Rev. Mr. Alexander Craighead, of Octorara, for ministerial aid, the Synod appointed Messrs. James Harne, and John Jamieson to proceed as missionaries to America. These appointments having not been fulfilled, the Synod in 1752, passed a very stringent "act concerning young men appointed to missions in distant places," to ASSOCIATE REFORMED CHURCH. 25 the effect that if unwilling to go wherever the Synod might choose to send, they should no longer be recognised as theological students. In 1760, this act was extended to probationers, and it was enacted that probationers refusing to be sent to North America, by the Synod, should be deprived of their license; and in 1763, it was farther enacted, that no probationer, under appointment to North America, could be proposed as a candidate in the moderation of any call in Scotland. In our day, this would be deemed ecclesiastical tyranny of a high order ; still it shows the exceeding earnestness of the Synod to answer the American call for help. In 1752 Messrs. Gellatly and Arnot arrived; the former as a per- manent labourer here : the latter being a settled minister in Scotland, and having been sent out for a special purpose, soon returned home. These brethren were charged by the Synod, to constitute themselves into a Presbytery, immediately on their arrival in Pennsylvania, which they did under the name of the Associate Presbytery of Penn- sylvania. In 1753, the Rev. James Proudfit was sent, and after ' labouring as an itinerant for some years, was settled at Pequa, Penn- sylvania. The hands of the Presbytery were strengthened in 1758, by the arrival of Rev. Mr. Matthew Henderson; and 1761, by the arrival of Rev. Messrs. John Mason, (afterwards of New York,) Robert Annan, and John Smart; in 1762, by that of Rev. William Marshall. In 1770 Messrs. John Roger and John Smith arrived, with instruc- tions in reference to a subject which shall presently be mentioned. The Burgher Synod received in 1751, a very earnest application for a minister from a number of persons resident in Philadelphia ; this request was renewed in the year following, (1752,) with the promise of defraying all the charges of the mission. In consequence of re- peated and earnest apphcations, the Synod resolved, in 1754, upon establishing a mission in America, and they appointed the Rev. Thomas Clark, minister of Ballybay, in Ireland, to proceed to Penn- sylvania ; but he was prevented from fulfilling the appointment at that time. However, in 1764, Mr. Clark, in company with the major part of his congregation, emigrated to America, and settled the town of Salem, Washington County, New York. He was followed in 1766, by the Rev. Messrs. Telfair and Kinloch. Mr. Telfair became the minister of the Burgher Congregation, in Shippen Street, Phila- delphia.* Mr. Kinloch ultimately returned to Scotland, and was * It may be here stated that the Shippen Street congregatioM, united with the old Scots' Church, in Spruce street, about the year 1753 or 1784. The ground in Shippen Street, is \vc bcHcve, still used as a burial ground. 3 2G HISTORY OF THE settled in Paisley. In 1770, he was called b}- the Old Church in (.'ambridge, Washington County, New York, but the call was declined. The Burgher ministers appear to have had no desire to keep up a separate organization on this side of the Atlantic; they accordingly united, very soon after their arrival, with their brethren ; but the union was disturbed by the refusal of the Scottish Synod to approve of it. In 1776 the old Presbytery of Pennsylvania was divided into two ; the one bearing the old name, the other called the Presbytery of New York; this procedure was also condemned by the Scottish Synod, but no attention was paid to their order to rescind the act of division. An attempt was made in 1765 to unite the Associate Presbytery of Pennsylvania to the Synod of Philadelphia and New York ; the minutes of the conference held by the joint committee, of which Dr. Witherspoon and Dr. Mason were members, are now before the writer, but they are too long for insertion. The chief points of dis- cussion were the ground and extent of the Gospel offer, the divine right of Presbyterian government, and the qualifications for the ministry. This attempt at union might perhaps have been successful, but for the animosities excited by a foolish publication of the New- castle Presbytery, against the first secession ministers who came to this country.* The Revolution of 1776 may, in one sense, be regarded as the cause of the union which produced the Associate Reformed Church. The importance of union among the divided Scots' Presbyterian churches in this country, had indeed been felt long before it was actually accomplished. The weakness of the congregations of the several sects showed the need of united effort ; and the consciousness of this gradually excited and increased the desire for it, until the independence of the colonies, in the judgment of many, removed the ancient causes of disunion. During the progress of the war several conventions were held between the members of the Associate and the Reformed Presbyteries, with the view to attain this desirable end. A detailed account of these conventions would be of little use, even if we had ampler materials for giving it than we actually possess. It will suffice to say, that the three Presbyteries sat in Philadelphia in October, 1782, and formed themselves into a Synod, under the name of the Associate Reformed Synod of ' North America, on a basis consisting of the following articles, viz. : * For fuller details see McKcrrow's History, vol. i. ASSOCIATE REFORMED CHURCH. 27 1. That Jesus Christ died for the elect. 2. That there is an appropriation in the nature of faith. 3. That the Gospel is addressed indiscriminately to sinners of man- kind. 4. That the righteousness of Christ is the alone condition of the covenant of works. 5. That civil government originates with God the Creator, and not with Christ the Mediator. 6. The administration of the kingdom of Providence is given into the hand of Jesus Christ the Mediator; and magistracy, the ordi- nance appointed by the Moral Governor of the worltl to be the prop of civil order among men, as well as other things, is rendered sub- servient by the Mediator to the welfare of his spiritual kingdom, the church, and has sanctified the use of it and of every common benefit, through the grace of the Lord Jesus Christ. 7. That the law of nature and the moral law revealed in the Scriptures are substantially the same, although the latter expresses the will of God more evidently and clearly than the former, and therefore magistrates among Christians ought to be regulated by the general directory of the Word as to the execution of their oflice. 8. That the qualifications of justice, veracity, &c. required in the law of nature for the being of a magistrate, are also more explicitly revealed as necessary in the Holy Scriptures. But a religious test, any further than an oath of fidelity, can never be essentially neces- sary for the being of a magistrate, except where the people make it a condition of government. 9. That both parties when united shall adhere to the Westminster Confession of Faith, the Catechisms, the Directory for Worship, and propositions concerning church government. 10. That they shall claim the full exercise of church discipline without dependence upon foreign judicatories. Upon this basis all the members of the Reformed Presbytery, and all the Associate ministers, with the exception of two members of the Presbytery of Pennsylvania, (Messrs. Marshall and Clarkson,) united. A small minority of the people in the two communions also declined to enter into it. From these minorities have sprung the Covenanter denomination on the one hand, and the Associate on the other. The limits of this article preclude any extended comment upon this basis; it will be sufficient to observe, that at this distance of time it is diffi- cult to discover the reason for inserting some of its articles. In reference to the extent of the atonement, the nature of faith, and the extent of the Gospel offer, there had never been any difference of oy HISTORY OF THE o]iinion among llicsc parties; and it is therefore sonfievvhat surprising ihat these topics arc mentioned. There had been a dispute about common hcncfils, i. c. whether the common blessings of life were derived to mankind in virtue of Christ's mediation, or were merely bestowed bv God as Creator. But a calm and candid perusal of the painphlcts begotten by this controversy — once deemed a very vital one will convince any one that it was a dispute about words rather than things. Most of the articles, it will be perceived, relate to the subject of magistracy, and this was the grand topic of difference, viz. the essential qualifications of the civil magistrate, and the extent of his power circa sacra. On these last points, it must be confessed, that the language of the basis is by no means clear, yet it is perhaps as much so as its authors intended, and as much so as the subject admits. It should be borne in mind that each of these bodies held to the West- minster Confession, their catechisms were the same, their govern- ment, forms of worship and mode of administering the sacraments identical ; their views of Gospel doctrine, and even the styles of preaching prevalent among them, were quite similar. Their differ- ences had grown out of acts of discipline, rather than points of doc- trine. Here it may not be out of place to give some brief notices of the leading persons who were active in effecting this union. The Rev. Thomas Clark was one. Perhaps no minister of his day was " in labours more abundant" than he ; and many interesting traditions are still in existence respecting him in various parts of the country. His public ministrations were marked by some eccentricities, so that he usually attracted large crowds to hear him. But he was a man emi- nently given to prayer, laborious, zealous, of a most catholic spirit, and he had many seals of his ministry, not only by his labours in the pulpit, but also by his private faithfulness, with all sorts of persons, at home and abroad. He longed for the salvation of souls; in season and out of season, he made full proof of his ministry. After a most laborious ministry of about thirty years (in this country), he died sud- denly at Long Cane, in South Carolina, in 1796. He was the founder and first minister of the church at Saletn, New York. The Rev. Dr. John Mason, of New York, was one of the most ac- complished preachers and pastors of his age. He " was a man of a sound strong mind, of extensive learning, and of unusually fervent piety. His scholarship was rare. He had so habituated himself to classical studies, that at the age of tw^enty, he spoke the Latin lan- guage on all the higher subjects of discourse, with equal ease and greater elegance, than his mother tongue. In Greek his proficiency ASSOCIATE REFORMED CHURCH. 29 was but little inferior ; and he was familiar with Hebrew. At the age of twenty-four, he taught logic and moral philosophy in the semi- nary of the Anti-burghers at Abernethy. His lectures were in Latin. As a preacher he was uncommonly judicious and instructive ; as a pastor singularly faithful and diligent, and as a friend and companion he displayed an assemblage of excellencies i-arely found in so great a degree in one person. Few ministers have ever lived in New York, in so high esteem, or died so deeply and generally lamented." — The following testimony of regard is from the pen of the late Dr. Linn, who knew Dr. Mason well : — " He had prudence without cunning, cheerfulness without levity, dignity without pride, friendship without ceremony, charity without undue latitude, and religion without osten- tation."* For thirty years he was minister of the Old Scots' Church, (Cedar Street,) New York ; he died in 1792, and was succeeded by his distinguished son. Dr. John M. Mason. He is said to have written, in connexion with Gov. Livingston of New Jersey, some powerful political papers, during the discussions that preceded the Revolution. Banished in common with other Presbyterians from the city during its occupancy by the British army, he acted as a chaplain to the American forces, and was very warmly esteemed by Washington. The Rev. Robert Annan had been a fellow-student with Dr. Mason, and they came to this country about the same time. He was first settled at Neelytown, in Orange county, New York; and during the early years of the Revolution he was a very active promoter of the Whig cause. About the close of the war he was called to the charge of a newly formed Scots' church in Boston; but finding himself unable to carry out the discipline of the Presbyterian Church, he removed to Philadelphia, and for some years was minister of the Spruce Street Church. He afterwards accepted of a call from a congregation in Baltimore. In this his last fixed charge he continued about six years, when he demitted it in favour of the present pastor. Dr. John M. Duncan. He died in 1818. He wrote (with some slight aid from Dr. Mason) a short but very excellent exposition of the Westminster (Confession ; a narrative of the steps which led to the union ; a tract on Universahsm ; one on civil government; and while resident at Philadelphia, he engaged in a discussion with the late Dr. Rush on the subject of capital punishment. He was a' man of superior elo- quence, an able, though a rather bitter controversialist ; he seems to have been better fitted to lay the foundations of a congregation, than to carry up the superstructure. * Miller's Life of Rogers, p. 164. „^ IIISTORV OF THE The Eev. James Proudfil was also educated for the ministry at Abcrncthy. His first settlement was at Pequa, Pennsylvania. After labourinfT here upwards of twenty years, he was called to Salem, as the successor of INIr. Clark, where he remained until his decease, in 1802. For some years before his death, his son, the Rev. Dr. Alex. Proudfit,'was associated with him in the pastoral charge. He was one of the first Presbyterian ministers settled north of Troy, and for many years he was abundant in labours over a wide extent of country; not a few of the largest congregations in Washington county having been founded by him. He published nothing, but he was eminent for his holiness. A brother minister who had long known him, once said to his son, that "he was the holiest man he ever knew." So great was his acquaintance with the Bible, that he was often called by his friends the concordance. Of the Covenanting brethren, JNIessrs. jDoii/w, Lind, and Cuthbertson, we regret that we are unable to give any certain information. In this connexion it may not be out of place to give a few notices respecting the principal localities of the Associate Reformed Church, in these early days of her history. The earliest settlements were in Pennsylvania, within the Cumberland Valley. From these, colonies went forth to various parts of the United States. Numbers emigrated to west Pennsylvania, but in what year, we are unable to state, — we only know that these emigrants formed some of the earliest Presby- terian churches west of the Alleghany mountains. Some of the first settlers in Pennsylvania remained but a short time, and then removed to the upper parts of South Carolina and Georgia. The Old Church in Philadelphia, was formed by a few pious Scotsmen, who at first met together as a praying society. The Old Church in New York was formed by the separation of the Scottish members from the Wall Street Church in 1751, in consequence of changes in the forms of worship, and the neglect of Presbyterian order. In Orange county, a colony of Irish Presbyterians was established under the auspices of Col. Clinton, the founder of the Clinton family, so early as 1734 ; from these have sprung the various Associate Reformed churches in that county. Others were induced to settle on the Colden and Campbell patents. The first settlement in Washington county, was made by r>r. Clark ; his congregation emigrated from Ireland about the year 17G0: one part going to Carolina, another portion accompanying liim to Washington county. To this day, this county is eminently Scottish in its religious peculiarities. It may be added, that the Associate Reformed Church was one of tiie first to plant the standard of the Gospel in the State of Kentucky ; and at the close of the last ASSOCIATE REFORMED CHURCH. g, century the prospect of increase in that commonweahh was highly promising. These prospects were, however, soon darkened and destroyed by dissensions among the ministers. At the beginning of the present century, the Lexington Academy was founded under the auspices of the Associate Reformed Church. It was incorporated by the legislature of the State, and received from the same source the very handsome endowment of 4000 acres of land. Had the affairs of this institution, and of the church, been managed with ordinary prudence, there can be little doubt that it would now have been among the best colleges in the gi'eat valley of the West. But the opportunity was madly thrown away, and now it is irrecoverably gone. All the subsequent efforts of the church to extend herself in Kentucky, have been attended by no encouraging results. In addition to these early settlements of the church, in the States of New York, Pennsylvania, Carohna, and Kentucky, it should be mentioned that there were some in New Hampshire and Maine. Mr. Greenleaf gives some notices of them in his Ecclesiastical History of Maine. They were associated under the name of the Presbytery of Londonderry. The region, however, was unfavourable to the growth of Presbyterianism ; so soon as the older generation was removed, their descendants became " like the people of the land," and dege- nerated into independency, though the name of Presbytery was still kept up. The consequence was, that the Synod in 1802 passed the harsh and unwise act, declaring this Presbytery no longer a portion of the Associate Reformed Church. We now resume the history of the Synod. As before stated, it was constituted at Philadelphia, in 1782, and was then composed of three Presbyteries, and numbered in all fourteen ministers. One of the first acts of the Synod, after its organization, was, the adoption of a series of articles, which were afterwards published under the very unsuitable name of the Constitution of the Associate Reformed Church : among the people it was known as " the Little Constitution." These articles were vehemently attacked both by the Covenanters (in Scotland) and the Seceders here; yet they deserve attention as showing the ardent attachment of the men of that day to " the truth and peace ;" they furnish striking evidence that they possessed a truly catholic spirit, and were eminently free from that mean and narrow sectarian temper which has often been displayed by those who make the loudest professions of universal charity. Our limits forbid the in- sertion of these articles ; and we shall only say in reference to them, that the spirit of charity and moderation which they breathe, has been characteristic of the Associate Reformed Church from that day .^2 HISTORY OF THE to this; in no case has she altemptcd to profit by the dissensions of her ncio-hbours, and Avifh the single and noble exception of the Moravians, no other denonnination in this country has ever displayed less sectarianism than she. Whether these articles were designed to serve onlv a temporary purpose or not, can hardly be determined at this distance of time; the fact, however, is, that they were ultimately laid aside for a fuller exposition of the church's faith — a measure that was probably owing to the uneasiness created in the minds of some weak but sincere persons, by the incessant and virulent attacks of the enemies of the union. The final result was, that the Westminster Confession and the Catechism, after a careful revision, at several suc- cessive meetings of Synod, in the articles relating to the power of the magistrate, w'cre published in one volume, in 1799, under the title of "The Constitution and Standards of the Associate Reformed Church in North America," and they have continued to be such, down to the present day. The ground occupied by the United Church was the same as that held by the Cliurch of Scotland. The testimonies of Covenanters and Scceders were approved so far as they did not conflict; but the simple standards of the Church of Scotland were adopted as the standards of the church in the United States, only with a slight change of ihcir language on the subject before named. And even this change amounted to no more than the incorporation in the Con- fession of the very sentiments expressed by the Church of Scotland on this head, in her adopting act of 1G4G. The Directory for Wor- ship and the Propositions of Church Government remained unchanged; the Rules of Discipline and Forms of Process were not so much altered as drawn out into a regular system, the want of which the Church of Scotland has long felt; instead of rules she has only pre- cedents for her guide in matters of discipline. In this connexion it may be mentioned, that various doctrinal acts were passed by the Synod, which w^re intended to oppose particular errors prevalent at the time. Of these, the acts on Faith and Justification, written by the late Dr. John M. Mason ; on Original Sin, by the Rev. Robert Forrest, and on the Atonement, by Dr. Robert Proudfit, are very valuable expositions of Scripture truth, and have long been highly prized. For twenty years after the union, the growth of the church was very rapid; in fact, the demand for labourers in all parts of the land. New England excepted, was far greater than the Synod could pos- sibly supply. This rapidity of increase led the church, in 1803, to adopt a measure— under the influence of Dr. Mason, of New York— ASSOCIATE REFORMED CHURCH. 33 which was altogether premature, and ultimately exerted a most dis- astrous influence upon her fortunes; this was the division of the church into four Provincial Synods of New York, Pennsylvania, Scioto, and the Carolinas, under a representative General Synod. The size of the denomination did not warrant this measure ; the pro- vincial Synods, held at great expense and trouble, found that they had no business to transact worth the name, and in a few years ceased to assemble ; the affairs of the church fell into the hands of a few, and thus jealousies were engendered, the evil effects of which are felt to this day. In 1800 it was resolved to take steps for the establishment of a Theological Seminary, as the only means of supplying the increasing demand for ministers ; and in the meantime an effort was to be made to obtain a supply of ministers from Scotland. For these purposes. Dr. John M. Mason was sent as the agent of the church to Great Britain in 1802 ; he succeeded in obtaining funds to the amount of about $6000, the largest pari of which was expended in the purchase of a most valuable library ; and on his return he was accompanied by five Scottish ministers, several of whom still survive. At the meeting of Synod in 1804, the plan of the Seminary was carefully framed; Dr. Mason was chosen Professor of Theology; and the sessions of the Seminary began in the autumn of the same year, in the city of New York. This was the first Seminary established in the United States, and for many years the most famous seat of theological learning in our country. The chief credit of its foundation, and especially of the admirable plan on which it was based, belongs to Dr. Mason. It is the model according to which all the other Seminaries of the As- sociate Reformed Church have since been framed. Of the character of Dr. Mason, his unrivalled eloquence, his rich and varied scholar- ship, his immense popularity, it is hardly necessary to speak. He is one of the very few American clergymen, whose fame is as bright in Britain as in the United States. Yet it is melancholy to reflect that his fame, once so great, is rapidly passing away, for he has left no durable monument behind him. The Seminary might have been such, but he, unfortunately for it, as well as for himself, undertook too much, and besides, lacked that indomitable perseverance which never rests until it has fully attained its objects. The Seminary which he founded, exists indeed in another place, but on the spot of its nativity it is now almost unknown. Dr. Mason's writings deserve a high -rank in the theological litera- ture of this country ; but we have reason to believe that they are in no respect what they would have been, had the energies of his mind 84 HISTORY OF THE been concentrated upon his duties as a theological professor. His earliest work, which was published about five years after his admis- sion to the ministry, was upon the subject of Frequent Communion. For many years, in fact since the days of prclatic persecution, the Scottish churches were accustomed to observe the sacrament of the Lord's Supper not more than twice a year, and in some cases only once. Besides the usual preparation sermon, the sacrament Sabbath was invariably preceded by a fast day on the Thursday, and suc- ceeded by a thanksgiving day upon the Monday. Palpably opposed as this was to the spirit of the Directory, which declares that " the Lord's Supper is frequently to be observed," the church had become so wedded to these " days," that it was deemed by many almost a profanation of the sacrament to celebrate it without them. Dr. Mason set himself to oppose these additions to the New Testament Passover, as he well knew that its frequent observance was impossi- ble so long as they were continued ; his " Letters," addressed to the members of the Associate Reformed Church, were the means of working the desired change in many congregations, though in some parts of the church " the days" are observed even to the present time. But the great work of Dr. Mason is his masterly treatise on " Catholic Communion," published in 1816. The circumstances which gave rise to this important work are given in the work itself, and need not be here repeated. It is a singular coincidence that its appearance was contemporaneous with that of the treatise of Mr. Robert Hall of Leicester on the same subject, and in which substan- tially the same principles are defended. Previous to the appearance of Dr. Mason's work, the practice of the Associate Reformed Church, in common with the other branches of the Scottish Church in this country, had been that of exclusive communion. We say that such was her practice, and it furnished a sad illustration how the practice of a church which glories in her orthodoxy, may be in palpable con- tradiction to her own standards. In the days of the Westminster Assembly the doctrine of exclusive communion was condemned, especially by Baillic and Rutherford, two of the greatest lights of their age, as one of the peculiar errors of the Independents, who would neither commune with other Christians, nor allow others to commune with them. The Confession of the Scottish Church asserts in the plainest terms the duty of communing with all, in every place, who call on the name of our Lord Jesus Christ, as God in his providence gives the opportunity. But at an early period in the history of the Scottish Secession an unchristian spirit of exclusiveness began to manliest itself; new terms of communion were framed, which had ASSOCIATE REFORMED CHURCH. 35 never before been heard of in the Christian church ; they assumed ground which was a virtual unchurching of all other denominations of Christians ; and they were forced to put a construction upon the language of their own Confession relative to the communion of saints, at war with the well-known sentiments of the Westminster divines, and almost too absurd to need refutation. The great aim of Dr. Mason's work was to expound and defend the doctrine of the church on this subject, and to bring the practice of the church into a corre- spondence with her own authorized standards. On this account, as well as for the influence which it was the means of exerting, it de- serves an honourable notice in the history of the church. The appearance of this work gave great offence to those in our own and some other denominations, who either could not or would not see the difference between catholic communion and promiscuous communion, and an attempt was made to answer it; still it was the means of pro- ducing a happy change in the practice of a considerable portion of the church of which its author was a member. But candour requires the statement, that in some other parts of the church, the doctrine of exclusive communion is taught and practised. The discussion of this subject, connected as it was in point of time with an attempt to intro- duce a new version of the Psalter, greatly helped to increase those sectional jealousies which had existed for some years before. All the great interests of the church languished ; the Seminary was be- coming involved in pecuniary difficulties — a fact however no way surprising, when it is considered how sadly its pecuniary affairs were mismanaged. The ministers in the western States made loud com- plaints against what they deemed innovations on the ancient order of the church ; these proving — as might have been expected from the very manner in which they were made — ineffectual, the entire Synod of Scioto at length, in 1820, withdrew from the superintendence of the General §ynod. This was a step in palpable violation of the essential principles of Presbyterianism ; it was a causeless dismem- berment of the church. Those who adopted it did not pretend that the General Synod had sanctioned heresy ; they could not pretend that their interests were neglected, for quite as large a number of those educated in the seminary at New York were settled in the western States, as in any other portion of the country. The only thing which furnished them*with a show of complaint was the act of the General Synod allowing ihe use of a different version of the Psalms from that which had been in use in the Associate Reformed Church. But no attempt was made to force a new version upon unwilling congregations. Now it must be manifest to all that if 36 HISTORY OF THE secession, or, in other words, the dismemberment of a denomination, be warrantable on such grounds, the foundation of such a body must be cxccedinf^Iv insecure. All the old and sound Presbyterian writers, as Rutherford, Durham and Baillie, are agreed in maintaining, that the only proper grounds of separation are, the authoritative sanction- ing of gross heresy, or the positive interference with the rights of conscience : nor will even these justify it, until faithful though un- availing efforts have been made to remove the grievance. The eminent writers whose names have been given, unite in declaring, that to secede merely because the supreme judicator}'^ tolerates something which one party deems to be an evil, while perfect free- dom is allowed to testify against it, is to be guilty of schism. The truth is, that the schism of which we have spoken is to be traced to that absurd longing after an absolute uniformity in the mere externals of Divine worship, which Scottish Presbyterianism derived from the Westminster Assembly ; this, we are persuaded, more than any other cause, has cramped the energies and hindered the advancement of the Associate Reformed Church in the United States. In 1821, the Synod of the Carolinas petitioned the General Synod to be erected into an independent Synod. The ground on which it was made was the great distance of the Synod from the place at which the General Synod usually assemibled, and the consequent im- possibility of their being represented in the supreme council of the church. The request was granted. For many years after that event, the Southern Synod could hardly be said to have grown ; but within the last few years a more enterprising spirit has been diffused among its members, and the prospects of increase are more promising than at any previous period. The increase of the Western Synod may be said to have kept pace with the rapid strides with which the Western States have advanced in population and in wealth. At the time of their separation in 1820, the number of ministers did not ex- ceed twenty; now it is more than one hundred. The details of their statistics we shall leave to the close of our article. Both the ministers and membership of the Western Synod arc very strenuous advocates of what they denominate a "Scriptural Psalmody," by which they understand not merely a psalmody based upon the Scriptures, but the Book of Psalms, to the exclusion of all imitations such as that of Dr. Watts, and even of all translations of olher portions of the Sacred Word. Not only are there congregations confined to the use of the Scots' version (as it is sometimes called) in the worship of God, but their ministers also are compelled to use this version when called to officiate in the pulpits of other denominations. Whether this subject ASSOCIATE REFORMED CHURCH. 37 does not receive an undue prominence among them, is a question which it might be deemed improper for one ia determine, who is in a great measure unacquainted with the circumstances of that branch of the church. However this may be, it is very certain that psahiiody forms the standing topic of discussion in all the periodicals connected with the Western Synod, and is th^ theme of not a few sermons. They are also very strongly opposed to the doctrine of catholic com- munion ; though it would probably be doing many of them injustice to affirm that they hold to the doctrine of exclusive communion in the strongest sense of the phrase. We are not indeed aware that the Synod, as such, has ever given forth any positive deUverance upon the subject of communion ; but there can be no doubt that the practi- cal sentiment of the majority of ministers and members is in favour of the exclusive system. Of late years the Synod has also taken very decided ground against slavery; in many of the congregations, we are informed, that, not only are actual slaveholders excluded from their communion, but even those who have ceased to be such, are re- fused, unless they express sorrow for their past sin in the matter. These remarks apply to the southern branch of the church also, ex- cept in relation to the subject of slavery. In the Northern Synod, on the other hand, while there are some who entertain the views just ex- pressed on the subjects of psalmody and communion, yet the majority of its members hold to a more liberal way of thinking. About the time of the separation of the Western Synod, a proposal was made to unite the Associate Reformed and the Reformed Dutch Churches, under the name of " The Reformed Protestant Church of North America." The cause of the failure of this projected union has never been very satisfactorily explained. In the report of the committee of the Associate Reformed Church, the coldness with which the proposal was received by some few of the classes of the Dutch Church, is given as the reason for their recommendation not to prosecute the business. But there must have been some more potent agency than this at work ; it is well known that the pride of one very distinguished member of the committee of the Associate Re- formed Church was, in some way, wounded in the prosecution of the affair, and there are those who ascribe to this circumstance — whether properly or not the writer cannot positively determine — the unhappy termination of the project. At the very same meeting of General Synod at which it was resolved to be inexpedient to prosecute the attempt at union with the Dutch Church, on account of the coldness of a few of her classes, a proposition of union was received from the General Assembly. A joint committee was immediately appointed, 38 HISTORY OF THE and a basis of union was very hastily framed, and it having received the approval of the two bodies, was sent down to their respective rrcsbvtcries for their action. Those under the care of the Assembly do not appear to have ever had the thing before them ; at all events they never acted upon it. At the next meeting of the General Synod, in 1822, it appeared that a large majority of the Presbyteries and Congregations were most decidedly opposed to the projected union. Yet, strange to relate, those very men whose consciences had been so scrupulous about the coldness of a few of the Dutch classes, as to deem it necessary to drop the project of union (a union be it observed worthy of the name) with that church, had got so completely rid of their scruples, that they resolved to proceed with another proposal of union, in the face of the expressed negatives of a majority of their own Presbyteries. The subject was debated for some days ; when the vote was taken, there were for union seven, against it six, and silent four. The majority immediately declared the Synod dissolved; and in palpable violation of the constitution of the Presbyterian Church, they w^ere at once ad- mitted as members of an Assembly to which they had never been chosen. Within a week after this secession from the Associate Re- formed Church, her valuable library was with singular expedition removed from New York to Princeton. We venture to affirm that a more disgraceful proceeding is not to be found in the annals of the American Church. The actors in this scene, besides having the ex- pressed mind of the church of which they were the representatives, knew that their scheme would have been completely frustrated if all the delegates to the Synod had been present ; they knew, at the very time the vote was taken, that several of these delegates from a dis- tant part of the church were on their way. The indecent haste with which the library was removed from New York, and the silent man- ner in which it was effected, proved that these seceders were them- selves conscious that their doings would not bear investigation. It is deeply to be lamented that the proposed union of 1822 was managed in the manner described. To an unprejudiced mind there appears no reason, on the score of principle, why these two branches of the Presbyterian Church should maintain a separate existence; their standards, their government, and their discipline are the same, and while there is a difference in some of their forms of worship, yet, as this would be no just cause for originating a separation, it cannot be a just reason for continuing it. Had the proper preparatory steps been taken, had due time been allowed the ministers and congre- gations of the Associate Reformed Church to consider the subject: ASSOCIATE REFORMED CHURCH. 39 the writer believes that within a few years a happy union of the two bodies might have been effected. But managed as the business was, they were only placed wider apart than ever. Such, however, was the end of the General Synod, for it never met again ; — ill advised in its origin, unprosperous through its whole existence, and miserable in its termination, it began in pride and ended in plunder. The Synod of New York now resumed its ordinary meetings, and took the place of the General Synod as the supreme judicatory of the church in the northern States. But its members, unfortunately, wanted the vigour requisite in the existing circumstances of the church ; the consequence was the irrecoverable loss of the old con- gregations in the city of New York. They even went so far as to direct their students of theology to attend the seminaries of other de- nominations, instead of appointing a professor of their own ; the re- sult was, just that which might have been anticipated, the loss of the greater part of these candidates for the ministry. At length, in 1829, the Synod awoke from this long and singular sleep ; it was resolved to revive the Seminary, whose operations had been suspended in 1821, and to establish it at Newburgh, under the care of the Rev. Joseph McCarroll, D. D., who was at the same time chosen Professor of Theology. Steps were taken to recover the library transferred to Princeton in 1822 ; a representation of the case, marked by great mo- deration, was presented to the Assembly in 1830, which having proved unavailing, legal measures were adopted, and after a protracted suit, the library was obtained and removed to the Seminary at Newburgh. From the preceding statement it will be perceived that the Asso- ciate Reformed Church, since 1822, has existed in three independent divisions, at the North, the West, and the South. An ineffectual attempt was made, in 1827, to revive the General Synod on the old footing ; this failure was not produced by any of the old causes of disunion, for by this time, there was a uniform practice in all the details of Divine worship throughout the several divisions of the church ; but it arose from the conviction which had been created in many minds, that in a country of such vast extent as ours, and with so many peculiarities of local interests and feelings, the affairs of the church will be much better managed by particular Synods, than by a representative General Synod or Assembly, having appellate juris- diction. This sentiment, the truth of which is very remarkably esta- blished by the history of the Associate Reformed Church for the last twenty years, is gaining ground both at ihe North and the West ; and we do not believe that any considerable portion of our church will ever consent to the erection of such a Synod, having appellate juris- 40 HISTORY OF THE diction over the whole United States. This is, in fact, to carry the principle ol' Prcsbyterianism to an unwarrantable length ; all the ar- guments adduced to prove the necessity of such Synods or Assem- blies, if worth any thing, prove the necessity of a permanent Ecume- nical Synod or Assembly. Recent events, especially the increasing agitation on the subject of slavery, convince us that the day is not very distant, when the other and larger branches of the Presbyterian Church in the United States will be compelled to take the same posi- tion, on this subject, with the Associate Reformed Church. It only remains to add to this historical sketch, that for the last five or six years a correspondence has been going on between the Associate Reformed, the Associate, and the Reformed Presbyterian Churches, with a view to their amalgamation into one body. Among persons of right Christian feelings, and of enlarged minds, there can be but one opinion, as to the desirableness of such a union ; but we are sorry to say, that at the present time, the prospect of its accom- plishment is by no means flattering. Still, the parties concerned are acting with great caution, and experience proves that in all attempts at union, the dictate of true wisdom, is " festina lente." The great deliberation by which this movement has been distinguished, may at least inspire the hope that when the union does take place, it will be a union that deserves the name. And yet, if it were speedily effected, while we should greatly rejoice, the question would force itself upon us — why should the united Scottish Church maintain a separate exis- tence in America 'i We confess that we should look upon this as a step towards a yet more blessed consummation. We should look upon it as the harbinger of that day, when Presbyterians, so long divided and alienated, though one in their confession and government, forgetful of their ancient animosities, shall unite their hearts and their energies against that common and mighty foe which is every day putting on renewed strength, that deadly foe by which in other days so many of our Presbyterian fathers were sent to join and increase " the goodly company of martyrs." We shall conclude the article with the statistics o^the church. I. T/ie Synod of A''ew York, contains four Presbyteries, viz : New York, Saratoga, Washington, and Caledonia. The whole number of ministers is 34; and of congregations, settled and vacant, about 43. The Theological Seminary is at Nevvburgh, Rev. Joseph McCarroIl, D. D., Professor of Theology ; the Professorship of Church History is at present vacant. II. T/ic Synod of the JVesl, about four years since, was turned into a General Synod, having under its care the following particular ones, viz: ASSOCIATE REFORMED CHURCH. 41 1. The East Sub-Synod, containing the following Presbyteries: Big Spring, Monongahela, The Lakes, Mansfield, Steubenville, Biairsville, Second Ohio. The East Synod contains about GO ministers, and about 100 congregations, settled and vacant. The Theological Seminary is established at Alleghany, near Pittsburg, under the care of Rev. John T. Pressley, D. D., Professor of Theology; Rev. James L. Dinwiddle, Professor of Biblical Criticism ; the Professorship of Church History is vacant. 2. The West Sub-Synod contains the following Presbyteries : First Ohio, Chilicothe, Springfield, Kentucky, Indiana, Illinois, Michigan. It numbers about 40 ministers, and 70 or 80 congregations, settled and vacant. The Theological Seminary is established at Oxford, Ohio, under the care of the Rev. Joseph Claybaugh, D. D., Professor of Theology. III. The Synod of the South, contains the following Presbyteries : First Carolina, Second Carolina, Georgia and Tennessee. The num- ber of ministers is about 25, and of congregations 40. They have a Literary and Theological Institution, called The Clarke and Erskine College, in Abbeville District. The names of the Professors we are unable to give, though we understand the College is in a flourishing condition. II I ST oil Y OF THE BAPTISTS. BY THE REV. A. D. GILLETTE, A. M., PASTOn OF THE ELEVENTH BAPTIST CHURCH, PHILADELPHIA. Whoever thinks of a noble river, as it flows in majesty towards the ocean, without contemplating the bubbling springs and mountain rivulets of which its deep channels are composed ? WJicn we look upon the form and features of some distinguished and useful man, we naturally inquire, Where was he born? Who were his parents ? What is the history of his childhood 1 and by what step in life has he gained that mental, moral and civil elevation, which places him so far above the thousands of his race ? On becoming acquainted with some be^iign institution, we ask, Whence its origin? — and listen to its history, or the narration of whatever is of moment in its character, with an avidity and interest which bespeak us engaged in no ordinary way. Our divine Saviour asks, "Whether the baptism of John was from heaven or of men?" We know that the religion which John, Jesus and the Apostles taught, was from heaven. Christianity is no graft from some former tree, no remnant of some old religion, no substi- tute; but a new and living faith: direct from God— the love of Christ, and the mind of the Spirit ; it is a system destined to glorify its divine authorship, and save the souls of such as repent of sins and believe its holy teachings. It may in truth be said of any people professing and calling them- selves Christians, that their principles are from the same source, pro- vided they are according to the Gospel of God. This we fully believe concerning all evangelical Christian churches, irrespective of names. The origin of Christian communities, their distinct organization, their history as separate societies, the progress of their sentiments among men, are subjects of curious and profitable investigation, HISTORY OF THE BAPTISTS. 43 a fact which we are glad to find is receiving a degree of public attention, somewhat proportionate with its reasonable and legitimate claims upon the intelligent inquirer after truth. ORIGIN OF THE SENTIMENTS OF THE BAPTISTS. Mosheim declares the origin of the sentiments of the Baptists to be hid in the remotest ages of antiquity. Milner, the ecclesiastical his- torian, also shows, that the sentiments of the Baptists were held by the primitive church, and not departed from until the year 253, when Cyprian, an African bishop, decided, " That those whose weak state did not permit them to be nashed in loater, were yet sufficiently bap- tized by being sprinkled." Church history shows us clearly that in every age since the Saviour's advent, there have been communities of Christians among whom were held most, and by some all of the peculiar doctrines of the Baptists of the present day : such were the Piedmontese, Wal- denses, and disciples of Gundulphus. When the Roman papacy sent its monks into Britain for the pur- pose of converting the people to the dogmas of their spurious faith: British bishops and congregations were found in great numbers wor- shipping God according to a pure Gospel, and administering baptism and communion to such only as lived a godly life, after the pattern shown them in the Holy Scriptures. These Christian people resided chiefly in the north part of the Island, among whom the " beast and false religion found no favourites." In the south, and among the Kentish people, most of whom were Druids or Pagans, the Roman mission was so far successful, as to persuade many to mingle with their heathen ceremonies others called Christian that were of Roman origin. The early British Christians held all the evangelical doctrines as essential to church fellowship, and withheld the ordinances of baptism and the Lord's Supper from bad livers and unconscious infants ; maintaining that it was the privilege of believers only. And, as up to the fifteenth century immersion was practised in all cases except upon the infirm and sick: it was of course the unquestioned conviction of all, that our practice and sentiments in this thing were according to the Bible ; for we now hold that baptism is immersion " in the name of the Father, the Son, and the Holy Ghost." Also with those " ancients" we hold, " that true penitents and sincere Christians only are subjects of baptism." It is understood by the most intelligent among us, that we are Pro- 44 mSTORY OF THE BAPTISTS. tcstants onlv in the union of sentiment against the Papal heresy, and accordincj to the great truths of the Gospel which wc hold in common with all evangelical churches. We, as a people, never submitted to antichristian Rome ; but have triven thousands of lives rather than be restrained from worshipping God, through the threats and power of wicked rulers ; we never yielded to the "Man of Sin," except in dying by the power of its brute force, its inquisitorial cruelties. The adherents of our views did not always separate themselves entirely from other communities, or from Christians who did not agree with them in these peculiar sentiments; hence they are not clearly distinguished in the history of early times, and seldom by the name of Baptists : a name we never gave ourselves, but one used by others to signify the primitive and gospel manner of imitating Christ in his divinely appointed ordinances. Men of our views, such as Milton, and Bunyan, and others, stood high in office, and were embalmed in the affections of the people, who never enjoyed the privileges of a separate connexion, with our present organization and plans of benevolence. Mosheim says, " In the middle and succeeding ages, there were individuals who professed Baptist sentiments, mixed up with the gene- ral body of Christians scattered over a wide surface." REASONS WHY OUR SENTIMENTS AND HISTORY WERE SO UNKNOWN IN THE EARLY AGES. The discipline and morals of the large national churches, in the third and fourth centuries, became so antichristian, that such as had the purity of Christ's kingdom at heart, after striving in vain to resist the heathenish innovations, withdrew, as they should have done, from churches no longer worthy of the Christian name. By the corrupted party they were soon confounded with heretics ; the favourites of a corrupt government, and a worse faitii, even sacrilegiously assumed the name " Catholic." But the faith of those who retired by themselves was pure, their discipline scriptural, and among them we must look for the Churcii of Jesus Christ. This people, in Rome, were called Novatians ; in Africa, Donatists ; in Greece, Paulicians. The people holding Baptist or purely gospel sentiments concerning the ordinances of religion, are the people who, under various name?, HISTORY OF THE BAPTISTS. 45 given by their enemies, have in all ages of the Church, contended in argument and unto death, for the sole authority of the " Holy Scrip- tures," and have discarded as ruinous heresy, the bold assumption, that for human safety and convenience " the Church has a right to change somewhat." Many writers upon Church History refer our origin to the Munster- men of Germany, a sect originating in secular causes, and proceeding to violence and insurrection ; a charge to which we have not the mortification of assenting, having ever been a peaceable, and until within a few years, an every where persecuted people ; even now, in Germany and Denmark, our missionaries are being fined, imprisoned, and opposed, and that too by a church and state which Luther is said to have reformed. The Baptists in no land or nation ever returned " evil for evil, but contrariwise" they have sought peace and prosperity in the prosecu- tion of their religious enterpi'ises, asking of human authorities the boon of being let alone. So far as we are informed, the Munster-men never baptized, but by sprinkling, — we never but by immersion ; they long since ceased to be a separate society ; we continue growing and flourishing like the cedars of Lebanon. The Baptists of Holland, France, Switzerland, and England, and in all Europe, are well supported by evidence, in considering them- selves the descendants of the Waldenses ; who, though cruelly op- pressed by despots and popes, have maintained visibility in the world, from the days of the Apostles, and whose residence has been princi- pally confined to the fine valleys of Piedmont. They are found in communities of 800,000 at a time, refusing any submission to the Papal heresy, and dying by whole villages, rather than break their allegiance to Christ their king. In 1120, this people say, "We acknowledge no sacraments as of divine appointment, but Baptism and the Lord's Supper. We con- sider these as visible emblems of invisible blessings. We regard it as proper that believers use these symbols, notwithstanding which we maintain that believers may be saved without these signs, where they have no opportunity of observing them." Among their writings in 1120, is the following : " Antichrist seduces the people from Christ, teaches to baptize children into the faith, and attributes to this the work of regeneration : thus confounding the work of the Spirit with the external rite of baptism." They " counted baptism of infants unnecessary, because they are not of age to believe, or capable of giving evidence of faith." They 40 HISTORY OF THE BAI»TISTS. refer to Tcrtiillian as believing the same doctrine, and instance the practice of many of the ancients to be the same as their own. A council was hcKI in Lomber, in 1175, when and where the "men of Lyons" being condemned, one charge against them was, " they denied infants to be saved by baptism." In II 79 the Waldensians w^cre condemned by the Pope and coun- cil for " denying baptism to infants." Mezeray, a French historian, says, upon the manner of baptizing in 1200, " They plu7iged the candidate in the sacred font, to show (hem what operation that sacrament hath on the soul." Farin says, " The x\lbigeos esteem the baptism of infants superstitious." Mosheim, AlHx, Limborck, Gretzen, Montanus, Hassius, Bcllarmine and others, none of whom were Baptists, make the sentiments of the Waldenses the same with those of modern Baptists. In 1577, this people say to the French king, "We believe that in the ordinance of baptism, we are received into the holy congregation of God's people, previousli/ professing and declaring our faith and change of life." Wicklifle says, *' As to children's estate as to salvation or damna- tion, he can say nothing what God will do with them ; but for those who make baptism the thing to save them, and the parents' omission thereof to damn them, he utterly denies ; because as God hath not appointed baptism to work grace or to regenerate, so it would be un- reasonable, to charge damnation upon little ones for the parents' ne- glect." He adds, " believers are the only subjects of baptism." It appears evident from the foregoing, that the history of the Bap- tists, is not the history of a people seceding from other denominations. Not Protestants properly so called, unless for having always protester! ; but they are descendants of a people who, much to the annoyance of Popery, have resisted all its seductive arts — have endured from it fire and famine and sword, and continued in great numbers, to charge the Man of Sin with having usurped the place, and power, which belong to God only. — Such people have held Christ to be the Head of his Church, the Scriptures the only rule of faith, and the " true church" to include all such as "fear God and work righteousness." This proves that in various parts, as well as in England and America, the history of the Baptists, unlike most other churches, in- stead of dating from the Reformation, runs back to a distinct class of sentiments, held by a community, which early Welsh and British his- tory shows, have existed ever since the days of the Apostles. We want it distinctly to appear that we claim the existence of our principles and not our name. We do not say that a separate church HISTORY OF THE BAPTISTS. 47 has been known as a Baptist Church from the Apostles, but that vieics and practices which we now hold, and which cause us to be called Baptists, were held by Christians in all past time ; and they would be called Baptists were they now to appear in any part of the world. " Church history," so called, is mainly a history of the apostate Church of Rome, drunk with the blood of martyrs. The history of the true church, except a few scraps, remains to be written with human pen, but its " record is on high." The history of papal power is no more the history of " the church," than is that of George the Third the history of America:— against calling it such the Baptists conscientiously protest. Mosheim has given a history of the primitive church, which ap- plies to no body of Christians but Baptists. He says, " The churches in those early times were entirely independent, none of them subject to any foreign jurisdiction ; but each one governed by its own rulers and laws. For though the churches founded by the Apostles had this particular deference shown them, that they were consulted in difficult and doubtful cases: yet they had no juridical authority, no sort of supremacy over others, nor the least right to enact laws for them. A bishop, during the first and second century, was a person who had the care of one Christian assembly. In this assembly he acted not so much with the authority of a master as with the zeal and diligence of a faithful servant. Baptism was administered in the first century without the public assemblies, in places appointed for that purpose, and was performed by the immersion of the whole body in water." Robinson says, "All this time they were Baptist churches; and though all the fathers of the four first ages, down to Jerome, were of Greece and Syria and Africa ; and though they gave great numbers of histories of the baptism of adults: yet there is not one record of the baptism of a child, until the year 370, when Galates, the dying son of the Arian Emperor A^alens, was baptized by order of the monarch, who swore he ' would not be contradicted.' The young prince's age is not given, and the assigning his illness as the cause of his baptism, indicates clearly that infant baptism was not then in practice." BAPTISTS IN BRITAIN. Welsh and British historians show, that about sixty years after the Ascension of our Lord, the Gospel was preached in their island : many 48 HISTORY OF THE BAPTISTS. of the voyal family, and multitudes of the common people received it. Tliey prospered, as the Gospel had free course and was glorified, or sullered, as the Pagans were disposed to persecute and destroy them. In the sixth century, Austin, with forty monks, arrived there from. Rome, and demanded that they and their bishops should receive tiirec things — one was, "give baptism to your children." All were rejected ; whereupon this emissary said, " Sins then ye wol not receive peace of your brethren, ye of other shall have warre and wretche." Tiicy add, " We have no mention of the christening or baptizing cliildren in England, before the coming of Austin, in 597, and to us, it is evident that he brought it not from Heaven, but from Home." " Baptist doctrines were held and practised in the recesses of their mountainous principality all along through the dark ages of Popery." God had a regular chain of true witnesses in that country in every age, from the first introduction of Christianity to the present time, who never received or acknowledged the Pope's supremacy. " They were like the millions of the inhabitants of the vale of Piedmont, re- siding on green and fruitful meadows, surrounded by high and lofty- mountains, separated from other nations, as if the allvvisc Creator had made them on purpose as places of safety for his jewels, that would not bow the knee to Baal." The British Baptists continued to multiply; and in 1689 they, with forty of their bishops, assembled in an association at London, and adopted a confession of faith ; — the same was adopted by the Phila- delphia association in 1742. Though the style is quite obsolete, yet as a " form of sound words," it is the groundwork of many more recently constructed articles, which newer associations have adopted. In the reign of Henry VIII., who was self-constituted " head of the church" in England, many Baptists suffered death by burning and other means, and many were banished ; in Elizabeth's time, they were imprisoned and executed ; and in the reign of James, numbers sought safety by flight into Holland. In 1401, William Sawtre, who was supposed to deny infant baptism, was the first to suffer death for his religion ; and Edward Wightman, a Baptist, of Burton upon Trent, was the last thus obliged cruelly to die in that reign for our ancient faith. Baptists had the honour of both leading the way and bringing up the rear, of all the martyrs who v;ere burnt alive; and many of the thousands who suffered death during the two hundred intervening years, were of the Baptist denomination. Although taxed for the support of the National Church and greatly oppressed : yet the Baptists still remain in that island a growing and HISTORY OF THE BAPTISTS. 49 highly respectable body of Christians, numbering about 2000 churches, having four colleges, and several religious papers ; and to them alone belongs the unspeakable honour of originating, in 1792, the mis- sionary concert for prayer, and the first successful mission to the heathen in India, which was begun under the supervision of Casey, Marshman, Ward, Fuller, Hall, and Pierce — an enterprise which has put the Gospel in the languages spoken by one half of the human family, and sent missionaries into almost all the other great nations of the world. The English Baptists are congregational or independent in the constitutional government of their churches, and are protected by an act of toleration, in common with all who belong not to that church of which the crowned sovereign is the head. Since the days of Bunyan, and iong before his time, the Welsh, Scotch, English, and Irish Baptists, have been highly favoured in the talents and standing of their bishops and public men ; and every roll- ing year shows that their sentiments are spreading, and their useful- ness multiplying converts to Christ in great companies at home and in foreign lands. God is giving them great favour in the sight of the heathen ; and of late their contributions, in proportion to their ability to do good to all men as they have opportunity, have not been sur- passed by any other people. Many of our excellent pastors, were born and religiously nourished by the fostering care of the English Baptist Churches. BAPTISTS IN AMERICA. When we recollect, that most of the early emigrants to New Eng- land came from their fatherland in search of " freedom to worship God," we are not surprised to hear Cotton Mather saying " Many of the first settlers in Massachusetts were Baptists, and as holy and watcliful and fruitful and heavenly a people as perhaps any in the world." "Early in the sixteenth century, in England, Sir Edward Coke, being in church, where lawyers went in those good early times, he one day discovered a lad taking notes during service. Being pleased with the modest worth of the lad, he asked his parents to permit him to educate their emulative son. Coke sent him to Oxford College. He drank from the fountains of knowledge, and in those draughts he found 'The sober certainty of waking bliss,' 50 HISTORY OF THE BAPTISTS. " • As the hart panlclh for the water brooks,' he longed for the wisdom that rouses the might which so often and so long slumbers in a peasant's arm. He communed with the past and with his own startling thoughts. He summoned around him the venerable sages of antiquity, and in their presence made a feast of fat things. 'A perpetual feast of nectared sweets. Where no rude surfeit reigns.' " At the fount of holiest instruction he cleared his vision ; and, from the mount of contemplation, breathed in worlds to which the heaven of heavens is but a veil. " But his soul was too free for the peace of his sycophantic asso- ciates ; his principles Vvcre too philanthropic for the selfishness of that age ; the doctrines which he scorned to disavow, were too noble for Old England, — and he sought an asylum among the icy rocks of this wilderness world. He came, and was driven from the society of while men, through wintry storms and savages more lenient than interested factions, to plant the first free colony in America. That boy was the founder of Rhode Island; that man was the patriot who stooped his anointed head as low as death for universal rights, and ever * Fought to protect, and conquered \>nl to bless ;' that Christian was Rogek Williams, the first who pleaded for liberty of conscience in this country, and who became the pioneer of religious liberty for the world." — Magoon. " Roger Williams justly claims the honour of having been the first legislator in the world, in its latter ages, that fully and effectually pro- vided for and established a full, free, and absolute liberty of con- science," says Gooernor HopJdns. " Roger Williams possessed one of those rare minds, which looks upon truth with an eagle gaze, and what he saw clearly, that he main- tained with invincible courage. " But the war he waged was with * soul oppression.' Having been a Puritan minister, he was driven from England by those persecutions for opinion, which, lil;e the confusion of languages at Babel, drove men asunder, and peopled the earth. When Williams arrived in Massachusetts, he proclaimed that the only business of the human legislator is with the actions of man as they affect his fellow-man ; but, as for the thoughts of his mind, and the acts or omissions of his life as respects religious worship, the only lawgiver is God, the only human tribunal, a man's own conscience. HISTORY OF THE BAPTISTS. 5 [ " Williams opposed the church membership right of suffrage, all law compelling attendance, and all taxes for the support of worship. Great astonishment and disturbance arose about their ' ill-gotten egg of toleration;' but the eloquent young Episcopal divine had won the hearts of the people of Salem, who called him to be their pastor. The court forbid it. Williams withdrew, and exercised with great celebrity the pastoral office in Plymouth for two years, when he returned to Salem, and was received with gladness by the people, to punish whom, the court withheld from the town of Salem a tract of granted land." — Mrs. Emma WiUarcl. Williams complained to the churches of the injustice o( the court ; but that court disfranchised Salem until ample apology should be given. Williams then met the clamour of all; and even his own wife turned against him. But he declared )ns determination rather to die than abjure his principles. The court sentenced him to exile. It being midwinter, his earnest request to remain till spring was granted. Soon again the voice of Williams, their recently beloved pastor, was heard pleading for the emancipation of the soul from sin and from man's dominion. Throngs listened with saving delight to him whom they expected would soon plead with and for them no more. The court \vas pfarmed, and sent a vessel to convey him to Enoland • bnt he was not to be found. Williams was an exile : a wanderer in 0 ^vilderness and savage land, — in the cold of wmter and on sto^fTiy nights, — had not " food or fire or company, — knew not wh?L bed or bread did mean, or better shelter than a hollow tree." A few adherents joined him, and they stopped at Sekonk. Governor ?V^inslow, fearing his remaining in his province would offend others, wrote to Williams, by Governor Winthrop, that he had better "steer his course to Narragansett Bay." Williams embarked, and threw himself upon the mercy of Canonicus, a savage chief, who protected the wanderer, no longer sustained but banished by his Christian brethren. Canonicus would not sell, but gave Williams all the land between Pawtucket and Mashassuck rivers, " that they might sit down in peace, and enjoy it for ever." Regarding the whole transaction as the result of Divine overruling, they named their new home Pr.ovi- DENCE. The Pequod or King Philip's war ensued. Williams's influence among the Indians kept other tribes from joining the enemy. He says, " The Lord helped me immediately to put my life into my 52 HISTORY OF THE BAPTISTS. hand, and, scarce acquainting my wife, to ship myself alone, in a poor canoe, and to cut through a stormy wind, with great seas every minute, in hazard of life, to the sachem's house. Three days and nights my business forced me to lodge and mix with the bloody Pequod ambassadors, whose hands and arms, mcthought, reeked with the blood of my countrymen, murdered and massacred by them on Connecticut river, and from whom I could not but nightly look for their bloody knives at my own throat also. God wonderfully preserved and helped me to break in pieces the Pequods' negotia- tions and design, and to make a finish, by many travels and charges, the English league with the Narragansetts and Mohegans against the Pequods." Thus by the influence of this " martyr spirit," this young divine, whose spiritual and ix)liiical attainments seemed two centuries in advance of the world, were the colonies of New England, which had so recently exiled him, saved ivom falling a prey to the savage knife. Williams was founder and first President of Rhode Island colony ; he continued in that oflice many years; was several times ambassa- dor at the court of England. He obtained a charter from the king, and stood high in the estimation of fh^i civilized world and savage nations. None finally did him more honour than his persecutors, whom he requited kindly the cruelties he had received. Though responsible for all the doings of justice ia his colony, vet Williams ceased not to teach and preach unto tlie people whom he governed, and the natives near, the unsearchable richts of Christ. He made tedious journeys to other settlements as an herala of salva- tion to lost men. Having taken the Bible for his rule of doctrine and practice, he soon discovered that it taught no infant baptism, bu\. re- quired repentance and faith in all, and especially such as professfi Christ, which must be done by being "buried with Christ in baptism." Hubbard says, " Many of his people entertained the same views." There being no minister in New England who had been baptized by immersion on a profession of faith: in March, 1639, Ezekiel Holliman baptized Roger Williams, who then administered the rite to Holliman and ten others. The course pursued was the best and only way, by which they, and persons shut out from access to all organized Baptist churches, could aflbrd. Williams had been ordained by an English Episcopal Church Bishop, a professed successor of the Apostles ; none, and certainly not our Episcopal brethren, will deny his " divine right" to administer the ordinance; and liis Prayer Book required that he "dip the candidate HISTORY OF THE BAPTISTS. 53 in the water in the name of the Father and of the Son and of the Holy Ghost." Thus was founded, under Roger Williams, as Governor of Rhode Island, and minister of the Lord Jesus, and by Ezekiel Holliman, deputy governor, with ten others, the first Baptist church on the con- tinent of America. To these members twelve others were soon added, and from that day to the present that church has been a burning and a shining light ; by its instrumentality thousands have been born to live eternally. Among its membership and bishops it has enrolled some of the most eminent scholars, statesmen, jurists, and divines, that ever consecrated talents, time, property, and acquirements, to the glory of God and the good of mankind. In 1638, Rev. Hanserd Knollys, an Episcopalian, fled Ensrlish persecution for his Baptist views, and came to Boston ; here he was opposed, so he left and settled in Dover, New Hampshire, where he preached for four years. He returned to London in 1641, and founded a Baptist church in that city, where he had crowds of hearers, whose pastor he continued until 1691, when he died in peace, at the good old age of ninety-three years. Dr. Mather, says, *' He had a respect- ful character in the churches of this wilderness." Baptist sentiments prevailed much in Boston vicinity about 1646. Records show that the popularity of sentiment against infant baptism was the chief means of calling a Synod of Congregationists, to com- pose a platform for the government of their churches. Hooker, the founder of Hartford, Connecticut, died too soon to attend ; but he had published a book teaching, that " children as children had no right to baptism, so that it belongs not to any predecessor either nearer or farther off removed from the next parents, to give right of this privi- lege to their children." In 1639 attempts to form a Baptist church in Boston were legally frustrated, and the society was broken up by the court. Five years later, a legislative act was passed, for the " suppression of the ob- noxious sect ;" but says Hubbard, " With what success it is hard to say, all men being inclined to pity them that suffer." The " bloody tenet" was framed and executed upon the Baptists. Sir Henry Vane and Sir Richard Saltonstall in vain remonstrated, being then in England ; and the people who had fled persecution in the old world, rebuilt its prisons, recast its bolts and bars, and rekindled its fires in the new world, and sought thereby to break down the con- sciences of their brethren for whom Christ died. Dunster, President of Cambridge College, embraced Baptist senti- 54 mSl'OKV OK THE DAPTISTS. mcnts, and lost his high odicc as a consequence. But his preaching against infant baptism cnhghtened the Rev. Thomas Gould, in Boston, who with others, in 1G05, founded the first Baptist church in that city. Rev. Thomas Dungan, in 1G84, with others, formed a church in Cold Spring, near Bristol, Pa., but the same was dissolved in 1702. The ancestors and parents of Dr. Rush, of Philadelphia, were exem- plary members of this church. Penepack Church, ten miles north of Philadelphia, is the oldest in this State, and second on the continent, it having been formed in 1G86. This church has continued flourishing and useful from its origin up to the present time. It dismissed members to form the first church in Philadelphia, which was the second in the State. These two churches jointly, for many years enjoyed the pastoral labours of the Rev. G. Eaton, Elias Keach, and others. In process of time emigrants from the old country who were Baptists, and members of these first formed churches, planted them- selves in Virginia, and in most of the principal towns of the colonies^ so that quite a number of Baptist churches were founded in the seventeenth century. The first Baptist church in jNew York was founded in 1762; but from 16G9 Baptist worship and an irregular church arrangement had been maintained in that city. All of the first formed churches in the different States were fruitful vines, whose branches hung over the wall ; they sent out members and ministers who planted much of the seed that has produced so abun- dant an harvest in the former and latter years. Very early attention was given to learning by our churches. A Literary and Theological School was opened at Hopewell, New Jersey, in 1756 ; Rev. Isaac Eaton, A. M. was the president. Another by his pupil, Samuel Jones, D. D., at Penepack, in 17G6. Brown University, Rhode Island, was founded 1762. From these early nurseries of learning and theological knowledge came forth scholars, who mingling in with their less cultivated but strong-minded and self-educated brethren, the pastors in those times, laid a foundation for the prosperity and success which has attended our denomination's progress, under a similar and harmonious union of ministerial graces and gifts ever since. God grant that while the world stands, we may be as humble and prosperous, as uncorrupt in doctrine, and as holy in practice, as were the fathers of the Baptist churches in North America. During the revolutionary war many of our churches were scattered by the male members being engaged with the army in defending the HISTORY OF THE BAPTISTS. 55 rights of their country and religion. Many of the pastors acted as chaplains to the various regiments composing that brave band, who so successfully opposed tyranny, and resolving to die freemen, rather than to live slaves, established liberty throughout the land. Of the Baptists, Washington says, " While I recollect with satisfac- tion that the religious society of which you are members, have been, throughout America, uniformly and almost unanimously, the firm friends to civil liberty, and the persevering promoters of our glorious revolution : I cannot hesitate to believe that they will be the faithful supporters of a free, yet efficient general government." Under the new government, though in many of the States our rights were not equal to those of other denominations, we began rapidly to increase ; and the prejudices which education and an exclusive pre- eminence, which some of the other churches enjoyed over us, was calculated to nourish, wore gradually away. Attention was soon turned to a vigorous use of means, calculated to increase converts to holiness and Bible sentiments. Institutions of benevolence were founded, adapted to facilitate the spread of a true faith and scriptural practice through the length and breadth of our land, and as far as possible to give the Gospel to a perishing world. When we recollect that the force of education, habits and practices of all other denominations, are opposed to our peculiar views, and that a people are slow to cast off the influence of early prepossessions, and that we came in upon the community with our views, not until after other denominations had preoccupied their mind, by preaching and practising in a different way : we are led to believe that God is for us, and we adoringly ask, " What hath God wrought? He hath not dealt so with any people ; and as for his judgments, we have not known them. Praise ye the Lord." As organizations for the speedy fulfilment of our Lord's last com- mand, we have an American Baptist Home Mission Society, which sends out ministers at its charges to preach the Gospel in destitute towns and settlements in various parts of the great Union, and has done much good, especially in the new western and southern States and Territories ; one General Convention, for the prosecution of the same cause in foreign lands and among the American Indians ; and no society has greater cause for gratitude than this has for the mis- sionaries God has given it, and the success that has attended their consecrated and self-denying labour. We have about seven colleges, and as many theological semi- naries ; numerous academies, high and select schools, under our 50 HISTORY OF THE BAPTISTS. exclusive influence. Many of our educated members are engaged as professors and teachers in our general literary institutions. Others are bearin^T a part in the responsibility and usefulness which their various talents impose upon them, in the estimation of their fellow-citizens, and the diflcrent offices of trust and honour which they are called upon to fill in our state or national government. In most of the States we have conventions for the purpose of pro- moting education, Sunday-schools, and missionary labour — contem- plating the supply of those who are destitute of the means of grace, and aiding small and pecuniarily weak churches in supporting com- petent and acceptable pastors, and other means of usefulness to the people in their immediate or remote vicinity. Associations of churches in a single county or district of a State are voluntarily formed for social and benevolent action, as the circum- stances of their vicinity or the ardour of their piety may demand. Every church being independent, associations have no control over the doctrine or practice of the churches composing the body. Councils can only give advice, and recommend the continuance or withdrawal of fellowship from churches, as they may be worthy or unworthy. We publish about twenty-five religious periodicals ; one quarterly review. We have one National Bible Society, which contemplates mainly, as its field of labour, the supply of the heathen with such translations of the Scriptures as our missionaries shall in faithfulness prepare for them. Through these benevolent channels about five hundred thousand dollars annually flow from our communicants, who in addition to these contributions support their own pastors, poor members. Sabbath- schools and other efTorts of usefulness in the individual congregations. We suppose about four millions of American citizens are depen- dent on the Baptists for the religious discipline and teaching which they receive, and with the rapid increase of population our responsi- bilities will also be increased. To meet and supply these solemn wants, we have about nine thousand churches, six thousand minis- ters ; and with nearly one hundred thousand increase since our last statistical information, we have about one million of members — all of whom profess to be followers of the Lamb of God, who taketh away the sin of the world. We have one General Publication Society, for the purpose of circu- lating books and tracts adapted to the wants of our members, and to become the means of salvation to the perishing, among whom we are commanded to shine as lights in the world. HISTORY OF THE BAPTISTS. 57 Such an array of numbers calling themselves Christians, and such organized instrumentalities for the furtherance of their views among men, can but impress the pious of all denominations with the import- ance of praying for us, that we become not corrupt in doctrine or practice, but maintain the true faith, and continue, with them, that Christlike spirit of co-operation in opposing the kingdom of sin and error, and establishing in all lands the empire of our common Emanuel. For this may we pray, and to this end may we labour, until the period shall arrive when the relationship of diflerent denominations and official or organized agencies in the church below, shall be • absorbed in the adoring views which we shall then enjoy of Him •whose fulness fiUeth all in all. FREEWILL BAPTISTS. BY THE REV. PORTER S. BURBANK, A. M., HAMPTON, N. H. • From the early period in this country's history when Baptists came to be a distinct branch of the Christian Church in America, at ihe^ banishment of Roger WilHams from the Massachusetts Colony, and his settlement in Rhode Island, different views of the Atonement and Christian Theology generally, have obtained among them ; some inclining to Calvinisfic, others to Arminian, sentiments. The first Baptist Church in America was of general views, and the Baptists in several of the states were Arminian long before the Freewill Baptist Connexion arose, while others were Calvinistic. As Calvinism be- came more and more introduced, some churches of general sentiment went down, others went over ; others still, were inclined to the Ar- minian side, but co-operated with those churches which were Cal- vinistic ; and generally there was but one denomination of Baptists in America till the origin of the Freewill Baptists, a little more than sixty years ago. This article on the " Freewill. Baptists'' will embrace summary sketches of their origin and history, doctrine and usages, and present statistics. L ORIGIN AND HISTORY. The Freewill Baptist Connexion in North America commenced A. D., 1780, in which year its first church was organized. Elder Benjamiv Randall, more than any other man, in the providence of God, may be regarded the founder of this denomination. He was born in Newcastle, N. H., in 1749, where he lived until of age, during which time he obtained a Mod mercantile and Enfrlish education. From a child he was much accustomed to serious meditation and deep religious impressions. He did not, however, experience a change of heart until his 22d year, when the distinguished George Whitefield was the instrument, under God, of his awakening and conversion. It was not long before he became convinced, in spite of his early education, that believers, and they only, were the proper subjects for FREEWILL BAPTISTS, 59 Christian baptism, and that immersion was the only scriptural mode. He was baptized in 1776, and united with the Calvinistic Baptist Church in Berwick. Very soon after this he commenced preaching; and within the first year he saw quite a revival under his preaching, in his own native town. It will be proper here to remark, that Mr. Randall possessed strong and brilliant powers of mind ; and though he was not liberally nor classically instructed, yet with a good English education to set out with, by close application and untiring diligence, in a few years he came to be well informed in general knowledge, and especially in biblical literature and practical theology ; to which may be added a clear knowledge of human nature, and deep and fervent spirituality. His soul also drank deeply into the doctrine of a full and free salvation. From Newcastle and adjoining towns, where he both met with violent opposition and saw many souls con- verted, he extended his labours more into the country, and himself soon removed to New Durham. There a great revival commenced under his labours. The work spread also into adjacent towns. About this time Mr, Randall was several times called to account for his errors, that is, Anti-Calvin sentiments. In one of these public meet- ings, held July 1779, at the close of the discussions, it was publicly announced by the leading minister, that he had " no fellowship with Brother Randall in his principles." To which Mr. Randall imme- diately responded: " It makes no difference to me, who disowns me, so long as I know that the Lord owns me : and now let that God be God, who answers by fire ; and that people be God's people, whom He owneth and blesseth." In this way was Mr. Randall pushed out, and forced to stand by himself alone. The same year the church in Loudon and Canterbury, with its minister, and the church in Strafford and minister, protested against Calvinism and stood independent, until at an early period they came into the new connexion. By these ministers Mr. Randall was ordained, in March, 1780; and on 30th June, same year, he organized, in New Durham, the first Freewill Baptist Church. " This," in his own words, " is the beginning of the now large and extensive connexion called Freewill Baptists." The gospel which Elder Randall preached was one of a free and full salvation ; and he seemed to preach it with a holy unction, in demonstration of the spirit and in power. He believed that men pos- sessed minds free to will and to act, and that God's exercise of par- doning grace was always compatible with man's free volition ; that the gospel invitations were to all men ; that the Holy Spirit enlightens and strives with all, and in a general rather than a partial atonement ; that Christ invites all freely to come to him for life, and that God 60 HISTORY OF THE commands all men every where to repent. Such were the views of this man of God, such are the Freewill Baptist sentiments now. In the true spirit of a faithful ambassador for Christ, commissioned of God rather than by men, he went forth into the great gospel vine- yard, preaching to and praying his fellow-men to be reconciled to God; and the Lord abundantly scaled his ministry. For a while he went on to baptize, adding the converts to the New Durham Church ; but soon there were several churches associated with this. It will be proper here to remark, that at the time of the origin of the Freewill Baptists, evangelical piety and the life and power of godliness were at a very low ebb in the two leading denominations in this section of the country. In the Calvin Baptist — we speak generally — there was much of real Antinomianism; much was preached of uncondi- tional election and reprobation, and but little to the impenitent upon immediate repentance and seeking religion ; — and in the Congrega- tionalist, experimental religion, in many cases, was scarcely con- sidered a prerequisite to church-membership or to entering the ministry. Churches were in a lax state of discipline, and much of the preaching was little else than dull moral essays, or prosy disqui- sitions on abstract doctrines. Any reader, at all acquainted with the history of the Church at the period of which mention is here made, will admit the full truth of our statement; while, on the other hand, we take much pleasure in informing the reader that these remarks, in our opinion, have no application whatever, at the present time, to these now truly evangelical and pious denominations. Such then being much of the preaching of the times, it was to have been expected that the preaching of Elder Randall and the other pioneers with him in the cause oi free salvation, should occasion much excite- ment; their sentiments and measures be the subjects of frequent discussion and various opinions ; that some would fall in with them, while others would oppose and deride. All these results actually followed. Publishing a full atonement, and gospel salvation free for all to embrace, and exhorting their hearers immediately to turn to God, the Lord working with them : many accepted the glad tidings and embraced religion. Revivals spread. Several ministers and some churches came out from other denominations and united with the new connexion ; other ministers were raised up and churches organized, as the reformation extended. One of the first four minis- ters was liberally and theologically educated. The new sect was everywhere spoken against; fanaticism, delusion, wildfire, was the cry ; and by their enemies they were variously styled, Randallites, General Provisioners, New-Lights, Freewillers, etc. Elder Randall FREEWILL BAPTISTS. 61 had already established large churches in Tamworth a'nd in Straf- ford, in addition to those above named. The little vine soon ran over the wall— and in less than two years several churches were organized in the State of Maine, and their whole number was nine. In the fall of 1781, he made an eastern tour, and preached in several towns west of, and on, the Kennebec river, in most of which places he saw revivals commence, having in thirty-seven days preached forty-seven times, and travelled four hundred miles. Churches and ministers continuing to multiply — for the purposes of preserving unanimity of views and co-operation of efforts, and for mutual edification, a quarterly meeting was organized in four years from the first church organization. The quarterly meeting was held four times a year, in places which would best accommodate the churches, and its sessions continued two or three days. At these meetings the churches all represented themselves both by letters and delegates, all the ministers usually attending and many of the private brethren. In these sessions the state of the churches was ascertained every three months, the business of the denomination was harmoniously trans- acted, and several sermons preached before full assemblies. They were almost always the means of religious awakenings. In connexion with the quarterly meeting a ministers' conference was held, in which doctrinal views were compared, Scriptures explained, and good instruction imparted to the younger portion of the ministry. Printed circulars were sent out to the churches, stirring them up to gospel hoUness and active piety. These associations were found to be a rich blessing to the Freewill Baptist interest, and they have always been continued, until, instead of one, there are now ninety- five quarterly meetings. Although the early ministers in the Freewill Baptist denomination had the pastoral care of some church in particular, their services were not wholly given to their particular charge ; many effectual doors were opened to receive the gospel, numerous Macedonian cries for help were heard, and many of tl\em travelled much. Elder Randall travelled extensively, and preached continually. At one place in his diary he says, " I have travelled this year more than twelve hundred miles in the service of truth, and attended above three hundred meetings." Stinchfield, Buzzell, and others also, itinerated extensively. In the first twelve years of the connexion, Freewill Baptists had come to be quite numerous in New Hampshire and Maine, had extended into Vermont, and soon after Rhode Island and se.veral other States. Several quarterly meetings were already constituted, distinct, yet acting in concert by messengers and cor- 69 HISTORY OF THE respondcncc." For the glory of God and the welfare of the increas- iiifT denomination, a yearly meeting was agreed on, which should embrace all the quarterly meetings in a general association, and present an opportunity for all parts of the connexion to be directly heard froin and represented once a year. The first yearly meeting was held in New Durham on the 9th, 10th, and 11th of June, 1792; " a season of great blessing and long to be remembered." It was next held in Gorham, then in Parsonsficld, and so in turn at different places as would best accommodate the Freewill Baptist community. As the quarterly meetings were composed of churches, and transact- ed their general and relative business : so the yearly meeting was composed of the several quarterly meetings, through their delegates, and transacted the general business of the denomination. This organiication was also found to be of great advantage, and has been continued, there being now twenty such associations. Elder Randall died in 1808; his last written advice to his beloved con- nexion contains much excellent instruction. At the time when God called from Zion's walls him who was the founder, and who had for so many years been the leading actor in the connexion : its numbers and its ministry had greatly increased, and many of them were able ministers of the gospel of Christ, whose names would often come up, in a full history of the denomination, but need not in our brief article. They have now extended into several other States in the Union, and into Canada. No other Freewill Baptist minister has ever been so successful as an evangelist, or so extensively instru- mental in publishing a free gospel in the more distant States, as Elder John Colby. He entered the ministry in 1809; preached a few years with great success in several of the eastern States, in one of which years he baptized three hundred. But the great West seemed constantly to rest on his mind with such impressions to preach the gospel of Christ in that vast field, as he could not well resist. Accordingly he spent much of his precious ministry in seve- ral of the western States, and particularly in Ohio. Of the eastern States, Rhode Island richly shared in his successful labours. He died in Norfolk, Virginia, 1817, after an extensively useful ministry; having baptized many hundreds, established and set in order nume- rous churches, and laid the foundation for several quarterly meet- ings in States then new ground to the denomination. It ought to be mentioned, in this connexion, that the Freewill Baptist interest had not arisen and come down to this period without some internal trials. There obtained among them, at one time, some diflcrencc of sentiment in reference to the divinity of Christ. FRKEWILL BAPTISTS. 