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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..fd53eeb --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #66265 (https://www.gutenberg.org/ebooks/66265) diff --git a/old/66265-0.txt b/old/66265-0.txt deleted file mode 100644 index cc994f1..0000000 --- a/old/66265-0.txt +++ /dev/null @@ -1,7762 +0,0 @@ -The Project Gutenberg eBook of A General History of the Sabbatarian -Churches, by Tamar Davis - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: A General History of the Sabbatarian Churches - Embracing Accounts of the Armenian, East Indian, and Abyssinian - Episcopacies in Asia and Africa, the Waldenses, Semi-Judaisers, - and Sabbatarian Anabaptists of Europe; with the Seventh-day - Baptist Denominaton in the United States - -Author: Tamar Davis - -Release Date: September 10, 2021 [eBook #66265] - -Language: English - -Produced by: Brian Wilson, Chris Pinfield, and the Online Distributed - Proofreading Team at https://www.pgdp.net (This file was - produced from images generously made available by The - Internet Archive/American Libraries.) - -*** START OF THE PROJECT GUTENBERG EBOOK A GENERAL HISTORY OF THE -SABBATARIAN CHURCHES *** - -Transcriber's Note: - -Obvious printer errors have been corrected. Hyphenation has been -rationalised. - -Small capitals have been replaced by full capitals. Italics are -indicated by _underscores_. - -In Chapter I, Section III (A Sketch Of The History Of The Abyssinian -Church) "Hinglar" and "Kinglar" may refer to the same individual. - - - - - A HISTORY OF THE SABBATARIAN CHURCHES. - - - - - A GENERAL HISTORY OF THE SABBATARIAN CHURCHES: EMBRACING ACCOUNTS OF - THE - - ARMENIAN, EAST INDIAN, AND ABYSSINIAN EPISCOPACIES IN ASIA AND AFRICA, - - THE WALDENSES, SEMI-JUDAISERS, AND SABBATARIAN ANABAPTISTS OF EUROPE; - - WITH THE SEVENTH-DAY BAPTIST DENOMINATION IN THE UNITED STATES. - - BY MRS. TAMAR DAVIS. - -"The dragon was wroth with the woman, and went to make war with the -remnant of her seed, which keep the commandments of God, and have the -testimony of Jesus Christ."—REV. xii. 17. - - PHILADELPHIA: LINDSAY AND BLAKISTON. 1851. - - - Entered, according to Act of Congress, in the year 1851, BY LINDSAY AND - BLAKISTON, In the Clerk's Office of the District Court, for the Eastern - District of Pennsylvania. - - C. SHERMAN, PRINTER. - - - - -PREFACE. - - -At the present time, when the Sabbath controversy is engaging so much of -the public attention, and when Sabbath Conventions and Sabbath Unions -are being chronicled almost monthly, I consider it unnecessary to offer -any apology for the introduction of the following work to the public -notice. My reader need not fear a repetition or recapitulation of the -arguments generally employed in favour of the sabbatical institution, as -it refers either to the first or the last day of the week; neither will -his attention be wearied by prolix and verbose details. It has been my -aim to collect, collate, and condense facts, as much as appeared -consistent with perspicuity. I have not taken any new stand with regard -to the Sabbath question. The Seventh-day Baptists have, from the first, -contended that the Sabbath was changed, not by Christ or his Apostles, -but by ecclesiastical synods and councils. This could only be proved -convincingly by reference to the practice of those churches who were -removed by distance or otherwise beyond the pale of such authority. That -the Armenian, East Indian, and Abyssinian Episcopacies were so removed, -and that they absolutely refused to succumb to the authority of the -Latin or Greek prelates, sustaining in consequence the most cruel and -desolating wars, is an undeniable historical fact; no less so the truth -that during all this time they have been living witnesses against -Anti-Christ, as the observers of the ancient Sabbath, which practice -they learned from the Apostles, or their immediate successors. - -With respect to the History of the Seventh-day Baptist denomination, I -am not unaware of the imperfections that may be detected in it. But I -must excuse my own defects by a just complaint of the blindness and -insufficiency of my guides; and may also observe that, with reference to -nearly every portion of the work, I have been the pioneer in the field -of research. - -THE AUTHOR. - -April, 1851. - - - - -TABLE OF CONTENTS. - - - PAGE - - Preliminary Observations, 13 - - CHAPTER I. SABBATARIAN CHURCHES IN ASIA AND AFRICA. - - The Armenian Church, 18 - Sabbatarianism of this Church, 30 - Ancient Christians of India, 33 - Their Sabbatarian Character, 39 - The Ethiopic Church, 40 - Its Sabbatarian Character, 54 - - - CHAPTER II. SEVENTH-DAY BAPTISTS IN EUROPE. - - Waldenses, Albigenses, etc., 62 - Their Doctrinal Sentiments, 69 - Testimonies to their Sabbatarian Character, 70 - Their Persecutions, 84 - Further Accounts of their Sabbatarianism, 88 - Semi-Judaisers—their Origin, 95 - Their Sabbatarianism, 97 - Their Churches in Russia, Poland, 99 - Sabbatarians of Holland, 103 - Sabbatarians of England, 107 - The Natton Church, 114 - The Cripplegate Church, 118 - The Mill-Yard Church, 122 - - - CHAPTER III. SEVENTH-DAY BAPTISTS IN THE UNITED STATES. - - General History, 130 - Churches in Rhode Island, 145 - Churches in Connecticut, 162 - Churches in New Jersey, 166 - Central Association, 174 - Western Association, 190 - Southwestern Association, 198 - Northwestern Association, 202 - - - CHAPTER IV. SEVENTH-DAY BAPTISTS IN THE UNITED STATES, CONTINUED. - - Keithian Seventh-day Baptists, 211 - German Seventh-day Baptists,—General History, 215 - German Seventh-day Baptists,—Particular History, 233 - - - - -PRELIMINARY OBSERVATIONS. - - -The word Sabbatarian, whether bestowed by their enemies as a term of -opprobrium upon those who observed the seventh day of the week as the -Sabbath, or whether assumed by themselves, is, nevertheless, peculiarly -appropriate, and very distinguishing of this particular tenet in their -system of religious faith. Neither do we hesitate to employ it in a very -extensive sense, as comprehending all those religious communities, -whatever may be their names, modes of worship, or forms of -ecclesiastical discipline, who refrain from secular employments upon the -last day of the week, and observe the same as holy time. There cannot, -therefore, be any impropriety in considering the Abyssinian and Armenian -Churches as sabbatarian organizations, although the former has become -greatly corrupted in worship and doctrine, and exhibits few traces of -the purity and simplicity of primitive Christianity. - -We claim for sabbatarian institutions a very high antiquity, and a -multitude of the most illustrious exemplars; from that grand sabbath -proclaimed over the new-born world by the Eternal Father, and observed -by angelic and seraphic intelligences, to its second ordainment amid the -smoke and thunders of Sinai, and its subsequent observance by kings, -priests, sages, and witnesses for the truth through so many ages, to -Him, the Great High Priest of the Covenant, who sanctified the law and -made it honourable. It is incontestable that our adorable Lord and his -Apostles observed the seventh day of the week, and it was not until a -long time subsequent to the close of their earthly pilgrimages that the -reverence due to this holy time was transferred, in any Christian -community, to the Dominical day. - -The first Christian church established in the world was founded at -Jerusalem under the immediate superintendence of the Apostles. This -church, which was the model of all those that were founded in the first -century, was undoubtedly sabbatarian. In the second and third centuries, -according to the testimony of Mosheim, it was very generally observed. -During the fourth and in the commencement of the fifth centuries, it was -almost universally solemnized, if the veracity of Socrates, the -ecclesiastical historian, may be depended upon. - -We have every reason to believe, however, that from the first, or, -indeed, at a very early period, a superstitious veneration was paid in -some places to the first day of the week. It is certain that, before the -close of the first century, the original purity and simplicity of -Christianity had become greatly defaced and deplorably corrupted by the -introduction into its doctrines of the monstrous tenets of a -preposterous philosophy, and into its ceremonies of a multitude of -heathen rites. Identical with this was the appointment of various -festivals to be observed on particular days. These days were those on -which the martyrs had laid down their lives for the truth, the day on -which the Saviour had been crucified, and that also on which he rose -from the dead. We have no reason to suppose that the observation of the -first day dates back any earlier than that of Friday, or those -anniversary festivals which were introduced to commemorate the descent -of the Holy Ghost upon the Apostles, and the feast of Easter. All were -the fruits of as dark, fabulous, and superstitious times, as have ever -been since the resurrection of Christ. It seems to have been the policy -of the rulers of the church at this period, to assimilate Christianity -in its rites and festivals to the manners of Paganism, and in its -doctrines to the tenets of a corrupt yet seducing philosophy. For such a -course of conduct various reasons may be assigned. In the first place -they were pleasing to the multitude, who were more delighted with the -pageantry and circumstance of external ceremonies, and the frequency of -holidays, than with the valuable attainments of rational and consistent -piety, or with a sober and steady course of life. - -In the second place, we have reason to believe that the bishops -augmented the number of the religious ceremonies and festivals in the -Christian worship, by way of accommodating it to the prejudices and -infirmities of both Jews and heathens, in order to facilitate their -conversion. These people were accustomed to a round of pompous and -magnificent ceremonies in their religious service; and, as they deemed -these rites an essential part of religion, it was natural for them to -regard with indifference, or even with contempt, any service whose forms -were divested of all specious and captivating appearances. As their -religion allowed to them a multitude of festivals, the bishops supposed, -and not without reason, that they persisted in their idolatry on account -of the ease, pleasure, and sensual gratifications thereby enjoyed, -consequently the rulers of the church adopted certain external -ceremonies, and appointed festivities, in order to allure the senses of -the vulgar, and to make them more disposed to embrace Christianity. The -effect of this course of conduct was most pernicious. It effaced the -beautiful simplicity of Christianity, and corrupted its natural purity -in order to extend its influence; thus making it lose that practical -excellence for which no popular esteem could ever afford compensation. -It may be allowable, it may even be commendable, to accommodate -ecclesiastical as well as civil institutions, in certain cases, to the -infirmities of mankind, and to make some concessions, some prudent -instances of compliance to their invincible prejudices, but all these -should be of such a nature as not to derogate from the majesty of the -divine law, or to substitute for the ordinances of God the observances -and institutions of fallible men. - -The multiplication of festivals and holidays would naturally bring the -Sabbath into neglect, but what contributed more than anything else to -destroy its influence over the minds of men, was the almost universal -abhorrence in which the Jews were held. We are informed that multitudes -of Christians, in the time of Adrian, abandoned all the rites and -institutions of their religion that bore any resemblance to the Jewish -ritual, for fear of being confounded with that people, who had become -obnoxious to the prince, and were suffering the extremity of his -vengeance. "Let us have nothing in common with that odious brood, the -Jews," says Constantine, when issuing his edict for the observation of -the Dominical day. Subsequently, the sabbath was condemned for the same -reasons by synods and councils; popes and kings rose up in judgment -against it. Perhaps they feared also that its observation would remind -the people of that sacred volume, which the prelates chose, for their -own convenience, to keep from the world, and in which their -condemnation, as followers of the most detestable vices, would be so -strongly marked. Moreover they were determined, in the plenitude of -their arrogance, to give laws in both a temporal and spiritual sense; to -govern the consciences as they ruled the actions of mankind. Nor was -this all, some of these prelates actually aspired to stand, at least in -the eyes of the multitude, in the place of God,—to divert the adoration, -which should be paid to him, to themselves, or to the relics they had -blessed, and the saints they had canonized. Would not the observation of -the sabbath have tended to recall the minds of men to the Maker of all -things, as the only true and proper object for religious adoration; to -the fact that he alone was the moral governor of the universe; his laws -the standard of perfection; himself of infallibility? History presents -numerous examples of kings and tyrants, who have assumed the attributes -of Deity, and demanded the homage of mankind; but, perhaps, a more -impious imitation of his power, a more blasphemous assumption of his -prerogatives, were never exhibited than in the conduct of these -hierarchs. Did God appoint one mediator between himself and man,—behold -the saints they canonized; did he bestow the Scriptures as his revealed -will upon the world,—behold the canons of the church in which their -authority is superseded; and did he institute and command the -observation of the seventh day as a day of rest,—they substitute an -other in its place. The Sabbath is reprobated as a Jewish institution: -it is a wonder that we hear nothing of a Jewish religion, as -Christianity certainly originated with that people; of a Jewish Saviour, -since the Redeemer was of the offspring of David; and of Jewish -apostles, as not one of the twelve were of the Gentile race. We must go -to the Jews for the Bible, in which is contained the knowledge of God, -and the hope of the world; we must go to the Jews for examples of -godliness in the long, dark ages before the Christian era; why not go to -them for a sabbath likewise? The spiritual pride that opposes such a -measure will not stand in the great and burning day. - - - - - CHAPTER I. SABBATARIAN CHURCHES IN ASIA AND AFRICA. - - - SECTION I. HISTORY OF THE ARMENIAN CHURCH. - -The religious and political history of Armenia has, from the earliest -ages, been pregnant with great events; but, obedient to necessity; I -condense within a few pages what might fill as many volumes, and content -myself with giving an outline of the subject that some future historian -may amplify and adorn. In countries where there exists a union between -the church and the state, and the prelatic dignity is supported by royal -authority, the revolutions of the former are intimately connected with -the convulsions of the latter,—the temporal with the spiritual affairs. -But the archiepiscopal see of Armenia appears to have preserved its -ancient form of discipline and doctrine in the most remarkable manner, -notwithstanding the changes of the royal and ducal dynasties in the -state, and its alternate subjection to Saracenic and Persian dominion. - -The propagation of the gospel throughout Armenia is ascribed by ancient -historians to St. Bartholomew, who is said to be identical with -Nathaniel,—that Israelite indeed. In Albanopolis, a city of this -country, we are informed that the apostle suffered martyrdom; but his -blood only watered the seed of divine truth, and caused a more glorious -harvest of proselytes from the Zendavesta to the gospel,—from the -adoration of the host of heaven to the spiritual worship of their Maker, -"the King immortal, eternal, and invisible." - -Notwithstanding the penal edicts of the sovereign, and the opposition of -the Magian priesthood, Christianity flourished like a tree planted by -the rivers of water, and the rising generations of Armenia reposed under -its salutary shade. Few religious sects have been extirpated by -persecution. Religion shines brightest in the night of adversity; it is -quenched and extinguished in the sunshine of courts. Zeal and -intrepidity are always stimulated by the presence of an enemy. The -Christians of Armenia received the crown of martyrdom, rejoicing that -they were accounted worthy to suffer for their attachment to the cross. -At last, however, the eloquence of a priest, named Gregory, succeeded in -converting the monarch and his principal nobility, who received the rite -of baptism, and entered into the communion of the church. In consequence -of this, Leontius, bishop of Cappadocia, consecrated Gregory bishop of -the Armenians, and their church became annexed to the episcopal -jurisdiction of the Antiochan prelate. - -This circumstance, so fortunate in a temporal sense, proved highly -destructive to its spiritual repose. No longer assaulted, it became the -parent of schism; and one Eustathius, an obscure priest, has given his -name to history, by the success that attended his efforts to create an -excitement and faction in the church. The convention of a Council at -Gangra might condemn and excommunicate, but could not suppress this -faction, which poured forth legions of missionaries, and for a long time -disturbed the repose of the Eastern prelates. The doctrines of -Eustathius were neither heretical, nor his conduct in introducing them -truly reprehensible, although from their nature highly offensive to the -spiritual dignitaries, who, to judge from their habits of life, found -more solace in wine and female intercourse than in religious exercises, -and who were more solicitous to acquire wealth and preferments to enrich -their physical heirs, than solicitous about the welfare of their -spiritual progeny. Producing the example and judgment of Paul, -Eustathius boldly condemned the marriages of the priests, under any -circumstances, as productive of evil; but denounced second and third -marriages as abominable, and worthy of excommunication. The use of -wine,—in short, all sensual delights,—he prohibited, as equally -reprehensible in those who were set as exemplars and rulers of the flock -of Christ. Eustathius was succeeded by Erius, a priest, and semi-Arian, -who not only protested against the multiplied marriages of the priests, -but declared that the bishops were not distinguished from the presbyters -by any divine right, and that, according to the Holy Scriptures, their -authority and offices were identical. This tenet, of which the immediate -consequences would have been to reduce within certain limits the power -of the prelates, raised a storm of opposition from that quarter, -although it was highly agreeable to many good Christians, to whom their -tyranny and arrogance had become insupportable. Erius also condemned -fasts, stated feasts, prayers for the dead, and the celebration of -Easter; but he urged a purer morality and a stricter observance of the -Sabbath. He had many followers, whose numbers were greatly augmented by -one Paul of Samosota, from whom they were called Paulicians. -Notwithstanding the opposition of the prelates, who invoked the secular -arm to prevent the defection of their spiritual subjects, the tenets of -this sect struck deep root in Armenia and many of the eastern provinces, -and finally the great body of Christians in the former country, withdrew -from the Episcopal communion, and publicly espoused the sentiments of -the Paulicians. These were accused of breaking loose from the -brotherhood of the Christian world, and they were denounced by the -bishops as the most odious of mankind. Whatever might have been the -denunciations of their adversaries, posterity, after a candid -examination of their tenets, must concede that they were principally -distinguished for an adherence to the strict letter of the sacred text, -and for the primitive simplicity of their forms of worship. Their -ecclesiastical institutions exhibited the most liberal principle of -reason. The austerity of the cloister was relaxed, and gradually -forgotten. The standard of piety was changed from absurd penances to -purity of life and morals. Houses of charity were endowed for the -support and education of orphans and foundlings, and the religious -teachers were obliged to depend for temporal support upon the voluntary -subscriptions of their brethren and the labour of their own hands. To -these churches, famous throughout the East no less for the purity of -their worship than their exemption from ecclesiastical tyranny, myriads -of fugitives resorted from all the provinces of the Eastern empire, and -the narrow bigotry of the emperors was punished by the emigration of -their most useful subjects, who transported into a foreign realm the -arts of both peace and war. Among the mountains of Armenia, and beyond -the precincts of the Roman power, they seemed to have found a new world, -where they might breathe the air of religious freedom. The emperors, -ignorant of the rights of conscience, and incapable of pity or esteem -for the heretics who durst dispute the infallibility of holy councils, -and refused to acquiesce in their imperial decisions, vainly sought, by -various methods, to excite against them the indignation of their -sovereign and the vengeance of persecution. - -During this time the Paulicians had increased in a wonderful manner. The -desire of gaining souls for God, and subjects for the church, has, in -all ages, fired the zeal and animated the activity of the Christian -priesthood. It must not be supposed that the Paulicians were less -arduous in the prosecution of their spiritual enterprises. Assuming the -character of travelling merchants, or in the habits of pilgrims, a -character to this day sacred throughout the East, they joined the Indian -caravans, or pursued without fear the footsteps of the roving Tartar. -The hordes encamped on the verdant banks of the Selinga, or in the -valleys of the Imaus, heard, with feelings of mysterious reverence, the -story of the incarnation; and illiterate shepherds and sanguinary -warriors forsook their flocks and deserted their camps to listen to the -simple eloquence of an Armenian pilgrim. Perhaps the exposition of a -metaphysical creed was no more comprehensible to the one than were -lessons of humanity and repose to the other; but both were susceptible -of the baser passions of hope and fear, and both could understand the -effect that their rejection or adoption of the gospel would exercise, -according to the popular belief, upon their destiny in a future world. -The mysterious rites of Christianity were administered to multitudes, -among whom a great Khan and his warriors were said to be included.[1] In -other regions the Paulicians were no less successful. Unwonted crowds -resorted to the banks of Abana and Pharpar, whose limpid waters seemed -particularly appropriate for the administration of the baptismal rite. -The bishops of Syria, Pontus, and Cappadocia, complained of the -defection of their spiritual flocks. Their murmurs, a principle of -policy, above all an implacable hatred against everything bearing the -semblance of freedom, induced the Grecian emperors to commence, and -continue for nearly two centuries, the most terrible persecutions -against the Paulicians. During these frightful convulsions, Armenia was -ravaged from border to border with fire and sword; its monarchy—then -held by a younger branch of the family of the Parthian -kings—extinguished; its cities demolished, and its inhabitants either -massacred by the hands of their enemies, driven into exile, or sold into -servitude. Great numbers fled for safety and protection to the Saracens, -by whom they were hospitably entertained, and who permitted them to -build a city for their residence, which was called Tibrica. This -afforded them an opportunity for returning, with interest, the miseries -that they had suffered at the hands of the Greeks; for, entering into a -league with the Saracens, and choosing for their leader a chief named -Carbeas, they prosecuted against the Greeks a war which continued during -the century, and in which the slaughter on both sides was prodigious.[2] -During these convulsions several companies of the Paulicians passed into -Bulgaria, Thrace, and the neighbouring provinces, where their opinions -became the source of new dissensions. After the Council of Basil had -commenced its deliberations, these sectaries removed into Italy, where -they became amalgamated with the Albigenses and Waldenses. - -Armenia, reduced from an independent kingdom to a ducal sovereignty, -maintained a real independence, though in nominal servitude. The Roman -emperors, in the decline of their greatness, were content with the name -of homage and the shadow of allegiance. A robe of rare texture and -curious workmanship, formed of the hair or wool by which the -mother-of-pearl, a shell-fish of the Mediterranean, attaches itself to -the rock, was their annual imperial gift that purchased the nominal -fealty of the Armenian satraps. But the Church, notwithstanding this -political vassalage, preserved its independence. The Armenian priests, -in consequence of their ignorance of the Greek tongue, were unable to -assist at the Council of Chalcedon, but the doctrines of Eutyches, to -which they still adhere, were propagated among them, perhaps, with a -slight modification, by Julian of Halicarnassus. From the earliest ages -they have devoutly hated the error and idolatry of the Greeks. Like the -primitive Christians, they have ever exhibited an unconquerable -repugnance to the use or abuse of images, which, in the eighth and ninth -centuries, spread like a leprosy through nearly all Christendom, and -supplanted all traces of genuine piety in the visible church by the -grossest superstition. They are decidedly adverse to the adoration of -relics, the worship of the Virgin, or the observation of the feasts and -festivals of the Church. They regarded the Greeks as idolaters;—the -Greeks accused them of Judaism, heresy, and atheism, and to these -accusations, with the feelings they engendered, may be ascribed the -unrelenting animosity and persecution that they waged against each -other, and which terminated only when the Grecian empire ceased to -exist. - -Armenia has, in all ages, been the theatre of hostile operations. Times -without number her cities have been plundered, her harvests consumed, -and her flocks slaughtered, to gratify the cupidity or to satiate the -hunger of armies, who, in the character of allies, were marching through -her territories. The empire of the East has, in many instances, been -contested upon her fields; and, though generally in servitude, seldom -has she been permitted to enjoy the tranquillity of that state. Yet -subsequent to the firm establishment of the Saracen dominion in Asia, -they enjoyed a long period of prosperity and repose. When the Saracenic -empire became supplanted by that of the Tartars, the consequences to the -Eastern Christians were most deplorable. - -These ruthless conquerors destroyed, wherever they went, the fair fruits -that had arisen from the labours of the missionaries, extirpated the -religion of Jesus from several cities and provinces where it had -flourished, and substituted the Mohammedan