63 « Some few of the churches and several ministers had imbibed Arian or Unitarian views, to the great grief of the general body. Several ministers, who afterward figured considerably in the Christian con- nexion, though Smith and some of the rest have never belonged to the Freewill Baptists, drew several of our ministers and. a few churches into Unitarian views, and, in some instances, into the annihilation doctrine, both of whick were not regarded as scriptural or the sentiment of the connexion. A small secession was the result on the one hand, and on the other, unanimity of sentiment was restored. The Freewill Baptists have always been, and are, Trini- tarian. The above trial was not long felt, and it is presumed that others do not require to be mentioned in the present article. The Freewill Baptist denomination having now extended over a large portion of the country, and there being several yearly meetings, and the whole body being represented in no one of them : a General Conference was organized in 1827, in which the whole connexion should be represented. The General Conference was at first an annual, then a biennial, and now a triennial association. It is com- posed of delegates appointed by the twenty yearly meetings, and to it are referred the general interests of the denomination, at home and abroad. Since 1827, the period last mentioned, the Freewill Baptist interest has been constantly extending, and their numbers augment- ing, not so rapidly as in some of the sister denominations, but in a good ratio. Of course for a long time they had to struggle with the numerous obstacles universally common to all new causes. From the first they have not, so much as older denominations, enjoyed the advantages of an extensive and liberal education. The harvest seemed truly great; souls were perishing; and many young men whom God called to preach, felt constrained to enter upon the great work without waiting a long time to acquire a regular education; — they have been eminently pious, the means of turning many to God, yet not so extensively useful as they would have been in the enjoy- ment of better early advantages. Intelligence, however, has for some years been, and is, increasing, both in the ministry and mem- bership. From their origin the press has, more or less, been brought in to aid them. First, only their minutes and circulars, with occa- sional sermons, were published. Afterward, for several years, Buz- zell's Magazine, a Freewill Baptist Register, and other periodicals, were published; and occasionally such books were printed as the wants of the connexion demanded. For some twenty years last past the "Morning Star," the principal organ of the denomination, has made its weekly visits among them v^'ith an extensive circulation, g| HISTORY OF THE f and has accomplished for the cause a great amount of good. Though they regard the Holy Scriptures as their only rule of faith and practice, they have found it to their great advantage to publish, some years ago, a Treatise of their Faith, which combines, summa- rily, the doctrines and usages of the connexion. Standard hymn- books, works on the Freedom of the Will, General Atonement, Divinity of Christ, Free Comnnunion, Baptism, etc., memoirs of Randall, Colby, etc., have been published, and a complete History of the Freewill Baptists is now printing ; and there is lately issued from the press a theological volume, by the principal of their Biblical School. Works and authors, though not numerous, are increasing among them. Though the Freewill Baptist ministry generally are not so learned as it were desirable, many of them having to pick up much of their biblical knowledge as they preach, there is now in the ministry quite a number of liberally educated men, and this number is yearly increasing. They have one Biblical School and several flourishing academies; and it may be safely said, that their ministry is becoming better and better educated. The Freewill Baptists have arisen, essentially, by religious revivals ; by conversions and accessions from such as were " without," rather than by secessions from other denominations. Protracted meetings, and their quarterly and yearly associations, have been blessed of God, as well as the ordinary means of grace. Last year about two and a half thousands of Free Baptists in the State of New York united with them. But they have never adopted a policy particularly calculated to increase their numbers. They would have numbered thousands of communicants more than they now do, but for their uncompromising anti-slavery position ; having withdrawn connexion some years since from four thousand in North Carolina on account of their being slave- holders ; and having refused, on the same principle, to receive into the connexion some twelve thousand from Kentucky and vicinity, ■who sent a delegation, four years since, to the General Conference for that purpose. As a denomination, they have no connexion what- ever with the horrid system of slavery; the General Conference, Yearly, and Quarterly Meetings, having taken a strong and decided anti-slavery ground. Thence the reason why there are no more Freewill Baptists in the slave-holding states. The General Baptists of England are in their sentiments and usages with us, and a corre- spondence and exchange of ])ublications, have been carried on for many years ; and their Foreign Missionaries, and ours, in Orissa, in part, co-operate together. Our connexion have warmly espoused, and are zealously supporting, the various religious enterprises of the age. FREEWILL BAPTISTS. G5 Finally — The Freewill Baptist denomination considers itself a humble branch of the great Christian Church, a lesser tribe of the true Israel of God ; but purposes to do all it can for the salvation of immortal souls, and the extension of the Redeemer's kingdom among men. II. DOCTRINE AND USAGES. The Scriptures. — The Holy Scriptures, embracing the Old and New Testaments, were given by inspiration of God, and constitute the Christian's perfect rule of faith and practice. Of God. — There is only one true and living God, who is a spirit, self-existent, eternal, immutable, omnipresent, omniscient, omnipo- tent, independent, good, wise, just, and merciful; the creator, pre. server, and governor of the universe ; the redeemer, saviour, sancti- fier, and judge of men; and the only proper object of divine worship : He exists in three persons, offices, distinctions or relations, — Father, Son, and Holy Ghost, which mode of existence is above the understanding of finite men. Of Christ. — The Son of God possesses all divine perfections, which is proven from his titles : true God, great God, mighty God, God over all, etc. ; his attributes : eternal, unchangeable, omniscient, etc., and from his works. He is the only incarnation of the Divine Being. Of the Holy Spirit. — He has the attributes of God ascribed^to him in the Scriptures ; is the sanctifier of the souls of men, and is the third person in. the Godhead. Of Creation. — God created the world and all it contains for his own glory, and the enjoyment of his creatures ; and the angels, to glorify and obey Him. Of mart's primitive state, and his fall. — Our first parents were created in the image of God, holy and upright and free; but, by yielding to temptation, fell from that state, and all their posterity with them, they then being in Adam's loins ; and the whole human family became exposed to temporal and eternal death. Of the Atonement. — As sin cannot be pardoned without a sacrifice, and the blood of beasts could never actually wash away sin, Christ gave himself a sacrifice for the sins of the world, and thus made salvation possible for all men. Through the redemption of Christ man is placed on a second state of trial ; this second state so far differing from the first, that now men are naturally inclined to trans- gress the commands of God, and will not regain the image of God in holiness but through the atonement by the operation of the Holy G6 HISTORY OF THE Spirit. All who die short of the age of accountability are rendered sure of eternal life. Through the provisions of the atonement all are abilitated to repent of their sins and yield to God ; the Gospel call is to all, the Spirit enlightens all, and men are agents capable of choosing or refusing. Regeneration is an instantaneous renovation of the soul by the Spirit of God, whereby the penitent sinner, believing in and giving all up for Christ, receives new life, and becomes a child of God. This change is preceded by true conviction, repentance of, and peni- tential sorrow for, sin ; it is called in Scripture, being born again, born of the Spirit, passing from death unto life. The soul is then justified with God. Sanctification is a setting apart the soul and body for holy service, an entire consecration of all our ransomed powers to God; believers are to strive for this with all diligence. Perseverance. — As the regenerate are placed in a state of trial during life, their future obedience and final salvation are neither determined nor certain; it is however their duty and privilege to be steadfast in the truth, to grow in grace, persevere in holiness, and make their election sure. Immediately after death, men enter a state of happiness or misery, according to their character. At some future period, known only to God, there will be a resurrection both of the righteous and the wicked, when there will be a general judgment, when all will be judged according to the deeds done in the body ; the righteous be admitted into eternal happiness, and the wicked assigned to eternal misery. These are the Freewill Baptist views of the principal points of Bible doctrine. The Church, Ordinances, Ministry. — A Christian church is an assembly of persons who believe in Christ, and worship the true God agreeably to his word. In a more general sense, it signifies the whole body of real Christians throughout the world. The church being the body of Christ, none but the regenerate, who obey the gospel, are its real members. Believers are received into a particu- lar church, on their giving evidence of faith, covenanting to walk according to the Christian rule, and being baptized. , The ordinances of the church are two. Baptism and the Lord's Supper. Baptism is an immersion of the candidate in water, in the name of the Father, and ot the Son, and of the Holy Spirit ; the only proper candidate being one who gives evidence of a change of heart. Com?}iunion is a solemn partaking of bread and wine in commemoration of the FREEWILL BAPTISTS. 67 death and sufferings of Christ. The Freewill Baptists are free communionists, extending an invitation to all memhers of regular standing in any of the evangelical denominations. The officers in the church are two, elders and deacons. The duty of elders, bishops or ministers, which office by either of these names includes pastors and evangelists, is to preach, administer the ordinances, and take the pastoral care of the church. Ministers are to consecrate themselves wholly to their calling, and to be sustained by the churches. No grade is acknowledged in the Christian ministry. The province of deacons is to attend to the pecuniary concerns of the churches, assist the minister in church labours, supply the com- munion-table, bear the elements to the communicants, and take the lead in social meetings when necessary. Usages of the Denomination. — Government among the Freewill Baptists is not episcopal, but independent or residing in the churches. Each elects its own pastor, exercises discipline over its own members, and is not accountable to the Quarterly Meeting only as a church ; that is, Quarterly Meetings cannot discipline church members, but churches only. Churches are organized, and ministers ordained, by a council frj^m a Quarterly Meeting ; and a minister, as such, is subject to the discipline of the Quarterly Meeting to which he belongs, and not to the church of which he is pastor. Believers are admitted as members of the church upon baptism or by letter, always by unani- mous vote, but may be excluded by vote of two-thirds. Churches hold monthly conferences, and report once in three months to the Quarterly Meeting by letter and delegates. Though the New Testa- ment is their book of discipline, they have usually written covenants. Some churches commune once in three months, others once in two months, others monthly. Quarterly Meetings are composed of several churches, varying in number according to circumstances. Their ses- sions are four times a year, continuing two and a half days. The members of a Quarterly Meeting are ministers and such brethren as the churches may select. In these associations, preachers are ap- pointed to supply, in part, destitute churches, candidates for the mi- nistry examined and licensed, councils appointed to attend to ordina- tions, &c. A Ministers' Conference is held in connexion with the Quarterly Meeting. Yearly Meetings are constituted of several Quar- terly Meetings, associated in the same manner as churches are in the formation of a Quarterly Meeting. The Yearly Meetings do some- thing at sustaining evangelists or itinerating ministers ; transact the relative business of the Quarterly Meetings, and adopt other mea- sures for the spread of the gospel. The General Conference is com- G8 inSTORY OF THE posed of a delegation, most of which are ministers, from all the Yearly Meetings in the connexion. It is now held once in three years, its sessions continuing some nine or ten days. Its design is to promote unity, scriptural holiness, Bible doctrine, and discipline, throughout the whole denomination. The General Conference has no powers except such as are committed to the delegates by those bodies which appoint them. It proposes and recommends, but makes not laws for the connexion. It is its proper province to deliberate on all such points of doctrine and practice as may be referred to it by the Yearly Meetings, or proposed by its own members, and give such advice as they think the Scriptures warrant, and the welfare of the connexion requires. Also to recommend such measures as may pro- mote God's glory and the denomination's interest ; such as, Home and Foreign Missionary Societies, book concern, and printing esta- blishment, seminaries of learning, and such other benevolent institu- tions as are necessary for the prosperity of the church. III. PRESENT STATISTICS. JVumbers. — The Freewill Baptist denomination exteigds now into most of the United States, Upper and Lower Canada, and the pro- vinces of Nova Scotia and New Brunswick. The present number of communicants, by calculation from what statistics are on hand, is something rising 54,000. Net increase for the last year, was 3471. Number of churches, accoi'ding to last year's reports, is 1057. Whole number of ministers 898; ordained, 714 ; hcensed, 184. Quarterly Meetings, 95. Yearly Meetings, 20. Benevolent Institutions. — The •' Freewill Baptist Foreign Mission Society," was organized some eight or ten years ago, and has now two stations in Orissa, three missionaries and wives, assisted by two native preachers, and a small church and a school at each station. Other missionaries are received by the society and will sail soon. " Freewill Baptist Home Mission Society," was organized near the same time, and has a larger number of missionaries in the field, most of them in the West. "Freewill Baptist Sabbath-school Union," keeps a depository of Sabbath-school books at Dover, N. H. ; most of our churches have good Sabbath-schools. " Freewill Baptist Education Society," has for its leading objects the sustaining of the Biblical School, and the promoting of education in the ministry. " New York Education Society," aids the Clinton Seminary. " Western Reserve F. B. Education Society," aids chiefly the Free- will Baptist Western Reserve Seminary, in Ohio. There are also FREEWILL BAPTISTS. 69 Other benevolent associations, particularly in the causes of temper- ance and anti-slavery. Literary Institutions. — The Freewill Baptists have the following academies, most of which are in a very prosperous state : *' Smith- ville Seminary," located at North Scituate, Rhode Island ; " Clinton Seminary," at Clinton, New York ; " Parsonsfield Seminary," at Parsonsfield, Maine ; " Strafford Academy," at Strafford, New Hampshire ; " Sheldon High School," at Varysburgh, New York ; " Freewill Baptist Western Reserve Seminary," in the State of Ohio. They have a " Biblical School," in Dracut, Massachusetts, which, though yet in its infancy, promises to be of great advantage to the Freewill Baptist ministry, and consequently to the denomination. The course of studies is for three years, though students are admitted for any shorter length of time. Students in attendance 25 to 30. The hook concern and -printing establishment are at Dover, New Hampshire. Its trustees are appointed by General Conference. They have a power press and several others, and most of their books are printed here, — and their periodicals, some of which are, " Morn- ing Star," a weekly; "Freewill Baptist Magazine," a quarterly; " Sabbath School Repository," and " Freewill Baptist Missionary," monthlies. References — Life of Randall ; Buzzell's Magazine ; Life of Colby ; Freewill Baptist Treatise ; D. Marks' Narrative ; Freewill Baptist Register ; Star and Magazine. HISTORY THE SEVENTH DAY BAPTISTS. BY W. B. GILLETT, PASTOa Of THE SEVENTH DAT BAPTIST CUBRCU, PISCATAWAT, K. J. Every denomination is proud of tracing its origin back to its founder. But not so with the Seventh Day Baptists. They have no authentic records by which they can ascertain their origin, other than the New Testament. Neither would they pretend that they can trace their existence back through the dark ages to the Apostles ; yet they are bold to say they can do it with as much, or with more certainty, than any denomination now in existence. The sentiments to which they hold, and the principles that dis- tinguish them from the religious world, they think, they are able to show, were taught by the Apostles, and practised by the early Chris- tians. That the seventh day Sabbath, was observed by the Church, until the decree of Constantine, profane history abundantly shows ; and very soon all the Roman dominions felt the effects of God's law being made void by human traditions. Although the mystery of iniquity began to work before the Apostles left the stage, it had not shown itself supported by the secular arm, until, under the pretence of doing honour to Jesus Christ, God's law was set at naught, and human laws, unjust and cruel, enacted in its stead. In Chambers's Dictionary of Arts and Sciences, he says, "In 321, the seventh day was observed in Rome, and the enacting of Constan- tino's laws, relative to the observation of the first day, shows, that it was not regarded as holy time." Robinson in his History of Baptism says, " That there were forty- four Jewish Christian churches in Rome; which must have been in the latter part of the second century." What is required to constitute a Jewish Christian Church, in Mr. Robinson's opinion, is evident from what he says of the Council of Bishops, in 517. He calls them, " Afri- can Jewish Christians." The charge alleged against them is, that in SEVENTH DAY BAPTrSTS. 71 one of their canons they had done something towards regulating the keeping of the Sabbath. It is probable that those forty-four churches in Rome, were guilty of the same offence. Mosheim gives an account of a sect in the twelfth century, in Lombardy, who were called Passagenians, or the circumcised ; they circumcised their followers, and celebrated the Jewish Sabbath. The account of their practising circumcision is doubtless a slanderous story ; and, because they observed the seventh day, they were called, by way of derision, Jews. There were Seventh Day Baptists in Transylvania. Francis Davidis, first chaplain to the court of Sigismund, the prince of that kingdom, and afterwards superintendent of all the Transylvania churches, was a Seventh Day Baptist. (Bened's Hist. vol. ii. p. 414.) As these Eastern churches have uniformly practised immersion for baptism, these extracts show that there have been Christian churches from the earliest ages of Christianity, who agree in senti- ment with the Seventh Day Baptists in America. But it is uncertain whether the English Seventh Day Baptists originated from these Eastern churches, or whether they were led to embrace their views from the Scriptures only ; their views have ever been the same as those entertained by the earlier Christians, who have observed the seventh day of the week. At what time the Seventh Day Baptists first made their appearance in England, is un- certain. It is apparent that the Anglo-Saxons in their early settle- ment of Great Britain, were many of them Seventh Day Baptists. But the same tyranny that affected the Church at Rome, spread its baneful influence over the island of Great Britain. Dr. Chambers says, " There was a sect arose in the sixteenth century but we have no particular account of their churches until about 1650." In 1668 there were nine or ten churches, besides many scattered disciples in different parts of the kingdom. About this time there was much debate upon the subject of the Sabbath, and the controversy became sharp ; there were engaged in it, on both sides, men of learn- ing and ability, and some of their works are still extant. While they were permitted to enjoy their privileges peaceably, they prospered, notwithstanding the influence of the pulpit and the press, In 1668 Mr. Edward Stennett, a Seventh Day Baptist minister, and pastor of a church in England, wi'ites to his friends in America, and says, the churches here have their liberty, but we hear that strong bonds are making for us. And it was this good man's lot to bear a part of the persecutions of that day. For the Conventicle Act forbid them to meet on the Sabbath for worship at any rate. If they met 7ar HISTORY OF THE on tlie Sabbath, they had to do it by stealth ; whilst their enemies were ever watchful, to find, if possible, some accusation against them. Mr. Stcnnctt was arrested under pretence that he held meetings in his house, which meetings he had held in his hall for a long time, but they were managed with so much discretion, that it was impossible for those inimical to them to be admitted, so as to appear as witnesses against the persons who met there. At length a fieighbouring clergy- man, resolved to suborn witnesses^ but in this he was defeated. And he was a clergyman who had professed great friendship for Mr. Stennett. Mr. Stennett knowing that no proof of those charges by those witnesses, could be made justly, he resolved to traverse it. Various circumstances occurred that were all in his favour ; so that when Mr. Stennett came to Newburg, neither prosecutor nor witness appearing against him, he was discharged. After this he was con- fined a long time in prison. Many of the Seventh Day Baptist ministers were taken from their families and congregations, and were cast into prison. Among the number was Rev. Joseph Davis, who was a long time prisoner in Oxon Castle. Francis Bamfield was one of the most eminent ministers of his time. He was educated at Oxford, and was a number of years a minister of the established church. In the time of the civil wars he was against the Parliament, and opposed to the Protector's usurpa- tion ; he suffered much on that account. At what time he became a Baptist is not known, but on the restoration of Charles, he was treated with unrelenting severity. In one prison he was confined eight years. After that he was released, went to London, and gathered a church that still exists as a Seventh Day Baptist Church ; after that he was again imprisoned, and there died in 1683. Robert Spaulder and John Mauldin, were Seventh Day Baptists, and much persecuted; and Spaulder was even taken out of his grave by his persecutors. (Bene's Hist. vol. ii. p. 417.) But the most bar- barous and cruel acts of persecution were practised upon John James, the minister of a Seventh Day Baptist Church in London; he was put to death in a most cruel manner in 1661. To take away his life was not enough to satisfy his enemies, but after being hung at Tyburn, he was drawn and quartered, his quarters were carried back to New- gate on the sledge that carried him to the gallows ; they were after- wards placed on the gate of the city, and his head was placed on a pole, opposite his meeting housa He went to the gallows as an mnocent man, and died in a joyful manner. This is a brief narrative of the prosperity, trials, and sufferings of the early Seventh Day Baptists in England. Some left the country, others still adhered to their peculiar views ; even to the present day there are a few small SEVENTH DAY BAPTISTS. 73 churches in England. There are two in London, one at Shoreditch, one at Mill Yard, but their numbers must be small ; and there are some scattering individuals throughout the kingdom, and some iji Scotland. In 1665 Mr. Stephen Mumford, a Seventh Day Baptist, came from England to Newport, Rhode Island, and soon Mr. Samuel Hubbard, a Baptist, embraced his views ; there were others who soon embraced the same sentiments, but they continued to travel together in the same church until 1671. Mr. Hubbard has left a manuscript journal, in which he gives an account of their separation. Soon after this (alluding to their embracing the Sabbath,) many hard things were said to the Sabbath-keepers by their brethren, that they had gone from Christ to Moses ; that the gentiles had nothing to do with the ten commandments. And in 1681 they came to an open separation, when these brethren and sisters entered into church-fellowship to- gether, and became the first Seventh Day Baptist Church in America. This little church being thus constituted, William Hiscox became their first pastor; but a hostile spirit was soon raised against this little band, and laws were enacted severe and criminal in their nature. John Rogers, a member of this church, was sentenced to sit a certain time upon a gallows with a rope about his neck, to which he sub- mitted. There were many other severities practised upon the Sabbaths keepers in New England, while the Baptists were persecuted for their baptism. The Seventh Day Baptists met with opposition from all, and as far as the civil laws would permit, they suflered the dire effects arising from this state of things. From these and other causes the progress of the Seventh Day Baptists has been very much impeded. Their history details no remarkable revolution in their favour. Worldly honours, interest, influence and convenience are against them, and have always been opposed to their perseverance in the observance of the Sabbath. The members composing the church at Newport have felt, the disadvan- tages attending them in a city, and for years they have been on the decline; since many have removed to different parts of the State, and some made their way into the far West, where they have been the means of establishing churches, some of which are large and flourish- ing. But this event has not terminated in extinguishing the little light ; although the mother church has become very weak and almost extinct. This church has had a succession of worthy ministers, the most of them were born, ordained, and preached, and died, mem- bers of that church. 6 74 HISTORY OF THE The church at Ilopkinton, R. I., was established by brethren from Newport, in 1708. For a number of years this church numbered nine hundred members, but several churches have since been con- stituted in the vicinity, by members from this church. They still number over five hundred members, having two ordained ministers, and an elegant meeting-house on the banks of the Paucatuck river. From this church there have been sent out many ministers, who liavc been lasting blessings to the cause of truth. There are now in Rhode Island seven churches, six ordained ministers, and not far from one thousand communicants ; and from these churches the tide of emigration has taken hundreds into the western country. In the State of Connecticut there are but two small churches, which probably number one hundred communicants, and but one ordained minister. The Seventh Day Baptists in New Jersey arose from different cir- cumstances. One Edmund Dunham, a First Day Baptist member, became convinced that he and his brethren were in an error as it regarded the Sabbath of the Lord. He presented his views to his brethren, and about twenty of his brethren and sisters came out with him in sentiment. They separated from the First Day church, and entered into covenant together, to walk together as a gospel church, in 1705, and sent Edmund Dunham to Rhode Island to receive ordi- nation, and he was chosen their pastor. They are located in the county of Middlesex, Piscataway town- ship, thirty miles frnm New York city, and six miles from New Brunswick. As a church, they have been called in years past to pass through many severe trials, but God sustained them ; yet for a few years past their history has been more favourable. They have now a neat and elegant house of worship, and a parsonage farm on which their pastor lives. At present they number 170 communi- cants. The church at Plainfield was formed of members from this church in 1838. They have a beautiful hoyse of worship in the village of Plainfield ; numbering about 70 communi^cants, — at present without a pastor. A few families removed from Piscataway to Cumberland county, forty miles below Philadelphia, at an early day, and a few families of Welsh extraction settled there from the State of Delaware. They were constituted into a church in 1737. Jonavhan Davis was their first pastor. They are situated in a pleasant country, at the village of Shiloh, where they have an ancient brick meeting-house, adjoining to which is their graveyard, where a number of generations have SEVENTH DAY BAPTISTS. 75 been deposited to wait until the resurrection morn. Among this multitude is a number of worthy ministers, who have finished their work and have gone to rest, and the place where they lie is marked to the stranger by the large marble monument, on which we read a brief history of their lives. The church now numbers 226 com- municants. The church in Salem County, New Jersey, was formed by mem- bers from the church at Shiloh, in 1811. Jacob Ayars, since de- ceased, was their pastor. They are well situated, but a few miles from Shiloh. They have a comfortable house of worship, and num- ber near 100 communicants. In the State of New Jersey there are four churches, four ordained ministers, and about 560 communicants. There are a number of families in the city of New York of Seventh Day Baptists ; they have not been constituted into a church, but they hold meetings Sabbath days at their own houses. The Seventh Day Baptists in the State of New York first moved from Rhode Island, and settled in diflferent parts, so that at the present they are more numerous than in any other State. There is in this State as follows : In Rensselaer County two churches — Berlin, 223 communicants ; Petersburgh, 142 communicants. Madison County — Brookfield, three churches ; first, 309 communi- cants; second, 143 communicants; third, 136 communicants; De Ruyter, 145 communicants. Chenango County — Preston, 72 communicants ; Otselic, 36 com- municants. Otsego County — Lincklean, 122 communicants. Jefferson County — Adams, 218 communicants; Houndsfield, 44 communicants. Lewis County — Watson, 45 communicants. Oneida County — Verona, two churches; first, 113 communicants; second, 20 communicants. Cortland County — Truxton, 78 communicants; Scott, 181 com- municants. Erie County — Clarence, 157 communicants. Cattaraugus County — Persia, 86 communicants. Allegany County — Alfred, two churches; first, 448 communicants; second, 165 communicants; Amity, 32 communicants; Scio, 35 communicants; Independence, 100 communicants; Friendship, 133 communicants; Bolivar, 58 communicants; Genesee, three churches; 76 HISTORY OF THE first, 159 communicants; second, 47 communicants; third, 54 com- municants. In the State of New York are twenty-seven churches, three thou- sand four hundred and ninety-one communicants, nineteen ordained ministers, and a number of licentiates. In the early settlement of this country there were five churches established in the vicinity of Philadelphia, but there were not more than thirty members in them all, but they have been long since extinct. In Fayette County, Pennsylvania, is a small church, not ex- ceeding 20 communicants. In Potter County, Pennsylvania, there is a church numbering 41 communicants, but no minister. And in Crawford County, Pennsylvania, there is a church numbering 75 communicants. They have a meeting-house and pastor. In Pennsylvania there are three churches, 136 communicants, and but one ordained minister. The Seventh Day Baptists in the State of Virginia emigrated first from New Jersey, and constituted a church in Harrison County, at New .Salem, 1745; they now number 58 communicants. Lost Creek, Gl communicants; South Forks Hughes River, Wood County, 20 communicants; North Forks Hughes River, 15 com- municants. In Virginia there are four churches, two ordained ministers, and 154 communicants. The Seventh Day Baptists in Ohio emigrated from Virginia and New Jersey, and settled in Clark County, Pike, and constituted a church in 1824; they number 30 communicants; Port Jefferson, 46 communicants ; Sciota, 20 communicants ; Jackson, 38 communi- cants ; Stokes, — communicants. There are in Ohio five churches, three ordained ministers, probably 200 communicants, as there is a number of settlements where churches will soon be formed. There are numerous settlements of Seventh Day Baptists in Illi- nois, although there is but one small church ; there is also a small church in Iowa Territory. There is a number of settlements in Michigan, but no church. In Wisconsin Territory there is a church numbering near 100 communicants, and two ministers. Besides these, there are scattered families in every State, and in almost all our cities. There are in the United States about fifty churches, forty ordained ministers, and about six thousand communicants. They are divided into four associations. The Eastern Association includes the churches in Rhode Island, Connecticut, and New Jersey. The Central Asso- ciation includes the churches in the State of New York, east of the SEVENTH DAY BAPTISTS. 77 small lakes. The Western Association includes the churches in the western part of New York and Pennsylvania. The Southwestern, the churches in Virginia, Ohio, and all west thereof. They have an annual conference that meets yearly. This conference is composed of delegates from the associations and churches, as some churches do not unite with the associations. As they are strictly congregational in their discipline, and every church is an independent body to trans- act its own business : all the business done at these meetings is to examine different subjects, and impart instruction to the churches by way of advice, there being no right to interfere with the indepen- dence of the churches. Every church holds its meetings of business, where all business is done by a vote from the body, all being equal in power, and no one having any more authority than another. The officers of the churches are pastors and deacons. The busi- ness of the pastor is to instruct the people of his charge, and officiate faithfully in his station as a counsellor ; and he should consider it his great business to preach the Word, to reprove the disobedient, to com- fort the afflicted, and to feed the flock of Christ with the bread of life, and to administer to them the ordinances of God's house, (baptism and the Lord's Supper ;) and it is considered the duty of the pastor to give himself wholly to the work of the ministry, as far as circum- stances will admit, "to the edifying of the body of Christ" The deacons are chosen for life ; it is their duty to assist the pas- tor in his labours, to see that his wants are supplied, and that all the internal affairs of the church are kept in proper order, as it relates to discipline and the temporal necessities of the same, and that the poor be not neglected. And, in a word, they are considered the leaders of the church, and ought always to be men full of the Holy Ghost. Every church has a clerk, whose duty it is to keej) a faithful record, in a book, of all the proceedings of the church, with a record of the names of the members, the time of their baptism, &c. They have a weekly paper, published at De Ruyter, Madison County, New York, which is patronized by the denomination. It has at the present about twelve hundred subscribers, at two dollars per year, in advance. Rev. James Baily is editor and proprietor. They have a Literary Institution, founded in 1837, at De Ruyter, held by stockholders. The cost was twenty-one thousand dollars. It has been labouring under some difficulties, and therefore has not come up to the first expectations ; but a number of young men are now pursuing their studies there, who promise much usefulness to the world. They have two professors and some primary teachers, and the prospects of the institution are more encouraging. n inSTORY OF THE Thev have an Academy at Alfred, Allegany County, New York, which is in a very flourishing condition, and has upwards of one hun- dred students. William Winyon, from Union College, is principal, and Miss Caroline Mason preceptress. This is a chartered institu- tion, under the patronage of the State. For some years they have had a Missionary Society, which holds its meetings annually, at the time of the meeting of the General Conference. Its object is to help feeble churches, and to send the gosj)cl to the scattered families in different parts, where they are not privileged with the means of grace in a church capacity, and to preach the gospel to others as opportunity may present. They likewise have a Hebrew Missionary Society, whose object is to ameliorate the condition of the Jews in the United States. They have had a missionary employed for that purpose in the cities of New York and Philadelphia, and some tracts were published, addressed to that people ; but no visible effects have been produced. At present the society is doing nothing. They have a Tract Society that is at present in operation, and has been doing something in publishing tracts on different subjects, especially upon our particular views. As a denomination they wish to be engaged, as far as they possess the means, in the various benevolent enterprises of the day, and in these they have been found active. CONFESSION OF FAITH. The following was adopted as the general views of the denomina- tion, by a vote of the General Conference, at its meeting in 1833. I. We believe that there is one God ; " For there is one God," 1 Tim. ii. 5; and that there is no other God, 1 Cor. viii. 4, 6. We believe that Jesus Christ is the Son of God, Acts viii. 37 ; and that the Holy Spirit is the Spirit of God, and of Jesus Christ, his Son. " If so be that the Spirit of God dwell in you," Rom. viii. 9. " God hath sent the Spirit of his Son into your hearts," Gal. iv. 6. " Christ in you the hope of glory," Col. i. 27. "God dwellcth in us," 1 John iv. 6. From these texts, and many more of like import, we believe that there is a union existing between the Father, and the Son, and the Holy Spirit ; and that they are equally divine, and equally en- titled to our adoration, II. We believe that man was made upright and good, and had ability to have remained so, but that through temptation he was induced to violate the law of God, and thus fell from his uprightness, SEVENTH DAY BAPTISTS. 79 and came under the curse of the law, and became a subject of death ; and that all of his posterity have inherited from him depravity and death. ■" God made man upright," Eccl. vii. 29. " God created man in his own image," Gen. i. 27. " Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee saying, Thou shalt not eat of it, cursed is the ground for thy sake ; in sorrow shalt thou eat of it all the days of thy life ; for dust thou art, and unto dust thou shalt return." Gen. iii. 17-19. " Wherefore as by one man sin hath entered into the world, and death by sin ; and so death passed upon all men for that all have sinned." Rom. v. 12. " The carnal mind is enmity against God, for it is not subject to the law of God." Rom. viii. 7. " And ye will not come to me that ye might have life." 1 John v. 40. " The unrigh- teous shall not inherit the kingdom of God." 1 Cor. vi. 9. " They did not like to retain God in their knowledge." Rom. i. 28. " There is none that dceth good, no, not one." Ps. xiv. 3. " And were by nature the children of wrath." Ephes. ii. 3. III. We believe that God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life. John iii. 16. That he took on him our nature, and was born of the Virgin Mary ; that he offered himself a sacrifice for sin; that he suffered death upon the cross; was buried, and at the expiration of three days and three nights, rose from the dead ; and that he ascended to the right hand of God, and is the mediator between God and man; from whence he will come to judge, and reward all men according to the deeds done in their bodies. "He took on him the seed of Abraham," Heb. ii. 16 ; and " being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross." Phil. ii. 8. " But now, in the end of the world, hath he appeared to put away sin, by the sacrifice of himself." Heb. ix. 26. " The Son of Man shall be three days and three nights in the heart of the earth." Matt. xii. 40. " He is risen as he ■said." Matt, xxviii. 6. " So then after the Lord had spoken unto them., he was received up into heaven, and sat." Mark xvi. 19. " For we shall all stand before the judgment-seat of Christ." Rom. xvi. 19. " He hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained ; whereof he hath given assurance unto all men, in that he hath raised him from the dead." Acts xvii. 31. IV. We believe that by the humiliation and sufferings of Christ he made an atonement, and became the propitiation for the sins of the whole world ; but that the nature or character of this atonement is 80 HISTORY OF THE such as not to admit of justification without faith, or salvation with- out holiness. " The Lord hath laid on him the iniquity of us all." Isaiah liii. C. " And he is the propitiation for our sins, and not for our sins only, but for the sins of the whole world." 1 John ii. 2. " But we see Jesus, who was made a little lower than the angels, for the sufVering of death crowned with glory and honour, that he by the grace of God should taste death for every man." Heb. ii. 9. " Who will have all men to be saved, and come to the knowledge of the truth." 1 Tim. ii. 4. " Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ." Rom. v. I. " Without faith it is impossible to please God." Heb. xi. 6. " Follow peace with all men and holiness, without which no man shall see the Lord." Heb. xii. 14. V. We believe that regeneration is essential to salvation, that it consists in a renovation of the heart, hatred to sin, and love to God ; and that it produces reformation of life in whatever is known to be sinful; and a willing conformity to the authority and precepts of Christ. John iii. 3; 2 Cor. v. 17 ; Ephes. ii. 10 ; James ii. 17 ; 1 John V. 2. VI. As to good works, we believe that they are not the ground of the believer's hope, but that they are fruits essential to a justified state, and necessary as evidence of a new birth. John xiv. 23. VII. We believe that there will be a general resurrection of the bodies, both of the just and of the unjust. John xxviii. 29. VIII. We believe there will be a day of judgment for both the righteous and the wicked, and that Jesus Christ shall judge and reward every man according to his works. Acts xvii. 31 ; Rev. xxii. 12. IX. We believe that the righteous will be admitted into life eter- nal, and that the wicked shall receive eternal damnation. Matt. XXV. 46. X. We believe that the Scriptures of the Old and New Testaments are given by inspiration of God, and that they contain the whole of God's revealed will, and are the only infallible rule to faith and duty. Isaiah viii. 20. XI. W^e believe that the moral law, written upon tables of stone, and recorded in Exodus xx., to be morally and religiously binding upon the church. Matt. v. 17. XII. We believe it is the duty of all men, and especially the church of God, to observe religiously the seventh day of the week, as com- manded in the fourth precept of the decalogue, Exodus xx. 10. Mark ii. 27, 28 ; Luke xxiii. 5, 7. SEVENTH DAY BAPTISTS] gj XIII. We believe that a gospel church is composed of such per- sons, and such only, as have given satisfactory evidence of regenera- tion, and have submitted to gospel baptism. Acts ii. 41. XIV. We believe that Christian baptism is the immersion in water, in the name of the Father, Son, and Holy Ghost, of a believer in Christ, upon a profession of the gospel faith; and that no other water, baptism is valid. Col. ii. 12; Rom. vi. 4; Ephes. iv. 5. XV. Concerning imposition of hands, we believe it was the prac- tice of the Apostles and the primitive church, to lay hands upon the newly baptized believers ; and it should be perpetuated in the church. We therefore practise it. Acts viii. 17 ; xix. 6; Heb. vi. 2. XVI. We believe it is the duty of all members of the church, to commemorate the sufferings of Christ, in partaking of the Lord's Supper, as often as the church shall deem it expedient and the cir- cumstances admit. Matt. xxvi. 20, 27; 1 Cor. xi. 26. XVII. As we deem it unscriptural to admit to the membership of the church any person who does not yield obedience to the command- ments of God, and the institutions of the Gospel, or who would be a subject of church censure, were he a member of the church : so we deem it equally unscriptural and improper, to receive such at the Lord's table, or to partake with them of the Lord's Supper. 1 Cor. V. 11 ; 2 Thess. iii. 6. THEIR VIEWS OF BAPTISM. As a denomination they practise what is termed close communion. Their reasons for this are the following : They consider that the Pedobaptist brethren have perverted the ordinance of baptism, by abandoning the original institution, which was dipping or immersion, and using that of sprinkling or pouring. They do not charge them with a wilful violation of the divine rule, but with the matter of fact ; while they extend to them charity, and believe them to be sincere. On one term only does this great question rest ; and that is, What is the original import of the Greek word " Baptize V Baptists have and still contend, that the word originally implied immersion. Pe- dobaptists have contended that it implied merely a religious rite, and meaning many other things, sucb as spy-inkling, powing, wash- ing, SfC. To these speculations they have only to apply their own antidote. The word baptize is Greek, and in the English language means just nothing at all, unless they are allowed to translate it. And whom shall g2 HISTORY OF THE they call upon to do it? They will not take the irans\alion'o{ Baptists, for that may beget partiality ; but they choose to take the evidence of men who spoke out before the art of prevarication v»^as so exten- sively known among Protestants. For when they present Pedobap- tist authors, who show the greatest marks of candour, they cannot be objected to. In view of these remarks, in connexion with the follow- ing quotations, they are willing at all times to submit them to a think- ing community, as being the doctrine that is taught in the Holy Scriptures. And to strengthen their faith, they have the testimony of the whole Christian world in their favour. Luther. — " The term baptize is a Greek word ; it may be ren- dered immersion, as when we plunge something in water, that it may be entirely covered with water. And though that custom is now abolished among the generality, (for even children are not entirely immersed, but only have a little water poured on them,) nevertheless they ought to be completely immersed, and immediately drawn out, for tlie etymology of the u-ord evidently requires it." Calvin. — "The word baptize, signifies to immerse. The right of immersion was observed by the ancient church. From these quota- tions, and from John iii. 23, it may be inferred that baptism was ad- ministered by John, and Christ, by plunging the whole body under water. Here we perceive how baptism was administered among the ancients, for they immersed the whole body underwater; now it is a prevailing practice, for a minister only to sprinkle the body or the head." Grotius. — " That baptism used to be administered by immersion, and not pouring or sprinkling, appears both from the proper signifi- cation of the word, and the places chosen for the administration of the rite, John iii. 23 ; Acts viii. 28 ; and also from the many allusions of the apostles, which cannot be referred to sprinkling." Rom. vi. 34; Col. ii. 12. John Wesley. — " Mary Welsh, aged eleven days, was baptized according to the custom of the first church, and the rule of the Church of England, by immersion. The child was ill then, but recovered from that hour." Buried with hitn, " alluding to the ancient mode or manner of bap- tizing by immersion." To these testimonies, and scores that might be produced, of like import, they think that people of candour ought to give heed ; and if they have given the true interpretation of the word, it is of itself evi- dent, that those that sprinkle or pour do not baptize. These are their views, and according to the principles laid down they cannot extend SEVENTH DAY BAPTISTS. 83 to others the communion, until they have complied with the gospel rule. And they consider it to be perverted, in applying it to infants and impenitent individuals without profession of faith. JNo institution has "Thus saith the Lord," for applying it to infants, or the impenitent. A few testimonies from Pedobaptist authors may be introduced on this point. Bishop Burnet. — " There is no express precept or rule given in the New Testament for baptizing infants." Luther. — " It cannot be proved by the Sacred Scriptures, that infant baptism was instituted by Christ or his disciples, or the early Christians after the Apostles." CuRCELL.5:us. — " The baptism of infants in the two first centuries after Christ, was entirely unknown, but in the third and fourth, was allowed by some few. In the fifth and following ages it was gene- rally received. The custom of baptizing infants did not begin before the third age after Christ was born. In the former ages no trace of it appears, and it was introduced without the command of Christ." Thus they discover, that between the Baptists and the Pedobaptists there is no agreement in their views, and no agreement with the in- spired word and Pedobaptism — at least so the Baptists think, and so they have a right to think, until they are better taught ; and therefore as Baptists, they cannot in conscience extend to them the communion. And the Scriptures would condemn them for it, if they were to com- mune with those who practise such disorder, by departing from the tradition of the Apostles, and disobeying their epistles. Eph. xxxvi. 14. And the controversy existing between the Baptists and Pedobaptists, ought to be settled and put for ever to rest. This the Baptists cannot do, they cannot go to them, but the others can come to the Baptist standard, without any violation of conscience or faith. And may the time hasten its onward flight, when in the church there will be but "one Lord, one faith, one baptism" While this arm of Popery is attached to the Protestant church, they cannot with any expectation of success, contend with Catholicism, even in our own country. With much propriety they may say, P/iy- sician, heal thyself; this the church must learn, that the "Bible alone is the religion of Protestants." VIEWS OP THE SABBATH. 1. On this point of doctrine and practice, they differ from all other denominations. And this is the only essential point of difference be- Q4 HISTORY OF THE tvvcen them and the large and respectable denomination, the Asso- ciate Baptists. By their belief and practice, as it respects the Sabbath, ihey arc accounted singular; but they would wish at all times to have the privilege of rendering their reasons for doing thus, especially as by this they are known as close communicants. It may not be neces- sary here, to attempt to meet all the objections that are presented against their views, by men who have become wise above what is written. But it is intended merely to present their views and reasons for thus believing. They believe that the Sabbath was instituted by God, and given to our first parents while in the garden of Eden ; for in this institution was their happiness intimately concerned. As an evidence they refer to the ancients, and their customs. They had their days of observ- ance. Noah observed the period of seven days in sending out the dove from the ark, in preference to any other number. The term week is used in the contract between Jacob and Laban. Balaam had seven altars, and offered seven oxen and seven rams upon them ; likewise Job and his friends observed the term of seven days. All which (and others) go to prove that the ancients enjoyed the bless- ings of a Sabbath, and were not left destitute of this exalted favour, as some suppose, until the days of Moses. From Exodus xvi. we have a satisfacto»y evidence that the Israelites were not strangers to the Sabbath, long before they came to Mount Sinai, where the Law was given. For some of the people are voluntarily making prepara- tions and provisions for the Sabbath, while others are reprimanded for neglecting it. And the very language shows that the Sabbath was not a new institution to them. " How long refuse ye to keep my commandments and by-laws ?' The very language of the fourth com- mandment itself implies that they had a previous knowledge of it: " Remember the Sabbath day to keep it holy." This injunction is not attached to any of the rest of the commandments, which evidently shows that they had not only been acquainted with it before, but that it was not of the least importance, as some vainly suppose. And its being mentioned in connexion with the creation of the world, shows to their satisfaction, that the inhabitants of the earth were not without a Sabbath two thousand and five hundred years. For the blessing and the sanctifying of the Sabbath is mentioned in connexion with the first seventh day in the order of time. And the reasons rendered are, that on it God rested fi-om all his works. And the blessing and sanctifying the day were subsequent acts, which are given as a cause for its being set apart from other days as a Sabbath of holy rest unto the Lord. SEVENTH DAY BAPTISTS. 65 And it is unreasonable to suppose that the cause existed two thou- sand and five hundred years before the effect. Jesus Christ says, Mark ii. 27, " That the sabbath was made for man, and not man for the sabbath." Is it a good thing? were there any men of piety be- fore Moses ? And in the 34th Psalm we learn that " He will withhold no good thing from those who walk uprightly." The early history being so silent about the sabbath, is no evidence of its non-existence, for all the history of that age is given in forty short chapters. " We find, from time immemorial, the knowledge of weeks of seven days among all nations. Israelites, Egyptians, Indians, Arabians, and, in a word, all the nations of the East, have in all ages made use of weeks of seven days." " And we find, too, that the very day that God had sanctified as a sabbath, was regarded still as holy time, although they had forsaken the true worship of God." Among those authors we find the following: Homer, Hesiod, Callimachus, Tibul- lus, Philo, Eusebius, Clemens Alexandrius, Josephus. It has been, and is supposed by some that the sabbath was made for the Jews only, hence it is called by them a Jewish sabbath ; to this the Seventh Day Baptists object ; although it is said, in Exodus, xxxi. 14, to be a sign between that people and God, hut not between them and the Gentiles; but it has been and will be a sign between them and God to the end of time. And the words of our Saviour ought to put this question for ever to rest. Mark ii. 27, "The sabbath was made for man." It ousrht to be enough for us to know that God has instituted the sabbath, and required that it should be remembered and kept holy, especially when it is found among God's holy precepts, written with his own finger upon tables of stone, and we should not try to do away its force by our own traditions. No reason ever has been given by any person why the law of the sabbath was inserted among those precepts which are universally allowed to be moral, unless it partakes of the same nature. As God is the God of the Gentiles, as well as of the Jews, so it is the duty of both Jews and Gentiles to love him and to keep his commandments, for they are a transfer of God's perfection ; and the revelation of his will, as given upon Sinai, was and is the only moral rule that was ever given. So it is the duty of all men to come under it, as far as they receive a knowledge thereof, Isaiah Ivi. 6, 7. They come there- fore to the unavoidable conclusion that the sabbath was enjoined upon all mankind, as presented to us in the fourth commandment. 2. They are unwilling to admit that the sabbath was changed by divine appointment, or that it ever will be. If it was not a good sabbath why should it ever have been appointed ? and if good, why QQ HISTORY OF THE should it be altered ? But if we can find a divine warrant for a change, we arc ready to confess our wrongs and forsake them. St. Paul, in Heb. iv. 9, says that it is a type of the rest that remains for the people of God ; this refers to the rest that remains for the saints in heaven, and types are always continued until the antitype comes to which they allude. The sabbath law still remains in full force, and will until the end of time, unless God repeals it ; and if so, the Scriptures will be as plain as when it was enjoined. It is a moral institution, (the reasons we have already asigned,) and of perpetual obligation, Psalm cxi. 7,8, "All his commandments arc sure, they stand fast for ever." Their perpetuity was typified by their being written upon tables of stone. If the sab- bath was made for the benefit of man, no reason can be assigned for its discontinuance under the Christian dispensation. Erase a sabbath from the church and she would soon go to ruin ; and it is ruin to people to believe and preach a doctrine, that would prove destruction if practised. Let such ministers beware lest they be numbered with the slothful shepherds. The perpetuity of this law is asserted in Christ's sermon on the mount, (Matt, v.) and when he sjjoke these words, he knew that the ceremonial law would soon be destroyed by him, and nailed to the cross; therefore he must have alluded to the moral law. And in accordance with this he directs his disciples to pray " that their flight be not in the winter, neither on the sabbath day." And this event was not to take place until about forty years after his crucifixion. Paul says, in Rom. iii. 31, " Do we make void the law through faith? God forbid, yea, we establish the law." Neither do we suppose that he meant to release us from this obligation, when he says, (ibid. xiv. 5, G,) " One man esteemeth one day above another," &c., or, in Colos- sians, (ii. 16, 17,) "Let no man, therefore, judge you in meat, or in drink, or in respect to a holy day, or of the new moon, or sabbath, which are a shadow of things to come, but the body is of Christ." The apostle is not speaking of the weekly sabbath, but of the Jewish ceremonial sabbath, which belongs to the ceremonial dispensation. But the question may still be asked, What day of the week should we now keep holy? They at once say, the seventh, not a seventh, but the seventh day that God sanctified at Sinai, and rested on when he closed his work of creation, which was observed by Christ and his apostles, and the early Christians, until the dark ages of the church. We have no reason to believe that there has been any derangement in the order of time, so as to afllict the observing the sabbath. That per- fect agreement among all civilized nations, places it beyond all doubt; SEVENTH DAY BAPTISTS, 87 and the church has always been known to keep either the first day or the seventh, ever since her estabUshment, and she has never existed without a sabbath. And the Jews, scattered among all nations, have never lost their sabbath. So that when they shall be gathered back to Judah's land, they will have the same identical sabbath, that God instituted in paradise, whether they go from this, or from other lands. But the advocates for a change of the sabbath are numerous and learned. Nevertheless, the Seventh Day Baptists cannot embrace their sentiments, for every man's sword is turned against his fellow; among them there is no agreement. They refer to prophecy, and tHe strongest is in Psalm cxviii. 24, " This is the day the Lord hath made, I will rejoice and be glad in it." If this alludes to any day, it must be the day that God has blessed, and not a new appointment. But we are satisfied with believing that this alludes to the gospel dispen- sation. And Daniel and Isaiah, as well as Abraham and others, looked for- ward to that day with much interest and delight. And they are bold to say that the prophets are entirely silent as to a change of the sab- bath. Another plea is, the work of redemption is greater than the work of creation, wherefore the sabbath should be changed. But they think they are not at liberty to limit God, and say which of his works is the greatest ; they suppose that he can as easily make a world as an insect, and redeem man as easy as create him. But the advocates for the change of the sabbath must fail according to their own logic ; for it is the opinion of the church generally, though not universally, that Christ was crucified on Friday; if, then, any particular day can be called the day of redemption, it must be that on which he expired on the cross, and spilt his blood ; " for with- out the shedding of blood there can be no remission." He died for our redemption, and the gracious work was doubtless done when he bowed his head and gave up the ghost and said. It is finished. But they do not admit that any personal act of his, "Who was made under the law," and bound to obey its precepts, could alter or change any of its requirements. Another and general plea is, that Christ rose from the dead on the first day of the week. Tradition says so, but the Bible does not. If it had been the mind of Christ that the day of his resurrection should have been religiously regarded : we would have some positive informa- tion as to the day on which he did rise ; but not one passage is there to be found which says that he arose on the first day, or which enjoins its observance; but there is strong presumptive evidence that he did not rise on that day. This is found in his own predictions. Matt. xii. 40 : he declares that he would be " three days and three nights in the heart gg HISTORY OF THE of the earth." Compare with Luke xxiii. 5, 4. If his prediction be true, he must have arisen at the close of the day previous to his ap- pearing to tiie women, in the morning. And in Matt, xxviii. 1, we find that the great earthquake happened in the end of the sabbath. Mary- was present, and an angel rolled back the stone and sat upon it, and told her that he was not here but was risen, referring her to his own predictions while with them. Another reason rendered is, that Christ often met with his disciples upon the first day of the week. Supposing it was so, he met with tHfcm on other days ; but that is no reason that they should be con- sidered sabbath days. But probably they had better look again ; people may have taken it for granted without evidence. The first day after his resurrection, he appeared three times to different persons, and at different places. First to the women at the tomb, next to the disciples on their way to Emmaus ; he journeyed with them, and when they had arrived at the place of their destination, he was known of them by breaking bread and blessing it. The same hour they re- turned to Jerusalem, and found the eleven gathered together, and while they were telling what things had happened, Jesus stood in the midst of them and said, Peace be unto you. Now in all this day's transaction, not a word is said about sabbaihing, but every evidence to the reverse; they were journeying, and Jesus journeyed with them, and from Jerusalem to Emmaus and back, is about fifteen miles. And it seems passing strange that he should not have told them that the day was holy to the Lord. And the disciples were assembled at their own lodging place, (Acts i. 13,) and had not met to celebrate the resurrection ; for they did not believe that he had arisen, until con- firmed by the disciples from Emmaus. And there is not the least intimation that the disciples were there until evening, or that they were there for worship. And the absence of Thomas is a strong presumption that the meeting was not agreed upon previously. The next and only meeting pretended to have been held by Christ and his disciples on the first day of the week, is mentioned in John, xx. 26 " And after eight days, &c." — But had this interview been on the fol- lowing first day, it could not afford any claim for religious regard, for it is not noticed as a meeting designed for worship. Mark xvi. 14, says, " He appeared to the eleven while at meat," eating a common meal at their home doubtless. And it is a matter of certainty that this inter- view was not on the first day of the week, if the other one was; for eight days had intervened between them, where a week has but seven days. They say then without any fear of successful contradiction, that Christ has left us no example of his regard for the first day of the week as a sabbath. SEVENTH DAY BAPTISTS. 39 As to the regard that the Apostles and early Christians paid to this day, all the Scriptures say about it, is contained in Acts xx. 7 ; 1 Cor. xvi. 7 ; the first relates to a meeting held in Troas, and Paul preached and broke bread to them. Now all this text proves is, that Paul held one meeting with these brethren on the first day of the week ; but there is not the least intimation that it was their common custom to meet on the first day of the week, or that they should or did regard it as a sabbath. But this meeting was incidental, and held on account of the Apostles being about to leave the place. It was an evening meeting ; and by Paul's speaking until midnight, and continuing until break of day, it was on the night part of the day ; and if this meet- ing was held on any part of the first day of the week, it was between sun setting and first day morning, when Paul went on his way ; and this is according to the Scripture mode of beginning the day, as it was literally the first day of the week after sunset. The miracle wrought upon Enticus, in restoring him to life, is pro- bably the only reason of this meeting being mentioned, while all the other meetings that Paul held while in Troas, were omitted ; had this been on some other day of the week, there would not have been a single religious meeting held by the disciples on any part of a first day, recorded in the New Testament. We next notice 1 Cor. xvi. 2, " On the first day of the week let every one lay by liim in store, &c." This text makes no mention of a meeting together, but to lay by them in store ; this contribution was designed for the poor saints at Jeru- salem ; and they were requested to have it in readiness when Paul should come to receive it. Orders had been given to the church at Galatia concerning the same matter; but they say nothing concerning a first day meeting. But none of these or other passages give any reason to believe that the first day was ever designed by God to be a sabbath. Much has been said oi the descent of the Holy Spirit (on the first day,) on the day of Pentecost. This they consider to be only a presumption, there being not the slightest evidence that the day of Pentecost was on the first day of the week, more than on any other day. But by the church generally, especially by ministers, the first day of the week is called Lord's Day, from Rev. i. 10; still there is no evidence that the first day of the week was alluded to in this ex- pression. If it can be applied to any day, it would be much more appropriate to suppose that it referred to the sabbath day ; for Jesus Christ says that he is " Lord even of the sabbath day." But it should not be supposed that John meant either of those days ; but that he meant the same day styled in other parts of the Scriptures " The day of the Lord." And to this day John was carried in the spirit and 7 00 HISTORY OF THE saw all things as they will take place, 1 Cor. i. 8 ; Phil. i. 6. And that this refers to his second coming, and not to any particular day of the week, must be placed beyond all doubt. These are some of their reasons for yet believing that the seventh day of the week is yet the sabbath of the Lord their God, and that by the church it should be observed as such. But they suppose that Christ and his disciples paid special regard to the sabbath of the fourth commandment. It is always called by them " the sabbath" in distinction from any other day; if they had in- tended a change this would have been .calculated to mislead and deceive. It was their custom to assemble for worship on the sabbath, and not on the first day of the week ; for the next sabbath after his crucifixion they rested according to the commandment ; and on the first day they were journeying, and went into the country. Acts xiii. Paul, while at Antioch on the sabbath day went to a place of worship; and we have the sketch of a sermon he preached on the occasion. And by the request of his gentile hearers he preached to them on the next sabbath, when nearly the whole city came together. At Philippi Paul and his companions resorted down to the river side on the sabbath day, and I^ydia and her household were baptized. Acts, xviii. Paul reasoned in the synagogue every sabbath, and per- suaded the Jews and the Greeks; and this practice he continued a year and six months. At Ephesus, likewise, Paul went into the syna- gogue and reasoned with the Jews. And at Thessalonica there was a synagogue of the Jews; and Paul, as his manner was, went in with them, and three sabbath days reasoned with them out of the Scrip- tures. These quotations are sufficient to show what was the practice of the Apostles. This is confirmed by Paul's going into the temple and performing certain rights of purification, for the purpose of refuting slanderous reports about his practising contrary to the law; and in Acts xx. 17, he states that he had committed nothing against the customs of the fathers. And was it not contrary to their custom, to keep the first day of the week to the exclusion of the seventh? If so, then it is evident that Paul kept the seventh and not the first day of the week, for the sabbath. The Jews, who were always ready to accuse them of wrong, never upbraided them with a violation of the Sahhath, which would have been the case, had there been an occasion. The opposition made to these sentiments, are supported by the feelings and circumstances of their opponents, and not by the word of God. But it may be necessary to refer to the practice of the early Christians. SEVENTH DAY BAPTISTS. y j Athanasius, a. D. 340, " We assemble on Saturday, not that we are infected with Judaism, but only to worship Christ the Lord of the sabbath." Socrates, A. D. 412, " Touching the Communion, there are sundry observations ; for almost all the churches throughout the world do celebrate and receive the holy mysteries every sabbath. Yet the Egyptians adjoining Alexandria, together with the inhabitants of Thebes, of a tradition, do celebrate the Communion on Sunday, when the festival meeting throughout every week was come. I mean the Saturday, and the Sunday, upon which the Christians are wont to meet solemnly in the church," &c. EusEBius, A. D. 325, as quoted by Dr. Chambers, says that in his time the sabbath was observed no less than Sunday. Calvin. The old Fathers put in the place of the sabbath the day we call Sunday. SozoMEN .has delivered down a tradition, that at Constantinople, and almost among all the churches, Christians did assemble on the sabbath, and also on the first day of the week ; but at Rome and Alexandria not so. — Magdebur. 4th Cent. fol. 224. Phelps. — " Indeed so prevalent was this party (Sabbath-keepers) at one time, and so superstitious withal in their observance of the seventh day, that to counteract it the council of Laodicea, about A. D. 350, passed a decree saying. It is not proper for Christians to Judaize, and to cease from labour on the Sabbath, but they ought to work on this day, and put especial honour upon the Lord's day, by refraining from labour, as Christians. If any one be found Judaizing, Jet him be anathematized." — Perpetuity Sab. p. 151. Kingsbury. — Those who lived immediately after Christ did not misunderstand allusions to these different institutions. They all understood Sabbath, when used alone, to refer to the seventh day, or Jewish rest, and never the first day. Nor was it till after the disputes between the Jewish and Gentile converts had mainly subsided, and civil rulers {Romans) had required the observance of Lord's day, and forbidden the keeping of the seventh, that the term Sabbath was applied to the first day of the week. It was not until A. D. 603, that a papal decree was made frohibiting the observance of the Sabbath. — The Sab. p. 206. With the light that the Bible reflects upon this subject, and from the practice of the early Christians, they are constrained to believe and practise as they do, notwithstanding the great body of the Chris- tian world is arrayed against them ; but they are assured that they have truth in their favour, and that it is mighty, and will ere long prevail. BAPTISTS OR BEETHREN, GERMAN. BY THE REV. PHILIP BOYLE, UNIONTOWN, MARYLAND. The German Baptists, or Brethren, are a.'denomination of Chris- tians who emigrated to this country from Germany between the years 1718 and 1730; they are commonly called Dunkers; but they have assumed for themselves the name of " Brethren," on account of what Christ said to his disciples, Matt, xxiii. 8, " One is your Master, even Christ, and all ye are brethren'' The following account of these people has been extracted from a work called " Materials tow^ard a History of the American Baptists," published in 1770 by Morgan Edwards, then Fellow of Rhode Island College, and overseer of the Baptist Church in Philadelphia : " Of the Germans in Pennsylvania who are commonly called Tunkers, to distinguish them from the Menonists; for both are styled S)ie "^iduferr or Baptists. They are called Tunkers in derision, which is as much as ' sops,' from tunken, to put a morsel in sauce ; but as the term signifies dippers, they may rest content with their nickname. They are also called Tumblers, from the manner in which they perform baptism, which is by putting the person head forward under water (while kneeling), so as to resemble the motion of the body in the act of tumbling. The first appearance of these peo- ple in America was in the fall of the year 1719, when about twenty families landed in Philadelphia, and dispersed themselves, some to Germantown, some to Skippack, some to Oley, some to Conestoga, and elsewhere. This dispersion incapacitated them to meet in pub- lic worship, therefore they soon began to grow lukewarm in religion. But in the year 1722, Baker, Gomery, and Gantzs, with the Trauzs, visited their scattered brethren, which was attended with a great revival, insomuch that societies were formed wherever a number of families were within reach one of another. But this lasted not above three years; they settled on their lees again; till about thirty fami- lies more of their persecuted brethren arrived in the fall of the year 1729, which both quickened them again and increased their number GERMAN BAPTISTS OR BRETHREN. 93 every where. Those two companies had been members of one and the same church, which originated in Schwartzenau, in the year 1708, in Germany. The first constituents were Alexander Mack and wife, John Kipin and wife, George Grevy, Andreas Bhony, Lucas Fetter, and Joanna Nethigum. Being neighbours, they agreed together to read the Bible, and edify one another in the way they had been brought up, for as yet they did not know there were any Baptists in the world. However, believer's baptism and a congrega- tional church soon gained on them, insomuch that they were deter- mined to obey the gospel in those matters. These desired Alexander Mack to baptize them, but he deeming himself in reality unbaptized, refused ; upon which they cast lots to find who should be administra- tor; on whom the lot fell hath been carefully concealed. However, baptized they were in the river Eder, by Schwartzenau, and then formed themselves into a church, choosing Alexander Mack as their minister. They increased fast, and began to spread their branches to Marienborn and Epstein, having John Naass and Chris- tian Levy as their ministers in those places ; but persecution quickly drove them thence : some to Holland, some to Crefelt. Soon after the mother church voluntarily removed from Schwartzenau to Serustervin, in Friesland, and from thence migrated toward Ame- rica in 1719; and in 1729 those of Crefelt and Holland followed their brethren. Thus, we see, all the ' Tanker diurches' in America sprang from the church of Schwartzenau in Germany; that that church began in 1708, with only eight souls, and that in a place where no Baptist had been in the memory of man, nor any now are; in sixty-two years ' that little one is become a thousand, that small one a great nation.' It is very difficult to give a true account of the prin- ciples of these Tunkers, as they have not published any system or creed, except what two individuals have put forth, which has not been publicly avowed. However, I may assert the following things concerning them, from my own knowledge, viz., general redemption they certainly hold, and with all general salvation. They use great plainness of dress and language, like the Quakers, and like them will neither take an oath nor fight. They will not go to law, nor take interest for the money they lend.* They commonly wear their beards, and keep the first day (except one congregation)-! They * The taking of interest is now tolerated among them, but most of them do not demand or take full lawful interest, and some of them do not take any interest for the money they lend to their poorer brethren, t It is quite probable the author here alludes to the (Sieben Taeger) Seventh Day Baptists, who formed a settlement at Ephrata, in Lancaster County, Pennsylvania, in the 04 HISTORY OF THt: celebrate the Lord's Supper, with its ancient attendants of love- feasts, vvasiiing feet, kiss of charity, and right hand of fellowship. Thev anoint the sick with oil for recovery ; and use the trine immer- sion, with laying on of hands and prayer, even while the person baptized is in the water, which may easily be done, as the person kneels down to be baptized, and continues in that posture till both prayer and imposition of hands be performed. Their church govern- ment is the same with the English Baptists, except that every brother is allowed to stand up in the congregation, and speak by \vay of exhortation and expounding ; and when by these means they find a man eminent for knowledge, and possessing aptness to teach, they choose him to be their minister, and ordain him with laying on of hands, attended with fasting and prayer, and giving the right hand of fellowship. They also have deacons, and aged women for deacon- esses, who are allowed to use their gifts statedly. They do not pay their ministers, unless it be by way of presents; neither do their ministers assert their right to pay, esteeming it ' more blessed to give than receive.' Their acquaintance with the Bible is admirable ; in a word, they are meek and pious Christians, and have justly acquired the character oi^ Harmless Tunkers.' " The Rev. E. Winchester, one of the Baptist missionaries from England, in a work published by him in the year 1787, gave, among other things, the following account of these people : " They are industrious, sober, temperate, kind, charitable people ; envying not the great, nor despising the mean. They read much, they sing and pray much ; they are con- stant attendants upon the worship of God ; their dwelling-houses are all houses of prayer : they walk in the commandments and ordinances of the Lord blameless, both in public and private. They ' bring up their children in the nurture and admonition of the Lord.' The law of kindness is in their mouths ; no sourness or moroseness disgraces tlieir religion : and whatsoever they believe their Saviour commands they practise, without inquiring or regarding what others do." Though they in general maintain the same principles at this present time, yet they themselves confess there is not that same degree of vital piety existing among them that there was at the close of the eighteenth century ; owing, as they think, to the circumstance of many of them having become very wealthy, and of iheir intermar- riage with others. The German Baptists, or Brethren, have now dispersed themselves year 1724. These are tlie same people meant and described under the name Dunkards, in Buck's Theological Dictionary ; there is no account given of the German Baptists or Brethren in that work. GERMAN BAPTISTS OR BRETHREN. 95 almost through every State in the Union, more or less ; but they are most numerous in Pennsylvania, Maryland, Virginia, Ohio, and Indiana. It would be a difficult task to give a regular statistical account of these people, as they make it no part of their duty to keep an exact account of the number of communicants. Some of their larger congregations number from two to three hundred members ; each congregation has from two to three preachers, and some more. In travelling and preaching there are in general two together; and very frequently one speaks in the German, and the other in the English language, to the same congregation. None of their ministers receive any pecuniary compensation for any services they perform pertaining to the ministry; they preach, officiate at marriages and funerals among all who call upon them, without respect to persons : though their ministers will not perform the rites of matrimony, unless they can be fully satisfied that there are no lawful objections in the case of either of the parties to be married. Their teachers and deacons are all chosen by vote, and their bishops are chosen from among their teachers, after they have been fully tried and found failhful; they are ordained by the laying on of hands and by prayer, which is a very solemn and affecting ceremony. It is the duty of the bishops to travel from one congregation to ano- ther, not only to preach, but to set in order the things that may be wanting; to be present at their love-feasts and communions, and, when teachers and deacons are elected or chosen, or when a bishop is to be ordained, or when any member who holds an office in the church is to be excommunicated. As some of the congregations have no bishops, it is also the duty of the bishop in the adjoining congregation to assist in keeping an oversight of such congregations. An elder among them is, in general, the first or eldest chosen teacher in the congregation where there is no bishop ; it is the duty of the elder to keep a constant oversight of that church by whom he is appointed as a teacher. It is his duty to appoint meetings, to baptize, to assist in excommunication, to solemnize the rites of matrimony, to travel occasionally to assist the bishops, and in certain cases to perform all the duties of a bishop. It is the duty of their teachers to exhort and preach at any of their regular stated meetings ; and, by the request of a bishop or elder, to perform the ceremony of baptism and rites of matrimony. It is the duty of their deacons, (or, as they are sometimes called, visiting brethren,) to keep a constant oversight of the poor widows and their children, to render them such assistance as may be necessary from time to time ; it is also their duty to assist in making a general 96 HISTORY OF THE visit among all the families or members in their respective congrega- tions, at least once a year, in order to exhort and comfort one ano- ther, as well as to reconcile all offences that may occur from time to time. It is also their duty to read the Scriptures, to pray, and even exhort, if it may appear necessary, at their regular meetings of worship. The general order of these people has been to hold their meetings for public worship at dwelling-houses; but in some of their congre- gations they have now erected meeting-houses, or places expressly for worship. Some of them are built very large, without a gallery or a pulpit. They, as yet, have but one Annual Meeting, which is held every year about Whitsuntide, and is attended by the bishops and teachers, and other members, who may be sent as representatives from the various congregations. At these meetings there is, in general, a com- mittee of five of the eldest bishops chosen from among those who are present, who retire to some convenient place, to hear and receive such cases as may then be brought before them, by the teachers and representatives from the various congregations, which are (or at least the most important of them) afterwards discussed and decided upon, and then those several queries with the considerations as then con- cluded, are recorded and printed in the German and English lan- guages, and sent to the teachers in all the different congregations in the United States, who, when they receive them, or as soon as con- venient, read them to the rest of their brethren. By this course of proceeding, they preserve a unity of sentiment and opinion throughout all their congregations. Some of their ministers manifest a great deal of zeal in their Master's cause ; and although some of them are poorly circumstanced in the world, yet they, at their own expense, leave their families for several weeks in succession, and some even longer, to preach the Gospel to others. They have had a general revival amongst them within the few last years past ; many have been convicted and con- verted under their preaching, and the cause of religion seems to be progressing among them ; and what might seem strange to some, is, that they baptize by immersion, and that at any season of the year. In connexion with what has been said in the commencement of our account, concerning their doctrines, &lc., we will only add, by way of conclusion, that they believe that God is no respecter of per- sons, but in every nation, he that feareth him and worketh righteous- ness, is accepted with him ; and that God so loved the world that he gave his only begotten Son, that whosoever believeth on him should GERMAN BAPTISTS OR BRETHREN. 97 not perish, but have everlasting Ufe : and that God sent his Son into the v^^orld, to seek and to save that which was lost, believing that he is able to save to the uttermost all that come unto God through a cru- cified Redeemer, who tasted death for every man, and was mani- fested to destroy the works of the devil. And although it has herein been testified, that they hold general redemption as a doctrine, still it is not preached among them in general, as an article of faith. It has probably been held forth by those who felt themselves, as it were, lost in the love of God ; and, perhaps, on this account, they have been charged with holding the sentiments of the Universalists, which they all deny. They conceive it their duty to declare the whole counsel of God, and therefore they feel themselves bound to proclaim his threatenings and his judgments against the wicked and ungodly ; yet in accordance with their general principles, whicfi are Love and Good Will, they are more frequently led to speak of the love and goodness of God towards the children of men. BAPTISTS, SEVENTH DAY, GEMAK BY WILLIAM M. FAHNESTOCK, M. D.. DORDENTOWN, N. J. About the year 1694, a controversy arose in the Protestant churches of Germany and Holland, in which vigorous attempts were made to reform some of the errors of the church, and with the design of promoting a more practical, vital religion. This party, at the head of which was the pious Spener, ecclesiastical superintendent of the court of Saxony, was opposed, violently, and after having bestowed upon them, in ridicule, the epithet of Pietists, they were suppressed in their public ministrations and lectures, by the Consistory of Wittem- berg. Notwithstanding they were prohibited from promulgating, publicly, their views and principles, it led to inquiry among the people. This state of things continuing, many learned men of dif- ferent universities left Europe and emigrated to America, whilst others remained and persevered in the prosecution of the work they had commenced with so much diligence. In the year 1708, Alexan- der Mack, of Schriesheim, and seven others in Schwartzenau, Ger- many, met together, regularly, to examine carefully and impartially, the doctrines of the New Testament, and to ascertain what are the obligations it imposes on professing Christians; determining to lay aside all preconceived opinions and traditional observances. The result of their inquiries terminated in the formation of the society now- called the Dunkers, or First Day German Baptists. Meeting with much persecution as they grew into some importance, as all did who had independence enough to differ from the popular church, some were driven into Holland, some to Crefelt in the Duchy of Cleves, and the mother church voluntarily removed to Seruslervin, in Fries- land; and from thence emigrated to America in 1719, and dispersed to different parts of Pennsylvania, to Germantown, Skippack, Oley, Conestoga, and elsewhere. They formed a church at Germantown in 1723, under the charge of Peter Becker. The church grew rapidlv in this country, receiving members from the banks of the Wissahiccon and from Lancaster county, and soon after a church was established GERMAN SEVENTH DAY BAPTISTS. 99 at Muehlbach, (Mill creek,) in that county. Of this community was one Conrad Beissel, a native of Germany. He had been a Presby- terian, and fled from the persecutions of that period. Wholly intent upon seeking out the true obligations of the word of God, and the proper observance of the rites and ceremonies it imposes, stripped of human authority, he conceived that there was an error among the Dunkers, in the observance of the day for the sabbath — that the seventh day was the command of the Lord God, and that day being established and sanctified, by the Great Jehovah, for ever, and no change, nor authority for change ever having been announced to man, by any power sufficient to set aside the solemn decree of the Almighty — a decree which he declared that he had sanctified for ever, — he felt it to be his duly to contend for the observance of that day. About the year 1725, he published a tract entering into a discussion of this point, which created some excitement and disturbance in the Society at Mill Creek ; upon which he retired from the settlement, and went secretly to a cell on the banks of the Cocalico, (in the same county,) which had previously been occupied by one Elimelich, a hermit. His place of retirement was unknown for a long time to the people he had left, and when discovered, many of the Society at Mill Creek, who had become convinced of the truth of his proposition for the observance of the sabbath, settled around him in solitary cottages. They adopted the original sabbath — the seventh day — for public worship, in the year 1728 ; which has ever since been observed by their descendants, even unto the present day. In the year 1732, the solitary life was changed into a conventicle one, and a Monastic Society was established as soon as the first build- ings erected for the purpose were finished — May, 1733, — constituting, with the buildings subsequently erected by the community, the irre- gular, enclosed village of Ephrata. The habit of the Capuchins, or White Friars, was adopted by both the brethren and sisters ; which consisted of a shirt, trowsers, and vest, with a long white gown and cowl, of woollen web in winter, and linen in summer. That of the sisters differed only in the substitution of petticoats for trowsers, and some little peculiarity in the shape of the cowl. Monastic names were given to all who entered the cloister. Onesimus (Israel Ecker- lin) was constituted Prior, who was succeeded by Jabez, (Peter Miller,) and the title of Father — spiritual father — was bestovi^ed by the Society, upon Beissel, whose monastic name was Friedsam ; to which the brethren afterwards added Gottrecht — implying, together, Peaceable God-right. In the year 1740, there were thirty-six single brethren in the cloister, and thirty-five sisters ; and at one time, the 2QQ HISTORY OF THE Society, including the members living in the neighbourhood, numbered nearly three hundred. The community was a republic, in which all stood upon perfect equality and freedom. No monastic vows were taken, neither had they any written covenant, as is common in the Baptist churches. The New Testament was their confession of faith, their code of laws, and their church discipline. The property which belonged to the Society, by donation, and the labour of the single brethren and sisters, was common stock ; but none were obliged to throw in their own property, or give up any of their possessions. The Society was sup- ported by the income of the farm, grist mill, paper mill, oil mill, full- ing mill, and the labour of the brethren and sisters in the cloister. The principles of the Seventh Day Baptist Society of Ephrata, but little understood, generally, and much misrepresented abroad, may be summed up in a few words, viz. : 1. They receive the Bible as the only rule of faith, covenant, and code of laws for church government. They do not admit the least license with the letter and spirit of the Scriptures, and especially the New Testament — do not allow one jot or tittle to be added or re- jected in the administration of the ordinances, but practise them pre- cisely as they are instituted and made an example by Jesus Christ in his word. 2. They believe in the divinity of our Lord Jesus Christ, and the trinity of the Godhead ; having unfurled this distinctive banner on the first page of a hymn book which they had printed for the Society as early as 1739, viz. : " There are three that bear record in heaven, the Father, the Word, and the Holy Ghost : and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood ; and these three agree in one." 3. They believe that salvation is of grace, and not of works ; and they rely solely on the merits and atonement of Christ. They believe, also, that that atonement is sufficient for every creature — that Christ died for all who will call upon his name, and offer fruits meet for repentance ; and that all who come unto Christ are drawn of the Father. 4. They contend for the observance of the original Sabbath, be- lieving that it requires an authority equal to the Great Institutor to change any of his decrees. They maintain that, as he blessed and sanctified that day for ever, which has never been abrogated in his word, nor any Scripture to be found to warrant that construction, it is still as binding as it wns when it was reiterated amid the thunders of Mount Sinai. To alter so positive and hallowed a com- GERMAN SEVENTH DAY BAPTISTS. JQI mandment of the Almighty, they consider would require an explicit edict from the Great Jehovah. It was not foretold by any of the prophets, that with the new dispensation there would be any change in the sabbath, or any of the commandments. Christ, who declared himself the Lord of the Sabbath, observed the seventh day, and made it the day of his especial ministrations; nor did he authorize any change. The Apostles have not assumed to do away the original sabbath, or give any command to substitute the first for the seventh day. The circumstance of the disciples meeting together to break bread on the first day, which is sometimes used as a pretext for ob- serving that day, is simply what the seventh day people do at this day. The sacrament was not administered by Christ nor by the Apostles on the sabbath, but on the first day, counting as the people of Ephrata still do, the evening and the morning to make the day. 5. They hold to the apostolic baptism — believers' baptism — and administer trine immersion, with the laying on of hands and prayer, while the recipient yet remains kneeling in the water. 6. They celebrate the Lord's Supper at night, in imitation of our Saviour ; — washing at the same time each other's feet, agreeably to his command and example, as is expressly stated in the 13th chapter of the Evangelist John, 14th and 15th verses. This is attended to on the evening after the close of the sabbath — the sabbath terminating at sunset of the seventh day ; thus making the supper an imitation of that instituted by Christ, and resembling also the meeting of the Apos- tles on the first day to break bread, which has produced much con- fusion in some minds in regard to the proper day to be observed. Celibacy they consider a virtue, but never require it, nor do they take any vows in reference to it. They never prohibited marriage and lawful intercourse, between the sexes, as is stated by some wri- ters, but when two concluded to be joined in wedlock, they were aided by the Society. It (celibacy) was urged as being more condu- cive to a holy life, for Paul saith : " They that are after the flesh, do mind the things of the flesh : but they that are after the spirit, the things of the spirit." And again : " He that is unmarried, careth for the things that belong to the Lord, how he may please the Lord ; but he that is married careth for the things of the world, how he may please his wife. There is thisdiflerence between a wife and a virgin. The unmarried women careth for the things of the Lord, that she may be holy, both in body and in spirit : but she that is married careth for the things of the world, how she may please her husband ; — I say therefore to the unmarried and widows, It is good for them if they abide even as I." And thev also consider that those who sacrifice 102 HISTORY OF THE the lusts of the flesh, and live pure virgins, for Christ's sake, will be better fitted to, and will enjoy the first places in glory. St. John, in the Revelation, says : " I looked up, and lo, a Lamb stood on Mount Zion, and with him an hundred and forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps : and they sung as it were a new song before the throne, and before the four beasts, and the elders : and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they that are not defiled with women ; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and unto the Lamb." This was a fond, cherished subject, and was constantly inculcated. It may be considered the ground of the institution at Ephrata, whose prosperity and advance- ment was dependent on it being properly appreciated. It was sedu- lously kept before them, by their ministers, in its brightest colours ; and all the Scripture, which was not a little, was brought to bear upon it, to inspire them with perseverance and faithfulness. It promised capabilities which others could not possess in the divine life, and also held out the brighter rewards of heaven. It was a prolific subject for many of their hymns, which seemed to hallow and sanctify vir- ginity. I have seen one, an occasional hymn, for they multiplied new hymns for every particular meeting or celebration — one of which is very beautiful indeed, and which was a prophecy respecting Ephrata — a prophecy which has been verified. It invokes steadfastness of purpose among the brethren and sisters of the Cloister, and laments the downfall, in prospect of any declension, in most affecting strains. The following is a stanza from the hymn above alluded to : Auch Ephrata, wird hier so langc stehcn, Als Jungfrauen darinn am Rcihen gchcn ; Wann aber dicscr Add wird auf hocren, So wird die Rache diesen Ort verstoeren. They do not appi'ove of paying their ministers a salary. They think the gospel was sent without money and without price, and that every one called to preach the word, should do it from the love of the cause, and in this matter to follow the advice and example of Paul. However, they never had any scruples in affording their ministers such supplies of life as they possess themselves, and they gave them the same support the other brethren enjoyed. Individual members may GERMAN SEVENTH DAY BAPTISTS. J03 give, as presents, what to them seemeth fit, in money, goods, &c. ; and whenever the minister travels for reh"gious purposes, if needy, he is supphed with money out of the treasury to bear his expenses. These are the great and leading tenets and principles of the Ger- man Seventh Day Baptists of Pennsylvania. There are many other minor points of not sufficient importance to enumerate in detail, which may better be adverted to in replying to some errors which writers have saddled upon them, and which cannot, properly, be considered as tenets and principles, but only as peculiarities. I cannot, here, go into an exposition of the peculiar views of this people, nor enter into the minutia of the manner of performing all the ceremonies and ordi- nances. I would merely remark in regard to their regular worship, that they commence with a hymn, then prayers, (kneeling,) and after a second hymn, the minister requests one of the brethren (any one) to read a chapter out of the Scriptures, which they are at liberty to choose from any part of the Bible, — he then expounds the chapter ; tracing its bearings and historical connexion with the prophets and the New Testament; after which the Exhorters enforce the duties it inculcates, and should any member, brother or single sister be able to improve the subject still farther, or have any remarks relative to the topic to make, is at perfect freedom to express them. Prayer and singing, with the reading of a psalm, instead of a benediction, con- clude the service. At another time, and in another place, I may enter into a full exposition of the principles and ordinances of this Society, and exhibit at length their doctrines, and the grounds on which they are predicated. This Society has been much misrepresented by writers who know- but little of them, and mostly draw on their imaginations and the libels of the persecutors of the Society, for the principles of this people. In a short notice of Ephrata in Gordon's Gazetteer of Pennsylvania, drawn from an account published by one not very friendly to the Society, in the Transactions of the Historical Society of Pennsylvania, several errors were inadvertently and unconsciously promulgated by the respected author. The good and devout Founder is represented as a crafty, designing usurper of ecclesiastical authority, and as assuming titles, honours, and power. This is not the place to enter into a full refutation of these charges, which are without foundation, and could only have originated in gross ignorance, or shameful wickedness. Beissel, who had been educated in the Calvinistic faith, left Europe that he might enjoy freedom of opinion in America ; he withdrew from the Society of Dunkers at Mill Creek, because his views on the sabbath produced some dissension ; and after he was ]04 HISTORY OF THE drawn from his seclusion by love for those who came and settled around him, and entreated his ministry, he devoted his whole life and property to advance the welfare of the Society; giving the manage- ment of the secular affairs entirely into the hands of others, while he gave his attention wholly to instructing them in the Word of Life, and establishing the gospel in its truth and simplicity. The title of " Father," and " Gottrecht," were conferred upon him by his brethren, and was not a presumptuous assumption of Beissel. Their principles are equally misrepresented in that as well as most other English accounts of the Society. In Buck's Theological Dictionary we are told, that " the principal tenets appear to be these : that future happi- ness is only attained by penance and outward mortification in this life; and that Jesus Christ, by his meritorious sufferings became the Redeemer of mankind in general, so each individual of the human race, by a life of abstinence and restraint, may work out his own salvation. Nay they go so far as to admit of works of supererogation, and declare that a man may do much more than he is in justice or equity obliged to do, and that his superabundant works may therefore be applied to the salvation of others;" and a great many other things equally ridiculous and unfounded. The account in that book is a tissue of misrepresentation, unworthy a place in a work of that character. It is not one of their customs to wear long beards, as is frequently said of them ; this is more the case with the Dunkers and Menonists. They are often represented as living on vegetables, the rules of the Society forbidding meats, for the purpose of mortifying the natural appetite, and also as lying on wooden benches, with billets of wood for pillows, as an act of penance. The true reason and explanation of this matter is, that both were done from considerations of economy. Their circumstances were very restricted, and their undertaking great. They studied the strictest simplicity and economy in all their arrangements : wooden flagons, wooden goblets, turned wooden trays, were used in administering the communion ; and the same goblets are still in use, though they have been presented with more costly ones. Even the plates, off" which they ate, were octangular pieces of thin poplar boards, their forks and candlesticks were of wood, and also every other article that could be made of that material, was used by the whole community. After they were relieved from the pressure of their expensive enterprise in providing such extensive accommoda- tions, they enjoyed the cot for repose, and many others of the good things of life ; though temperance in eating and drinking was scru- pulously regarded. And it may be well to remark, there were not GERMAN SE\"ENTII DAY BAPTISTS. 