superstition in its place. -The Armenian churches, in particular, experienced the most deplorable -evils from the ruthless and vindictive spirit of Timur Bec, or -Tamerlane, the Tartar chief. This implacable warrior, having overrun a -great part of northern and western Asia, exerted all his influence and -authority to compel the Christians to apostatize from their faith. To -the stern dictates of unlimited power he united the compulsory violence -of persecution, and treated the disciples of Christ with the most -unrelenting severity; subjecting such as magnanimously adhered to their -religion, to the most cruel forms of death, or to the horrors of -unmitigated slavery. Under the successors of Timur they were subjected -to many vicissitudes, being alternately protected and oppressed, -according as the caprice of the reigning sovereign seemed to dictate. -Nevertheless, under the rod of oppression their zeal was intrepid and -fervent, nor could the sunshine of prosperity warm in their hearts an -undue love of the world, and render them careless or indifferent to the -interests of Christianity. In numberless instances they preferred the -crown of martyrdom to the turban of Mohammed, and have sacrificed the -dearest of temporal interests,—fame, wealth, and preferments, to a -scrupulous adherence to the Christian profession, and a strict regard -for its duties. Once only within the last thirteen centuries has Armenia -aspired to the rank of an independent kingdom, and even then her -Christian kings, who arose and fell, in the thirteenth century, on the -confines of Cilicia, were the creatures and vassals of the Turkish -sultans of Iconium. About the commencement of the seventeenth century -their state experienced a considerable change in consequence of the -incursions of Shah Abbas, the great king of Persia. - -This prince, justly apprehensive from the victorious approach of the -Turks, ravaged that part of Armenia which lay contiguous to his -dominions, and ordered the inhabitants to retire into Persia. It will be -perceived that these devastations were not intended to evince hostility -against the Armenians, but to retard and embarrass the advance of the -Turks. Encouraged by the monarch, the most opulent of the Armenians -removed to Ispahan, where the Emperor appropriated a beautiful suburb -for their residence, and permitted them to enjoy every civil and -religious privilege, under the jurisdiction of their own bishop or -patriarch. During the administration of this magnanimous prince these -happy exiles partook the sweets of liberty and abundance, but his death -was the signal for the triumph of their enemies. A storm of persecution -succeeded, in which the constancy of multitudes was shaken; indeed, so -general was the apostacy, that for a time it appeared probable that this -branch of the Armenian Church would be lost. These apprehensions proved -to be groundless. To the abatement of the rage of their enemies -succeeded the restoration of their political rights. Their churches, in -Ispahan and other Persian cities, that had been demolished, were -rebuilt, and their schools, which had been shut, were re-opened. It is -said that, at present, many of the most luxurious seats in Persia are -occupied by opulent Armenians. In Bagdad and Damascus they vend the -magnificent silks of Oriental manufacture, and preside over the creation -of those exquisite fabrics that are the admiration of the world. In all -these cities they have meeting-houses, with burial-grounds attached, in -which flowers of rare beauty and exquisite odours are cultivated. In -these burial-gardens, were it not for the presence of monumental marble, -one would forget the contiguity of death and decay. The splendid palms, -the glorious rose-trees, and the living song of birds, are anything but -inspiring of melancholy thoughts. - -The Bible was translated at a very early period into the Armenian -language, but, in 1690, the call for the Scriptures became so great that -the manuscript copies were not sufficient to supply the demand. To -remedy this evil, it was decided by a council of Armenian bishops, -assembled in 1692, to perpetuate and multiply that Holy Book, by the art -of printing, of which they had heard in Europe. They first applied to -France, but the Catholic church objected to printing and distributing -the Bible. It was accomplished, however, through the agency of some -Armenian merchants, who had settled, for purposes of commerce, at -London, Venice, Amsterdam, and many other European cities. This Bible -agrees in a wonderful manner with the English version of the Scriptures, -to which it is not inferior in correctness of diction and beauty of -typography. The religion of Armenia has derived few advantages from the -power or learning of its votaries, but with the Bible in their native -tongue, and being permitted to read and exercise their private judgment -in its interpretation, it is not so very surprising that their church -has remained uncontaminated by Grecian, Roman, and Mohammedan -corruptions. It must not be supposed that the Roman pontiffs, ever -zealous to enlarge the bounds of their jurisdiction, were mindless of -engaging the Christians of the East to submit to their supremacy. On the -contrary, this was for a considerable time the chief purpose that -excited their ambitious views, and employed their labours and -assiduities. But these attempts were unavailing, nor could any union -between the churches ever be effected. - -The residence of the Armenian patriarch is at Ekmiasin,—three leagues -from Erivan. Forty-seven archbishops, of whom each may claim the -obedience of four or five suffragans, are consecrated by his hand. Many -of these, however, are only titular prelates, who dignify by their -presence the simplicity of his court. Their performance of the liturgy -is succeeded by their cultivation of the ground; and, unlike the -prelates of Europe, the austerity of their life and the plainness of -their appearance increases in just proportion to the elevation of their -rank. Throughout the fourscore thousand villages of his spiritual -empire, the patriarch receives the tribute of a small but voluntary tax -from each individual above the age of sixteen years. But this income is -not expended on luxurious living, being employed to supply the incessant -demands of charity and tribute. The Indian caravan, laden with its -precious commodities, usually halts in the vicinity of Erivan, which, -through the influence of the wealth thus distributed, has become a -splendid and beautiful city, adorned with fountains, groves, and -splendid churches. - -Besides the churches in Armenia proper, there are congregations of the -same faith and forms of worship in Barbary, Egypt, Poland, Greece, and -Turkey. They have churches also in nearly all the Oriental cities, -between which a continual intercourse and communication is carried on by -the travelling merchants or pedlars of that sect, who are distributed -all over the East. Decidedly intelligent, and frequently adepts in -Oriental literature, they are always found at the courts of the Eastern -princes, where they act in the capacity of interpreters. Armenian ladies -are generally chosen to fill the station of favourite, or companion, to -the Sultanas. - -The Armenian Christians are eminently qualified for the office of -extending the knowledge of the gospel throughout the East; and the time -is not far distant when they will prove the most efficient body of -missionaries in the world. Indeed, without the name, in a multitude of -instances, they have assumed their character and acted their part. It is -true that they are unacquainted with the European habit of supporting -expensive missions in foreign countries, but like the Waldenses, they -travel as venders of merchandise, and embrace all opportunities to -impart instruction. - -They carried the knowledge of the gospel into China, when that country -was inaccessible to Europeans; and long before the English obtained a -footing in India, they had erected churches in all the principal cities -of that empire, in which the worship of God was maintained upon every -ensuing Sabbath. They are familiar with the Oriental languages, and -acquainted with the habits of the people, who consequently feel no dread -of their foreign character, but regard them from the first as brothers -and friends. The first version of the Scriptures into the Chinese -language was made by an Armenian, named Joannes Lassar, whose knowledge -of Oriental literature was really surprising, and who was no less -eminent for genuine and enlightened piety. - -Their ecclesiastical establishment in Hindostan is very respectable. The -bishop visits Calcutta, but he is not resident there. They have churches -in Calcutta, in Madras, and in Bombay, which contain together about two -thousand communicants. There are also churches in the interior. Of these -they have one at Dacca, another at Syndbad, and a third at Chinsurah, -that are large and flourishing. In these churches the greatest -simplicity prevails, and everything accords with the apostolic character -of the worshippers. No magnificent altar, blazing with gold and gems, no -gorgeous candelabra, no exquisite creations of painting or statuary, no -imposing ceremonies; neither genuflexions nor lustrations; neither -instrumental harmonies, nor services performed with pompous parade and -in an unknown tongue. The cross is the only ornament of their churches, -accompanied with the Bible and the liturgy. - -From these prayers and texts are read by the officiating priest, -succeeded by an appropriate discourse, and the whole closes with singing -a psalm much in the style and manner of an anthem. - -Baptism, among the Armenians, is administered by immersion in rivers, or -running streams, if such are convenient; when otherwise, in a room, -called the baptistery, which is always contiguous to the church. They -regard the sacrament as a memorial of the Saviour's passion,—nothing -more,—and administer it in both kinds to the laity. They reject the -observation of saints' days, or the festivals of Christ, but declare -that God, in his word, ordained the seventh day as a day of rest, which -they religiously observe. - -The Armenians are not ignorant of the nature of experimental religion. -Many individuals among them have exhibited examples of genuine and -enlightened piety, and have expired in the triumphs of faith. Their -moral character, as might be supposed, far exceeds that of any other -Eastern people. The women are modest, dignified, and observant of their -conjugal relations; the men are intelligent and affable. Their general -character is that of a wealthy, industrious, and enterprising people. -Their companionship is courted all over the East. - -They occupy posts of honour and profit, they monopolize commerce, and -hold the highest rank as artisans and manufacturists. Is not the hand of -God in this thing? Are they not designed, at some future period, to work -wonders in the moral renovation of mankind? For that purpose, probably, -the everlasting arm has been beneath and around them for so many ages, -and they have been preserved from the arts and allurements of the -tempter. For that purpose, probably, they have been led into the cities -and palaces of the Eastern countries. - -Where are the seven churches of Asia, to whom was penned the mystic -visions of the Apocalypse? Where are the splendid cities in which they -rose and flourished? Gone, gone, with the glory of Babylon and the -triumphs of Rome. Where is the church of Laodicea, in whose gorgeous -cathedral the lordly prelates met to give laws to the Christian world -and to anathematize Sabbath-keepers? Echo might answer, "Where?" since -it is only remembered because consecrated by the historic muse. But the -Sabbath they execrated still exists; is still honoured and hallowed by -large and flourishing churches, whose members are scattered over all -parts of Asia. Churches, who have never bowed to Baal, who have remained -uncorrupted by Rome, uncontaminated by Mohammedism; who amidst the -darkness of idolatry kept the lamp of Christianity replenished and -burning; and in whose moral firmament the rays of the Star of Bethlehem -have never been obscured. That the members of these churches possess -natural facilities for the propagation of Christianity throughout the -East, that a foreigner could scarcely acquire by long years spent in -toil and study, must be evident to every discerning mind. But they are -ignorant of the art of printing; and although three editions of their -Bible have been issued at Amsterdam, and another at Venice, the supply -has by no means equalled the demand among themselves for that holy book. -What they require are facilities for printing. A mission, with printers -and printing-presses, established in the heart of that country, would -prove of incalculable advantage;—not to teach them Christianity: they -are acquainted with its doctrines already;—but to print their Bible, and -other religious books, for distribution; to enrich their travelling -merchants, who are in continual motion from Canton to Constantinople, -with the precious wares of truth and wisdom; to inspire their zeal, -awaken their energies, and secure their engagement in the glorious -enterprise. Would it not be interesting to open a communication with -these ancient churches, whose foundation on the Rock cannot be doubted, -since they have withstood the wreck and ruin of eighteen centuries, -neither extinguished by wars and desolations, nor contaminated by the -false prophet or the beast? Would it not be delightful to hold -intercourse with that venerable patriarch,—the successor of a line of -prelates extending back to the Apostle, that Israelite indeed, in whom -was found no guile? Surely that place is hallowed. Within sight of -Ekmiasin is Mount Ararat, where the world's gray fathers came forth to -witness the bow of the covenant, and whence the Sun of Righteousness -shall yet arise to the benighted nations with healing in his wings. - -The Armenians, though ignorant of the art of printing, have an abundant -store of literature. In the monastery of Ekmiasin, and in some other -places, the accumulated lore of ages has been preserved in huge piles of -manuscripts, that would abundantly reward the labours of the scholar and -the antiquarian. They are not ignorant of the belles-lettres, and they -have produced some pleasing poets and rhetoricians.