105 any ardent spirits used in building the whole village, the tiniber of which was hewn, and all the boards sawed by hand during the winter months. The Society was a social community, and not a cold, re- pulsive, bigoted compact ; though it has been sometimes represented as reserved and distant, and even not giving an answer v/hen addressed on the road. Morgan Edwards, in his " Materials towards a History of the American Baptists," (published in 1770,) bears a diflerent testimony; he says : " From the uncouth dress, the recluse and ascetic life of these people, sour aspects and rough manners might be expected ; but on the contrary, a smiling innocence and meekness grace their counte- nances, and a softness of tone and accent adorn their conversation, and make their deportment gentle and obliging. Their singing is charming; partly owing to the pleasantness of their voices, the variety of parts they carry on together, and the devout manner cf perform- ance." And of Beissel, he 2;ives the followino: character, which he says he had from one who knew him well. " He was very strict in his morals, and practised self-denial to an uncommon degree. En- thusiastic and whimsical he certainly was; but an apparent devout- ness and sincerity ran through all his oddities. He was not an adept in any of the liberal arts and sciences except rhusic, in which he ex- celled. He composed and set to music (in two, four, five, and seven parts) a volume of hymns, another of anthems. He published a dis- sertation on the fall of man, in the mysterious strain; also a volume of letters. He left behind him several books in manuscript, curiously written and embellished." One writer has made a remark, as invi- dious as it is unfounded, on the sisterhood, in stating that, " the sisters, it would seem, took little delight in their state of single blessedness, and two only (aged and ill-favoured ones we may suppose) continued steadfast in renunciation of marriages." They never had to renounce matrimony on entering the convent; and but four or five of the whole number that have been in the cloister, in the period of one hundred and ten years, left and were married. One of these married a gen- tleman in the city of Philadelphia, and afterwards much regretted her change, as did all others who left the " stille einsamkeit." The rest continued steadfast in that state of single blessedness, and now, save those remaining in the convent, lie beside each other in the beautiful cemetery in the fore-ground of the village. These little things would not be considered worthy of any notice, but from fresh currency which has, been given to them by a late popular work, which is extensively circulated throughout the state. We conclude our notice of the gratuitous aspersions, by a few words in reply to the charge of their denying the doctrine of original sin, 8 106 HISTORY OF THE and the eternity of punishment. They do not hold that Adam^s fall condemns indiscriminately all born souls, for many are born and die without sinning; but they admit and teach, that in the fall of Adam all disposition to good and holiness was lost, and that the whole race inherit a natural innate depravity, which will lead them to sin, and prove their sure condemnation, unless they repent, and are born again of the Holy Spirit. Beissel wrote a book on this subject, which is as curious as it is ingenious. He enters into long disquisitions on the nature of Adam and his capabilities, before the fall ; explaining many things of the fall, and with it elucidating several parts of the Scrip- tures, which have, and would easily escape the attention of men of less profundity of genius. His views are somewhat mysterious, yet deep and ingenious, but in the present day would be deemed little more than refined speculations, sublimated into visions. But none go to deny the depravity of the human heart, and the sad consequences which the fall of Adam has entailed on every succeeding generation, unless each creature be regenerated and born again through the sanc- tifying influence of the Holy Spirit. They do not beheve in the uni- versal salvation in the usual acceptation of the term — they teach the sure reward of submission and obedience to the requisitions of the Lord, through the mercy of God in Christ Jesus ; and believe fully in the punishment of transgression, for " the wages of sin is death," death to the joys of heaven, and an exclusion from the presence of the Lord ; " Cast into utter darkness, where there is weeping and wailing and gnashing of teeth, where the fire is never quenched, where the worm never dieth." The idea of a universal restoration did exist among some in the early days, and is to be attributed to at- tempts to explain the fifteenth chapter of the first epistle to the Corin- thians, and the twentieth chapter of the Revelations, and reconcile some other parts of the Scriptures. It, however, is never taught as a doctrine, but is always approached with the greatest caution and de- licacy, by their pastor in private conversations with the members, who desire to be instructed upon this subject ; and who invariably admonishes them to be diligent in making their calling and election sure ; to be prepared for the first resurrection and not to depend on a second. Though they considered contention with arms and at law unchris- tian and unbecoming professors, yet they were decided Whigs in the Revolution, and have, unfortunately, had to defend themselves too frequently in courts of justice. To set an example of forbearance and Christian meekness they suffered for a long time to be wronged and plundered, until forbearance was no lonorer a virtue. In the GERMAN SEVENTH DAY BAPTISTS. 107 French war (the war of 1756), the doors of the cloister, including the chapels, meeting-room, and every other building, were opened as a refuge for the inhabitants of Tulpehocken and Paxton settlements, then the frontiers, from the incursions of the hostile Indians, all of whom were received and kept by the Society during the period of alarm and danger: — upon hearing of which, a company of infantry was despatched by the royal government from Philadelphia to pro- tect Ephrata ; and on representation of the character of the Society, by the commissioners who were sent to visit the place, the govern- ment made them a present of a pair of very large glass communion goblets, which was the only recompense they would receive. At an earlier period they attracted the attention of the Penn family, and one of the young ladies, in England, commenced a correspondence with the Society.* Governor Penn visited them frequently, and de- sirous of giving them a solid evidence of his regard, had a tract of five thousand acres of land surrounding Ephrata surveyed and con- veyed to them, as the Seventh Day Baptist Manor ; but they refused to accept it, believing that large possessions were calculated to engender strife, and- as more becoming to Christian pilgrims and sojourners not to be absorbed in the gains of this world and the accumulation of property. After the battle of Brandy wine the whole establishment was opened to receive the wounded Americans, great numbers of whom were brought there in wagons, a distance of more than forty miles ; and one hundred and fifty of whom died, and are buried on Mount Zion. Their doors were ever open to the weary traveller, and all visiters were cordially received and entertained, while they tarried, as is done in the hospices of Europe. They gave all the necessary supplies to the needy, even their own beds, and to stripping their own backs to afibrd some shelter from the "peltings of the pitiless storm," to those who were exposed to the weather in inclement seasons. Many of the brethren being men of education, they established, at a very early period, a school, which soon gained for itself an honour- able reputation, many young men from Philadelphia and Baltimore being sent here to be educated. A sabbath school was also instituted for religious instruction, which flourished many years, and was attended with some remarkable consequences. It produced an anxious inquiry among the juvenile population who attended the school, which increased and grew into what is now termed a revival of religion. The scholars of the sabbath school met together every * One letter from Lady Juliana Penn may be found in tlie Memoirs of Daniel Rittea- housc, LL.D.,F.R.S. 108 HISTORY OF THE day before and after common school hours, to pray and exhort one another, nnder the superintendence of one of tlie brethren. The excitement run into excess, and betrayed a zeal not according to knowledge; which induced Friedsam to discourage an enterprise, which had been commenced, and was partly under way, namely, erect a house for their especial use, to be called Succoth. Ludwig Hcecker, or Brother Obed as he was designated, who was the teacher of the common school, projected the plan of holding a school in the afternoons of the sabbath, and who, in connexion with some of the other brethren, commenced it, to give instruction to the indigent children who were kept from regular school by employments which their necessities obliged them to be engaged at during the week, as well as to give religious instruction to those of better circumstances. It is not known in what year exactly that the sabbath school was commenced. HoKcker came to Ephrata in the year 1739, and it is presumed that he began, soon after he took up his residence amongst the brethren. The materials for the building were furnished, as is recorded in the minutes of the Society, in the year 1741). After the battle of Brandywine, the sabbath school room, with others, was given up for a hospital, which was occupied as such some time ; and the school was never afterwards resumed. Hoecker at that period was sixty years of age. To Robert Raikes is certainly due the honour of having projected and successfully introduced the present general system of Sunday school instruction, but there is much credit justly due to the Seventh Day Baptists of Ephrata, for having established and maintained in operation, for a period of upwards of thirty years, a sabbath school, forty years before the first school was opened by the Gloucester phi- lanthropist. By this time (1777) the Society began to decline, but not from causes alleged by some writers — want of vigour of mind in the successor of Beissel, who died 17G8 ; for his successor, Peter Miller, was a man of much greater powers of mind, and had the management of the esta- blishment during Beissel's time; and to his energy and perseve- rance is mainly attributable the great prosperity of the institution in its early days. The institution was one of the seventeenth century, and in accordance with European feelings, most of the members being natives of Germany. The state of public opinion at Beissel's death was widely different from what it was during the first fifty years after Ephrata was established, in relation to politics and government, and with this march of intellect, dilierent sentiments were entertained m regard to religious institutions. It w'as commenced as a social com- GERMAN SEVENTH DAY BAPTISTS. 109 munity in the midst of a wilderness — the hand of improvement made the desert bloom as the rose, — and at that time (1768) was not sur- rounded by a dense, promiscuous population. These circumstances connected with incessant persecution, the turmoil and contention into which they were thrown and constantly kept by some of their en- vious neighbours, were the principal causes of the decline of the Sociey. There is still a small band who retain the principles, and meet to- gether regularly to worship, on the evening and the morning of the Sabbath ; but they are a flock without a shepherd — they have the forms but not the spirit, nor the zeal of their predecessors. The ancient community has been called " zealots." Zeal is, certainly, better than indiflerence, and enthusiasm better than deadness. Zeal is the life of Christianity, and it is an honour to the denomination to be designated by a title, even if it be in ridicule, which imports their activity and faithftilness. The people of Ephrata now lack that desi- rable quality for which those of old are stigmatized ; for that zeal would be an honour to them should they merit it. Ephrata would be a paradise as it was in former days, were the people now here such zealots, as those they have descended from. They now partake more of the cold Christianity of the world. It must not, however, be sup- posed that they were ranters, or made a noise and display in their zeal. It was a quiet, all-absorbing zeal, in which the world and all its vanities were sacrificed to pure and constant devotion : they were living and moving in this world, performing diligently all the duties that devolved upon them here ; but their spirits, and all their conver- sation, were centered in heaven. Of them, who were derided with the epithet of " zealots," Mr. Winchester, speaking of the people of Ephrata, in his dialogues, says: "I remember the Rev. Morgan Ed- wards, formerly minister of the Baptist church in Philadelphia, once said to me : * God will always have a visible people on earth, and these (the society at Ephrata) are his people at present, above any other in the world.' " Mr. Winchester says further, " They walk in all the commandments and ordinances of the Lord blameless, both in public and in private. They bring up their children, (now speaking of the married members,) in the nurture and admonition of the Lord; no noise, rudeness, shameless mirth, loud laughter, is heard within their doors. The law of kindness is in their mouths ; no sourness or moroseness disgraces their religion, and whatsoever they believe their Saviour commands they practise, without inquiring, or regarding what others do. They read much ; they sing and pray much ; they are constant attendants upon the worship of God ; their dwelling houses are all houses of prayer." But alas ! alas ! it is not so now. no HISTORY OF THE Ephrata has fallen— deirenerated beyond all conception. It is now spiritually dead. Ichabod is written upon the walls of this branch of our Zion. As early as 1758, there was a branch of this Society established at the Bcrmudian Creek, in York county, about fifteen miles from the town of York ; some of the members of which still remain, though they have been without preaching many years. Another was esta- blished in 17G3, in Bedford county, which still flourishes, and many menibcrs of the present Society are scattered through the counties of the interior of the State ; so that the truth which was left has not be- come extinct, but is still extending, which is particularly the case at Snowhill ; and hope is still entertained, that the little one may become a thousand, and the small one a great nation. For a further detail of the history of this Society, a description of the Monastic Institution at Ephrata, and an account of their exten- sive literary labours and numerous publications, ?is well as their music, which is peculiar to themselves, see the writer's " Historical Sketch," in Hazard's Register of Pennsylvania, vol. xv. page 161 ; from v/hich the foregoing article is extracted, and which will appear entire in the History of Lancaster County, now in preparation by the editor of this work, Mr. J. D. Ru])p. Out* of the foregoing church another branch was established in Franklin county, at a place now called Snowhill, and similar to the mother church at Ephrata, under the superintendence and eldership of Peter Lehman and Andrew Snowberger, where the greatest body of the Society now reside. Several small branches have since been established in western Pennsylvania. In regard to their religious tenets, they believe in one God, Father, Son, and Holy Ghost. And also believe, " That all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness ; that the man of God may be perfect, thoroughly furnished unto all good works." And conse- quently they acknowledge the Holy Scriptures as their only rule of faith and practice. They keep the seventh day of the week for the Sabbath, in honour of God's command, and contend that no other day has ever been in- stituted as the sabbath, and that the one instituted in Paradise has never been abolished, by God himself, or by Jesus (^hrist, who acknowledgeth himself Lord of the Sabbath; and consequently is yet binding upon all mankind, as firmly and absolutely as upon the ancient Israelites. • This portion is furnished by the Rev. Andrew Fahncstock, of Snowhill, Pa. GERMAN SEVENTH DAY BAPTISTS. j j j We can no where in Scripture find an act repealing it ; and therefore any other day instituted as the Sabbath, must of course be a human and not a divine invention ; for the proof of which Vv^e might quote many passages from the Holy Scriptures, and also from respectable historians ; but we wish to be as brief as possible with this article, and accordingly shall dispense with it. Baptism is administered among them by trine immersion : while the person is kneeling in the water, he is plunged three times forward under w^ater, " in the name of the Father, and of the Son, and of the Holy Ghost ;" with the laying on of hands and with prayer while the person is yet in the water. Baptism is administered upon none but adults, though children of be- lieving parents are received into the church, by the laying on of hands, and calling upon the Lord to bless them, according to the example of Christ, Mark x. 16, at which time it is supposed to have been insti- tuted. They also practise the washing of feet before the Lord's supper, which they celebrate in the evening. Open communion is an established rule of the church. They disclaim the right of with- holding the holy sacrament from any one who expresses a desire to partake of the same, or to judge who is worthy or unworthy; but they rather adhere to the words of St. Paul, 1 Cor. xi. 28 : " But let a man examine himself, and so let him eat of that bread, and drink of that cup." Chap. iv. 5 : " Therefore judge nothing 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 hearts: and then shall every man have praise of God," They also consider it essential to adhere literally to the time, manner, and practice, of all the ordi- nances and injunctions of Christ, as they are recorded in the gospel, as near as they are capable of comprehending them ; as they believe, that to deviate from the letter is to deviate from the spirit of it. CATHOLIC, EOMAN BY PROFESSOR W. JOS. WALTERS, PHILADELPHIA. The Roman Catholic Church, as it exists on this side of the Atlantic, may date its origin I'rom the discovery of the western world. From the memorable day, October the eleventh, 1492, on which Columbus landed upon the island of Guanahani, or San Salvador, and at the foot of the cross poured forth his fervent thanks to God for the suc- cess of his glorious enterprise : this church has, amid many reverses, continued gradually to advance. If in some quarters she has met with reverses, her losses have been compensated by what she has gained in other directions; so that the number of her adherents, ac- cording to recent and respectable authorities, may, at the present lime, be estimated at about twenty-five and a half millions, spread over the whole American continent. This ancient church, therefore, outnumbers by nearly ten millions, even in the new world, all the various Protestant denominations put together. Of this large body, however, only about 1,300,000 at the highest calculation, are found in the United States. A Catholic navigator, whose name will be forgotten only in the Vv'rcck of the world, having thus discovered this vast continent, and another son of the church having given it its name: it was likewise by the illustrious Catholics John and Sebastian Cabot, and Verragani, in the service of the Catholic kings Henry VII. of England, and Francis I. of France, that the shores of the United States were first discovered and explored. This took place between the years 1497 and 1524. Farther north, the noble-hearted James Cartier discovered, in the course of three successive voyages, the gulf and river of St. Lawrence, and laid the foundations of the present flourishing cities, Quebec and Montreal. It is, however, to that portion of the new world which the American londly hails as his native land — the United States, and to the origin ROMAN CATHOLIC CHURCH. 113 and progress of the Catholic rehgion within its borders, that wc now confine our attention. And here with unfeigned pleasure, with honest and heartfelt satis- faction, does the American Catholic challenge the attention of his countrymen to the first settlement of the Maryland colony ; for the early history of that colony, is the early history of Catholicity in these United States. The following is an outline of this memorable epoch in our annals. Lord Baltimore having obtained from Charles I. the Charter of Mary- land, hastened to carry into effect, the plan of colonizing the new province, of which he appointed his brother, Leonard Calvert, to be Governor. This first body of emigrants, consisting of about two hundred gentlemen of considerable rank and fortune, chiefly of the Roman Catholic persuasion, with a number of inferior adherents, sailed from England under the command of Calvert, in November 1632, and after a prosperous voyage, landed in Maryland, near the mouth of the river Potomac, in the beginning of the following year. The Governor as soon as he landed, erected a cross on the shore, and took possession of the country for our Saviou); and for our Sovereign Lord the King of England. Aware that the first settlers of A^irginia had given umbrage to the Indians by occupying their territory, without demanding their permission, he determined to imi- tate the wiser and juster policy that had been pursued by the colonists of New Englanfjjj, and to unite the new with the ancient race of in- habitants by the reciprocal ties of equity and good-will. The Indian chief to whom he submitted his proposition of occupying a portion of the country, received it at first with sullen indiflerence, the result most probably of aversion to the measure, and of conscious inability to resist it. His. only answer was, that he would neither bid the English go, nor would he bid them stay ; but that he left them to their own discretion. The liberality and courtesy of the Governor's de- meanour succeeded at length in conciliating his regard, and so effect- ivel_v, that he not only promised a friendly league between the colonists and his own people, bu^ersuaded the neighbouring tribes to accede to the treaty. Nay more, he said with w-armth, " I love the English so well, that even if they should go about to kill me, while I had breath to speak, I would command the people not to revenge my death : for I know they would not do such a thing, except it were my own fault." Having purchased the rights from the aborigines at a price which gave them perfect satisfaction, the colonists obtained possession of a considerable district, including an Indian town, which 114 HISTORY OF THE they proceeded immediately to occupy, and to which they gave the name of St. Mary's. The tidings of this safe and comfortable establishment in the pro- vince, concurring with the uneasiness experienced by the Roman Catholics in England, induced considerable numbers of the professors of this faith to follow the original emigrants to Maryland, and no efforts of wisdom or generosity were spared by Lord Baltimore to facilitate the population, and promote the happiness of the colony. The transportation of people and of necessary stores and provisions during the first two years, cost him upwards of forty thousand pounds. To every emigrant he assigned fifty acres of land in absolute fee: and with a liberality unparalleled in that age, and altogether surprising in a Catholic, he united a general esiablishmcnt of Christianity as the common law of the land, with an absolute exclusion of the political predominance or superiority of any one particular sect or denomina- tion of Christians. This wise administration soon converted a dreary wilderness into a prosperous colony. The opposition of the Virginia planters to the new colony, but still nnore the intrigues of the vindictive Clayborne, cast for a while a gloom over the early history of Maryland. Not- withstanding the misfortunes which attended and followed the rebel- lion of 1645, the same. Assembly that enacted measures for the future protection and safety of the colony, made a magnanimous attempt to preserve its peace by suppressing one of the fertile^ources of human contention and animosity. It had been declared by the Proprietary, at a very early period, that religious toleration should constitute one of the fundamental principles of the social union over which he pre- sided, and the Assembly of the province, composed chiefly of Roman Catholics, now proceeded, by a memorable " Act concerning Reli- gion," to interweave this noble principle into its legislative constitu- tion. This statute commenced with a preamble declaring that the enforcement of the conscience had been of dangerous consequence in those countries where it had been practised, and therefore enacted that no persons professing to believe in JesusT'hrist should be molest- ed in respect to their religion, or in the free exercise thereof, or be compelled to the belief or exercise of any other religion, against their consent; so that they be not unfaithful to the Proprietary, or conspire against the civil gov^ernment; that persons, molesting any other in respect to his religious tenets, should pay treble damages to the party aggrieved, and twenty shillings to the Proprietary ; that those, who should reproach their neighbours with opprobrious names of religious ROMAN CATHOLIC CHURCH. ] ] 5 distinction, should forfeit ten shillings to the persons so insulted ; that any one, speaking reproachfully against the Blessed Virgin or the Apostles, should forfeit five pounds; but that blasphemy against God should be punished with death. By the enactment of this statute, the Catholic planters of Maryland won for their adopted country the dis- tinguished praise of being the first of the American States in which toleration was established by law, and graced their peculiar faith with the signal and unwonted merit of protecting that religious free- dom which all other Christian associations were conspiring to over- throw. It is a striking and instructive spectacle to behold, at this period, the Puritans persecuting their Protestant brethren in New England, the Episcopalians retorting the same severity on the Puri- tans in Virginia, and the Catholics, against whom all others were combined, forming in Maryland a sanctuary where all might wor- ship and none might oppress, and where even Protestants sought refuge from Protestant intolerance. If the dangers to which the Maryland Catholics must have felt themselves exposed, from the disfavour with which they were regarded by all other communities of their countrymen, and from the ascendancy which their most zealous adversaries, the Presby- terians, were acquiring in the councils of the parent state, may be supposed to account, in some degree, for their enforcement of a principle of which they manifestly needed the protection, the surmise will detract very little from the merits of the authors of this excellent law. The moderation of mankind has ever needed adventitious sup- port ; and it is no deprecation of Christian sentiment, that it is capa- ble of deriving an accession to its purity from the experience of per- secution. It is by divine grace alone that the fire of persecution thus sometimes tends to refine virtue, and consumes the dross that may have adhered to it ; and the progress of this history is destined to show, that, without such overruling agency, the commission of injus- tice naturally tends to its own reproduction, and that the experience of it engenders a much stronger disposition to retaliate its severities, than to sympathize with its victims. It had been happy for the credit of the Protestants, whose hostility, perhaps, enforced the moderation of the Catholics of Maryland, if they had imitated the virtue which their own apprehended violence may have tended to elicit. But un- fortunately, a great proportion even of those who were constrained to seek refuge among the Catholics from the persecutions of their own Protestant brethren, carried with them into exile the same intolerance of which they themselves had been the victims: and the Presbyterians and other dissenters, who now began to flock in con- 1 1 0 HISTORY OF THE siderablc niimljcrs from Virginia to Maryland, gradually formed a Protestant confederacy against the interests of the original settlers ; and with ingratitude, still more odious than their injustice, projected the abrogation not only of the Catholic worship, but of every part of that system of toleration under whose shelter they were enabled to conspire its downfall. But though the Catholics were thus ill requited by their Protestant guests, it would be a mistake to suppose that tiie calamities that subsequently desolated the province, were produced by the toleration which her Assembly now established, or that the Catholics were really losers by this act of justice and libe- rality. From the disposition of the prevailing party in England, and the state of the other colonial settlements, the catastrophe that over- took the liberties of the Maryland Catholics could not possibly have been evaded : and if the virtue they now displayed was unable to avert their fate, it exempted them at least from the reproach of deserving it: it redoubled the guilt and scandal incurred by their adversaries, and achieved for them a reputation more lasting and honourable than political triumph or temporal elevation. What Christian (however sensible of the errors of Catholic doctrine) would not rather be the descendant of tiie Catholics who established tolera- tion in Maryland, than of the Protestants who overthrew it? From the establishment of religious freedom, the Assembly of Maryland proceeded to the improvement of political liberty ; and, in the following year, the constitution of this province received that structure w^hich, with some interruptions, it continued to retain for more than a century after. In conformity with a wish expressed by the burgesses (in 1G42) "that they might be separated, and sit by themselves, and have a negative," a law was now passed (1G50), en- acting that members called to the Assembly by special writ, should form the upper house; and that those who were chosen by the hun- dreds should form the, lower house ; and that all bills which should be assented to by the two branches of the legislature, and ratified by the governor, should be deemed the laws of the province. Blending a due regard to the rights of the people, with a just gratitude to the Proprietary, the Assembly at the same time enacted a law prohibiting the imposition of taxes without the consent of the freemen, and de- claring in its preamble, " that as the Proprietary's strength doth con- sist in the affections of the people, on them he doth rely for his sup- plies, not doubting of their duty and assistance on all just occasions.*' (Laws, 1050, Cap. 1, 23, 25.) Perhaps (concludes the impartial Grahamc) it is only under such patriarchal administration, as Mary- land yet retained an admixture of in her constitution, and under such ROMAN CATHOLIC CHURCH. II7 patriarchs as Lord Baltimore, that we can ever hope to find the reaU- zation of the political philosopher's dream of a system that incor- porates into politics the sentiments that embellish social intercourse, and the affections that sweeten domestic life. In the prosecution of its patriotic labours, the Assembly proceeded to enact laws for the relief of the poor, and the encouragement of agriculture and com- merce. (Laws, 1649, Cap. 12 ; 1650, Cap. 1, 33.) And a shoi't gleam of tranquil prosperity succeeded the calamities which the province was fated again to experience from the evil genius of Clayborne, and the interposition of the parent state. We refer the reader who may wish to study the darker shades of this beautiful picture, to the pages of Grahame. We have no desire to awaken the recollection of the many wrongs sustained by the Maryland colonists. For peace' sake their unmerited suflerings may be passed over in silence ; but justice and truth alike demand that the above statements, from the pen of a Protestant historian, should be more generally known to the mass of our countrymen. Nor should we forget that, foremost among the colonists who thus hallowed the shores of the Potomac by their virtues, were members of the Society of Jesus; the Fathers Andrew White and John Althano, both men of sterling worth and extensive learning ; here, as in every other quarter of the new world, their zeal, their learning and address,, contributed greatly to the success of the early settlers. It was on the 23d of March, 1634, the festival of the Annunciation of the ever blessed Virgin, and on St. Clement's Island, in the Poto- mac, that the divine sacrifice of the mass was for the first time offered up to God, in this portion of America. Governor Calvert, accompa- nied by Father Althano, then sailed up the river, landing first on the Virginia side, at an Indian town called Potomac, and now known as New Marlborough, or Marlborough Point. The Jesuit Father ex- plained to the assembled Indians the chief mysteries of the Christian religion, as w^ell as the peaceful and benevolent motives that actuated their unexpected visiters. It is remarkable that his interpreter on this occasion was a Protestant. Leaving the chief and his people favour- ably impressed, and even gratified at the arrival of the strangers, the governor sailed about twenty-five miles up the river, to Piscataway, in Maryland, the residence of the great king or chief of the neighbouring tribes. At the first sight of the party, the savages prepared to give them a hostile reception, but being informed of their peaceful inten- tions, the chief boldly stepped on board the governor's boat, and gave him permission to settle in any part of his dominions. (Oldmixon's Brit. Emp. in America.) It did not, however, seem safe for the Eng- 118 HISTORY OF THE lish to plant the first settlement so high up the river. Calvert de- scended the stream, examining in his barge the creeks and entrances near the (Chesapeake, entered the river now called St. Mary's, to wiiich he gave the name of St. George's, about two leagues from its junction with the Potomac, having purchased the right to the soil from the natives, together with their good-will. The settlement was commenced by the Catholics on the 27th of March, and religious liberty obtained a home, its only home in the wide world, at the humble village which bore the name of St. Mary's. The able and eloquent historian of Maryland, McMahon, thus adverts to the senti- ments which must naturally have stirred the hearts of the settlers at this moment : " To the feeble emigrants it was an occasion for joy, rational and profound. Preferring all privations to the privation of liberty of conscience, they had forsaken the endearments of their native land, to cast themselves, in reliance on divine protection, upon all the perils of an unknown country inhabited by a savage people. But the God in whom they trusted was with them, and he in whose hands arc all hearts, seemed to have moulded the savage nature into kindness and courtesy. Where shall we find, in the history of any people, an occasion more worthy of our commemoration than that of the landing of the colony of Maryland ? It is identified with the origin of a free and happy state. It exhibits to us the foundations of our government, laid broad and deep in the principles of civil and religious liberty. It points us with pride to the founders of this state, as men who for the secure enjoyment of their liberties, exchanged the plea- sures of affluence, the society of friends, and all the endearments of civilized life, for the privations and dangers of the wilderness. In an age, when perfidy and barbarity but too often marked the advances of civilization upon the savage, it exhibits them to us displaying in their intercourse with the natives, all the kindness of human nature, and the charities of their religion. Whilst we would avoid all invidious contrasts, and forget the stern spirit of the Puritan, which so fre- quently mistook religious intolerance for holy zeal; we can turn with exultation to the ' Pilgrims of Maryland' as the founders of religious liberty in the new world. They erected the first altars to it on this continent, and the fires first kindled on it ascended to heaven amid the blessings of the savage." — McMahon's Maryland, pp. 196-8. While the sires of the Catholic Church were thus at once building their altars and their homes on the verdant banks of the broad Poto- mac, the same church had sent forth not less devoted men, to bear the light of civilization and religion to other portions of our beloved country. Between the years 1634 and 1687, Catholic missionaries ROMAN CATHOLIC CHURCH. Hg had already traversed that vast region lying between the heights of Montreal, Quebec, and the mouth of the Mississippi, the greater por- tion of which is now known as the United States. Within thirteen years the wilderness of the Hurons was visited by sixty missionaries, chiefly Jesuits : one of their number, Claude Allouez, discovered the southern shores of Lake Superior ; another, " the gentle Marquette," of whom Bancroft says " the people of the West will yet build his monument," walked from Green Bay, following the course of the Wisconsin, embarks with his beloved companion and fellow-mission- ary, Joliet, upon the Mississippi, and discovers the mouth of that king of rivers, the wild, the impetuous Missouri ; a third member of this de- voted band, the fearless Menan, settles in the very heart of the dreaded Mohawk country, on the banks of the river that still bears that name. The Onondagas welcome other missionaries of the same illustrious society. The Oneidas and Senecas likewise lend an attentive ear to the sweet tidings of the gospel of peace. When we consider that these mis- sionaries were established in the midst of continual dangers and life- wasting hardships, that many of the Jesuit missionaries sealed with their blood the truth of the doctrines they preached, the sincerity of their love for those indomitable sons of the American forest : we are not surprised at the eloquent encomiums that have been passed upon their dauntless courage and their more than human charity and zeaL " All persons," says one of our native writers, " who are in the least familiar v/ith the early history of the West, know with what pure and untiring zeal the Catholic missionary pursued the work of conversion among the savages. Before a Virginian had crossed the Blue Ridge, and while the Connecticut was still the extreme frontier of New Eng- land, more than one man whose youth had been passed amongst the warm valleys of Languedoc, had explored the wilds of Wisconsin, and caused the hymn of Catholic praise to rise from the prairies of Illinois. The Catholic priest went even before the soldier and the trader; from lake to lake, from river to river, the Jesuits pressed on unresting, and with a power that no other Christians have exhibited, won to their faith the warlike Miamis and the luxurious Illinois. For more than a hundred years did this work go forward. Of its temporary results we know little. The earliest of the published let- ters from the missionaries were written thirty years after La Salle's voyage down the • Great River.' But were the family records of France laid before us, I cannot doubt that we should there find evi- dences of savage hate diminished, and savage cruelty prevented, through the labours of the brotherhood of Jesus ; and yet it was upon these men that England charged the war of Pontiac !- Though every 120 HISTORY OF THE motive for a desperate exertion existed on the part of the Indians, the (ircad of annihilation, the love of their old homos and hunting-grounds, the reverence for their fathers' graves — all that nerved Philip, and fired Tecumsch — yet, to the Protestant English, the readiest explana- tion was that Catholics, that Jesuits, had poisoned the savage mind." (Knickerbocker, June, 1838.) The regret expressed above, that we have not more copious and satisfactory information with regard to this earlier portion of American ecclesiastical history, may well be shared not only by the Catholic, but by all who take an interest in every thing relating to their native land. Meagre, however, as are the memorials of these primitive times, we have sufficient data to prove that there is not a State of our Union wherein Catholicity has obtained a footing, whose history does not exhibit many interesting traits of heroic self-denial, of dangers overcome, of opposition meekly borne, of adversaries won to our faith by the Catholic missionaries. The name of the devoted and indefatigable Father Farmer, in Pennsylvania, is still venerated by all who knew him. Men of every religious persuasion followed his remains to the tomb ; the last and unsought tribute of their respect for his many virtues. Amid the forests and snow-clad hills of Maine, a Rasle emulated the courage and toils of his brethren in the West. The late Cardinal Cheverus has left a reputation in Boston which will not be forgotten while the people of New England retain their wonted regard for genuine, manly worth; for talents, learning, and disinterested yet untiring zeal, all employed in that holiest of human enterprises, the promotion of God's glory and the happiness of man. Not less revered by the liberal-minded of every religious persuasion, is the memory of that " model of prelates. Christians, and scholars," the Right Reverend John Carroll, the first Roman Catholic Bishop of Baltimore. " No being," (says a writer in the American Quarterly) " no being that it has been our lot to admire, ever inspired us with so much reverence as Archbishop Carroll. We cannot easily forget the impression which he made a few years before his death, upon a distinguished literary foreigner, who conversed with him for a half-hour, imme- diately after the celebration of the mass, in his parlour, and had seen the most imposing hierarchs in Great Britain. The visiter seemed, on leaving the apartment, to be strongly moved, and repeatedly ex- claimed, ' That, indeed, is a true archbishop!'" (March Number, 1827, p. 23.) "The archbishop's patriotism" says the same writer, " was as decided as his piety. ... He loved republicanism ; and so far preferred his own country, that if ever he could be excited to impatience, or irri- ROMAN CATHOLIC CHURCH. 121 tated, nothing would have that effect more certainly, than the expres- sion of the slightest preference, by any American friend, for foreign institutions or measures. He had joined with heart and judgment in the Revolution : and to his last hour he retained, without abatement of confidence or fervour, the cardinal principles and American sym- pathies and hopes, upon which he then rested. We may mention in fine, as evidence of the public confidence in his exalted character, that, in the year 1776, at the solicitation of the then Congress of the United States, he accompanied Dr. Franklin, Samuel Chase, and that other and illustrious Catholic, Charles Carroll of Carrollton, on a political mission to Canada, with a view of inducing the people of that pr()vince to preserve a neutral attitude in the war between the mother country and the United States. Turning our eyes to another quarter of our Union, need we remind the intelligent reader of the solid and extensive learning, the stirring eloquence, the apostolic labours of an England ? — beloved, honoured by men of every religious denomination, and even now lamented in the South as one of her best and noblest sons 1 But this is not the occasion to record the virtues or the toils of these and other kindred spirits of the Catholic Church in America. We confidently leave the task to worthier pens than ours. From the foregoing observations some idea may be formed of the early history of Catholicity in these United States. For more accu- rate and detailed information we must refer the reader to the various articles in the Catholic periodicals and journals ; among others, to several interesting historical papers in the " Metropolitan Catholic Almanac and Laity's Directory," commencing with A. D. 1833, and continued to the present year. The " United States Catholic Maga- zine," and the " Catholic Cabinet," will also furnish several highly entertaining and satisfactory papers on the early history, progress, and present state of the Catholic Church among us. THE NAME CATHOLIC. " Catholic" is from a Greek word, signifying tvhole, general, uni- versa/ ; and is applied to the Church to designate the union in one body of all particular churches confessing one Lord, one Faith, one Baptism, and one God. and Father. (Eph. iv. 5.) " The Catholic Church," says St. Cyril of Jerusalem, " is so called, because she is spread over the whole habitable globe, from one end to the other;" (Catech. xviii.) and this in conformity with the declaration of our Lord, that " penance and remission of sins should be preached in his 9 1-^2 f HISTORY OF THE name among all the nations, beginning from Jerusalem," (Luke xxiv, 47) ; and with his command to his Apostles, " Go ye into the whole world and preach the gospel to every creature," (Mark xvi. 15); whence the saints are represented in lieaven proclaiming, " Thou hast redeemed us to God in thy blood, out of every kindred, and tongue, and people, and nation." (Rev. v. 9.) Wlierever a new doctrine has been preached in opposition to the doctrines of the existing Catholic Church, the patrons and followers of the new doctrine have derived their distinctive appellation from some circumstance peculiar to themselves ; whilst the adherents of the old doctrine remaining in communion v*^ith the Catholic Church in other places, have retained their former name of Catholics. Hence St. Cyril (Anno 350,) tells his hearers, " When they go to a strange place, not to ask for the church simply — for the heretics have their places of worship — but to inquire where the Catholic Church is." (Catech. xviii.) And St. Augustine (Anno 400,) remarks, that " though all heretics wish to be called Catholics, yet they never dare to point out their own meeting-house to a stranger, who inquires for the Catholic place of worship." (Cont, Epist. Fundam, c. iv.) Thus it had been in all ages, from the foundation of Christianity ; and thus it was in the beginning of the sixteenth century, when certain religious innovators made a formal protest against some of the doc- trines taught by the Catholic Church of that period. From this protest they obtained the name of Protestants or Protesters ; while the ad- herents of the ancient faith continued to be called Catholics. The separatists, however, soon experienced the inconvenience of which St. Augustine has spoken above. How could they protest against the doctrines of the Catholic Church, while in the creed they pro- fessed to believe the Catholic Church? To escape from this difficulty, some divines of other communions have maintained, that they (the Protestants) are the real Catholics, under the ingenious pretence that they teach the doctrines originally established by the Apostles in the Catholic Church. But this cannot avail them, for two reasons: 1st, The word Catholic has no direct reference to the truth or falsehood of doctrine. It points out universality; it designates "the Church spread over the whole inhabitable world," — a designation to which they can have no claim. 2d. If their reasoning be admitted, w^e must concede the title of Catholic to every heterodox sect that ever had (Existence. For all these sects believed that their peculiar doctrines were true; and of course they might thence infer, as the divines in (]uestion do, that the doctrines in question were those of the Apostles, and gave lo them a right to the appellation of Catholics. ROMAN CATHOLIC CHURCH. 123 So long as the creed is true, there must exist a Catholic Church, in which the reciters of the creed may profess their belief There was, then, such a church when the so-called reformers were born. By Catholic ministers they were baptized ; in Catholic doctrines they were educated ; in the Catholic Church they were taught to believe. Subsequently they separated from her ; a separation that certainly could not affect her right to the title of Catholic, which she had pos- sessed for so many centuries. She still exists, and is still the same Catholic Church. Their followers also still exist, and may justly claim the names assumed by their fathers. They may be Anglicans, or Lutherans, or Calvinists, or Baptists, or any other denomination whatever : but one thing is certain, — they cannot be Catholics. As to the term " Roman Catholic," it shows the bond of union which binds the various churches of Christendom in the profession of the faith of the chief See of the entire Christian world. Hence, it always brings to the mind of the faithful in any clime, the great, primitive senior church, the Church of Rome; and as more nations became converted to the faith, they were called by their different appellations, as " EngUsh Roman Catholics," "American Roman Catholics," " French Roman Catholics," &c. " The reproachful epithets of ' Papist,' ' Romanist,' ' Popish,' ' Romish,' &c., are no longer applied to them (the Catholics,) by any gentleman or scholar." (Rev. J. Nightingale, author of " A Portraiture of Methodism," &c.) The same liberal Protestant makes the following quotation from a sermon of Dr. Butler, preached at Cambridge, at the installation of the Duke of Gloucester : " Popery, as it is called, is still a fertile theme of declamation to the old women and children of the year 1811. This term Papist is reproachful, conveys an erroneous idea, keeps alive a dishonourable prejudice, and ought to be abolished ; nor will I ever believe that man a sincere friend to Christian liberty, who persists in the use of it." THE DOGMAS OF THE CATHOLIC FAITH. " We see now through a glass in a dark manner ; but then [we shall see] face to face. Now I know in part, but then I shall know even as I am known. And now there remain Faith, Hope, Charity, these three: but the greatest of these is charity." 1 Cor. xiii. 12, 13. In these words the Apostle speaks of the natural blindness of men respecting religion. He teaches, that whilst we live in this lovv'er 124 HISTOIiY OF TIIK world, encompassed with clouds and darkness, we see faintly and ob- scurely the things that are above; that the revelations, made to us respecting a future world, are often wholly above our comprehension, and f^cncrally full of mystery and difficulty; that we shall never be able fully to comprehend them,, till the veil is drawn aside by death, and vvc behold God face to face: in whom, as in a clear mirror, all truth and all knowledge will be found. While here upon earth, there remains for our exercise three virtues. Faith, Hope, and Charity. These united, form an epitome of the whole duty of a Christian. Faith serves as a remedy for our natural defects, and supplies the place of knowledge. It teaches us to believe, without doubting, doc- trines which we cannot comprehend, on the testimony of God, who has taught them. It teaches us to put a restraint on the daring flights of reason, and to confine within its proper limits this noblest of our natural gifts : to employ it in examining the grounds upon which revelation rests, but not in discussing the credibility of any subject which it discovers to have been revealed ; to wait with patience till our faculties are enlarged, and the obstacles to our knowledge re- moved, and in the mean time, with the humility and simplicity of children, to receive, venerate and love the hidden and mysterious truths taught us by the invisible and incomprehensible Deity. Hope teaches us to look forward with humble confidence to future happiness. It is an essential doctrine of revelation, that God really and truly desires the salvation of all mankind ; that he created all for this end ; that with this view; Jesus Christ, his eternal Son, died upon the cross, and established the Church with all necessary helps to sal- vation ; that consequently, if we do our best endeavoiu's, we shall be saved, not indeed by our natural strength, for with this alone we can do nothing, but by the help of grace, which God is ever ready and desirous to impart to those who employ the proper means of obtain- ing it; that consequently, if any one is lost, his perdition is from him- self alone, and that if any one despair or cease to hope, it must either be, that he refuses to do his best, or that he violates the doctrine of faith, and accuses God of injustice. Hope gives peace to the mind, not by imparting a certainty of future happiness, which even the apostle himself declares he did not possess, but by inspiring a firm yet luimble confidence in the promises, the mercy, and the merits of Christ. Charity is the first, the greatest, the most essential of all the Chris- tian virtues. It is not synonymous with benevolence to the poor. It does not consist merely in relieving the distressed, comforting the ROMAN CATHOLIC CHURCH. 1-25 sorrowful, clothing the naked, and similar works of brotherly kind- ness; for St. Paul says, "If I distribute my goods to the poor, and givo my body to the flames, and have nof charity, it profiteth me no- thing." (I Cor. xiii. 3.) Charity, then, is something more than bene- volence. It is a virtue which regards God as well as man. It would be a partial and imperfect virtue, indeed, if it excluded God, the most perfect, the most amiable, the only adorable being, the first of bene- factors, the best of friends, the most tender and loving of parents. It teaches us to love God above all things, to prefer his law and will before every consideration, to make them the rule, guide, and criterion of our thoughts, our words, and our conduct. It prepares us at any moment to sacrifice whatever we value most in life, rather than vio- late the allegiance we owe to our sovereign Lord. It teaches us to worship him in the manner he requires, and consequently to follow the religion which we sincerely believe to have been established by him. For should any man say to God, " I love thee, O God, but I will not worship thee in the manner which thou hast commanded, but in a manner which I consider as good or better," would he not offer an affront to God? Would he not be considered as a rebel against the divine majesty ? Would not his selfish homage be rejected with disdain ? This sacred virtue teaches us to love every neighbour as ourselves, in thought, in word, and in deed. It forbids us to think unkindly, or to judge rashly of any human being; it commands us to put the best construction on his conduct, to excuse it when we can, and palliate it when it will not admit of excuse, and this, even though our judg- ments be confined to the secrets of our own breasts. Still more does it require that our words be regulated by the same principles : that nothing escape our lips which can injure our neigh- bour's reputation, or disturb his peace of mind ; that, when occasion offers, we undertake his defence, excuse his defects, extenuate his errors, and proclaim his merits. It' teaches us to assist him in his distress, comfort him in his sorrows, advise him in his doubts, cor- rect his errors, and, as far as lies in our power, promote all his tem- poral and spiritual interests. Such is the virtue of charity, which the Apostle declares to be the greatest and most essential of Christian virtues. It is a universal virtue. It admits of no exception. It extends to God and to our fel- low creatures of every country, of every colour, of every disposition, of every opinion, of every sect. The man who should exclude from his universal charity one single child of Adam, be his country, his conduct, his religion, whatever it may, transgresses this first of the divine commands, and becomes guilty of all. (James ii. 10.) J 2(5 HISTORY OF THE ONE GOD IN THREE DIVINE PERSONS. The Catholic Church holds, as the foundation of all religion, that there is but one supreme, self-existent, eternal Deity, infinite in wis- dom, in goodness, in every perfection; by whom all things were made, in whom all that exist " live, move, and have their being." (Acts xvii. 28.) It teaches that our first duty is, to love God, and adore him alone ; that tlie worst of treasons and the greatest of crimes is, to give his homage to any creature whatsoever. It teaches that in this one God, there are three divine persons, perfectly distinct in personality, perfectly one in nature ; that the second Person de- scended from heaven, became man, and died upon a cross for the salvation of all mankind : that through his blood all may be saved, and that there is " no other name under heaven given to men, in which any one can" obtain salvation, (Acts iv. 12 ;) that all spiritual graces and blessings actually bestowed in this life, or hoped for in the next, must be derived originally from the sufferings and merits of the divine Redeemer alone. REDEMPTION THROUGH CHRIST. Catholics believe in one Lord Jesus Christ, the eternal Son of God ; who, for us sinners and for our salvation, was made man, that he might be the Head, the High Priest, the Advocate and Saviour of all mankind. We acknowledge him our only Redeemer, who paid our ransom by dying for us on the cross ; that his death is the fountain of all our good ; and that mercy, grace and salvation can by no means be obtained but through him. We confess him to be the Mediator of God and man, the only Mediator of redemption, and the only Me- diator of intercession too : who intercedes in such manner as to stand in need of no other merits to recommend his petitions. But as for the saints, although we address ourselves to them, and desire their prayers, as we do also to God's servants here upon earth, yet we mean no otherwise than that they would pray for us, and with us, to our common Lord, who is our God and their God, through the merits of the same Jesus Christ, who is our Mediator and their Mediator. THE HOLY SPIRIT. Catholics believe that the Holy Ghost, the third person of the blessed Trinity, proceeds from the Father and the Son, and is equally God ROMAN CATHOLIC CHURCH. 127 with them, and that he is " the other Comforter" promised to the apostles, to abide with the church for ever. The Holy Spirit de- scended on our Saviour in the form of a dove, a fit emblem of that peace, that reconciliation between God and man, which he was about to accomplish by his death. The same Holy Spirit descended on the disciples in the visible form of fire, an emblem of that supernatural change which he was about to work in their hearts, by the purifica- tion of their feelings and aspirations from the dross of sensual ideas and affections. '• And I will ask the Father, and he shall give you another Paraclete, that he may abide with you for ever, the Spirit of truth, whom the world cannot receive, because it seeth him not, nor knoweth him : but you shall know him, because he shall abide with you, and shall be in you. These things have I spoken to you, re- maining with you. But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your remembrance, whatsoever I have said to you." (St. John, xiv. 16, 26.) By the term "Paraclete" is understood a com- forter, or an advocate; inasmuch as by inspiring prayer, he prays, as it were, in us, and pleads for us. It is also evident from the above texts, that this Spirit of truth was promised, not only to the persons of the apostles, but also to their successors through all generations. Again : Christ's last words, before ascending up to his Father, were : " But you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea and Samaria, and even to the uttermost parts of the earth." (Acts, i. 8.) In the following chapter of the Acts we see the fulfil- ment of this promise, and hear the testimony of the chief of the apos- tles : " This Jesus hath God raised up again, whereof we all are witnesses. Being exalted, therefore, upon the right hand of God, and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear." (Acts, ii. 32, 33.) JUSTIFICATION. It is the Catholic belief that no man can be justified, either by the works of nature, or of the law of Moses, without faith in Jesus Christ. That we cannot by any prudent works merit the grace of justifica- tion. That all the merit of our good works is the gift of God ; and that every merit and satisfaction of ours entirely depend on the merits and passion of Christ. Or, in other words, that our sins are gratuitously remitted to us by the mercy of God, through the merits 126 HISTORY OF THE of Jesus Christ ; and liuit whatever good works we do, they are, all of them, the efTccts of God's grace. " Wo are justified freely by the grace of God, through tlie redemp- tion that is in Jesus Christ, whom God hath set forth to be a propitia- tion through faith in his blood" (Rom. in. 24) ; " In Christ we have redemption through his blood, the forgiveness of sins" (Eph. i. 7) ; '• And Clirist hath washed us from our sins in his blood," (Rev. i. 5.) So far the members of nearly all communions agree with the Catholic Church. They arc, therefore, in agreement with her not only in charity, but in the profession of the primary and most essen- tial doctrines of faith.* Beyond these primary articles, the generality of communions are not very rigid in exacting agreement from each other. Other points they consider as of smaller moment, and allow, in regard to them, a greater latitude of opinion. Surely, then, they will not refuse the same privilege to their Catholic brethren, which tl.ey allow to each other. SCRIPTURE AND TRADITION. Jesus Christ laid the foundations of his church upon the authority o{ teaching ; consequently the unwritten word was the first rule of Christianity, a rule, which, even when the books of the New Testa- ment were superadded to it, did not, upon this account, lose any thing of its former authority. Hence it is that Catholics receive with equal veneration whatever was taught by the apostles, whether communi- cated by writing, or circulated only by word of mouth, according to the express declaration of St. Paul to the Thessalonians, commanding them " to hold fast the traditions which they had been taught, whether by word, or by epistle." (2 Thess. ii. 15.) Upon no point is the Scrip- ture more express, than upon the subject of the ViuXhonXy oi teachivg : " Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things, whatsoever I have commanded you." (Matt, xxviii. 19, 20.) "Go forth to the whole world, and preach the gospel to every creature." (Mark xvi. 15.) "For I have received of the * " Under the Papacy cire many good tilings ; yea, every thing tliat is good in Chris- tianity. I say, moreover, that under tlie Papacy is true Christianity, even tlie very Iterncl of Christianit}'." — Luther, Book against the Annbaplists. "Tlif Clmrch of Rome is, no doubt, to be attributed a part of the House of God; and wo gladly acknowledge them to be of the family of Jesus Christ." — Hookek, Ecclesiastical Policy. ROMAN CATHOLIC CHURCH. 129 Lord that which also I have delivered to you." (1 Cor. xi. 23.) " Hold the form of sound words, which thou hast heard from me in faith." (2 Tim. i. 13.) '* The things which thou hast heard from me, before many witnesses, the same commend to faithful men, who shall be fit to teach others also." (2 Tim. ii. 2.) There is nothing in the Scripture to intimate, that Christ ever com- manded his disciples to compose a code of doctrine for the guidance of the faithful. In fact, it is clear from internal evidence, that the Scripture is not a doctrinal record. From an unprejudiced perusal of the different parts that compose the New Testament, it will evi- dently appear that the wa'iters had their contemporaries principally before their eyes, and that instead of intending to leave behind them a perfect code of Christian doctrine for future generations, they pre- supposed, in their readers of that day, a previous knowledge of such doctrines. When they make mention of doctrinal matters, it is only incidentally, or by way of explanation. Hence it happens that, when men seek to form a system of theology from the sacred writings, they are compelled to go backward and forward, from gospel to epistle; to take part of a passage from one, and part from another; to tack the several fragments together, and out of them all to form a piece of patchwork, which they call the religion taught by Christ and his apostles. Now it is plain that in a creed compiled after this fashion, much must depend on the skill and judgment of the workman; and as it is very seldom that we meet with any two men possessing exactly the same skill and judgment: we must expect to meet with very great differences in the religious systems formed by different teachers. And thus it is in fact. The Trinitarian pronounces from the Scripture that Christ is God ; the Unitarian, that he is not God but man only ; the Presbyterian infers from it that Episcopacy is no divine ordi- nance ; the Independent, that the Presbyterian system is as contrary to Scripture as the Episcopalian ; the Baptist is convinced that the baptism of infants is anti-scriptural ; the Quaker, that it is to be ad- ministered neither to infants nor to adults. Thus it is with all the sects, which a belief in the private interpretation of Scripture has created ; they all, on the testimony of Scripture, contradict one another, betraying by such contradiction the insecurity of that common principle on which they found their respective creeds, and renouncing all claim to that certainty of belief, which is due to the truths revealed by God to man. Another consideration must present itself to the reflecting mind. If the Scriptures are the only rule of faith, then those who cannot read are left without any rule at alk 130 HISTORY OF THE Now previous to the invention of printing the great mass of mankind, for fourteen hundred years, were unable to read. Will any one venture to say, that God abandoned such multitudes of Christians for so long a period without a rule? Perhaps it may be replied, that their pastors explained the Scriptures to them ; but then a contradic- tion arises : two rules are established in place of one only rule, making the church the rule for the ignorant, and the Scriptures the rule for the learned. Again, in the case of those who can read, surely it may flatter the pride, but at the same time deceive the simplicity, of those who do not understand the learned lano;uaf;es, to bid them search the Scriptures, and judge for themselves from the word of God. They may come to suspect, nor will their suspicions be unfounded, that the versions put into their hands are not the word of God, but in part the work of man, of uninspired man, and men prepossessed in favour of some particular doctrines ; and therefore liable, even without intend- ing it, to misinterpret passages bearing on their own particular doc- trines. What security then can the reader, unversed in any language but his own, have, that by searching in such versions, he is doing what he is told to do, that is, culling the doctrines of his creed from the inspired word of God ? Evidently he has none. The Catholic Church maintains, that there are doctrines of essential importance not contained in the Scriptures; as for instance, the law- fulness and obligation of keeping holy the Sunday, instead of the Saturday, the real scriptural sabbath ; the validity of infant bap- tism, &c. And even if all the doctrines of religion were actually contained in the Bible, still the rule of Catholic belief would not be the Scriptures explained by private interpretation, but by the teaching of the Apostles and their successors. THE SCRIPTURES IN THE VULGAR TONGUE. The Scriptures, in which are contained the revealed mysteries of divine truth, are the most excellent of all writings. They were written by men divinely inspired, and are " not the word of men, but the word of God, which can save our souls." (1 Thess. ii. 13, and James i. 21.) But then they ought to be read, even by the learned, in the spirit of humility, and with a fear of mistaking their true sense, as many have done. Of this we are admonished by the Scripture itself, where St. Peter says, that in the Epistles of St. Paul there " arc some things hard to be understood, which the unlearned and unstable wrest, as they do also the other Scriptures, to their own perdition." ROMAN CATHOLIC CHURCH. 131 (2 Peter iii. 17.) Let every reader of the sacred writings, reflect on the words of Isaias : " My thoughts are not as your thoughts, neither are your ways as my ways, saith the Lord ; for as the heavens are exalted above the earth, even so are my ways exahed above your ways, and my thoughts above your thoughts," (chap. Iv. 8, 9.) How then shall any one, by his private reason, pretend to judge, to com- prehend, and to demonstrate, the incomprehensible and unsearchable ways of God 'I The Catholic Church, anxious to prevent this abuse, and to guard against error, has exhorted her children to seek the advice of the pastors and spiritual guides whom God has appointed to govern his church, (Acts xx. 28,) in regard to the indiscriminate reading of the Scriptures. It is not forbidden to read them : it is forbidden to read so as to abuse them. The following extract from a letter of Pope Pius the Sixth, to Archbishop Martini, on his translation of the Holy Bible into Italian, shows the benefit which the faithful may reap from reading the Scrip- tures in the vulgar tongue. " At a time that a vast number of bad books are circulated, to the great destruction of souls, you judge ex- ceedingly well, that the faithful should be excited to the reading of the Holy Scriptures ; for these are most abundant sources, which ought to be left open to every one, to draw from them purity of life and doctrine ; to eradicate the errors which are widely disseminated in these corrupt times. This you have seasonably eflected, by pub- lishing the sacred writings in the language of your country, so as to place them in the reach of all." Given at Rome, April 1778. THE CHURCH. When the Divine Author of the Christian religion had given all necessary instructions to his apostles, and communicated to them the Holy Spirit, to assist and direct them, he assembled them together on Mount Olivet, and thus addressed them : " All power is given to me in heaven and in earth. Go ye, therefore, and teach all nations : baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : teaching them to observe all things whatsoever I have commanded you: and, behold, I am with you all days, even to the consummation of the world." (Matt, xxviii. 18, 19, 20.) In another of the gospels, the same commission is given in somewhat different terms : " Go ye into the whole world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved: but he that believeth not, shall be condemned." (Mark xvi. 15, 16.) [In the 132 IIISTOKY OF THE translation, j)ublishcd by authority under James I., the words are, " He who believeth not shall be damned."] On another occasion, Christ had said to Peter, " Thou art Peter," (which name signifies a rock,) " and upon this rock I will build my church, and the gates of hell shall not prevail against it ; and I will give to thee the keys of the kingdom of heaven," &c. (Matt. xvi. 18, 19.) The conclusions we draw from these texts are — That as Christ commissioned his apostles to teach all the doctrines of his religion to mankind, so he required mankind to receive these doctrines, and this under the severest penalty : " Go ye," my apos- tles, go ye, and teach mankind " to observe all things whatsoever I have commanded you." "Ho that believeth not, shall be condemned." Therefore we are not at liberty to believe what we please, but our salvation is attached to the belief of the very doctrines taught by the apostles. With respect to the apostles, it will be readil}^ admitted, that there was an obligation of believing their doctrines. Which of us would have ventured to contradict St. Paul to his face, to tell him that we did not understand the Bible in the sense he taught, and that we had a right to explain its meaning for ourselves t Would he have ac- quiesced in our claims ? Would he not rather have pronounced upon us the anathema, which he declared he would pronounce even upon an angel from heaven, who should teach doctrines different from those which he had preached ? (Galat. i. 8.) Would he not have said to us, as he said to the Corinthians, — "Keep my ordinances as I have delivered them to you : but if any man seem to be contentious, we have no such custom, nor the church of God." (1 Cor. xi. 2-1(5.) But why should the apostles be entitled to an obedience which is refused to their successors ? The apostles had no power but such as they received from Christ; no security against error, but such as they derived from his guidance and protection. Now the same powers, the same guidance and protection, were promised to the suc- cessors of the apostles as were promised to the apostles themselves. Christ did not send to the apostles the " Spirit of Truth," to " teach them all truth" (John xvi. 13,) only for a limited time, but "for ever." (John, xiv. IG.) He did not promise to be himself with his apostles merely during their short lives, but "all days, even to the consumma- tion of the world." (Matt, xxviii. 20.) The Catholic Church, therefore, believes that the same submission is due to the lawful successors of the apostles in the first, the second, and the nineteenth century of Christianity, as was due to the apostles themselves. Where does Scripture teach that the doctrines of the apostles should be received, ROMAN CATHOLIC CHURCH. J33 and those of their successors rejected 1 Where does it teach that, after the death of the apostles, the commission to teach mankind should be transferred from the living pastors of the church, to the dead letter of the Bible ? Where does it I'ecall the solemn denuncia- tion pronounced against those who refuse to " hear the Church ?" (Matt, xviii. 17.) Where does it retract the promised guidance of the Spirit and the pledged protection of Christ 1 In what age of Chris- tianity did the great body of believers adopt the modern principle of private interpretation 1 Most of the apostles were dead before the whole of the New Testament was written ; near four hundred years had elapsed before its different books were collected together and fully authenticated ; the gospel had been preached, and Christianity planted in many nations, before a single copy of the New Testament had reached them ; more than fourteen centuries had passed over the Christian Church, before the invention of printing rendered it possible for one Christian in a thousand to possess a copy of the Scriptures, or one in ten thousand of the people to read it. Could Christ intend that men should follow a rule of faith, to which they could not obtain access? To read a book which was not written, or could not be ob- tained ? to explain a book which, if they possessed, they could not read ? Could he require that the ignorant and unlettered should un- derstand a book, which the wisest and most learned cannot always comprehend 1 Could he require, as a condition of salvation, that the peasant, the day-labourer, the woman, the child, unacquainted with the languages, the history, the usages of antiquity, should fathom the depths of the most ancient, the most profound, and the most myste- rious volume that ever was penned; a volume, in which the great St. Augustin declared he found more which he could not, than which he could compi-ehend ; the contentsof which he could never have brought himself to believe, " if the authority of the Catholic Church had not moved him to it ?" (Contra ep. Fundam.) Whilst a human legislator would deem it the height of folly to write his laws, and leave them without authorized living expositors, can we suppose that the Divine Legislator would be guilty of such an inconsistency 1 Whilst the generality of men are acknowledged to require the aid of living teachers in every science, in every art, in almost every mechanical trade : can we believe that the wisdom and goodness of God would leave them without this assistance in religion, the most diflicult and the most important of all sciences ? Could Christ require, under pain of damnation, that all men should believe the same doctrines, and yet require them to find these doctrines in a book, which is capable, as fatal experience too clearly proves, of being understood in a thousand 234 HISTOUV OF THE different senses, and which perhaps no two unassisted men ever un- derstood in the same ? Tcrtullian, a learned writer of the second cen- tury, tells us, " Tliat whenever any refractory Christian, in those days, refused to submit to the doctrines of the Catholic Church, he claimed a right to explain Scripture for himself, and to make it teach whatever doctrines he chose to adopt." (Lib. de pra^scriptionibus.) The same has been the refuge of all subsequent innovators. There is no error, extravagance, or impiety, which private interpretation has not maintained to be the infallible word of God. Hence the Catholic Church continues to adhere to the ancient rule, which guided the faithful in the days of the apostles, and which has preserved unity of faith amongst their successors through every age. But should these reasons be deemed insulficient to justify the sub- mission which Catholics yield to the decisions of the church, and should it be insisted that every principle of religion shall rest on the private interpretation of Scripture : there can be no objection, in the present instance, to comply with the demand. What does the Scrip- tures say on this head ? " If he will not hear the church, let him be to thee as the heathen and the publican." (Matt, xviii. 17.) " Into whatever city you (my apostles) enter, and they receive you not — I say to you, it shall be more tolerable at the day of judgment for Sodom, than for that city. He that heareth you, heareth me ; and he that dcspiseth you, despiseth me." (Luke, x. 10, 12, 16.) " He that believeth and is baptized, shall be saved ; but he that believeth not, shall be condemned." (Mark, xvi. IG.) " Remember your prelates who have spoken to you the word of God : whose faith follow. Obey your prelates, and be subject to them, for they watch, being to render an account of your sins." (Hebrews, xiii. 7, 17.) These, and many other similar texts, are sincerely understood by every Catholic to require submission to the church in matters of faith and morality, and consequently, to forbid all opposite interpretation of Scripture. And shall the Catholic be denied the right assumed by all other communions of judging of the sense of Scripture? If he understand the Scripture as teaching submission to the church, why should an objection be raised to his following the convictions of his conscience? A right is claimed to explain Scripture differently from him ; why should the persons claiming such a privilege refuse him the right of explaining it differently from them? He calls not for their approval of his opinions; he objects not (on his own account) to their dissent. He is willing to abide the decision of an all-seeing Judge, and to incur the threatened condemnation, if his faith be erroneous. By the same tribunal will those who differ from him be ROMAN CATPIOLIC CHURCH. 135 tried. Let them be satisfied with this, and not expect that their Catholic brethren will prefer their opponent's convictions to their own. Let the liberty claimed be reciprocal : " As you would that men should do to you, do you also to them in like manner." (Luke vi. 31.) But, it may be asked, why, upon the supposition that the lawful successors of the apostles are authorized teachers of religion and expositors of Scripture, does the Catholic assume that the pastors of his church are the lawful successors of the apostles, and the Catholic Church the only church of Christ? The reasons will be best given by recurring to the different texts of Scripture already cited. From those texts it may be inferred, first, that certain revealed doctrines are essentially required to be believed. " He who believeth not shall be condemned." (Mark, xvi. 16.) It may be inferred, secondly, from the commission of Christ, " Go teach all nations," (Matt, xxviii.) — "Go preach the gospel to every creature," (Mark, xvi.) — that the religion of Christ must be a universal, not a national or merely local religion. Now the Catholic is the only universal religion. It is morally universal as to place ; for it exists in every known country of the world. In many countries, it is the only religion ; in most, its numbers greatly predominate ; in every country, where Christianity exists in any form, there the Catholic religion is found. It is comparatively universal as to numbers, being infinitely more numerous than any other sect or denomination of Christians, and perhaps than all other sects and denominations put together. All other religions or sects are confined to comparatively narrow limits. They are national or local establishments. They are the church of England, the church of Scotland, the church of Geneva, the Greek, or the Russian church, existing in the particular countries which give them their names, and scarcely known in other parts of the world. Not one of them has the slightest pretensions to be the church of " all nations." Hence, it may be concluded, that none of them can be the church which Christ commanded his apostles to found for the benefit of the world at large, into which the prophet had predicted, that " all nations should flow." (Isaiah, ii. 2.) 3dly. The doctrines which the apostles were commanded to teach, were those and only those which they had learnt from Christ: "teach- ing them to observe all things whatsoever I have commanded you." (Matt, xxviii.) Therefore the doctrines of the true and universal church of Christ must be in all places the same ; for where there is difference of doctrine, there must necessarily be deviation from the 136 HISTORY OF THE doctrines of Christ. Now this unity of doctrine exists in the great Catholic Ciiurcii, and in it alone. Though spread through every nation of the known world, though professed by so many " peoples, and tribes, and tongues," differing from each other in manners, in customs, in language, in interest, the doctrines of the Catholic religion are every where the same. Not a difference will be found on any single article of faith, amongst all its countless millions. Let the ex- periment be made. Let the first bishop or priest you meet with be consulted, as to what is the doctrine of the Catholic Church in any given article of faith, and let his reply be carefully noted. Let the same question be put to any bishop or priest of France, of Italy, of Germany, of Spain, of Hindoostan, of China, and from all and every one the same answer will be received. One and all will unhesitat- ingly say, *' such is the doctrine of the Catholic Church, such is my sincere belief." Surely candour must acknowledge that this is as it ought to be. Unity like this is indispensable in any church which lays claim to teach the uniform and unchangeable doctrines of Christ. INFALLIBILITY OF THE CHURCH IN MATTERS OF FAITH. If it be true that the Son of God took upon himself our nature, not only that He might die for our salvation, but also that He might establish a church to teach his doctrine, and to dispense to mankind the benefit of his death ; it surely follows, as an indisputable conse- quence, that He would moreover preserve that church from falling into doctrinal or practical error; otherwise, we must suppose that a God of infinite power and wisdom, having a particular end in view, adopted, for the accomplishment of that end, means calculated to frustrate his own purpose ; that he founded a church to teach truth and holiness, and yet permitted her, while she taught under his auspices, to become the propagator of error,, and the corrupter of morality. Now, that he promised to preserve her from error, is manifest. 1. He promised to his apostles, that the Spirit of truth should abide with them, — how long? For the term of their natural lives? No, for ever (John xiv. 16) ; and therefore not with them only, but also with their successors. 2. He promised to remain with them himself, — how long? Only whilst they preached the gospel? No: but all days, even to the consummation of the world (Matt, xxviii. 20) ; a promise which must also extend to their successors. 3. He appoint, cd Peter the rock, and declared that against his church, founded on ROMAN CATHOLIC CHURCH. jn^ that rock, the gates of hell should never prevail. (Matt. xvi. 18.) The infallibility of the church plainly follows from this text :* for it is manifest* that, if the church ever fell into doctrinal err6r, — if she ever taught blasphemy, sacrilege, and idolatry, as is often stated in the *' vain and profane babblings of men, who speak evil of things which they know not" (] Tim, vi. 20 ; Jude i. 10), — then the gates of hell have prevailed against the church, and the declaratory promise of our Saviour has been falsified. It should, however, be remembered, that when v^'e deduce from these premises, that the church cannot err in matters of faith, we claim no infallibility in such matters for any individuals ; but mean, that God, by his superintending providence, will so watch over his church in her decisions, as never to suffer her to become the teacher of error in point of religious doctrine. THE SACRAMENTS. Catholics believe that the sacraments of the "Christian covenant are not only sacred signs representative .of grace, but also seals which insure and confirm the grace of God to us, and the instru- ments of the Holy Spirit, by which they are applied to the souls of men. In other words, a sacrament is an external rite, ordained by Christ, — the visible sign of an invisible grace or spiritual benefit be- stowed by God on the soul. Every sacrament, therefore, imparts such grace, as often as it is received with due dispositions. The Catholic Church recognizes seven sacraments, viz.. Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Holy Order, Matrimony. Of these seven sacraments five are common to all: for, by bap- tism we are spiritually born again ; by confirmation our weakness is strengthened ; by the eucharist we are fed with the bread which comes down from heaven ; penance restores the soul from sickness to health ; and by extreme unction it is prepared for its departure to another world. Of the remaining two, holy order supplies the church with ministers, and matrimony sanctifies the state of mar- riage. Thus has the blessed Founder of Christianity, by the institu- tion of these means of grace, provided for all the wants of man in his passage through life. The sacraments are the fountains of the Saviour, at which the Christian is to slake his thirst during his earthly * " The only difference between the Church of Rome and our national church, in respect to the certainty of their doctrine is, that the former thinks it is always infallible, and (he latter thai it is never in the wrong." — Sir Richard Steele. 10 138 HISTORY OF THE pilgrimage ; the blessed sources whence, by divine appointment, lie is to draw the waters of eternal life. " You shall draw waters with joy from the fountains of the Saviour." (Isaiah xii. 3.) And again : *' If any man thirst, let him come to me and drink." (St. John vii, 37.) " He that shall drink of the waters that I will give him, shall not thirst for ever. It shall become in him a fountain of water springing up unto everlasting life." (lb. iv. 14.) BAPTISM. Catholics believe that by the sacrament of baptism men are cleansed from sin, as well original as actual, and made members of the church of Christ, adopted children of God, and heirs to the king- dom of heaven. " God hath saved us, not by the works of justice which we have done, but according to his mercy, by the laver of re- generation, and the renovation of the Holy Ghost, whom he hath poured forth abundantly upon us, through Jesus Christ, our Saviour, that, being justified by his grace, we may be' heirs, according to hope, of life everlasting." (Tit. iii. 5.) " Except a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God." (John iii. 5.) " Be baptized, every one of you ; for the promise is unto you, and to your children." (Acts ii. 38, 39.) With respect to the ceremonies used by the Catholic Church in the administration of baptism, they allude either to the state of the pagan before, or to the duties of the Christian after, baptism, and were ori- ginally performed, some of them during the instruction of the cate- chumen, and some during the administration of the sacrament. Some modern sects have thought proper to reject them all, under the idea that they are useless, and, as some of them assert, superstitious. The CathoUc Church has preserved the ancient ritual. Other churches betray the newness of their origin by the newness of their service. It is the pride of Catholics to practise the ceremonies practised by their forefathers ; they are respected by them as having been esta- blished by the founders of Christianity, and are cherished as evidences of their descent from its first professors. CONFIRMATION. Catholics beheve that, through the sacrament of confirmation, they receive the Holy Ghost, to enable them to overcome temptations to sin, and to suffer persecution for the name of Christ. It is adminis- tered by the imposition of the hands, with prayer, and the unction of ROMAN CATHOLIC CHURCH. I39 the forehead with the holy chrism, accompanied l^y the words " I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost." Confirmation completes what was begun in baptism. In baptism we enrol ourselves under the banners of Christ ; in confirmation we receive strength to fight with courage the battles of our leader. " Now, when the apostles, that were in Jerusalem, had heard that Samaria had received the word of God, they sent to them Peter and John ; who, when they were come, prayed for them, that they might receive the Holy Ghost. For he had not yet come upon any of them ; but they were only baptized in the name of the Lord Jesus. Then they laid their hands upon them, and they received the Holy Ghost." (Acts viii. 14-17.) "Having heard these things they were baptized in the name of the Lord Jesus. And when Paul had imposed his hands on them, the Ploly Ghost came upon them." (Acts xix. 5, 6.) It is certain, from historical records, that what the apostles then did, the bishops, in every age from that time to the present, have continued to do, and for the same purpose, that is to give the Holy G/tost. The following is the testimony of St. Cyprian : " It is necessary that he who has been baptized, should be moreover anointed ; in order that having received the chrism, that is the unction, he may be anointed in God, and possess the grace of Christ." (Ep. 1. 20.) " It was the custom," say the Centuriators, "to impose hands upon those who were baptized, and to imprint upon their foreheads, with chrism, the sign of the cross." PENANCE. All the first Christians were converts from Judaism or Paganism, who, being instructed by the apostles, had received the sacrament of baptism, and in that sacrament the remission of their former sins. They were of the number of those of whom our blessed Lord had said, "He that believeth and is baptized shall be saved." (Mark xvi. 16.) It is plain that for this blessing they were indebted, not to their own merits, but to the mercy of God. "Not by works of justice which w^e have done, but according to his mercy. God hath saved us by the laver of regeneration, and renovation of the Holy Ghost." (Tit. iii. 5.) Hence it is that St. Paul, in his epistles to Christians, thus re- ceived into the covenant through baptism, continually reminds them that they had been justified, not by the works which they had done whilst they were Jews or Pagans, but by faith in Christ, which had HO HISTORY OF THE broun-ht them to the grace of baptism. This, therefore, is the true meaning of *• justification by faith and not by works." They had thus " been justified by the grace of God, and made heirs according to hope of eternal Ufe." (Tit. iii. 7.) Hence, also, we may learn in what sense they were said to have been saved by the justification re- ceived in baptism. They had been taken out of the great mass of sinners, and placed amongst those who were heirs to eternal life: not heirs in actual possession, but //e/rs accordivg to hope. Still it was possible that they might forfeit their inheritance. They icould forfeit it if they relapsed into the sinful practices of their former life. Some did actually relapse, and " walk so as to be enemies of the cross of Christ, whose end would be destruction." (Phil. iii. 18.) Now these men had already obtained, in baptism, the remission of their sins committed before baptism. Could they be baptized again to obtain the remission of their sins committed after baptism? No; " for it w^as impossible for those who had once been enlightened, who had tasted the heavenly gift, and who had been made partakers of the Holy Ghost, if they then fell away, to be renewed (baptized) again unto repentance ; having crucified again the Son of God, and made a mockery of him." (Heb. vi. 4, 6.) " It had been better for them not to have known the way of righteousness, than, after they had known it, to turn back from the holy commandment delivered unto them." (2 Pet. ii. 21.) Were they then to despair of pardon? Certainly not; for, notwithstanding the severity of these warnings, they were still re- minded that, " If any man sin, we have an advocate with the Father, Jesus Christ, the just, who is a propitiation for our sins; and not for our sins only, but for those of the whole world." (John xi. 12.) How, then, without a second baptism, was the sinner to be recon- ciled a second time with God ? To this most important question — and the query is calculated to startle the man who looks upon the Scripture as the sole and sufficient rule for all Christians — the in- spired writings return no direct or satisfactory answer. They re- , peatedly speak of ihefrst reconciliation in baptism, but scarcely ever allude to reconciliation after baptism. For the manner in which this is to be effected there is no instruction in Scripture. For it we must have recourse to the practice of the Catholic Church in the more early ages ; which practice, as it prevailed universally, must have been founded on the doctrine taught by the apostles. From it we learn that the second reconciliation required a longer and more labo- rious course than the first. Of the Jew or Pagan it was required, that he should believe, renounce his sins, and be baptized ; but the oflTending Christian was excluded from the communion of the body ROMAN CATHOLIC CHURCH. Ml and blood of Christ, was called upon to confess his sins, was made to undergo a long course of humiliation and self-denial, and then to sue for absolution, which was often deferred till the approach of death. By such absolution he was reconciled through the sacrament of penance. We, indeed, who have been baptized in infancy, could not have committed any actual sin to be forgiven in baptism : but, like them, we w^ere made in baptism heirs of heaven, and, like them, may, after baptism, forfeit that inheritance by sin. If such be our misfor- tune, there remains to us no other resource than that which was left to them. We must seek forgiveness through the same sacrament of penance. SACRAMENTAL CONFESSION. A slight acquaintance with the books of the New Testament will suffice to show, that the writers had no intention of defining, in them, the doctrines, or of regulating the practices, of the Christian religion. They presuppose in their readers a knowledge of both the one and the other. Hence, if they mention such practices, it is only inciden- tally, and without any full or minute description ; so that, on the pre- sent subject of confession, though there can be no doubt that it was of divine institution, yet the practice is no where expressly recorded. From the very earliest ages, however, it has been considered as in- cluded in the power given to the apostles of forgiving or retaining sins; for, how could they exercise that office in a rational manner, without a knowledge of the spiritual state of the applicant, or obtain such knowledge but from his free confession of his sins? To it St. Paul appears to allude, when, writing to the Corinthians, lie says : " God has given to us the ministry of reconciliation ... he has placed in us the word of reconciliation . . . for Christ we beseech you, be ye reconciled to God." (2 Cor. v. 18-20.) Where, it may be remarked, that he is writing to persons who had already been baptized, and ex- horts them to make use of the ministry of reconciliation entrusted to the apostles, which, in their case, can refer only to the pardon of sins committed after baptism. In like manner, St. John says, " If we con- fess our sins, he is faithful and just to forgive us our sins," (I John i. i),) where the confession of which he speaks is one, in virtue of which, God is bound, in faith and justice, to grant forgiveness. Moreover, St. James writes, " Confess, therefore, your sins one to another, and pray for one another, that ye may be saved" (James v. 16); which passage many of the ancient fathers explain of confession to a priest; because it is connected with the preceding verses, in which the sick 142 HISTORY OF THE man is told to call in the priests of the church, to be anointed by them, and prayed for by them. If it be objected that there is nothing positive in these passages, and that the confession there spoken of may be a general acknowledg- ment of sinfulness, or a private confession to God, or a public confes- sion in presence of the congregation : the objection might be met by a reference to the practice of the apostles ; and of that there can be no doubt, when we find in the most ancient Christian documents, that confession to priests, sometimes in private, sometimes in public, uni- versally prevailed. Undoubtedly, a practice so humbling to human pride, as that of confession, could never have been introduced and propagated throughout the whole church, on any authority less than that of the apostles. And w^hat was the commission given to the apostles ? Before his ascension into heaven, Christ breathed upon them and said, " Whose sins you shall forgive, they are forgiven ; and whose sins you shall retain, they are retained." (John xx. 23.) He had before said to the same apostles, " Whatsoever you shall bind on earth, it shall be bound also in heaven ; and whatsoever you shall loose on earth, it shall be loosed also in heaven," (Matt, xviii. 18,) and to St. Peter he had said, that he gave to him " the keys of the kingdom of heaven." (Matt. xvi. 19.) Catholics conclude from these texts that Christ gave to his apostles and their successors in the ministry the commission to remit, under certain conditions, the sins of his people. What are these conditions ? The first is sincere sorrow for the offence com- mitted, and a firm determination of mind never to commit it again. Without this condition, it is the doctrine of the Catholic Church, uni- versally received as an article of her faith, that neither priest, nor bishop, nor pope, nor the whole church together, has power to forgive any sin whatever ; and that should any priest, or bishop, or pope, presume to grant absolution to any sinner, who was not from his heart sorry for his sins, and fully determined not to commit them again, such absolution could have no effect, but to augment the sin- ner's guilt, and involve in a participation of it the rash minister who had presumed to absolve him. But, in addition to this, the (^atholic Church requires that the sinner should confess his guilt to the minister of religion, in order that the latter may ascertain whether his penitent possesses the requisite dis- positions, and that he may be enabled to prescribe the necessary re- paration for the pnst and precautions against future transgressions. Unless a sinner is ready to make this full and undisguised acknow- ledgment of his offences, however painful, however humbling it may ROMAN CATHOLIC CHURCH. I43 be: the Catholic Church teaches, that her ministers have no authority to grant an absolution, and that should they presume to grant it, it would be of itself null and void. Nor are the above conditions sufficient. The sinner must, more- over, submit to make such atonement to his offended God, by prayer, by fasting, by works of self-denial, and the like, as may be required of him; and if he has injured any neighbour in his good name, his ])roperty, or his person, he must, to the utmost of his ability, resolve to make full and ample satisfaction. Without such a resolution, no Catholic priest in the world could or would consider himself autho- rized to give absolution to any penitent;' and if he did presume to give it, his religion teaches, as an article of faith, that his absolution could be of no avail in the sight of God, but would add to the guilt both of the giver and the receiver. Now, it may be asked, is this a doctrine which relaxes Christian morality, which encourages guilt, and facilitates tl)e commission of crime? What, then, must those doctrines be, which admit the sinner to reconciliation, upon the simple condition of repentance and a con- fession made to God alone 1 As to the charge of forgiving sins for money, or allowing the com- mission of future sins, on any condition whatever, it is a simple calumny. The Catholic Church expressly forbids her clergy to re- ceive money for absolution from sin, and would condemn, as guilty of simony, any priest who should commit such a crime. Accounts to the contrary, in which many works abound, — and frequently such works as would appear least likely to admit them, — are, like other similar charges, fabricated for purposes best known to the authors. SATISFACTION. According to the doctrine of the ancient church, if the convert to Christianity relapsed into the sins which he had abjured, he was sub- jected to a course of penance, partly in satisfaction to God, for the breach of his vows of fidelity to him, and partly in satisfaction to the church, for the scandal which he had given to it. In later ages, the severity of this discipline was abandoned ; and only a portion of it remains in the satisfaction still enjoined in the sacrament of penance. The sinner who voluntarily punishes his sin, can in no wise displease God, or offer an injury to Christ, while he at the same time admits, that no satisfaction which he can make, can be of any avail, inde- pendently of the satisfaction of Christ. As well might it be said that prayer for mercy is injurious to the mercy of God, or to the atone- ment offered by our Saviour. 144 HISTORY OF THC INDULGENCES. Indulgences grew out of ihc church discipline just spoken of. In every case, the bishops were accustomed to mitigate the rigour, or abridge the duration of the penitential course, as circumstances ap- peared to them to require. Both in the imposition and the relaxation of such penance, they had the same object in view, the benefit of the sinner; and in both they believed themselves to be justified by the promise of our Saviour, that '' whatsoever they should bind upon earth, should be bound also in heaven ; and that whatsoever they should loose upon earth, should be loosed also in heaven." (Matt, xviii. 18.) See 1 Corinthians, v. 3-5. In this passage St. Paul excommuni- cates the man who had been guilty of incest. But in the second chapter of the second Epistle, — having been informed of the sorrow and repentance of the criminal, he tells the Corinthians, that he re- mits the punishment which he had lately deemed so salutary. " Where- fore,'' he says, " I beseech you, that you would confirm your charity towards him. And to whom you have forgiven any thing, even I also. For what 1 forgive, if I have forgiven any thing for your sakes, I have done it in the person of Christ." This mitigation by St. Paul, is precisely what the Catholic Church means by an indulgence. Most misrepresentation on the subject of indulgences has arisen from an ambiguity of language, in which the term " remission of sin" has been made to include " remission of the punishment due to sin ;" in the same manner as we say, that a king has pardoned treason, when he has remitted, on certain conditions, the penalties of treason. Every grant of indulgence requires in express terms, as a previous condition, true repentance, and the performance of all that is neces- sary for the forgiveness of the guilt of sin : so that, in fact, instead of being, as some persons have rashly said, an encouragement to sin, it becomes to those who avail themselves of it, a powerful incentive to virtue and religion. An indulgence is still less " a license to commit sin," as others have falsely represented. The doctrine of the Catholic Church is, that no power on earth can give a license to sin. Again, it has been misrepresented as " a pardon for sin beforehand." But an indulgence, so far from being a pardon for sin beforehand, has no concern what- ever with the pardon of sin in any form : it is confined solely to the temporal punishment which may be due after the guilt has been com- ■ mitted. As little can it be an encourau:ement to sin, when its verv ROMAN CATHOLIC CHURCH. 145 condition is true repentance: otherwise, God might be said to en- courage sin by promising exemption from eternal punishment to the repentant sinner. EXTREME UNCTION. Catholics believe that extreme unction is a sacrament, ordained for the benefit of those who are dangerously sick, both in remitting their sins, and alleviating their sufferings, according to the hidden designs of God's providence, and to the different degrees of faith and preparation in those who receive it. It is administered in the manner described by St. James : " Is any man sick among you'( Let him bring in the priests of the church, and let them pray over him, anointing him with oil, in the name of the Lord." Its effects are also declared by the same apostle : " And the prayer of faith shall save the sick man; and the Lord shall raise him up; and if he be in sins, they shall be forgiven him." " I acknowledge," says Calvin, " that extreme unction was used by the disciples of Christ, as a sacrament ; for I am not of the opinion of those who imagine, that it was a corporal remedy." {Comment, in Ep. Jac.) HOLY ORDER. Holy order is a sacrament by which bishops, priests, and others are ordained to the ministry of the altar, and receive grace to perform their respective duties. The Scriptures inform us that our blessed Lord appointed his apostles to spread his religion and worship through the world ; that they appointed others to aid them in this great work, ordaining such persons with fasting, prayer, and imposition of hands; and that this ordination conferred on the ordained certain spiritual graces, adapted to their respective duties. "As the Father hath sent me, I also send you." (John xx. 21.) "Let a man so account of us, as of ministers of Christ, and the dis- pensers of the mysteries of God." (1 Cor. iv. 1.) "He gave some apostles, and some prophets, and other some evangelists, and other some pastors and teachers, .... that henceforth we be no more chil- dren, tossed to and fro with .every wind of doctrine." (Eph. iv. 11, 14.) " Stir up the grace of God, which is in thee, by the imposition of my hands." (2 Tim. i. 6.) " Neglect not the grace that is in thee, which 14G HISTORY OF THE was given to thee by prophecy, with the imposition of the hands of the priesthood." (I Tim. iv. 14.) As the New Testament contains no detailed account of the consti- tution of the Christian ministry, nor of the exact form of ordination: we must have recourse for information on those subjects to the most ancient ecclesiastical historians; and when we find in their pages the same gradation of office and authority in the sacred ministry, which still prevails in the Catholic Church, described as existing in every particular church, the only conclusion that can be reasonably drawn from such antiquity and universality is, that it was established by the apostles themselves, in conformity with the will of their hea- venly Master. No other authority could have established it everij idler e. MATRIMONY. Catholics believe that matrimony is a sacrament, by which the marriage covenant is sanctified and blessed, and the parties receive grace to fulfil the duties of the married state. " For this cause shall a man leave his father and mother, and cleave to his wife, and they shall be two in one flesh. This is a great sacrament : but I speak in Christ and the church." (Eph. v. 31, 82.) " Matrimony," says Luther, " is called a sacrament, because it is the type of a very noble and very holy thing. Hence," he adds, " the married ought to consider, and respect the dignity of the sacrament." — {De Matrimonio.) The Catholic Church teaches that the marriage covenant cannot be dissolved by human authority. " What God hath joined together, let no man put asunder." (Matt. xix. G.) THE HOLY EUCHARIST. Catholics believe that, in the sacrament of the holy eucharist are the body and blood of our Saviour, Jesus Christ, under the outward appearance of bread and wine ; that they are received in memory of his death for our redemption; that the soul is thereby filled with grace, and that a pledge is given to us of future glory. Our blessed Lord, at his last supper, took bread and wine into his hands; blessed them successively, and gave them to his ' apostles, saying of the bread, " Take ye, and cat ; this is my body ;" and of the wine, " Drink ye all of this ; for this is my blood." (Matt. xxvi. 26-28.) The real signification of these words is a sul)ject of con- ROMAN CATHOLIC CHURCH, 14^ troversy between Catholics and Protestants. The Protestant, arguing from the appearance of the elements to the meaning of the words, contends that, as there is no visible change in the bread and wine, the words must be taken in some figurative sense : the Catho- lic, arguing from the literal meaning of the words to the real state of the elements, contends that, as the meaning is obvious and positive, the bread and wine must have undergone some invisible change. He asks if such a change is impossible, and bids us look at Him who utters these mysterious words. Who is He 1 To judge from our senses, he is, indeed, a mere man, like ourselves. To-day he is sitting at table with his disciples, — to-morrow we shall see him in the agonies of death, hanging, like a malefactor, on the cross. But what says our faith ? That he is not only man, but God ; t/iat God who inhabiteth eternity, — who by a single word called the universe into existence, — whose will all things must obey. Shall we then dispute the power of this God to work a change in the bread and wine, unless it be perceptible to our senses? Shall we dare to give him the lie, by denying that to be his body and blood, which he has declared to be so 1 The men of Capernaum did this, when they exclaimed, " How can this man give us his flesh to eat? It is a hard saying, and who can hear it ?" (John vi. 60.) But then the men of Capernaum took him for a mere man ; we believe that he is our God. Hence it appears, that the real point in dispute regards the power of God. Unless you deny that it is possible for him so to change the substance of the elements, that Christ may say of them literally and with truth that they were his body and blood ; or maintain that, if such change were wrought, it must of necessity fall under the cognizance of the senses : it will follow that you are bound to admit, with the Catholic, the conversion of the elements into the body and blood of Christ. The Scripture says, it is his body and his blood : who that believes the Scripture will dare to say, It is not his body, it is not his blood ? To escape from the difficulty, some theologians have sought shelter behind certain expressions of our Saviour, which they call parallel passages ; because in them the verb to be has reference to a figurative meaning. But this is a miserable subterfuge. The most important in our Savour's words, at the supper, is the demonstrative pronoun {/lis: — t/iis, which I hold in my hand, is my body. He has indeed said, I am the door, I am the vine; but when did he lay his hand on a door or a vine, and say, This door, or this vine, am I ? There cannot be a doubt that the apostles would teach the real meaning of these words to their disciples. Nov/ we have, fortunately, 148 HISTORY OF THE the means of ascertaining what was the belief of the Christians about half a century after the death of St. John, from the apology of Justin Martyr. It was his object to describe the acknowledged doctrines and practices of the converts, and to place them in the most favour- able light before the eyes of his infidel sovereign. Now, if the eucharist had been considered nothing more than a figure, most certainly he would have said so at once: for there could be no need of concealment, where there was nothing which might be thought singular or unintelligible. But of the figurative doctrine he appears never to have heard. He states openly, that the consecrated elements are the body and blood of Christ ; and accounts for a belief of a doc- trine so extraordinary and startling, because it was the doctrine of our Lord at his last supper. The following are his words : " With us, this food is called the eucharist, of which it is not allow- ed that any other man should partake, but he w^ho believes in the truth of our doctrines, and who has been washed in the laver for the remission of sins and for a new birth, and who lives according to the precepts which Christ has left us. For we do not receive these things as common bread and common drink ; in the same manner as our Saviour Jesus Christ, becoming incarnate, through the word of God, had flesh and blood for our salvation: so have we been taught that the food, with which by transmutation our flesh and blood are nourished, is, after it has been blessed by the prayer of the word that comes from him, the body and blood of him, the same incarnate Jesus. For the apostles, in the commentaries written by them, and called * gospels,' have delivered to us that they were so commanded to do by Jesus, when, taking the bread, and having blessed it, he said. Do this in remembrance of me: this is my body; and in like manner, taking the chalice, having blessed it, he said, This is my blood : and distributed it among them only." — Just. Mart. 97. Assuredly, if the Catholic doctrine be false, the error must have introduced itself among Christians before that race of men, who had been instructed by the apostles, had become entirely extinct. The change, eflccted by Almighty Power, of the substance of the bread and wine into the body and blood of Christ, has, with great propriety, been termed transubstanliation ; a word introduced to dis- • tinguish the real doctrine of the Catholic Church from the heterodox opinions of successive innovators. The term, indeed, is of more recent origin ; but the doctrine designated by it is as ancient as Christianity. " Learn," says St. Cyril of Jerusalem, {Calccli. Myst. iv.) " that the.bread which we see, though to the taste it be bread, is nevertheless not bread, but the body of Christ; and that the wine which we see, though to the taste it be wine, is nevertheless not ROMAN CATHOLIC CHURCH. M9 wine, but the blood of Christ." (See also pp. 281-289, ed. Oxon.) It would be ditlicult to express the doctrine of transubstantiation in clearer terms. " I should have wished," says Luther, " to have denied the real presence of Christ in the eucharist, in order to incommode the pa- pists. But so clear and so strong are the words of Scripture which establish it, that in spite of my inclination so to do, and although I strained every nerve to reach the point, yet, never could I. persuade myself to adopt the bold expedient." [EpisL Car. Amic.) Again : "Among the fathers, there is not one who entertained a doubt con- cerning the real presence of Christ Jesus in the holy eucharist." {Defens. Vers. CmncE.) He calls the contrary opinion " blasphemy, an impeachment of the veracity of the Holy Ghost; an act of treachery against Christ, and a seduction of the faithful." {Ibid.) " Many Protestants," says Bishop Forbes, (A. D.) " deny too boldly and too dangerously, that God can transubstantiate the bread into the body of Christ. For my part, I approve of the opinion of the Wit- temburg divines, who assert that the power of God is so great, that he can change the substance of the bread and wine into the body and blood of Christ." {De Euc/i.) INVOCATION OF THE SAINTS. When Catholics pray to the saints, they do no more than when they pray for their fellow-men upon earth ; of the one and the other they ask the same thing — that they would pray to the common God and Father of all, both with them and for them. If Catholics be asked, " Whether they do not make the saints their mediators?" their answer will be, " We make them so in no other sense, than we are mediators one for another." Nor does the passage of Scripture so often quoted, apply here : " There is but one mediator between God and man," becaUse by mediator is here signified, one " who gave himself a ransom for all." (1 Tim. ii. 6.) In that sense, Jesus Christ is our only mediator. Did the mediatorship of Christ receive any injiiry, or disparagement, from the prayers addressed to the saints, then would it also be violated in like manner by the prayers which Christians reciprocally offer up for each other's benefit. When the Catholic says to his brother in Christ, " Pray for me to our common Father, to obtain for me those blessings which I myself may be unable or unworthy to obtain :" the same he says to the blessed mother of Christ, to St. Peter, St. Paul, St. Augustine, St. Chrysostom, St. Jerome, or any other of those holy persons, whose 100 HISTORY OF THE acknowledged sanctity has procured for them, through the grace and merits of Christ, the friendship of God, and the happiness of heaven. Surelv there is nothing wrong or unreasonable in this. The earthly trials of those holy persons are past, the veil of mortality is removed from their eyes, they behold God face to face, and enjoy without re- serve his friendship and his love. May the pious Catholic not rea- sonably hope that their prayers will be more efficacious than his own, or those of his friends here upon earth ? At least, there is nothing in reason or revelation to forbid him to do so. Let a case be supposed. A child has been deprived by death of a parent, who through life offered for him the most fervent supplications. Is it likely that the anxiety of a parent for the welfare of a beloved child wholly ceases in death 1 Should the child think not, and under this persuasion say, " O ! my parent, think of me, love me, pray for me still. Forget not in your happy country your exiled child." Would this be impiety ? Would this be robbing God of his glory, or Christ of his mediation? Would this be transferring to creatures, the honours and privileges due to God alone 1 Would this justify a man in judging harshly, speaking contemptuously, or acting unkindly towards his Christian brother 1 The following texts are offered to the notice of those who would more closely examine the subject. " The angel Raphael said to Tobias : When thou didst pray with tears, and didst bury the dead, I offered up thy prayer to the Lord." (Tobias, xii. 12.) " This," says Judas, relating his vision, '• this is Jeremiah, the prophet of God, who prays much for the people, and the holy city." (2 Mach. xv. 12, &c.) " I say to you, there shall be joy before the angels of God, upon one sinner that repents." (Luke, xv. 10.) " And when he had opened the book, the four living creatures, and the four and twenty ancients, fell down before the Lamb ; having each of them harps, and golden vials full of odours, which are the prayers of the saints." (Apocal. v. 8. In the early, we may say the earliest, ages of the church, the saints were invocated. Listen to St. Augustine. " Christians celebrate with religious solemnity the memory of the martyrs, that they may excite themselves to imitate their constancy, that they may be united to their merits, and may be aided by their prayers. But it is not to any martyr, but to the very God of the martyrs, that we raise our altars. To God alone, who crowned the martyrs, is the sacrifice offered." {Cont. Faust, xx. 18.) And here be it observed, that to God it is said, " Have mercy upon us;" to the saints it is said, " Prav for us." It is surelv not difficult ROMAN CATHOLIC CHURCH. 15i to discriminate between these two forms of address : the difference is immense. On the subject of the invocation of the saints, that learned Protes- tant, Bishop Montague, has the following remarks : " It is the com- mon voice, with general concurrence and without contradiction, of reverend and learned antiquity. And I see no cause to dissent from them [the Catholics], touching intercession of this kind. Christ is not thus wronged in his mediation. And it is no impiety to say, as the CathoUcs do, ' Holy Mary, pray for me.' " {Invoc. of Saints.) " I allow," says Luther, " with the whole Christian church, and believe, that the saints in heaven should be invoked." {De Purgat. Quorund.) ON GOOD WORKS. Good works are twofold : religious works, which have for their immediate object the honour and worship of God ; and works of mercy or charity, which have for their object to relieve the wants of our neighbour, spiritual or corporal. To these works ample reward is promised : " Come, ye blessed of my Father, possess the kingdom prepared for you from the foundation of the world. For I was hungry, and ye gave me to eat ; I was thirsty, and ye gave me to drink ; naked, and ye clothed me," &c. (Matt. xxv. 34.) Nor will the smallest act of charity go unrequited : " Whoever shall give to drink to one of these little ones, a cup of cold water only, in the name of a disciple, amen I say unto you, he shall not lose his reward." (Matt. x. 42.) Respecting the merit of these good works, the Catholic believes, that eternal life is proposed to the children of God, both as a grace, which is mercifully promised to them, and as a recompense, which,, in virtue of this promise, is faithfully bestowed upon their good works. Lest, however, the weakness of the human heart should be flattered with the idea of any presumptuous merit : it is at the same time care- fully inculcated, that the price and value of Christian actions proceed wholly from the efficacy of sanctifying grace, a grace gratuitously bestowed upon us, in the name of Jesus Christ. Much unintelligible learning has been wasted in attempts to explain the doctrine, that we are justified by faith without good works. But on carefully weighing the passages on which this doctrine is founded, it will appear that the Apostle is not speaking of the justification of the Christian who has fallen into sin after baptism, but of the justifi- cation in baptism, of the man who has been converted from Judaism lo2 HISTORY OF THE or Paganism. (Tit. iii. 5, 7.) Such convert is justified, according to St. Paul, not in consequence of the works which lie did while he was a Jew or a Pagan, but in virtue of his faith in Jesus Christ, who brought him to the water of baptism. But it must be remembered, that the faith which sufficed for his justification in that sacrament, will not suffice for justification after baptism. When once he is be- come a Christian, he must " be faithful in every good work." (Col. i. 10.) " Because faith without works is dead, and by works a man is justified, and not by faith only." (James, ii. 24, 26.) He has indeed began well, but he is not yet secure of salvation ; it is by good works "that he is to make his calling and election sure." (2 Peter, i. 10.) THE INTERMEDIATE STATE, OR PURGATORY.* It is the belief of the Catholic Church, as indeed it may be pre- sumed of every communion, that all sins are not equal in malice and guilt ; that a passing angry feeling is not so great a crime as murder, nor an idle word as blasphemy. Hence we believe that God does not punish all sins equally, but " renders to every one according to his works" (Matt. xvi. 27) ; that whilst he punishes the wilful, deliberate and mortal offender wjth the extremity of severity, even with ever- lasting fire, he inflicts upon the minor and more venial sinner chas- tisements less severe, and of limited duration. Tliis belief is surely not unreasonable. In human laws there are gradations of punish- ment, corresponding with the gradations of crime. We should call the law unjust, that punished equally with death the child who pilfered an apple, or the wretch who had murdered his father. Are the laws of God alone unjust 1 Has he alone the privilege of punishing with- out discrimination'? The Scripture expressly declares, that before the divine tribunal " men shall give an account of every idle word." (Matt. xii. 3G.) Let us, then, make a supposition. A child arrived at the full use of reason, and knowing that every lie is a sin, to escape punishment, tells an untruth in a matter of trivial moment. There is not a doubt that a sin has been committed. Before the child has time to repent, an accident deprives him of life. What reception shall he * Tills term is from a Latin root, wliicli sijrnifics to cleanse or purify. To the objcc- tion tliat tlic word is not in Scripture, it may be answered, that like the word " Trinity," (which also has no place in Scripture) the term " Purgatory" was introduced and adopted to express more conveniently by one word, what was previously expressed by metaphor or circumlocution. In this manner many new terms have been admitted into Christian thcolojry ; thus men believed in the three divine persons, long; before they adopted the word " Trinity." ROMAN CATHOLIC CHURCH. ir,3 meet with at the bar of eternal justice ? Will he be sentenced with the parricide to eternal flames 1 I need not give the answer. Reason revolts at the idea. He must then be punished for a lime, and when he has atoned for his fault, be admitted to reconciliation. Such is the belief of the Catholic Church. But if a temporary state of punishment be admitted, prayer for the dead must follow of course ; as on the other hand, if heaven and hell are believed to be the only alternatives in the moment of death, prayer for the dead is vain : for in heaven relief is not wanted, and " from hell there is no redemption." Hence, when our friends are taken from us by death, and we have reason to hope (and when will not affection hope 1) that these offences may not deserve the extremity of eternal punishment : we entreat the divine Goodness to shorten or alleviate their sufferings. Is this unreasonable? Is this superstitious? Is this unscriptural ? Certain it is, that it is not uncharitable, and charity is the first of virtues. " But the Scripture does not command us to pray for the dead." Neither does it forbid us. Why, then, may not the voice of nature, the dictates of reason, and the belief and usages of antiquity, be allowed to govern our conduct 1 At all events, if the Catholic does not think the practice repugnant to Scripture, why should he be condemned ? Surely he has as much right as others to judge of the meaning of Scripture ? And if his interpretation be confirmed by the constant belief of the Catholic Church, by the practice of his' fore- fathers, by the dictates of nature, and the best feelings of the human heart: is he not abundantly justified in preferring his own firm convic- tion to the fluctuating opinion of his neighbours ? An assertion is often made, " That the ministers of the church claim the power of relieving souls from purgatory." This strange misrepre- sentation, though a thousand times proved to be groundless, is as often repeated. The Catholic priest claims no authority or jurisdiction over the dead. All he can do is to apply to the mercy of God in their behalf; but, like other men, he must ever remain uncertain respecting the eflacacy of his prayers. He has, indeed, one advantage peculiar to the priesthood. He can offer sacrifice ; and sacrifice under the new law, as well as under the old, has always been considered the most powerful means of moving God to mercy. Hence, if any one, in addition to his own private prayers, wish to have sacrifice offered for the souls of his departed friends, there is no doubt he must apply to the ministry of the priests ; and if " They who serve the altar are entitled to live by the altar," (1 Cor. ix. 13,) no one, I presume, will deny, that the priest is as much entitled to a remuneration for the U ir>i HISTORY OF THt: labour he performs, as those who receive fees for the burial service performed over the dead ; nay, even for the administration of baptism, and for preaching the gospel. Would a Catholic be justified in say- inf^, on this account, that, for a sum of money, these clergymen claim a power of remitting sin, and opening to their foUovi'ers the gates of life? PICTURES AND IMAGES. Catholics use paintings and images as the most fitting ornaments for churches, oratories, &c., and at the same time, as objects calcu- lated to excite and keep alive feelings of devotion. As the principal among them the crucifix may be mentioned. It is not possible to gaze upon the figure of the Redeemer, nailed to the cross, with a vacant eye. It brings before the mind, in the liveliest manner, his goodness, who for us, and for our salvation, was pleased " to submit himself to death, even to the death of the cross ;" and reminds us how criminal those sins must be which caused him to undergo such suf- ferings, and how sincere our sorrow should be in having participated in tlie commission of them. But there are those who say, that " Catholics worship images, as did the pagans of old, and that, like them, they give to the works of man's hands the glory due to the one eternal God." The accusation is a common one ; and were it not that it proceeds from otherwise respectable sources, it might appear like insulting the understanding of the reader, to suppose him capable of believing them. For surely it is not possible, that, in an age, and a country which claims, and not unjustly too, to be one of the most liberal and enlightened upon earth, men should be found capable of believing, that the majority of the Christian world, the great, the good, the learned of almost every civilized nation under heaven, should be so ignorant, so debased, so stupid, so wicked, as to give divine honours to a lifeless and senseless image ! It is difficult to bring the mind to conceive it. Among other texts of Scripture which bear upon this subject, the following are ofiered for consideration: Numb. xxi. 8,9; John iii. 14, 15; Exod. XXV. 18, 22. " The Lord spake unto Moses, saying, . . . Thou shalt also make tvv'o cherubim of beaten gold, on the tw'o sides of the oracle. Let them cover both sides of the propitiatory, spreading their wMngs, and covering the oracle ; and let them look one towards the other, their taces being turned towards the propitiatory, wherewith the ark is to be covered ; in which thou shalt put the testimony that I will give ROMAN CATHOLIC CHURCH. J 55 thee. Thence will I give orders, and will speak to thee over the pro- pitiatory, and from the midst of the two cherubims," &c. (Exodus XXV. 18, &c.) "And the Lord said to him (Moses), Make a brazen serpent, and set it up for a sign. Every one that is bitten, when he looketh upon it, shall live. Moses, therefore, made a brazen serpent, and set it up for a sign, which when they that were bitten looked upon, they were healed." (Numb. xxi. 8, 9.) " And as Moses lifted up the serpent in the desert, so must the son of man be lifted up. That whosoever believeth in him may not perish, but may have life everlasting." (John iii. 14, 15.) Like the invocation of the saints, the early use and veneration of their images are acknowledged. The centuriators allow that they were common in the third age of the church. "Eusebius," they say, " writes that he saw, in Asia, Christians who preserved the images of St. Peter, St. Paul, and of Christ himself." {Cent, iii.) The same writers add : " TertuUian seems to declare, that the Christians kept the image of the cross, both in their public assemblies, and private houses ; and it was thence that the pagans called them worshippers of the cross." {Cent, iii.) CEREMONIES AND VESTMENTS. With respect to ceremonies and vestments, they should be viewed with the eye of antiquity. They are venerable relics of primitive times, and, though ill adapted to the youthful religions of modern times, well become that hoary religion, which bears the weight of so many ages. The ceremonies employed in the Christian sacrifice, as well as the sacerdotal vestments, have their model in the book of Leviticus, and, as nearly as the difference of the old and new laws permits, closely resemble those instituted by God himself. The Catholic Church deems them useful. They give a peculiar dignity to the sacred mysteries of religion ; they raise the mind of the beholder to heavenly things by their various and appropriate import ; they instruct the ignorant and keep alive attention ; they give the ministers of religion a respect for themselves, and for the awful rites in which they officiate; but neither the ceremonies nor the vestments belong to the essence of religion. The Church established them in the first ages. She could, if she deemed it advisable, set them aside any day, and the sacrifice would be equally holy, though not equally impressive, if offered by the priest in a plain white surplice, or the ordinary costume of the day. J 3(3 HISTORY OF THE THE SERVICES IN THE LATIN LANGUAGE. The reasons why, in the celebration of the mass, and of other services of tiie church, the Latin language is used, are simply these: First, the Latin and Greek were the languages most generally used, and almost the only written languages in the principal countries where the Christian religion was first promulgated. In these lan- guages, therefore, the liturgy of the church was originally composed, nearly in its present form. When, several centuries afterwards, the languages of modern Europe began to be formed, the church did not think proper to alter the languages she had ever used in the celebra- tion of the holy sacrifice. For if, on the one hand, these languages, by becoming dead, ceased to be understood by the unlearned, on the other, they became, like a body raised from death, immortal, un- changeable, and on this account the better adapted for preserving unaltered the awful doctrines and mysteries committed to their care. Would prudence have justified the setting aside the pure, the dignified, the immutable languages of the primitive church ; languages which, though no longer spoken by the unlettered, were still, as they are to this day, the universal languages of the learned in every country, and the adoption in their stead of the numberless barbarous, half-formed and daily changing languages of modern Europe ? Would it have been respectful, would it have been secure, would it have been prac- ticable, to commit to these rude and uncertain vehicles, the sacred deposit of the faith and hope of Christians 1 For the use of the people, translations have been made, and abound in every Catholic country ; but at the altar the priest continues to commune with God in the original languages, reciting the more sacred parts of the sacrificial rite in a low voice, which breaks not the awful silence, nor disturbs the deep recollections of the surrounding adorers. And yet this has been termed " praying in an unknown tongue," and for the purpose " of keeping the people in ignorance." Had the latter been the unwise policy of the Catholic Church, she would have commanded the clergy to give instructions and to preach in unknown languages ; whereas these portions of the church ordinances are always in the vernacular language. PROSELYTISM. And here a few remarks may not be irrelevant, in regard to what is usually called proselytism. A degree of odium has become ROMAN CATHOLIC CHURCH. 157 attached to the term ; all seem eager to disclaim it, as if it implied something criminal. Yet what is meant by proselytism ? If it means converting others to the true religion, what were the apostles them- selves, but the makers of proselytes? What did Jesus Christ give them to do, when he bade them "Go and teach all nations," (Matt, xxviii. 19,) but every where to make proselytes? For what were the apostles persecuted, put to d^th, and crowned with the glory of martyrdom, but for making proselytes? What successor of the apostles would do his duty, if he did not labour like them to make proselytes? What Christian could lay claim to the rewards of charity, who, convinced of the truth of his religion, and of the inesti- mable blessings it imparts, refused or neglected to make others par- takers of it ; concealed his treasure from the objects of distress, and covered " under a bushel," the light which was wanted to guide the steps of his benighted fellow-traveller? But, if by proselytism is meant the seducing of men from truth to error, or what we believe to be such ; if it imply the use of any means that are unfair, unhandsome, dishonourable, or uncharitable ; of violence, bribery, false arguments or any other means whatsoever than such as are dictated by the strictest truth and animated by pure benevolence ; then, indeed, is proselytism as odious as it is unchris- tian; then, far be its practice from every Catholic and from every Christian. Be it hated and detested by every lover of honesty, of truth, and of charity. THE POPE. Catholics, while they hold that the Church is the congregation of all the faithful under their invisible head, Jesus Christ, also believe that the Church has a visible head, in the Bishop of Rome, the suc- cessor of St. Peter, and commonly called the Pope. That Jesus Christ, in quality of our Lord, is the head of the Church, will not be disputed ; for " God appointed him head over all the Church." (Eph. i. 22.) But, since his ascent into heaven, he is invisible to us ; and the question is, whether he did not, before he left the earth, appoint a vicar, or deputy, to be the visible head in his place. From Scripture it is manifest that he did, and that St. Peter was the person on whom he conferred this high dignity. The following circumstances are worthy of attention. The name of this apostle was originally Simon. The moment he appeared before our Saviour, he received from him a new name : " Thou art Simon, the son of Jona ; thou shall be called Cephas." (John i. 42.) Nov/, why did our blessed Lord give 158 HISTORY OF THE to Simon, at first sight, before he had said or done any thing to elicit it, this name of Cephas, which signifies 7'och? In due season, the mystcrv was disclosed, when, in consequence of Peter's confession, Christ said to him, " Thou art Cephas, and on this cephas I will build my church, and the gates of hell shall not prevail against it" (Matt. xvi. 18); words, in Hebrew, equivalent to the following: "Thou art Rock, the rock on whi(4) I will build my church," He then proceeded thus : " I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shall bind on earth, shall be bound also in heaven ; and whatsoever thou shall loose on earth, shall be loosed also in heaven." (Ibid. 19.) The power of binding and loosing was afterwards conferred on the other apostles, but not the keys, the badge of the chief officer in the household. They were granted to Peter alone. Other circumstances will be noted by those who are desirous to ascertain the bearing and signification of the Saviour's actions. For instance, in the miraculous draught of fishes, which was figurative of the gathering of the nations into the church, when Peter, with his associates James and John, forsook all, and fol- lowed our Saviour, it will be remarked that it was the bark of Peter into which Jesus entered in preference ; it was Peter whom he ordered to let down the net for a draught, and to Peter that he said, " Fear not ; henceforth thou shall catch men ;" that is, shall be a fisher of men. (Luke v. 10.) From that period, we always find Peter spoken of as the first, and the leader of the others ; to him is given the charge that he confirm his brethren, (Luke xxii. 32,) and the ollicc of feeding both the lambs and the sheep, (John xxi. 15, 16,) which is interpreted by the fathers as the simple faithful, and their spiritual guides. After the ascension of our Lord, we find him act- ing as the head of the whole body, at the election of Matthias (Acts i.) ; in preaching the gospel to the Jews (Acts ii. 3); in re- buking Ananias and Sapphira (Acts v.) ; in the calling of the gentiles (Acts X.) ; and in the council at Jerusalem, (Acts xv.) All these passages and proceedings demonstrate in Peter a pre-eminence in rank and authority above the other apostles. Should it be supposed that the olTice might l)c personal to Peter, and therefore might not pass to his successors, it is not unreasonable to ask on what ground such a supposition rests ? If Christ, w^hcn he established his church, gave to it a visible head, who could have authority to change that form of government afterwards? Whatever reason there might be why Peter should be invested with authority over his brethren, the other apostles ; the same i^eason will require that the successor of Peter should be invested with authority over ROMAN CATHOLIC CHURCH. 159 kis brethren, the successors of those apostles. To seek for proof from Scripture on points like these, would be labour lost, because the Scripture does not treat of them. We may glean from the inspired writers a few detached and imperfect notices of the form of church government which was established in their time ; but not one of them fully describes that form, nor alludes to the form that was to prevail in time to come. For such matters we must have recourse to tradition; and tradition bears ample testimony to the superior authority of the successors of St. Peter, St. Irenseus says (an7io 177), " It is necessary that all the Church — that is, the faithful, wherever they are, — should conform to" (be in communion with) "the Church of Rome, on account of her superior chiefdom." — Ado. Hcer. iii. 3. Tertullian says {anno 194), " If thou think that heaven is still closed, recollect that the Lord left the keys thereof to Peter, and through him to the Church." — -Scorpiaci, c. x. With respect to certain questions agitated in the. schools, relative to the spiritual power of the Pope, as exercised in, conjunction with the temporal, little need be said in this place; although we see such questions continually revived, in order to draw down odium upon the Catholics. Suffice it to state, that these questions are not included in the articles of Catholic faith, nor have any influence upon Catholic practice. On this point, we have pleasure in quoting the decisive words of Dr. Purcell, Bishop of Cincinnati : " The Catholics do not believe that the Pope has any such power [that of interfering with the institutions of free States]. We would be among the first to oppose him in its exercise, and we should be neither heretics nor bad Catholics for so doing. For ten centuries this power was never claimed by any Pope ; it can, therefore, be no part of Catholic doc- trine. It has not gained one foot of land for the Pope. It is not any where believed or acted upon, in the Catholic Church ; nor could it at this late day be established, even were a man found mad enough to make the attempt. Let these go forth before the American people as the real principles of Catholics concerning the power of the Pope. And if we must pronounce a judgment on the past, let it be remem- bered, that when the Pope did use the power, it was ichen he icas appealed to as a common father, and in favour of the oppressed. We should go back, in spirit, to former times, when we undertake to judge them. We should understand the condition of society at the period; we should know the circumstances, general and particular, which controlled or influenced the great events recorded in history. We should not quarrel with our ancestors, because they did not ino HISTORY OF THE possess knowledge which we possess ; nor flatter ourselves that we arc vastly their betters, because of these adventitious advantages ; while they manifestly surpass us in others, of greater value to the Christian and the moralist. They had the substance of good things ; we seem to be content witJi the shadow of them." The same sentiments are eloquently enforced by Judge Hall, of Cincinnati. We quote a paragraph or two, for the benefit of those who may not be acquainted with an address, honourable alike to the head and the heart of its candid and liberal author. " This question [the alarm raised against the Catholics] has be- come so important in the United States, that it is time to begin to inquire into its bearings, and to know whether the public are really interested in the excitement which has been gotten up with unusual industry, and has been kept alive with a pertinacity that has seldom been equalled. For several years past the religious Protestant papers of our country, with but few exceptions, have teemed with virulent attacks against the Catholics, and especially with paragraphs charging them substantially with designs hostile to our free institutions, and with a systematic opposition to the spread of all free inquiry and liberal knowledge. These are grave charges, involving consequences of serious import, and such as should not be believed or disbelieved upon mere rumour, or permitted to rest upon any vague hypothesis ; because they are of a nature which renders them susceptible of proof. The spirit of our institutions requires that these questions should be thus examined. We profess to guarantee to every inhabi- tant of our country, certain rights, in the enjoyment of which he shall not be molested, except through the instrumentality of a process of law which is clearly indicated. Life, liberty, property, reputation, are thus guarded — and equally sacred is the right secured to every man, to ' worship God according to the dictates of his own con- science.' "But it is idle to talk of these inestimable rights, as having any effi- cacious existence, if the various checks and sanctions, thrown around them by our constitution and laws, may be evaded, and a lawless majority, with a high hand, ravish them by force from a few indivi- duals, who may be effectually outlawed by a perverted public opinion, produced by calumny and clamour. It is worse than idle, it is wick- ed, to talk of liberty, while a majority, having no other right than that of the strongest, persist in blasting the character of unoffending individuals by calumny, and in oppressing them by direct violence upon their persons and property, not only without evidence of their ROMAN CATHOLIC CIIURCPI. 16] delinquency, but against evidence; not only without law, but in vio- lation of law — and merely because they belong to an unpopular denomination. " The very fact that the Roman Catholics are, and can be with impunity, thus trampled upon, in a country like ours, affords in itself the most conclusive evidence of the groundlessness of the fears which are entertained by some respecting them. Without the power to protect themselves in the enjoyment of the ordinary I'ights of citi- zenship, and with a current of prejudice setting so strongly against them, that they find safety only in bending meekly to the storm ; how idle, how puerile, how disingenuous is it, to rave as some have done, of the danger of Catholic influence! " We repeat, that this is a question which must rest upon testi- mony. The American people are too intelligent, too just, too magnanimous, to suffer the temporary delusion by which so many have been blinded, to settle down into a permanent national preju- dice, and to oppress one Christian denomination at the bidding of others, without some proof, or some reasonable argument. "We have not yet seen any evidence in the various publications that have reached us, of any unfairness on the part of the Catholics, in the propagation of their religious doctrines. If they are active, persevering, and ingenious, in their attempts to gain converts, and if they are successful in securing the countenance and support of those who maintain the same form of belief in other countries, these, we imagine, are the legitimate proofs of Christian zeal and sincerity. In relation to Protestant sects, they are certainly so estimated ; and we are yet to learn, why the ordinary laws of evidence are to be set aside in reference to this denomination, and why the missionary spirit which is so praiseworthy in others, should be thought so wicked and so dangerous in them. " Let us inquire into this matter calmly. Why is it that the Catholics are pursued with such pertinacity, with such vindictive- ness, with such ruthless malevolence ? Why cannot their peculiar opinions be opposed by argument, by persuasion, by remonstrance, as one Christian sect should oppose each other? We speak kindly of the Jew, and even of the heathen ; there are those that love a negro or a Cherokee even better than their own flesh and blood ; but a Catholic is an abomination, for whom there is no law, no charity, no bond of Christian fraternity. " These reflections rise naturally out of the recent proceedings in relation to the Roman Catholics. A nunnery has been demolished by an infuriated mob — a small community of refined and unprotected Kjo HISTORY OF THE females, lawfully and usefully engaged in the tuition of children, whose parents have voluntarily committed them to their care, have been driven from their home — yet the perpetrators have escaped punishment, and the act, if not openly excused, is winked at, by Protestant Christians. The outrage was public, extensive, and unde- niable; and a most respectable committee, who investigated all the facts, have shown that it was unprovoked — a mere wanton ebullition of savage malignity. Yet the sympathies of a large portion of the Protestant community are untouched. " Is another instance required, of the pervading character of this prejudice ? How common has been the expedient, employed by mis- sionaries from the west, in the eastern states, of raising money for education or for religion upon the allegation that it was necessary to prevent the ascendancy of the Catholics ! How often has it been asserted, throughout the last ten years, that this was the chosen field on which the papists had erected their standard, and where the battle must be fought for civil and religious liberty ! What tales of horror have been poured into the ears of the confiding children of the Pil- grims— of young men emigrating to the west, marrying Catholic ladies, and collapsing without a struggle into the arms of Romanism — of splendid edifices undermined by profound dungeons, prepared for the reception of heretic republicans — of boxes of firearms secretly transported into hidden receptacles, in the very bosoms of our flou- rishing cities — of vast and widely ramified European conspiracies, by which Irish Catholics are suddenly converted into lovers of mo- narchy, and obedient instruments of kings ! "A prejudice so indomitable and so blind, could not fiail, in an ingenious and enterprising land like ours, to be made the subject of pecuniary speculation ; accordingly we find such works as the ' Master Key to Popery,' ' Secrets of Female Convents,' and ' Six Months in a Convent,' manufactured with a distinct view to making a profit out of this diseased state of the public mind. The abuse of the Catholics, therefore, is not merely matter of party rancour, but is a regular trade ; and the compilation of anti-catholic books of the character alluded to, has become a part of the regular industry of the country, as much as tlie making of nutmegs, or the construction of clocks. " Philosophy sanctions the belief, that power, held by any set of men without restraint or competition, is liable to abuse; and history teaches the humiliating fact, that power thus held has always been abused. To inquire who has been the greatest aggressor' against the rights of human nature, when all who have been tempted have ROMAN CATHOLIC CHURCH. 103 evinced a common propensity to trample upon the laws of justice and benevolence, w^ould be an unprofitable procedure. The re- formers punished heresy by death as well as the Catholics ; and the murders perpetrated by intolerance, in the reign of Elizabeth, were not less atrocious than those which occurred under ' the bloody Mary.' We might even come nearer home, and point to colonies on our own continent, planted by men professing to have fled from religious persecution, who not only excluded from all civil and politi- cal rights those who were separated from them by only slight shades of religious behef, but persecuted many even to death, for heresy and witchcraft. Yet .these things are not taken into the calculation ; and Catholics are assumed, without examination, to be exclusively and especiall}^ prone to the sins of oppression and cruelty. " The French Catholics, at a very early period, commenced a sys- tem of missions for the conversion of the Indians, and were remarka- bly successful in gaining converts, and conciliating the confidence and affections of the tribes. While the Pequods and other northern tribes were becoming exterminated, or sold into slavery, the more fortunate savage of the Mississippi was listening to the pious coun- sels of the Catholic missionary. This is another fact, which de- serves to be remembered, and which should be weighed in the examination of the testimony. It shows that the Catholic appetite for cruelty is not quite so keen as is usually imagined ; and that they exercised, of choice, an expansive benevolence, at a period when Protestants, similarly situated, were bloodthirsty and rapacious. "Advancing a little further in point of time, we find a number of colonies advancing rapidly towards prosperity, on our Atlantic sea- board. In point of civil government they were somewhat detached, each making its own municipal laws, and there being in each a pre- dominance of the influence of one religious denomination. We might therefore expect to see the political bias of each sect carried out into practice ; and it is curious to examine how far such was the fact. It is the more curious, because the writers and orators of one branch of this family of republics, are in the habit of attributing to their own fathers the principles of religious and political toleration, which be- came established throughout the whole, and are now the boast and pride of our nation. The impartial record of history aflbrds on this subject a proof alike honourable to all, but which rebukes alike the sectional or sectarian vanity of each. New England was settled by English Puritans, New York by Dutch Protestants, Pennsylvania by Quakers, Maryland by Cathohcs, Virginia by the Episcopalian adhe- rents of the Stuarts, and South Carolina by a mingled population of jot HISTORY OF Tllli RoLintlhcads and Cavaliers from England, and of French Huguenots — yet the same broad foundations of civil and political liberty were laid simultaneously in them all, and the same spirit of resistance animated each community, when the oppressions of the mother country became intolerable. Religious intolerance prevailed in early times only in the eastern colonies ; but the witchcraft superstition, though most strongly developed there, pervaded some other portions of the new settlements. We shall not amplify our remarks on this topic ; it is enough to say, that if the love of monarchy was a component principle of the Catho- lic faith, it was not developed in our country when a fair opportunity was offered for its exercise ; and that in the glorious struggle for liberty, for civil and religious emancipation — when our fathers ar- rayed themselves in defence of the sacred principles involving the whole broad ground of contest betwen liberty and despotism, the Catholic and the Protestant stood side by side on the battle-field, and in the council, and pledged to their common country, with equal de- votedness, their lives, their fortunes, and their sacred honour. Nor should it be forgotten, that in a conflict thus peculiarly marked, a Catholic king was our ally, when the most powerful of Protestant governments was our enemy." We close, in the language of the great father of American liberty. In a reply to a patriotic address of the Catholics of the United States, the illustrious Washington thus gave utterance to his feelings : " Gentlemen, — While I now receive with much satisfaction your congratulations on my being called by an unanimous vote, to the first station in my country, I cannot but duly notice your politeness, in offering an apology for the unavoidable delay. As that delay has given you an opportunity of realizing, instead of anticipating, the benefits of the general government, you will do me the justice to be- lieve, that your testimony of the increase of the public prosperity, enhances the pleasure, which I should otherwise have experienced from your affectionate address. "I feel that my conduct, in war and in peace, has met with more general approbation than could have reasonably been expected ; and I find myself disposed to consider that fortunate circumstance, in a great degree, resulting from the able support, and extraordinary candour, of my fellow-citizens of all denominations. ." The prospect of national prosperity now before us, is truly ani- mating, and ought to excite the exertions of all good men, to establish and secure the happiness of their country, in the permanent duration of its freedom and independence. America, under the smiles of divine Providence, the protection of a good government, and tl;e cul- ROMAN CATHOLIC CHURCH. ' |55 tivation of manners, morals, and piety, cannot fail of attaining an un- common degree of eminence in literature, commerce, agriculture, improvements at home, and respectability abroad. " As mankind become more liberal, they will be more apt to allow, that all those ivlio conduct themselves as icorlhy members of the commu- nity, are equally entitled to the protection of civil government. I hope ever to see America among the foremost nations in examples of jus- tice and liberality. And I presume that your fellow-citizens will not forget the patriotic part ichich you took in the accomplishment of their revolution, and the establishment of their government, or the important assistance which they received from a nation in which the Roman Catholic faith is professed. " I thank you, gentlemen, for your kind concern for me. While my life and my health shall continue, in whatever situation I may be, it shall be my constant endeavour to justify the favourable sentiments which you are pleased to express of my conduct. And may the members of your society in America, animated alone by the pure spirit of Christianity, and still conducting themselves as the faithful subjects of our government, enjoy every temporal and spiritual felicity." CHRISTIANS, OR CHRISTIAN CONNEXION. BY THE REV. DAVID MILLARD, AUTHOR OF TRAVELS IN EGiPT, ARABIA PETREA, AND THE HOLY LAND. Within about one half century, a very considerable body of reli- gionists have arisen in the United States, who, rejecting all names, appellations, and badges of distinctive party among the followers of Christ, simply call themselves Christians. Sometimes, in speaking of themselves as a body, they use the term Christian Connexion. In many parts of our country this people have become numerous ; and as their origin and progress have been marked with some rather singular coincidents, this article will present a few of them in brief detail. Most of the Protestant sects owe their origin to some individual reformer, such as a Luther, a Calvin, a Fox, or a Wesley. The Christians never had any such leader, nor do they owe their origin to the labours of any one man. They rose nearly simultaneously in different sections of our country, remote from each other, without any preconcerted plan, or even knowledge of each other's movements. After the lapse of .several years, the three branches obtained some information of each other, and upon opening a correspondence, were surprised to find that all had embraced nearly the same principles, and were engaged in carrying forward the same system of reform. This singular coincidence is regarded by them as evidence that they are a people raised up by the immediate direction and overruling providence of God ; and that the ground they have assumed is the one which will finally swallow up all party distinctions in the gospel church. While the American Revolution hurled a deathblow at political domination, it also diffused a spirit of liberty into the church. The Methodists had spread to some considerable extent in the United States, especially south of the Potomac. Previous to this time they had been considered a branch of the Church of England, and were dependent on English Episcopacy for the regular administration of ihe ordinances. But as the revolution had wrested tlie states from CHRISTIANS, OR CHRISTIAN CONNEXION. 1G7 British control, it also left the American Methodists free to transact their own affairs. Thomas Coke, Fi'ancis Asbury, and others, set about establishing an Episcopal form of church government for the Methodists in America. Some of the preachers, however, had drank too deeply of the spirit of the times to tamely submit to lordly power, wdiether in judicial vestments, or clad in the gown of a prelate. Their form of church government became a subject of spirited dis- cussion in several successive conferences. .James O'Kelly, of North Carolina, and several other preachers of that state and of Virginia, plead for a congregational system, and that the New Testament be their only creed and discipline. The weight of influence, however, turned on the side of Episcopacy and a human creed. Francis Asbury was elected and ordained bishop ; Mr. O'Kelly, several other preachers, and a large number of brethren, seceding from the domi- nant party. This final separation from the Episcopal Methodists, took place, voluntarily, at Manakin Town, N. C, December 25th, 1793. At first they took the name of " Republican Methodists," but at a subsequent conference resolved to be known as Christians only, to acknowledge no head over the church but Christ, and no creed or discipline but the Bible. Near the close of the 18th century. Dr. Abner Jones, of Hartland, Vermont, then a member of a regular Baptist Church, had a peculiar travel of mind in relation to sectarian names and human creeds. The first, he regarded as an evil, because they were so many badges of distinct separation among the followers of Christ. The second, served as so many lines or walls of separation to keep the disciples of Christ apart ; that sectarian nfimes and human creeds should be aban- doned, and that true piety alone, and not the externals of it, should be made the only test of Christian fellowship and communion. Making the Bible the only source from whence he drew the doctrine he taught, Dr. Jones commenced propagating his sentiments with zeal, though at that time he did not know of another individual who thought like hin^self. In September, 1800, he had the pleasure of seeing a church of about twenty-five members gathered in Lyndon, Vt., embracing these principles. In 1802 he gathered another church in Bradford, Vt., and, in March, 1803, another in Piermont, N. H. About this time, Elias Smith, then a Baptist minister, was preaching with great success in Portsmouth, N. H. Falling in ^'ith Dr. Jones's views, the church under his care was led into the same principles. Up to this time Dr. Jones had laboured as a preacher nearly if not quite single-hand- ed; but several preachers from the regular Baptists and Freewill Baptists, now rallied to the standard he had unfurled. Preachers 168 HISTORY OF TIIC were also raised up in the diflerent churches now organized, several of whom travelled extensively, preaching with great zeal and success. Churches of the order were soon planted in all the New England states, the states of New York, Pennsylvania, Ohio, and more recently in New Jersey and Michigan. A large number of churches have also been planted in the Canadas, and the province of New Brunswick. A very extraordinary revival of religion was experienced among the Presbyterians in Kentucky and Tennessee, during the years 1800 and 1801. Several Presbyterian ministers heartily entered into this work, and laboured with a fervour and zeal which they had never before manifested. Others either stood aloof from it, or opposed its progress. The preachers who entered the work, broke loose from the shackles of a Calvinistic creed, and preached the gospel of free salvation. The creed of the church now appeared in jeopardy. Pi'esbyteries, and finally the Synod of Kentucky, interposed their authority to stop what they were pleased to call a torrent of Armi- nianism. Barton W. Stone, of Kentucky, a learned and eloquent minister, with four other ministers, withdrew from the Synod of Ken- tucky. As well might be expected, a large number of Presbyterian members, with most of the converts in this great revival, rallied round these men who had laboured so faithfully, and had been so sig- nally blessed in their labours. As they had already felt the scourge of a human creed, the churches then under their control, with such others as they organized, agreed to take the Holy Scriptures as their only written rule of faith and practice. At first they organized them- selves into what was called the " Springfield Presbytery ;" but in 1803, they abandoned that name, and agreed to be known as Chris- tians only. Preachers were now added to their numbers and raised up in their ranks. As they had taken the scriptures for their guide, pedobaptism was renounced, and believers' baptism by immersion substituted in its room. On a certain occasion one minister baptized another minister, and then he who had been baptized immersed the others. From the very beginning, this branch spread with surprising rapidity, and now extends through all the western states. From this brief sketch it will be perceived that this people origi- nated from the three principal Protestant sects in America. The branch at the south, from the IMethodists ; the one at the north, from the Baptists, and liie on%at the west, from the Presbyterians. The three branches rose within the space of eight years, in sections re- mote and unknown to each other, until sonic years afterwards. Pro- bably no other religious body ever had a similar origin. The adopting of the Holy Scriptures as their only system of faith. CHRISTIANS, OR CHRISTIAN CONNEXION. jgg has led them to the study of shaping their behef by the language of the ,sacred oracles. A doctrine, which cannot be expressed in the language of inspiration, they do not hold themselves obligated to be- lieve. Hence, with very few exceptions, they are not Trinitarians, averring that they can neither find the word nor the doctrine in the Bible. They believe " the Lord our Jehovah is one Lord," and purely one. That "Jesus Christ is the only begotten Son of God." That the Holy Ghost is that divine unction with which our Saviour was anointed, (Acts x. 38,) the effusion that was poured out on the day of Pentecost; and that it is a divine emanation of God, by which he exerts an energy or influence on rational minds. While they believe that Jesus Christ is the Son of God, they are not Socinians or Hu- manitarians. Their prevailing belief is that Jesus Christ existed with the Father before all worlds. (See Millard's " True Messiah," Morg- ridge's " True Believer's Defence," and Kinkade's " Bible Doctrine.") Although the Christians do not contend for entire uniformity in belief, yet in addition to the foregoing, nearly, if not quite all of them would agree in the following sentiments : L That God is the right- ful arbiter of the universe ; the source and fountain of all good. 2. That all men have sinned and come short of the glory of God. 3. That with God there is forgiveness ; but that sincere repentance and reformation are indispensable to the forgiveness of sins. 4. That man is constituted a free moral agent, and made capable of obeying the gospel. 5. That through the agency of the Holy Spirit souls, in the use of means, are converted, regenerated and made new crea- tures. 6. That Christ was delivered for our offences and raised again for our justification; that through his example, doctrine, death, resur- rection and intercession, he has made salvation possible to everyone, and is the only Saviour of lost sinners. 7. That baptism and the Lord's supper are ordinances to be observed by all true believers ; and that baptism is the immersing of the candidate in water, in the name of the Father, and of the Son, and of ihe Holy Ghost. 8. That a life of watchfulness and prayer only will keep Christians from fall- ing, enable them to live in a justified state, and ultimately secure to them the crown of eternal life. 9. That there will be a resurrection of both the just and the unjust. 10. That God has ordained Jesus Christ judge of the quick and dead at the last day ; and at the judg- ment, the wricked will go away into everlasting punishment, and the righteous into life eternal. In the Christian Connexion, churches are independent bodies, au- thorized to govern themselves and transact their own affairs. They have a large number of associations called Conferences. Each con- 12 jiyO CHRISTIANS, OR CHRISTIAN CONNEXION. ference meets annually, sometimes oftener, and is composed of minis- ters and messengers from churches within its bounds. At such con- ferences candidates for the ministry are examined, received and commended. Once a year, in conference, the character and standing of each minister is examined, that purity in the ministry maybe care- fully maintained. Such other subjects are discussed and measures adopted, as have a direct bearing on the welfare of the body at large. They have a book concern located at Union Mills, N. Y., called " The Christian General Book Association." At the same place they issue a semi-monthly periodical called the " Christian Palladium." They also publish a weekly paper at Exeter, N. H., called the " Christian Herald ;" and another semi-monthly periodical is about to be issued in the state of Ohio, to be called the " Gospel Herald." They have also three institutions of learning; one located at Dur- ham, N. H., one in North Carolina, and the other at Starkey, Yates county, N. Y. Although several of their preachers are defective in education, yet there are among them some good scholars and eloquent speakers ; several of whom have distinguished themselves as writers. Educa- tion is fast rising in their body. While their motto has ever been, " Let him that understands the gospel, teach it," they are also con- vinced that Christianity never has been, and never will be indebted to palpable ignorance. Their sermons are most generally delivered ex- tempore, and energy and zeal are considered important traits in a minister for usefulness. The statistics of the connexion, though imperfect, may probably be computed, at the present time, (1844,) as follows: the number of preachers about 1500, and 500 licentiates; communicants about 325,000; number of churches about 1500. There are probably not less than 500,000 persons in this country who have adopted their general views, and attend upon their ministry. CHUECH or GOD. BY R E V. J O H N W I N E B R E N N E R, V. D. M., HARRISBURG, PA. 'Here are they that keep the commandments of God, and the faith of Jesus. Rev. xiv. 12. The prominent parts and aspects of this article on the " Church of God," may be traced and referred to under the following heads, to %vit : 1st, Tlic origin and name ; 2dly. The form and attributes ; 3dly. The faiZh and practice ; and^ 4thly. The economy and statistics, of the Church of God, We shall give a brief account of I. THE ORIGIN AND NAME OF THE CHURCH OF GOD. a. As to the origin of the Church of God, truth compels us to say, that she justly claims priority to all evangelical churches. Her il- lustrious and adorable founder is the Lord Jesus Christ. He bought her with his blood.* He founded her on the Rock.f He first com- menced her gathering.J He continued her establishment by the ministry of the apostles,§ and by the dispensations of his Spirit. And thus he still continues to carry on this building of Godj] — this New Jerusalem from above, which is the mother of us all.^ And we may add, this, his own church or temple, he will thus continue to build and prosper, despite of all her adversaries ; and ultimately, at the end of time, consummate, by bringing forth the head stones thereof with loud acclamations and shouts of grace, grace to it.** • Acts XX. 28. t Matt. xvi. 18. X Mark i. 14-20. § Matt, xxviii. 19, 20 ; Mark xvi. ; Acts ii. 1. II 1 Cor. iii. 9. T GaL iv. 26. ** Zech. iv. 7, 172 HISTORY OF THE Some writers have sought to trace the origin of the Church of God up to Abraham, the father of the faithful. But this is an error. If the Church of God under the New Testament was the same with the Abrahamic or Jewish Church, then Christ would never have said to Peter, " Upon this rock will I build my Church ;"* and the Apostle would never have said, " He (Christ) hath made both one, and hath broken down the middle wall of partition between us ; having abo- lished in his flesh the enmity, even the law of commandments con- tained in ordinances, for to make in himself of twain (Jews and gentiles) one new man."f Now, if this " new man," means the Churcli of God, and of this there can be no rational doubt, then, without controversy, she originated under the personal ministry of Jesus Christ and his apostles. h. The name or title, Church of God, is undeniably the true and pro- per appellation by which the New Testament church ought to be designated. This is her scriptural and appropriate name. This, and no other title, is given her by divine authority .J This name or title, therefore, ought to be adopted and worn to the exclusion of all others. There are those, who have pleaded for the use, and for the exclusive use, of some other appellations : such as the name of Christian ; others for that of Disciples ; and others, again, for the name Brethren, &c. But it ought to be recollected, that not one of these is a proper noun, or a patronymic, and, therefore, none of them is ever used in Scrip- ture as an appellation for the church. The individual members of the church are, and may be, very properly so called ; but not so with regard to the church herself. We nowhere read of the •' Christian Church," or of the "Disciples' Church," nor of the "Brethren's Church," &c. If, then, it is unscriptural to assume and wear any one of these, or any other Bible name, as a church appellation, how much more im- proper, unscriptural, and God-dishonouring is it, to lay aside all Bible names, even the divinely appointed name, Church of God, and assume a human name: such as Roman Catholic, Episcopalian, Lutheran, Presbyterian, German Reformed, Baptist, Methodist, Menonist, Uni- tarian, Universalist, or something else, equally inappropriate, unscrip- tural, or even unmeaning? As a religious community, therefore, we claim to stand identified with, and to be a part of, the true Church of God.§ As such, we claim * Matt. xvj. 18. t Eph. ii. 14, 15. t Is. Ixii. 2 ; Acts xx. 28 ; Gal. i. 13; 1 Tim. iii. 15 § We admit, tlicrc arc more or less Christians, or converted persons, among the dif- ferent sects and denominations ; but we regret tliat the most of liicm liave no preference CHURCH OF GOD. I73 brotherhood with all the saints of God, wherever, they may be found, and wish to extend the hand of fellowship to all, without exception, " whose fellowship is with the Father and his Son the Lord Jesus Christ." But as I have been requested to write a brief history of the Church of God, as she exists by that name in the United States, I shall here give a short account of the origin and progress of that religious com- munity, or body of believers, who profess to have come out from all human and unscriptural organizations, and to have fallen back upon original grounds, and who wish, therefore, to be known and called by no other distinctive name, collectively taken, than the Church of God. This name we assume from conscientious motives, because reason and revelation require it ; and not because we wish to magnify ourselves against others, as it has been improperly and unkindly inti- mated by some of our sectarian neighbours. In the year 1820 the writer of this article settled in Harrisburg, Penn- sylvania, as a minister of the German Reformed Church, and took charge o{four congregations ; one in town, and three in the country. Soon after his settlement in this charge, it pleased the great Shep- herd and Bishop of souls to commence a work of grace among the people, both in town and in the country. But, as revivals of religion were new and almost unheard-of things in those days, especially among the German people of that region, this work of God f;tiled not to excite great wrath and opposition among hypocrites, false profes- sors, and the wicked generally; just as true revivals of religion, or genuine works of grace, have very generally, if not always done. And as the members of the aforesaid congregations or churches so called, were themselves unconverted, with few exceptions, and ignorant of the right ways of the Lord, the most violent opposition and persecu- tion arose from that quarter, aided by not a few of the ministers of their synod themselves. This state of things lasted for the space of about five years, and then resulted in a separation from the German Reformed Church. About this time (1825) more extensive and glorious revivals of religion commenced in different towns and neighbourhoods, to wit: Harrisburg, Shiremanstown, Lisborn, Mechanicsburg, Churchtown, New Cumberland, Linglestown, Middletown, Millerstown, Lebanon, Lancaster, Shippensburg, Elizabethtown, Mount Joy, Marietta, and various other places. In these glorious revivals there were hundreds for Bible names, and the right ways of the Lord ; or, if they have, that they lack nnoral courage to avow it. 174 HISTORY OF THE and multitudes happily converted to God. The conversion of these scores and multitudes in different places led to the organization of churches. And, as the writer's views had by this time materially chanf^cd, as to the true nature of a scriptural organization of churches, he adopted the apostolic plan, as taught in the New Testament, and established spiritual, free, and independent churches, consisting of believers or Christians only, without any human name, or creed, or ordinances, or laws, &c. From among these young converts, in these newly planted churches, it pleased God to raise up several able men, to take upon them the solemn and responsible office of the gospel ministry. These minister- ing brethren, with a few other great and good men with similar views and kindred spirits, laboured and co-operated with each other for a few years, promiscuously, as it were, or without any regular system of co-operation ; but finally they agreed to hold a meeting for the purpose of adopting a regular system of co-operation. Accordingly, they met together for this purpose, pursuant to public notice, in the Union Bethel, at Harrisburg, in the month of October, 1830, and organized the meeting by appointing John Winebrenner, of Harrisburg, speaker; and John Elliott, of Lancaster, clerk. After spending the morning session in solemn prayer and delibera- tions, the meeting was adjourned till 2 o'clock,?. M., when a sermon was preached before the meeting by the speaker, of which the follow- ing is a brief sketch. Text — "And now, I say to you, refrain from these men, and let them alone : for if this counsel or this work be of men, it will come to nought : but if it be of God, ye cannot overthrow it ; lest haply ye be found even to fight against God." (Acts, v. 38, 39.) By the " counsel and work" spoken of in this passage is meant the preaching and propagation of Christianity, or, in other words, the con- version of sinners, the formation of churches, and the supply of the destitute with the gospel ministry. The furtherance of this counsel and work, then, is the great osten- sible object contemplated by the present meeting; that is, by adopting such a plan of co-operation as shall most happily subserve the cause of God in promoting 1st. The conversion of sinners; 2dly. The establishment of churches upon the New Testament plan ; and, 3dly. The supplying of the destitute with the preaching of the gospel. First. The conversion of sinners is the first great aim, end or object contemplated by the preaching of the gospel. CHURCH OF GOD. j 175 By sinners, we mean persons in a carnal or natural state, and who have transgressed the law of God. By the conversion of sinners, we mean such a moral change of the heart and life, as the Scriptures uniformly require and declare indis- pensably necessary to prepare them for heaven. This great and benevolent end is usually effected by the preaching of the gospel. Hence Christ has ordained the ministry of the gospel. And those who are entrusted with this sacred office, ought to consi- der it their first and great duty to labour for the conversion of sinners. This is the first part of the " counsel and work of God." This, there- fore, we have in view : of it may we never lose sight, and in it may we never tire. Secondly. To establish and build up churches on the New Testa- ment plan is another primary part of this " counsel and work ;" and a further end or object that we have in view. A church signifies a religious society, or a given number of Chris- tians united together by mutual consent, for the worship of God according to the Scriptures. Agreeably to the New Testament, churches should be formed, — 1. Of Christians or believers only;* 2. Without a sectarian or human name;| 3. With no creed and* discipline but the Bible ;J 4. Subject to no extrinsic or foreign jurisdiction ;§ and, 5. Governed by their own officers, chosen by a majority of the members of each individual church.jl To accomplish all this will require another great reformation. But, under God, it can be achieved. Thirdly. To supply destitute places with regular preaching, is an- other great and necessary part of the *' counsel and work" of God, and for the accomplishment of which we purpose to unite on the best and most efficient plan of co-operation. With these, and many other words, the preacher testified, &c. After sermon, the business meeting was called to order, and after some further consultation, it was agreed, as the unanimous sense of the meeting, 1st. That there is but one true church, namely : the Church of God. 2dly. That it is the bounden duty of all God's people to belong to her, and none else. * Acts ii. 41; V, 13. t Is, Ixii, 2. t Ps. xix. 7 ; Matt, xxviii. 20 ; Acts ii. 42 ; 2 John 9. § Heb. xiii. 17 ; Gal. v. 1. II Acts vi. 3 ; xx. 28. 176 HISTORY OF THE 3dlv. That it is " lawful and right" to associate together for the purpose of co-operation in the cause of God. 4lhly. That we agree to hold an eldership annually for this purpose, consisting of teaching and ruling elders belonging to the Church of God. The following teaching elders then subscribed their names, viz: Andrew Miller, John Winebrenner, John Elliott, John Walborn, David Maxwell and Janfies Richards. Thus originated the Church of God, properly so called, in the United States of America ; and thus, also, originated the first elder- ship. We shall now proceed to show, as was proposed, II. THE FORM AND ATTRIBUTES OF THE CHURCH OF GOD. The Greek word sxzXrjtria, translated church in the New Testament, in its appropriate application to a religious use, signifies, 1st. A society of Christians, in some given place, who meet toge- ther for the worship of God according to the Scriptures. (Acts xiv. 23; Rev. i. 4.) 2dly. The whole body of true believers, collectively, throughout the world. (Matt. xvi. 18 ; 2 Cor. xii. 28 ; CJal. i. 13 ; Eph. v. 27.) Accordingly, the saints, or body of believers, in any given place, constitute the Churcii of God in that place ; whilst those different, local and individual churches, collectively taken, constitute the one, holy, catholic church of God, spread abroad throughout the world. This, then, being the primary and appropriate use and meaning of the term exxXrjo'ta, in the New Testament, it will be easy to perceive the true nature and form of the Church of God. If she is constituted or made up of saints. Christians, or true be- lievers, as the use of the word indicates, then such, and none else, are scripturally entitled to membership. And if she is a society of saints or Christians, then a congenial government is necessarily im- plied; for no society can well exist without order, and order supposes rule, discipline, and control; and these, a ruling and controlling power. Organization, therefore, is fairly predicated of every gospel church. And we believe no church to be scripturally organized, without a competent number of bishops and deacons. These two classes are the only regular, standing church officers which Christ appointed. There were, besides these, several other olTicers in the primitive CHURCH OF GOD. I77 church ; but those were rather temporary, special, and extraordinary officers, than otherwise. Bishops and elders (for these we hold to be convertible appellations, and designations of the same office. Acts xx. 17, 28; Tit. i. 5-7,) are the teaching and ruling officers of the church, in both her spiritual and secular departments ; whilst the deacons are the servants and assistants of ihe elders in secular affairs.* Hence we may readily and clearly perceive, that the form of government which God has ordained in his church is not and cannot be papal, nor patriarchal, nor magisterial, nor episcopal, in its popu- lar sense, nor congregational ; but Presbyterian, that is, a government vested in the hands of, and administered by, the elders or presbyters of the church.f The proper way to organize or appoint the officers of a church is, to elect the ruling elders and deacons by a vote of the church, in which all the members, both males and females, ought to participate. (See Acts vi. 2, 3; Gal. iii. 28.) The term of office each church has a right to determine. But both reason and Scripture, we think, dictate the propriety of making these temporary, and not perpetual, or life-officers. If they are elected for a limited term, the church may displace them when she has it in her power to elect men of superior gifts and qualifications; and in the absence of that opportu- nity she loses nothing, because the same officers are always re-eligible. Hovvbeit, teaching elders, or preachers of the gospel, ought always to be chosen or called of God; that is, moved, inclined, or disposed by the Holy Spirit, to take upon them the sacred functions of the gos- pel ministry. A divine call should always be antecedent to ecclesias- tical ones. The official functions and jurisdiction of ruling elders and deacons are restricted to the particular churches to which they belong ; but the teaching elders, or preachers, carry with them all their ecclesias- tical functions ex-officio. This being the essential and organic form of the Church of God, to her rightfully appertain the following primary attributes, viz. : 1. Visibility. 2. Unity. 3. Sanctity. 4. Universality; and, 5. Perpetuity. 1st. Visibility is a prime attribute of the Church of God. God » Acts vi. 1-5. t Acts XX. 17-28. 178 HISTORY OF THE intended his church to be " the light of the world,"* and this light to be " as clear as the sun and as fair as the inoon."f Hence he com- pares her in another place to " a city that is set on a hill, and that cannot be hid."J An invisible church, therefore, that sonne divines speak of, is altogetlier an anomaly in Christian theology. 2dly. Unity is another essential attribute of the Church of God. The union of sects with the beast and false prophet, or into one human organization, diverse in character, faith, and practice from the one true Church of God, we have no belief in, nor sympathy for. But the oneness, or unity of all true believers, under the reign and govern- ment of Jesus Christ, is a consummation we most devoutly wish for; and it being founded on the immutable counsels of God, we believe implicitly, that here, under Messiah's reign, and in the Church of God, and nowhere else, is the proper rallying-ground, and the true platform of Christian union, where all can, will, and ought to meet and unite in order to be "one, perfectly o/ie, as the Father and the Son are one." (See John xvii. 21, 22, 23; x. 16; Eph. ii. 14, 15.) 3dly. Sanctity is also an essential attribute of the true church. Hence none but saints, or holy ones, have a just and scriptural claim to membership in the Church of God. And as none can be holy out of Christ, that is, without a personal interest in him, none but sound converts and true believers ought to be recognised and tolerated as approved members in the church. The religious association of unconverted persons, or their incorporation with the " saints of the Most High," is directly subversive of the designs of God with regard to his church. (See John xvii. 14-19; Acts v. 13; 1 Cor. iii. 11-17; Eph. V. 26,27; 1 Pet. i. 15, 16.) 4thly. Universality is likewise a prominent attribute in the Church of the First Born. A few passages will set this in a clear light. " The kingdom of heaven is like to leaven which a woman look and hid in three measures of meal, till the whole was leavened." (Matt. xiii. 33.) " He shall have dominion also from sea to sea, and from the river to the ends of the earth." (Ps. Ixxii. 8 ; Dan. ii. 34, 35.) Sthly. Perpetuity is another principal attribute of the true church. The Church of God is built upon an immovable rock, and " the gates of hell," we are told, " shall never prevail against her." This •' king- dom," therefore, " is an everlasting kingdom." (See Matt. xvi. 18; Daniel iv. 3.) Having thus briefly pointed out the form and attributes of the Church of God, I shall now proceed to show — • Matt. V. 14. t Sonffs vi. 10. t Matt. v. 11. CHURCH OF GOD, I79 III. THE FAITH AND PRACTICE OF THE CHURCH OF GOD. The Church of God has no authoritative constitution, ritual, creed, catechism, book of discipline, or church standard, but the Bible. The Bible she believes to be the only creed, discipline, church standard, or test-book, which God ever intended his church to have. Never- theless, it may not be inexpedient, pj-o bono 'publico, to exhibit a short manifesto, or declaration, showing her views, as to what may be called leading matters of faith, experience, and practice. 1. She believes the Bible, or the canonical books of the Old and New Testament to be the word of God, a revelation from God to man, and the only authoritative rule of faith and practice. (See Luke xvi. 29, 31 ; 2 Tim. iii. 16; 2 Pet. i. 19-21.) 2. She believes in one Supreme God, consisting of Father, Son, and Holy Spirit, and that these three are co-equal and co-eternal. (Matt, xxviii. 19; 2 Cor. xiii. 14 ; 1 John v. 7.) 3. She believes in the fall and depravity of man; that is to say, that man by nature is destitute of the favour and image of God. (Rom. v. 10 ; viii. 7 ; iii. 10-13 ; 1 Cor. xv. 49 ; Col. i. 21.) 4. She believes in the redemption of man through the atonement, or vicarious sacrifice of Jesus Christ. (Rom. v. 6, 11 ; iii. 25; 2 Cor. v. 19-21; Gal. iii. 13; iv. 4, 5; Heb. ix. 12-15; 1 Peter iii. 18; 1 John ii. 2.) 5. She believes in the gift and office-work of the Holy Spirit ; that IS, in the enlightening, regenerating, and sanctifying influence and power of the Spirit. (John xvi. 7-11; xiv. 16, 17, 26; Acts i. 5 ; Titus iii. 5.) 6. She believes in the free, moral agency of man ; that he has ability, because commanded, to repent and believe, in order to be saved ; and that the doctrine of unconditional election and reproba- tion, has no foundation in the oracles of God. (Matt, xxiii. 27 ; xxv. 14-30 ; John v. 40 ; Mark i. 15 ; Acts x. 43; xiii. 38, 39; xvii. 30; 1 John iii. 23.) 7. She believes that man is justified by faith in Christ, and not by the works of the law, or by works of his own righteousness. (Rom. iii. 28; iv. 5,6; Gak ii. 16; Phik iii. 9.) 8. She believes in the necessity of regeneration or the new birth ; or, in the change of man's moral nature, after the image of God, by the influence and power of the word and spirit of God, through faith in Christ Jesus. (John iii. 5 ; Titus iii. 5-7 ; James i. 18 ; 1 Pet. i. 23.) 9. She believes in three positive ordinances of perpetual standing 180 HISTORY OF THE in ihc church, viz., Baptism, Feet-washing, and the Lord's Supper. (Malt, xxviii. 19; Mark xvi. IG; John xiii. 4-17; 1 Cor. xi. 23-29; Matt. xxvi. 20-28.) 10. She believes two things essential to the validity of baptism, \iz., faith iind immersion: that faith should always precede immer- sion ; and that where either is wanting, there can be no scriptural baptism. (Mark xvi. 16; Acts viii. 37; Rom. vi. 3, 4, 5; Col. ii. 12; 1 Pet. iii. 21.) 11. She believes that the ordinance o^ feet-vashing, that is, the literal washing of the saints' feet, according to the vi'ords and exam- ple of Christ, is obligatory upon all Christians, and ought to be ob- served by all the churches of God. (John xiii. 4-17 ; Matt, xxviii. 20 ; 1 Tim. v. 10.) 12. She believes that the Lord's Supper should be often administer- ed, and, to be consistent, to Christians only, in a sitting posture, and always in the evening. (Matt. xxvi. 20-28 ; 1 Cor. xi. 23-26 ; Luke xxii. 19, 20; Mark xiv. 22-25 ; Acts ii. 42.) 13. She believes in the institution of the Lord's day, or Christian sabbath, as a day of rest and religious worship. (Mark ii. 27; Luke xxiii. 56 ; Acts xiii. 27 ; Rev. i. 10.) 14. She believes that the reading and preaching of God's word, the singing of psalms and hymns, and spiritual songs, and the offer- ing up of prayers, are ordained of God, and ought to be regularly and devoutly observed by all the people and churches of God. (John V. 39; Matt. vi. 6-13; xxviii. 19, 20; Eph. v. 19; Col. iii. 16; Phil, iv. 6.) 15. She believes in the propriety and utility of holding fast-days, experience meetings, anxious meetings, camp meetings, and other special meetings of united and protracted efforts for the edification of the church and the conversion of sinners. (1 Cor. xiv. 31 ; Luke vi. 12 ; Acts xi. 26; xii. 12 ; xiv. 27.) 16. She believes that the gospel ministry, sabbath schools, educa- tion, the religious press, the Bible, missionary, temperance, and all other benevolent causes, ought to be heartily and liberally supported. (1 Cor. ix. 11-14; Gal. vi. 6; James iv. 17.) 17. She believes that the church ought to relieve and take care of her own poor saints, superannuated ministers, widows and orphans. (Acts. vi. 1, 2; xi. 29; Rom. xii. 13; Gal. vi. 2; 1 Tim. v. 9; 1 Thess. V. 14; Phil. iv. 15; Hcb. xiii. 16.) 18. She believes that the manufacture, traffic, and use of ardent spirits, as a beverage or common drink, is injurious and immoral, and ought to be abandoned. (1 Cor. x. 31 ; 1 Pet. ii. 11, 12 ; 1 Thess. v. 22.) CHURCH OF GOD. JQI 19. She believes the system or institution of involuntary slavery to be impolitic and unchristian. (Matt. vii. 12 ; xix. 19 ; Gal. iii. 28.) 20. She believes that all civil wars are unholy and sinful, and in which the saints of the Most High ought never to participate. (2 Cor. X. 4; Heb. xii. 14 ; Matt. vii. 12; xxvi. 52 ; v. 39, 44.) 21. She believes that civil governments are ordained of God for the general good ; that Christians ought to be subject to the same in all things, except what is manifestly nnscriptural ; and that appeals to the law, out of the church, for justice, and the adjustments of civil rights, are not inconsistent with the principles and duties of the Chris- tian religion. (Rom. xiii. 1-5; Acts xxv. 11, 21 ; 1 Cor. vi. 1-7.) 22. She believes in the necessity of a virtuous and holy life, and that Christ will save those only who obey them. (Heb. xii. 14; 1 Pet. i. 6 ; V. 9.) 23. She believes in the visibility, unity, sanctity, universality, and perpetuity of the church of God. (Matt. v. 14; John xvii. 21 ; 1 Cor. X. 17 ; Eph. V. 27 ; Matt. xiii. 33 ; xvi. 18.) 24. She believes in the personal coming and reign of Jesus Christ. (Matt. xxiv. 42-44 ; Acts i. 1 1 ; Phil. iii. 20, 21 ; 1 Thess. iv. 16, 17 ; 1 John iii. 2; Rev. i. 17.) 25. She believes in the resurrection of the dead, " both of the just and unjust;" that the resurrection of the just will precede the resur- rection of the unjust; that the first will take place at the beginning, and the second at the end of the millennium. (John v. 28, 29 ; Acts xxiv. 15; 1 Thess. iv. 16; Rev. xx. 4, 5, 6.) 26. She believes in the creation of new heavens and a new earth. (Is. Ixv. 17 ; Ixvi. 22 ; 2 Pet. iii. 13 ; Rev. xxi. 1.) 27. She believes in the immortality of the soul; in a universal and eternal judgment ; and in future and everlasting rewards and punish- ments, (Matt. xxv. 31-46 ; Mark viii. 36 ; xii. 25 ; Luke xvi. 19-31 ; Acts xvii. 31.) Such then, is an outline of the avowed principles and practice of the Church of God in the United States. I shall now conclude this article by presenting — IV. HER ECONOMY AND STATISTICS. The economy of the ixxk-riglag Gtou, is strictly scriptural and apos- tolical. All her local and individual churches are formed on the principles of a free and independent republic. After confederation and organization every particular church is under the supervision, watch-care, and government of an official church-council, consisting 182 HISTORY OF THE of the preacher or preachers in charge, and a competent number of ciders and deacons. These jointly co-operate in feeding, ruling, and governing the flock of God, on the rational principles of family go- vernment. These consist chiefly in these things, to wit : " In o-oino- before the people, and leading the several parts of their worship, and becoming their example in every duty. In teaching them the principles and rules of their religion ; the knowledge, pro- fession, and practice of those doctrines and duties, that worship and order, which reason and natural religion dictate, and which Christ himself has revealed, superadded, and established in his Word. It consists in exhorting and persuading, and charging the members of the church with that seriousness, circumspection, and propriety of conduct, which becometh saints ; in instructing them how to apply those general principles and rules to particular cases and occur- rences, and giving them their best advice under every circumstance. It consists in presiding in their assemblies for worship or otherwise ; in examining and admitting applicants for baptism and church-mem- bership ; in watching over and guarding the church against errors and dangers. It consists in conducting the moral discipline of the church; in admonishing, and warning, and reproving, with all gravity and authority, those who neglect or oppose any of the rules, ordinances, and commandments of Christ; and expelling from the church the scandalous, and in receiving again the truly penitent."* These individual churches are confederated or united for co-opera- tion. The Church of God, therefore, has within her bounds, at pre- sent, three Elderships, viz. : the East Pennsylvania, the Ohio, and the West Pennsylvania Elderships. Each Eldership holds an annual meeting, consisting of all the teaching elders within its bounds, and a delegation from the churches, or rather from the stations and cir- cuits, of an equal number of ruling elders. Co-operation and not legislation is the main object of these meetings: and this is, on the itinerant and stationary plan, combined. Thus it was originally. Whilst some were stationed, others itinerated, in given districts; whilst others again missionated, or travelled at large. This plan the Church of God finds to be the most rational, scriptural, and eflicient, and therefore, she has adopted and pursues the same. Every station and circuit is required to support its own preacher or preachers for the time of their service among them, and to aid in supporting the preachers at large, &c. The Church of God has one religious newspaper under her * Vide " Brief View of the Formation, Government, and Discipline of the Church of God," by John Wincbrcnner, V. D. M. CHURCH OF GOD. 183 patronage : " The Gospel Publisher," published at Harrisburg, Penn- sylvania; Bishop George M'Cartney, editor. STATISTICS. In the East Pennsylvania Eldership there are at present: Licensed and ordained ministers, 50 Organized churches, 70 Regular preaching places, about 125 Probable number of church members, . . . 