[3] - -There are other ancient sects in the East who are represented as being -observant of the ancient Sabbath. Of these we might instance several -branches of the Nestorian fraternities, the Hemerobaptists, or -Christians of St. John, and the Jusidians. How far this may be the case, -I have no data for determining. Some authors have also ascribed the -observation of the Sabbath to the Greek Church; but this, I believe, can -only be understood in a partial and limited sense. Many have been guilty -of the incongruity of including in the term "the Greek Church" all the -Christians of the East. Strictly speaking, that term was, and is, only -applicable to those countries in which the spiritual authority of the -Constantinopolitan prelate predominated. - - - SECTION II. A SKETCH OF THE HISTORY OF THE ANCIENT CHRISTIANS OF INDIA. - -The introduction, rise, progress, declension, and extirpation of -Christianity in India, is, with some partial exceptions, wrapped in -profound obscurity, yet many historians of abundant information and -unimpeachable veracity are unanimous in supposing that India received -the gospel probably before Great Britain. - -Rev. C. Buchanan says, "There have lately been discovered Sanscrit -writings containing testimony of Christ. They relate to a prince who -reigned about the period of the Christian era, and whose history, though -mixed with fable, contains particulars which correspond, in a surprising -degree, with the advent, birth, miracles, death, and resurrection of our -Saviour." The same testimony is given by Sir William Jones, whose -acquaintance with Oriental literature has never been surpassed. Another -learned historian declares, "That it may be proved by the Syriac -records, that in the fourth century Christianity was flourishing in the -provinces of Chorasin and Mavaralhara; and from a variety of learned -testimony, that the gospel was introduced by the Apostle Thomas himself -into India and China, within thirty years subsequent to the ascension of -our Saviour." La Croze in the clearest manner proves the antiquity of -Christianity in those countries. In the epitome of the Syrian canons, -St. Thomas is styled the Apostle of the Hindoos. He is uniformly styled, -in the Syrian Chronicles, the first bishop of the East. Ebed Jesus says, -"India and all the regions around received the priesthood from him." -Amru, the Syriac historian, traces both Thomas and Bartholomew through -Arabia and Persia into India and China. Many of the Syrian writers -quoted by Asseman agree in stating that a few of the twelve, and many of -the seventy disciples went far and wide preaching the gospel through -Northern Asia. - -The Bishop of Calcutta, Dr. Wilson, says, "That the Christians of the -Malabar Coast are the remnants of the ancient church of India, preserved -in the midst of idolatry from the days of the Apostles." - -These Christian settlements are located on the Malabar coast, in the -south of India, and contain a population of probably 200,000. They are -agricultural in their mode of life, and occupy a fertile and healthy -territory. They are spread along the Cunara. In Mangalore, Onore, -Barcelore, and Carwar, they have flourishing churches. A large -settlement of these people were discovered by Dr. Buchanan in the -interior of Travancore. Their intelligence, the virtuous liberty of the -female sex, and the whole aspect of society, seemed to indicate a -Protestant country. - -For the compilation of a history of this people we have scant materials. -Unknown to the world they seem to have been most happily preserved from -its troubles and dissensions. Their obscurity was the preservative of -their peace and the badge of their purity. Yet we are informed by -William of Malmsbury, that these Christians were visited, towards the -conclusion of the ninth century, by ambassadors from Alfred of England, -who paid their homage at the shrine of St. Thomas, in the vicinity of -Madras, and whose return, loaded with a cargo of pearls and the richest -gums and spices, amply rewarded the enterprising sovereign, who -entertained the noblest projects of discovery and commerce.[4] They -asserted that the pepper coast of Malabar, and even the islands of -Ceylon and Socotara, were peopled with Christians, who were in happy -ignorance of the quarrels of princes and ecclesiastics. And that the -bishops who presided over this multitude of churches were unambitious of -worldly honours, and received ordination from the patriarch of the East. -This account, however, was received as an imposition upon the credulity -of mankind, and was treated as such until the progress of modern -discovery established the fact. The Portuguese, who circumnavigated -Africa, and dared the dangers of unknown seas, in order to gather the -Indian spoils of gold and gems, found, not indeed the boundless wealth -they sought, but these companies of Christians who still preserved their -faith in its pristine purity. Superior in arts, and arms, and virtues, -to the idolaters of Hindostan, they appeared to the astonished -adventurers like another race. They occupied extremely neat and -convenient dwellings, shaded by the palm-tree, and contiguous to fields -of tropical productions. The husbandman lived in peace and plenty, the -merchant grew rich by the pepper trade, the young men were admitted to -the service and society of the nobility of Malabar; and their simple -virtues demanded and insured the respect of the king of Cochin, and the -Zamorin himself. They were in allegiance to a Gentoo sovereign, but the -real administration of their laws, even in temporal concerns, was lodged -in the hands of the bishop of Angumala, who could trace an uninterrupted -succession of prelates to the apostle himself. He still asserted his -ancient dignity as metropolitan of India, and his jurisdiction extended -over fourteen hundred churches, and embraced the spiritual care of -250,000 souls. He was assisted by a sufficient number of priests and -spiritual teachers, who administered consolation to the dying, and -reproof or correction to the living. Their meeting-houses were not -different from ordinary dwellings. They had neither pictures nor images. -The doctrine of purgatory, the invocation of saints, the merit of -relics, and the observation of the first day, was unknown among them. On -the contrary, they rested and attended to divine worship upon the -seventh day of the week, administered baptism to adults, and by -immersion, were not ignorant of the great doctrines of regeneration and -justification, and possessed authentic manuscript copies of the Holy -Scriptures, which were publicly read in the churches every ensuing -Sabbath. They were not degenerated into that softness, effeminacy, and -licentiousness of manners, which generally distinguish the natives of -Southern India. They were chaste, and observant of their conjugal -relations; adultery was a crime unknown. Their priests were permitted to -enter into wedlock once, with a pure virgin; they were scandalized and -disgraced by a second marriage, and a third could only be consummated at -the expense of excommunication. - -The Portuguese were no less surprised at their profession than offended -by their simplicity; but, what appeared most unaccountable, they were -unacquainted with the spiritual and temporal majesty of Rome, and were -ignorant that, to St. Peter's successor, all the kings and prelates of -the earth owed subjection and allegiance. They adhered, like their -ancestors, to the communion of the Nestorian Patriarch; their bishops -had for ages been ordained by him at Mosul, and thence had traversed the -dangers of sea and land to their dioceses on the coast of Malabar. Their -liturgy and sacred books were in the Syriac idiom. They were acquainted -with the names of Theodore and Nestorius, were strenuous advocates of -the doctrine of the two persons of Christ, but they manifested a pious -horror, when they heard the appellation "Mother of God" applied to the -Virgin Mary. When her image was first presented to receive their -adoration, they indignantly refused, exclaiming, "We are Christians, not -idolaters; we worship God." It was the first care of the Romish -emissaries to intercept all correspondence with the Nestorian Patriarch, -to forbid their observance of the Sabbath, and to compel them to admit -the baptism of infants. Their bishops and leaders were thrown into the -dungeons of the Holy Office, which, under the auspices of Alexis de -Menezes, had been established, and was in full operation. Their towns -were filled with Portuguese soldiers, their churches with images, and -their pulpits by shaven monks. All the mighty engines of ecclesiastical -authority were brought to bear upon these defenceless people; all the -passions of the human heart were alternately assailed, in order to -consummate their conversion to the faith of Rome. Is it a wonder that -the shepherdless flock succumbed, at least, for a time? that where, for -ages, the Sabbath had been observed, strange sounds of secular -employment should be heard upon that holy day? and that the communion, -hitherto regarded as a symbolic memorial of the Saviour's passion, was -accepted as a vicarious sacrifice? "We confess our sins in prayer to -God," they exclaimed, when commanded to appear, for auricular -confession, before the priesthood. "We keep the Sabbath," they replied, -when told to observe the Dominical day. But ecclesiastical tyranny -prevailed. Menezes, archbishop of Goa, announced to the synod of -Diamper, over which he presided, that a union between the heretics of -St. Thomas and the Holy Church had been piously consummated, the -memories of Theodore and Nestorius anathematized, and the see of -Angumala bestowed upon a Jesuit, his minion and the worthy associate of -such a prelate. For sixty years servitude and hypocrisy prevailed. For -sixty years the mass was chanted on the Lord's day, and in an unknown -tongue, in the chapels of Malabar. But the day for their liberation -arrived. The Portuguese empire in the East was overthrown by the courage -and constancy of the Dutch. Of the latter, the Nestorians proved the -most valuable of allies; and no one acquainted with human nature can -wonder that they were implacable enemies of the former. The Jesuits, -though loth to resign it, were incapable of defending the power they had -abused. Forty thousand Christians in arms asserted, by the most powerful -arguments, their rights, and their attachment to the creed of their -ancestors. The Jesuits, with their minions, fled. The Indian archdeacon -was brought from a dungeon to the episcopal chair, which he filled until -a new primate could be solicited and obtained from the Nestorian -patriarch of the East. - -The churches were immediately purged of images and relics. The -observation of the first day was forbidden, and that of the Sabbath -restored. And to crown the whole, a great procession was formed, in -which multitudes bearing palm-branches, and with all the ensigns of -victory and triumph, repaired to their chapels, singing the -Trisagion,[5] where the service was performed in the ancient manner. - -Since the expulsion of the Jesuits the Nestorian creed has been fully -professed on the coast of Malabar, and these ancient Christians have -engaged the speculations of Europe and the civilized world. Dr. Buchanan -represents their episcopal establishment to be equally respectable with -that of the English in India, and says, moreover, that they maintain the -solemn worship of God in all their churches upon the seventh day. - -Another eminent author says, that "their doctrines are those of the -Bible, and that they have been sorely tried in times past for keeping -the commandments of God."