6000 In the Ohio Eldership there are : Licensed and ordained ministers, 23 Probable number of organized churches, - - . - 35 Probable number of other appointments, - - - 85 Probable number of church members, - - . 3000 In the West Pennsylvania Eldership there are : Licensed and ordained ministers, 10 Probable number of churches, 20 Probable number of regular preaching places, - - 50 Probable number of church members, - . - 1000 RECAPITULATION. Aggregate number of licensed and ordained ministers, - - 83 Aggregate number of organized churches, ... 125 Aggregate number of preaching places, .... 260 Aggregate number of church members, - - - - 10,000 CONGEEGATIOIN^ALISTS. BY THE REV. E. W. ANDREWS, PASTOR OF THE BROADWAY TABERNACLE, NEW YORK. The origin of the Congregationalists, as a modern sect, is com- monly ascribed to Robert Browne, who organized a church in England, in 1583. But it appears probable that there were churches formed upon congregational principles in the reigns of Edward VI. and Queen Mary, although it is impossible to speak with any cer- tainty respecting them. It is well known that Cranmer, the chief promoter of the Reformation in England, admitted the right of the churches to choose their own pastors, and the equality of the clergy ; and it is worthy of note that, in the Bible published by him, the word ecclesia is always rendered congregation. Some of the bishops went further, and advanced opinions which would now be regarded as amongst the distinctive principles of the Congregationalists. But the right of any individual to judge for himself what the scriptures taught in matters of religion was not recognised. The government insisted upon an entire conformity to the established church, both in doctrines, and in rites and ceremonies. The Reformation advanced slowly ; for its progress was controlled by subtle statesmen, who sought the reasons of any innovation, not in the word of God, but in the calcu- lations of state policy. Many of the leading early reformers were greatly dissatisfied at the slow progress of the Reformation, and would gladly have introduced a more simple and scriptural form of worship. Even Edward VI., popular as he deservedly was with the Protestant party, did not escape censure for the indulgence he showed to Popish superstitions. It was evident in this reign, that a portion of the Protestants in England were far in advance of the standard set up by the king and the prelates ; and that the distance between them was daily widening. But the dividing line between the supporters of the hierarchy and the non-conformists was not distinctly drawn, until the Acts of Supremacy and Uniformity passed, in the early part of Elizabeth's reign. From this period, there was litlle hope of pcrma- CONG REG ATIONALISTS. |g5 nent reconciliation between the two parties, although it was not until about the year 15G5 that separate assemblies were held. It is from this time that the Puritans are to be regarded as a distinct party. The first open attempt to suppress these assemblies seems to have been made two years after, when a congregation was arrested at Plumbers' Hall, and thirty of them confined in Bridewell for more than a year. Without enumerating all the points of difference between the pre- lates and the Puritans, it may perhaps be doubted whether an abro- gation of all the rites and ceremonies complained of as superstitious, would not have allayed the storm that was rising against the Esta- blishment, and prevented, for many years at least, the separation that afterwards took place. However this might have been, the attempt to enforce tfiese ceremonies led the Puritans to examine more closely, than they had hitherto done, the ground of that authority so arbi- trarily exercised over them. The dogmatic Cartwright assailed Episcopacy with great boldness, and asserted the Presbyterian to be the only scriptural form of church government. The cruelty and in- tolerance of the bishops had produced a directly opposite efiiect from what they had intended. Instead of coercing the nonconformists into submission, a spirit of resistance was aroused ; and, as is well said by Hallam, " the battle was no longer to be fought for a tippet and a surplice, but for the whole ecclesiastical hierarchy, interwoven as it was with the temporal constitution of England." The first church formed upon Congregational principles, of whose existence we have any accurate knowledge, was that established by Robert Browne ; but it was soon broken up, and Browne, with many of his congregation, fled to Holland. He subsequently returned to England, and is said by some historians to have renounced the prin- ciples he had so earnestly maintained. In the latter part of his life, he seems to have been openly immoral and dissolute. The church planted by him in Holland, after his departure, fell into dissensions, and soon perished. The character of Browne is thus drawn by Ban- croft : " The most noisy advocate of the new system was Browne ; a man of rashness, possessing neither true courage nor constancy ; zealous, but fickle ; dogmatical, but shallow. He has acquired his- torical notoriety, because his hot-headed indiscretion urged him to undertake the defence of separation. . . . The principles, of which the intrepid assertion had .alone given him distinction, lay deeply rooted in the public mind ; and as they did not draw life from his support, they did not suffer from his apostacy." The opinions of Browne respecting church polity are the same in 13 IS6 HISTORY OF THE many respects as those now held by the Congregationahsts of New England. He maintained,* "that each church, or society of Chris- tians meeting in one place, was a body corporate, having full power within itself to admit and exclude members ; to choose and ordain officers; and when the good of the society required it, to depose them, without being accountable to classis, convocations, synods, councils, or any jurisdiction whatever." He denied the supremacy of the queen ; and the claim of the Establishment to be a scriptural church. He declared the scriptures to be the only guide in all mat- ters of faith and discipline. The labours of a pastor were to be con- fined to a single church, and beyond its bounds he possessed no authority to administer the ordinances. One church could exercise no jurisdiction over another, except so far as to advise or reprove it, or to withdraw its fellowship from such as walked disorderly. Five orders, or offices, w'ere recognised in the church : those of pastor, teacher, elder, deacon, and widow ; but he did not allow the priesthood to be a distinct order from the laity. How far these views have been since modified, will appear hereafter. Such are the outlines of a system promulgated by Browne, in tracts published by him in 1680 and in 1682. The separating line, between the conforming and the non-conforming Puritans, now be- came brotid and distinct. Tlie former, recognising the Church of England as a true church, and unwilling to separate themselves from the Establishment, demanded only that her discipline should be further reformed, and her bishops ranked as the head of the presby- ters. Neither by the supporters of the hierarchy, nor amongst this class of the Puritans, was the great doctrine of liberty of conscience recognised. A different standard of uniformity was indeed set up by each ; but the principle of ecclesiastical tyranny was as plainly to be seen in the implicit obedience required to the decrees of synods, as in the oath of supremacy. The non-conforming Puritans would enter into no compromise with the Establishment. They desired its total overthrow, with all its cumbrous and complex machinery, its ceremonies and its forms; and to build upon its ruins churches after the simple, pure model of the apostolic days. The first martyrs to these opinions were two clergymen, Thacker and Cokking, who were executed in 1583; ostensibly for denying the queen's supremacy, but in fact for dispersing Browne's tracts. Ten years afterward, Henry Barrow and John Greenwood were put to death for non-conformity. Barrow was somewhat distinguished by * I abbreviate from Punchard's Hist. Cong. p. 247. CONGREGATIONALISTS. I87 his publications in defence of his sentiments ; and from him his fol- lowers were sometimes called Barrowists. Percy, an intimate friend of Barrow and Greenwood, was executed soon after. In 1592 an act was passed, aimed at the separatists, by which it was enacted that whoever, over the age of sixteen, should refuse to attend upon common prayer in some church or chapel, for the space of one ftionth, should be imprisoned, and if still refusing to conform, should be banished the realm. This law, cruel and oppressive as it was, was yet a relief to the separatists, who had long languished in prison, and who now, as banished exiles, might hope to find in other lands that religious freedom which was denied them in their own. How many left England at this time is unknown, most of those thus banished went to Holland ; but even by the Dutch, who at that time understood and practised, far better than any other people, the prin- ciples of religious toleration, they were treated with little favour. The cause of this ill-reception seems to have been the slanders spread abroad respecting them by the English prelates, by which the Dutch were made to believe that they were factious, quarrelsome, and ene- mies to all forms of government. A better acquaintance soon re- moved these bad impressions, and churches were planted by the exiles in Amsterdam, Leyden, and several other cities, which continued to flourish more than a hundred years. In the discussion which took place in Parliament on the passage of this act, Sir Walter Raleigh estimated the number of Brownists in England at twenty thousand, a number, probably, short of the truth. The separatists who remained in England were, in common with the great body of the Puritans, much more kindly treated, and allowed greater liberty of conscience during the last years of the queen's life. The prelates, ignorant of the religious opinions of James, her succes- sor, were unwilling, by fresh acts of severity, to irritate and exas- perate their non-conforming brethren. James had been educated in the Presbyterian faith, and the Puritans fondly hoped that, upon his accession to the throne, free permission would be given them to wor- ship God as they pleased. But their hopes were bitterly disappointed. Won by the fulsome flatteries of the bishops, and made to believe that the demands of the Puritans were alike inconsistent with the preser- vation of the hierarchy, and the undisturbed exercise of the royal prerogatives, James was even more oppressive than his predecessor. At a convocation held in 1604, of which the bigoted Bancroft was pre- sident, new canons were drawn up, by which conformity was rigidly enforced. Excommunication, with all its civil penalties and disabilities, was pronounced against any one who should dare to deny the divine 188 HISTORY OF THE authority of the established church, the perfect conformity of all its rites and ceremonies to the scriptures, or the lawfulness of its govern- ment; or who should separate from its communion, and assert that any other assembly or congregation was a true or lawful church. To these canons, by a royal proclamation, dated in July, 1604, all were required to conform ; the Puritan ministers before the last day of November, *' or else to dispose of themselves and families sdme other way." During this year between three and four hundred Puritan ministers were silenced or exiled, and for many years few summers passed by in which numbers did not seek safety in flight. It is at this period that v/e first meet the name of John Robinson, who has, not inappropriately, been called the father of modern Con- gregationalism. Of his early life little is known. Probably he was at first a conforming Puritan. We first hear of him among the separa- tists, as the pastor of a church which had been formed in the north of England the year previous to Elizabeth's death. Harassed by the bishops, and seeing no prospect of peace at home, he and his con- gregation determined to leave their native land, and fly to Holland. But it was not without hazard and suffering that they were able to leave their own country behind them and escape. The first attempt was unsuccessful through the treachery of the captain of their vessel, who betrayed their plans to their enemies, and the whole company was imprisoned for a month. Upon the second attempt a part of the church reached Amsterdam in safety. Mr. Robinson and the re- mainder of the church, made another unsuccessful attempt, in the spring of 1608, which is thus graphically described by Bancroft: " An unfrequented heath in Lincolnshire vi'as the place of secret meeting. As if it had been a crime to escape from persecution, the embarkation was to be made under the shelter of darkness. After having encountered a night storm, just as a boat was bearing a part of the emigrants to their ship, a company of horsemen appeared in pursuit, and seized upon the helpless women and children, who had not yet ventured on the surf. Painful it was to see the heavy case of these poor women in distress ; what weeping and crying on every side. But when they were apprehended, it seemed impossible to punish and imprison wives and children, for no other crime than that they would go with their husbands and fathers. They could not be sent home, for they had no home to go to ! so that, at last, the magis- trates were * glad to be rid of them on any terms,' * though in the mean time they, poor souls, endured misery enough.' Such was the flight of Robinson and Brewster, and their followers, from the land of their fathers." CONGREGATIONALISTS. 189 Mr. Robinson and his congregation, upon their arrival in Holland, first joined themselves to the church at Amsterdam; but owing to the dissensions that had broken out amongst its members, at the end of a year, they removed to Leyden, Amongst the companions of Mr. Robinson were several, who afterwards played distinguished parts in the settlement of New England. Brewster and Bradford, Carver and Winslow, are names which can never be obliterated from the page of our history, or forgotten by their grateful descendants. Some of them were men of fortune and family ; yet so poor were they at this time, that Brewster became a printer, Bradford a silk-dyer, and many of the others learned mechanical trades. But the church rapidly in- creased by new immigrations from England, and it soon numbered three hundred communicants. During the ten years that succeeded, Mr. Robinson published several controversial works, mostly in explanation, or defence, of his peculiar views. He also engaged in a public dispute with Episcopius, the champion of the Arminians, at the request of the Calvinistic pro- fessors in the University of Leyden. If we may rely upon Gov. Bradford, the Arminians had little reason to be proud of the result. The principles of the church at Leyden are thus summed up in Belknap's Life of Robinson, so far as regards church government, and the sacraments. In their doctrinal creed they were strictl}^ Cal- vinistic. 1. That no church ought to consist of more members than can conveniently meet together for worship and discipline. 2. That any church of Chi'ist is to consist only of such as appear to believe in, and obey him. 3. That any competent number of such have a right, when con- science obliges them, to form themselves into a distinct church. 4. That this incorporation is by some contract or covenant, ex- press or implied. 5. That, being thus incorporated, they have a right to choose their own officers. 6. That these officers are pastors or teaching elders, ruling elders, and deacons. 7. That elders being chosen, and ordained, have no power to rule the church, but by consent of the brethren. 8. That all elders, and all churches, are equal in respect of powers and privileges. 9. With respect to ordinances, they hold that baptism is to be ad- ministered to visible believers and their infant children ; but they ad- mitted only the children of communicants to baptism. That the 190 HISTORY OF THE Lord's Supper is to be received sitting at the table. (Whilst they were in Holland they received it every Lord's day.) That ecclesi- astical censures were wholly spiritual, and not to be accompanied with teinporal penalties. 10. They adnnittcd no holy days but the Christian sabbath, though they had occasionally days of fasting and thanksgiving; and finally, they renounced all right of human invention or imposition in religious matters. Mr. Robinson's opinions respecting the Church of England seem about this time to have undergone some change. At the commence- ment of his ministry among the separatists, in common with Browne, he denounced that church as essentially antichristian, and would neither regard her members as brethren, nor hear her ministers preach. How far his opinions were modified is amatter of some doubt. Baylis says of him, " that he ruined the rigid separatists, allowing the law- fulness of communicating with the Church of England, in the word and prayers, though not in the sacraments and discipline ; that he was the principal overthrovver of the Brownists, and became the author of independency." Gov. Winslow says, " Mr. Robinson was always against a separation from any of the churches of Christ, hold- ing communion with the reformed churches both in Scotland, France, and the Netherlands; that the church at Leyden made no schism or separation from the reformed churches but, as occasion afforded, held communion with them." Yet it does not appear that Mr. Robinson was ever willing to admit, that the Church of England, as a national establishment, was a Christian church, although he communed with its individual members. In the year 1617, Mr. Robinson and his church began to think of a removal to America. The reasons, that mainly induced them to take this step, were the dissoluteness of manners that prevailed in Holland, and the consequent danger of contamination to which their children were exposed. They hoped that, on the wild shores of North x-Vme- rica, they might be instrumental in the conversion of the natives, and at the same time build up a state, where they might worship God with none to molest or make them afraid. After some discussion as to the place where they should settle, Virginia was fixed upon. Two of their number vs'erc accordingly sent to treat with the Virginia company. But the company, though desirous that they should settle upon their territory, could not assure them of liberty of conscience. A connivance, if they carried themselves peaceably, was promised by the archbishop, but an open toleration was refused. After much ne- gotiation, a patent was at last obtained in 1G19 ; and by a contract CONGREGATIONALISTS. 191 with some merchants in London, sufficient pecuniary resources were obtained to enable them to undertake the voyage. The vessels not being sufficiently large to carry the whole congre- gation, Mr. Robinson remained with the majority at Leyden, and Elder Brewster accompanied the emigrants. At their departure Mr. Robinson preached a sermon, which showed a spirit of mildness and tolerance truly wonderful in that age, and which many, who claim to be the ministers of God, would do well to imitate in this. " Brethren, we are quickly to part from one another, and whether I may ever live to see your faces on earth any more, the God of heaven onlv knows ; but whether the Lord hath appointed that or not, I charge you, before God and his blessed angels, that you follow me no further than you have seen me follow the Lord Jesus Christ. If God reveal any thing to you by any other instrument of his, be as ready to re- ceive it as ever you were to receive any truth by my ministry; for I am fully persuaded, I am very confident, that the Lord has more truth yet to break forth out of his holy Word. For my part, I cannot sufficiently bewail the condition of the reformed churches, who are come to a period in religion, and will go at present no further than the instruments of their reformation. The Lutherans cannot be drawn to go beyond what Luther saw. Whatever part of his will our good God has revealed to Calvin, they will rather die than embrace it ; and the Calvinists you see stick fast where they were left by that great man of God, who yet saw not all things. "This is a misery much to be lamented, for though they were burning and shining lights in their times, yet they penetrated not into the whole counsel of God ; but were they now living would be as ready to embrace further light, as that which they first received. I beseech you to remember that it is an article of your church covenant, that you shall be ready to receive whatever truth shall be made known to you, from the written word of God. Remember that, and every other article of your sacred covenant. But I must here withal exhort you to take heed what you receive as truth. Examine it, consider it, and compare it v^^ith other scriptures of truth, before you receive it, for it is not possible that the Christian world should come so lately out of such thick anti-christian darkness, and that perfection of knowledge should break forth at once. I must advise you to abandon, avoid, and shake off the name of Brownists: it is a mere nickname, and a hand for the making religion, and the friends of religion, odious to the Christian world. Unto this end I shall be extremely glad if some godly minister would go with you, or come to you before you can have any company. For there will be no difference between the un- 102 HISTORY OF THE conformable ministers and you, when you come to the practice of evano-elical ordinances out of the kingdom; and I would wish you by all means to close with the godly people of England ; study union with them in all things, wherever you can have it without sin, rather than in the least measure to eflect a division or separation from them." After leaving Holland, Elder Brewster, and that portion of the church which accompanied him, set sail for America; but because of the unseaworthiness of one of their vessels, were obliged to turn back to Plymouth. Again they set sail, and again returned. Leaving the discouraged and disaffected behind, the remainder, in all a hundred souls, in a single ship, for the last time, set forth to find a new home in the solitudes of the wilderness. The church planted by these exiles at Plymouth, was the first church organized in New England. To repeat the story of their privations and sufferings would only be to repeat what every one is already familiar with. For ten years they struggled on with unabated hope, strong in their confidence of the protection of Heaven. In 1629 a new settlement was made at Salem. These emigrants were Puri- tans, but had never been ranked amongst the separatists. Their prin- ciples of church government were essentially the same with those of the church at Plymouth, and a harmonious intercourse soon com- menced between the two settlements, which was never interrupted. Very soon after the arrival of the emigrants at Salem, a day was appointed for the organization of a church. The day was spent in fasting and prayer, and thirty persons gave their assent to a confes- sion of faith and covenant. A day was also set apart for the trial and choice of a pastor and teacher. Says Bradford : " The forenoon they spent in prayer and teaching; the afternoon about the trial and election, choosing Mr. Skelton pastor, and Mr. Higginson teacher; and they accepting, Mr. Higginson, with three or four more of the gravest members of the church, lay their hands on Mr. Skelton, with solemn prayer. Then Mr. Skelton did the like upon Mr. Higginson ; and another day is appointed for the choice of elders." By invitation, a delegation from Plymouth was present at the ceremony. It should perhaps be stated here, that both Mr. Skelton and Mr. Higginson had been previously ordained by bishops of the church of England. The settlers at Salem expressly denied themselves to be separatists; but it seems to have been rather a denial of their name, than of their principles. " The Nev/ England Puritans," says Hutchinson, *' when at full liberty went the full length, which the separatists did in Eng- land." So Bradford in his History of Massachusetts says, " That Mr. CONG REG ATIONALISTS. 193 Skelton, and Mr. Endicott, were entirely in sentiment with tl^e Ply- mouth church, as to the errors and corruptions of the Church of Eng- land, and to the propriety of a separation from it. They were agreed as to the real independence of the churches, and the perfect equality of their ministers or pastors." Between the church of Plymouth, and the churches subsequently formed at Boston and Dorchester, there at all times existed a strong friendship; and the Rev. John Colton in 1633 addressed his friends at Boston, "to take council with their Christian brethren of Plymouth, and do nothing to injure or ofiend them." But it should not be forgotten that to Mr. Robinson and his church, at Leyden in the old world, and at Plymouth in the new, we owe the first modern developements of the principles of the Congregational polity. To their example and success were, no doubt, owing all the subsequent religious settlements of New England. That all their distinctive opinions respecting church government should have been adopted by those who at first divided them, is an honourable testimony to the correctness of their logic ; and a proper reward of that firm- ness of purpose, which led them, years before, to separate themselves from the rest of their Puritan brethren. All the early emigrants were Congregationalists in discipline. To them the Scriptures were a per- fect pattern in government and worship, as well as in faith and doctrine, and to the New Testament they looked for the model after which every church was to be formed. For several years after the landing of the Plymouth* exiles, Elder Brewster performed all the duties of a pastor, except the administra- tion of the sacraments, but steadily refused to be ordained. In 1625 Mr. Robinson died, and after his death, the church at Leyden was dissolved, a part going to Amsterdam, and a part afterwards joining their friends at Plymouth. At the end of ten years the colony con- tained only three hundred souls, and its growth was slow compared with the growth of its sister settlements. In 1630 a church was organized in Charlestown. Hutchinson thus describes the proceedings: "At Charlestown the governor, deputy governor, and the minister, Mr. Wilson, on the 30th day of July, the fast day, entered into a church covenant ; two days after, they allowed fiv^e more to join them ; and so others, from time to time. At length they in form chose Mr. Wilson for their minister, and ordained him ; but all joined in a protestation, that it was not a renouncing of the ministry he received in England, but that it was a confirmation in consequence of the election." Similar modes of organization seem to have followed in the other colonies, and distinct churches were ] 94 HISTORY OF THE formed in each, one after another. It docs not appear, however, that there was any imiform plan of church government, until Mr. Colton's arrival in 1G33. To him was owing the introduction of some general plans embracing all the churches, '* which from that time took the name of Congregational." In 1632 a new church was formed at Duxbury, by colonization from the church at Plymouth ; and others were soon afterwards formed at Marshfield, Eastham, and other places in the neiglJl^our- hood. In the same manner Connecticut was settled in 1635, by colo- nies from Massachusetts Bay. To give in detail the ecclesiastical history of the separate plania- lions is impossible in the limits to which this outline is necessarily confined ; and I shall therefore confine myself to those events in which colonies generally were interested. For near a hundred years after the planting of the colonies, it is impossible to separate their ecclesiastical from their political history. A history of the churches is a history of the plantations. Without intending it, and indeed with principles in their full developemcnt es- sentially hostile to any connexion between the state and the church, the Pilgrims so blended together religious and political institutions, that both religious and political liberty grew sickly and feeble from the unnatural union. Impelled solely in their emigration by pious considerations, civil freedom had a subordinate place in their esteem. First of all, they wished liberty to worship God according to the dictates of their own consciences. The form of their government, and their rights under it, were but a secondary matter. But the forms of church government, which they considered scriptural, were democratic, and their political institutions naturally took the same form. There were few at first to he found who were not members of some church ; and therefore the laws relating to ecclesiastical matters were, in effect, binding upon the whole cotnmunity. To deprive all but church members of the privileges of freemen, would in our day be most arbitrary and oppres- sive ; yet it can scarcely be deemed to have been so at that time, when ninety-nine out of one hundred were ranked in that class. From this preponderance of one class and one interest, is to be traced that intolerant spirit, which showed itself in the restrictions of suffrage, and the persecutions of the Anabaptists and Quakers. The errors of our pilgrim fathers consisted, not in the original character of the insti- tutions they founded, but in their refusal so to modify them, so as to meet the changing circumstances of the times. Where all are of one mind, there can be no oppression. It is only where the partisans of CONGREGATION ALISTS. 195 new opinions appear, that tolerance can be exercised. The Puritans of New England were intolerant, because they did not see, that the colonists of 1660 were not the emigrants of 1630; they united the state and the church, because they forgot that the church had ceased to be the state. It is by keeping these facts in mind that we are able satisfactorily to explain those transactions which are seemingly inexplicable : their dislike to the interference of the General Court in religious matters, and their admission of tha right of the civil magistrate to exercise coercive power when churches grew schismatical ; their intrepid as- sertion of the principles of political liberty in their relations with Great Britain, and their arbitrary proceedings towards Roger Wil- liams and his followers. For many years the ministers depended upon the voluntary contri- butions of their hearers for their support. It was not until 1655 that any legislative proceedings were had in respect to their maintenance. It was at first ordered, that if any should refuse to pay, the magistrate should use such means as should put them upon their duty. But this failing of its intended effect, it was soon after ordered, that the ministers should be supported by a tax assessed upon the congregations. Among the remarkable events of this early period were the trial and banishment of Roger Williams. There seems to have been in the mind of this extraordinary man a strange confusion of opinions, which manifested itself both in his language and his actions. Whilst to him is due the glory of having first promulgated the great principle, that there should be a general and unlimited toleration for all religions ; and that to punish men for matters of conscience was persecution: yet at the same time he held, that it was not lawful for good men to join in family prayer with those they judged unregenerate, or at the communion table with those who did not perfectly agree with them in their religious sentiments. He was banished, much to the discontent o the people of Salem, with whom he was very popular, and where he had made many converts. He retired to Providence, which was without the jurisdiction of Massachusetts, and there laid the founda- tions of a state in which unlimited toleration prevailed. A dispute that arose at this time in consequence of the teachings of Mr. Williams, strongly marks the spirit of the times. One of his followers, in the ardour of his zeal, cut from the king's colours the cross. For this he was reprimanded and turned out of his office; but the public mind being divided as to the propriety of his conduct, and several pamphlets having been written on the subject, the matter 190 inSTOKY OF THE was at last settled by a compromise : the cross being retained in the banners of castles and ships, but omitted in those of the trained bands, or militia. In 1G37 began the famous ecclesiastical controversy respecting Antinomianism. Mrs. Hutchinson, the promulgator and chief de- fender of Anlinomian tenets, seems to have maintained, according to the summary of her opinions in Neal, " that believers in Christ are personally united with the spirit of God ; that commands to work out salvation with fear and trembling belong to none but such as are under the covenant of works ; that sanctification is not sufficient evi- dence of a good state; and that immediate revelations about future events are to be believed as equally infallible with the scriptures." These opinions soon became the absorbing topics of discussion, and divided the whole colony into two parties, such as were for a cove- nant of works, and such as were for a covenant of grace. As the quarrel continued to rage with constantly increasing violence, a synod was called, which met at Newtown. This was the first synod con- vened in New England. It was composed of the ministers and mes- sengers or delegates of the several churches. There were also pre- sent certain magistrates " who were allowed not only to hear, but to speak if they had a mind." The synod unanimously condemned Mrs. Hutchinson's opinions. But slie and her followers, not being satisfied with this decision, and continuing to promulgate, with new zeal, their sentiments, recourse was had to the civil power, and she was banish- ed to Rhode Island. She subsequently retired to the territory of New Amsterdam, where she perished by the hands of the Indians. Mr. Wheelwright, a clergyman of Boston who had embraced her opinions, subsequently renounced them, and her party, at least in name, became extinct. * In 1G38 was founded Harvard College. The origin of this institu- tion was the need which our ancestors felt of a body of men edu- cated in the country, who might fill the places of those who had been educated in England. Nothing marks more strongly the value which they had placed upon learning, and the esteem with which they regarded learned men, than their early eflbrts and sacrifices to sustain this college, and to establish common schools in all the plan- tations. Reference was no doubt at first had, mainly, to the educa- tion of clergymen, as was the case in the foundation of Yale College ; and a large proportion of the early graduates of both these institutions, became pastors in the various colonies. As early as 1G46, common schools were established by law, and provision was made for their CONGREGATIONAL! STS. 197 support in all the towns within the jurisdiction of Massachusetts. No provision was made in Plymouth till some years after, but the children were taught by teachers employed by the parents. In 1642, in answer to an application made from Virginia, to the General Court, for ministers of the gospel, three ministers were sent; but the legislature of that colony immediately passing an act that no clergymen be permitted to officiate, under the penalty of banishment, but one ordained by some bishop in England, and who should sub- scribe to the constitutions of the established church, they were obliged to return. This law shows that the clergymen of Virginia were no more inclined to tolerate dissenters than the New England Puritans. Indeed the former seem to have been wiser in their intolerance, for they passed precautionary laws against the Puritans before there were any in their colony. But the congregation collected by these ministers continued to flourish for a number of years, although under circumstances of great discouragement. The pastor and teachers were banished, some of the members imprisoned, and many disarmed, which, says an old writer, " was very harsh in such a country, where the heathen lie around them."* On the other hand, the Pilgrims were equally intolerant to the Episcopalians, who were not allowed publicly to observe their forms of worship. Probably, in both colonies, religious bigotry was made more cruel by their dislike of each other's political opinions : Virginia adhering to the king, and New England to the Parliament. About this time Elder Brewster died, at Plymouth. No man in her early history deserves to hold a higher place in the grateful re- collections of the people of New England. In early life he had been secretary to Davison, Queen ElizabetlFs minister to Scotland and Holland, in which capacity he very much distinguished himself. He inherited considerable wealth, but spent it freely to supply the wants of his poor persecuted companions. In common with them, he suf- fered the severest privations, at Leyden and at Plymouth ; yet, says Baylis, " He possessed that happy elasticity of mind, which could ac- commodate itself with cheerfulness to all circumstances. Destitute of meat, of fish, and of bread, over his simple meal of clams, would he return thanks to the Lord, that could suck up the abundance of the seas, and of the treasures hid in the sands." The restrictions which were placed on the rights of suffrage caused much discontent in the colony of Massachusetts Bay. A petition was presented to the General Court, complaining that so many of the • Hawk's Ecclesiastical History of Virginia. 198 HISTORY OF THE citizens were debarred from having a vote in the elections, and from holding office ; and also that so many " good people, members of the Church of England," are prohibited the Lord's supper, because they will not subscribe the church's covenant, and yet " are compelled on Lord's day to appear at the congregation." They prayed for liberty to the members of the Church of England, not scandalous in their lives and conversation, to be received into the churches; or else "that liberty be granted them to settle themselves in a church way, according to the Reformation in England and Scotland ;" with a threat of an appeal to the Parliament if their petition should be refused. The General Court immediately ordered the petitioners to be fined and imprisoned ; and the people sustained the court by electing their president, Mr. Winthrop, governor every year after as long as he lived. This severity, which no one can justify, seems to have been mainly owing to the threat of the petitioners, the Pilgrims being ex- ceedingly jealous of any appeals to England, which might authorize the Parliament to interfere in the ecclesiastical matters of the colonies. In 1648, the second synod was held, in pursuance of the recom- mendation of the General Court. This assumption of a right on the part of the Court to call these assemblies, was much complained of by the deputies of the congregations, who were apprehensive lest the magistrates should regard this as a precedent for the exercise of their power in more important matters. But when it was represented that it was a request and not a command of the General Court, and that the decisions of the synod were not judicial, but merely advisory, the deputies consented to meet. At this synod an unanimous vote was passed in these words; " This synod having perused and considered the Confession of Faith published by the late reverend assembly in England, do judge it to be very holy, orthodox, and judicious in all matters of faith, and do, therefore, fully and freely consent thereto, for the substance thereof; only in those things which have respect unto church government and discipline, we refer ourselves to the platform of church discipline agreed upon by this present assembly." The platform here referred to is the one generally known as the Cambridge Platform. This in- strument, to which I shall more particularly refer hereafter, was in some sort regarded as the federal constitution of the Congregational Church. It never was established at Plymouth, by act of govern- ment, but was generally conformed to in practice. Previous to this synod the churches of New England had never agreed upon any uni- form scheme of discipline. 1 CONGREGATION ALISTS. 199 Soon after the dissolution of tiiis synod the Anabaptists appeared in Massachusetts, who were followed, after a brief interval, by the Qua- kers. The former were banished from Massachusetts, and a law was passed by the General Court, forbidding any one to advocate their principles under the penalty of banishment. Mr. Dunstar, who had embraced these opinions, resigned his office as President of Harvard College. It seems a little singular that Mr. Chauncey should have been chosen to succeed him, entertaining, as he did, the same opinions in substance as Mr. Dunstar. The Baptists were more favourably received in the colony of Plymouth, where they settled the town of Swanzey. The Quakers first appeared in 1656; two women from Barbadoes, who on their arrival, says Neal, " were put in prison, and examined by proper persons for tokens of witchcraft." They were sent back to Barbadoes, but others soon arrived. On being ordered to quit the jurisdiction, they refused, and the irritated magistrate proceeded to great severities. Some were whipped, some fined and imprisoned, and others banished. Nothing daunted by their sufferings, those who had been banished returned. A law was at last passed, punishing all who should thus return, with death. This law was carried by one vote in the Court of Deputies, but it never received the approbation of the people. Under its provisions three Quakers were executed. For these barbarous proceedings no valid apology ever has been, or ever can be, offered. The most that can be said is, that they erred with others. King Charles, in a letter to Massachusetts, says : " We cannot be understood hereby to direct, or wish, that any indulgence should be shown to those persons commonly called Quakers." Nor were the principles of religious toleration better appreciated, or prac- tised, in other countries. But to this remark Rhode Island forms a most honourable exception. In Connecticut, and New Haven, also, the Quakers suffered but little. By degrees these sanguinary laws of Massachusetts fell into disuse. In 1661, arose the debates concerning the right of the grandchil- dren of church members to the ordinance of baptism. The dispute began in Connecticut, several years before, in one of the churches at Hartford. It originated in the same cause, that has been already spoken of, the exclusion of all but church members from the privi- leges of freemen. This exclusion, little complained of at first, when few were to be found out of the pale of the churches, became re- garded as a heavy grievance, when the number of those, thus ex- cluded, was greatly increased by the arrival of new emigrants no longer actuated by religious considerations. It was therefore de- 200 HISTORY OF THE manded, that all, who were not openly unworthy, should be admitted to the church without being required to profess a change of heart; and also all baptized persons, and all who had been members of churches elsewhere. As a step to the accomplishment of these ends, it was cUiimcd, that all the children of those who had been baptized, upon owning the covenant, should themselves be baptized. It was apparent, that to yield to these demands, would be destructive to vital piety in the churches, and they were therefore strenuously op- posed. The colonies of Massachusetts and Connecticut, contrary to the advice of the colony of New Haven, called a council, which met in 1C57. In reply to a question respecting the subjects of baptism, it was decided by the council, that those who, being grown up to- years of discretion, of blameless life, and understanding the grounds of reli- gion, should own the covenant made with their parents, by entering thereinto in their own proper persons, should have the ordinance of baptism administered to their children. This decision not being regarded as satisfactory, and the disputes raging more fiercely than ever : a synod was called at Boston, to which the same questions were propounded that had been previously discussed in the council. The answer respecting the proper subjects of baptism, was in substance the same ; and it was held, that all bap- tized persons were to be considered members of the church, and if not openly dissolute, admitted to all its privileges, except partaking of the Lord's Supper. This decision of the synod was strenuously op- posed by ]Mr. Chauncey, President of Harvard College, Increase Mather, and others of the most distinguished ministers in the colo- nies. It was justly judged by them, that to admit unregenerate per- sons into the pale of the church, would be most pernicious to the interests of true religion. The result seemed to justify their fears. In Hartford, in one month, 192 persons took the covenant, comprising almost all the young people in the congregation. The number of those in full communion was small.* " Correct moral deportment, WMth a profession of correct doctrinal opinions, and a desire for regeneration, came to be regarded as the only qualifications for admission to the communion. This in- novation, though not as yet publicly advocated by any, there is con- clusive proof, had become quite extensive in practice, previously to 1679. The churches soon came to consist, in many places, very considerably of unregenerate persons ; of those who regarded them- • Encyclopedia of Religious Knowledge, article Congregationalista. \ CONGREGATIONALISTS. 201 selves, and were regarded by otliers, as unregenerate. Of all these things the consequence was, that within thirty years after the com- mencement of the eighteenth century, a large proportion of the clergy throughout the country were either only speculatively correct, or to some extent actually erroneous in their religious opinions — maintain- ing regularly the forms of religion, but in some instances having well-nigh lost, and in others, it is to be feared, having never felt, its power." One of the warmest defenders of the Half-way Covenant, as it was called, was Mr. Stoddard, minister at Northampton, M'ho carried on a public controversy respecting it, with Increase Mather, of Boston. He maintained, that it was the duty of unconverted persons to come to the Lord's Supper, "though they knew that they had no true goodness, or gospel holinessj" His grandson, President Edwards, at first adopted his opinions, but subsequently renounced them ; and wrote with great ability to disprove them. The Half-way Covenant continued to be used for many years ; but after a bitter experience of the pernicious consequences attending it, it was laid aside in all the orthodox Congregational churches. After the restoration of Charles II. many of the ejected ministers sought a refuge in New England. For the twenty years previous, there had been but little emigration to the colonies, the Parliament tolerating at home all sects but the Episcopalians. The persecutions against the Quakers still continuing, though with much less severity than at first, a letter was written in 1669, by Dr. Goodwin, and Dr. Owen, and others of the leading Independents in England, to Massachusetts, recommending them " to put an end to the sufferings and confinement of the persons censured, and to restore them to their former liberty ; and to allow them to practise the principles of their dissent, if unaccompanied with a disturbance of the public peace." The tolerant counsels of this letter were not inTimediately complied with, but the severity of the laws was gra- dually mitigated. In 1658 a Confession of Faith was adopted by the English Con- gregational churches, at a convention held in the Savoy which, with a few variations, was the same as that agreed to by the Westminster Assembly. This confession was approved of by a synod convened at Boston, in 1680, and is to this day considered as a correct exposi- tion of the opinions of the Congregationalists. New articles of discipline were adopted by the churches of Con- necticut, at an assembly of ministers and delegates held at Saybrook, in 1708. The Saybrook Platform differs from the Cambridge Plat- 14 202 HISTORY OF THE form chiefly in llie provision that it makes respecting councils and associations. This synod was held in pursuance of an Act of the Legislature, ordering it to draw up a form of ecclesiastical disci- pline. The expenses of the ministers and delegates were to be paid from the public treasury. The system agreed upon by the synod was presented to the Legis- lature, at their next session, by whom it was approved in the follow- ing terms : " This Assembly do declare their great approbation of such an happy agreement ; and do ordain, that all the churches within this government that are, or shall be, thus united in doctrine, worship, and discipline, be, and for the future shall be, owned, and acknowledged, and established by law ; provided always, that no- thing herein shall be intended or construed to hinder or prevent any society or church that is, or shall be, allowed by the laws of this government, who soberly differ or dissent from the United Churches, hereby established, from exercising worship and discipline in their own way, according to their consciences." The synod also gave their assent to the Confession of Faith adopted by the synod at Bos- ton, 1680. About the year 1740, New England was blessed with a powerful revival, which embraced all the colonies. Some extravagances, which attended it in Connecticut, gave rise to an Act of the Legisla- ture, by which ministers were forbidden to preach out of their own parishes, unless expressly invited by a clergyman and the major part of his church ; and if any evangelist preached, without being requested to do so by the inhabitants, he was to be sent as a vagrant out of the limits of the colony. Two parties arose among the people and in the Legislature, frequently called the old and the new lights, who bestowed on each other the epithets of cold, dead preachers, formalists, and Arminians, on the one hand, and of enthusiasts and fanatics, on the other. Much opposition was manifested to the interference of the Legislature, as being contrary to the liberty of conscience. As early as 1750 the principles of the Unitarians had been exten- sively adopted by members of the Congregational churches. There was not, however, between such, and those who held fast to the faith of their fathers, an open separation, until some years later. In 1785 several churches in Boston ceased from their confessions of faith, and many others followed in their footsteps. Harvard College fell into the hands of the Unitarians, and is now under their control. But the Congregational form of church govdmment is still retained by the Unitarian churches. CONGREGATIONALISTS. 203 During the French, and still more during the revolutionary war, religion suffered much, great laxity of morals prevailed, and very many w^ere avowed infidels. But the disastrous result of the French revolution opened the eyes of many to the insufficiency of human reason, as a guide in religion, and to the importance of Christianity, as the safeguard and preservative of all governments, especially of republics. Great efforts were also made by the clergy to prevent the further progress of infidel principles ; and a revival of religion which com- menced in Connecticut, and spread throughout New England, was followed by the happiest consequences. At the present day, probably in no portion of the world, will fewer infidels, or openly immoral men be found, than in the New England states. The connexion that existed between the Congregational system of church polity, and the civil power, was severed in most of the colonies by the revolution. In none of the new constitutions was there any provision made for the support of any particular form of worship by law. It will be useful to glance at some of the early laws of New England, both because they have been much misrepresented and mis- understood, and because they may serve us as landmarks, by which we may judge of our progress in religious freedom. Most of the religious, and many of the political disputes, which arose in the early history of New England, are to be traced to the unfortunate connexion that existed between the churches and the civil authorities. The manner in which the connexion grew up, has been already alluded to. Both in Massachusetts and Connecticut all the citizens were obliged by law to support public worship and church rates were collected in the same way as town rates. But to this there was one exception : the salaries of the Boston ministers, down to 1700, were paid by voluntary contributions, collected after divine service, and given to them by the deacons every Monday morning. Every church first chose its own pastor, and, if the majority of the inhabi- tants of the town concurred, he was supported by an assessment upon the inhabitants. If the town did not concur, a council was held of the elders, or messengers of the three, or five neighbouring churches, and if they approved of him, whom the churches had chosen, he was appointed their minister. Before a church could be gathered, it was necessary that the consent of the magistrates should be obtained, and if a minister preached to such a church, he was liable to a penalty. If the councils called to settle disputes did not agree, or if the con- tending parties were contumacious, " it was a common thing for the civil magistrate to interfere, and put an end to the dispute." In Con- 20b. 4, 1787. Sept. 19, 1790. Sept. 17, 1792. Sept. 13, 179.5. May 7, 1797. Oct. 18, 1797. Sept. 11, 1801. Sept. 14, 1804. May 29, 1811. Oct. 15, 1812. May 18, 1814. Sept. I, 1814. Nov. 19, 1815. Oct. 8, 1818. Feb. 11, 1819. Oct. 27, 1819. May 22 1823. Names of Consecratora. f Robert Kilgour. J Arlliur Pelrie. j Julin Skinner. |_ Scotlisk Biskops. ^John Moore. I Wni. Markham. 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'OOO— "UOCJOlfN-HTjioC^OlOCO^— jo j; t^ . 00*" -* cf co" r-' rt' oi" lo" o' of o" -a-'" lo' lo' ^r o' co' cj _•" C10»-^ (MfNOlOJOO COC5iO-^(MC\l-^q(M o *C0O5»fl ■ 02 CO t- CD Tji CO 00 . (M C^ t-l CO lO sftooioc^iooociioco-^oco— . aj '^ .-< CrT cf O^ -r^' .^ Co" 1-^ of "^^ "-O o" 'X* lo" of "O o" c-" lo" i-0JD0!C0l0'0CO-^OC0-<3'00t^-^C0'^O)oO rt ,-, ,3. — 1 c< lo (TJ CO cooo^eo^ c^ c —' '■^■^Oi ' CJ 05 03 -^ CO CO — ' ■ lO (Mi-ll-HCOCOr-l • 0 0 • a c oiof^ioaicooojco-^ooo — coQoor-t^ 10 ao^t--__Qo_.i.o.crj_— _-- co_o_t---_^co crj_o_io o_CD g co' — ' Qo" x" lo" t-' 0" TjT TT<" cT t-' t-' co' 03" ,rf CO*" co" " 03-*T--C3.o. o_o_ 0.0. 0.0.0. o_o,c\i_io_i---^ 0.0. . . o_ . C^'cTt-'i-HO'-^'co't-' (— '"c^'"o'cc'o'co''o'o'o'o"o o'lo'oO Olr-'O'-'J' 00 CO 1—1 -^ -^ 1— iCO'OCOCClO'^lOrl'lOiO'^lO'^fOCD . .»0 . ia •^ S -a , ca S S & 111 J-^'s'l.-^' J2 >;-is\'c- -S .'^ 20 298 HISTORY OF THE CONCLUDING REMARKS. This much then of the facts and incidents connected with the rise and progress of the Protestant Episcopal Church in these United States. At first a feeble band, she is called to the endurance of a great fight of affliction; and, at one period, reduced to an extremity which perilled her very existence. The jealousies which were awakened in the colonies by her union with the state in 1693, more than counterbalanced the short-lived advantages she derived from the protection and support of the British crown. This is evident from a view of her position, immediately following the recognition of the independence of the States in 1783. That event, dissolving her connexion with the state, subjected her on the one hand to the loss of many of her ablest clergy, and on the other, to the scorn and deri- sion of opposing sects. Not that she could not at this very time, strictly speaking, compare with any other religious body in point of numbers, the members of the Methodist Society, up to the year 1784, constituting a part of her communion. Five events mainly distinguish the history, and may be considered as affecting the interests of the Protestant Episcopal Church in this country, from her earliest connexion with the colonies, to the present time. The first, was her erection into a church establishment in 1693. This circumstance secured to her a temporary ascendency, espe- cially in the province of New York. From that period, accessions were made to her communion, and not a few from among the ori- ginal emigrants, the Hollanders; some, doubtless, for conscience' sake, but more, we fear, from mercenary motives, or from considera- tions of state policy. The second, was the severance of the Methodist Society from her communion ; a circumstance, which, if we mistake not, viewed in any light, furnishes an occasion of the deepest regret. The third was the dissolution of the church establishments, conse- quent upon the recognition of the independence of the colonies by Great Britain in 1783; the effects of which, as it relates to the best interests of the church, can be measured only by being thrown in contrast with the folly of erecting into a church establishment any one religious body, amid so many discordant and hostile elements, social, civil, political, and ecclesiastical. The fourth, the procurement, in 1793, of the episcopate through PROTESTANT EPISCOPAL CHURCH. 299 the English line of succession. This event precluded the necessity of that temporary departure from Episcopacy, proposed by Dr. White, in order to meet the supposed exigency of the church in 1782. Henceforward, the Protestant Episcopal Church, thus duly or- ganized, with her apostolic ministry, her liturgy, her diocesan and general conventions, her constitutions and canons, &c. &c., gradu- ally advanced into a consolidation of her distinctive principles ; till — to the praise of God's grace be it spoken — she has realized the truth, (in a subordinate sense at least,) " a little one shall become a thou- sand, and a small one a strong nation." (Isa. Ix. 22.) EVANGELICAL ASSOCIATION. BY THE REV. W. W. ORWIG, NEW BERLIN, UNION COUNTY, PENNSYLVANIA. This Christian denomination took its rise about the year ISOO, in one of the middle free States of America ; at first they were called the Albrights, (Albrechtsleute), probably on account of Jacob Albright having been, by the grace of God, the instrument of their solemnly uniting themselves for the service of Almighty God. About the year 1790, Jacob Albright became the happy subject of the awakening in- fluences of God's Holy Spirit, and was brought to the knowledge of his sinful state and of the truth ; and after a long and very severe struggle^he received at last, by faith in the Son of God, the remission of his sins and the spirit of adoption. In this state he spent several years in the service of God ; and, at the request of his fellow-Christians, he at sundry times spake publicly a word of exhortation, which did not remain fruitless. In the year 1796, after a very severe confllict respecting his call to the ministry, he commenced travelling through the country, and to preach the gospel of Christ, and him crucified, to his fellow-men, and the Lord owned and richly blessed his labours, and gave him many souls for his recompense. Having now con- tinually a feeling and tender regard for the Germans of this country, as among them true Christianity was at that time at a very low ebb and almost entirely extirpated : he united himself in the year 1800 with a number of persons, who by his preaching had been awakened and converted to God, into a Christian society. This is the origin of the Evangelical Association. In the year 1803 this society resolved upon introducing and instituting among, and for, themselves an eccle- siastical regulation. Jacob Albright was therefore elected as the pre- siding elder among them, and duly confirmed by the other preachers, and by their laying on of hands ordained, so as to authorize him to perform all transactions that are necessary for a Christian society, and becoming to an evangelical preacher. They unanimously chose EVANGELICAL ASSOCIATION. 301 the sacred scriptures for their guide in faith and action, and formed their church discipUne accordingly, as any one may see, who will take the pains to investigate and examine the same. At first, indeed, when their principles and design were not yet much known, this denomination met with considerable opposition and suffered much persecution ; it, however, spread moi'e and more till to the present time, but more especially during the last ten years. At present (1843,) their number is near 15,000 communicants, and between two and three hundred preaphers, of whom there are above one hundred travelling preachers. Hitherto they have confined their labours chiefly to the German population of the United States and the Canadas, and have for some time past been very successful in their missions among the emigrated Germans in the western States, and in several of the principal seaports of this country. The following is a compend of their unanimous doctrine and confession of faith. ARTICLES OF FAITH. I. Of the Holy Trinity. — There is but one only, true and living God, an eternal Being, a Spirit without a body, indivisible, infinite, mighty, wise and good, the creator and preserver of all things, visible and in- visible. And in this Godhead there is a trinity, of one substance and power, and co-eternal ; namely, the Father, the Son, and the Holy Ghost. II. Concerning the Word, or Son of God, who became Man. — The Son, who is the Word of the Father, the eternal and true God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, so that both natures, the divine and the human, are perfectly and inseparably joined together in him (as in one person) ; therefore he is Christ (the anointed) very God and very man, even he, who sufiered, was crucified, dead and buried, in order to reconcile the justice of the eternal Father with us, and to present himself a sacrifice for both our original and actual sins. III. Of ChrisVs Resurrection. — This Christ did truly rise again from the dead, and reassumed his body, with all things appertaining to the perfection of man's nature, and thus in the same body he ascended into heaven, and sitteth there until he return again, at the last day, to judge all men. IV. Of the Holy Ghost. — The Holy Ghost proceeds from the Father and the Son, is the true and eternal God, of one substance, majesty and glory, with the Father and the Son. V. The Sufficiency of the Holy Scriptures for our Instruction to Sal- 302 HISTORY OF THE vation. — The Holy Scriptures contain the decree of God, so far as it is necessary for us to know for our salvation ; so that whatsoever is not contained therein, nor may be proved thereby, is not to be en- joined on any to believe as an article of faith, nor as a doctrine essen- tial to salvation. By the Holy Scriptures, we understand those canonical books of the Old and New Testament, which the church at all times indu- biously received as such. VI. Concerning the Old Testament. — The Old and New Testaments are not contrary to each other; in both, as well in the Old as in the New Testament, everlasting life is offered to mankind by Christ, being both God and man, and the only Mediator between God and man. Wherefore they are not to be heard, who teach that the fathers of the ancient covenant had grounded their expectations on transitory pro- mises only. Though the law given from God by Moses, touching ceremonies and rites, doth not bind Christians by any means, nor ought the civil precepts thereof of necessity be received in any com- monwealth : yet, notwithstanding, no Christian is free from the obe- dience of the ten commandments, which are also called the moral law. VII. Of Original Sin. — Original sin consisteth not in the following of Adam (as some falsely pretend) ; but it is that corruption of the human nature, in which every offspring of Adam appears in this world — a corruption, whereby man is very far gone from original righteousness, and, on the contrary, is of his own nature incUned to evil, and that continually. VIII. Of Free Will. — The condition of man after and since the fall of Adam is so wretched, that we cannot turn unto God by the simple powers of nature ; and hence we cannot by our own natural strength do any good works, pleasing and acceptable in the sight of God, without the grace of God by Christ preventing us, and influencing us that we may have a good will, and working with us, when we have that good will. IX. Of the Justification of Man. — We are never accounted right- eous before God on account of our works or merits ; but it is only for the merit of our Lord and Saviour Jesus Christ, and by faith in his name, that we are justified. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and full of comfort. X. Of Good Worlis. — Though good works are the fruits of faith, and follow justification, whilst they have not the virtue to put away our sins, nor to avert the judgment, or endure the severity of God's justice : yet they are pleasing and acceptable to God in Christ, if they spring out EVANGELICAL ASSOCIATION. 3O3 of a true and living faith, insomuch, that by them living faith may be as evidently known, as a tree is discerned by its fruit. '* XL Of Sin after Justification. — Not every sin willingly committed after justification is, therefore, the sin against the Holy Ghost, which is unpardonable. They cannot all be precluded from repentance who fall in sin after justification, nor their acceptance straightway denied them. After we have received the Holy Ghost, it may so happen, that we may depart from grace, and fall into sin ; and, we may even thus arise again by the grace of God and amend our lives. And, therefore, the doctrine of those is to be rejected, who say, they "can no more fall into sin as long as they live here, or who deny the place of forgiveness to such as do truly repent. XII. Of the Church. — The visible Church of Christ is the commu- nity of true believers, among whom the word of God is preached in its purity, and the means of grace are duly administered, according to Christ's own appointment in all those things, so far as they are requi- site, and in conformity with the ordinances of Christ. XIII. Of speaking in the Congregation in such a Tongne as the People may understand. — Public prayers in the church, and the minis- tering of baptism and of the Lord's Supper in a tongue not understood by the people, are matters plainly repugnant to the word of God, and the custom of the primitive church. XIV. Of Baptism and the Lord's Supper. — Baptism and the Lord's Supper, ordained by Christ, are not only given pledges or tokens of Christian men's profession, but they are much more certain signs of grace and God's good will towards us, by which he works invisibly in us, quickens and also strengthens and confirms our faith in him. Baptism and the Lord's Supper were not ordained by Christ that we should abuse them ; but that we should duly use them. And in such only, as worthily receive the same, they produce a wholesome and effectual power; but such, as receive them unworthily, purchase to themselves damnation, as Paul saith. XV. Of Baptism.— Bdi^iism is not merely a token of a Christian profession, whereby Christians are distinguished from others, and whereby they obligate themselvQs to observe every Christian duty ; but it is also a sign of internal ablution, renovation, or the new birth. XVI. Of the Lord's Supper. — The Supper of the Lord is not merely a token of love and union, that Christians ought to have among them- selves and one towards another ; but it is much more, a mystery or a representation of our redemption by the sufferings and death of Christ; insomuch, that such as rightly, and worthily, and faithfully receive the same, partake of the body and blood of Christ by faith, as the impart- 304 HISTORY OF THE ing means, not in a bodily but in a spiritual manner, in eating the broken bread and in drinking the blessed cup, which is handed them. Transubstanliation, or the^ changing of the bread and wine into the body and blood of Christ in the Lord's Supper, cannot be supported by Holy Writ, but is repugnant to the plain words of the Scriptures. XVII. Of the only Oblation of Christ, finished upon the Cross. — The offering which was once made by Christ on the cross, is that perfect redemption, propitiation and satisfaction, for all the sins of the whole world, both original and actual, so that there is no other satisfaction required but that alone. XVIII. Of Church Rites and Ceremonies. — It is by no means ne- cessary, that ceremonies and rites should in all places be the same, or exactly alike ; for they have always been different, and may be changed according to the diversity of countries, times and national manners, provided, that nothing be introduced contrary to God's ordinances. Whosoever, through his private judgment, willingly and purposely doth break the ordinances, ceremonies and rites of the church to which he belongs, (if they are not repugnant to the word of God, and are ordained by proper authority,) ought to be rebuked openly, as one that offendeth against the order of the church, and woundeth the consciences of the weaker brethren, in order that others may be deterred from similar audacity. Every particular church has the privilege to introduce, change and abolish rites and ceremonies ; yet so, that all things may be done to edification. XIX. Of the Rulers of the United States of .America. — The President, Congress, the General Assemblies, the Governors, and the Councils of State, as the delegates of the people, according to the regulation and transfer of power, made to them by the constitution of the United States, and by the constitutions of their respective states, are the rulers of, and in the United States. And these states are a sovereign and independent nation, which is and ought not to be subject to any foreign jurisdiction : though we believe that wars and bloodshed are not agreeable with the gospel and spirit of Christ. XX. Concerning the Christiaji^s temporal property. — The temporal property of Christians must not be considered as common, in regard to the right, title and possession of the same, as some do vainly pre- tend; but as lawful possessions. Notwithstanding, every one ought, of the things he possesseth, to give to the poor and needy, and to manifest Christian love and liberality towards them. XXI. Of the last Judgment and God's righteous Sentence of Rewards and Punishments. — Wc believe that Jesus Christ will come in the last EVANGELICAL ASSOCIATION. 305 day, to judge all mankind by a righteous judgment ; that God will give urito the faithful, elect and godly, eternal life and happiness, everlasting rest, peace and joy without end. But God will bid the impenitent and ungodly, depart to the devil and his angels, to endure everlasting damnation, punishment and pain, torment and misery. Therefore we are not to concede to the doctrine of those who main- tain that devils and ungodly men will not have to suffer eternal punish- ment and torment. CONFERENCES. Their conferences are : first, a quarterly ; second, an annual ; and third, a general conference. The first takes place on every circuit at the quarterly meetings ; the second once a year in every conference district, and the third every four years in the district of the whole society, on account of which it is called the general conference. The members of the quarterly conference are all the class-leaders, ex- horters, travelling and local preachers, residing or stationed in the circuit of said quarterly conference. The members of the annual conferences are all the travelling preachers, and such as have tra- velled, and who by ordination stand in full connexion with the ministry. The general conference consists of delegates who are elected of every annual conference every fourth year, one for every four members of her own body. There is in addition to these another annual confer- ence appointed for the local preachers on every circuit, where several of them reside ; but these are destined principally for the investigation of the character and conduct of said preachers, in order to save time at the annual conferences of the travelling ministry. Arrangement of the Society. — The whole society is divided into conference districts, the conference districts into smaller districts, these into circuits, and the circuits into classes. FEIENDS OE QUAKEES. BY THOMAS EVANS, rillLADELPlIlA. The religious Society of Friends, commonly called Quakers, is a body of Christian professors, which arose in England about the middle of the seventeenth century. The ministry of George Fox was chiefly instrumental, under the divine blessing, in convincing those who joined him of those Christian principles and testimonies which distinguish the society ; and his pious labours contributed in no small degree to their establishment as an organized body, having a regular form of church government and discipline. This devoted servant of Christ was born at Drayton, in Leicester- shire, in the year 1624, and was carefully educated by his parents in the Episcopal mode of worship. He appears to have led a religious life from his childhood, and to have been deeply concerned for the salvation of his soul. Amid a high profession of religion, then gene- rally prevalent, he observed among the people much vain and trifling conversation and conduct, as well as sordid earthly-mindedness, both which he believed to be incompatibfe with the Christian life. This brought great trouble upon his mind, clearly perceiving that the pro- fession in which he had been educated did not give to its adherents that victory over sin which the gospel enjoins, and which his soul 'panted after. He withdrew from his former associates, and passed much of his time in retirement, — reading the holy scriptures, and endeavouring to wait upon the Lord for the revelation of his Spirit, to enable him rightly to understand the truths of the gospel. In this state of reverent dependence upon the Fountain of saving knowledge, his mind was enlightened to see into the spirituality of the gospel dispensation, and to detect many errors which had crept into the professing Christian church. In the year 1G47, he com- menced his labours as a minister of the gospel, travelling exten- sively through England, generally on foot ; and, from a conviction that it was contrary to Christ's positive command, he refused to SOCIETY OF FRIENDS OR QUAKERS. 201 receive any compensation for preaching, defraying his expenses out of his own slender means. The unction from on high, which attended his ministry, carried conviction to the hearts of many of his hearers ; and his fervent disinterested labours were crowned with such success, that in a few years a large body of persons had em- braced the Christian principles which he promulgated. The civil and religious commotions which prevailed in England about this period, doubtless prepared the way for the more rapid spread of gospel truth. The fetters, in which priestcraft had long held the human mind, were beginning to be loosened; the dependence of man upon his fellow-man, in matters of religion, was shaken, and many sincere souls, panting after a nearer acquaintance with God, and a dominion over their sinful appetites and passions, which they could not obtain by the most scrupulous observance of the ceremo- nies of relifion, were earnestly inquiring, " What must we do to be saved f The message of George Fox appears to have been, mainly, to direct the people to Christ Jesus, the great Shepherd and Bishop of souls, who died for them, and had sent his spirit or hght into their hearts, to instruct and guide them in the things pertaining to life and salvation. To the light of Christ Jesus, in the conscience, he endeavoured to turn the attention of all, as that by which sin was manifested and reproved, duty unfolded, and ability given to run with alacrity and joy in the way of God's commandments. The preaching of this doctrine was glad tidings of great joy to many longing souls, who eagerly embraced it, as that for which they had been seeking; and, as they walked in this divine light, they experienced a growth in grace and in Christian knowledge, and gradually came to be esta- blished as pillars in the house of God. Many of these, before they joined with George Fox, had been highly esteemed in the various religious societies of the day, for their distinguished piety and experience, being punctual in the perform- ance of all their religious duties, and regular in partaking of what are termed "the ordinances." But, notwithstanding they endeavoured to be faithful to the degree of knowledge they had received, their minds were not yet at rest. They did not witness that redemption from sin, and that establishment in the truth, which they read of in the Bible as the privilege and duty of Christians ; and hence, they were induced to believe that there was a purer and more spiritual way than they had yet found. They felt that they needed to know more of the power of Christ Jesus in their own hearts, making them new creatures, bruising Satan, and putting him under their feet, and 308 HISTORY OF TIIE renevting their souls up into the divine image which was lost in Adam's fall, and sanctifying them wholly, in body, soul and spirit, through the inward operations of the Holy Ghost and fire. Great were their conflicts and earnest their prayers, that they migiu be brought to this blessed experience ; but looking without, instead of having their attention turned within, they missed the object of their search. They frequented the preaching of the most eminent ministers ; spent much time in reading the holy scriptures, in fasting, meditation and prayer, and increased the strictness of their lives and religious performances ; but still they were not wholly- freed from the dominion of sin. Some, after wearying themselves with the multitude and severity of their duties, without finding the expected benefit from them, sepa- rated from all the forms of worship then practised, and sat down together, waiting upon the Lord, and earnestly looking and praying for the full manifestation of the kingdom and power of the Lord Jesus. In this humble, seeking state, the Lord was graciously pleased to meet with them ; sometimes without any instrumental means, at others, through the living ministry of George Fox or other anointed servants, who were prepared and sent forth to preach the gospel. Then they were brought to see that that, which made them uneasy in the midst of their high profession and manifold observances, and raised fervent breathings after the God of their lives, was nothing less than the Spirit of the Lord Jesus Christ, striving with them in order to bring them out fully from under the bondage of sin, into the glorious liberty of the children of God. They were brought to see that they had been resting too much in a mere historical belief of the blessed doctrines of the gospel, the birth, life, miracles, sufferings, death, resurrection, ascension, media- tion, intercession, atonement and divinity of the Lord Jesus ; but had not sufficiently looked for, and abode under, the heart-changing and sanctifying power of the Holy Spirit or Comforter; to seal those precious truths on the understanding, and give to each one a living and practical interest in them ; so that they might really know Christ to be their Saviour and Redeemer, and that he had, indeed, come into their hearts and set up his righteous government there. This was the dawning of a new day to their souls ; and, as they attended in simple obedience to the discoveries of this divine light, they were gradually led to see farther into the spirituality of the gospel dispensation. The change which it made in their views was great, and many and deep were their searchings of heart, trying " the SOCIETY OF FRIENDS OR QUAKERS. ' 309 fleece both wet and dry," ere they yielded ; lest they should be mistaken and put the workings of their own imagination for the un- foldings of the Spirit of Christ; but as they patiently abode under its enlightening operations, every doubt and difficulty was removed, and they were enabled to speak from joyful experience of that which they had seen, and tasted, and handled of the good word of life. The rapid spread of the doctrines preached by George Fox, was surprising ; and, among those who embraced them, were persons of the best families in the kingdom ; several priests of the Episcopal denomination and ministers of other societies ; besides, many other learned and substantial men. A large number of ministers, both men and women, were soon raised up in the infant society, who tra- velled abroad, as they believed themselves divinely called, spreading the knowledge of the truth, and strengthening and comforting the newly convinced. In a few years meetings were settled in nearly all parts of the United Kingdom ; and, notwithstanding the severe persecution to which the society was subjected, by which thou- sands were locked up in jails and dungeons, and deprived of nearly all their property, besides being subjected to barbarous personal abuse ; its members continued to increase, and manifested a zeal and devotedness which excited the admiration even of their perse- cutors. Their sufferings seemed only to animate them with fresh ardour, and to unite them more closely together in the bond of gospel fellowship. Instances occurred where all the parents were thrown into prison, and the children continued to hold their meetings, un- awed by the threats of the officers, or the cruel whippings which some of them suffered. As early as the year 1655, some ministers travelled on the con- tinent of Europe, and meetings of Friends were soon after settled in Holland and other places ; — some travelled into Asia, some were carried to Africa ; and several were imprisoned in the Inquisitions of Rome, Malta, and in Hungar3^ About the same period the first Friends arrived in America, at the port of Boston, and commenced their religious labours among the people, many of whom embraced the doctrines which they heard. The spirit of persecution, from which Friends had suffered so deeply in England, made its appear- ance in America with increased virulence and cruelty, inflicting upon the peaceable Quakers various punishments ; and finally put four of them to death by the gallows. Notwithstanding the opposition they had to encounter, the prin- ciples of Friends continued to spread in America; many eminent ministers, actuated by the love of the gospel and a sense of religious duty, came over and travelled through the country ; others, removed 31Q HISTORY OF THE thither and settled ; — and in 16&2, a large number, under the patronage of William Pcnn, came into the province of Pennsylvania, and founded that flourishing colony. At that time, meetings were settled along the Atlantic provinces, from North Carolina as far as Boston in New England ; and, at the present day, the largest body of Friends is to be found in the United States. When we consider the great numbers who joined the society ; that, without any formal admission, all those who embraced the principles of Friends and attended their meetings were considered ir^embers, as well as their children, and of course, the body in some measure im- plicated in the consistency of their conduct; the numerous meetings which were settled, and the wide extent of country which they em- braced ; it is obvious that the organization of the society would have been imperfect, without some system of church government by which the conduct of the members might be inspected and restrained. The enlightened and comprehensive mind of George Fox was not long in perceiving the necessity for this ; and he early began to make arrangements for carrying it into practice. Under the guidance of the light of Christ Jesus, which had so clearly unfolded to him the doc- trines and precepts of the gospel in their true spiritual character, he commenced the arduous work of establishing meetings for disci- pline ; and, in a few years, had the satisfaction to see his labour and concern crowned with success, both in England and America. Under the influence of that Christian love which warmed his heart toward the whole human family, but which more especially flowed toward the household of faith, he was very tender of the poor, and careful to see that their necessities were duly supplied. This principle has ever since characterized the society, which cheerfully supports its own poor, besides contributing its share to the public burdens. The first objects to which the attention of these meetings was directed w-ere the care of the poor and destitute, who bad been reduced to want by per- secution, or other causes ; the manner of accomplishing marriages ; the registry of births and deaths ; the education and apprenticing of children ; the granting of suitable certificates of unity and approba- tion to ministers who travelled abroad, and the preservation of an account of the sufferings sustained by Friends in support of their religious principles and testimonies. It also became necessary to establish regulations for preserving the members in a line of conduct consistent with their profession. In this imperfect slate of being, we are instructed from the highest authority, that offences must needs come; but it does not necessarily follow, cither that the oflfender must be cut oft' from the church, or that the reproach of his misconduct should be visited upon the society to SOCIETY OF FRIENDS OR QUAKERS. 321 which he belongs. If in pursuance of those Christian means laid down in the gospel, he is brought to acknowledge and sincerely con- demn his error, a brother is gained ; the church is freed from reproach by his repentance and amendment of life; and thus the highest aim of all disciplinary regulations is attained. Where these effects, however, do not result from the Christian care of the church ; it becomes its duty to testify against the disorderly conduct of the offender, and to declare that he has separated himself from its fellow- ship, and is no longer a member thereof. The views of George Fox on this subject were marked by that simplicity and scriptural sound- ness which distinguished his whole character. He considered the church as a harmonious and compact body, made up of living members, having gifts differing according to the measure of grace received, yet all dependent one upon another, and each, even the weakest and lowest, having his proper place and service. As the very design of religious society is the preservation, comfort and edification of the members, and as all have a common interest in the promotion of these great ends ; he considered every faithful member religiously bound to contribute according to his capacity toward their attainment. The words of our Lord furnish a short but comprehensive description of the order instituted by Him for the government of His church : " 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 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 to the church ; but if he neglect to hear the church, let him be to thee as an heathen man and a publican." Here is no limitation of this Christian care to ministers or any other class; but any brother, who sees another offending, is to ad- monish him in love for his good. The language of our blessed Saviour respecting the authority of his church ; and his being in the midst of it in the performance of its duties, is very clear and compre- hensive : " Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven ; and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, that if two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." The doctrine of the immediate presence of Christ with his church, 312 HISTORY OF THE whether assembled for ihe purpose of divine worship, or for the trans- action of its disciplinary affairs, is the foundation of all its authority. It was on this ground that George Fox so often exhorted his fellow- believers to hold their meetings in the power of the Lord ; all wait- ing and striving to know Christ Jesus brought into dominion in their own iiearts, and his Spirit leading and guiding them in their services, that so his living presence might be felt to preside over their assem- blies. In a church thus gathered, we cannot doubt, that the gracious Head condescends to be in the midst, qualifying the members to wor- ship the Father of spirits, in spirit and in truth, or enduing them with wisdom rightly to manage the business which may engage their attention. Nor can we question that so far as they are careful to act in his wisdom and under his direction, their conclusions, being in conformity with his will, have his authority for their sanction and support. The discipline of the Society of Friends, established in conformity with these views, embraces four grades of meetings, connected with, and dependent upon, each other. First, the preparative meetings receive and prepare the business for the monthly meetings, which are composed of one or more preparative meetings, and rank next in order above them ; in these the executive department of the discipline is chiefly lodged. The third grade includes quarterly meetings, which consist of several monthly meetings, and exercise a supervisory care over them, examine into their condition, and advise or assist them as occasion may require ; — and lastly, the yearly meeting, which in- cludes the whole, possesses exclusively the legislative power, and annually investigates the state of the whole body, which is brought before it by answers to queries, addressed to the subordinate meetings. In each preparative meeting there are usually two or more Friends of each sex, appointed as overseers of the flock, whose duty it is to take cognizance of any improper conduct in the members, and en- deavour by tender and afiectionate labour to convince the offender, and bring him to such a sense of his fault as may lead to sincere re- pentance and amendment. Violations of the discipline by members are reported by the overseers to the preparative meetings ; and from thence, if deemed necessary, to the monthly meeting, where a com- mittee is usually appointed to endeavour to convince and reclaim the delinquent; and if this desirable result is not produced, a minute is made declaring the disunity of the meeting with his conduct and with him, until he is brought to a sense of his error, and condemns it in a satisfactory manner. From the decision of a monthly meeting, the disowned person has the right of appeal to the quarterly meeting, SOCIETY OF FRIENDS OR QUAKERS. 3I3 and if that gives a judgment against him, he may carry his case to the yearly meeting also, where it is finally determined. The women have also overseers, appointed to extend Christian care and advice to their own sex ; and likewise preparative, monthly, quarterly, and yearly meetings, in which they transact such business as relates to the good order and preservation of their members; but they take no part in the legislative proceedings of the society; and in difficult cases, or those of more than ordinary importance, they generally obtain the judgment of the men's meetings. There are also distinct meetings for the care and help of the ministry, composed of ministers and elders, the latter being prudent and solid members, chosen specially to watch over the ministers for their good, and to admonish or advise them for their help. In these meetings the men and women meet together; the}'^ are called meet- ings of ministers and elders, and are divided into preparative,q uar- terly, and yearly. There are at present in the society ten yearly meetings of Friends, viz. London and Dublin, in Great Britain and Ireland. New Eng- land, held at Newport, Rhode Island ; New York, held in that city; Pennsylvania and New Jersey, held in Philadelphia; Maryland, held in Baltimore; Virginia, held in that state, at Cedar Creek and Sum- merton, alternately ; North Carolina, held at New Garden in that state; Ohio, held at Mount Pleasant; and Indiana, held at Richmond in Wayne county. These include an aggregate of from one hundred and twenty to one hundred and fifty thousand members. The doctrines of the society may be briefly stated as follows. They believe in one only wise, omnipotent, and everlasting God, the creator and upholder of all things, visible and invisible ; and in one Lord Jesus Christ, by whom are all things, the mediator between God and man ; and in the Holy Spirit which proceedeth from the Father and the Son ; one God blessed for ever. In expressing their views relative to the awful and mysterious doctrine of " the Three thai bear record in heaven," they have carefully avoided the use of un- scriptural terms, invented to define Him who is undefinable, and have scrupulously adhered to the safe and simple language of holy scrip- ture, as contained in Matt, xxviii. 18-19, &c. They own and believe in Jesus Christ, the beloved and only be- gotten Son of God, who was conceived of the Holy Ghost, and born of the Virgin Mary. In him we have redemption, through his blood, even the forgiveness of sins ; who is the express image of the invisible God, the first born of every creature, by whom all things were created that are in heaven or in earth, visible and invisible, whether 21 314 HISTORY OF THE they be thrones, dominions, principalities or powers. They also believe that he was made a sacrifice for sin, who knew no sin, neither was "uile found in his mouth ; that he was crucified for mankind, in the flesh, without the gates of Jerusalem; that he was buried and rose again the third day, by the power of the Father, for our justification, and that he ascended up into heaven, and now sitteth at the right hand of God, our holy mediator, advocate, and intercessor. They believe that he alone is the redeemer and saviour of man, the captain of salvation, who saves from sin as well as from hell and the wrath to come, and destroys the works of the devil. He is the Seed of the woman that bruises the serpent's head, even Christ Jesus, the Alpha and Omega, the first and the last. He is, as the scriptures of truth say of him, our wisdom, righteousness, justification, aild redemption; neither is there salvation in any other, for there is no other name under heaven given among men whereby we may be saved. The Society of Friends have uniformly declared their belief in the divinity and manhood of the Lord Jesus : that he was both true God and perfect man, and that his sacrifice of himself upon the cross was a propitiation and atonement for the sins of the whole world, and that the remission of sins which any partake of, is only in, and by virtue of, that most satisfactory sacrifice, and no otherwise. Friends believe also in the Holy Spirit, or comforter, the promise of the Father, whom Christ declared he would send in his name, to lead and guide his followers into all truth, to teach them all things, and to bring all things to their remembrance. A manifestation of this Spirit they believe is given to every man to profit withal ; that it convicts for sin, and, as attended to, gives power to the soul to overcome and forsake it ; it opens to the mind the mysteries of salvation, enables it savingly to understand the truths recorded in the holy scriptures, and gives it the living, practical, and heartfelt experience of those things which pertain to its everlasting welfare. They believe that the saving knowledge of God and Christ cannot be attained in any other way than by the revelation of this spirit ; — for the apostle says, " What man knoweth the things of a man, save the spirit of man which is in him 1 Even so the things of God knoweth no man, but the spirit of God. Now we have received not the spirit of the world, but the spirit which is of God, that we might know the things which are freely given to us of God." If therefore the things which pro- perly appertain to man cannot be discerned by any lower principle than the spirit of man : those things, which properly relate to God and Christ, cannot be known by any power inferior to that of the Holy Spirit. SOCIETY OF FRIENDS OR QUAKERS. 