[6] - - - SECTION III. A SKETCH OF THE HISTORY OF THE ABYSSINIAN CHURCH. - -Abyssinia, or ancient Ethiopia, comprehends a vast region in the -interior parts of Africa, whose inhabitants, previous to the -acquaintance of their Queen with the Jewish king Solomon, were involved -in a dark and gloomy superstition, resembling in many respects the -idolatrous worship of the Egyptians. The connexion and intimacy that -subsequently existed between the Jewish and Ethiopian courts resulted in -the conversion of this people to Judaism, in the profession of which -they remained until the time of our Saviour. It is also evident that -considerable intercourse was carried on between Axuma, the capital of -Ethiopia, and the royal city of Judea, no less for commercial than -religious purposes. It is highly probable that business connected with -ecclesiastical affairs, or perhaps the desire of witnessing and -participating in the solemnities of Pentecost, had induced a dignitary -of the Ethiopian court to visit Jerusalem, where, coming in contact with -Philip, he was converted to Christianity, and baptized by that apostle. -The subsequent fate of this distinguished personage, the impression -produced upon the mind of his royal mistress and her court by his -conversion, or whether the propagation of Christianity throughout the -realm was effected by his instrumentality, are all mysteries over which -time has drawn an impenetrable veil. - -Ecclesiastical historians are united in their testimony that, early in -the fourth century, Christianity became the established religion of the -empire. This happy result was brought about by a train of singular -circumstances. It appears that Meropius, a merchant of Tyre, having -undertaken a commercial voyage to India, was shipwrecked on the coast of -Ethiopia, when he was barbarously murdered by the natives, and his two -sons carried as slaves before the Emperor. The intelligence, gentleness, -and peaceable demeanour of the two brothers, of whom the older was named -Frumentius, gained them many friends, and they were soon promoted to -high offices at court. The brothers, being Christians, soon began to -teach the natives, and the work of conversion went on rapidly. In a few -years, so great was their success, that the gospel had been preached -throughout the length and breadth of the land, and a thriving branch -thereby united to the great Eastern church. Frumentius subsequently -visited the Patriarch of Alexandria, who received him and the message he -bore with the greatest joy, loaded him with honours, and consecrated him -the first bishop of the Ethiopians. The system of doctrine was the same -as that received in the Alexandrian Church, of which Athanasius gives a -very succinct account. This venerable prelate was a decided opposer of -the Arian heresy, and he expresses their belief in the divinity of our -Saviour; "And we assemble on Saturday," he continues; "not that we are -infected with Judaism, but to worship Jesus, the Lord of the Sabbath." -The friendly relation thus early begun between these churches, has -continued to the present time through fifteen centuries; and the office -of Patriarch of the Ethiopic Church is still bestowed upon a Coptish -priest, who receives his appointment and consecration from the Patriarch -of Alexandria. - -The Abyssinian Church appears to have remained in a state of general -peace and prosperity while Numidia, Carthage, and other African -provinces, were convulsed by the faction of the Donatists. Neither do -they appear to have taken any part in the tumults and dissensions -arising from the Arian and Sabellian controversies. On the contrary, -they were counted by the most rigid as a church of orthodox Christians, -until the commencement of the seventh century, when they embraced the -Eutychian sentiments, in consequence, it is said, of the exhortations -addressed to them by the doctors of that sect who resided in Egypt.[7] -About the same time, the Saracens subduing Egypt and all the adjacent -countries, Abyssinia became isolated from the rest of the world. During -the many centuries that ensued, Christianity, though not without -adulteration, was preserved in this ancient empire, and the solemn -observance of the seventh day unchangeably continued. Toward the close -of the fifteenth century, the Portuguese, through their brilliant career -of maritime discovery, succeeded in opening a communication into the -country of the Abyssinians, who were found observing the rites and -professing the doctrine of their ancient faith. Rome, inflamed with a -bigoted zeal to extend the sphere of her spiritual triumphs, early took -advantage of so favourable an opportunity to establish a mission in this -remote quarter of the globe. Accordingly, John Bermudez, one of the most -enterprising and crafty of the sons of Loyola, was despatched into -Abyssinia, and in order to give his mission a certain appearance of -dignity, he was consecrated patriarch of that people by the Pope. -According to his own accounts of the matter, he found them sunk in the -most deplorable state of heresy and ignorance, observant of Judaical -rites and ceremonies, and unacquainted with the ritual and worship of -the true church. As Bermudez was accompanied by an embassage from the -Portuguese court, who expressed the most solicitous regard for the -Abyssinian monarch, that prince, hoping to derive some signal advantage -from such powerful succours, that would enable him to terminate -successfully a war in which he was at that time engaged with a -neighbouring prince, received them most graciously, and everything -seemed for a time to presage the most happy termination of the mission. -But their sanguine expectations were doomed to disappointment, and -though they were several times reinforced, and neither pains nor expense -were spared in the prosecution of their enterprise, it became ultimately -apparent to all that the Abyssinians were not to be engaged to abandon -their ancient faith, and the Jesuits becoming weary of such fruitless -endeavours, relinquished the enterprise and returned to Europe. But the -Pope, unwilling to renounce his pretensions in that quarter of the -world, took occasion to renew the embassy about the commencement of the -seventeenth century. As before, the mission received at first the most -auspicious encouragement from Susneius, or Segued, the reigning monarch. -This prince, whose right to the throne was fiercely contested by some -powerful adversaries, gladly embraced their overtures. Alphonsa Mendez, -through the exercise of that consummate cunning for which his order is -proverbial, succeeded in securing to himself the appointment of prime -minister of the realm, and of patriarch of the Abyssinians. The monarch, -also, in an open and public manner, swore allegiance to the Pope, and -issued a decree commanding all his subjects to embrace the Romish faith -under penalty of confiscation, mutilation, and death. The execution of -this barbarous decree was committed to Mendez, the new patriarch, who -commenced his mission by the most inconsiderate acts of violence and -oppression. Displaying in all his conduct the true spirit of the Spanish -Inquisition, he employed all the arts of persuasion and reward on the -one hand, and of terror and cruelty on the other, to compel the -Abyssinians to abandon the tenets of their forefathers, and to adopt the -doctrine and worship of Rome. In this fearful alternative, multitudes of -that people, with their priests and leaders, steadfastly adhered to the -truth, with a firmness and magnanimity that would have done honour to -the primitive ages, and resolutely met death in its most frightful -forms. Popular insurrections succeeded, and force was called in to -produce submission. Multitudes were slaughtered, and many driven into -exile. At last, however, the inhuman work of persecution disgusted the -emperor; and after a great victory over twenty thousand of his -peasantry, in which eight thousand were slain, he relinquished the -bloody task, and by a proclamation, distinguished for its frankness and -simplicity, restored religious freedom to Abyssinia. - -The result is gratifying as a triumph of religious liberty, and as a -check to the extension of Roman despotism and superstition. To attempt -any details of the miseries and sufferings which the Abyssinians had -endured during this persecution, would require volumes; for beside the -horrors of the Inquisition and the evils of civil war, the worst -passions and vices of mankind, as an unavoidable consequence, were -released from all restraint. Intrepid avarice took occasion to extort -and pillage from its miserable victims; revenge wreaked the hoarded -hatred of years upon its unsuspecting objects; and the assassin and the -ravisher proceeded, without fear of punishment, to the consummation of -their crimes. - -Mendez had, likewise, ordered those to be re-baptized, who, in -compliance with the will of the emperor, embraced the religion of Rome, -as if they had formerly been the votaries of Paganism, and their worship -a system of idolatry. They were also compelled to renounce the -observance of the seventh day. This the Abyssinian clergy regarded as a -most shocking insult to the religious discipline of their forefathers, -and quite as provoking as the violence and barbarity exercised upon -those who refused to submit to the Romish yoke. Besides his arbitrary -and despotic proceedings in the church, Mendez excited tumults and -dissensions in the state, and with an unparalleled spirit of aggression -and arrogance, encroached upon the prerogatives of the crown, and even -attempted to give law to the emperor himself. Many circumstances, -indeed, concur to favour the opinion that he entertained the design of -subverting the liberties of the empire, and rendering it an appendage of -the Portuguese crown. At any rate, the kingdom became torn to pieces by -intestine commotions and conspiracies, and though obliged to carry on -his machinations in secret, he filled the court with cabals which lasted -until the death of the reigning monarch, in 1632. Basilides, the son and -successor of the former, deemed it expedient to free the country from -such troublesome guests, and accordingly, in 1684, he banished Mendez, -with all the Europeans belonging to his train, from the Abyssinian -territories, commanded all his subjects to return to the religion of -their ancestors, and forbid the worship of images, or the observance of -the first day. He likewise requested the Patriarch of Alexandria to send -them a new abuna, with which request that dignitary complied.[8] - -The condition of the Abyssinian church at this time was most deplorable. -The reign of the Jesuits, though short, had been attended with blighting -and fatal consequences. It had been their aim to overthrow in the minds -of the people all respect for the moral law and the revealed word of -God, and to establish in its place a preposterous veneration for the -authority of the fathers, and the canons of the church. Nor was this -all; superstition had immeasurably increased, and its accompaniments, -vice and ignorance, everywhere prevailed. - -But from this period the very name of Rome, its worship, or its -pontiffs, were objects of the highest aversion to the Abyssinians; and -even the frontiers of the kingdom were guarded with the strictest -vigilance and the closest attention, lest any Jesuit or Romish emissary -might steal into their territory in disguise, and excite new commotions -in the kingdom. In vain the pontiffs made many attempts to recover what -they had lost through the insolence and misconduct of the Jesuits. For -this purpose two Capuchin monks were despatched into Abyssinia; but -these unfortunate wretches only succeeded in penetrating a short -distance into the interior, when they were discovered and immediately -put to death. The pontiffs, however, were not discouraged, though they -employed more clandestine methods of reviving the missions, and even -solicited in their behalf the intercession and influence of Louis XIV. -of France. The Jesuits were eager to obtain this employment, and, -accordingly, Poncet, a French apothecary, was despatched from Cairo by -the consul Maillet, in company with Brevedent, a respectable member of -the former fraternity. Brevedent died in Abyssinia, and, soon after, -Poncet obtained an introduction to the king, who expressed his dislike -of the Catholic religion, and his determination not to permit his people -to embrace it. M. Du Roule was afterwards deputed to the same court, but -he had advanced no further than Sennaar, when he was cruelly murdered by -the natives, at the instigation, as was supposed, of the Franciscans, -who were disgusted at seeing the mission in the hands of the Jesuits. In -1709, the throne was usurped by Ousts, who appears to have been well -affected to the Romish system, and who secretly communed with its -emissaries, although he made no attempt to influence the consciences of -his subjects. His successor, David, ordered three of these strangers to -be apprehended, who, being condemned as heretics and schismatics in a -council of the clergy, were stoned to death. Since that period, Pope -Benedict XIV. made a new attempt to effect a reconciliation with the -Abyssinian church, but his efforts proved abortive; and, so far as I am -aware, neither the pontiffs nor their votaries have been able to calm -the resentment of that exasperated people, or to subdue their enmity -against the doctrine and worship of Rome. - -In 1634, the Lutherans made several attempts to establish missions in -Abyssinia, in order, as they said, to bring that benighted people to the -knowledge of a purer religion, and a more rational system of worship, -although it might appear questionable to some which church of the two -most required a reformation in its rites and doctrines. In accordance -with this design, the learned Heyling of Lubec made a voyage into -Abyssinia, where he resided many years, and acquired such a -distinguished place in the confidence and esteem of the sovereign, that -he was honoured with many important offices, and finally became prime -minister of the realm. In this eminent station he acquitted himself in -the most creditable manner, and gave many proofs of his zeal both for -the interests of religion and the public good. He finally set out for -Europe on business of importance, but never arrived there; and, as the -journey was being performed by land, it is supposed that he perished in -the deserts of Nubia. Subsequently, however, a communication was kept up -between the two countries, and Ernest, duke of Saxe-Gotha, surnamed the -Pious, on account of his sanctity and virtue, made new attempts to -diffuse a knowledge of the gospel, as taught in his church, among the -Abyssinians. This design was formed through the counsels of the famous -Ludolph, and was to have been executed by the ministry of Gregory, an -Abyssinian abbot who had resided some time in Europe. This missionary -sailed from Antwerp, in the ship Katerina, in 1657, but, in passing Cape -Horn, she was unfortunately wrecked, and all on board perished. The -mission, thus frustrated, was not designed to be abandoned; for the -prince, in 1663, entrusted the same important commission to John Michael -Wansleb, a native of Erfurt, to whom he