3I5 They believe that man was created in the image of God, capable of understanding the divine law, and of holding communion with his Maker. Through transgression he fell from this blessed state, and lost the heavenly image. His posterity come into the world in the image of the earthly man ; and, until renewed by the quickening and regenerating power of the heavenly man, Christ Jesus, manifested in the soul, they are fallen, degenerated, and dead to the divine life in which Adam originally stood, and are subject to the power, nature and seed of the serpent ; and not only their words and deeds, but their imaginations, are evil perpetually in the sight of God. Man, therefore, in this state can know nothing aright concerning God ; his thoughts and conceptions of spiritual things, until he is disjoined from this evil seed, and united to the divine light, Christ Jesus, are un- profitable to himself and to others. But while it entertains these views of the lost and undone condition of man in the fall, the society does not believe that mankind are punishable for Adam's sin, or that we partake of his guilt, until we make it our own by transgression of the divine law. But God, who out of his infinite love sent his Son, the Lord Jesus Christ into the world to taste death for every man, hath granted to all men, of whatever nation or country, a day or time of visitation, during which it is possible for them to partake of the benefits of Christ's death, and be saved. For this end he hath communicated to every man a measure of the light of his own Son, a measure of grace or the Holy Spirit — by which he invites, calls, exhorts, and strives with every man, in order to save him ; which light or grace, as it is received and not resisted, works the salvation of all, even of those who are ignorant of Adam's fall, and of the death and suffer- ings of Christ ; both by bringing them to a sense of their own misery, and to be sharers in the sufferings of Christ, inwardly; and by making them partakers of his resurrection, in becoming holy, pure and righteous, and recovered out of their sins. By which also are saved they that have the knowledge of Christ outwardly, in that it opens their understandings rightly to use and apply the things delivered in the scriptures, and to receive the saving use of them. But this Holy Spirit, or light of Christ, may be resisted and rejected ; in which then, God is said to be resisted and pressed down, and Christ to be again crucified and put to open shame ; and to those who thus resist and refuse him, he becomes their condemnation. As many as resist not the light of Christ Jesus, but receive and walk therein, it becomes in them a holy, pure and spiritual birth, bringing forth holiness, righteousness and purity, and all those other 316 HISTORY OF THE blessed fruits which are acceptable to God, by which holy birth, viz. Jesus Christ formed within us, and working his works in us, as we are sanctified, so we are justified in the sight of God ; according to the apostle's words : " But ye arc washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God." Therefore, it is not by our works wrought in our will, nor yet by good works considered as of themselves, that we are justified, but hy Christ, who is both the gift and the giver, and the cause pro- ducing the effects in us. As he hath reconciled us while we were enemies, so doth he also, in his wisdom, save and justify us after this manner; as saith the same apostle elsewhere: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and I'cnewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ, our Saviour, that being justified by his grace, we should be made heirs according to the hope of eternal life." We renounce all natural power and ability in ourselves, to bring us out of our lost and fallen condition and first nature, and confess that as of ourselves we are able to do nothing that is good, so neither can we procure remission of sins or justification by any act of our own, so as to merit it, or to draw it as a debt from God due to us; but we acknowledge all to be of and from his love, which is the original and fundamental cause of our acceptance. God manifested his love toward us, in the sending of his beloved sen, the Lord Jesus Christ, into the world, who gave himself an offering for us and a sacrifice to God, for a sweet smell- ing savour; and having made peace through the blood of the cross, that he might reconcile us unto himself, and by the eternal Spirit, offered himself without spot unto God, he suffered for our sins, the just for the unjust, that he might bring us unto God. In a word, if justification be considered in its full and just latitude, neither Christ's work without us, in the prepared body, nor his work within us, by his Holy Spirit, is to be excluded ; for both have their place and service in our complete justification. By the propitiatory sacrifice of Christ without us, we, truly repenting and believing, are, through the mercy of God, justified from the imputation of sins and transgressions that are past, as though they had never been com- mitted ; and by the mighty work of Christ within us, the power, nature and habits of sin are destroyed; that, as sin once reigned unto death, even so now grace reignefh, through righteousness, unto eternal life, by Jesus Christ our Lord. All this is effected, not by a bare or naked act of faith, separate from obedience, but in the SOCIETY OF FRIENDS OR QUAKERS 217 obedience of faith ; Christ being the author of eternal salvation to none but those that obey him. The Society of Friends believes that there will be a resurrection both of the righteous and the wicked ; the one to eternal life and blessedness, and the other to everlasting misery and torment ; agree- ably to Matt. XXV. 31-46, John v. 25-30, 1 Cor. xv. 12-58. That God will judge the world by that Man whom he hath ordained, even Christ Jesus the Lord, who will render unto every man according to his works; to them, who by patient continuing in well-doing during this life seek for glory and honour, immortality and eternal life ; but unto the contentious and disobedient, who obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that sinneth, for God is no respecter of per- sons. The religious Society of Friends has always believed that the holy scriptures were written by divine inspiration, and contain a declara- tion of all the fundamental doctrines and principles relating to eternal life and salvation, and that whatsoever doctrine or practice is con- trary to them, is to be rejected as false and erroneous ; that they are a declaration of the mind and will of God, in and to the several ages in which they were written, and are obligatory on us, and are to be read, believed and fulfilled by the assistance of divine grace. Though it does not call them " the Word of God," believing that epithet pe- culiarly applicable to the Lord Jesus ; yet it believes them to be the words of God, written by holy men as they were moved by the Holy Ghost; that they were written for our learning, that we, through pa- tience and comfort of the Scriptures, might have hope; and that they are able to make wise unto salvation," through faith which is in Christ Jesus. It looks upon them as the only fit outward judge and test of controversies among Christians, and is very willing that all its doq- trines and practices should be tried by them, freely admitting that whatsoever any do, pretending to the spirit, which is contrary to the scriptures, be condemned as a delusion of the devil. As there is one Lord and one faith, so there is but one baptism, of which the water baptism of John was a figure. The baptism which belongs to the gospel, the Society of Friends believes, is " not the putting away the filth of the flesh, but the answer of a good con- science toward God, by the resurrection of Jesus Christ." This answer of a good conscience can only be produced by the purifying operation of the Holy Spirit, transforming and renewing the heart, and bringing the will into conformity to the divine will. The dis- tinction between Christ's baptism and that of water is clearly pointed gjg HISTORY OF THE out by John : " I indeed baptize you with water unto repentance, but he that comcth after me is mightier than I, whose shoes I am not •worthy to bear, he shall baptize you with the Holy Ghost and fire, whose fan is in his hand, and he will thoroughly purge his floor and gather his wheal into the garner, but he will burn up the chaff with unquenchable fire." In conformity with this declaration, the society holds that the bap- tism which now saves is inward and spiritual; that true Christians are "baptized by one Spirit into one body;" that "as many as are baptized into Christ have put on Christ;" and that "if any man be in Christ, he is a new creature : old things are passed away, behold all things are become new, and all things of God." Respecting the communion of the body and blood of our Lord Jesus Christ, the Society of Friends believes, that it is inward and spiritual — a real participation of his divine nature through faith in him, and obedience to the power of the Holy Ghost, by which the soul is enabled daily to feed upon the flesh and blood of our crucified and risen Lord, and is thus nourished and strengthened. Of this spiritual communion, the breaking of bread and drinking of wine by our Saviour with his disciples was figurative; the true Christian supper being that set forth in the Revelations : " Behold, I stand at the door and knock; if any man hear my voice and open the door, I will come in to him and will sup with him, and he with me." As the Lord Jesus declared, " Without me, ye can do nothing," the Society of Friends holds the doctrine that man can do nothing that tends to the glory of God and his own salvation without the im- mediate assistance of the Spirit of Christ; and that this aid is espe- cially necessary in the performance of the highest act of which he is capable, even the worship of the Almighty. This worship must be ip spirit and in truth; an intercourse between the soul and its great Creator, which is not dependent upon, or necessarily connected with, any thing which one man can do for another. It is the practice therefore of the society to sit down in solemn silence to w^orship God; that each one may be engaged to gather inward to the gift of divine grace, in order to experience ability reverently to wait upon the Father of spirits, and to offer unto him through Christ Jesus our holy Mediator, a sacrifice well pleasing in his sight, whether it be, in silent mental adoration, the secret breathing of the soul unto him, the public ministry of the gospel, or vocal prayer or thanksgiving. Those, who are thus gathered, arc the true worshippers, " who wor- ship God in the spirit, rejoice in Christ Jesus, and have no confi- dence in the flesh." SOCIETY OF FRIENDS OR QUAKERS. 3I9 In relation to the ministry of the gospel, the society holds that the authority and qualification for this important work are the special gift of Christ Jesus, the great Head of the church, bestowed both upon men and women, without distinction of rank, talent, or learning; and must be received immediately from him, through the revelation of his spirit in the heart; agreeably to the declarations of the apostle: " He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the purifying of the saints, for the work of the ministry, for the edifying of the body of Christ" — " to one is given by the Spirit, the word of wisdom, to another the word of knowledge, by the same Spirit ; to another faith ; to another the gifts of healing — to another the working of miracles, — to another pro- phecy— to another discerning of spirits ; to another divers kinds of tongues ; to another the interpretation of tongues ; — but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will." " If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth ; that God in all things may be glorified through Jesus Christ." Viewing the command of our Saviour, "Freely ye have received, freely give," as of lasting obligation upon all his ministers, the society has, from the first, steadfastly maintained the doctrine that the gospel is to be preached without money and without price, and has borne a constant and faithful testimony, through much suffering, against a man-made hireling ministry, which derives its qualification and autho- rity from human learning and ordination ; whicli does not recognise a direct divine call to this solemn work, or acknowledge its depend- ence, for the performance of it, upon the renewed motions and assist- ance of the Holy Spirit. Where a minister believes himself called to religious service abroad, the expense of accomplishing which is beyond his means, if his brethren unite with his engaging in it and set him at liberty therefor, the meeting he belongs to is required to see that the service be not hindered for want of pecuniary means. The Society of Friends believes that war is wholly at variance with the spirit of the gospel, which continually breathes peace on earth and good-will to men. That, as the reign of the Prince of peace comes to be set up in the hearts of men, nation shall not lift up sword against nation, neither shall they learn war any more. They receive, in their full and literal signification, the plain and positive commands of Christ: "I say unto you that ye resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also," — " I say unto you, love your enemies ; bless them 320 HISTORY OF THE llial curse you, do good to them that hate you, and pray for them that dcspitcfully use you and persecute you, that ye may be the chil- dren of your Father which is in heaven." They consider these to be binding on every Christian, and that the observance of them would eradicate from the human heart those malevolent passions in which strife and warfare originate. In the same manner, the society believes itself bound by the express command of our Lord : " Swear not at all," and that of the apostle James; "But above all things, my brethren, swear not; neither by heaven, neither by the earth, neither by any other oath ; but let your yea be yea and your nay nay, lest ye fall into condemnation;" and therefore, its members refuse, for conscience' sake, either to administer or to take an oath. Consistently with its belief in the purity and spirituality of the gos- pel, the society cannot conscientiously unite in the observance of public fasts, and feasts, and holy days, set up in the will of man. It believes that the fast we are called to, is not bowing the head as a bulrush for a day, and abstaining from meats or drinks; but a continued fasting from every thing of a sinful nature, which would unfit the soul for being the temple of the Holy Ghost. It holds that under the gospel dispensation there is no inherent holiness in any one day above another, but that every day is to be kept alike holy ; by denying ourselves, taking up our cross daily and following Christ. Hence it cannot pay a superstitious reverence to the first day of the week ; but inasmuch as it is necessary that some time should be set apart to meet together to wait upon God, and as it is fit that at some times we should be freed from other outward atrairs, and as it is reasonable and just that servants and beasts should have some time allowed them for rest from their labour; and as it appears that the apostles and primitive Christians used the first day of the week for these purposes : the society, therefore, observes this day as a season of cessation from all unnecessary labour, and for religious retirement and waiting upon God ; yet not so as to prevent them from meeting on other days of the week for divine worship. The society has long borne a testimony against the crying sin of enslaving the human species, as entirely at variance with the com- mands of our Saviour, and the spirit of the Christian religion ; and likewise against the unnecessary use of intoxicating liquors. Friends believe magistracy or civil government to be God's ordinance, the good ends thereof being for the punishment of evil-doers, and the praise of them that do well. While they feel themselves restrained by the pacific principles of the gospel from joining in any warlike measures SOCIETY OF FRIENDS OR QUAKERS. 321 to pull down, set up, or defend any particular government: they con- sider it a duty to live peaceably under whatever form of government it shall please Divine Providence to permit to be set up over them ; to obey the laws so far as they do not violate their consciences ; and, where an active compliance would infringe on their religious scru- ples, to endure patiently the penalties imposed upon them. The society discourages its members from accepting posts or offices in civil government which expose them to the danger of violating our Chris- tian testimonies against war, oaths, &c., and also from engaging in political strife and party heats and disputes, believing that the work to which we are particularly called, is to labour for the spread of the peaceful reign of the Messiah. It also forbids its members to go to law with each other ; enjoining them to settle their disputes, if any arise, through the arbitration of their brethren ; and if peculiar circumstances, such as the cases of executors, trustees, &c., render this course impracticable or unsafe, and liberty is obtained to bring the matter into court, that they should on such occasions, as well as in suits vvith other persons, conduct themselves with moderation and forbearance, without anger or animo- sity; and in their whole demeanour evince that they are under the government of a divine principle, and that nothing but the neces- sity of the case brings them there. Jn conformity with the precepts and examples of the apostles and primitive believers, the society enjoins upon its members a simple and unostentatious mode of living, free from needless care and expense; moderation in the pursuit of business ; and that they discountenance music, dancing, stage plays, horse races, and all other vain and un- profitable amusements; as well as the changeable fashions and man- ners of the world, in dress, language, or the furniture of their houses; that, daily living in the fear of God and under the power of the cross of Christ, which crucifies to the world and all its lusts, they may show forth a conduct and conversation becoming their Christian pro- fession, and adorn the doctrine of God our Saviour in all things. In the year 1827, a portion of the members in some of the Ame- rican yearly meetings, seceded from the society, and set up a distinct and independent association, but still holding to the name of Friends. The document issued by the first meeting they held, bearing date the 21st of 4lh month 1827, and stating the causes of their secession, says, " Doctrines held by one part of society, and which we believe to be sound and edifying, are pronounced by the other part to be un- sound and spurious." The doctrines, here alluded to, were certain opinions promulgated by Elias Hicks, denying or invalidating the 322 SOCIETY OF FRIENDS OR QUAKERS. miraculous conception, divinity and atonement of our Lord Jesus Christ, and also the authenticity and divine authority of the holy scriptures. These, with some other notions, were so entirely repug- nant to the acknowledged and settled principles of the society, that en- deavours were used to prevent the promulgation of them. The friends and admirers of Elias Hicks and his principles were dissatisfied with this opposition to their views; and after some years of fruitless effort to get the control of the meetings of Friends, they finally withdrew and set up meetings of their own. In this secession some members in New York, Philadelphia, Baltimore, Ohio and Indiana yearly meetings, and a few in New England went off from the society. In the others; viz. London, Dublin, Virginia and North Carolina, no separation took place. This new society, (commonly known by the appellation of Hicksites, after the name of its founder,) being still in existence, claiming the title of Friends, and making a similar appear- ance in dress and language, some notice of the separation seemed necessary, in order to prevent confusion. PUIENDS. BY WILLIAM GIBBONS, M.D., WILMINGTON, DELAWARE. Note. — In the following sketch, I have given what I believe to be the doctrines of that portion of the Society of Friends of which I am a member. No doubt there are different opinions among them, as there were among primitive Friends, on some subjects not reducible to practice, or in regard to which we cannot appeal to experience, and which, in reference to scripture, may be differently understood. I alone am responsible for what I have written — the society having no written creed. William Gibbons. Wilmington, Del., 7th month, 1843. ORIGIN OF THE SOCIETY. The Society of Friends originated in England about the middle of the 17th century. The chief instrument in the divine hand for the gathering and establishment of this religious body was George Fox. He was born in the year 1624. He was carefully educated accord- ing to the received views of religion, and in conformity with the established mode of worship. His natural endowments of mind, although they derived but little advantage from the aid of art, were evidently of a very superior order. The character of this extraordi- nary man it will not, however, be necessary here to describe with critical minuteness. The reader, who may be desirous of acquiring more exact information on this head, is referred to the journal of his life, an interesting piece of autobiography, written in a simple and unembellished style, and containing a plain and unstudied narration of facts. By this it appears, that in very early life he indulged a vein of thoughtfulness and a deep tone of religious feeling, which, increasing with his years, were the means of preserving him, in a remarkable degree, free from the contamination of evil example 324 HISTORY OF THE by which he was surrounded. The period in which he lived was distinguished by a spirit of anxious inquiry, and a great appearance of zeal, on the subject of rehgion. The manners of the age were nevertheless deeply tinctured with licentiousness, which pervaded all classes of society, not excepting professors of religion. Under these circumstances, George Fox soon became dissatisfied with the mode of worship in which he had been educated. Withdrawing, therefore, from the* public communion, he devoted himself to retirement, to inward meditation, and the study of the scriptures. While thus engaged in an earnest pursuit of divine knowledge, his mind became gradually enlightened to discover the nature of true religion ; that it consisted not in outward profession, nor in external forms and cere- monies, but in purity of heart, and an upright walking before God. He was instructed to comprehend, that the means by which those necessary characteristics of true devotion were to be acquired were not of a secondary or remote nature ; that the Supreme Being still condescended, as in former days, to communicate his will imme- diately to the soul of man, through the medium of his own Holy Spirit ; and that obedience to the dictates of this inward and heavenly monitor constituted the basis of true piety, and the only certain ground of divine favour and acceptance. The convictions, thus pro- duced in his own mind, he did not hesitate openly to avow. In defiance of clerical weight and influence, he denounced all human usurpation and interference in matters of religion, and boldly pro- claimed that " God was come to teach his people himself." The novelty of his views attracted general attention, and exposed him to much obloquy; but his honesty and uprightness won him the esteem and approbation of the more candid and discerning. Persevering, through every obstacle, in a faithful testimony to the simplicity of the truth, he found many persons who, entertaining kindred impres- sions with himself, were fully prepared not only to adopt his views, but pubUcly to advocate them. The violent persecution which they encountered, served only to invigorate their zeal and multiply the number of their converts. United on a common ground of inward conviction, endeared still more to each other by a participation of suffering, and aware of the benefits to be derived from systematic co-operation : George Fox and his friends soon became embodied in an independent religious community. Such is a brief history of the rise of (he people called Quakers : to which I will only add, that the society continued to increase rapidly till near the end of the seventeenth century, through a most cruel and widely-extended persecution. Between the years 1G50 SOCIETY OF FRIENDS. 325 and 1689, about fourteen thousand of this people suffered by fine and imprisonment, of wiiich number more tiian three hundred died in jail; not to mention cruel mockings, buffetings, scourgings, and afflictions innumerable. All these things they bore with exemplary patience and fortitude, not returning evil for evil, but breathing the prayer, in the expressive language of conduct, " Father, forgive them, for they know not what they do !" The testimonies for which they principally suffered, were those against a hireling priesthood, tithes and oaths ; against doing homage to man with " cap and knee ;" and against using flattering titles and compliments, and the plural number to a single person. I am next to speak of their religious principles, which are found embodied in their testimonies. DOCTRINES OF THE SOCIETY. The Society of Friends has never formed a creed after the man- ner of other religious denominations. We view Christianity essen- tially as a practical and not a theoretical system ; and hence to be exemplified and recognised in the lives and conduct of its professors. We also hold that belief, in this connexion, does not consist in a mere assent of the natural understanding, but in a clear conviction wrought by the Divine Spirit in the soul. (1 John v. 10.) For that which here challenges our belief involves a knowledge of God ; and no man knoweth the things of God but by the Spirit of God. (1 Cor. ii. 11.) Again, religion is a progressive work : "There is first the blade, then the ear, and after that the full corn in the ear." (Mark iv. 28.) " And some there are who have need of milk, and not of strong meat; and every one that useth milk is unskilful in the work of righteousness : for he is a babe." (Heb. v. 12, 13.) Seeing, therefore, that there are different growths and degrees of knowledge in the members of the body, we cannot but view the prac- tice of requiring them to subscribe to the same creed, or articles of faith, as a pernicious excrescence ingrafted on the Christian system. And hence we prefer judging of our members by their fruits, and leaving them to be taught in the school of Christ, under the tuition of an infallible teacher, free from the shackles imposed by the vv^isdom or contrivance of man. Our testimony to the light of Christ ivithin. — We believe a know- ledge of the gospel to be founded on immediate revelation. (Matt. xvi. 18; 1 Cor. ii. 10, 11, 12; John xiv. 26.)' Being the antitype of the legal dispensation, it is spiritual as its author, and as the soul which 338 HISTORY OF THE it purifies and redeems. (Rom. i. IG.) Under the gospel dispensation, the temple, (1 Cor. v. 19 ; Acts vii. 48,) altar, (Heb. xiii. 10,) sacri- fices, (I Pet. ii. 5,) the flesh and blood, (John vi. 53-63,) water and fire, (John vii. 37, 38; iv. 14; Matt. iii. 11,) cleansing and wor- ship, (John iv. 23, 24,) are all spiritual* Instituted by the second Adam, the gospel restores to us the privileges and blessings enjoyed by the first ; the same pure, spiritual worship, the same union and communion with our Maker. (John xvii. 21.) Such are our views of the Christian religion ; a religion freely offered to the whole human race, (Hob. viii. 10, 11,) requiring neither priest nor book to admi- nister or to illustrate it, (1 John ii. 27 ; Rom. x. 6, 7, 8) ; for all out- \vard rites and ceremonials are, to this religion, but clogs or cumbrous appendages, God himself being its author, its voucher, and its teacher. (John xiv. 26 ; 1 Cor. ii. 9-12.) These are not speculations or notions, for we speak of what we do know, " and our hands have handled of the word of life." (1 John i. 1.) Such is a summary of the religion held and taught by the primitive "Quakers;" from which I descend to a few particulars, as a further exposition of their and our principles. The message which they received is the same given to the apos- tles, that "God is hght, and in him there is no darkness at all," (1 John i. G, 7) : and their great fundamental principle to which they bear testimony is, that God hath given to every man coming into the world, and placed within him, a measure or manifestation of this divine light, grace, or spirit which, if obeyed, is all-sufficient to re- deem or save him. (John iii. 19, 20; i. 9; Tit. ii. 11 ; 1 Cor. xii. 7.) It is referred to and illustrated in the scriptures, by the prophets, and by Jesus Christ and his disciples and apostles, under various names and similitudes. But the thing we believe to be one, even as God is one and his purpose one and the same in all, viz. repentance, regeneration, and final redemption. It is called lighl — of which the light of the natural sun is a beautiful and instructive emblem ; for this divine light, like the natural, enables us to distinguish with indubi- table clearness all that concerns us in the works of salvation, and its blessings are as impartially, freely, and universally dispensed to the spiritual, as the other is to the outward creation. It is called grace, and grace of God, because freely bestowed on us by his bounty and enduring love. (John xiv. 16, 26.) It is called truth, as being the substance of all types and shadows, * Vid. Christian Quaker, Phila. edition, 1824, p. 52. I. Pennington, vol. i. p. 360; vol. ii. pp. 115, 116, 281, 282, Whitehead's Light and Life of Christ, pp. 48, 49. SOCIETY OF FRIENDS. 327 and imparting to man a true sense and view of his condition, as it is in the divine sight. It is called Christ (Rom. viii. 10 ; x. 6, 7, 8) ; Christ within, the hope of glory (Col. i. 27) ; the kingdom of God within (Luke xvii. 21) ; the word of God (Heb. iv. 12, 13) ; a manifestation of the Spirit, given to every man to profit withal (1 Cor. xii. 7) ; the seed (Luke viii. 11); a still small voice (1 Kings xix. 12); because most certainly heard in a state of retirement, but drowned by the ex- citement of the passions, the rovings of the imagination, and the eager pursuit of worldly objects. " And thine ear shall hear a word behind thee saying, This is the way, walk ye in it — when ye turn to the right hand, and when ye turn to the left." It is compared to a " grain of mustard seed, the smallest of all seeds," being at first little in its appearance ; but, as it is obeyed, growing and extending like that plant, until it occupies the whole ground of the heart, and thus expands into and sets up the kingdom of God in the souk (Luke xiii. 19.) For the like reason it is com- pared to " a little leaven, which a woman took and hid in three mea- sures of meal,* until the whole was leavened," or brought into its own nature. (Luke xiii. 21.) This unspeakable gift, through the infinite wisdom and goodness of the divine economy, speaks to every man's condition, supplies all his spiritual need, and is a present and all-sufficient help in every emer- gency and trial. To the obedient it proves a " comforter," under temptation a " monitor," and a " swift witness" against the trans- gressor. It is a " quickening spirit" to rouse the indifferent ; " like a refiner's fire, and like fuller's soap, purifying the unclean ;" and as a " hammer" to the heart of the obdurate sinner ; and in all, an infal- lible teacher, and guide to virtue and holiness.f And as there, are diversities of operations and administrations, so also there are diversities of gifts bestowed on the members of the body (I Cor. xii. 4-12) : "The Spirit dividing to every man seve- rally as he will," in order that every office and service in the church militant may be performed, to preserve its health, strength, and purity. And thus by one and the " self same spirit," " we are all baptized into one body, whether Jews or Gentiles, whether bond or free; and all are made to drink into one spirit." (1 Cor. xii. 13.) * A measure was two and a half gallons; the quantity of meal was, therefore, nearly one bushel. t For a further exposition of this fundamental principle of the Society of Friends, the reader is referred to the following works : Barclay, pp. 78, 81, 82 ; George Fo.x, "Great Mystery," pp. 140, 142, 188, 217, 245; Christian Quaker, Phila. edition, 1824, pp. 198, 200 ; lb. pp. 5 to 55 ; George Fox's Journal, passim ; Stephen Crisp's Sermon at Grace Church Street, May 24, 1688. 328 HISTORY OF THE Divine internal light is often confounded with conscience, and thus inferences arc drawn against the truth of the doctrine. But this prin- ciple is as distinct from that natural faculty, as the light of the sun is distinct from the eye on which it operates. From a wrong education, and from habitual transgression, the judgment becomes perverted or darkened, and often " calls evil good and good evil ;" and conscience being swayed by the judgment responds to its decisions, and accuses or excuses accordingly. In this manner conscience becomes cor- rupted and defiled. Now it is our belief that, if the discoveries made and monitions given by divine light, to the mind, were strictly at- tended to ; it would correct and reform the erring conscience and judgment, and dissipate the darkness in which the mind becomes in- volved. Such is our testimony to the great fundamental 'principle in religion, as we believe and understand it. We exclude speculative opinions. If the reader be dissatisfied with our impersonal form of expression, let him change it and it will be a change of name only. We dispute not about names. We believe in the divinity of Christ — not of the outward body, but of the spirit which dwelt in it — a divinity not self-existing and inde- pendent, but derived from the Father, being the Holy Spirit, or God in Christ. " The Son can do nothing of himself," said Christ ; and again, " I can of mine own self do nothing" (John v. 19, 30) ; and in another place, "The Father that dwelleth in me he doeth the work" (John xiv. 10) ; " As my Father hath taught me, I speak these things" (John viii. 28) ; " Even as the Father said unto me, so I speak," (John xii, 50.)* We reject the common doctrines of the Trinity and Satisfaction, as contrary to reason and revelation, and for a more full expression of our views on these subjects, we refer the inquiring reader to the works below cited.f We are equally far from owning the doctrine of " imputed righteousness," in the manner and form in which it is held. We believe there must be a true righteousness of heart and life, wrought in us by the Holy Spirit, or Christ within ; in which * See also John iii. 34 ; v. 26, 36 ; vi. 38, 57 ; vii. 16 ; viii. 28, 42 ; xii. 49 ; I. Pen- nington, vol. iii. pp. 61, 62, 236 ; Whitehead's Light and Life of Christ, p. 35; Thomas Zaehary, p. 6 ; Win. Pcnn, vol. ii. pp. 65, 66 ; Edward Burrough, p. 637 ; Wm. Baily, pp. 157, 158 ; Stephen Crisp, pp. 7.5, 76. + Wm. Penn's "Sandy Foundation Shaken," passim ; I. Pennington, vol. ii. pp. 115, 116, 427 ; vol. iii. pp. 32, 34, 54, 61, 62, 135, 226,236 ; Job Scott's " Salvation by Christ," pp. 16, 22, 24, 25, 29, 30, 35 ; Christian Quaker, pp. 34, 135, 199, 262, 276, 350, 354,369, 405 ; Wm. Penn's Works, fol. ed. vol. ii. pp. 65, C6, 420, 421 ; vol. v. p. 385 ; Wm. Baily, pp. 157, 158 ; T. Story's Journal, p. 385 ; Fox's Doctrinals, pp. 644, 646, 664, 1035. SOCIETY OF FRIENDS. 339 work we impute all to him, for of ourselves we can do nothing. Nei- ther do we admit that the sins of Adam are, in any sense, imputed to his posterity ; but we believe that no one incurs the guilt of sin, until he transgresses the law of God in his own person. (Deut. i. 39 ; Ezek. xvii. 10-24; Matt. xxi. 16; Mark x. 14, 15, 16; Rom. ix. 11.) In that fallen state, the love and mercy of God are ever extended for his regeneration and redemption. God so loved the world, that he sent his only begotten Son into the world, in that prepared body, under the former dispensation, for the salvation of men. And it is through the same redeeming love, and for the same purpose that, under the " new covenant," he now sends the Spirit of his Son into our hearts, a me- diator and intercessor, to reconcile us, and render us obedient to the holy will and righteous law of God. We believe that all, that is to be savingly known of God, is made manifest or revealed in man by his Spirit (Rom. i. 19) ; and if mankind had been satisfied to rest here, and had practised on the knowledge thus communicated, there would never have existed a controversy about religion, and no materials could now have been found for the work, of which this essay forms a part. (Deut. xxviii. 15, 29.) Our testimony concerning the Scriptures, — We believe that the scriptures have proceeded from the revelations of the Spirit of God to the saints ; and this belief is founded on evidence furnished by the same Spirit to our minds. We experience them to be profitable for doctrine, for reproof, for correction, for instruction in righteousness. But as they are a declaration from the fountain only, and not the fountain itself, they bear the same inscription as the sun-dial : "Kon sine lumine'^ — useless, or a dead letter, without light ;* because the right interpretation, authority and certainty of them, and, conse- quently, their usefulness, depend on the assurance and evidence of the same Spirit by which they were dictated, given to the mind of the reader. (2 Cor. iii. 6.) For, although we believe that we may be helped and strengthened by outward means, such as the scriptures, and an authorized gospel ministry : yet it is only by the Spirit that we can come to the true knowledge of God, and be led " into all truth." Under these several considerations, we cannot accept these writings as the foundation and ground of all religious knowledge, nor as the primary rule of faith and practice; since these high attributes belong to the divine Spirit alone, by which the scriptures themselves are tested. Neither do we confound cause and eflfect by styling them the ** Word of God," which title belongs to Christ alone, the » Phipp's " Original and Present State of Man." 22 330 HISTORY OF THE fountain from which they proceeded. (Eph. vi. 17; Heb. iv. 12; Rev. xix. 13.) Ou7' testimony on Divine Worship, the Ministry, ^c. — We believe that they, that worship the Father aright, must worship him in spirit and in truth, and not in a formal manner. (John iv. 24.) Hence, when we meet together for public worship, we do not hasten into outward performances. (1 Pet. iv. 11.) For, as we believe that of ourselves, and by our own natural reason, we can perform no act that will be acceptable to God, or available to our own advancement in righteousness, without the sensible influence of his good Spirit (1 Cor. xii. 3) : much less can we, without this divine aid, be useful to others, or minister at set times, seeing that this essential requisite is not at our command. Therefore it is our practice, when thus met together, to sit in silence, and withdraw our minds from outward things, to wait upon God, and " feel after him, if haply we may find him." (Psalm xlvi. 10.) And in these silent opportunities we arc often strengthened and refreshed together by his heavenly presence. (Matt, xviii. 20.) This manner of worship we believe to be more acceptable to our great Head, " who seeth in secret," than set forms of prayer or praise, however specious, performed in the will of man. (1 Cor. ii. 13; Luke xii. 12.) Yet we do not exclude the use of a rightly qualified ministry, but believe it to be a great blessing to the church. Nor do we exclude vocal prayer, when properly authorized ; though we bear testimony against the custom of appointing times and persons for this solemn service by human authority ; believing that without the immediate operation of the divine power, " we know not what we should pray for as we ought." (Rom. viii. 26.) I have before stated it as our belief, that outward rites and cere- monies have no place under the Christian dispensation, which we regard as a purely spiritual administration. Hence we hold that the means of initiation into the church of Christ does not consist in the water-baptism of John, which decreasing rite has vanished (John iii. 30); but in Christ's baptism, (Matt. iii. 11,) or that of the Holy Spirit; the fruits of which are repentance and the new birth. Neither do we believe that spiritual communion can be maintained between Christ and his church, by the use of the outward "elements" of bread and wine, called the " supper," which is the type or shadow only ; but that the true communion is that alluded to in the Revela- tions : " Behold I stand at the door and knock : if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me." A hireling ministry, or the practice of taking money for preach- SOCIETY OF FRIENDS. 33 j ing, we testify against, as contrary to the plain precept and command of Ciirist, " Freely ye have received, freely give." Further, we hold that to constitute a minister of Christ requires a special gift, call, and qualification from the blessed Master, and that neither scholastic divinity, philosophy, nor the forms of ordination, confer in any de- gree either ability or authority to engage in this service of Christ, (1 Cor. ii. 4, 5, 13,) who has forewarned us that without him we can do nothing for ourselves. (John xv. 5.) As we believe that gifts in the ministry are bestowed by the Head of the Church, so we presume not to limit him in the dispensation of them, to any condition of life, or to one sex alone; seeing that male and female are all one in Christ. And this liberty we look upon as a fulfilment of prophecy, having received abundant evidence of its salutary influence in the church. (Acts ii. 16, 17; xxi. 9.) Our testimonies against war, slavery, and oaths, are generally well known, and have their rise in the convictions of the spirit of truth in our minds, amply confirmed by the precepts and commands of Christ and his apostles, to which we refer the reader. We condemn frivolous and vain amusements, and changeable fashions and superfluities in dress and furniture, shows of rejoicing and mourning, and public diversions. They are a waste of that time given us for nobler purposes, and are incompatible with the simplicity, gravity, and dignity that should adorn the Christian cha- racter. We refrain from the use of the plural number to a single person, and of compliments in our intercourse with men, as having their origin in flattery, and tending to nourish a principle, the antagonist of that humility and meekness, which, after the example of Christ, ought to attach to his disciples. We also decline giving the common names to the months and days, which have been bestowed on them in honour of the heroes and false gods of antiquity, thus originating from superstition and idolatry. We inculcate submission to the laws in all cases where the "rights of conscience" are not thereby violated. But as Christ's kingdom is not of this world, we hold that the civil power is limited to the main- tenance of external peace and good order, and therefore has no right whatever to interfere in religious matters. 332 HISTORY OF THE OF THE DISCIPLINE OF THE SOCIETY OF FRIENDS. The purposes of our discipline are, the relief of the poor, the main- tenance of good order, the support of our testimonies, and the help and recovery of such as are overtaken in faults. In the practice of discipline, we think it indispensable that the order recommended by Christ himself be invariably observed: "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 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." (Matt, xviii. 15, 16, 17.) To effect the salutary purposes of discipline, meetings were ap- pointed at an early period of the society, which, from the times of their being held, were called quarterly me'etings. It was afterwards found expedient to divide the districts of those meetings, and to meet more frequently ; whence arose monthly meetings, subordinate to those held quarterly. At length in 1669, a yearly meeting was established, to be held in London, to superintend, assist, and provide rules for the whole. Previously to this time, general meetings had been held occasionally. A monthly meeting is usually composed of several particular con- gregations, situated at convenient distances from each other. These are called preparative meetings ; because they prepare business for the monthly meetings. It is the business of the monthly meeting to provide for the subsistence of the poor, and for the education of their offspring ; to judge of the sincerity and fitness of persons appearing to be convinced of the religious principles of the society, and desiring to be admitted into membership ; to excite due attention to the dis- charge of religious and moral duty ; and to deal with disorderly mem- bers. Monthly meetings also grant to such of their members, as remove into other monthly meetings, certificates of their membership and conduct, without which they cannot gain membership in such meetings ; and they grant certificates to ministers concerned to visit neighbouring meetings in the service of the gospel, setting forth that their concern has been laid before their own meeting and. approved of. Each monthly meeting is required to appoint certain persons, under the name of overseers, who are to take care that the rules of our discipline be put in practice ; and, when any case of delinquency comes to their knowledge, to visit the offending member, agreeably I 1 SOCIETY OF FRIENDS. 333 to the gospel rule before mentioned, previously to its being laid before the monthly meeting. When a case is introduced, a committee is appointed to visit the offender, to endeavour to convince him of his error, and to induce him to condemn or forsake it. If this be done to the satisfaction of the meeting, a record is made accordingly, and the case is dismissed. If not, he is disow*lied from membership. In disputes between individuals, it has long been the decided judg- ment of the society, that its members should not sue each other at law^. It therefore enjoins on all to end their differences by speedy and impartial arbitration, agreeably to rules laid dovv^n in the discipline. If any refuse to adopt this mode, or having adopted it, if they refuse to submit to the award, they are liable to disownment. To monthly meetings also belongs the allowing of marriages ; for our society has always scrupled to acknowledge the authority of priests, or hireling ministers, in the solemnization of this rite. Those, who intend to marry, inform the monthly meeting of their intentions, when a committee is appointed both from the men's and women's meeting, to make inquiry if the parties are clear from other similar engagements ; and if found to be so, the consent of parents or guar- dians being shown, the marriage is allowed by the meeting. It is performed in a public meeting for worship, or in a meeting held at the house of one of the parties, towards the close of which they stand up, and solemnly take each other for husband and wife. The cer- tificate is then signed, read, and attested. A committee appointed by the monthly meeting attends the marriage to see that it be orderly accomplished, moderation observed, and to deliver the certificate to the recorder. Of such marriages the meeting keeps a record, and also of the births and burials of its members. Births and burials are unaccompanied with rites and ceremonies. At burials a solemn pause is made, and an opportunity afforded for those who may be concerned, to communicate their exercises. Several monthly meetings compose a quarterly meeting. At the quarterly meeting are produced written answers from the monthly meetings to certain queries respecting the conduct of their members, and the meeting's care over them. The following are the principal subjects thus regularly brought into view by the queries : Attendance of all the meetings, with punctuality; clearness from disorderly con- duct therein ; prevalence of love and unity ; absence of tale-bearing and detraction ; speedy endeavours to heal differences ; careful educa- tion of children; their frequent reading of the scriptures; their restraint from reading pernicious books and from corrupting intercourse ; ab- 334 HISTORY OF THE sence of tralTic in ardent spirits, and of the use of them as a drink ; avoiding places of diversion, and the frequenting of taverns; obser- vance of temperance in other respects ; providing for poor members, and schooling their children; faithful support of testimony against oaths, an hireling ministry, war, fraudulent or clandestine trade, deal- ing in prize-goods and lotteries; care to live within their circumstances, and to keep to moderation in trade; punctuality to'promises, and just payment of debts ; timely attention to such as give ground for uneasi- ness in these respects; dealing with offenders in the proper spirit and without delay, for their help, and when necessary to disown, seeking right authority ; support of schools under the care of the meeting. At the close of the answers to the queries, certain advices are read in the preparative and monthly meetings, in the conclusion of which Friends are enjoined to conduct the affairs of their meetings in " the peaceable spirit and wisdom of Jesus, with decency, forbearance and love of each other." A summary of the answers to the queries is made out in the quar- terly meeting, and forwarded to the yearly meeting, thus setting forth the general state of society. Appeals of disowned persons, from the judgment of the monthly meetings, are brought to the quarterly meet- ings for revision. It is also the business of these meetings to assist in any difficult cases that may be presented by the monthly meetings, or where remissness appears in the care of these bodies over their members. The yearly meeting has the general superintendence of the society within the limits embraced by the several quarterly meetings of which it is composed ; and therefore, as the accounts which it receives dis- cover the state of inferior meetings, as particular exigencies require, or as the meeting is impressed with a sense of duty, it gives forth its advice, makes such regulations as appear to be requisite, or excites to the observance of those already made, and sometimes appoints committees to visit those quarterly and monthly meetings which appear to be in need of immediate advice. Each yearly meeting forms its own discipline. Appeals of disowned members from the judgment of (juarterly meetings are here finally determined. A brotherly correspondence, by epistles, is maintained with other yearly meetings. As we believe that women may be rightly called to the work of the ministry, we also think that to them belongs a share in the support of our discipline; and that some parts of it, wherein their own sex is concerned, devolve on them with peculiar propriety. Accordingly, they have monthly, quarterly, and yearly meetings of their own, held SOCIETY OF FRIEJNDS, 335 at the same time with those of the men, but separately, and without the power of making rules. In order that ministers may have the tender sympathy and counsel of those, who by their experience in religion, are qualified for that service, the monthly meetings are advised to select such, from both sexes, under the denomination of elders. These, together with the approved ministers, have meetings peculiar to themselves, called " meetings of ministers and elders ;" in which they have an oppor- tunity of exciting each other to the discharge of their respective duties, and of extending advice to those who may appear to need it, without needless exposure. Such meetings are generally held within the compass of each monthly, quarterly, and yearly meeting. They are .conducted by rules prescribed by the yearly meeting, and have no authority to make any alterations of, or additions to the discipline. The members of the select meeting, as it is often called, unite with their brethren in the meetings for discipHne, and are equally amenable to the latter for their conduct. Those who believe themselves required to speak in meetings for worship, are not immediately acknowledged as ministers by their monthly meetings ; but time is taken for judgment, that the meeting may be satisfied of their call and qualification. It also sometimes happens that such, as are not approved, obtrude themselves as minis- ters, to the grief of their brethren. But much forbearance is used towards these, before the disapprobation of the meeting is publicly expressed. In order that the yearly meeting may be properly represented during its recess, there is a body called the Meeting for Sufferings, or Representative Committee, composed of a certain number of members appointed by each quarterly meeting. It is the business of this meet- ing to receive and record the account of sufferings from refusal to pay fines and other military demands, sent up annually from the quarterly meetings; to distribute useful religious books; to advise or assist our members who may incline to publish any manuscript or work tending to promote the cause of truth, or the benefit of society ; and in general to act on behalf of the yearly meeting in any case where the welfare of the body may render it needful. It keeps a record of its proceedings, which is annually laid before the yearly meeting. Except this meeting and the meeting of ministers and elders, all our members have a right to attend the meetings of busi- ness, and to take part in the proceedings ; and they are encouraged to do so. We have no chairman or moderator, and the duty of the clerks is limited to recording the proceedings. We decide no ques- 336 HISTORY OF THE SOCIETY OF FRIENDS. tion by vote, but by what appears to be the sense of the meeting. In matters which elicit a difference of sentiment, personal and censorious remarks are discouraged, and care is taken to exercise a spirit of con- descension and brotherly love. Thus it often occurs in our meetings, that deference to the views and feelings of a few consistent members ■will prevent the body from adopting a measure in which there is otherwise great unanimity. The Yearly Meetings of New York, Genessee, Baltimore, Ohio, and Indiana, hold an epistolary correspondence with Philadelphia Yearly Meeting, according to ancient practice. But the Yearly Meeting of London has declined this intercourse since the separa- tion in 1827. GERMAN EEFOEMED CHUECH. BY LEWIS MAYER, D. D., YORK, PA. The German Reformed Church, as its name imports, comprises that portion of the family of reformed churches who speak the Ger- man language and their descendants, and as such is distinguished from the French Reformed, the Dutch Reformed, &c. It embraces the reformed churches of Germany and of the German part of Swit- zerland, and their brethren and descendants in other countries, par- ticularly in the United States of America. The founder of this church was Ulric Zwingli, a native of Swit* zerland. He was born on the 1st day of January, 1484, at Wildhaus, a village of the ancient county of Tokkenburg, then a dependency of the Benedictine Abbey of St. Gall, under the guardianship of the canton of Schweitz, but, since 1803, included in the new canton of St. Gall. About the time of Zwingli's birth, the people of Tokkenburg had effected their emancipation from the condition of serfs to the saintly abbey, and now breathed the air of freedom in all its delightful fresh- ness; and the future reformer, inhaling the same enlivening air from his infancy, and growing up to manhood under its influence, became the champion of liberty, in all the forms in which the human mind is by nature free. Possessing talents of a high order, and cultivated by the best edu- cation which the times could afford, and a lofty genius could attain; taught, at the same time, by the Spirit of God, and guided by him into a knowledge of the truth as it is in Jesus : Zwingli rose upon the world a burning and shining light, and showed to bewildered men, groping in the darkness of a long night, the way to God, whose mercy they sought, and the path to heaven, for which they sighed. Dark clouds often intercepted the light ; but its beams burst forth again in their wonted brightness ; the truth prevailed, superstition gave way, and the church arose in her strength, the fetters falling from her 838 HISTORY OF THE hands, and occupied the place which God had assigned her as the bride of his Son, and the parent of true piety and virtue. The first principle of the German Reformed Church is contained in the proposition : " The Bible is above all human authority, and to it alone must every appeal be made." This principle Zwingli first an- nounced in 151G, when he was yet pastor of the Church of Glarus; from it he went forth in all his subsequent investigations of religious truth, and in all his public instructions ; and when he reformed the church, after his establishment in Zurich, he swept away from her ritual, as well as from her doctrinal system, all that the Bible did not authorize, either by an express warrant or by an implied one. The interpretation of the Bible he left, where God had left it, to the judg- ment and the conscience of every man who can apprehend the mean- ing of words, and compare one passage with another ; and if the truth could not be ascertained in this way, he felt assured that neither the fathers, nor the Pope, nor a general council, could be trusted as interpreters of the sacred oracles ; for these, he knew, had no better way. The Reformed Church differed, at first, from the Lutheran in no- thing but the single point only of the Lord's Supper. In the conference at Marburg in 1529, which had been procured by the Landgrave of Hesse for the purpose of healing the breach between the Saxon and the Swiss divines, and where Zwingli and CEcolampadius disputed with Melancthon and Luther, this was the only point on which they did not agree. Neither did they differ concerning the whole subject of the eucharist, but concerning only the import of the words, "This is my body," " This is my blood." Zwingli took them as a trope, and understood them to mean that the bread was a sign or figure of the Lord's body, and the wine of his blood. Luther insisted on a literal meaning, and contended that these words were the irrefragable testimony of the Lord himself, that his material body and blood were really present in and with the bread and wine, and were received, together with them, by the communicant ; and to fix this notion, he maintained that, like the bread and wine, the body and blood of Christ were received, not by faith, but by the mouth ; not by the believer •only, but by every communicant. The Reformed regarded this diflbrence as unessential, and acknow- ledged their opponents as brethren in Christ, whom it was their duty to receive. Luther classed it with the essentials of Christianity, and would not admit that those who denied the real presence were Chris- tians at all. Zwingli proffered his hand to Luther and besought him with tears tx) receive him as a Christian brother, saying that there GERMAN REFORMED CHURCH. 339 were no people in the world with whom he would delight more to have fraternal communion than those of Wittemberg. Luther spurned his hand and turned away. In her subsequent history, the Reformed Church often sought the same fraternity, and made some concessions for that object; but she was as often repelled ; and her anxiety for a reunion subjected her to the epithet of Gern-Briider, i. e. Would-be- brethren. The doctrine of predestination, which at a later period became a prominent subject of controversy between the two churches, was held by all the reformers, unless Haller, the reformer of Berne, and Bullinger, Zwingli's successor in Zurich, be exceptions. Luther con- tended for it, in its rigid Augustinian form, in his tract Be Servo Arbitrio. Melancthon also maintained it in the earlier editions of his Loci Communes Theologici, a system of divinity which long continued to be the text-book of theological students in the Lutheran church. Controversy on this subject between theologians of the two churches first arose in 1561, when Zanchius and Marbach, two divines of Strasburg, took opposite sides ; and such was still the prevailing sen- timent of that period, that this strife could be composed by submitting to the contending parties, as the terms of peace, an ambiguous form of words, which each might interpret as he pleased. Long after this time, Melancthon's theory of synergism, or co-operation of the human will with divine grace in the sinner's conversion, was condemned as heresy in the Lutheran Church ; and in the synergistic controversy between the Philipists, or followers of Melancthon, and the rigid Lutherans, while the former ascribed to the human will a power to co-operate with the Holy Spirit in the act of conversion, the latter not only denied this power, but maintained in all its rigour the Au- gustinian doctrine of absolute predestination. (See Plank's Gescli. der Protestantisclien Theologie, Bd. Ill, p. 805, &c.) A third cause of difference, which became, at a later period, a sub- ject of controversy between the two churches, was the use of certain religious rites and institutions which to the Reformed appeared to favour superstition, while the Lutherans regarded them all as tolera- ble, and some of them as useful. Such were the use of images in the churches, the distinguishing vestments of the clergy, private confes- sion of sins and absolution, the use of the wafer in the Lord's Supper, lay-baptism, exorcism of the evil spirit previous to baptism, altars, baptismal fonts, &c. Most of these usages have been laid aside, and are now unknown in the Lutheran Church in this country. Little now remains to distinguish the two churches; they recognise each other 340 HISTORY OF THE as brethren, worship together, and abhor the controversy that would rupture the bond of mutual love. After the death of Zwingli and (Ecolampadius, in 1531, none of their associates enjoyed so decided a superiority over his brethren, as to give him a commanding influence over the whole church, and to secure to him the chief direction of her councils. This honour was reserved for John Calvin, the French reformer. He was born at Noyon, in France, in the year 1509. Driven from his own country by persecution, he came to Basel in 1534. Here, in the following year, he published the first edition of his " Institutes of the Christian Religion ;" a work which became the text-book of theology in the Reformed Church, and which he enlarged and improved in succes- sive editions, until the year 1559. On his return from a visit to the Duchess of Ferrara, in Italy, who was friendly to the Reformation, being compelled by the war to take the route through Geneva, he came to that city in August 1536, and was persuaded by Farell and Viret to remain there, and complete the reformation which they had begun. A violent opposition from the licentious part of the inhabi- tants, who hated the strictness of his moral discipline, resulted in his expulsion in 1538. He repaired to Strasburg, where he taught theology, and preached to a French congregation; but in 1541 he was recalled to Geneva, and appointed professor of theology and principal pastor of the city. He was now enabled to prosecute suc- cessfully, though not without frequent and often malicious opposition, the plan of reformation which he had formed. Endowed with great natural talents, richly furnished with stores of theological learning, fired by an ardent zeal for what he conceived to be truth, and pos- sessed of a spirit of diligence that never tired, he rose in power and reputation above all his cotemporaries, and caused his influence to be felt wherever the Reformation was known, or became known. His design was vast and bold, like his genius : not content with reform- ing the little state which had received him as her spiritual father, he meditated the extension of the same work far beyond her narrow bounds, and sought to make Geneva the nursery and the model of all the Reformed churches throughout the world. Neither was he wholly disappointed. The splendour of his name, and the fame of his associate and successor, Theodore Beza, who maintained his entire system, attracted to Geneva the studious youth who looked to the Christian ministry, from all the countries upon which the light of the Reformation had risen ; the university over which they presided cast into the shade the University of Basel and the Seminary of GERMAN REFORMED CHURCH. 341 Zurich, and reigned long almost without a competitor ; and Geneva became thus the nursing-mother from whom the whole church re- ceived her pastors and derived her spiritual instruction, and the model after which, in more than one country, her ecclesiastical con- stitution was formed. The influence of the school of Calvin was felt by the German as well as by the other Reformed churches. The preachers who came from Geneva brought with them the doctrine and the spirit of the new reformer, and diffused them through the churches over which they presided ; and Calvinism thus became every where triumphant. Out of Switzerland, Zwingli, silent in death that came, alas ! too soon, was by degrees neglected and forgotten ; and even in his own country his spirit was checked and his doctrine modified by this foreign influence. Calvin differed from Zwingli chiefly on three points, viz., on the Lord's Supper, on church-government, and on religious liberty. On the first point of diflference Calvin took a position that was less oflTensive to the Papists than the doctrine of Zwingli, and presented to the Lutherans a middle ground upon which they might unite with the Reformed. Zwingli had taught, that to eat the flesh of Christ and to dri,nk his blood, was simply to believe in him, and thereby to obtain pardon and eternal life. Calvin, on the contrary, maintained a real participation of the material body and blood of Christ, of which he considered the partaking of the bread and wine the visible sign and seal. He distinguished between believing in Christ and par- taking of his flesh and blood, and made the latter consequent upon the former. This participation of Christ's body and blood, he viewed as necessary to spiritual and eternal life. It is confined to the be- liever, and is effected, he thought, by the agency of the Holy Spirit, who elevates the believer, by means of his faith, to Christ, in heaven, and makes him, in a mysterious manner, a participant of the Lord's body and blood ; and we thus become united with Christ, so that we are flesh of his flesh and bone of his bone, and constitute one body with him, which is governed by one and the same spirit. He differed from Luther in separating Christ from the bread and wine, and deny- ing the presence of his body and blood in or with those elements. A consequence of this was, that a communicant might receive the ele- ments without receiving the body and blood of Christ ; and this, he held, was the case of all who were destitute of true faith. (See Cal- vin's Institutes, Book IV. chap, xvii.) Zwingli, seeing the abuse of church-power in the Roman hierarchy, and finding no authority for it in the holy scriptures, subjected the 342 HISTORY OF THE church to the civil authority, in a Christian state, in all things relating to its government, which are not at variance with the divine word. Calvin separated the church wholly from the state, claimed for it the power of self-government, and left to secular rulers nothing more than the duty of protection and sustenance, as nursing fathers and nursing mothers. Zwingli taught the doctrine of absolute predestination as well as Calvin and the other reformers ;* but he did not impose it as an arti- cle of faith upon his church. Opposite opinions were, therefore, freely entertained; and even his successor, Henry Bullinger, is claim- ed as an asserter of the universality of divine grace. In the canton of Bern, particularly, controversy on this subject ran high. " The preachers and professors at Lausanne, who were friends of Calvin," says Schrock, " demanded a general synod, and authority to excom- municate, that they might suppress the opinions which they opposed ; but the Senate of Bern rejected this ecclesiastical tyranny, as Haller called it." — (See Schrock's Kirch. Gesch. seit der Ref., vol. v. p. 179.) Calvin did not tolerate the theories on this subject to which his own was opposed. Such, however, was the credit of Calvin, and such his perseverance, that he succeeded in 1549, notwithstanding the reluctance of the Swiss, to procure the formal reception of his doctrine on the Lord's Supper, in Switzerland, and a few years later, to obtain for his doctrine of predestination a recognition as an article of faith, in the same country. But, with all his credit, he could not persuade the Swiss to accept his form of church government. The rulers were not willing to relin- quish to the church the power which they possessed ; and the Re- formed Cantons still retain that ecclesiastical polity which they re- ceived from the hands of Zwingli. In Germany, as well as in Switzerland, the supreme authority in the church resides in the civil government. The immediate adminis- tration of church power is vested in a consistory or ecclesiastical council, (kirchenratfi,) which is a mixed body of clergy and states- men. The clergy of a given district constitute a chapter or classis, and at the head of each of these bodies is an inspector or superinten- dent, whose office is somewhat similar to that of a bishop in Episcopal churches.f Several chapters or classes compose a synod, and two or more particular synods may form a general synod ; which may * Dr. Moshcim errs in asserting tiie contrary, as the reader will perceive who will take the pains to examine this reformer's writings. Sec the extracts from his works published by VOgclin and Usteri, vol. i. part i. chap. v. p. 187, &c. t In Switzerland the chapter has at its head the dccanus or dean. GERMAN REFORMED CHURCH. 343 either consist of delegates from the lower judicatories, or embrace all the clergy of the Reformed Church in the same country, or in several contiguous countries. In Switzerland, the clergy of the two cantons of Zurich and Thurgau, and of the Rhinethal, now included in the canton of St. Gall, constitute one synod, at the head of which is the pastor -primarius of the Great-Minster in Zurich, who bears the title of Antistes. The Reformed Churches of Germany have elders and deacons, who are chosen for limited periods. The elders constitute a presbytery, who, in conjunction with the pastor, administer the spiri- tual government of the congregation. The deacons are charged with the temporal affairs, particularly with the care of the poor ; but where the number of elders is small, the deacons take part with them in the spiritual administration. The inspectors exercise a supervision over the clergy, the congregations and the schools of their respective districts, and report to the consistory, whose decision is final, if not arrested by the act of the supreme civil authority. In some countries, as in the principality of Nassau, whose ecclesiastical constitution was taken from that of Holland, classes and synods have legislative autho- rity. In others, as in the county of Lippe, their meetings are held only for their own improvement in Christian knowledge and piety. In the Reformed German part of Switzerland, the congregations are without elders and deacons. What are there called deacons are preachers who assist the principal pastor in the larger churches. The absence of the presbytery or body of elders, is compensated for by the Kirchen-Stilhldnde, a sort of sub-consistories, whose duty it is to watch over the morals of the church members, and to correct abuses in the conduct of life. The ecclesiastical assemblies of this country are composed of the clergy only. The same is the case in Germany, except in those countries, as in the principality of Nassau, whose church polity is derived from Holland or Geneva. Admission to the privilege of full communion in the church is ob- tained by the rite of confirmation, which is preceded by a course of instruction in Christian doctrine. The catechumens solemnly devote themselves to the service of God by a public profession in the pre- sence of the congregation, and are thereupon received by the imposi- tion of hands and prayer. In the case of unbaptized adults, baptism immediately precedes the imposition of hands. The use of this rite rests upon expediency, no divine authority is claimed for it; still less is it viewed by the Reformed Church, as it is by the Church of Rome, in the light of a sacrament. The doctrinal system of the German Reformed Church is contained in the Heidelberg Catechism — so called from Heidelberg, the capital 344 HISTORY OF THE of the Electoral Palatinate, where it was first published, in the reign of the Elector Frederick III., in the year 1503. It was adopted, as a symbolical book, soon after its publication, by almost all the Reformed Churches in Europe, and became particularly the symbolical book of the Reformed in Germany. This formulary observes a singular mo- deration on some points upon which the several parties in the Protes- tant churches differed, or respecting which good men might entertain different opinions. The wise elector selected for the composition of this work two men, of whom one, Zacharias Ursinus, was a disciple of Melancthon ; and the other, Caspar Olevianus, a disciple of Calvin; and he being, himself, a Philipist, controlled their deliberations. The result was what all moderate men desired, a compromise. The catechism, in its general character, is Calvinistic; but the doctrine of election is placed in the background, and presented in a form which the Philipist as well as the Calvinist could easily receive. On the Lord's Supper it unites the theories of Zwingli and of Calvin, with the latter of whom Melancthon was essentially agreed. It is silent about the imputation of Adam's sin to his posterity, but leaves an open door for the introduction of that theory. The atonement is made general where it says that Christ bore the wrath of God against the sins of all mankind; but nothing is said to forbid a limitation of it to the elect in its actual effect. It asserts the total inability of the unregenerate to do any good until he is regenerated by the Spirit of God; but it leaves room for the Philipist to say, that when the Holy Spirit would regenerate us, the human will may resist or assent to his operation. If it were objected, that assenting before regeneration would be a good work, he might reply that it was not in the proper sense good; or that it was not completed before regeneration was complete ; and this answer was sufficient for the object contemplated, if it satisfied himself. Though the theory of Calvin on the Lord's Supper was generally received in the church, that of Zwingli always had many friends; it has been many years gaining ground, and, if we be not greatly mis- taken, is now predominant, at least in the United States. The doctrine of absolute predestination to eternal life has never been fully established as an article of faith in the German Reformed Church. In different sections of the church it has from time to time been variously modified, and in some wholly rejected. Though con- stituted an article of faith in Switzerland, by the consensus of 1554, recognised as such in the Helvetic Confession of 1566, and confirmed by the Synod of Dort in 1618-19: it was, nevertheless, so far sup- planted by the opposing theories in 1 075, that a necessity was deemed GERMAN REFORMED CHURCH. 345 to e^ist for a new Formula Consensus of the Swiss divines to sustain it. Nor did this new Confession maintain its authority very Ion o-; after many conflicts it fell before the influence of the French and the German schools about the year 1722, when subscription to it ceased to be required. (See Schrock's Kirch. Gesch. vol. viii. p. 661, &c.) In Germany the decrees of the Synod of Dort were never received in some of the states, as Brandenburg, Anhalt, and Bremen ; in others they have long since lost their binding authority ; and the German Reformed Church is now, in relation to the doctrine of absolute elec- tion, where Zwingli left it. Calvinism is again reviving in the church, both in Europe and America ; but the doctrine of Melancthon, or, what is essentially the same, the doctrine of Arminius, on this point, is predominant, and the theory of absolute predestination is generally regarded, by the laity at least, with horror. The German Reformed Church in the United States was founded by emigrants from Germany and Switzerland. Her origin may be dated about the year 1740, or rather somewhat earlier. The prin- cipal seat of the chm'ch in her infancy was eastern Pennsylvania ; though settlements were made also, and congregations formed, at an early period, in other states, particularly in the Carolinas, Virginia, Maryland, New Jersey, and New York. Her doctrinal system is derived from Germany and Switzerland ; but her ecclesiastical polity is formed after the model of the Reformed Dutch Church of Holland, by whom she was nurtured and protected in her infant state, and to whom she owes a large debt of gratitude. The Heidelberg Catechism is the only symbolical book of the church in the United States, though both in Germany and Switzer- land she has others besides; and, in the first named country, adopts also the Lutheran Confession of Augsburg, as altered by Melancthon, in the tenth article, relating to the Lord's Supper, in the later editions that were published under his direction. Subscription to the catechism, by candidates for the ministry, is not required at their ordination ; a verbal profession of the doctrine of the church being deemed suflicient. A professor of theology is required, at his ordination, to afiirm to the following declaration : " You, N. N., professor elect of the Theological Seminary of the German Reformed Church in the United States, acknowledge sin- cerely, before God and this assembly, that the holy scriptures of the Old and New Testament, which are called the canonical scriptures, are genuine, authentic, inspired, and therefore divine scriptures ; that they contain all things that relate to the faith, the practice, and the hope of the righteous, and are the only rule of faith and practice in 23 g^g HISTORY OF THE the church of God ; that, consequently, no traditions, as they are called, and no mere conclusions of reason, that are contrary to the clear testimony of these scriptures, can be received as rules of faith or of life. You acknowledge, farther, that the doctrine contained in the Heidelberg Catechism, as to its substance, is the doctrine of the holy scriptures, and must, therefore, be received as divinely revealed truth. You declare sincerely that, in the office you are about to assume, you will make the inviolable divine authority of the holy scriptures, and the truth of the doctrine contained in the Heidelberg Catechism, as to its substance, the basis of all your instructions. You declare, finally, that you will labour according to the ability which God may grant you, that, with the divine blessing, the students en- trusted to your care may become enlightened, pious, faithful, and zealous ministers of the gospel, who shall be sound in the faith." The government of the church is Presbyterian. All ordained ministers are equal in rank and authority. Licentiates are not pas- tors, or ministers, but candidates for the ministry ; they cannot ad- minister the sacraments, nor be delegates to synod, and have no vote in the classical assemblies. Each congregation is governed by its consistory or vestry, which is usually composed of elders and deacons, and of which the pastor of the church may, or may not, be a member. In chartered congre- gations the consistory is a legal corporation, with which the charter often joins others, besides elders and deacons, as counsellors, or trus- tees ; and all these usually vote by custom, and by authority of the charter, on every question that comes before the body. The clergy residing within certain bounds constitute a classis, which must consist of at least three ministers. A classis meets sta- tedly once a year, and may resolve, or be called by its president, to hold a special meeting, as often as urgent business may demand it. The president is elected annually, and presides in the meeting of classis, for the maintenance of order, as 'primus inter pares. Every pastoral charge is entitled to a lay delegate, who must be an elder, and has the same right to deliberate and vote in the classis as the clerical member. A majority of the whole number, of which at least one half must be ministers, constitute a quorum ; and every question is decided by a majority of those actually assembled. The synod is composed of the clerical and lay delegates appointed by the classes. It meets statedly once a year, and may assemble in special meetings by its own appointment, or by the call of its presi- dent. The president of synod is in like manner elected annually. A classis consisting of not more than six ministers, is entitled to one GERMAN REFORMED CHURCH. 347 minister and one lay delegate to represent it in synod. A classis having more tiian six, and not more tiian twelve ministers, may be represented by two ministers and two lay delegates ; and in the same ratio increasing for any larger number. Six ministers and six elders, from a majority of the classes, may constitute a quorum, as the con- stitution now provides. A general convention of all the ministers and lay delegates of the whole church can be authorized by an act of synod, and not other- wise. An appeal can be taken from the consistory to the classis, and from the classis to the synod, whose decision is final. The German Reformed Church in this country is now spread over the whole of Pennsylvania and Ohio, and over portions of Maryland, Virginia, North Carolina, Missouri, Illinois, Indiana, Michigan, and New York. There is a church in the city of New Orleans ; others formerly subsisted in New Jersey, South Carolina, Tennessee, and Kentucky ; and some members are still scattered over the several states of the Union. This church is divided into two bodies, which maintain a friendly correspondence, but are wholly independent of one another. Each is governed by a synod and its lower judicatories. The eastern portion of the church is the original and parent body; and its synod, existing before the other, bears the title of " The Synod of the German Reformed Church in the United States." Its territory extends in Pennsylvania westward to the Alleghany mountains ; north- ward it includes portions of New York ; and on the south, Maryland, Virginia and Carolina. It has under its jurisdiction ten classes, viz : Philadelphia, Goshenhoppen, East Pennsylvania, Lebanon, Susque- hanna, Zion, Mercersburg, Maryland, Virginia, and North Carolina. The number of ministers and licentiates, in connexion with this synod, was, in 1842, agreeably to the statistical report of that year, one hun- dred and forty-one. Of this number thirty-two were without a pas- toral charge ; and of these, sixteen were disqualified by age or other causes ; eight were engaged in the service of the church as teachers, editors, or agents; and eight were expectants, or otherwise employed. The number of congregations reported, was four hundred and sixtyi six. From six pastoral stations the number was not reported. The whole may be estimated at five hundred. This synod has under its care, or patronage, a theological seminary, founded in 1825; a grammar school, commenced in 1832; and a college, established in 1836. All these institutions are now located permanently at Mercersburg, a pleasant village, in Franklin county, 348 HISTORY OF THE Pennsylvania, and are in a flourishing state under able professors and teachers. Two spacious edifices have been erected for the seminary and grammar school, the former of which is occupied also by the students of college. Measures are in progress for the erection of a suitable college edifice. The site chosen for it, as well as the situa- tions of the other buildings, is picturesque and salubrious. The col- lege bears the name of Marshall College, as a mark of respect for the memory of the late John Marshall, Chief Justice of the Supreme Court of the United States. It is governed by a board of trustees, a ma- jority of whom are ministers or members of the German Reformed Church. Subordinate to this synod are a board of foreign missions, a board of domestic missions, and a board of education, which is also the board of visiters of the theological seminary ; but these institutions are yet in their infancy. The Board of Foreign Missions, which is of quite recent origin, has under its care but one mission, with a single station, and one mission- ary family. The mission is at Broosa, in Asia Minor, the same which was lately under the care of the Newcastle Presbytery in the Pres- byterian Church. The missionary family are the Rev. Benjamin Schneider and his wife. The business of foreign missions is trans- acted through the American Board of Commissioners for Foreign Missions, with whom a connexion for that object has been formed. The Board of Domestic Missions have hitherto done but little in their appropriate office ; but they have created a printing establishment, which is rendering very important service to their church. In addi- tion to other printing, they publish two religious newspapers: the "Weekly Messenger of the German Reformed Church," a weekly paper of large size, in the English language, of which about 3000 copies are issued every week ; and the " Christliche Zeitschrift," a semi-monthly in the German language, of which upwards of 1700 copies are issued every fortnight. The establishment is located at Chambersburg, Franklin county, Pennsylvania, where a convenient edifice has been purchased for its accommodation. It is under the immediate control of the executive committee of the board, whose locality is in the same place. The Board of Education are charged with the care of beneficiary students, who are in a course of preparation for the gospel ministry in the church. They have under their patronage about thirty bene- ficiaries. The western part of the church is located principally in Ohio and Pennsylvania, but extends also into the adjoining states, and has for GERMAN REFORMED CHURCH. 349 its field the entire valley of the Mississippi. About the year 1810 or 1812, the Rev. Jacob William Dechaut was sent by the synod as a mis- sionary to the State of Ohio, and located himself at Miamisburg, in Montgomery county. He was followed by the Rev. Thomas Winters, George Weis, and others, who were willing to cultivate that long necrlected soil. Prior to their settlement there was in all that region only one German Reformed minister, the Rev. I. Larose, who was not then in connexion with any ecclesiastical judicatory. In 1819 the Classis of Ohio was formed, and in 1823 or 1824, the majority of the classis separated from the parent body, and formed themselves into an independent judicatory, under the title of " The Synod of Ohio." In 1836 the Classis of Western Pennsylvania, obtained per- mission to unite with the Synod of Ohio, which now bore the title of " The Synod of Ohio and the adjoining States ;" and by a late act this synod, which had previously been subdivided into three district synods, received a new organization agreeably to the plan of the constitution of the eastern church. The western church is now divided into classes, and its synod is a delegated body composed of the representatives of the classes. The statistical tables of 1842, published as an appendix to the minutes of the eastern church of the same year, states the number of German Reformed ministers in the west to be fifty-one. The con- gregations reported were in number two hundred and fourteen. Nine pastoral stations had made no report. If these stations ave- rage four congregations each, the whole number will be two hun- dred and fifty. Some of the ministers preach to from eight to twelve congregations; only two limit their labours each to one; and only five others do not exceed three. This synod has long contemplated the establishment of a theologi- cal seminary in the west. An institution of this kind was actually commenced some years ago ; but after a very brief experiment it failed. It will, however, doubtless be revived at no distant day. The western church needs an institution nearer home than Mercers- burg, and will feel the want of it more and more, as her numbers increase and her borders are enlarged. It will be impossible, with- out it, to keep pace, in the supply of ministers, with the rapid increase of population in the west ; and it will be equally impossible, without a thorough education of her ministers, to maintain the dignity of the pulpit in her communion, amidst the growth of knowledge and refine- ment in the community. THE JEWS AND THEIE RELIGION. BY THE REV. ISAAC LEESER. PASTOR OF THE HEBREW PORTUGUESE CONGREGATION, PHILADELPHIA. When we endeavour to trace the origin of the civilization which rules with its benignant sway the mightiest nations of modern times, and none more so than the people inhabiting the United States of America, we shall soon discover that it must be ascribed to a great moral influence which had its birth in the gray ages of antiquity. For, disguise it as you will, seek with candour or prejudice, you must at length arrive at the conclusion, that the sources whence the modern rules of moral government are in the main drawn, is the same which refreshed the Chaldaean shepherd when he first felt moved to peril his all in the cause of that truth which his high-reaching intellect had discovered ; that is to say, the truth of the existence of one Su- preme, who created all and sustains in his mercy all that his power has called into being. — This source of light we call divine revelation, and it is contained for us, who live at this day, in the pages of that priceless book which we call the Bible. Long indeed, however, had this Bible, this source of truth, to struggle against the furious assaults of pagan superstition ; long even after the establishment of Christianity was the leaven of ancient usages too powerful for the simple truths of the Word of God ; but with all this, triumph is gradually perching upon the banners of divinely illuminated reason ; and with the certain, though slow, pro- gress of mankind in the path of science and enlightenment, it is not to be doubted that pure religion will also become more and more the rule of life for the sons of man. There may be, and in truth are, many retrogressions ; we find indeed that from some unforeseen causes, such as luxury, devastating wars, the irruption of barbarous nations, mankind have appeared, and to this day do appear, to dete- riorate in certain periods ; but upon the whole every ago becomes wiser than its predecessor through the light of experience and by a knowledge of the evils which others had to endure. The storms THE JEWS AND THEIR RELIGION. 35 1 through which civilization has periodically to pass, purify it from the stagnant air which entire repose would necessarily create around it; for it has to share the fate with every other gift which has been bestowed upon mankind, of being endangered if it is not constantly watched, and guarded against the enemies which have been wisely placed around our happiness, that we may not fall into inaction and effeminacy. The Jews, and their predecessors the Israelites, have been always regarded with suspicion, and not rarely with aversion, by those who hold opinions different from them ; but if an inquirer were to look with the eye of truth into the source of this suspicion and of this aversion, he would be disappointed, for the honour of mankind, to find that both are without sufficient ground to warrant their being indulged in by any person who can lay the least claim to intelligence. One would suppose that the Judoeophobia must be owing to some mon- strous doctrines which the Jewish religion contains, which would render its professors dangerous to the state as unsafe citizens or rebellious subjects, by teaching them to imbrue their hands in blood, or to plunder the unwary of their possessions. Perhaps calumny has asserted these things ; perhaps ignorance may have imagined that this could be so. But how stands the case ? In the days when the wealth of many nations was not estimated by the gold and silver in their houses, and by the ships which bore their products upon the face of the ocean, but by the multitude of their herds and flocks and of " the ships of the desert" the patient and burdensome camels, and the toilsome asses, and the number of their household : there arose a man in his beginning as simple as his countrymen, as unostentatious as any shepherd of them all. He was called Abraham ; and lived in that fruitful country once known as Chaldsea. Around him every one seemed to have forgotten the existence of one Creator ; for gross idolatry, or the worship as gods of things which have no power to sav^e, was the prevailing vice of mankind. It is well to inquire, whether notions of right and wrong based upon such premises can be of real utility to man ? whether a belief in gods full of human vices, according to the ideas even of their worshippers, can inspire the virtues which are the basis of true civi- lization? The candid reasoner will answer in the negative; for debasing conceptions of worship will naturally debase the under- standing, and one is but too apt to excuse in himself what he dis- covers or fancies to exist in the being to whom he looks up with respect and adoration. This being premised, it will be readily conceded that at the appearance of Abraham the pervading popular 352 HISTORY OF THE opinions were unfriendly to the advancement of civilization; and that therefore his promulgating contrary views, granting that he did so, was no evidence of his being an enemy to the general welfare. Let us then sec, what did Abraham do ? Disgusted with the folJies sur- rounding him on all sides, convinced that the works of human hands were not proper objects of worship: he resolved in his heart to look from the creature to the Cause, and thus he brought himself to adore the Creator ; since there is every where apparent the same principle as the foundation and origin of all that exists. Full of this sublime thought he left his native land, his father^s roof, and wandered to the smiling country of the South, where the most horrible superstition had established itself in the shape of human sacrifices to the devour- ing Moloch. It was here he proclaimed the " God who is the living God and everlasting King," and exhibited in his conduct that neigh- bourly love, that regard for justice and righteousness, which com- pelled even the followers of a senseless system, if system it may be called, to look upon him who had come among them a stranger, who had made publicly known his attachment to a worship which they knew not, as "a prince of God in the midst of them." What now were the principles of Abraham ? Simply these : first, the belief in the existence of one God, who made heaven and earth ; secondly, obedience to the dictates of this God ; thirdly, accountability to this God for all deeds by intelligent creatures; fourthly, charity and neighbourly love; and fifthly, the exercise of evenhanded justice. We will not insist that there are no other principles involved in the doctrines of Abraham ; but we give these points merely to convey a general idea of what he did in the fulfilment of his mission. Let us now examine briefly the effect such a system must have, if generally adopted and generally cai'ried out in practice. Without the belief in a superior Power there cannot be imagined a being great enough to exercise any control over the actions of man; the Being to be adored must be eternal, universal, and uniform. Now precisely such a God Abraham proclaimed. The God of the scriptures is from the begin- ning; He made all that exists; He is of unending endurance, sur- viving all that can ever appear in the world ; He is in every imagi- nable part of the creation — no space can limit Him, no obstacles can bar out his presence ; and finally, He is uniform — there are no disturbing causes which can diminish his power, weaken his ener- gies, or abridge his wisdom ; there are no discoverable means to divide Him into parts, or to add aught to his greatness, felicity, or perfection, for every thing is his, and existing only by his will and sufferance. This God, according to Abraham's doctrines, has given 1 . JEWS AND THEIR RELIGION. 353 certain instructions to his creatures, which, since He is the Source of wisdom, must be necessarily wise, useful and immutable in their ten- dencies and nature. Farther, the Creator expects that those who have a knowledge of his enactments will, under pain of accounta- bility, and with a certainty of recompense, endeavour to obey strictly what they are certified to be the will of their God. Then again these enactments, as far as mankind are concerned, demand that every man shall love his neighbour, and dispense to all, whom he can reach, those acts of kindness which he himself would desire to re- ceive in the hour of his need. But such a system would be incom- plete without the superaddition of that principle with which the Creator governs the world, and this principle we call "Justice;" this therefore too was engrafted upon Abraham's creed, and he is praised for the certainty that he would command his house after him to exercise this principle in their intercourse with others. That Abraham was viewed with prejudice by those who profited by the superstition of the times, is but too probable ; that the priests who kept the people in ignorance with regard to the true nature of the Deity should hate a man who cast, so to say, their idols to the ground, by informing every one who came to him of the pure ideas he had of the Creator, is as certain as that the doers of evil hate those whose conduct is a perpetual rebuke to their iniquity ; that the tyrants who governed by debasing the mind of their subjects, who caused themselves to be looked upon as superior to the mass of mankind, did not relish the presence of the philosopher whose system rendered all men equal in obedience, in hope, as creatures of the same Father, admits of not the smallest doubt, for the general acknowledgment of these views would, if not destroy the power of kings, greatly circum- scribe the same, and make men jealous of their rulers. We do not wonder, therefore, that the new civilization, as we will term it, could not advance very rapidly in the then state of the world ; it contra- dicted every thing which was assumed as true by so many interested persons, and offered to no one individual any prominence among those who submitted to its rule. Nevertheless it is not to be doubted, that the entire system of modern civilization is based upon the early dawning thereof in the person of Abrahan^ which we have sketched as above. Although the constitutions of the various countries, where an enlightened liberty prevails, do not in all cases recite a belief in the existence of one God and a subjection to his laws : they in the main acknowlege these ideas in legislation and jurisprudence no less than in domestic life. In short, the Abrahamic discoveries, so to term them, in the ethical sciences, have become the standard of public 354 HISTORY OF THE liberty, the safcgnard of justice, and the prop of private life, wherever science has succeeded in dispelling the reign of ignorance, and where an cnliglitencd worship has chased away the dark clouds of super- stition. Under many appellations the God of Abraham is invoked ; climes the farthest asunder send forth praises to the Everliving ; and prayers ascend to Him from Ethiopia's sons and from the children of the Andes, no less than from the fair Circassian race ; and the mighty Name is indeed glorious among the Gentiles. When Moses appeared on earth to accomplish what Abraham had commenced, it was not a new theory which was proclaimed, but a confirmation of the ancient covenant. The idea of belief was not enlarged, because there could be no addition to the simplicity and truth of its first inception ; the creed of Abraham was one God, sole, uniform, eternal ; and Moses could not add to or diminish from this unchangeable truth. What then was Moses' mission? It was the establishment of a consistent code of laws in consonance with the acknowledged universality of the Almighty power. The Lord, in the code of Moses, became the chief of a civil state, in which the people were citizens and equals under the banner of obedience to the divine will ; there was no one equal to the Lord, there was no one above the reach of the laws. Whoever was raised to dignity among his people, held a power delegated from on high with the concur- rence and sufferance of the governed ; and w^hen the ruler ceased to shape his course by the statutes which had been prescribed for the government of the whole people, he at once lost the authority which he had abused, at times by direct divine interference, at times by the simple action of the people ; of this the scriptures give so many ex- amples that it is needless to quote them here, where we are confined to a very limited space. But in connexion with the civil code based on religion, there was another object in the legislation of Moses ; and this was the uniting of the belief in the unity of the divine Essence with outward, tangible rites, which should ever remind the people to whom they had been given of tl)e truth which they had inherited from their fathers. It is obvious that neither pictures nor the works of the chisel could effect this great end. For in the commemorative w^orks of art, to be thus produced, the Deity also, the principal agent in all these transactions, would have to be rfepresented ; and how could this be done? Where could we possibly find a likeness or an image to figure Him by ? He, who is without bodily conformation, without outward shape, could He be shadowed forth by the puerile invention of genius, — puerile, when compared with his greatness and puHty? And besides, admit that it w^ere possible ; still how would it have com- JEWS AND THEIR RELIGION. 