gave the wisest instructions, -and whom he charged particularly to employ all rational and consistent -means to excite in the Abyssinian nation a favourable opinion of the -Germans, as this, more than anything else, would contribute to the -success of the enterprise. But this wise and laudable undertaking failed -through the inconstancy of the worthless man to whom it was confided, -and whose virtue was by no means equal to his ability. Instead of -continuing his journey into Abyssinia, he remained for some time in -Egypt, and finally returned to Europe without ever seeing the country he -was intended to visit. But he entertained many uneasy apprehensions of -the account that would naturally be demanded of his conduct, and of the -manner in which he had expended the large sums of money designed for the -Abyssinian expedition. These apprehensions, together with the -consciousness of guilt, made him desperate. Hence, instead of returning -to Germany, he went to Rome, and, in 1667, embraced the doctrine of that -church, at least in open profession, and entered into the Dominican -order. - -Other missions have been established, or rather attempted, in this -country. In 1829, Messrs. Gobat and Kinglar were sent by the Church -Missionary Society, as missionaries to Abyssinia. After many trials, -they succeeded in reaching the place of their destination, by way of -Massowa. The ruler of Tigre, who is greatly beloved by his subjects, -received them in a friendly manner, and they were much encouraged by his -assurances of safety and protection. Mr. Hinglar died when he had just -conquered most of the difficulties of the language, but Mr. Gobat -employed his time in conversational preaching and distributing Bibles, -until, in consequence of the unsettled state of the country, he was -induced to leave for a short time. It is a fact, however, that previous -to this the Scriptures had been translated by the Abyssinians themselves -from the Arabic and Ethiopic into the Amharic language, which is the -dialect generally spoken throughout the Abyssinian empire. In 1833, Mr. -Gobat, accompanied by Mr. Isenberg, returned to his field of labour. -They took up their residence at Adowa, the capital of Tigre, six or -eight days' journey from Massowa. During Mr. Gobat's absence, the former -monarch, Sabagadis, had been dethroned, and Oobie, an avaricious and -cruel despot, reigned in his stead. It was soon perceived that he -regarded the missionaries with a jealous eye, and his suspicions were -increased by the appearance in the country soon after of many -foreigners. Mr. Isenberg was openly accused of bringing them into the -country for treasonable purposes. These accusations, and others of a -similar character, were circulated by the priests, who complained that -through the influence of the missionaries the Ethiopic church was -threatened with extinction. They also charged the missionaries with -intrigue to overthrow the government of the country, and to introduce -English troops. Oobie was no less suspicious of the political designs of -the foreigners, and it was not long before an edict came to Mr. -Isenberg, from the king, in which all foreigners were commanded to -embrace the Abyssinian creed or to leave the country. Preferring the -latter alternative, Mr. Isenberg and his associate, Mr. Blumhardt, -retired into Egypt. Mr. Krapf, a former companion of Blumhardt, removed -to Shoa, where he was favourably received and hospitably entertained for -a time. Ultimately, however, it appeared that the king wished to be -benefited by the superior knowledge of the missionaries in everything -but what pertained to the duties of religion. He said that he wanted -workmen, not priests. After Mr. Krapf had acquired the language, he -established schools, which succeeded well for a time, or until the -pupils, from their superior knowledge of the Holy Scriptures, began to -question the traditions in which they had been brought up. Here the -priesthood interfered, and through their machinations the monarch was -induced to express his decided disapprobation of the proceedings, and -the schools were, at his command, suppressed. Under these -discouragements, the missionaries, after distributing ten thousand -copies of the Bible, returned to Europe. - -The empire of Abyssinia has been frequently disturbed by civil wars; and -the appointment of a new abuna, or metropolitan, is often attended by -intestine commotions. This was the case in 1715, when that dignitary, in -a convocation of the clergy, declared his opinion of the -consubstantiality of Christ, which was different from that which had -been proclaimed at the gate of the palace. The abuna represented Christ -as being "one God, of the Father alone, with a body consubstantial with -ours, and by that union becoming the Messiah." The emperor maintained, -on the contrary, that the Redeemer was perfect man and perfect God by -the union; one Christ, whose body was composed of a precious substance, -called _bahery_, not derived from his mother, or consubstantial with -ours. Many of the ecclesiastics favoured the opinion of the abuna; and, -elate with their supposed triumph, they gathered the populace, -surrounded the palace, and insulted the emperor with shouts and songs. -The enraged potentate gave immediate orders for their dispersion and -punishment. The mandate was executed by a company of pagan soldiers, who -slew about one hundred of the delinquents, and filled the streets of the -capital with slaughter. The Christian population of Shoa and Efat is -estimated at 1,000,000 souls, and that of the Pagan and Mohammedan -population of the numerous dependencies at an equal number. But this -people is chiefly interesting to us from the fact that here, for so many -ages, a national religious establishment has existed, which never -succumbed to the authority of Rome, and, consequently, which has ever -been in the observation of the holy Sabbath day. - -The Ethiopic church maintains the Eutychian doctrine respecting the -nature of Christ; and it agrees with the other Eastern churches in -holding the procession of the Holy Ghost from the Father only. In these -respects it differs from the Western churches. From the Romish church it -is distinguished by its doctrine regarding the supremacy of the Pope, in -which it agrees with Protestants; to the rule of faith, which it limits -to the Scriptures, including the Apocrypha; to the eucharist, which it -administers in both kinds to the laity, and regards neither as a -transubstantiation nor as a sacrifice; to the celibacy of the clergy, -who may be married; to the adoration of images, which it regards as -unlawful; to the state of the soul after death, rejecting purgatory; and -as regards several other less important and minor points. But, like -Rome, it invokes saints and angels as intercessors with God, paying -great honours to the Virgin and St. Michael, and having a copious -calendar of saints, with a corresponding number of fasts and -festivals.[9] - -Their most extraordinary peculiarities are certain forms and ceremonies -retained from their ancient Jewish worship. Their churches, which are -generally small and mean, resemble precisely the Jewish temple. Like it, -they are divided into three parts; the innermost being the holy of -holies, and inaccessible to the laity, who, except on certain occasions, -are forbidden to pass the outer porch. Unbelievers, and all subject to -Levitical uncleanness, are carefully excluded. All who enter must be -barefoot, and the doorposts and threshold must be kissed in passing. The -service is performed in the ancient Ethiopic, or Geez, now a dead -language. It commences with the Jewish Trisagion, and as David danced -before the ark, so their priests caper and beat the ground with their -feet, and, with other similar antics and performances, complete a -remarkable form of devotion. They observe the Levitical prohibitions of -unclean animals, and the Pharisaical ceremonies of genuflexions and -ablutions. Like the Jews, they practise concubinage. Fasts of unexampled -strictness and extraordinary frequency are constantly observed. With -scriptural examples before them, and unenlightened by science and -philosophy, it is perhaps not surprising that they should believe in -witchcraft, magic, and sorcery. - -The whole country is overspread to excess with churches, and the number -of the professedly religious in Shoa amounts to one-fourth of the -population. The aboon, or abuna, is the ecclesiastical head, and the -church confines to his hands alone the grace or virtue that makes a -clergyman, differing in this from other churches called apostolic, which -allow it to all bishops. - -The Grand Prior of the monks of Debra Libanos is second in dignity; then -the bishops; next the priests and deacons. Monasteries abound, and they -are generally placed on eminences near running water, and amid scenes of -beauty and sublimity. An easy ceremony admits to the monkish order, and -the life of the professed is one of ease and indulgence, consequently -the land swarms with monks, who are in reality the greatest of pests and -plagues. Every church establishment is supported by certain lands and -villages particularly set apart for that purpose, and to these are added -various fees for baptismal, funeral, and other clerical services, -besides the voluntary contributions of the superstitious people. These -ecclesiastics, taken as a body, are ignorant, superstitious, and -immoral, fearful of innovation, hating heretics, and observant of -religious forms, some with the sincerity of devotees, and others as the -business-like followers of a gainful profession. Of the doctrines of -justification by faith or regeneration by the Holy Spirit, the -Abyssinians are said to be entirely ignorant; but it is possible, it is -even probable, that there has been some misapprehension upon that point. -It is very easy for foreigners, in a state of society so new and -strange, to misapprehend the purport of what they behold, or to arrive -at wrong conclusions, from given premises, in consequence of prejudice -and partiality. We trust that the Divine Inhabitant has not entirely -forsaken this polluted temple, and that the sacred fire is not utterly -extinguished, although the surrounding atmosphere may be impure. At any -rate, there is hope, since the Scriptures are the foundation of the -faith of the Abyssinian Church, and there is no infallible pontiff, -consecrating with his authority the manifold corruptions from which that -authority sprung, and by which it is perpetuated. - -It is scarcely necessary to repeat what all authors acquainted with the -subject have been unanimous in affirming, namely, that the Abyssinian -Church observes the seventh-day Sabbath. Sandius says, "There is a -Christian empire of the Abyssinians, who adhere to Peter and Paul, and -observe the seventh day." The Jesuits affirmed "that they kept as sacred -the Jewish Sabbath." Mr. Brerewood, who wrote in 1614, declares that the -midland Ethiopians, the modern Abyssinians, reverenced the Sabbath, -keeping it solemn equal with the Lord's day.[10] James Bruce, a -Scotsman, who visited Abyssinia in 1768, testifies to their observance -of the seventh day; and these accounts have been substantiated by the -witness of modern travellers. The numerous dependencies of the -Abyssinian empire, as well as some of the neighbouring independent -kingdoms, contain Christian communities, of which some much nearer than -others approximate in their rites and ceremonies to the simplicity of -the apostolic age. Many of these have for a long period of years, -successfully held their position among mountain fastnesses in the very -midst of a Pagan and Mohammedan population. One of the most remarkable -of these seats is upon an island of the Lake Zovai, where, in the Church -of Emanuel, are deposited the silver dishes and other sacred utensils, -with numerous manuscripts, which Nebla Dengel wished particularly to -preserve from the grasp of an invading army. The islands of this lake -contain upwards of three thousand Christian houses formed of lime and -stone. They are shaded by lofty trees, and the whole has a luxuriant and -beautiful appearance. In Guragee, a dependency of Abyssinia, the -population are exclusively Christian. Twelve isolated churches -previously unheard of were discovered a few years since in a province -called Yoya. Between Garro and Metcha there is a small tract peopled by -Christians, who reside entirely in mountain caves, as a measure of -security against the heathens by whom they are surrounded. Eight days' -journey hence is Cambat, an independent Christian state, completely -studded with churches and monasteries. Wollamo, another Christian -province under an independent sovereign, lies below Cambat, and also -contains many religious houses. Skorchassie, another neighbouring state, -is peopled by Christians, and so is Sidama, and both are entirely -surrounded by Pagans. Susa is another important Christian country, whose -king, in 1842, was said to be a very wise and just ruler. The government -is liberal, and the people are, comparatively with the other African -nations, in a high state of civilization. The priests are distinguished -by antique robes and silver mitres, and the churches and religious -observances resemble those of Shoa, except as regards the saints' days, -most of which are unknown in Susa. In this country all labour is -interdicted upon the Sabbath, but the observation of any Lord's day is -unknown. - -That the religion of Ethiopia should have become corrupt is not in the -least surprising, although we can only refer it to the superintending -providence of God that, amid the wreck of ages and the changes and -revolutions of time, it has survived at all. The wonder is, that, -surrounded as they are by Pagan and Moslem, together with the corrupt -propensities of the human heart, the very name and profession of -Christianity has not been long since obliterated from their minds, the -Sabbath forgotten, and the name of the Great Mediator supplanted by that -of the false prophet. - -Abyssinia, notwithstanding her corruptions, is immeasurably above all -other African nations in the scale of civilization. This is plainly -enough proved by the following extract from the Narrative of the Travels -of Charles Johnston, through the country of Adel to the kingdom of Shoa, -in 1842-43: - -"Arrived upon the summit, the stranger finds an extensive table-land -spread out before him, and he cannot divest himself of the idea that he -has reached some new continent. A Scotch climate and Scotch vegetation, -wheat, barley, linseed,—and yet in intertropical Africa. The country -seems highly cultivated, wheat and barley on all sides growing close to -our path, while near the farmhouses were stacks of grain, which gave the -whole country an English appearance. - -"Amidst the luxuries and conveniences so abundantly supplied to the -embassy by the indulgent care of a liberal government, I almost fancied -that I had returned to the comforts of European life." - -Mr. Johnston says that he was furnished with excellent wheaten bread, -and butter quite as good as any he had ever eaten, with fish, flesh, -fowl, wine, honey, and a kind of native beer, resembling English ale. He -speaks of the king as being beloved by his people, remarkably just in -all his transactions, moderate in his anger, and benevolent to his -visiters. He himself declared that he had "the fear of God before his -eyes." - -The Holy Scriptures have been preserved in Abyssinia, on parchment -manuscript, and in the Geez language; but, in 1826, they were translated -by the Ethiopians themselves into Amharic, the spoken dialect of the -country. These books, our traveller declares, agree perfectly with the -Vulgate, except the book of the Maccabees, in which he discovered some -discrepancies. They also possess a commentary on each of the sacred -books, and, besides the five books of Moses, possess a sixth, which they -equally revere. The names of the books agree with ours, and appear to be -Ethiopic translations of Genesis, Exodus, &c. They also possess the book -of Enoch, which, however, according to Mr. Bruce, is the production of a -Gnostic philosopher. They have a liturgy in Ethiopic. It is said that -all the literature of the country is embraced in 120 volumes. - -But we trust that great and good things are in store for this ancient -people, who, though severely tried and tempted, have persisted in -keeping the commandments of God and the faith of Jesus; who, though -stumbling, have not wandered altogether out of the way; and who have -within themselves all the elements for moral renovation,—the Holy -Scriptures, the Sabbath, and the knowledge of the Redeemer of -mankind.[11] - -Abyssinia, as an empire, has experienced alternately the contraction and -expansion common to the ancient monarchies. The Negus, as friend and -ally of Justinian, reigned supreme over seven kingdoms, prosecuted an -extensive trade with Ceylon and the Indies, and encouraged in his -country the arts and letters of Europe. Arabia, surnamed "the blest," -and, by contrast with the neighbouring regions, considered as "happy," -had been despoiled of her rich treasures, and led in captivity, to -gratify the avarice or ambition of an Ethiopian conqueror, whose -hereditary claim, founded on his descent from the beauteous Queen of -Sheba, was warmed and animated by religious zeal. The inhabitants of -Arabia were denominated Homerites. Their prince, Duncan, was not -insensible to the inflictions, nor inflexible to the entreaties, of the -Jews, who, powerful even in exile, persuaded him to retaliate upon the -Christians in his dominions the persecution that their people suffered -from the imperial laws. Accordingly some Roman merchants were -ignominiously put to death, and the crown of martyrdom bestowed upon -many Christians of Yemen, who refused to apostatize from their faith. -The expiring churches of Arabia invoked the name of the Abyssinian -monarch, who arose like a lion out of his place, passed the Red Sea with -a fleet and army, dethroned the Jewish proselyte, and extinguished a -royal race who, for many centuries, had exercised sovereignty over the -sequestered region of precious gums and aromatic groves. The cities of -Arabia immediately resounded with the Trisagion, chanted, with rapturous -demonstrations of joy, by the conquering army. The Negus himself -despatched a messenger to the Alexandrian prelate, announcing the -victory of the gospel, and soliciting of that dignitary an orthodox -ruler for the Arabian churches. To Justinian, this announcement -occasioned much secret gratulation, though it may be questioned by -posterity whether he exulted most in the triumph of orthodoxy, or the -flattering prospects he thereby entertained of gratifying his ambition, -securing a fortunate ally, and reaping the advantages of a lucrative -commercial intercourse. He was desirous to divert the trade of the -precious commodities of the East,—silk, balm, and frankincense,—no less -than to engage the forces of Arabia and Africa against the Persian king. -Accordingly, an embassage, under the direction of Nonnosus, was -despatched into Abyssinia, to execute, in the name of the Emperor, this -important commission. Declining the shorter but more dangerous route -through the desert regions of Nubia, he ascended the Nile, embarked on -the Red Sea, and safely landed at the port of Adulis.[12] From this port -to the royal city of Axuma is no more than fifty leagues, in a direct -line; but the winding passes of the mountains detained the embassage -fifteen days, during which journey they were astonished by the droves of -wild elephants that roamed the forests. He found the capital large and -populous, the people Christian in profession, and strictly observant of -the Jewish Sabbath. He found also many traces of Grecian art.[13] The -Negus received the ambassador with the splendid hospitality suitable to -a potent monarch, and due to the representative of an imperial friend. -Amidst a numerous and august assemblage of the ladies of the court, the -dignitaries of the church, and the princes of the empire, the Negus gave -audience in a spacious plain. Dismounting from his lofty chariot, to -which was harnessed four white elephants, superbly caparisoned, he -appeared, clad in a linen garment, with a golden tiara on his head; -while around his neck, arms, and ankles, blazed the regal circlets of -diamonds, pearls, and precious stones, interwoven with chains of gold. -He carried two javelins of rarest temper, and wore a light shield of -exquisite workmanship. The ambassador of Justinian approached with awe, -and knelt with becoming deference. He was raised and embraced by the -Negus, who received the imperial missive of which he was the bearer, -kissed the seal, perused the contents with apparent satisfaction, -accepted the imperial alliance, and, brandishing his weapons, denounced -a perpetual anathema against the enemies of his new friend and ally. But -the proposal for trade was artfully eluded, and the hostile -demonstration was not productive of a corresponding effect. The -Abyssinians were unwilling to abandon the pleasures and luxuries of -peace, with the sensual delights of their aromatic bowers, for the toils -of ambition and the benefit of a foreign potentate. Discretion is -certainly the better part of valour, and it was proved in the sequel -that the Negus, instead of extending his triumphs, was incapable of -preserving what he had already obtained. The sceptre of Arabia was -wrenched from his hands by Abrahah, the slave of a Roman merchant of -Adulis. The Ethiopian legions were seduced and enervated by the -luxurious influences of the climate. Justinian solicited the friendship -of the usurper, who returned his complaisancy with a slight tribute and -the acknowledgment of his nominal supremacy. After a long course of -prosperity, the dynasty of Abrahah was overthrown, his descendants -despoiled of their rich possessions by the Persian conqueror, and every -vestige of Christianity obliterated. This short episode of Abyssinian -history must be interesting to us, from the fact that, could a Christian -empire have been sustained in Arabia, it might have prevented the rise -of the Mohammedan imposture, and have materially changed the history of -the world.[14] - -[1] According to Assemanni, Christianity was once professed by the horde -of Koraites; and their chief, who received ordination, which probably -gave rise to the legend of Presbyter, or Prester, John. - -[2] Some modern theorists have severely reprehended the Paulicians, or -Armenians, for the part they bore in these sanguinary scenes. But so -long as the principle of patriotism is cherished; so long as the names -of home and country are accounted sacred; and so long as the memories of -Tell, and Wallace, and Washington, are held up to general emulation, the -laity, at least, may be excused for recognising the legitimacy of -self-defence. - -[3] Those who desire a more detailed account of the Armenians may -consult La Croza, Galanus, Olearius, Chardin, Fabricius, in Lux -Evangelii, and, above all, Tavernier. - -[4] I am aware that the truth of this statement has been questioned, but -after all there is nothing so very improbable in it. Alfred was a prince -of an enterprising disposition, and might have sent an embassy to India -for several reasons, and their performance of the journey was no -impossibility. - -[5] The Trisagion is the hymn supposed to be chanted by the Cherubim -before the throne of glory, and commences with Holy, Holy, Holy, is the -Lord God Almighty. - -[6] Authors are far from being unanimous in their accounts of this -people and their origin. It has been maintained by not a few that they -are of Syriac extraction, and that the St. Thomas, from whom their -appellation is derived, was an Armenian merchant and missionary who -flourished as their leader in the fifth century. Others, with equal -plausibility, contend that they originated from a colony of Abyssinians. -Dr. Buchanan maintains an opinion different from either. He supposes -them to be natives of India, whose ancestors were converted by -St. Thomas, the Apostle. He says, that "we have as good reason for -believing that St. Thomas died in India, as that St. Peter died at -Rome." - -According to a tradition of the natives, the Apostle came first to -Socotara, an island in the Arabian Sea, and thence departed to -Cranganor, where he founded several churches. The next scene of his -labours was Coromandare, and preaching in all the towns and villages he -came to Melsapour, the chief city, where he converted the prince and a -great part of the nobility to the Christian faith. This so enraged the -Brahmins, that one of them secretly followed him into a solitary place, -where he retired for prayer, and stabbed him in the back with a spear. - -[7] According to another account, their conversion to this creed was -effected by the missionaries of the Empress Theodora, which, however, -has been disputed by Assemanus. - -[8] Gibbon says that "two abunas had been slain in battle." - -[9] It has been supposed, and with reason, that many of these customs -were introduced by the Jesuits, and that previous to the partial -subjection of this church to the Romish authority, it was much more pure -than it has since been. - -[10] The observation of Sunday was brought in by the Jesuits, who found -it easier to induce them to observe both days than to consent to a -substitution of the first for the seventh day. - -[11] The Abyssinians still retain the physiognomy and olive complexion -of the Arabs, and afford an incontestable evidence that three thousand -years can neither change the colour nor the intellectual capabilities of -the human species. Under the burning sun of Africa, the Abyssinian, a -branch of the great Caucasian family, has preserved the name and -semblance of Christianity and civilization through the wreck and -revolutions of ages, and amid the tempests of foreign and domestic -dominations. Conscious of his ignorance, he once sought the fraternity -of Europe for the sake of her letters and her arts. But how is it with -the Nubian, whose unequivocal African descent is betrayed by his stupid -features, black colour, and woolly hair, yet who enjoyed equal or -superior advantages in ancient times? The history of his race would -attest to the truth in this case. He has relapsed into that barbarism -which seems to be his native element, and from which he appears -incapable of preserving himself. The only memorials of his Christianity -are a few words, of which he is incapable of understanding the sense; -the only traces of his civilization a few heaps of sculptured ruins. - -[12] The negotiations of Justinian with the Abyssinians are mentioned by -Procopius, John Malala, and others. The original narrative of the -ambassador Nonnosus is quoted by the Historian of Antioch, and Photius -has given a curious extract. Justinian reigned over the Greek empire -from 527 to 565. - -[13] The present village of Anuma is conspicuous by the ruins of a -splendid Christian temple, and seventeen obelisks, of Grecian -architecture. According to Alvarez, it was in a flourishing state in -1520, but was ruined the same year by the Turkish invasion. - -[14] Those who desire to form an acquaintance with Abyssinian history -may consult Procopius, Baronius, Cosmos, Indicopleustus, Alvarez, Lobo, -and Bruce. In these works, the subject is very amply and ably treated. - - - - - CHAPTER II. SEVENTH-DAY BAPTISTS IN EUROPE. - - - SECTION I. WALDENSES, ALBIGENSES, PASAGINIANS, ETC.