355 ported with divine wisdom to have permitted symbolical representa- tions of his Being, at a time when images were the objects of adoration to all the world 1 Would not the recipients of the law also have soon lapsed into the folly of venerating ihe symbols, instead of the Deity which they personified? Wisely, therefore, did the law proscribe graven images or any representation, " because that we saw no figure whatever on the day the Lord spoke with us at Horeb from the midst of the fire." On the other hand, acts once past fade from the me- mory of the recipients and actors themselves; how much more is it but too certain that succeeding ages will not know of the great things that were done before their days. How beautifully therefore did the Lord provide for the remembrance of the great acts which He did for Abraham's sons when they went forth from Egypt. He bound the recollection of these mighty deeds to the observance of many cere- monials and festive institutions, which by their constant recurrence should as constantly remind the people of the causes, why they were ordained. Let us instance the Passover. The household of every believing Israelite is purified from all leaven; new utensils, different from those in general use, are procured ; bread of a difterent nature than that used during the other parts of the year is introduced ; and with the first evening of the festivals peculiar ceremonies are ob- served, which from their striking nature will always arrest the atten- tion. Imagine now an inquisitive child following with eager eye his parents in their various acts of purifying and arranging the house- hold, in their observance of the ceremonies relating to the feast, and he will naturally ask : " What is this service unto you ?" And then, what a noble theme has the intelligent and pious father for dwelling on the goodness of the Lord, how He in his might broke the chain of captive forefathers — how He humbled the idols and their worshippers — how He proved his almighty power before the eyes of unbelieving men — how He demonstrated that He alone is the Creator and Ruler of the universe — and how He ordained a law of duties and observances, inasmuch as " He commanded us to do all these things, that it may be well with us all the days, and to keep us alive, as we see this day." In brief, the ceremonies, as Mendelssohn observes in his Jerusalem, are the constant topics of living instruction, which by exciting the attention of the inquirer afford a constant theme and an ever-recur- ring occasion to expatiate upon the noble truths of revealed religion, to prevent them being misunderstood by the fixedness and obscurity of outward symbols, and of being lost by want of requisite memorials. In consequence of this union of doctrine and acts the Israelitish people became contradistinguished from all other 'portions of man- 356 HISTORY OF THE kind, by a peculiarity which exposed them at once to the animadver- sion and suspicion of the world. They were men who believed not in ihc gods ; they had no images to represent what they worshipped, and they refused to mingle by marriage and social enjoyment with those who believed not in their code. Hence there sprung up a species of repugnance of the heathen towards the Israelites; they accused them of atheism, because they rejected a plurality of gods ; they were shocked at what was conceived their impiety, because they honoured not images of the divinities of the world ; and they charged them with unsociality, because they could not, consistently with their faith, mingle over the wine cup and the festive board with their gentile neighbours. It is needless to argue, at this late day, the folly of these views. The worship of one God is surely no atheism ; the absence of images is no impiety ; and the ceremonial restrictions upon the Israelites have been long since justly regarded as the main props for the upholding of the monotheistic doctrines of Abraham and Moses ; they preserved entire a people to whom the truth had been confided by the Creator himself; and nation after nation has more or less taken up the same belief, and followed as divine the precepts which the code of Israel contains. It is not to be denied that the Jews themselves have not duly honoured their divine law ; they have often been rebellious ; they have frequently thrown off the yoke ; they have again and again walked in fhe ways of the heathen ; still, will any one deny that they were the first, and for a long time the only, nation who believed truly in the Creator alone 1 who possessed and have transmitted to the world at large a code of law^s which is the best safeguard of liberty ? the only true standard of justice? Look at the decalogue ! it is called the moral constitution of the world; and where do you find precepts so just, so simple, so cogent, embraced in so few words? Admit they are divine, (certainly we do not claim to have invented them;) still, who possessed them before all other na- tions? Do we then boast unjustly, when we aver that our law is the fountain of modern civilization? that whatever was good in heathen ideas had to be purified by the legislation of Moses ? Surely we are correct in this assertion ; and sure we are that the enlightened Chris- tian and philosopher will gladly admit the truth of a position which scarcely admits of a doubt. If heathen communities then looked with disdain and contempt upon the unsociable Israelites and accused them of impiety : a man acquainted with the operations of the human heart, will say that their ignorance of revelation was a natural cause of this aversion for a system which, in every point, contradicted their free notions in belief JEWS AND THEIR RELIGION. 357 and conduct ; since heathenism allowed any addition to the catalogue of their deities, ad injinitum, and permitted all those acts of licentious- ness which disgraced their Olympus. But what can Christians allege for continuing that silly prejudice which had its birth in periods of darkness 1 Do they believe in the existence of a Being, the holiest, the purest, the best that the imagination can conceive, who is the author of all 1 So do we. Do they believe in the revelation of the Most High? So do we. Do they believe themselves accountable for all acts done by them in contravention to the declared will of God 1 So do we. Do they hold to the sublime aphorism, " Love God above all, and thy neighbour like thyself?" So do we. Is there not sufficient agreement in our respective systems for us all to meet on common ground, and prove that we are indeed children of a common Parent? servants of the same God? "But no," say the bigots, "the Jews do not agree with us in all points; they believe not in a mediator, they reject our Messiah, and hold themselves bound by a religion of ceremonial works, long since abrogated, at the coming of Christ ; hence we must endeavour to convert them, or condemn them to the pains of an ever- lasting damnation for their unbelief." The premises are indeed true : we totally reject the idea of a mediator, either past or to come ; we reject him whom the Christians call their Messiah ; and we assert that for our part the law is of the same binding force as it was in the beginning of its institution. But what has that to do with the preju- dice of the world against us ? Are our views so monstrous as to ex- cite the wrath of the world against us ? Let us see : we assert that the Deity is one and alone ; that hence no mediator, or an emanation from the Creator, is conceivable. But why should this be a cause of prejudice against us, since the evident words of the Bible teach this doctrine, as we understand the scriptures ? For thus it says, " Hear, O Israel, the Lord our God, the Lord is one." (Deut. vi. 4.) " Know therefore, this day, and consider it in thine heart, that the Lord he is God, in heaven above, and upon the earth beneath ; there is none else." (Ibid. iv. 39.) " See now, that I; even I, am He, and there is no God with me ; I kill, and I make alive ; I wound, and 1 heal ; neither is there any that can deliver out of my hand." (Ibid, xxxii. 39.) " Wherefore, thou art great, O Lord God : for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears." (2 Samuel vii. 22.) " That all the people of the earth may know that the Lord is God, and that there is none else." (1 Kings viii. 60.) " For thou art the glory of our strength: and in thy favour our horn shall be exalted. For the Lord is our defence: and the Holy One of Israel is our king." (Psalm Ixxxix. 17, 358 IIISTOllY OF THE 18.) " Ye arc my witnesses, suith the Lord, and my servant whom I have chosen : that ye may know and behevc me, and understand that I am He ; before me there was no God formed, neither shall there be after me. I, even I, am the Lord, and beside me there is no Saviour." (Isaiah, xliii. 10, 11.) "I even I, am He that blotteth out thy trans- gressions for mine own sake, and will not remember thy sins." (Ibid. 25.) " Thus saith the Lord, the King of Israel, and his Redeemer, the Lord of Hosts ; I am the first, and I am the last, and beside me there is no god." (Ibid. xliv. G.) " But Israel shall be saved in the Lord an everlasting salvation." (Ibid. xlv. 17.) "Look unto me, and be ye saved, all the ends of the earth ; for I am God, and there is none else." (Ibid. xlv. 22.) •' In the Lord shall all the seed of Israel be justified, and shall glory." (Ibid. 25.) We will not multiply texts, in the limited space necessarily assigned to this article, and be content with the few already given, selected at random almost, from the ordinary version of the Bible, with but one exception. We con- tend from these and many others, that the scriptures teach an abso- lute, not a relative unity in the Godhead, that the same Being, who existed from the beginning, and who called forth all that exists, the Lord God of Hosts, is the sole Legislator and Redeemer of all his creatures. We contend that a divided unity, or a homogeneous divinity composed of parts, is nowhere spoken of in the Old Testa- ment, our only rule of faith, and that nothing, not contained therein, can become by any possibility matter of faith and hope for an Israelite. We know well enough that some ingenious accommodations have been invented by learned men to reconcile the above texts with the received opinions of Christianity ; but we have always been taught to receive the scriptures literally ; we assert that the law is not allegorical ; that the denunciation of punishment against us has been literally accom- plished ; and that, therefore, no verse of the Bible can in its primary sense be taken otherwise than in its literal and evident meaning, espe- cially if this is the most obvious, and leads to no conclusion which is elsewhere contradicted by another biblical text. Now nothing is more evident than that the unity of God is the fundamental principle of the Bible revelation; since it was contrived, to use this word, by divine wis- dom, to counteract the frightful follies of polytheism, which had over- spread the world. We then say, if God be absolutely one, if He is not conceivable to be divided into parts, if there is no Saviour beside Him : it follows that there can be no personage who could by any possibi- lity be called " son of god," or the mediator between God and man. An independent deity he cannot be, neither can he be an associate ; and if he be neither, how^ can he be more a mediator than any other JEWS AND THEIR RELIGION. 359 creature ? since one man cannot atone for the sins of another ; as we are informed in Exodus, xxxii. 33 : " And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book," which evidently teaches that every sinner has to make atonement for himself, and can obtain pardon only through the undeserved mercy of the Lord. If now the mediator is not the Creator himself, he cannot offer an atonement, nay not even himself; and if he could, he would be equal to the One from whom all has sprung, and such a being is impossible, in accordance with the testimony of the Bible. From this it follows, that we Jews cannot admit the divinity of the Messiah of Christians, nor confide in his mission upon unitarian prin- ciples, since the books containing an account of his life all claim for him the power of mediatorship, if not an equality with the Supreme, both of which ideas we reject as unscriptural. If then there has been as yet no manifestation of the divine will in respect to a repeal of the law (since we cannot believe a mere man to have by simple preaching and the exhibition of miracles, even admitting their authenticity, been able to abrogate what God so solemnly instituted) : we again claim that the whole ceremonial and religious as well as civil legislation of )Sinai is to this day unrepealed, and is consequently binding on us Israelites, the proper recipients of the Mosaic code, as on the day of its first promulgation. We in this manner acknowledge and maintain that we do not believe in the mediatorship, nor in the mission of the Messiah of the Christians, nor in the abrogation of the Mosaic law of works. But we nevertheless contend that this rejection of the popular religion is no cause for the entertainment of any ill-will against us, nor for the efforts which some over-zealous people every now and then make for our conversion. We have already exhibited above, how the behef of Abraham, enlarged by Moses, and now acknowledged by the Jews, is one of purity and morality, and one which presents the strongest possible supports for civil society, especially a government based upon principles of equality and liberty of the person. We challenge contradiction to this position, which we sustain as impreg- nable both to the shafts of witticism, and the attacks of cold reasoning. We therefore say, that our presence in any community cannot work any injury to those who difler from us in religion, since we are peace- loving and loyal, wishing to do to others those acts of benevolence which we may desire to claim from them in our day of need ; and that our speculative opinions cannot work any injury to the systems which exist around us, inasmuch as we do not seek to aggrandize ourselves at the expense of others, and abstain from weakening the 360 HISTORY OF THE religious impressions of other sects, unless it be in self-defence. For the Iruth of this we appeal to the history of the United States, France and Holland, where the Jews have for many years enjoyed entire liberty of conscience, without any injury to other denominations or the state at large. We say, that we endeavour to instil principles of honesty in our people ; and hence that but few indeed are ever brought to the bar of justice or encumber the poor and workhouses to the disgrace of their name and the reproach of their fellows in belief.* So much with respect to unjust prejudice. But with regard to the efforts at conversion they are equally senseless. To the Jew his ex- istence is a manifestation and evident display of the divine power. How must a Christian regard it? Let us see. " Who had the Bible first?' The Jews. " Who was selected by God as the people to bear •witness of his being ?" The Jews. " To whom did the Lord promise love and protection?" The Jews. " To whom did he say that they should never cease to be a people?" The Jews. It then follows that Providence must have had, and consequently still have, some great and general object in preserving the Jews from annihilation, and this must be acknowledged upon Christian grounds, since Chris- tians too admit the truth of the scriptures. Suppose now all the Jews were converted, which however is an idea not to be admitted, their existence would of a certainty be at an end ; for it requires no reason- ing to prove that their religion is their only preservative in their scattered state among all nations. We, as a distinct class of men, have always been the best evidence of the truth of revelation ; for our being in existence with the possession of a distinct code of laws founded upon reason and truth, in ages of darkness and falsehood, can only be accounted for upon the supposition, that the laws and doctrines which are so wise and true must have sprung from the only Source of wisdom, to wit, the Author of all. Whilst, therefore, the Israelites maintain their identity ; whilst they continue steadfast to Moses and the prophets : there will always be an unanswerable argu- ment in favour of revelation to the sceptical unbeliever. But, once blot out our memorial ; let our name be only a matter of history, and our existence the subject for the antiquarian's researches : and you have destroyed the very evidence on which your system must rest for support, although as Christians you claim a new revelation * The writer of tliis had lately an opportunity of conversing, whilst travelling, with one of the police magistrates of the city of New York, where the largest portion of our people in this country is settled ; and he assured him that but seldom arc Jews brought before him for any charge whatever, even petty crimes, lliough the number of poor Israelites in New York is proporiionalely great. JEWS AND THEIR REUGION. 361 for the opinions of divine things which you entertain. Still more than all this, all such attempts, as we have just alluded to, are acting against Providence ; He called Abraham out of Chaldsea, and pro- mised him, that in his seed all the families of the earth should be blessed ; He chose Isaac, and confirmed to him the covenant of Abra- ham ; He loved Jacob, and assured him the blessings of Abraham and Isaac ; He appeared to Moses and told him : " I am the God of thy father, the God of Abraham, the God of Isaac and the God of Jacob," (Exod. iii. 6) ; and all these promises are to be made void by the extermination of the distinctive character of Jacob's descendants ? how are they to be distinguished as ** the people of God," as the sons of Israel, if they mingle with you in communion of worship and inter- marriages, and become with you one people 1 One would think that the many abortive attempts at force, at persuasion, at bribery, had all been tried in vain long enough to prove that, if God wishes our destruction, these are not the means to effect it ; and still the world is but little wiser for all these failures, and the same routine, all except the slaying of Jews, is gone over again at this day, to bring about the conversion of our people, as was done in former times. One country will not admit our people to an equality of rights ; an- other, more barbarous yet, although Christian, enlightened and highly civilized, restricts the number of Jews in its dominions, permits only a certain number to marry, and confines our existing population to certain, and these very narrow, limits in the towns where they dwell; elsewhere they are taxed for the right of protection — even the food they consume becomes an especial source of revenue to the govern- ment ; in other places again they cannot hold landed estates ; other countries will not admit them within their boundaries; whilst every where, even in free and enlightened America, other denominations combine for the purpose of bringing about their conversion, and raise funds and form especial societies to bring about this consum- mation so devoutly desired by many. Who does not see, that such .proceedings are only too well calculated to keep alive prejudices, unfounded and unjust, against the sons of Israel 1 Every one knows the influence which ministers of religion have over their flocks ; and if the heads, then, constantly pray for the conversion of the Jews ; if they constantly league together for this purpose ; if they hold them up as children of damnation for their unbelief: it would be wonderful indeed if the masses did not feel a certain aversion for those men whose obduracy and unbelief cause so much pain and labour to the good men whom they are accustomed to regard with love and vene- ration. Where we are known, our characters and our course of life 24 362 HISTORY OF THE will be always the best answers to all complaints, and the best de- fence against all supposed charges. But in communities even where we are most numerous, there are many who are necessarily unac- quainted with us and our opinions ; and still they may have an im- portant bearing upon our happiness and welfare ; we are therefore anxious that they should not hold an unworthy opinion of us or our creed. Besides this, we venerate the name of Israel, we hold dear the bond which entwines our destiny with the lot and the fame of the great ones of old ; and therefore, even if there were no personal dis- advantage connected with the prejudice against ourselves, we would prize it beyond all could we have the happiness of witnessing among the world at large a proper appreciation of the services to religion, to science, to government, to order, to humanity, which mankind owes to the patriarchs, the prophets, the doctors, the martyrs of the house of Israel. We ask for no prerogative from the world ; our faith is one of opinion, and can flourish as well under persecution as when in command of empires; our God can and does shield us, whether we are afflicted or in prosperity : but we ask to be left alone undisturbed in the profession of those peculiar opinions which we claim to be the emanation of the Supreme Being ; we ask of all, to let us pursue the even tenor of our way, as good citizens and faithful subjects to the laws of the land; and no one will ever have cause to complain that the Jews, as such, have interfered with his rights, or diminished in the least the full exercise of his political or religious privileges. THE DOCTRINES OF THE JEWS. Properly speaking, the Jews have no profession of faith; they hold the whole Word of God to be alike fundamental, and that in sanctity there is no difference between the verses " And the sons of Dan, Hushim," (Gen. xlvi. 23,) and " I am the Lord thy God," (Exod. xx. 2.) The whole Bible has the same immortal, infallible Author; consequently whatever He has written for our instruction must be equally holy. To us the things handed down may appear unim- portant ; but we do not know what great truths may be connected with the simplest word embraced in the Bible. The believing Israelite, therefore, searches the scriptures as the most mysterious, the holiest gift, although the text is so evident as to aflbrd a sure guide to his steps through his earthly pilgrimage, and to point his way to heaven. He endeavours to find in the pages thereof the best account of the ways of God with man, and a solution of the question, "What does the Lord ask of me?" Nothing therefore can be unim- JEWS AND THEIR RELIGION. 303 portant to him which has been written by his almighty Father, and every word he finds recorded there he must accordingly receive as his rule of faith. Let it be understood, that the Israelite's religion, though based on faith, is not a theoretical system, but one of action and duties; for when the Lord revealed himself on Mount Sinai it was a practical course of life He pointed out in preference to a sys- tem of belief or matters of credence. Without faith, or a sincere conviction, in other words, of the truth of God and his law, no one would to a certainty obey a code which, in every step he takes, places some restriction upon his conduct or pursuits. Nevertheless no life can be measured by the standard of the law, which is only rich in sentiments, but poor in deeds. This being the case, it is self- evident that the ideas which are the foundation of our religion must spring out of the law and the revelation which we have received for our guidance; and the whole series of doctrines which is evolved by a study of the law and the prophets must be accepted by all Israel- ites as the truth which they ought implicitly to confide in; since the ideas of religion cannot be less true, than the duties with which they stand in connexion, are the infallible will of Cod. All this would give us then the doctrine "that the whole Bible is the faith of the Israelite." But, though to the thinking and pious such a reference might be enough, there'would be many a one who would find it difficult to trace sufficiently clearly the doctrines of the Bible amidst the mass of duties on the one hand, and narrations and predictions on the other, which the various books of scripture so bountifully contain. Pious men therefore have endeavoured to condense the biblical dog- mas for the use of the nation at large, in order to afford at first sight a comprehensive view of all that, which according to our received mode of interpretation we are obliged to believe in with an entire faith as children of Israel. Nevertheless it must be understood that these dogmas, or Articles of Faith, though universally admitted as true, have never yet become a test of a Jewish experience ; since it is enough for us if we admit the truth of the whole Bible, which of itself includes the belief in what have been termed " the Articles of Maimonides," which learned doctor was probably the first who reduced his religion to a limited number of fundamental principles, without thereby excluding the necessity of believing implicitly what- ever other doctrines might otherwise be drawn from the sacred Text. In other words, whatever principles are deducible from Holy Writ, and whatever doctrines the Bible contains, are one and all subjects on which no Israelite can conscientiously permit himself to speculate, .3G4 HISTORY OF THE much less to doubt ; and the articles of faith arc therefore nothing but a summary, serving to classify in a simple manner the chief and evident deductions from the scriptures. Having premised this, to avoid giving a false view of our creed, of which no trace as an entire system can be discovered in so many words, cither in the Bible or in the writings of our early doctors : we will proceed to lay down the three great bases of our belief: I. We believe in the existence of the Deity, the Creator of all things. II. We believe in the existence of a revelation by the Creator of his will. III. We believe in the existence of a just system of reward and punishment, or a full accountability for all our acts. Being compelled to condense as much as possible in this article, we cannot go over a great number of arguments to prove, what is otherwise so self-evident, that these three principles are the sole ra- tional foundation of all religion ; since the belief in the Creator gives us a Supreme Being to worship ; a revelation furnishes us with a knowledge of what He requires at our hands; and, lastly, the exis- tence of an equitable system of accountability places before us the most urgent motives for obedience to whatever we are certified to be the will of God. But the Bible reveals to us ampler details of doctrines, in part es- pecially applicoble to us as Israelites to whom the law was first given, and partly of universal applicability. Of the latter we have generally assumed thirteen cardinal principles which are the key of our theolo- gical views ; they are — ■ 1. The belief in an almighty Creator, who alone has called all things into being, and still continues to govern the world which He has made. 2. The belief in the absolute and perfect unity of the Creator, that He is therefore indivisible in every sense of the word, always the same, who was, is, and ever will be, unchanged as from the beginning. 3. The belief in the incorporeality of the Creator, that He is not a material being, and cannot be affected by accidents which affect ma- terial things. 4. The belief in the absolute and perfect eternity of the Creator. 5. The belief, that the Creator is the sole being to whom we should pray, since there is no one who shares his powers, that we should ad- dress our prayers to him. 0. The belief in the truth of all the words of the prophets. JEWS AND THEIR REUGION. 3^5 7. The belief in the truth of the prophecy of Moses, and that he was the greatest of all the prophets and wise men who have lived before him or will come after him. 8. The belief in the identity of the law which we now have, and that it is unchanged, and the very one which was given to Moses. 9. The belief in the permanency of the law, and that there has not been, nor will there ever be, another law promulgated by the Creator. 10. The belief in the omniscience of the Creator. 11. The belief that the Creator will reward those who keep his commandments, and punish those who transgress them. 12. The belief in the coming of the King Messiah, who is to ac- complish for the world and Israel all that the prophets have foretold concerning him. And 13. The belief in the resurrection of the dead, when it may please the Almighty to send his spirit to revive those who sleep in the dust. It were easy enough to prove all the above from scripture pas- sages ; but it is deemed unnecessary in this mere summary of our faith, nothing doubting but that the inquirer will look for farther light in works treating especially on this important subject. It will be seen that a distinctive feature in our belief is " the permanency of the law revealed on Sinai through Moses the father of the prophets," which precludes the admission of any new revelation, or the abroga- tion of the old covenant. Another, " the belief in the absolute unity of God," with the addition that " there is no being but the Creator to whom we should pray," precludes the admissibility of a mediator, or the mediating power between God and us mortal sinners of any being whose existence the imagination can by any possibility con- ceive as possible. We think and maintain that these principles are legitimate deductions of the text of Holy Writ ; and we must there- fore, if even on no other grounds, reject the principles and doctrines of Christianity which teach, first, that a new covenant has been made between God and mankind other than the revelation at Horeb ; and, secondly, that there is a mediator, an emanation of the Deity, through whose merits only man can be absolved from sin, and through whose intercession prayers will be accepted. All this is foreign to our view of scriptural truth, and as such we reject it, and hold fast to the doc- trines which we have received from our fathers. The Messiah whom we expect is not to be a god, nor a part of the godhead, nor a son of god in any sense of the word ; but simply a man eminently endowed, like Moses and the prophets in the days of the Bible, to work out the will of God on earth in all that the 366 HISTORY OF THE prophets liavc predicted of him. His coming, we believe, will be the sit^nal for universal peace, universal freedom, universal knowledge, universal worship of the One Eternal ; objects all of high import, and well worthy to be attested by the visible display of the divine glory before the eyes of all flesh, just as was the presence of the Lord manifested at Sinai, when the Israelites stood assembled to receive the law which was surrendered to their keeping. In the days of this august ruler the law, which was at first given as "an inheritance of the congregation of Jacob," will become the only standard of righteous- ness, of salvation, for all mankind, when will be fulfilled to its fullest extent the blessings conferred upon Abraham, Isaac, and Jacob, thai "in their seed all the families of the earth should be blessed." We believe farther, that the time of this great event is hidden from our knowledge, and is only known to the Creator, who in his own good time will regenerate the earth, remove the worship of idols, banish all erroneous beliefs, and establish his kingdom firmly and ienmovably over the hearts of all sons of man, when all will invoke Him in truth, and call Him God, King, Redeemer, the One who was, is, and will be, for ever and ever. We believe that the time may be distant, thousands of years removed ; but we confidently look forward to its coming, in the full confidence that He who has so miraculously pre- served his people among so many trials and dangers, is able and willing to fulfil all He has promised, and that his power will surely accomplish what his goodness has foretold ; and that He will not rest in the fulfilment of his word, till all the w^orld shall acknowledge his power, and ceaseless incense ascend to his holy Name from the rising of the sun even unto his setting ; when the altars of falsehood shall crumble and the dominion of unbelief be swept from the face of the earth. THE JEWS IN THE UNITED STATES. From the smallness of the numbers of our people, compared with the rest of mankind, it will be readily understood that, comparatively speaking, but few Jews will be found in America. Still despite of this fact, they are found in every portion of the Union, with the excep- tion almost (for there are a few even there,) in the northern range of states. Probably the first settlement of Jews took place in New Amsterdam, when it was under the Dutch government, about IGGO. They no doubt were Spaniards and Portuguese who, like their brethren who were settled in Holland, fled from the bloody Inquisition to seek JEWS AND THEIR RELIGION. 35-7 refuge under the equitable protection of the laws of the Batavian re- public. The writer of this has learnt that a correspondence is yet in existence which took place between the Israelites and the Dutch au- thorities of New Amsterdam ; but he has never seen it, wherefore he is unable to say any thing with precision farther than he has stated above. This much, however, he believes certain, that the number of our people did not increase rapidly, since we are not friendly to making proselytes, and owing to the great difficulties emigrants of our persuasion must be exposed to in new communities on account of the duties of our religion. Be this as it may, but one synagogue was needed in Nevi^ York, till about 1827, when a second one was established in the central part of the city. Since that period four other congregations have been or- ganized, and all the places of worship, though so rapidly multiplied, are frequently over-full, so as to require temporary meeting places. The number of Jews in the city of New York, is said to be about 10,000, and rapidly increasing by emigration from Europe, owing to the oppressive laws enforced against us in many countries as stated in a preceding part of this article. There are two congregations in Albany, and one or more in the country, of which, however, I have too vague information to say any thing with certainty. A few years before the American revolution a congregation as- sembled in Newport, Rhode Island ; but with the falling off of the business of that place, after the conclusion of the peace of 1783, the Jewish population left it by degrees, some going to New York, some to Richmond, and others to different other towns. There are a syna- gogue and burying ground, both said to be in good order, — a legacy having been left by the son of the former minister, Touro, to keep them from falling into decay. In Pennsylvania Israelites were settled long before the revolution in various places. But, I believe, that no regular congregation was organized till about 1780, when the occupation of New York by the British induced many from that place to come hither with their mi- nister, Gershom Mendes Seixas ; and a synagogue was erected upon the site of the present building, and consecrated about the fall of 1781. There are now three congregations in Philadelphia, numbering about from 1500 to 1800 souls; one congregation is at Easton, one in Han- over, and considerable settlements in Franklin county, Bucks, and else- where, which will no doubt be organized as congregations before long. In Maryland the Jews were, until lately, excluded from a partici- pation of equal rights; but soon after the repeal of their disabilities, many Europeans joined the former few settlers, and there is now a considerable congregation of about 1500 souls in Baltimore, where 3G8 HISTORY OF THE there is a synagogue. There are also a few families in Frederick, Hagerstown, &c. In Virginia the Jews settled about 1780, or even earlier; but their number is small in that state ; and there are but two congregations in the whole state, and both at Richmond. Others dwell at Petersburg, Norfolk, Lynchburg, Wheeling, but they amount in the whole state to scarcely more than 600. In North Carolina, where the constitution excludes us from the rights of citizens, there are but a few families. But in South Carolina we are much more numerous, and Israelites are found in all parts of the state ; still there is but one regular con- gregation, at Charleston, where there is a handsome synagogue ; the congregation was organized in 1750. In Georgia there is a synagogue in Savannah. The first Jews came over soon after General Oglethorpe, in 1733; but they have never been very numerous ; though it appears from present indica- tions that many European emigrants, and persons from the north will, it is likely, soon seek a home in that state. In the southern and western states the arrival of Israelites is but recent; still there is a congregation at Mobile; another, numbering about 125 families, in New Orleans; another at Louisville ; two at Cincinnati ; one or two in Cleveland, and one at St. Louis. There arc probably others, but thoy have not become generally known. A small congregation also has recently been formed at New Haven, in Connecticut, probably the only one in the New England States, \mless Boston be an exception. We have no ecclesiastical authorities in America, other than the congregations themselves. Each congregation makes its own rules for its government, and elects its own minister, who is appointed without any ordination, induction in office being made through his election, which is made for a term of years or during good behaviour, as it may meet the wish of the majority. As yet we have no colleges , or public schools of any kind, with the exception of one in New York, under the direction of the Rev. Samuel M. Isaacs, one in Baltimore, and another in Cincinnati, and Sunday schools for religious instruction in New York, Philadelphia, Richmond, Charleston, Columbia, S. C, Savannah, and Cincinnati. There can be no doubt that something will be done for education, as soon as we become more numerous. The American Jews have but one religious periodical, and this is printed in Philadelphia ; it is called " The Occident and American Jewish Advocate," and appears monthly. In all our congregations where the necessity demands it, there are JEWS AND THEIR RELIGION. 3Q9 ample provisions made for the support of the poor, and we endeavour to prevent, if possible, any Israelite from being sent to the poor house, or to sink into crime for want of the means of subsistence. Upon the whole, we have increased in every respect within the last five years ; and we invoke the blessing of Heaven that He may pros- per our undertakings, and give us the means to grow in grace and piety, that we may be able to show the world the true effects of the law of God upon the life of a sincere Israelite, which must render him acceptable to his neighbours of every creed, and a worthy servant in the mansion of his heavenly Father. EVANGELICAL LUTIIEEAN CIIUECH.* BY S. S. SCHMUCKER, D. D.. GETTYSBURG, PA. The name of Martin Luther, now familiar to almost every school- boy, forms one of the most prominent waymarks in the history both of the world and the church. It has immortalized his age among the generations gone by ; and one can hardly hear it pronounced without being at the same moment transported back to the scenes and events of that ecclesiastical revolution which shook Europe to its very centre, and from the cell of a monastery opened upon the world that dawning of science and truth which shall shine on, with unwaning brightness, to its perfect day. But while all recognise the name of the Reformer, and its con- nexion with the past and present condition of Christendom in the general : few, comparatively, are well acquainted with the history of his peculiar opinions and those of the past and present generations of his followers. In reviving our own and our readers' acquaintance with our Lutheran brethren, we introduce to the friends of the Re- deemer of lost men, an ancient, honoured, and most efficient branch of that church which he ransomed with blood, and which he employs in carrying forward the triumphs of his ^race over sin and the powers of darkness.f "The Lutheran Church is indebted for her name to the derision of the Catholics. The distinguished Papal theologian, Dr. Eckius, the opponent of Luther and Carlstadt, in the celebrated disputation at Leipsic, in the year 1519, wishing to show his contempt for Luther * The following sketch of the Lutlicran Church is compiled almost entirely from several publications of the Rev. Dr. S. S. Schmuckcr, Professor of Tlicology in the Theo- logical Seminary, Gettysburg, Pennsylvania, from an excellent article in the American Quarterly Register, by the Rev. Mr. Harris of Boston, which is derived principally from the same source, and from the Lutheran Almanac of 1843. t Quarterly Register, of 1843, p. 378. EVANGELICAL LUTHERAN CHURCH, 37 1 and his cause, and not dreaming vvhereunto this matter of tlie Re- formation would grow, first stigmatized the friends of the reformer as Lutherans, with the same feelings with which we speak of the Owenites and Fanny Wright men of our day. The term being regarded as a happy conceit, was soon spread among the enemies of the cause ; and its friends, though opposed to it in principle, respond- ed to the name, because they were not ashamed of their leader. But the name officially adopted by the Lutheran reformers was that of the Evangelical Church, that is, the gospel church, in antithesis to the legal ritual of the Old Testament, the very name recently adopted by the united Lutheran and Reformed Church in Prussia. Luther himself, like the great apostle of the gentiles, protested most deci- dedly against the use of his name as the Shibbolet of a sect, and it is to be regretted that his advicetwas disregarded."* " The Lutheran Church in this country has, in common with that of the German Reformed, also been distinctively termed the German church. This designation must not be understood as implying the limitation of the worship of either of these churches to the German language. It is known to the intelligent reader, that in different countries the services of the Lutheran Church are conducted in the Swedish, the Norwegian, the Daniel, the Icelandic, the Russian and the French, as well as in the English and German languages. Yet it is true, that as Germany was the cradle of the Reformation, she was also the primitive seat of that church, which grew out of the Reformation in the land of Luther. Germany is still the most exten- sive seat of Lutheranism. No other foreign country is therefore fraught with such interesting and hallowed associations to the great mass of American Lutherans as Germany, the mother of the Re- formation, the cradle of Lutheranism, the land where our fathers proclaimed the gospel of salvation, where Spener sowed the seed of truth, where Arndt preached and wrote and lived his ' True Chris- tianity,' where Franke wrought his works of love, and where be- lieving Luther poured his prayer of faith into the lap of God! But it is not only to Lutheran minds that Germany is encircled with interesting associations. Although the populace are too little acquainted with the fact, yet what intelhgent scholar does not know that the Germans constitute one of the most distinguished branches of the human family, and that at different periods through- out the two thousand years of their national history, they have ex- celled in all that is truly noble and praiseworthy in heathen virtue, * Schmucker's Portraiture of Lutheranism, pp. 8, 9. 372 HISTORY OF THE or interesting in the fruits of an enlightened and active Christian piety'? Germany was originally inhabited by a heroic and martial people, whose origin is enveloped in some obscurity. Their lan- guage and religion point us to Asia. They certainly proceeded from the north of the Euxine Sea, and, known by the names of Scythians, Teutones, Franks, &c., overspread all western Europe. The Eng- lish are, both as to language and population, in part descended from one of these German tribes, the Saxons, who at an early day con- quered Britain and formed the Anglo-Saxon race, from whom a por- tion of our citizens are descended. When first visited by the Ro- mans, about the time of our Saviour, the Germans had already for ages inhabited the country, and had lost all traces of their earliest history. Divided into many independent tribes, and often engaged in intestine wars, each tribe acknowledged no laws but those enact- ed by the majority at a general council. Far removed from the refinement and literary character of the Romans, they were alike free from their licentiousness and effeminacy. Hospitality and con- jugal fidelity were prominent characteristics of the Germans; and a promise, given to friend or foe, they held inviolable, even at the risk of life. They cherished a firm belief of the immortality of the soul, and of future retribution. They were indeed polythcists, but their religion was of the sublimer cast. They neither bowed down to idols, nor worshipped in temples made with hands, but oflered their devotions in open groves, under the broad canopy of heaven ; for, says the Roman historian, they regarded their gods as too sacred and great to be confined in temples, or represented by idols of wood or stone."* In the time of Julius Cassar the Romans marked them out for con- quest; but after repeated attempts to subdue them, they were defeat- ed, and they relinquished the object about the thirteenth year of the Christian era. Subsequently, after numerous internal dissensions and external wars between their different tribes and the Romans, the latter, with the Saxons, under the Emperor Probus, succeeded in conquering the Franks and the Alemanni, two of the principal Ger- man nations, about A. D. 270. This conquest, however, the last of a political character which Rome achieved, was not permanent. In the fifth century, the Roman empire was assaulted on all sides by the northern and eastern barbarians, who rapidly spread their ravages and conquests over all Europe. ■" Of the difTerent tribes of this numerous family which overspread » Schmucker's Portraiture, pp. 10, 11. EVANGELICAL LUTHERAN CHURCH. 373 all western Europe, those only retain the name of Germans, in mo- dern history, who reside in the territory denominated Germany. Their martial spirit rendered difficult the introduction of Christianity among them, which was however effected, at least in name, succes- sively among the different tribes, from the third to the eighth cen- tury. The^ forgiving and submissive spirit of the gospel gained a tardy victory over their warlike minds ; as was strikingly illustrated in the instance of Clovis,* King of the Franks, a tribe that settled in Gaul. On one occasion, whilst Remigius was preaching to them, and depicting in glowing colours the sufferings of the Saviour when suspended on the cross, the king, no longer able to restrain his spirit, cried out in the midst of the congregation, ' Ah, if I had been there with my Franks, the Jews should not have crucified the Lord V Unhappily the Christianity first introduced among them was strongly tinctured with the corruptions of Rome, and in the progress of ages, the Germans participated extensively in the increasing superstitions and degeneracy which reigned at the fountain head. But in the providence of God it was reserved for this heroic and undaunted people, to take the lead in breaking the bonds by which Europe had for ages been held in subjection. * Whilst,' says the distinguished Lutheran historian, Dr. Mosheim, ' the Roman poniifi' slumbered in security at the head of the church, and saw nothing throughout the vast extent of his dominion but tranquillity and submission, and while the worthy and pious professors of genuine Christianity almost de- spaired of seeing that reformation, on which their ardent desires and expectations were bent : an obscure and inconsiderable person arose, on a sudden, in the year 1517, and laid the foundation of this long- expected change, by opposing with undaunted resolution his single force to the torrent of Papal ambition and despotism. This remarka- ble man was Martin Luthe?; of Eisleben, in Saxony ,f an Augustinian monk, and professor of theology in the university which had been erected at Wittenberg a few years before.' It was this interesting people, after they had thrown off the yoke of Rome, and, through the instrumentality of their countryman Luther and others, received the pure and unadulterated word of God, that constituted themselves a reformed, an evangelical church, which has been denominated Lu- theran."J " In the year 1507, at the age of twenty-four years, in the seclusion of monastic life, Luther, by what we call accident, but, in reality, by * Clovis belonged to the German, Salian tribe; Henke, vol. i. p. 387. t Mosheim, vol. iii. p. 25. t Schmucker's Portraiture, pp. 12-14. 374 HISTORY OF THE the ordering of Him whose empire is universal, found among the musty tomes of the convent library a long-neglected Latin Bible. This immediately became his daily counsellor. The light of inspired truth soon disclosed to him the errors and deficiency of the Romish creed, even before he could plainly discern the more excellent way. His attainments placed him, the following year, in a situation which compelled him to acquire a knowledge of the Hebrew language. In the year 1517, while engaged in the performance of his duties of a pro- fessor and ecclesiastic, particularly at the confessional, he discovered the influence of Rome's corrupt system of indulgences. He refused ab- solution to those who pleaded them as a substitute for penance. This of course led them to complain to the friar from whom they had procured them. A violent controversy ensued between the friar and Luther, which ultimately brought the Reformer to an open rupture with the See of Rome. At two of the principal universities, as well as at the Papal court, the indignation of the church was expressed by a public conflagration of his published writings. And in return, Luther, after previous notice, and in the presence of an immense concourse of spectators, committed the authoritative books of the Roman hierarchy, together with the condemnatory bull of the pontiff, to the flames. The Papal bull was renewed, accompanied by a sentence of excom- munication ; but its reception served only to show its diminished power against the advancing public sentiment. Recourse was now had to the civil authorities ; and the assembled princes and nobles of Germany were urged to bring the Reformer to their bar for trial. A summons was issued accordingly ; and Luther, notwithstanding the remonstrance of influential and powerful friends, fearlessly placed himself at their tribunal. Here again the public sympathies were with him. His reception was marked with a higher degree of enthu- siastic attention and favour, than that of the emperor himself. When confronted with his prosecutors, he respectfully but firmly maintained the stand he had taken ; avowed himself the author of the writins:s which bore his name; boldly vindicated the truth of his opinions; and refused to recant, unless convinced and refuted from the scrip- tures themselves. He left the council unmolested, but was followed by a royal edict of condemnation. And though placed for a time in confinement for his security, by the hand of friendship, he did not cease his labours to expose and refute the corruptions and heresies of Papal Rome, and in defence of the doctrines which he had espoused and promulgated. In the mean lime, almost every city of Saxony embraced his doctrines, and the principles of the Reformation spread and prevailed. On his return to Wittenberg, the place of his rcsi- EVANGELICAL LUTHERAN CHURCH. 375 dence, he resolved that the ' lamp of life,' the scriptures, which had illumined and scattered the darkness of his own mind, and which he had in part translated into German, at Wartburg, in his confinement, should be given to the community around him ; publishing and circu- lating each portion as soon as it was revised or translated, until in the course of twelve years the whole was completed. The people soon began to see the contrast between the laws of Christ's kingdom and those of the Roman hierarchy ; and both princes and their sub- jects openly renounced the Papal supremacy. Wrath was kindled against them to the uttermost. The Vatican thundered its anathemas; the civil power was extended to crush the heresy and its advocates together; but it was all in vain; 'so mightily grew the word of God and prevailed.' Luther maintained his stand against both the civil and ecclesiastical hostility ; till in 1524, seven years after he com- menced the work of reform, he threw aside the monastic dress, as- sumed the garb of a preacher, abjured his vow of celibacy and united himself in marriage with a nun, which caused the impotent rage of his adversaries to burn with still greater fury. The German princes, however, either from political or religious motives, treated him with clemency. Many of them were his firm friends ; and the Elector of Saxony, who had been his constant patron, instituted measures by • which the Lutheran religion was established throughout his domi- nions."* Unhappy divisions, however, arose among the reformers themselves. And while the doctrines which Luther taught became popular even in France and England : these divisions weakened their cause at home, and put arguments against them into the mouths of their enemies. Repeated efforts were made to turn the political influence of the country against the Reformation and its friends, and in 1529 the Ger- man Diet proceeded to adopt measures to check its progress. These were resisted by that portion of the Diet who were favourable to the cause of reform ; and when they found that their remonstrances availed nothing, they entered a solemn protest against the proceed- ings, and appealed to the emperor and a future council. Hence arose th& name Protestant, which has ever since distinguished the other portions of the Christian world from the adherents of the Church of Rome. At a subsequent Diet, held at Augsburg, Melancthon, who had been directed to prepare a statement of the doctrines of the re- formed, presented the celebrated confession of their faith, which has * Quarterly Register, pp. 379, 380. 370 HISTORY OF THE since been known as the " Augsburg Confession." The opposition of the Papists to this gave rise to another controversy; to quell which, imperial edicts and the secular power were put in full requisition. This led to political union and resistance on the part of the Protes- tants, and an alliance between them and the governments of France and of England, whose sovereigns having each a personal pique against the German emperor, were disposed to fan this flame of poli- tical discord. All attempts to abolish heresy by force were now rehn- quished by the emperor, and a truce followed, during which the prin- ciples of the Reformation made still farther advances. Many who had feared to avow their enmity to the Pope now publicly renounced their allegiance to him, and whole cities and provinces of Germany enlisted under the religious standards of Luther. Various unsuccess- ful attempts were made by the emperor and the Roman Pontiff to terminate the religious controversies, through the space of several years, during which a revised confession of the Protestant faith was prepared by Luther, commonly known as " The Articles of Smal- cald," which usually accompanies the published creeds and confes- sions of the Lutheran Church. The emperor and the Protestants also proposed various methods of reconciliation, but these were uniformly defeated by the artifices of the Romanists. At length, wearied with the opposition of the Protestants on the one hand, and of the Papists on the other, to every measure proposed for settling their disputes : he began to listen to the suggestions of the Pontiff to end the controver- sies by the force of arms. The Elector of Saxony and the Landgrave of Hesse, who were the chief supporters of the Protestant cause, made corresponding arrangements for defence. But before the commence- ment of these sanguinary conflicts, Luther died in peace in his native town, (Eisleben,) Feb. 18, 1546, aged 62 years. The first contest resulted in the defeat of the Protestants, chiefly through the perfidy of the nephew of the elector. Discouragement and gloom seemed now to gather around their cause. Through fear and by compulsion, they were made to yield up the decision of their religious disputes to a council to be assembled by the Pope. The providence of God inter- posed at this juncture. A rumour of the plague in the city where they were convened caused them to disperse, and the emperor could not prevail on " his Holiness" to re-assemble them. The Popedom, however, having in 1548 passed into other hands, measures were taken for convening another general council. The Elector of Saxony, perceiving some mischievous designs on the part of the emperor against the liberties of the German princes, determined to crush his EVANGELICAL LUTHERAN CHURCH. 377 project and his ambition. He secretly directed the Saxon divines not to proceed as far as Trent, the place of assennbly, but to stop at Nurenaberg. He also formed a secret alliance with the King of France and several of the German princes, for defending and securing their liberties ; and in 1552, he marched with a powerful army against the emperor at Inspruck, who finding himself unexpectedly, and without preparation, in the power of the Protestant chieftain, was compelled to accede to such terms as the latter should propose ; and the result was the ratification of the treaty of Passau, which was considered by the Protestants as the basis of their religious freedom. By the terms of this treaty a Diet was to be assembled in six months to determine an amicable settlement of the controversies. This Diet after much delay at length met at Augsburg, in the year 1555, and brought their long- continued troubles to a peaceful termination. After various and pro- tracted discussions, it was finally enacted by the Diet, on the 25th of September of that year, " that the Protestants who adopted the Augs- burg Confession should, for the future, be considered as entirely free from the jurisdiction of the Roman Pontiflf, and from the authority and supervision of the Roman bishops; that they were at perfect liberty to enact laws for themselves on all matters pertaining to their religious sentiments, discipline and worship ; that all the inhabitants of the German empire should be allowed to judge for themselves in religious concerns ; and to join themselves to that church whose doctrine and worship they deemed the most pure and consonant to the spirit of true Christianity ; and that all who should injure or per- secute any person under religious pretences, and on account of their opinions, should be treated as enemies of the empire, invaders of its liberties, and disturbers of its peace."* It was from the church thus reformed, indoctrinated and esta- blished, that the German Lutheran Christians in the United States descended. " After the establishment of the Lutheran Church in Germany, by the labours of Luther, Melancthon, and others, about 1525, when the Elector John of Saxony first publicly adopted the amended system, the Lutheran doctrines were introduced into Sweden by the instrumentality of Olaus Petri in 1527, under the sanction of King Gustavus Vasa Ericson. Into Denmark the Lutheran doctrines were fully introduced in 1527, in the reign of Frederick, after some preparatory steps by Christiern II. The Lutheran Church is also established in Norway, Lapland, Finland, and Iceland, and has some congregations in Hungary, France, and Asia. f * Quarterly Register, p. 381, 25 378 HISTORY OF THE According to the best authorities, the Lutheran population in the world in 1836, was as follows :* Prussia, - ... - 8,000,000 Austria, .... 2,250,000 Saxony, .... 2,000,000 Wiirtemberg, - - - 1,125,000 Hanover, .... 1,000,000 The other German States, - - 2,000,000 France, ..... 1,500,000 Denmark, .... 2,000,000 Norway and Sweden, - - - 4,000,000 Russia in Europe, - - - 2,500,000 Russia in Asia, ... 100,000 Poland, . - - . 500,000 Netherlands, .... 120,000 Turkey in Europe, ... 15,000 England, .... 40,000 Italy, .... 500 United States, .... 600,000 In Russia there were 820 Lutheran churches in the year 1835, and 493 Lutheran ministers. The United Brethren (Moravians), though peculiar in their church government, have always retained the Lutheran Confession of Augs- burg, as their symbol, and may be regarded as a branch of the Lu- theran Church.f The whole Lutheran population in the world has been estimated by the best authorities at from 27 to 30,000,000. " The earliest settlement of Lutherans in this country, was made by emigrants from Holland to New York, soon after the first esta- blishment of the Dutch in that city, then called New Amsterdam, which was in 1621. This fact, which is of some historic interest, rests upon the authority of the venerable patriarch of American Lu- theranism, Henry Melchior Muhlenberg. * As I was detained at New York, (says he in his report to Halle,) I took some pains to acquire correct information concerning the history of the Lutheran Church in that city. This small congregation took its rise almost at the first settlement of the country. Whilst the territory yet belonged to Hol- land, the few Low Dutch Lutherans were compelled to hold their worship in private; but after it passed into the possession of the • See the Berlin (Prussia) Kirchenzeitung of 1836. t See Schmucker's Popular Theology, p. 32, 3d ed. EVANGELICAL LUTHERAN CHURCH. 379 British, in 1664, liberty was granted them by all the successive go- vernors to conduct their worship publicly without any obstruction.'* The establishment of Lutherans was therefore made little more than a century after the re-discovery of America by Columbus, in 1492 ;t within a few years of the landing of the Pilgrims on Plymouth Rock, 1620, and whilst the Thirty Years' WarJ was raging in Germany, and threatening to exterminate Protestantism from Europe. Their first minister was Jacob Fabricius, who arrived in 1669, but after eight years' labour, left them and connected himself with the Swedish Lutherans.^ The names of his immediate successors we have not found ; but from 1703 to 1747, their pastors were the Rev. Messrs. Falkner, from 1703 till 1725, Berkenmayer, and Knoll, and subse- quently Rochemdahler, Wolf, Hartwick, and others. The first church (a log building) was erected 1671, and Mr. Muhlenberg says, it was in a dilapidated state when it was taken down and its place supplied by one of stone, in the time of Mr. Berkenmayer. The cause of the emigration from Holland we have not seen stated ; but it may easily be conjectured, as the emigrants left that country a few years after the famous Synod of Dort (1618), and whilst the government was en- forcing the intolerant decrees of that body.]] " To this settlement succeeded that of the Swedes on the Delaware, in 1636, about ten or twelve years after that in New Amsterdam, and sixteen years after the arrival of the Pilgrims at Plymouth. This colony was first contemplated during the reign of Gustavus Adolphus, and was sanctioned by that enlightened and illustrious king. It was delayed by the commencement of the Thirty Years' War in Germany ; * The Lutheran Herald, vol. iii. No. 1, contains the following particulars: " Indeed, so great was the number of Lutherans, even at this time, that the very next year, 1665, after the English flag had been displayed from Fort Amsterdam, they petitioned for liberty to send to Germany a call for a regular pastor. This petition Governor Nicols of course granted, and in February, 1669, two years after he had left the government, the Rev. Jacobus Fabricius arrived in the colony and began his pastoral labours." " On the ] 3th of October, 1669, Lord Lovelace, who had succeeded Gov. Nicols, publicly pro- claimed his having received a letter from tlie Duke of York, expressing his pleasure that the Lutherans should be tolerated." t It is now highly probable that America was not first discovered by Columbus ; but Greenland had been visited by Eirek, the Red, and New England by Biarni Heriulphson, the former in 982, the latter in 985. See Discoveries of the North Men. t This most memorable of all the wars in the history of Protestantism, which deluged Germany in blood, and had it not been for the magnanimous aid of Gustavus Adolphus, and his brave Swedes, would perhaps have extirpated Protestantism from the earth, was commenced in 1618 and ended in 1648. § Fabricius took charge of the Swedish church at Wicaco, now Southwark, Philadel- phia, where he laboured fourteen years, during nine of which he was blind. He died 1692. II Schmucker's Retrospect, pp. 5-7. 3S0 HISTORY OF THE but after Sweden's noble-ljeartcd monarch had poured out his hfe's- blood on the plains of Liitzen, it was revived and executed under the auspices of his distinguished prime minister Oxenstiern. For many years this colony prospered, but receiving no accessions from the parent country, it never increased much in numbers; the rising gene- ration commingled with the surrounding English and Germans, and at the present day the Swedish language is entirely abandoned in their worship. For many years their ministers, who were generally men of sterling character, were in habits of the most friendly inter- course and ecclesiastical co-operation with their German Lutheran brethren; but the prevalence of the English language, having early placed them under obligation to our Episcopal brethren who supplied them with ministrations in that language, these churches, three or four in number, have successively fallen into Episcopal hands.* " The third settlement of Lutherans in this country was that of the Germans, which gradually spread over Pennsylvania, Maryland, Vir- ginia and the interior of New York and the Western States. The grant of Pennsylvania was given to Penn by Charles IL in 1680; and from this date, till about twenty years afterwards, many hundreds of families emigrated to Pennsylvania. The tide of German emigration, however, fairly commenced in 1710, when about 3000 Germans, chiefly Lutheran, oppressed by Romish intolerance, went from the Palatinate to England in 1709, and were sent by Queen Anne to New York the succeeding year. In 1713 one hundred and fifty families settled in Schoharie; and in 1717, we find in the Colonial Records of Pennsylvania, that the governor of the province felt it his duty to call the attention of the ' Provincial Council' to the fact ' that great numbers of foreigners from Germany, strangers to our language and constitution, had lately been imported into the province.' The council enacted, that every master of a vessel should report the emigrants he brought over, and that they should all repair to Philadelphia within one month to take the oath of allegiance to the government,! that it might be seen whether they were ' friends or enemies to his majesty's government.' In 1727, the year memorable alike for Francke's death, and the origin of the Moravians, a very large number of Ger- mans came to Pennsylvania from the Palatinate, from Wurtemberg, Darmstadt and other parts of Germany. This colony was long des- * That these churches have dwindled away to ahiiost nothing, would seem to appear from the fact that when their present amiable rector, the Rev. J. C. Clay, was elected, Dec. 5t}), 1831, the entire number of votes given, was, at the Wicaco church (Philadel- phia) 16, at Upper Mcrion 29, and at Kingsessing 37. (Clay's Annals, p. 133.) t Colonial Records, vol. iii. p. 18, EVANGELICAL LUTHERAN CHURCH. 381 titute of a regular ministry; there were however some schoohnasters and others, some of whom were probably good men, who undertook to preach ; and as many of the emigrants brought with them the spirit of true piety from Germany, they brought also many devotional books and often read Arndt's True Christianity and other similar works for mutual edification,* For twelve years, from 1730 till the arrival of the patriarch of American Lutheranism, Dr. Henry Melchior Muhlen- berg, the Swedish ministers kindly laboured among the Germans, as far as their duties to their own churches admitted. But before we pursue the history of this colony any farther, our attention is claimed by " The fourth settlement of Lutherans in this country, who established themselves in Georgia, in 1733, and to designate the gratitude of their hearts to the God who had protected them, styled their location Ebenezer. These emigrants were from Saltzburg, formerly belonging to Bavaria, and restored to the Austrian dominions at the peace of 1814. Persecuted at home by those enemies of all righteousness, the Jesuits.f and by Romish priests and Romish rulers, this band of dis- ciples sought a resting place in these western wilds, where they could worship God according to the dictates of their consciences, under their own vine and fig tree, without molestation or fear. Through the instrumentality of Rev. Mr. Urlsperger, of Augsburg, who was a cor- responding member of the British Society for the Promotion of Chris- tianity, pecuniary aid was afforded by that liberal and noble-minded association, and the oppressed Saltzburgers were enabled to reach the place of their destination. Happily, they were immediately supplied by two able and faithful pastors', Messrs. Bolzius and Gronau. The latter was taken away by death after twelve years' labour among the emi- grants, but Bolzius was spared to the church about thirty years. In 1738 these colonists erected an orphan-house at Ebenezer, to which work of benevolence important aid was contributed by that distin- guished man of God, George Whitefield, who also furnished the bell for one of the churches erected by them. The descendants of these colonists are still numerous, and are connected with the Lutheran Synod of South Carolina and adjacent states. " Soon after the above colonization, numerous Germans coming from Pennsylvania and other states, settled in North Carolina,J who en- joyed the labours of many excellent servants of Christ, Nussman, * See Hallische Nachrichten, p. 665. t Heinsius' unparteiische Kirchenliistorie, vol. iii. p. 23L I Shober's Luther, p. 137. 382 IIISIXDRY OF THE Arndt, Storch, Roschcn, Bernhard, Shober and others, and whose de- scendants constitute the present nunnerous churches in the Carolinas. " In 1735 a settlement of Lutherans was formed in Spottsylvania, as Vire maintainance of the minis- ters, and the support of the church and schools, the necessary funds are raised for defraying tiie charges on the particular communities, and for certain proportionate contributions, which each is expected to furnish to that fund of the Unity, whicn is established for the support of the superannuated ministers and other officers, and their widows, as well as the education of their children. The funds required in each community, for the purposes of police and conveniences, are raised by regular taxes on the householders, assessed by the committee before mentioned. The rest of the assets on hand, at the death of Count Zinzendorf, was put under the control of a special board of elders of 416 HISTORY OF THE the Unity, and ilic proceeds applied to discharge the debt before men- tioned. The disbursements required by tlie missions among tlic heathen are suppHed by voluntary contributions. The greater part of tlie annual amount at the present time is furnished by persons not connected with the society. Some few of the West India missions are in part supported by the industry of the missionaries, and those in Labrador by a commercial establishment trading thither under the guidance of a society established at London. In the United States there is a society for propagating the gospel among the heathen, in- corporated by several states, and consisting of members of the United Brethren's Church. This society has recently acquired large funds, by the bequest of one of its members. AH these resources flow into the common fund, which is administered, and the missionary concern in general managed, by another department of the Board of Elders of the Unity, called the Missionary Department. A third department of this board is termed the Department of Education. This has charge, not only of the subject of the education of children throughout the society generally, but, in a special manner, of those who are edu- cated at the public expense. In many of the communities of the United Brethren in Germany, England, and America, boarding schools for the education of young persons of both sexes are established, in which not only their youth, but a great number of others, are instructed in useful sciences and polite acquirements. For many years these schools have sustained, and still maintain, a considerable reputation both in Europe and America. At Niesky, in Upper Lusatia, the Unity maintains a higher classical institution, where those receive a preparatory education, who intend to embrace the liberal professions, or to be prepared for the ministry. The latter complete their studies in a college situated at Gnadenfeld, in Silesia, which serves the purposes of a university. Similar institutions, upon a smaller scale, are established at Fulnec for the English, and at Nazareth for the American portion of the Unity. These are, properly speaking, theological seminaries only. Young men, desirous of devoting themselves to the medical or other learned professions, resort, of course, to the public universities of their respective countries. In the three departments of the Board of Elders of the Unity, before alluded to, taken collectively, the direction of the whole Unity is concentrated. This board, however, is responsible to the synods of the society, which meet at stated times, generally at intervals of from seven to twelve years, and from whom all its autho- rity emanates. They are composed of bishops and certain other general oflkcrs of the society, such as the members of the Board of MORAVIANS. 417 Elders of the Unity for the time being, and of the representatives chosen by each individual community. At these meetings, a revision of all the concerns of the society and its parts takes place, and such alterations are adopted as circumstances seem to require. They are terminated by the appointment of a new Board of Elders of the Unity. The following is a sketch of the mode of life of the United Brethren where they form separate communities, which, however, is not al- ways the case; for, in many instances, societies belonging to the Unity are situated in larger and smaller cities and towns, intermingled with the rest of the inhabitants, in which cases their peculiar regula- tions are, of course, out of the question. In their separate communi- ties, they do not allow the permanent residence of any persons as householders who are not members in full communion, and who have not signed the written instrument of the brotherly agreement, upon which their constitution and discipline rest; but they freely admit of the temporary residence among them of such persons as are willing to conform to their external regulations. According to these, all kinds of amusements, considered dangerous to strict morality, are for- bidden, as balls, dancing, plays, gambling of any kind, and all pro- miscuous assemblies of the youth of both sexes. These, however, are not debarred from forming, under proper advice and parental super- intendence, that acquaintance which their future matrimonial con- nexions may require. In the communities on the European continent, whither, to this day, numbers of young persons of both sexes resort, in order to become members of the society, from motives of piety and a desire to prepare themselves to become missionaries among the heathen, and where, moreover, the difficulties of supporting a family greatly limit the number of marriages, a stricter attention to this point becomes neces- sary. On this account, the unmarried men and boys, not belonging to the families of the community, reside together, under the care of an elder of their own class, in a building called the Single Brethren's House, where, usually, divers trades and manufactures are carried on, for the benefit of the house or of the community, and which, at the same time, furnishes a cheap and convenient place for the board and lodging of those who are employed as journeymen, apprentices, or otherwise, in the families constituting the community. Particular daily opportunities of edification are there afforded them ; and such a house is the place of resort, where the young men and boys of the families spend their leisure time, it being a general rule, that every member of the society shall devote himself to some useful occupation. 418 HISTORY OF THE A similar house, under the guidance of a female superintendent, and ' under similar regulations, is called the Single Sisters' House, and is the common dwelling-place of all unmarried females, not members of any family, or not employed as servants in the families of the com- munity. Even these regard the Sisters' House as their principal place of association at leisure hours. Industrious habits are here inculcated in the same way. In the communities of the United Brethren in America, the facili- ties of supporting families, and the consequent early marriages, have superseded the necessity of Single Brethren's Houses ; but they all have Sisters' Houses of the above description, which aflbrd a com- fortable asylum to aged unmarried females, while they furnish an op- portunity of attending to the further education and improvement of the female youth after they have left school. In the larger commu- nities, similar houses afford the same advantages to such widows as desire to live retired, and are called Widows' Houses. The indivi- duals residing in these establishments pay a small rent, by which, and by the sums paid for their board, the expenses of these houses are defrayed, assisted occasionally by the profits on the sale of ornamental needlework, &c., on which some of the inmates subsist. The aged and needy are supported by the same means. Each division of sex and station, just alluded to, viz.: widows, single men and youths, single women and girls, past the age of childhood, is placed under the special guidance of elders of their own description, whose province it is to assist them in good advice and admonition, and to attend, as much as may be, to the spiritual and temporal welfare of each indi- vidual. The children of each sex are under the immediate care of the superintendent of the single choirs, as these divisions are termed. Their instruction in religion, and in all the necessary branches of human knowledge, in good schools, carried on separately for each sex, is under the special superintendence of the stated minister of each community, and of the Board of Elders. Similar special elders are charged to attend to the spiritual welfare of the married people. All these elders, of both sexes, together with the stated minister, to whom the preaching of the gospel is chiefly committed, (although all other elders who may be qualified participate therein,) and with the persons to whom the economical concerns of the community are en- trusted, form together the Board of Elders, in which rests the govern- ment of the community, with the concurrence of the committee elected by the inhabitants for all temporal concerns. This committee super- intends the observance of all regulations, has charge of the police, and decides differences between individuals. Matters of a general MORAVIANS. 419 nature are submitted to a meeting of the whole community, consisting either of all male members of age, or of an intermediate body elected by them. Public meetings are held every evening in the week. Some of these are devoted to the reading of portions of scripture, others to the communications of accounts from the missionary stations, and others to the singing of hymns or selected verses. On Sunday morn- ings, the church litany is publicly read, and sermons are delivered to the congregation, which, in many places, is the case likewise in the afternoon. In the evening, discourses are delivered, in which the texts for that day are explained and brought home to the particular circumstances of the community. Besides these regular means of edification, the festival days of the Christian church, such as Easter, Pentecost, Christmas, &c., are commemorated in a special manner, as well as some days of peculiar interest in the history of the society. A solemn church music constitutes a prominent feature of their means of edification, music in general being a favourite employment of the leisure of many. On particular occasions, and before the congrega- tion meets to partake of the Lord's Supper, they assemble expressly to listen to instrumental and vocal music interspersed with hymns, in which the whole congregation joins, while they partake together of a cup of coffee, tea, or chocolate, and light cakes, in token of fellowship and brotherly union. This solemnity is called a Love Feast, and is in imitation of the custom of the Jlga-pcn in the primitive Christian churches. The Lord's Supper is celebrated at stated intervals, gene- rally by all communicant members together, under very solemn but simple rites. Easter morning is devoted to a solemnity of a peculiar kind. At sunrise, the congregation assembles in the grave-yard ; a service, accompanied by music, is celebrated, expressive of the joyful hopes of immortality and resurrection, and a solemn commemoration is made of all who have, in the course of the last year, departed this life from among them, and " gone home to the Lord"-— an expression they often use to designate death. Considering the termination of the present life no evil, but the entrance upon an eternal state of bliss to the sincere disciples of Christ, they desire to divest this event of all its terrors. The decease of every individual is announced to the community by solemn music from a band of instruments. Outward appearances of mourning are discountenanced. The whole congre- gation follows the bier to the grave-yard (which is commonly laid out as a garden), accompanied by a band, playing the tunes of well- known verses, which express the hopes of eternal life and resurrec- tion, and the corpse is deposited in the simple grave during the fune- 420 IIISTOKY OF THE ral service. The preservation of the purity of the community is entrusted to the Board of Elders and its different members, who arc to give instruction and admonition to those under their care, and make a discreet use of the estabhshed church discipline. In cases of immoral conduct, or flagrant disregard of the regulations of the society, the following discipline is resorted to. If expostulations are not suc- cessful, offenders are for a time restrained from participating in the holy communion, or called before the committee. For pertinacious bad conduct, or flagrant excesses, the culpable individual is dis- missed from the society. The ecclesiastical church officers, generally speaking, are the bishops, through whom the regular succession of ordination, trans- mitted to the United Brethren through the ancient Church of the Bo- hemian and Moravian Brethren, is preserved, and who alone are authorized to ordain ministers, but possess no authority in the go- vernment of the church, except such as they derive from some other office, being most frequently the presidents of some board of elders; the presbyters, or ordained stated ministers of the communities, and the deacons. The degree of deacon is the first bestowed upon young ministers and missionaries, by which they are authorized to admi- nister, the sacraments. Females, although elders among their own sex, are never ordained ; nor have they a vote in the deliberations of the Board of Elders, which they attend for the sake of information only. It now remains to give some account of the number and extension of this society, which are often strangely exaggerated. On the con- tinent of Europe, together with Great Britain, the number of persons living in their different communities, or formed into societies closely connected with the Unity, docs not exceed thirteen or fourteen thou- sand, including children. Their number in the United States falls somewhat short of six thousand souls. Besides these there are about three times this number of persons dispersed through Germany, Livonia, &c., who are occasionally visited by brethren, and strength- ened in their religious convictions, while they have no external con- nexion with the Unity. These cannot be considered members of the society, though they may maintain a spiritual connexion with it. The numbers of converts from heathen nations, are regularly reported, and do not now exceed 40,000 souls, comprehending all those who are in any way under the care of the missionaries. Indeed it never was the object of the society to attempt the Christianization of whole nations or tribes, as such must be a mere nominal conversion. They profess to admit those only to the rite of baptism who give evidence MORAVIANS. 421 of their faith by the change wrought in their Hfe and conduct. On this account, they have every where introduced among their heathen converts a discipline, similar to their own, as far as circumstances permit. It would be preposterous to conceive that the peculiar views, and the regulations of a society such as that of the United Brethren, could ever be adopted by any large body of men. They are exclu- sively calculated for small communities. Any one desirous of sepa- rating from the society meets with no hinderance. The following is a succinct view of the principal establishments of the society. In the United States, they have separate communities, at Bethlehem, Nazareth, and Litiz, in Pennsylvania, and at Salem, in North Carolina. Bethlehem is, next to the mother community at Herrnhut, in Germany, their largest establishment. Besides these, there are congregations at Newport, in Rhode Island, at New York, at Philadelphia, Lancaster and York ; at Graceham in Maryland ; and several country congregations scattered through Pennsylvania, the members of which chiefly dwell on their plantations, but have a common place of worship. There are four of this description in North Carolina, in the vicinity of Salem. The whole number of congregations is twenty-two ; of these there are ten village cono-re- gations, four city, and eight country congregations. The number of pastors and assistant pastors is twenty-four ; two bishops, two ad- ministrators, four wardens, and four principals of schools. The total number of members, at present, in the United States, is about six thousand. In England, their chief settlements are Fulnec in Yorkshire, Fair- field in Lancashire, Ockbrook in Derbyshire. Congregations exist likewise in London, Bedford, Bristol, Bath, Plymouth, Haverford- west, together with a number of country congregations in divers vil- lages. In Ireland, they have a considerable congregation at Grace- hill, in the county of Antrim, and small congregations at Dublin, Gracefield, and Ballinderry. On the continent of Europe, Herrnhut, Niesky, and Kleinwelke, in Upper Lusatia ; Gnadenfrey, Gnaden- berg, Gnadenfeld and Neusaltz, in Silesia ; Ebensdorf, near Loben- stein ; Neudictendorf, in the duchy of Gosna ; Konigsfeld, in that of Baden ; Neuwied on the Rhine ; Christianfeld, in Holstein ; Zeyst, near Utrecht, in Holland ; and Sarepta, on the confines of Asiatic Russia, are the names of their separate communities; besides which are organized societies at Berlin, Rixdorf, Potsdam, Konigsberg, Norden in Friesland, Copenhagen, Altona, Stockholm, Gottenburg, St. Petersburg, and Moscow. Their principal missions among the heathens at this lime are the 422 HISTORY OF THE MOFiAVIANS. following : among the negro slaves in the three Danish West India islands ; in Jamaica, St. Kitts, Antigua, Barbadoes, Tobago, and in Surinam, among the same description of persons; in Greenland, among the natives of that desolate region ; in Labrador, among the Esquimaux ; at the Cape of Good Hope, among the Hottentots and Caffres; and in North America, among the Delaware Indians in Upper Canada and in the Indian Territory, and among the Chero- kees in Arkansas. It is a general principle of the society, that their social organization is in no case to interfere with their duties as citi- zens or subjects of governments under which they live, and wherever they are settled. They have always supported a good reputation, and been generally considered valuable members of the community, on account of the moral and industrious habits successfully inculcated by their system. THE METHODIST SOCIETY. BY THE REV. W. M. STILWELL, NEW YORK. This society was first composed of a number of members seceding from the Methodist Episcopal Church in the city of New York, in the year 1820, together with several of the trustees. It had its origin from the circumstance of the ruling preacher, so called, insisting on receiving the money collected in the different churches under his charge, through stewards of his own appointment, instead of by the trustees appointed according to law, and in accordance with the practice of the church in all time previous, together with certain re- solutions passed by the New York Annual Conference of Ministers, to petition the legislature for a law recognising the peculiarities of the church discipline, by which the whole properties of the church would have been placed under the supervision and control of the body of ministers, who according to their discipline, from the bishop, down- wards, are to take charge of the temporal and spiritual business of the church. A church was erected, and about 300 members organ- ized, under one preacher, the Rev. William M. Stilwell, who with- drev/ from the travelling connexion, and assumed the pastoral charge of them, which he retains until this present year, (1843.) In the course of the three years following, they had erected two other places of worship, and formed a discipline, in which the general principles, as taught by the Methodists, were recognised ; but in the government of the church there was a difference: 1. No bishop was allowed, but a president of each annual conference was chosen yearly, by ballot of the members thereof. 2. All ordained ministers, whether travel- ling or not, were allowed a seat in the annual conferences. 3. Two lay delegates from each quarterly conference could sit in the annual conference, with the ministers. 4. No rules or regulations for the church could be made unless a majority present were lay members. 5. A preacher could remain with a congregation as long as they agreed. 6. Class meetings, love feasts, &c., were to be attended ; 424 HISTORY OF THE MKTIIODIST SOCIETV^ the leader of cacli class being chosen by the mennbcrs. 7. The pro- perty of the societies, to be vested in trustees of their own choice, and the ministers to have no oversight of the temporal affairs of the church. They prospered greatly for a few years, when some of the preachers and people, being desirous to have a more itinerant con- nexion, thought it best to unite with a body of seceders from the Methodist Episcopal Church, who held a convention in Baltimore, and took the name of Protestant Methodist Church : since which the Methodist Society have not sought to enlarge their body so much, as to supply such congregations as may feel a disposition to enjoy a liberty, which the other bodies of dissenting Methodists, as well as the Methodist Episcopal Church, do not see fit to grant to the laity. At the present time they have three annual conferences, and are pros- perous according to the efforts made, perhaps as well as other churches. The above may be considered a sufficient notice of the " Methodist Society," and persons wishing farther information will find it in a small work entitled " Rise and Progress of the Methodist Society," printed in New York, 1822. METHODIST EPISCOPAL CHTJUCH. BY THE REV. NATHAN BANGS, D. D., NKW YORK, It is well known that the founder of Methodism, under God, was the Rev. John Wesley, a presbyter in the Church of England, who, after his own conversion, set out with a simple desire to revive pure and undefiled religion in the church of which he was a member and a minister. Of the several steps by which he was led to adopt the measures he did, it is not necessary particularly to mention ; as in this sketch it is designed to notice those events only which more especially relate to the rise and progress of Methodism in America. It is therefore sufficient for our purpose to remark, that John Wesley commenced his work in the University of Oxford, where he had been educated, in the year 1739, and that from there it spread in different directions throughout Great Britain and Ireland, until by one of those providential occurrences, which mark all human events from which great results have their origin, it was introduced into this country. That Mr. Wesley was actuated by a pure desire to revive and spread experimental and practical godliness, is most evident from all his actions, from his numerous writings, and much more from the following general rules which he drew up for the government of his societies in 1743, and which still remain the same in Europe and America, except the item on slavenj, which was inserted by the American Conference in 1784, and the one on drunkenness, which has been altered for the worse it is believed, as it does not prohibit " the buying or selling of spirituous liquors," as Mr. Wesley's Rule did. GENERAL RULES OF THE UNITED METHODIST SOCIETIES. 1. In the latter end of the year 1739, eight or ten persons came to Mr. Wesley in London, who appeared to be deeply convinced of sin, and earnestly groaning for redemption. They desired (as did 28 ^OQ HISTORY OF THE two or three more the next day) that he would spend some time with them in prayer,'and advise them how to flee from the wrath to come, which they saw continually hanging over their heads. That he might have more time for this great work, he appointed a day when they might all come together, which, from thenceforward, they did every week, viz., on Thursday in the evening. To these, and as many more as desired to join with them, (for their number increased daily,) he gave those advices from time to time which he judged most needful for them ; and they always concluded their meetings with prayer suited to their several necessities. 2. This was the rise of the United Society, first in Europe, and then in America. Such a society is no other than " A company of men having the form, and seeking the power of godliness, united, in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation." 3. That it may the more easily be discerned, whether they are indeed working out their own salvation, each society is divided into smaller companies, called classes, according to their respective places of abode. There are about twelve persons in a class; one of whom is styled the leader. It is his duty, I. To see each person in his class, once a week, at least, in order, a. To inquire how their souls prosper ; b. To advise, reprove, comfort, or exhort, as occasion may re- quire ; c. To receive what they are willing to give, toward the relief of the preachers, church, and poor.* II. To meet the minister and the stewards of the society once a week, in order, a. To inform the minister of any that are sick, or of any that walk disorderly, and will not be reproved ; b. To pay to the stewards what they have received of their seve- ral classes in the week preceding. 4. There is one only condition previously required of those who desire admission into these societies, viz., " a desire to flee from the wrath to come, and to be saved from their sins ;" but wherever this is really fixed in the soul, it will be shown by its fruits. It is there- fore expected of all who continue therein, that they should continue to evidence their desire of salvation, * This part refers to towns and cities, where the poor are generally numerous, and church expenses considerable. METHODIST EPISCOPAL CHURCH. 427 First, by doing no harm; by avoiding evil of every kind, espe- cially that which is most generally practised. Such as The taking of the name of God in vain ; The profaning the day of the Lord, either by doing ordinary w^ork thereon, or by buying or selling ; Drunkenness, or drinking spirituous liquors, unless in cases of necessity^ The buying and selling of men, women, and children, with an intention to enslave them. Fighting, quarrelling, brawling; brother going to law with bro- ther; returning evil for evil, or railing for raihng; the using many words in buying or selling ; The buying or selling goods that have not paid the duty ; The giving or taking things on usury, i. e., unlawful interest ; Uncharitable or unprofitable conversation, particularly speaking evil of magistrates or of ministers ; Doing to others as we would not they should do unto us ; Doino- what we know is not for the glory of God ; as, The putting on of gold and costly apparel ; The taking such diversions as cannot be used in the name of the Lord Jesus ; The singing those songs, or reading those books which do not tend to the knowledge or love of God ; Softness and needless self-indulgence ; Laying up treasure upon earth ; Borrowing without a probability of paying ; or taking up goods without a probability of paying for them. 5. It is expected of all who continue in these societies, that they should continue to evidence their desire of salvation. Secondly, by doing good ; by being in every kind merciful after their power, as they have opportunity — doing good of every possible sort, and, as far as is possible, to all men ; To their bodies, according to the ability which God giveth, by giving food to the hungry, by clothing the naked, by visiting or help- ing them that are sick, or in prison ; To their souls, by instructing, reproving, or exhorting all we have any intercourse with : trampling under foot that enthusiastic doc- trine, that " we are not to do good, unless our hearts be free to it." By doing good, especially to them that are of the household of faith, or groaning so to be : employing them preferably to others ; buying one of another; helping each other in business, — and so much the more, because the world will love its own, and them only. 428 HISTORY OF the By all possible diligence and frugality, that the gospel be not blamed. By running with patience the race which is set before them ; deny- ing themselves, and taking up their cross daily; submitting to bear the reproach of Christ; to be as the filth and offscouring of the world ; and looking that men should say all manner of evil of them falsely, for the Lord's sake. , 6. It is expected of all who desire to continue in these societies, that they should continue to evidence their desire of salvation. Thirdly, by attending upon all the ordinances of God: such are. The public worship of God ; The ministry of the word, either read or expounded ; The Supper of the Lord ; Family and private prayer; Searching the scriptures ; and Fasting or abstinence. 7. These are the general rules of our societies ; all which we are taught of God to observe, even in his written word, which is the only rule, and the sufficient rule, both of our faith and practice. And all these we know his Spirit writes on truly awakened hearts. If there be any among its who observe them not, who habitually break any of them : let it be known unto them who watch over that soul, as they who must give an account. We will admonish him of the error of his ways ; we will bear with him for a season. But, if then, he repent not, he hath no more place among us. We have de- livered our own souls. Efforts have been made and are now making to restore the rule relating to drunkenness to the phraseology in which Mr. Wesley left it ; but as these rules are declared to be unalterable by the restrictive regulations which bind the action of the General Conference, except on the recommendation of three-fourths of all the members of the several annual conferences who shall be present and vote on such recommendation, and then by a vote of two-thirds of the General Conference: a sufficient number of votes has not been procured to effect the alteration. With these introductory remarks we proceed to a few historical sketches of the rise and progress of Methodism on this continent. The first Methodist society in America, was established in the city of New York, in the year 17GG. The circumstances attending this event were somewhat peculiar, and mark the providence of God over his people, in a very striking manner. A few pious emigrants from Ireland, who, previously to their removal, had been members of the METHODIST EPISCOPAL CHURCH. 429 Methodist society in their own country, landed in this city. Among their number was Mr. Philip Embury, a local preacher. Coming among strangers and finding no pious associates with whom they could confer,.they came very near making " shipwreck of faith and a good conscience." In this state of religious declension they were found the next year on the arrival of another family from Ireland, among whom was a pious " mother in Israel," to whose zeal in the cause of God they were all indebted for the revival of the spirit of piety among them. Soon after her arrival she ascertained that those, ■who had preceded her, had so far departed from their " first love," as to be mingling in the frivolities and amusements of the world. The knowledge of this painful fact excited her indignation; and, with a zeal which deserves commemoration, she suddenly entered the room in which they were assembled, seized the pack of cards with which they were playing, and threw them into the fire. She then addressed herself to them in terms of expostulation, and turning to Mr. Embury, she said : " You must preach to us, or we shall all go to hell together, and God will require our blood at your hands !" This pointed appeal had its intended effect, in awakening his attention to the perilousness of their condition. Yet, as if to excuse himself from the performance of an obvious duty, he tremblingly replied : " I cannot preach, for I have neither a house nor congregation." " Preach in your own house first, and to our own company," was the reply. Feeling the respon- sibility of his situation, and not being able any longer to resist the importunities of his reprover, he consented to comply with her request, and accordingly he preached his first sermon " in his own hired bouse," to five persons only. This, it is believed, was the first Metho- dist sermon ever preached in America. As they continued to assemble together for mutual edification, so their numbers were gradually increased, and they were comforted and strengthened by "exhorting one another daily." Notwithstanding the fewness of their number, and the secluded manner in which thev held their meetings: they very soon began to attract attention, and they accordingly found that they must either procure a larger place or preclude many from their meetings who were desirous to attend. This led them to rent a room of larger dimensions in the neighbour- hood, the expense of wdiich was paid by voluntary contributions. An event happened soon after they began to assemble in this place, which , brought them into more public notice, and to attract a greater number of hearers. This was the arrival of Captain Webb, an officer of the British army, at that time stationed in Albany, in the State of New York. He had been brought to the knowledge of the truth, under the 430 HISTORY OF TIIK scarchiiifT ministry of the Rev. John Wesley, who, under God, was the founder of Methodism, in the city of Bristol, England, about the year 1705 ; and, though a military character, such was his thirst for the salvation of immortal souls, that he was constrained to declare unto them the loving kindness of God. His first appearance as a stranger among the " little flock" in the city of New York, in his military costume, gave them some uneasi- ness, as they feared that he had come to " spy out their liberties," or to interrupt them in their solemn assemblies; but when they saw him kneel in prayer, and otherwise participate with them in the worship of God, their fears were exchanged for joy, and on a farther acquaint- ance they found Captain Webb had " partaken of like precious faith" with themselves. He was accordingly invited to preach. The novelty of his appearance in the badges of a military officer, excited no little surprise. This, together with the energy with which he spoke in the name of the Lord Jesus, drew many to the place of worship, and hence the room in which they now assembled, soon became too small to accommodate all who wished to assemble. But what greatly en- coura(?ed them was, that sinners were awakened and converted to God, who were added to the little society. To accommodate all who wished to hear, they next hired a rigging- loft in William Street, and fitted it up for a place of worship. Here thev assembled for a considerable time, and were edified in faith and love, under the labours of Mr. Embury, who was occasionally as- sisted by Captain Webb. While the society was thus going forward in their " work of faith and labour of love" in New York : Captain Webb made excursions upon Long Island, and even went as far as Philadelphia, preaching, wherever he could find an opening, the gospel of the Son of God ; and success attended his labours, many being awakened to a sense of their sinfulness through his pointed ministry, and were brought to the " knowledge of salvation by the remission of sins." In consequence of the accession of numbers to the society, and the continual increase of those who wished to hear the word : the rigging-loft became also too small, and they began to consult together on the propriety of building a house of worship. But in the accomplishment of this pious undertaking, many difficul- ties were to be encountered. The members in the society were yet but few in number, most of them of the poorer class, and of course had but a limited acquaintance and influence in the community. For some time a painful suspense kept them undetermined. But while all were deliberating on the most suitable means to be adopted to I METHODIST EPISCOPAL CHURCH. 431 accomplish an object so desirabl(f: the elderly lady, whose pious zeal has been already mentioned, while earnestly engaged in prayer for direction in this important enterprise, received, with inexpressible sweetness and power, this answer, /, the Lord, loill do it. At the same time a plan was suggested to her mind, which, on being submitted to the society, was generally approved of, and finally adopted. Thev proceeded to issue a subcsription paper, waited on the mayor of the city and other opulent citizens, to whom they explained their object, and received from them such liberal donations, that they succeeded in purchasing several lots in John Street, on which they erected a house of worship 60 feet in length, by 42 in breadth, calling it, from respect to the venerable founder of Methodism, Wesley Chapel. This was the first meeting-house ever erected for a Methodist congregation in Ame- rica; this was in the year 1768; and the first sermon was preached in it October 30, 1768, by Mr. Embury. This, therefore, may be considered as the beginning of Methodism in this country. While this house was in progress, feeling the necessity of a more competent preacher, they addressed a letter to Mr. Wesley, urging upon him the propriety of sending them the needful help. So zealous were they in this good cause, that, after describing at large the gene- ral state of things here, they say : " With respect to money for the payment of the preachers' passage over, if they could not procure it, we would sell our coats and shirts to procure it for them." Such an appeal had its efl^ect. Mr. Wesley immediately adopted measures for complying with their request, and two preachers, namely, Richard Boardman and Joseph Pijimore, volunteered their services for America ; and Mr. Wesley sent with them fifty pounds, " As," he says, " a token of our brotherly love." These were the first regular itinerant preachers who visited this country ; and they landed at Gloucester Point, six miles below Philadelphia, October 24, 1769. They immediately entered upon their Master's work, Mr. Boardman taking his station in New York, and Mr. Pillmore in Philadelphia, occasionally exchanging with one another, and some- times making excursions into the country. Wherever thev went, multitudes flocked to hear the word, and many were induced to seek an interest in the Lord Jesus Christ. About the same time that Mr. Embury was thus laying the foun- dation for this spiritual edifice in New York, and Captain Webb was, to use his own words, " felling the trees on Long Island," and some other places: Mr. Robe;t Strawbridge, another local preacher from Ireland, came over and settled in Frederick county, Maryland, and commenced preaching " Christ and him crucified" with success, 432 HISTORY OF THE many sinners being reclaimed froft the en"or of their ways by his instrumentality. After spending some time in Philadelphia, preach- ing with great fervour and acceptance to the people, Mr. Pillmore paid a visit to Mr. Strawbridge, in Maryland, and endeavoured to strengthen his hands in the Lord. He also went into some parts of Virginia and North Carolina ; and wherever he went he found the people eager to hear the gospel, to whom he preached with success, and formed some societies. On his return to Philadelphia, under date of October 31, 1769, he addressed an encouraging letter to Mr. Wesley, in which he states that there were about one hundred mem- bers in society in that city, which shows the good effects of Captain Webb's labours among that people. Mr. Board man, on his arrival in New York, found the society in a prosperous state under the labours of Mr. Embury. On the 24th of April, 1770, he addressed a letter to Mr. Wesley, in which he in- forms him that the house would contain about 1700 people, and that he found a most willing people to hear, and the prospect every where brightening before him. Other local preachers occasionally came over, and were employed with various degrees of usefulness. From this encouraging representation of things, Mr. Wesley was induced to adopt measures for furnishing additional labourers in this part of the Lord's vineyard. Accordingly, the next year, 1771, Mr Francis Asbury, and Mr. Richard Wright, offered themselves for this Avork, were accepted by Mr. Wesley, and sent with the blessing of God to the help of their brethren in America. They landed in Phila- delphia, October 7, 1771, and immediately repaired to the meeting, and heard a sermon from Mr. Pillmore, whom they found at his sta- tion and in his work. They were most cordially received. " The people," says Mr. Asbury, " looked on us with pleasure, hardly know- ing how to show their love sufficiently, bidding us welcome with fervent affection, and receiving us as angels of God." On his arrival, Mr. Asbury, who had been appointed by Mr. Wes- ley to the general charge of the work, commenced a more extended method of preaching the gospel, by itinerating through the country, as well as preaching in the cities; by which means a more diffusive spread was given to the work of God. His energetic example ex- cited the others to a more zealous activity in the cause, and hence many new societies were established, and brought under disciplinary regulations. In Kent county, Maryland, and various places in Vir- ginia and North Carolina, through the labours of Mr. Strawbridge and Robert Williams, preaching was commenced ; and these places were visited by Mr. Asbury and Mr. Pillmore, the latter of whom METHODIST EPISCOPAL CHURCH. 433 visited Norfolk, Virginia, and penetrated into North and South Caro- lina ; nor did he stop until he reached Savannah, Georgia. In this way the work of reformation went on until the arrival of Mr. Rankin, in June, 1773, who, being appointed to supersede Mr. Asbury as general superintendent, held the first conference in the city of Philadelphia, July 4, 1773, at which time there were 10 tra- velling preachers and 11 GO members in the various societies. At this conference, they adopted the Wesleyan plan of stationing the preachers, and taking minutes of their doings. The first meeting house in the city of Baltimore was built early in the year 1774. It appears that God blessed the labours of his servants this year, and that they extended their labours into the State of New Jersey, and into various places in the states before mentioned ; for we find that at the next conference, which was held May 25, 1774, in the city of Philadelphia, they had so increased that there were re- turned on the minutes 17 travelling preachers, and 2073 private members. During this year, Messrs. Board man and Pillmore left the conti- nent, and returned to England ; the former, who had much endeared himself to the people by his truly Christian deportment, and faithful- ness in preaching, never to return; the latter soon came back, was admitted and ordained a minister in the Protestant Episcopal Church, in which he remained until his death. Through the labours of Mr. Williams, the work extended to Petersburg, Virginia, and from there over the Roanoke river some distance into South Carolina ; so that three preachers were sent from the conference into that part of the vineyard, and towards the close of the year a most remarka- ble revival of relio;ion followed their efforts. Such were the blessed effects of their evangelical labours, that they had increased, as was found at the next conference, to 3148, and the number of preachers was 19. No one individual contributed more to extend the work of God on every hand, than Mr. Asbury, who travelled extensively and laboured most indefatigably for the salvation of souls, devoting his whole time and attention to this holy work. Others, to be sure, imitated his noble example, among whom was Mr. Shadford, whose labours were greatly blessed ; as also the Rev. Mr. Jarrat, a pious and evangelical minister of the English Church, who entered heartily into the work, giving the weight of his influence in favour of experimental and prac- tical godliness, and assisted the Methodist preachers much by his cordial co-operation with them, as also by administering baptism 434 HISTORY OF THE and the Lord's Supper, to the children and n'lembers of their con<^re- gations. And though the minds of the people began to be much ex- cited on the subject of the war which was then approaching; they were blessed with one of the most remarkable revivals of religion which had ever been witnessed in that part of the country, if, indeed, in any other portion of America. An account of this great work, written by Mr. Jarrat, was published and extensively read at the time. God began now to raise up men in this country to preach that gospel which they had found " to be the power of God unto salva- tion." Among others, we find Freeborn Garrettson, whose name ap- pears on the minutes of conference of 1776, and who became one of the most zealous and successful ministers of the Lord Jesus. It is not to be supposed that this great work would go on without opposition. The lukewarm clergy and the wicked of all classes manifested their hostility in a variety of ways; but they were so far from retarding the work, that their persecution only tended to add a fresh stimulus to the fervent zeal of God's servants, and to make them more bold and courageous in the cause which they had espoused. In the year 1776, after the revolutionary contest had commenced, per- secution against the Methodist missionaries found a pretext in the fact, that most of them were from England, and that some of (hem had manifested a partiality for their king and country, and moreover that they were all under the direction of a leader who had written against the American principles and measures. In consequence of this, all the English preachers, except Mr. Asbury, returned home before the close of the year 1777, and early in the year 1778, he was obliged to seclude himself from public observation, which he did by retiring to the house of Judge White, a pious member of the society, in the State of Delaware, where he remained, only occasionally visiting his friends and preaching privately, for about one year. He was not the only suficrer during that troublesome time. Mr. Freeborn Garrettson was whipped, thrown from his horse, bruised and mangled, and finally cast into prison, for preaching the word of life. Mr. Joseph Hartley, also, was persecuted in a variety of ways, and at last imprisoned. Their friends, however, interceded for them, the hearts of their enemies were softened, and finding no just cause for their condemnation, they were liberated, and soon they preached the gospel w^ith such power, that in those very places where the persecu- tion had raged, God poured out his Spirit, and thousands were convert- ed to God, among whom were many of their most violent persecutors. During the war of the revolution, as might be expected, the METHODIST EPISCOPAL CHURCH. 435 preachers and people had to contend with a variety of difficulties ; some places, particularly New York and Norfolk, had to be aban- doned entirely, and others were but partially supplied. Yet they held on their way, and God owned and blessed their pious efforts ; so that at the conference of 1783, at the close of this sanguinary conflict, they had 43 preachers, and 13,740 private nnembers; so greatly had God prospered them, even in the midst of war and bloodshed. We come now, in 1784, to a very important era in the history of Methodism. The independence of the United States had been achieved, and acknowledged by the powers of Europe; and the churches in this country had become totally separated from all con- nexion with the hierarchies of England, the Methodist societies as well as others. Hitherto the Methodist preachers had been con- sidered merely as lay-preachers, and of course had not authority to administer the ordinances; and hence the members of the societies had been dependent upon other ministers for the rite of bapfcism and the Lord's Supper. This had created so much dissatisfaction among them that, contrary to the wishes and advice of Mr. Asbury and many others, some of the southern preachers, in the year 1770, had ordained each other, and began to form a party to whom they administered the ordinances. Through the persuasive influence of Mr. Asbury and those who believed and acted with him, these malecontents had de- sisted from their disorderly proceedings; and now, at the close of the revolutionary struggle, they united in urging upon Mr. Wesley the necessity and propriety of his adopting measures to afford them relief. Though he had hitherto resisted all solicitations to exercise the power with which he fully believed the great Head of the Church had in- vested him, to ordain preachers for the benefit of his own societies, because he did not wish to disturb the established order of things in the Church of England : yet now, that that church had no longer any jurisdiction in this country, he felt himself at full liberty, as he did not interfere with any man's right, to set apart men whom he judged well qualified for that work, to administer the sacraments to the Methodists in America. Accordingly, on the 2d day of September, in the year of our Lord 1784, assisted by other presbyters, he conse- crated Thomas Coke, LL. D., a presbyter in the Church of England, as a superintendent, and likewise ordained Richard Whatcoat and Thomas Vasey to the office of elders, and sent them over to America, with instructions to organize the societies here into a separate and inde- pendent church, furnishing them, at the same time, with forms of ordi- nation for deans, elders, and superintendents, and likewise with forms for administering baptisms and the consecration and administration 436 HISTORY OF THE of ihc ulemcnls of the Lord's Supper. Being tlius furnished with proper credentials, Dr. Coke, in company with Messrs. Whatcoat and Vasey, sailed for this country; and at a conference which was called for the express purpose of considering the plan prepared by Mr. Wesley, convened in the* city of Baltimore, Dec. 25, 1784, the measures were unanimously approved of; Dr. Coke was recognised in his character of superintendent ; Mr. Asbury was unanimously elected a joint superintendent with him ; and, on the 27th day of the same month, he v^as consecrated by Dr. Coke, assisted by several elders, having been previously ordained deacon and elder, to his high and responsible office. Twelve others of the preachers were elected and consecrated deacons and elders, and three to the order of deacon. Mr. Wesley had also sent an abridgment of the Book of Common Prayer, containing the forms of service above mentioned, and also twenty-five articles of religion, accompanied with various other rules for the r^ulation of the ministers and members of the newly-formed church, all of which were adopted by the conference. Being thus regularly organized, they went forth to their work with renewed faith and zeal, and were every where received by the people in their proper character, as accredited ministers of the Lord Jesus, duly authorized to administer the ordinances of God's word, and to perform all the functions belonging to their holy office. As this organization has frequently been assailed as being unscrip- tural, and contrary to primitive usage: it may be well to state a few of the arguments on which it rests for support. L In the first place, there appeared to be a loud call for these measures, arising from the general state of things in this country. As to the clergy of the English Church, the most of them had fled from the country during the stormy day, and those who remained, with very few exceptions, were fit for any thing rather than for ministers of the gospel. From the hands of these men the Methodists were unwilling to receive the ordinances. As to the Presbyterians and Congregationalists, they would neither baptize the children unless at least one of the parents professed faith in their doctrines, nor admit these to the communion table, unless they became members of their church. The Baptists were more rigid than either, as they would admit none to church-fellowship unless they had been baptized by immersion. To none of these conditions could the Methodists con- scientiously submit. Hence a necessity, originating from the slate of things in this country, compelled them either to remain destitute of the ordinances, to administer them with unconsecrated hands, or to provide for them in the manner they did. METHODIST EPISCOPAL CHURCH. 437 2. Those who laid hands on Messrs. Wha'tcoat and Vasey, namely, Mr. Wesley, Dr. Coke, and Mr. Creighton, were all regular presby- ters in the Church of England ; and those who laid hands on Dr. Coke, and thereby set him apart for a superintendent of the Methodist Episcopal Church in America, were also presbyters, regularly or- dained to that order and office in the Church of God. 3. It appears manifest, from several passages of scripture, par- ticularly Acts xiii. 1, 2, and 1 Tim. iv. 14, and the testimonies of the primitive fathers of the church, that presbyters and bishops were of the same order, and that they originally possessed and exercised the power of ordination. 4. The doctrine of an uninterrupted succession from the apostles, in a third order, made such by a triple consecration, as distinct from and superior to elders, has been discarded by many of the most eminent ecclesiastical writers, as resting upon no solid foundation, not being susceptible of proof from any authentic source. 5. Mr. Wesley possessed rights over the Methodists which no other man did or could possess, because they were his spiritual children, raised up under his preaching and superintendence, and hence they justly looked to him for a supply of the ordinances of Jesus Christ. H. Therefore, in exercising the power of ordination, and providing for the organization of the Methodist societies in America into a church, he invaded no other man's right, nor yet assumed that which did not belong to him. 7. Hence he did not, as the objection which this argument is de- signed to refute supposes, ordain either presbyters or a bishop for the English Church, or for any other church then existing, but simply and solely for the Methodist societies in America ; and, therefore, in doing this necessary work, he neither acted inconsistently with him- self as a presbyter of the Church of England, nor incompatibly with his frequent avowals to remain in that church, and not to separate from it. 8. For, in fact, in organizing the Methodist Episcopal Church he did not separate either from the English or Protestant Episcopal Church ; for the former had no existence in America, and the Me- thodist Episcopal Church was organized three years before the Pro- testant Episcopal Church w^ent into operation. Hence he acted perfectly consistent with himself, with all his avowals of attachment to the Church of England, while he proceeded to organize a church here; for, while he did this, and thereby established a separate and independent church in America, where the English Church had no jurisdiction, where both the political and ecclesiastical power of Eng- 438 IIISTOItY OF THE land was totally annihifated, and where the Protestant Episcopal had then no existence, he and his people in England still remained members of the Church of England, and he invaded not the rights of the Protestant Episcopal Church in the least degree, seeing it had no existence. 9. While the scriptures are silent in respect to the particular form of church government which should be established, they certainly allow of an episcopal form, because it is not incompatible with any known precept or usage of primitive Christianity. 10. This is farther manifest from the acknowledged fact that the apostles and evangelists did exercise a jurisdiction over the entire church — presbyters, deacons, and people ; though at the same time there is no proof that as to order, created such by a tJiird consecra- tion, they were higher than presbyters. 11. Distinguishing, therefore, between the power of ordination and the power of jurisdiction, we may see how an episcopal government may be created by a presbyterial ordination, and hence justify the act of Mr. Wesley and his associates in setting apart Dr. Coke to the office of a superintendent. 12. Another argument in favour of these measures arises out of the character of the men engaged in this business. As for John Wesley, it is almost superfluous to say any thing in his commenda- tion, as his qualifications for a minister of the Lord Jesus, his deep experience in the things of God, the evangelical character, and the astonishing success of his ministrations, place him beyond the reach of censure, and elevate him high in the estimation of all who know how to estimate true worth of character. As to Dr. Coke, for about six years previous to his sailing to America, he had given evidence of an entire devotion to the cause of God, of a genuine experience of divine things, and of his ardent attach- ment to the cause of Methodism as promulgated by Mr. Wesley. Mr. Creighton w as a presbyter of the Church of England, a man of sound understanding and of deep piety. These were the men, all regularly ordained presbyters of the Church of England, who consecrated Messrs. Whatcoat and Yasey, and then they assisted in the consecration of Dr. Coke to the ofi'ice of a superintendent. And as to Mr. Francis Asbury, he had furnished the most indubi- table evidence of his qualifications to fill the office to which he w-as called both by the appointment of Mr. Wesley and the unanimous vote of his brethren, those very brethren who had borne witness to his conduct for about eleven vears, during which time he had made METHODIST EPISCOPAL CHURCH. 439 "full proof of his ministry," and whose subsequent life fully justified the -wisdom of their choice. These are the facts, expressed in as few words as possible, on which we found the validity of our church organization, of our ministerial orders, and the scriptural character of our ordinances. Having so particularly detailed the history of this church thus far, our subsequent narrative must necessarily be brief, as the space allotted to this article will not allow of a very minute presentation of facts. Being thus regularly organized, and furnished with proper creden- tials as ministers of the Lord Jesus, they went forth to their work with greater confidence than ever, and the Lord abundantly blessed their labours to the awakening and conversion of souls. New cir- cuits were formed, new societies were established, and believers were " built up upon their most holy faith." And as they thus spread abroad in every direction, over such a large surface of country : it became inconvenient for the preachers all to assemble annually in one conference for the transaction of business ; hence several conferences were held the same year, at suitable distances from each other, at which the superintending bishop attended, presided over their deliberations, ordained such as were elected by the con- ferences to the order of deacons or elders, and appointed the preach- ers to their several stations and circuits. The first General Conference was held in the year 1792. The necessity for this arosa out of the increase of their work, the incom- petency of the several annual conferences to form rules and regula- tions in harmony one with the other, which should be binding upon the whole, and the utter impracticability of their all coming together at the same time and place to do their business. To remedy the inconvenience arising out of this state of things, the annual confer- ences had agreed that there should be a General Conference held once in four years, to be composed of all the travelling elders in full connexion, to whom should be committed the entire authority of making rules fur the regulation of the church. At this General Con- ference a secession was made, headed by James O'Kelley, a pre- siding elder in Virginia ; because he was dissatisfied with the bishop's power of stationing the preachers, and pleaded for an appeal to the Conference. This caused considerable disturbance for a season, in some parts of Virginia and North Carolina ; but he very soon lost his influence, and his party became scattered, and finally came to naught ; while the Methodist Episcopal Church went on its way increasing in numbers and influence. At this time there were 2GG 440 HISTORY OF THE travelling preachers, and 65,980 members of the church. Circuits had been formed and societies established throughout nearly every State and Territory in the Union, and also in Upper Canada, tlie ^vhoIe of which was under the able and energetic superintending of Bishop Asbury, who travelled from six to seven thousand miles annually, preaching generally every day, and on the sabbath twice or thrice. In 1800 Richard Whatcoat was elected and ordained a bishop, and immediately entered upon his work, and greatly assisted Bishop Asbury in his arduous labours. Such was the increase of members and preachers, that it was found quite inconvenient for even all the elders to assemble in General Con- ference quadrennially; and hence in 1808, measures were adopted to form a delegated General Conference, to be composed of not less than one for every seven of the members of the annual conferences, nor more than one for every five, to be chosen either by ballot or by seniority; at the same time the power of this delegated conference was limited by constitutional restrictions. The first delegated conference assembled in the city of New York, in the year 1812, in which Bishops Asbury and McHendree, the latter of whom had been elected and consecrated a bishop in 1808, presided. In 1816 Bishop Asbury died, and in the same year, at the General Conference held in Baltimore, Enoch George, and Robert R. Roberts, were elected and consecrated bishops. In 1819 the Missionary Society of the Methodist Episcopal Church was formed. Its object was "to assist the several annual confer- ences to extend their missionary labours throughout the United States and elsewhere." This society has contributed mightily to difflise the work of God, in the poor and destitute portions of our own country, among the aboriginal tribes of the United States and territories, among the slaves of the South, and Southwest, and it has sent its missionaries to Africa, to South America, and even to Oregon, beyond the Rocky Mountains ; and thousands will doubtless rise up at a future day and praise God for the blessings they have received through the instru- mentality of this godlike institution. In this way the good work lias continued to spread until now, 1843, when there are 4,28G travelling, and 7,730 local preachers, and 1,068,525 private members of the church, including exhorters, stew- ards, class leaders, and trustees. This great prosperity, however, has not been unattended with diliiculties from without as well as within the church. Various indi- viduals have arisen at difiercnt times, who have become dissatisfied METHODIST EPISCOPAL CHURCH. 441 with the government and some of the usages of the church, and not being able to effect an alteration in conformity to their wishes, have finally seceded and attempted to establish separate communities. The most considerable of these, beside that of James O'Kelly, already mentioned, was that which took place in 1830, when the " Methodist Protestant Church" was formed by a convention of delegates, as- sembled by previous arrangement, in the city of Baltimore, in which they provide'd for a mixture of lay and clerical influence in the go- vernment, both in the legislative, judicial, and executive departments ; in the mean time abolishing Episcopacy, and Substituting, in the place of bishops, presidents of their Annual and General Conferences, to be elected whenever those bodies may assemble for the transaction of business. They hold fast, however, all the fundamental doctrines of the Methodist Episcopal Church, and likewise retain the use of class and quarterly meetings, love-feasts, and the sacramental services, annual and general conferences, and an itinerant ministry. Another secession has just commenced, ostensibly on the abolition principles and movements ; but they manifest the like hostility to those features of our government growing out of the Episcopal form, and seem determined to establish one more in conformity with their views of equal rights and privileges. How far these brethren may realize their wishes, remains to be seen. It is certainly an evidence of the strong convictions with which all the leading doctrines of the Methodist Episcopal Church have been received, that none of the seceding bodies have abjured any of these; and so far as they may succeed in propagating them, we wish them all success, while we cannot but think, that they would have given them a still wider circulation had they remained quietly and firmly attached to their brethren, and continued to work in the " old ways." Be this as it may, the Methodist Episcopal Church so far from being shaken by these thrusts at her peculiarities, or retarded in her career of usefulness, has seemed to assume greater stability, and much to increase in her prosperity; and this, doubtless, she will do, so long as she keeps " a single ,eye" to the glory of God, and aims simply and solely, as it is believed she has done heretofore, for the salvation of a lost and ruined world. DOCTRINES. The following articles of faith contain all the cardinal doctrines of the Methodist Episcopal Church, and are declared, by the restrictive 29 442 HISTORY OF THE regulations which limit the powers of the General Conference, to be unalterable. I. Of Faith in the Holy Trinity. — There is but one living and true God, everlasting, wiihqut body or parts, of infinite power, wisdom, and goodness, the maker and preserver of all things, visible and in- visible. And in unity of this Godhead there are three persons of one substance, power, and eternity : — the Father, the Son, and the Holy Ghost. II. Of the Word, or Son of God, who was made very Man. — The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, look man's nature in the womb of the blessed Virgin-, so that two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men. III. Of the Resmrection of Christ.— -Chrisi did truly rise again from the dead, and took again his body, with all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day. IV. Of the Holy Ghost.— The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God. V. The Sufficiency of the Holy Scriptures for Salvation. — The Holy Scriptures contain all things necessary to salvation ; so that whatso- ever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or be thought requisite or necessary to salvation. By the name of the Holy Scripture we do understand those canonical books of the Old and New Testament, of whose authority was never any doubt in the Church. The JVarnes of the Canonical Books. — Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, the First Book of Samuel, the Second Book of Samuel, the First Book of Kings, the Second Book of Kings, the First Book of Chronicles, the Second Book of Chronicles, the Book of Ezra, the Book of Nehemiah, the Book of Esther, the Book of Job, the Psalms, the Proverbs, Eccle- siastes or the Preacher, Cantica, or Songs of Solomon, Four Pro- phets the greater, Twelve Prophets the less : all the books of the New Testament, as they are commonly received, we do receive and account canonical. METHODIST EPISCOPAL CHURCH. 443 VI. Of the Old Testament. — The Old Testament is not contrary to the New ; for both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and man. Wherefore they are not to be heard who feign that the old fathers did look only for transitory pro- mises. Although the law given from God by Moses, as touching ceremonies and rites, doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth : yet, notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral. VII. Of Original or Birik Sin, — Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk,) but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually. VIII. Of Free Will. — The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will. IX. Of the Justification of Man. — We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings : — wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort. X. Of Good Worhs. — Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgments: yet are they pleasino* and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree is discerned by its fruit. XI. Of Works of Supererogation. — Voluntary works, besides, over and above God's commandments, which are called works of supere- rogation, cannot be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required ; whereas Christ saith plainly, When ye have done all that is commanded you, say, We are unprofitable servants. 4 14 HISTORY OF THE XII. Of Sin after Justification . — Not every sin willingly committed after justification is the sin against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification: after we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives. And therefore they are to be condemned who say they can no more sin as long as they live here; or deny the place of forgiveness to such as truly repent. XIII. Of the Church. — The visible Church of Christ is a congrega- tion of faithful men, in which the pure word of God is preached, and the sacraments duly administered according to Christ's ordinance in all those things that of necessity are requisite to the same. XIV. Of Purgatory. — The Romish doctrine concerning purgatory, pardon, worshipping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of scripture, but repugnant to the word of God. XV. Of speaking in the Congregation in such a Tongue as the People understand. — It is a thing plainly repugnant to the word of God, and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments, in a tongue not under- stood by the people. XVI. Of the Sacratnents. — Sacraments, ordained of Christ, are not only badges or tokens of Christian men's profession ; but rather they are certain signs of grace, and God's good will toward us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him. There are two sacraments ordained of Christ our Lord in the gos- pel ; that is to say. Baptism and the Supper of the Lord. Those five commonly called sacraments; that is to say, confirma- tion, penance, orders, matrimony, and extreme unction, are not to be counted for sacraments of the gospel, being such as have partly grown out of the corrupt following of the apostles — and partly are states of life allowed in the scriptures, but yet have not the like nature of Bap- tism and the Lord's Supper, because they have not any visible sign, or ceremony ordained of God. The sacraments were not ordained of Christ to be gazed upon or to be carried about ; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome efiect or operation ; but they that receive them unworthily, purchase to them- selves condemnation, as St. Paul saith, 1 Cor. xi. 29. XVII. Of Baptism. — Baptism is not only a sign of profession, and METHODIST EPISCOPAL CHURCH. 445 mark of difference, whereby Christians are distinguished from others that are not baptized ; but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the Church. XVIII. Of the Lord's Supper. — The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacramentof our redemption by Christ's death: insomuch that, to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. Transubstantiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions. The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the means, whereby the body of Christ is received and eaten in ithe Supper, is faith. The sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped. XIX. Of both kinds. — The cup of the Lord is not to be denied to the lay people ; for both the parts of the Lord's Supper, by Christ's ordinance and commandment, ought to be administered to all Chris- tians alike. XX. Of the one Oblation of Christ finished upon the Cj'oss. — The offering of Christ, once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it is commonly said, that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable, and dangerous deceit. XXI. Of the Marriage of Ministers. — The ministers of Christ are not commanded by God's law either to vow the estate of single life, or to abstain from marriage; therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as the}' shall judge the same to serve best to godliness. XXII. Of the Rites and Ceremonies of Churches. — It is not ne- cessary that rites and ceremonies should in all places be the same, or exactly alike : for they have been always different, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's word. Whoso- 446 HISTORY OF THE ever, through his private judgment, vvilhngly and purposely doth openly break the rites and ceremonies of the church to which he belongs, which are not repugnant to the word of God, and are ordained and approved by common authority, ought to be rebuked openly, that others may fear to do the like, as one that ofl'endclh against the com- mon order of the church, and woundeth the consciences of weak brethren. Every particular church may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification. XXIII. Of the Ruhrsofihe United States of America. — The president, the congress, the general assemblies, the governors, and the councils of state, as the delegates of the people, are the rulers of the United States of America, according to the division of power made to them by the constitution of the United States, and by the constitutions of their respective states. And the said states are a sovereign and indepen- dent nation, and ought not to be subject to any foreign jurisdiction.* XXIV. Of Christian Men's Goods. — The riches and goods of Chrisiians are not common, as touching the right, title, and possession of the same, as some do falsely boast. Notwithstanding, every man ought, of such things as he possesselh, liberally to give alms to the poor, according to his ability. XXV. Of a Christian Man's Oath. — As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James his apostle: so we judge that the Christian religion doth not prohibit, but that a man may swear when the magistrate requireth in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth. GOVERNMENT. The government of this church, as its title imports, is episcopal. But that the reader may have a clear perception of the entire economy of the Methodist Episcopal Church, the following analysis of its seve- ral parts is given : 1. There is the societij, which includes all the members of the church attached to any particular place. 2. The classes, which originally consisted of about twelve persons * As far as it respects civil affairs, we believe it the duty of Christians, and especially all Christian ministers, to be subject to the supreme authority of the country where they may reside, and to use all laudable means to enjoin obedience to the powers that be ; and tlicrcfore it is expected that all our preachers and people, who may be under the British or any other government, will behave themselves as peaceable and orderly subjects. METHODIST EPISCOPAL CHURCH. 447 each, but unhappily have often increased to from twenty to forty, meet together weekly for mutual edification, in singing, prayer, and exhortation. 3. The class leader, who is appointed by the preacher, has charge of a class, and it is his duty to see each member of his class once a week, to inquire how his soul prospers, and to receive what he is willing to give for the support of the church and poor. 4. The steivards, who are chosen by the quarterly meeting con- ference, on the nomination of the ruling preacher, have charge of all the money collected for the support of the ministry, the poor, and for sacramental services, and disburse it as the Discipline directs. 5. The trustees have charge of all the church property, to hold it for the use of the members of the Methodist Episcopal Church, These arc elected by the people in those states where the law so provides, in other places as the Discipline directs. 6. There are the exhorters, who receive their license from the quarterly meeting conference, and have the privilege of holding meet- ings for exhortation and prayer, 7. A preacher is one who holds a license, and is authorized to preach, but not to baptize or administer the Lord's Supper. He may be either a travelling or local preacher, A local preacher generally follows some secular calling for a livelihood, and preaches on sab- bath, and occasionally at other times, without any temporal emolu- ment, except when he supplies the place of a travelling preacher. A travelling preacher devotes himself entirely to the work of the min- istry, and is supported by the people among whom he labours. All these, after being recommended by the class to which they respec- tively belong, or by the leaders' meeting, receive their license from the quarterly meeting conference, signed by the presiding elder. 8. A deacon holds a parchment from a bishop, and is authorized, in addition to the discharging the duties of a preacher, to solemnize the rite of matrimony, to bury the dead, to baptize, and to assist the elder in administering the Lord's Supper. It is his duty, also, to seek after the sick and poor, and administer to their comfort. 9. An elder is ordained to that office by a bishop, assisted by several elders, and, besides doing the duties above enumerated, has full authority to administer all the ordinances of God's house. These generally, whenever a sufficient number of them can be had, have the charge of circuits or stations, and the administration of the several parts of Discipline. 10. A 'presiding elder, though no higher as to order than an elder, has charge of several circuits and stations, called collectively a dis- 448 HISTORY OF THE trict. It is his duty to visit each circuit or station once a quarter, to preach, to administer the ordinances, to call together the travelling and local preachers, exhorters, stewards, and class leaders of the cir- cuit or station for the quarterly meeting conference; and, in the ab- sence of a bishop, to receive, try, suspend, or expel preachers, as the Discipline directs. He is appointed to his charge by the bishop. 11. A bishop is elected by the General Conference, and is respon- sible to that body for his official conduct, and is consecrated to that office by the imposition of the hands of three bishops, or by a bishop and several elders, or if there be no bishop living, by any three of the elders who may be appointed by the General Conference for that purpose. It is his duty to travel through the work at large, to superin- tend the temporal and spiritual affairs of the church, to preside in the Annual and General Conferences, to ordain such as may be elected by the annual conferences to the order of deacons or elders, and to ap- point the preachers to their several circuits or stations. 12. A leaders^ meeting is composed of the class leaders in any one circuit or station, in which the preacher in charge presides. Here the weekly class collections are paid into the hands of the stew^ards, probationers are received or dropped, as the case may be, inquiry is made into the state of the classes, delinquents are reported, and the sick and poor inquired after. 13. A quarterly meetivg conference is composed of all the travel- ling and local preachers, exhorters, stewards, and leaders, belonging to any particular circuit or station, in which the presiding elder pre- sides, or in his absence the preacher in charge. Here exhorters and preachers are licensed, preachers are recommended to an annual conference to be received into the travelling ministry, and also local preachers are recommended to the annual conference as suitable per- sons to be ordained deacons or elders; and likewise appeals arc heard from any member of the church, who may appeal from a de- cision of a committee by whom he may have been tried for any de- linquency. 14. An annual conference is composed of all the travelling preachers, deacons, and elders within a specified district of country. These are not legislative, but merely executive and judicial bodies, acting under rules prescribed for them by the General Conference. Here the character and conduct of all the travelling preachers within the bounds of the conference are examined yearly; applicants for admission into the travelling ministry, if accounted worthy, are ad- mitted, continued on trial, or dropped, as the case may be ; appeals of local preachers, which may be presented, are heard and decided ; METHODIST EPISCOPAL CHURCH. 449 and those who are eligible to deacon's or elder's orders are elected. An annual conference possesses an original jurisdiction over all its members, and may therefore try, acquit, suspend, expel, or locate any of them, as the Discipline in such cases provides. 15. The General Conference assembles quadrennially, and is com- posed of a certain number of delegates elected by the annual con- ferences. It has power to revise any part of the Discipline, or to introduce any new regulation, not prohibited by the following limita- tions and restrictions : a. The General Conference shall not revoke, alter, or change our articles of religion, nor establish any new standards or rules of doc- trine contrary to our present existing and established standards of doctrine. b. They shall not allow of more than one representative for every fourteen members of the Annual Conference, nor allow of a less number than one for every thirty: provided, nevertheless, that when there shall be in any annual conference a fraction of two-thirds the number which shall be fixed for the ratio of representation, such annual conference shall be entitled to an additional delegate for such fraction : and provided also, that no annual conference shall be denied the privilege of two delegates. c. They shall not change or alter any part or rule of our govern- ment, so as to do away episcopacy, or destroy the plan of our itine- rant general superintendency. d. They shall not revoke or change the General Rules of the United Societies. e. They shall not do away the privileges of our ministers or preach- ers of trial by a committee, and of an appeal ; neither shall they do away the privileges of our members of trial before the society, or by a committee, and of an appeal. f. They shall not appropriate the produce of the Book Concern, nor of the Charter Fund, to any purpose other than for the benefit of the travelling, supernumerary, superannuated, and worn-out preach- ers, their wives, widows, and children. Provided, nevertheless, that upon the concurrent recommendation of three-fourths of all the mem- bers of the several annual conferences, who shall be present and vote on such recommendation, then a majority of two-thirds of the General Conference succeeding shall suffice to alter any of the above restrictions, except the first article; and also, whenever such altera- tion or alterations shall have been recommended by two-thirds of the General Conference, as soon as three-fourths of the members of all 450 HISTORY OF THE the annual conferences shall have concurred as aforesaid, such alteration or alterations shall take place. Under these limitations, the General Conference has full power to alter or modify any part of the Discipline, or to introduce any new regulation which the exigencies of the times may require ; to elect the book-stewards, editors, corresponding secretary or secretaries of the Missionary Society of the Methodist Episcopal Church, and also the bishops ; to hear and decide on appeals of preachers from the deci- sions of annual conferences ; to review the acts of those conferences generally; to examine into the general administration of the bishops for tbe four preceding years; and, if accused, to try, censure, ac- quit, or condemn a bishop. The General Conference is the highest judicatory of the church. SALARIES OF THE PREACHERS. The amount allowed each preacher is one hundred dollars annu- ally for himself, and his travelling expense ; if married, one hundred dollars for his wife ; sixteen dollars for each child under seven years of age, and twenty-four dollars a year for each child over seven and under fourteen years of age. In addition to this, the quarterly meet- ing conference of the circuit or station appoints a committee to esti- mate what farther allowance shall be made for furnishing fuel and table expenses for the family or families of preachers stationed among them. The allowance to the bishops is the same. The committee to estimate the family expenses of the bishop is appointed by the an- nual conference within the bounds of which he may reside, and the amount thus allowed him is paid out of the avails of the Book Con- cern. THE MANNER IN WHICH THEY ARE RAISED. This is done by the voluntary contributions of the people among ■whom the preacher labours. For this purpose, a weekly class collec- tion is made in all the classes, in which it is expected that every member will contribute something according to his or her ability; and also by a public collection in all the congregations once in three months ; and to make up the deficiencies of those who labour in poor circuits, a yearly collection is made in every congregation, which is taken to the annual conference, and this, together with the avails of the Book Concern and Charter Fund, is divided among the several METHODIST EPISCOPAL CHURCH. 451 claimants, including Jhe disciplinary allowance of the bishops, the supernumerary, superannuated preachers, their widows and children. FUNDS OF THE CHURCH. The only funds of the church, beside that which is in the hands of the people, and which is drawn forth in voluntary contributions, are the avails of the Book Concern and the Charter Fund. The annual income of the Charter Fund is now $1,360, and that of the Book Concern varies from S17,000 to about $27,000 a year. In 1841-2, it amounted to 827,200, which is the largest sum ever realized in any one year, and in 1842-3, to 817,000; and this amount is equally divided among thirty-four annual conferences, making from 8540 to $840 to each conference ; and this is again divided among the several claimants, amounting, probably, to over one thousand, giving from 818 to 828 to each claimant. In addition to this, some of the annual conferences, at the centennial celebration of Methodism, in 1839, appropriated a portion of what was collected, as a Permanent Fund, the avails of which should be given to the superannuated preachers, the widows and orphans of preachers. The total amount of this money is not exactly known ; but, as near as can be ascertained, the interest on the sums invested amounts to about 81,300. The avails of these funds are sacredly devoted for the relief of the most worthy objects, namely, the supernumerary and superan- nuated preachers, and to the widows and orphans of those men of God who have died in the work. BOOK CONCERN. At an early period of Mr. Wesley's ministry he established a print- ing office, under his own control, and in 1773 he commenced the publication of a monthly periodical called the Arminian Magazine, which was filled with a variety of useful matter, on theological, scientific, and biographical subjects. It has now reached its 65th volume, much enlarged from its original size, changing its name to the Wesleyan Methodist Magazine, containing at the present time upwards of nine hundred octavo pages in each volume. This publi- cation together with a variety of tracts and volumes on religious, scientific, and philosophic subjects, have done immense good to the community in Great Britain and other parts of the world ; and the Wesleyan Connexion in England has produced some of the first 452 HISTORY OF Til E writers of the age, such as Wesley, Fletcher, Clarke, Benson, Wat- son, and others, who have done much in spreading the light of truth by means of the press. Soon after the organization of the Methodist Episcopal Church, a similar establishment was commenced in this country, the first book being published in the year 1789, by the Rev. John Dickens, who was the first book-steward, and was at that time stationed in the city of Philadelphia, where the book business was begun. Its commence- ment was very small, for it had no capital to begin with, except about six hundred dollars, which John Dickens lent to the Concern, to en- able it to commence its benevolent operations. It has gone on from that time, however, gradually increasing the number and variety of its publications, until it has reached its present enlarged dimensions. Its location is 200 Mulberry Street, in the city of New York. The entire establishment is under the control of the General Con- ference, who elect the agents and editors, and appoint the Book Committee, to the general supervision of which, together with the general superintendence of the New York Conference, all its concerns are committed during the interval of the General Conference. Here are published a great variety of books on theological, historical, scientific, and philosophical subjects. Bibles and Testaments, commen- taries upon the Holy Scriptures, a Quarterly Review, and a Weekly Religious Journal, Sunday School books, and tracts, all of which have an extensive circulation throughout the United States and Territories. There is also a branch establishment at Cincinnati, Ohio, where all the works issued at New York are sold, some of which are re-pub- lished ; two periodicals are issued, one monthly, called the Ladies' Repository, and the other wcekl}'-, called the Wesleyan Christian Advocate and Journal. These have a wide circulation, particularly in the Western States and Territories, and are doubtless doing much good. In addition to these there are four weekly papers : one at Richmond, Va. ; one at Charleston, S. C. ; one at Nashville, Tenn., and another at Pittsburg, Pa., published under the patronage of the General Conference; and two others, one at Boston, Mass., and the other at Geneva, N. Y. ; the former is published under the patronage of the New England, Providence, Maine, and New Hampshire (Conferences, and the latter on its own responsibility. These, it is believed, are exerting a highly favourable influence on the community, in proportion to their circulation respectively, w'hich, though not as large as the others, is very considerable. METHODIST EPISCOPAL CHURCH. 453 The primary object of this book establishment, is identical with the preaching of the gospel, namely, to spread scriptural holiness over the land, by bringing sinners to the " knowledge of the truth as it is in Jesus," and the building of believers " up in their most holy faith." Whatever pecuniary profits may arise from the sale of books, are devoted to the noblest of purposes, to the support of indigent and worn-out preachers, and the widows and orphans of those who have fallen in the itinerant field of labour. For this purpose was it esta- blished, and for this same benevolent purpose it is now kept in operation. EDUCATION. It is not to be supposed that a man of that expanded intellect by which Mr. John Wesley was distinguished, and who owed so much of his celebrity to the education which he received, first from his mother, and then from the academy, and which was completed at the University of Oxford, would be indifferent to the cause of educa- tion. Accordingly we find him, at an early period of his ministry, exerting himself in establishing a school at Kingswood, in the prin- ciples of Christianity, combining, as far as practicable, piety and knowledge together. This, though established at first chiefly for the benefit of the sons of itinerant preachers, has received youth from other sources, and has gone on prosperously to the present time ; and the Wesleyan Methodists in England have added another, called Woodhouse Grove School, which is accomplishing the same benevo- lent and enlightened object ; and finally they have established a theo- logical institute, for the instruction of those young candidates for the Christian ministry, who are not immediately wanted in the itinerant ranks. At the conference at which the Methodist societies in this country w^ere organized into an independent church, a plan for the establish- ment of a college was adopted, and immediately after the adjournment of the conference, it was published; and Dr. Coke and Bishop Asbury set themselves to work to carry it into efiect by soliciting subscrip- tions, and selecting a site for the buildings. They finally succeeded in erecting a brick building, 80 feet in length and 40 in width, in the town of Abington, about 25 miles from the city of Baltimore, a spot of ground which gave a delightful and commanding view of the Chesa- peake Bay, and of the country for twenty miles around. The college was opened for the reception of students on the 10th day of December, 1785, and continued in successful operation until the 7th of Decern- 454 HISTORY OF THE ber, 1795, just ten years, lacking three days, when the whole was consumed by fire. A second, which was soon after erected in Balti- more, shared the same fate. These calamitous circumstances attending their first efforts to es- tablish a college, threw a damper over the minds of its friends, and indeed induced Bishop Asbury to think that the Methodists were not called to labour in the cause of education. The whole subject was therefore laid aside, except some ineflfectual efforts to found some district schools, and the establishment of some charity schools, for more than twenty years. This general apathy in the cause of edu- cation, together with the fact that Methodist ministers were admitted into the Christian ministry without any specific literary qualifications, induced a belief in the public mind generally, that the Methodists were enemies, or at least indifferent to the cause of education; and it must be confessed that there was too much ground for this belief, as many certainly manifested, if not hostility, yet a great lukewarmness upon this subject. This, however, was not the case with all. Some of the most pious and enlightened of the preachers and people mourned over this state of things, and they at last made an effort to rescue the church from this reproach. The fii'st was made in 1817, by some friends in the city of Baltimore, who commenced a literary institution under the name of the " Asbury College ;" but this soon went down, much to the disappointment and mortification of its friends and patrons. In 1817 an academy was established in New Market, under the patron- age of the New England Conference, which succeeded and was finally removed to Wilberham, Mass., and it continues in successful opera- tion to this day. In 1819 the Wesleyan Seminary was commenced in the city of New York, under the patronage of the New York Con- ference, which was finally removed to White Plains, and still con- tinues to bless the rising generation with its instructions. At the General Conference in 1820, the subject of education was referred to a committee, who made a spirited report in favour of the two academies already in operation, and recommended that all the annual conferences should adopt measures for the establishment of seminaries within their bounds. The adoption of this report by the General Conference, had a most happy eftect in diffusing the spirit of education throughout its bounds. But still there were many obstacles to be removed, and apathy to be overcome, some manifesting an open hostility to the cause, while others looked on with cold indiflerence. In 1823, Augusta College, in Kentucky, was commenced, and it has gone forward with various degrees of prosperity to this day. I METHODIST EPISCOPAL CHURCH. 455 In 1824 an academy was commenced at Cazenovia, New York State, under the patronage of the Oneida Conference, which has prospered from that day to this. In 1827, another was established at Readfield, Maine, under the patronage of the Maine Conference, on the manual labour system, and it has gone on successfully to the present time. About the same time an academy was established in the bounds of the Mississippi Conference, which has done much to diffuse the spirit of education in that region of country. The report which was adopted by the General Conference of 1828, in favour of education, did much to excite the friends of the cause to persevering diligence in this grand enterprise. In 1831 'three colleges were founded, namely: The Wesleyan University, located in Middletown, Connecticut; Randolph Macon College, in Boydston, Mecklenburgh county, Virginia ; and La Grange, in North Alabama. These have all been thus far carried forward with success, though sometimes labouring under embarrassment for lack of adequate endowments. In 1833, two other colleges were established, namely : Dickinson College, at Carlisle, Pa., and Allegheny College, in Meadville, Pa. They have both continued *wiih various degrees of prosperity, but still need more funds to put them upon a permanent foundation. Another academy was established about the same time at Lima, Livingston county, N. Y., which is still in a prosperous state. In 1834, Lebanon College was founded at Lebanon, Illinois, under the patronage of the Illinois Conference, and it continues to prosper, though somewhat embarrassed for want of more ample endowments. The Troy Conference Academy, located at Poultney, Vermont, was commenced the same year, and it has been carried forward with much success to the present time, though it is oppressed with a heavy debt, which the conference is exerting itself nobly to liquidate. In 1835, a Classical Manual Labour School was commenced in Covington, Georgia, and another for the education of females, both of which are still in successful operation. In 1836, The Emery College was founded. These literary institutions are all under the patronage of the Georgia Conference. In 1837, The Indiana Asbury University was commenced, and is still in operation. This was undertaken by the Indiana Conference. The Amenia Seminary was established about this time. It is located in the town of Amenia, Duchess county, New York, and it has very much prospered from that day to this. 456 IIISTOKY OF THE Two, namely, Henry and Charles Colleges, were founded in 1839, under the patronage of the Holston Conference, and they are still prosecuting their labours with success. In the same year, St. Charles College was commenced, under the patronage of the Missouri Conference, which promises much useful- ness in that region of country. The Cokesberg Manual Labour School, in the bounds of the South Carolina Conference, was begun about the same time. Two academies were also commenced in 183'J, one male, and the other female, in the bounds, and under the patronage of the New Jersey Conference ; and the Newbury Seminary, and New Market Seminary, under the patronage of the New Hampshire Conference, were begun about the same time. These are all fulfilling the hopes of their friends. The Newbury Seminary has a theological depart- ment attached to it. In 1841, the Transylvania University, in Lexington, Kentucky, 'was transferred to the Methodist Church, and is now in a prosperous condition. These make no less than thirteen collegiate institutions, which are under the patronage of the Methodist Episcopal Church in the United States. In addition to these a college "has been commenced under favourable auspices in Rutersville, in the Republic of Texas, which has received a large endowment in land from the state, and it bids fair to be rendered a great blessing to that infant republic. There are a number of academies besides those above enumerated, which are under Methodist influence, and which are so far patronized by the conferences, within the bounds of which they are located, that the conferences appoint boards of visiters, and recommend them to the patronage of their brethren and friends. It will be seen by the above, that the Methodist Episcopal Church has made an effort to redeem herself from the reproach which had been cast upon her, not without some show of reason, of being indif- ferent to the cause of education. And if she shall exert her energies to sustain those institutions of learning which she has so nobly begun, by more ample endowments, she will do her part towards shedding on the youth of our land the blessings of sound knowledge and a liberal education. These, combined with experimental and practical piety, will tend to cement our Union more firmly together, and to raise us to honour and respectability among the nations of the earth. METHODIST EPISCOPAL CHURCH. 457 BIBLE, SUNDAY SCHOOL, AND TEMPERANCE CAUSES. In these benevolent enterprises, this church has taken an active part. She has a Sunday School Union of her own, in which she en- deavours to do what she may in training up the youth entrusted to her care in the knowledge of the holy scriptures, and in the practice of piety and virtue. In addition to Sunday school books and tracts, and a Sunday school library, in which are found some of the choicest books in the English language in the various departments of know- ledge, particularly adapted to youth, she prints The Sunday School Advocate, a semi-monthly periodical, well calculated to attract and instruct the youthful mind, and containing lessons suited to teachers and superintendents of sabbath schools. In the great Bible cause, she unites her energies with the American Bible Society, many of her ministers being agents of this catholic and truly benevolent institution, and they have free access to her pulpits for the purpose of pleading its cause, and taking up collections for its support. In the temperance reformation, as a church, she stands foremost in the ranks, always having made it a term of church-fellowship to abstain from "intoxicating liquors, unless in cases of necessity." And though this rule was somewhat relaxed in its practical effects, when the temperance reformation commenced, and though she did not im- mediately see the necessity of uniting with the American Temperance Society in all its plans of operation: yet, no sooner did she perceive that many of her members were indulging in moderate drinking, and that therefore there was a danger of their " running into the same excess of riot" with those who were gratifying their appetites with intoxicating drinks, than she lifted up her warning voice against the deadly poison, and united with all those who declared in favour of a total abstinence from all intoxicating liquors as a beverage ; and it is believed that the pernicious practice is now nearly banished from the church, and hopes are entertained that soon it will be so entirely. From the facts contained in the above brief view of the history, the doctrines, the government, and the usages of the Methodist Epis- copal Church, it will be seen, I humbly trust, that she has contributed much towards the conversion of the world, and that, if permitted to go on in her career of usefulness to the souls and bodies of men, her ministers and members shall not be wanting, in that day when God shall " come to make up his jewels," in some share of that glory which shall be given to those " who turn many to righteousness." 30 458 HISTORY OF TllE STATISTICS. The following table will show the increase or decrease, from year to year, of ministers and members, since the first conference held in America, in the year 1773. The number of travelling preachers in- cludes the superannuated as well as effective. Year. Number of preachers. Members. Increase. Decrease. 1773 10 1160 1774 17 2073 913 1775 19 3148 1075 1776 24 4921 1773 1777 36 6968 2047 1778 29 6095 873 1779 49 8577 2482 1780 42 8504 73 1781 54 10539 2025 1782 59 11785 1246 1783 83 13740 1955 1784 83 14988 1248 1785 104 i 18000 3012 After this year the white and coloured members were returned in separate columns, and then the whole were added together, to make the sum total, which method will be followed hereafter. Year. Preachers. Whites. Coloured. Totar. Increase. Decrease. 1786 117 18791 1890 20681 2681 1787 133 21949 3893 25842 5161 1788 166 30809 6545 37354 11512 1789 196 35019 8243 43262 5908 1790 227 45949 11682 57631 14369 1791 250 50385 12884 63269 5638 1792 266 52109 13871 65980 2711 1793 269 51416 16227 67643 1663 1794 301 52794 13814 66608 1035 1795 313 48121 12170 60291 6317 1796 293 45384 11290 56664 3627 1797 262 46445 12218 58663 1999 1798 267 47867 12302 60169 1506 1799 272 49115 12236 61351 1182 1800 287 51442 13452 64894 3543 1801 307 57186 15688 72874 7980 METHODIST EPISCOPAL CHURCH. 459 Year. Preachers. Whites. Coloured. Total. Increase. Decrease. 1802 358 68075 18659 86734 13860 1803 383 81617 22453 104070 17336 1804 400 89603 23531 113134 9064 1805 433 95629 24316 119945 6811 1806 452 103313 27257 130570 10625 1807 516 114727 29863 144590 14020 1808 540 121687 30308 151995 7405 1809 597 131154 31884 163038 11043 1810 636 139836 34724 174560 11522 1811 668 148835 35732 184567 10007 1812 678 156852 38505 195357 10790 1813 700 171448 42859 214307 18950 1814 687 168698 42431 211129 3178 1815 704 167978 43187 211165 36 1816 695 171931 42304 214235 3070 1817 716 181442 43411 254858 10518 1818 748 190477 39150 229627 4774 1819 812 201750 39174 240924 11297 1820 896 219332 40558 259890 18966 1821 977 239087 42059 281146 212.56 1822 1106 252645 44377 297022 15876 1823 1226 267618 44922 312540 15518 1824 1272 280427 48096 328523 15983 1825 1314 298658 49537 348195 19672 1826 1406 309550 51334 360884 12689 1827 1576 327932 54065 381997 21113 1S28 1642 359533 59394* 418927 36930 1829 1817 382679 65064 447743 39816 1830 1900 402561 73592 476153 28410 1831 2010 437024 76090 513114 36961 1832 2200 472364 76229 548593 35470 1833 2400 519196 80540 599736 51143 1834 2625 553134 85650 638784 39048 1835 2753 566957 85571 652528 13744 1836 2929 564974 85271 650245 2283 This year and the subsequent years the number of local preachers were returned in the nninutes of the conferences, and they are accord- ingly set down in a separate column in the years which follow : * The number of Christian Indians are included in this and the subsequent number of coloured members. 460 HISTORY OF THE METHODIST EPISCOPAL CHURCH. Year. Travel- ling rreachers. Local Preacbers. Whites. Coloured. Total. Increase. Decrease. 1837 1838 1839 1840 1841 1842 1843 3147 3332 3557 3687 3865 4044 4286 4954 5792 5856 6339 6893 7144 7730 570123 615212 650357 698777 748442 803988 936736 79679 81337 90102 96668 104476 109913 131789 649802 696549 740459 795445 852918 913901 1,068525 46747 53910 54986 57473 60983 154624 1443 Add to these the travelHng preachers (4266), which are not included in the above enumeration, and the grand total is 1,072811. The above facts are taken from Wesley's Works, 7 vols. 8vo. ; More's Life of Wesley, 1 vol. 8vo. ; History of the Methodist Epis- copal Church, 4 vols. 12mo. ; Asbury's Journal, 3 vols. 8vo. ; Minutes of Conferences, 2 vols. 8vo. ; Methodist Discipline, 1 vol. 24mo ; and Original Church of Christ, 1 vol. 12mo. I METHODIST PEOTESTANT CHURCH, BY THE REV. JAMES R. WILLIAMS, OF BALTIMORE. AUTHOR OF THE HISTORY OF THE METHODIST PROTESTANT CHURCH. The Methodist Protestant Church comprises all the associated Methodist churches in these United States, and numbers, at the pre- sent time, Nov. 1843, sixty thousand communicants, thirteen hun- dred ministers and preachers, twenty-two annual conference districts, and possesses upwards of a half million of church property, acquired since her organization. Her first General Convention, at which the church was regularly organized, was held in 1830, in the city of Baltimore, State of Mary- land. There were in attendance at the convention eighty-three m'in- isterial, and lay representatives, from the following states : New York, Pennsylvania, Maryland, Virginia, North Carolina, Georgia, Alabama, Ohio, New Jersey, and the District of Columbia. These represented about five thousand members of the respective as- sociated Methodist churches, a large majority of whom had with- drawn from the Methodist Episcopal Church, on account of her government and hostility to a lay representation ; she not only having withheld representation from the people, but actually denied that they have any right to representation. Moreover she had claimed for her itinerant ministry, exclusively, as of divine right, and without any authoritative control from the church, not merely the administra- tion, but the sole right of expounding and maintaining, 1. Gospel doc- trines, that is, a right to preach, and teach whatever they may please to admit into their creed as gospel doctrines. 2. Ordinances, that is, to set up whatever worship, sacraments, and services, they may deem conformable to the gospel ; and 3. Moral discipline, that is, to admit and expel, censure and suspend, whomsoever they please in the church of God, and for whatever causes to them shall seem 462 HISTORY OF THE meet. These unwarrantable claims were preceded and followed by the expulsion of nearly eighty ministers and members of the Metho- dist Episcopal Church in different parts of the United States, who advocated a change in the church government, and opposed the Popish claims of the itinerant ministers and bishops of the Methodist Episcopal Church. The above cited claims arid expulsions produced numerous seces- sions in different parts of the United States, and the organization of several annual conferences, of associated churches. These, respec- tively, elected their representatives, who assembled as above stated in the city of Baltimore, and framed a constitution and discipline for the government of the entire association. The basis on which the government is founded, embraces two very important particulars : First — " The Lord Jesus Christ is the only Head of the Church, and the word of God is the sufficient rule of faith and practice, in all things pertaining to godliness." Secondly — " A written constitution establishing the form of government, and securing to the ministers and members of the church, their rights and privileges, on an equi- table plan of representation, is essential to, and the best safeguard of Christian liberty." The constitution is preceded by a set of elementary principles, which may be viewed as a bill of rights. These bind the church to the laws of Christ ; secure the rights of private judgment and the ex- pression of opinion ; protect church membership ; declare the princi- ples on which church trials shall be conducted, and guard against unrighteous excommunications ; point out the residence of legitimate authority to make and enforce rules and regulations, for the proper and wholesome government of the church. The constitution recog- nises the rights and secures the interests of both ministers and laymen, and grants an equal representation to both. By this provision, made permanent under constitutional law, the entire association is fairly represented in the General Conference, which is the legislative de- partment of the church. The executive, legislative, and judicial de- partments are kept distinct, and in each and all of them, the laity have their due weight, and equal power with the ministers. The government is, therefore, representative, and admirably balanced in all its parts. The General Conference is assembled every fourth year, and con- sists of an equal number of ministers and laymen. The ratio of re- presentation from each annual conference district, is, one minister and one layman for every thousand persons in full membership. This I METHODIST PROTESTANT CHURCH. 453 body, when assembled, possesses power, under certain restrictions, to make such rules and regulations for the government of the whole church, as may be necessary to carry into effect the laws of Christ ; to fix the compensation and duties of the itinerant ministers and preachers, and the allowance of their wives, widows, and chil- dren; and also the compensation and duties of the book agent, editor, &c., and to devise ways and means for raising funds, and to de- fine and regulate the boundaries of the respective annual conference districts. The respective annual conferences assemble annually, and are composed of all the ordained itinerant ministers; that is, all ministers properly under the stationing authority of the conference ; and of one delegate from each circuit and station, within the bounds of the dis- trict, for each of its itinerant ministers. The annual conferences respectively are invested with power to elect a president annually — to examine into the official conduct of all their members — to receive by vote such ministers and preachers into the conference as come pro- perly recommended by the quarterly conference of their circuit or station — to elect to orders those who are eligible and competent to the pastoral office — to hear and decide on appeals from the decisions of committees appointed to try ministers— to define and regulate the boundaries of circuits and stations — to station the ministers, preachers, and missionaries — to make such rules and regulations as may be ne- cessary to defray the expenses of the itinerant ministers and preachers and their families. The annual conferences, respectively, have au- thority to perform the following additional duties: 1st. To make such special rules and regulations as the peculiarities of the district may require; provided, however, that no rule be made inconsistent with the constitution — the General Conference to have power to annul any such rule. 2d. To prescribe and regulate the mode of stationing the ministers and preachers within the district; provided always, that they grant to each minister or preacher stationed, an appeal, during the sitting of the conference. And no minister or preacher to be stationed longer than three years, successively, in the same circuit, and two years, successively, in the same station, x 3d. Each annual conference is clothed with power to make its own rules and regulations for the admission and government of coloured mem- bers v;ithin its district ; and to make for them such terms of suffi-age as the conferences may respectively deem proper. Each annual con- ference is required to keep a journal of its proceedings, and to send a copy to the General Conference. 4G4 HISTORY OF THK The quarterly conferences are the immediate official meetings of tlie circuits and stations, and assemble quarterly, for the purposes of examining the official character of all the members, consisting of the trustees, ministers, preachers, exhorters, leaders and stewards of the circuit or station ; to grant to persons properly qualified, and recom- mended by the class of which he is a member, license to exhort or preach ; to recommend ministers and preachers to the annual conference to travel, and for ordination ; and to hear and decide on appeals made by laymen from the decision of committees of trial. - The leaders' meeting is peculiar to stations, and is composed of the superintendent of the station, the stewards and the leaders. The superintendent is the minister who has the charge of the station. The stewards are appointed by the male members of the station to receive and disburse the collections made in the classes and the church. The leaders are elected by their respective classes, and represent them in the leaders' meeting. This meeting is the organ of reception of mem- bers into the church, and the dispenser of relief to the poor through the hands of the stewards. In the circuits, persons are received into full membership by vote of the society. Class leaders, stewards, trustees, exhorters, and private members, when charged with im- morality or neglect of Christian duty, are duly notified by the super- intendent, sufficient time being allowed to make preparation for their defence, and the right of challenge is granted to extend to any num- ber of the committee not exceeding the whole number originally appointed. The committee of trial is appointed in the following manner. The superintendent nominates two persons in full member- ship and good standing, over the age of twenty-one years. The class, of which the accused is a member, nominates two more male mem- bers in like standing, those four persons select a fifth, and the five persons thus chosen, constitute a competent court of trial. The above particulars constitute a brief sketch of the origin and system of the Methodist Protestant Church. She has progressed with an even steady pace, maintained peace in all her borders, and has contributed her share of usefulness towards the general good. As a seceding church from the Methodist Episcopal, she entertains no unfriendly feelings to that denomination of Christians. The doc- trines taught by both churches, the means of grace and mode of worship being similar, the only diflerence lies in government : the Methodist Episcopal Church rejecting lay representation and adopt- ing an unlimited episcopacy ; while the Methodist Protestant Church admits lay representation and a parity in the ministry. These points METHODIST PROTESTANT CHURCH. 455 of difference, though very great, are deemed not sufficient to justify an alienation of Christian affection ; therefore, the two churches are one in Christ Jesus, and are both labouring to promote the interests of the Redeemer's kingdom among men, and are to be viewed as two branches of the great Methodist family in Europe and in this country. For further particulars, the reader is referred to the Discipline, to Williams's History of the Methodist Protestant Church, and to Samuel K. Jennings' " Exposition." REFOllMED METHODIST CHURCH. BY REV. WESLEY BAILEY, UTICA, NEW YORK. The writer, in the following article, can give but an outline, a brief and hasty sketch of the history of the body of Christians with which he stands connected, viz. : The Reformed Methodists. Want of time and documentary facts prevent, at this time, his laying before the public as extended and correct a view of this branch of the Methodist family, as he could wish for the excellent forthcoming " history of the whole Church." The Reformed Methodists took their origin from a feeble secession from the Methodist Episcopal Church, in the towns of Whitingham and Readsborough, Vermont, January lOth, 1814. We say feeble secession, because their entire number did not exceed fourteen per- sons, and these in no way distinguished for talent or learning ; but were plain, unassuming mechanics and farmers, none of whom held any higher relation to the Methodist Episcopal Church, than that of] local preachers and exhorters. We trust the first Reformed Methodists entered upon the work of] reform with lowliness of mind, and not through strife and vain-glory, i They felt straitened in their religions rights and privileges under the Episcopal mode of church government. The gospel precept is:] to " Esteem each other better than ourselves ;" but they feared that this precept of humility, under the practice of the Episcopal mode of I church government, had been lost sight of, and that this anti-demo- cratic form of church organization tended to beget its own likeness] on the hearts of the itinerant superintendents. And in order to regain, j and, if possible give a more abiding effect to the true and free spirit of the gospel, which, in their belief, had been departed from in prac-j tjce; to remove every inward and outward obstruction, and in hope! of establishing rules of discipline and self-government more in con- formity with the si.mplc principles and primitive method prescribed in' REFORMED METHODIST CHURCH. \ 467 the gospel: they felt themselves impelled by their conscientious scruples " to come out from creature bondage into the greater freedom of divine example." To evince to those with whom they had been on terms of fellowship that their motives were such as brethren and Christians should be governed by under these circumstances, they issued their manifesto of grievances, which, if not removed, presented no other alternative than that of separation. Failing in the hoped-for object, they on the 16th of January, 1814, met in convention at Reads- borough ; Elijah Bailey was called to the chair, and Ezra Amadon, chosen secretary. At this convention they formed themselves into a church under the above name, and appointed a conference to be held on the following 5th of February, at which they adopted articles of religion and rules of church government. At this conference their number was some- what increased. Wm. Lake, a local preacher of the Methodist Epis- copal Church, united with them at this time; of him we shall speak in another place. Whether the government of an Episcopacy had obtained or was verging to the state and pageantry of ambassadors of pomp, instead of being ambassadors of bonds, or not ; whether minis- terial oppression and selfish afiections were wasting the new covenant blessings, and all the gentle and unassuming influences of brotherly and loving kindness, one toward another, in godly fear — it is sufficient that they feared and believed it. With "fear and trembling" they en- tered upon the course they had chosen, in the hope that equality and union with each other, would bring the connexion into nearer and fuller union with Christ, the Head of the Church. The Reformed Methodists hold the fundamental doctrines of the Methodist Episcopal Church. On the Trinity and the Sonship of Christ, they are with John Wesley, Fletcher, Benson, and Watson, and opposed to the views of Dr. Adam Clarke. Their articles of religion are few in number, embracing those points only peculiar to Me- thodism. Their system of church government is essentially Congre- gational in its character, all power being in the primary bodies, the churches, and delegated from time to time with a rigid accountability to the bodies by whom it is conferred. The only point of religious faith which has distinguished the Re- formed Methodists, from other branches of the same family, is perhaps, the extent which some of our leading men have given to faith and its operations. They have held and taught that the same fajth now, would produce the same effects it did in primitive times. That the lapse of ages cannot render void the promises of God, or a living faith in Christ powerless, whether such faith be exerted wilh respect to 468 HISTORY OF THE the temporal or spiritual wants of man. And while some of the more " orthodox" have regarded the " Reformers as fanatics," on this point, they (the Reformers) have considered the charge as having its origin in their own infidelity and unbelief. They have believed that the church has apostatized; that as all blessings given in answer to prayer are sus- pended upon the condition of faith, that therefore faith is the restoring principle. They dare not limit faith, except by a " thus saith the Lord." They have not been enabled to see from the records of truth any limitations interposed since apostolical times, and hence they conclude that we may now, in this age, pray for the removal of temporal as well as spiritual diseases ; and that " according to their faith, it will be done unto them." It is not our object to discuss this point, but it is proper that we should notice it as a characteristic of the Reformed Methodists, a point for which they have suffered reproach ; but how justly we leave others to judge. In leaving the Methodist Episcopal Church, they aimed at a reform extending farther and deeper than the external organization of the church — to a reform that should infuse new vitality and living faith into the body. That God has heard the prayer of faith, and raised up the sick among them in numerous instances, is what they most firmly believe, and is to them a subject of devout thanksgiving to his blessed name. That those holding and preaching this doctrine should be liable to extravagances is quite obvious ; and we frankly confess, that in some instances the truth may have been blamed by the unskilfulness with which some of the Reformed Me- thodists have treated this subject. But we believe that unbelief has been the damning sin of the church, and that it is far better to be- lieve too much than too little ; better to become a " fanatic" in faith and love, than be the heartless worshipper of a God, as ruthless as the rocks, and as merciless as the waves — a God who has tied himself up by physical laws, which govern him as arbitrarily as they do the universe of matter. So much for the " fanaticism" of the Reformed Methodists. Let it be placed upon the record of time — let it be placed upon the records of eternity, as a point in their faith, a trait in their religious sentiments. If the Reformed Methodists have steadfastly insisted upon any one point of the gospel more than another, it is the doctrine of the attain- ablcness of entire sanctification in this life, through faith in the all- atoning blood of Jesus Christ. Indeed, they have regarded the dis- belief of this great truth, and the consequent neglect to seek for the blessings, as the primary cause of the disbelief of the sentiment above noticed, — sanctification, which cleansing the heart from all sin, and bringing the whole soul into communing with him, naturally begets REFORMED METHODIST CHURCH. 4C9 faith in God, as a living God ; and the clear and the abiding convic- tion that God is faithful to one promise, naturally leads to confidence in all his promises. The Conditions of Fellowship and Membership. — The Reformed Methodists hold these as the same, or make them run parallel in admitting members to their societies. The " fruits of righteousness witnessed by taking up the cross and following Christ," says the Dis- cipline, " shall be the only test of Christian fellowship." All who *' walk according to this rule," are, on application, received into the church ; its ministers are required to subscribe to their articles of religion, but persons are received to membership on the simple test of their experience, without requiring an assent to all the doctrines of the Discipline. The Church of Christ is a spiritual body. They are made one, brought into spiritual sympathy, not by the letter of a creed, or by the subscribing to certain doctrines, but by the Spirit of God. Hence the Reformed Methodists hold that a union of spirit should be made indispensable to a union of Christians in visible church bonds; and when that union is broken, the spirit of love departed, then there should be a dissolution of the connexion. Consequently, the Reformed Methodists hold that the door out of the Church should be the same as into it — that as evidence of sins forgiven and heart renewed, is the only condition of admission to the church, so the want of these con- tinued fr*uits is regarded as sufficient occasion for expulsion. They believe this term of church membership is the only one on which a living spiritual church can be maintained. Their views of Christian fellowship are equally liberal with respect to other Churches. They hold that all of the children of God have a right to all the ordinances of God's house in all places of his people — and that no rite dependent on human sanction, can lawfully bar a Christian from the table of the Lord. Baptism is administered to all, according to their consciences, and enforced upon none, and in no case made a test of church-fel- lowship. POLITY OF THE REFORMED METHODIST CHURCH. That the polity of the Reformed Methodist Church may be the better understood, we shall examine it under three different heads. 1. The Church. — The local churches are regarded as the origin of power. All officers in the church must derive their authority from the people, either by a direct election or by their delegates chosen for the expressed purpose. A number of believers may ordain for them- selves elders or bishops, and do all things necessary to constitute 470 HISTORY OF THE themselves a church of Christ. Acting upon this principle in the infancy of their organization, the Reformed Methodist connexion set apart a few of their number by prayer and the laying on of the hands of a committee, to the office of elder. They hold this as a right which a local church may, in cases of necessity, exercise — but still as a prudential regulation, have placed the ordination of elders in the han(^s of the annual conferences. Churches are divided into classes according to their numbers, with a leader for each class, chosen by themselves. The churches have the right of selecting their own minis- ters, the ministers the right of selecting their own fields of labour, without the interference of a higher foreign or central power, and this with respect to length of time and salary. TJie Annual Conferences. — An annual conference is composed of de- legates from all the churches in a given district, the number of delecrates from each church or circuit being proportioned to their numbers. Ministers may be chosen delegates, but are not delegates by virtue of their office. The object of the annual conference is to transact busi- ness which equally interests all the local, primary bodies — such as the examination of preachers as to their moral character, gifts and usefulness, the ordination of elders, the provision of ways and means for missionary operations, the support of feeble and destitute churches, ■ and general objects of common interest. These conferences are held annually, and ordinarily hold their session three or four days. The annual conference has power to withdraw fellowship from a dis- orderl}' church, but no power to interfere with the internal aflairs of any church, except for unchristian conduct. At the annual conference circuits are sometimes formed, and preachers engaged to supply them; but conference has no power to station a preacher contrary to his own, and the wishes of the people. Ordination is performed by a committee of elders chosen by the annual conference, the candidates for orders first being elected to orders by the annual conference. The General Conference. — The General Conference is composed of delegates from the annual conferences, the number of delegates from the annual conferences in proportion to their respective numbers of their church members. The General Conference has power to revise the Discipline under certain limitations. It can pass no rule giving to preachers power over the people, except such as belongs to them as ministers of the word. The alterations in Discipline must, before they go into effect, first be recommended by three-fourths of the annual conferences, or after the General Conference has passed upon them, receive their ratification. General Conferences are held at the call of annual conferences, not periodically, and the delegates to them are i REFORMED METHODIST CHURCH. 47 1 chosen at the session of the annual conferences next preceding the General Conference. Such is the outline of the articles of religion and church polity of the Reformed Methodist Church. We pass next to a brief notice of their progress. And here we would premise, that a cause however good, and principles however wisely adapted to an end, cannot pro- gress without an appropriate instrumentality. The first Reformed Methodists had not money, and as for talent, however good it might have been in its uncultivated slate, they had not the refinement of the schools of learning or divinity with which to command attention. They were poor men, men with families dependent upon their own hands for bread, living among the peaks of the Green Mountains. However, some of them by application have become able ministers of the New Testament. Of the original number of the seceders, four have been regarded as leading men in the denomination, and have contributed much by their devotion and self-denial to raise up and perpetuate this body of reformers. Elijah Bailey, father of the writer, was a native of the town of Douglas, Mass., but immediately after his matrimonial alliance with Miss Lydia Smith, removed to the town of Readsborough, Vt. ; this mountainous region being then the Elysium of the " Far West," to the people of Massachusetts. He was accompanied by his brother, James Bailey, and Ezra Amadon, his brother-in-law, both of whom in course of time became useful preachers of the Reformed Methodist Church. Elijah Bailey was a young man of sober habits, of a contemplative turn of mind, but indebted to a few weeks in the common school of his times for his education ; to which should be added the instructions received from his grandfather Phillips, a man of great soundness of moral principle and variety and richness of maxims of law and mo- rality, with whom Mr. Bailey passed the greater portion of his juvenile years. Being bred a Congregationalist, he knew not the power of godliness, though a strict observer of its form, until the Methodist preachers came into Vermont. He was among the first fruits of their labours ; was awakened, convicted, and received into their society, and continued an acceptable member of the Methodist Episcopal Church up to the year 1814. In this wilderness country he became the father of eleven children, whom he reared by the sweat of his own brow, from the products of a small Green Mountain farm, and the trade of a cooper. He was a staunch Jefl^ersonian in politics, was for sixteen years justice of the peace of the town of Readsborough, and at the same time a member of the assembly from that town. In the legislature of that state those lessons of democracy, early inculcated. ^•j2 HISTQjlY OF THE were more clearly explained and more firmly fixed ; and it is to this course of mental and moral training that he was afterwards led to question the justice of the Methodist Episcopal form of church