—THEIR SABBATICAL - CHARACTER EXAMINED. - -It is not my design to give even an abridged account of ecclesiastical -affairs as connected with this people during the many centuries of their -existence, but confine myself to a consideration of the origin of their -distinguishing appellation, with an account of their doctrinal -sentiments and religious practices, and their terrible persecutions and -dispersion. - -It is evident that the Latin word vallis has been the parent of the -English word valley, the French and Spanish valle, the Provençal vaux, -vaudois, the Italian valdesi, the low Dutch valleye, and the -ecclesiastical Valdensis, Valdenses, and Waldenses. The designation of -the word is valleys—inhabitants of valleys—neither more nor less. There -being no _w_ in the Latin language, the terms Vallenses and Valdenses -were employed long before the more modern one of Waldenses came into -use. - -It appears that from the earliest ages, the inhabitants of the valleys -about the Pyrenees did not profess the Catholic faith; neither was it -embraced by the inhabitants of the valleys of the Alps; it occurred, -also, that one Valdo, in the ninth century, a friend and adviser of -Berengarius, and a man of wealth, talents, and piety, who had many -followers, possessed himself of a Bible, by which he was led to perceive -the errors and corruptions of Rome, which he severely denounced; -moreover, it came to pass that about one hundred and thirty years after, -a rich merchant of Lyons, whose name was Waldo, openly withdrew from the -communion of Rome, and supported many to travel and teach the doctrines -believed in the valleys. All these people, though different in their -origin, and different no doubt in some minor points of faith and -practices of worship, were called Waldenses as a general term. They had -also other appellations imposed upon them, which, however, were mostly -local, and which I shall subsequently take into consideration. This -accounts in a satisfactory manner for the diversity of the statements -concerning them. In Languedoc these heresies were supposed to be of -recent origin, and to have originated from Waldo, whose immediate -followers were called Waldenses. This, however, was merely the -renovation of the name from a particular cause, and not its original; -for we find that, in other districts, other branches of this same -original sect are called by other appellations, significative of some -distinguished leader. Thus, in Dauphiny, they were called Josephists, -and, in other places, Petrobrusians, from Peter De Bruys. Sometimes they -received their names from their manners, as Catharists (Puritans), Bonne -Homines (good men); at others, from the peculiarities of their religious -ordinances, as insabbathists (sabbath-keepers), and Sabbatharians, -because they contended for the observance of the original sabbath, and -denied the real presence of Christ in the eucharist.[15] By some they -were denominated Bulgarians, and by others Paulicians, and, by a -corruption of that word, Publicans, because it appears that a multitude -of that ancient sect had emigrated hither, and amalgamated with -them.[16] Sometimes they were named from the city or country in which -they prevailed, as Toulousians, Lombardists, and Albigenses. -Nevertheless all these branches were distinguished as keeping the -commandments of God, and the faith of Jesus. - -In more recent times they were particularly distinguished in France by -the name of Albigenses, from the great numbers of them that inhabited -the city of Alby, in the district of Albigeons, between the Garonne, and -the Rhone. After the Council of Alby, which condemned them as heretics, -that name became general and confirmed. In the records of this Council -the following passage occurs: "They savour of Judaism, they practise -circumcision,[17] they observe the Jewish sabbath, but say the holy -Dominical day is no better than other days; let them be accursed." - -Very laboured disquisitions have been written, and great pains taken, by -a certain class of writers, to prove that the Albigenses and Waldenses -were very different classes of Christians, and that they held different -opinions and religious principles. How far this distinction extended it -is impossible at present to ascertain; but when the popes issued their -fulminations against the Albigenses, they expressly condemned them as -Waldenses; by the legates of the Holy See they were accused of -professing the faith of the Waldenses, the inquisitors formed their -processes of indictments against them as Waldenses; the leaders of the -crusades made war upon them as Waldenses; they were persecuted on all -sides as such; nor did they attempt to rebut the charges made against -them, but readily adopted the title thus imposed upon them, which they -considered it an honour to bear. - -The Pasaginians, or Passignes, were another branch of this same sect, -who derived their appellation from the country of Passau, where it is -computed that eighty or one hundred thousand of them resided. That these -were all one people is evident from the fact that the provincial -councils of Toulouse in 1119, and of Lombez in 1176, and the general -councils of Lateran, in 1139 and 1176, do not particularize them as -Pasaginians, or Albigenses, but as heretics, which shows that they -existed and were generally known before these names were imposed upon -them. - -Their enemies confirm their identity as well as their great antiquity. -Father Gretzer, a Jesuit, who had examined the subject fully, and who -had every opportunity of knowing, admits the great antiquity of the -heretics, and, moreover, expresses his firm belief that the Toulousians, -Albigenses, Pasaginians, Arnoldists, Josephists, and the other heretical -factions, who, at that time, were engaging the attention of the popes, -were no other than Waldenses. This opinion he corroborates by showing -wherein they resembled each other. Among other points he mentions the -following: "Moreover, all these heretics despise the fasts and feasts of -the church, such as Candlemas, Easter, the Dominical day; in short, all -approved ecclesiastical customs for which they do not find a warrant in -the Scripture. They say, also, that God enjoined rest and holy -meditation upon the seventh day, and that they cannot feel justified in -the observance of any other." - -In the decree of Pope Lucius III., dated 1181, we find the Catharists, -Paterines, Josephists, Arnoldists, Passignes, and those calling -themselves the "Poor of Lyons," all considered as one, and laid under a -perpetual anathema. - -It is evident from all these testimonies that the Waldenses, as they -penetrated into different countries, became distinguished by a great -variety of appellations, which they derived from the countries they -inhabited, or from the men who became their leaders at particular -periods. Thus in Albi, Toulouse, Provence, Languedoc, and the -neighbouring countries in France, they were called Albigenses; Vaudois, -Vallenses, and Waldenses in Savoy; Pasaginians in Passau, and the -adjacent regions, with other names and titles too numerous to mention -here. - -Nevertheless it appears that some distinction existed between these -different parties. The old Waldenses were not seceders from the Church -of Rome; for neither themselves nor their ancestors had ever embraced -its faith. Claudius Seyssel, a popish archbishop, declares that the -Waldensian heresy originated from one Leo, who, in the days of -Constantine the Great, led a party of heretics from Rome into the -valleys. Pope Gregory VII. observes that it is well known that in the -days of Constantine the Great, some assemblies of Jewish Christians -being persecuted at Rome, because they persisted in obedience to the law -of Moses, wandered off into the valleys, where their descendants remain -unto this day. Reiner Sacco declares that, in the opinion of many -authors of note, their antiquity could be traced to the apostolic age. -He also observes that never, within the memory of man, have they -acknowledged allegiance to the papal see. But that there were seceding -parties, who, at different times and under particular leaders, withdrew -from the communion of that church, and became amalgamated with the old -Waldenses, we have every reason to believe. That these latter, though -disposed to condemn many of the grosser superstitions of that church, -such as the worship of images, transubstantiation, the sacrament of the -mass, etc., might still hesitate about rejecting all her man-made -ordinances, is highly probable. Indeed, this very thing is mentioned by -a very ancient writer, quoted by Perrin, as producing divisions among -them. - -At the head of one of these parties was Claude, Bishop of Turin, who -flourished in the commencement of the seventh century. It does not -appear that this bold reformer ever separated wholly from the Church of -Rome, but he denounced many of her corruptions and abominations in no -measured terms, and had many followers. From the death of this eminent -man until the time of Peter Waldo, of Lyons, the history of this people -is involved in much obscurity. If they possessed any writers among -themselves capable of giving their transactions to posterity, or if any -records of their ecclesiastical affairs were committed to writing, the -barbarous zeal of their opponents has prevented their transmission to -our times. To the accounts of their adversaries, therefore, we must look -for proofs of their existence, and here they are abundant. They are, -also, uniformly represented as separated in faith and practice from the -Catholic Church, and as continually multiplying in number; but further -than this we have of them very imperfect statements. - -During all this period the popes appear to have been too intent upon -their own pleasures, and too much engaged by their own quarrels, to -interfere with the despised Waldenses, and it was not until the twelfth -century, that these people appear in history as obnoxious to the court -of Rome. About this time one Peter Waldo, an opulent merchant of Lyons, -in France, made an attack upon the superstitions of the Romish church, -particularly the monstrous doctrine of transubstantiation. He commenced -by causing a translation of the four gospels to be made into French, -which he circulated extensively among his countrymen, particularly those -of the poorer class. He soon became a preacher, gathered a large church -in his native city, from which, a few years after, himself and his -adherents were driven by the anathemas of the Pope. Waldo, with his -numerous followers, retired into Dauphiny, where his preaching was -attended with abundant success. His principles were embraced by -multitudes, who were denominated Leonists, Vaudois, Waldenses, etc.; for -the very same class of Christians were designated by all these different -appellations at different times, and according to the different -countries in which they appeared. - -Driven from Dauphiny, Waldo sought refuge in Picardy, where, also, his -labours were abundantly blessed. Persecuted thence, he fled into -Germany, and carried with him the glad tidings of salvation. From -Germany he removed to Bohemia, where he finally finished his course in -the year 1179, and the twentieth of his ministry. The amazing success -which had crowned the efforts of this holy man, aroused the pontiff and -his legates to the most vindictive and sanguinary measures. Terrible -persecutions ensued; the bishops of Mentz and Strasburg breathed nothing -but vengeance and slaughter against them. Thirty-five citizens of Mentz -were burned in one fire at the city of Bingen, and eighteen in Mentz -itself. In Strasburg eighty were committed to the flames. In other -places multitudes died praising God, and in the blessed hope of a -glorious resurrection. - - - SECTION II. CONCERNING THE DOCTRINAL SENTIMENTS AND RELIGIOUS PRACTICES - OF THE WALDENSES—THEIR SABBATARIAN CHARACTER STILL FURTHER CONSIDERED. - -In giving an account of the doctrinal sentiments and religious practices -of this people, we must principally depend upon the testimonies of their -adversaries of the Romish church, and their own apologies, reasonings, -and confessions, some of which have been handed down to us through the -records of the Inquisition,[18] and by the historians of that period. Of -these, Reineirus Saccho is the most celebrated. He had been for -seventeen years, in the earlier part of his life, in connexion with the -Waldenses, but apostatized from their profession, and joined the -Catholic church, in which he was raised to the eminence of chief -Inquisitor, and became the bitterest persecutor of his former friends. -He was deputed by the pope to reside in Lombardy, at that time the -headquarters of the Pasaginians, and about 1250, published a book, in -which the errors of the Waldenses were all summed up under -three-and-thirty distinct heads.[19] - -To attempt any exposition of all these points would far exceed my -limits, I shall therefore confine myself to what he says in reference to -that particular doctrine by which they were allied to us. "They hold," -says he, "that none of the ordinances of the church, which have been -introduced since Christ's Ascension,[20] ought to be observed, as being -of no value." - -"The feasts,[21] fasts, orders, blessings, offices of the church, and -the like, they utterly reject." - -In the sketch which Reineirus furnishes of the doctrines of the -Waldenses, there is not the slightest allusion to any erroneous opinions -regarding the doctrines and principles of the gospel; and this silence -on his part is a noble testimony to the soundness of their creed. He had -himself been among them, was a man of talents and learning, and -intimately acquainted with all their doctrinal sentiments; and, having -apostatized from their faith, and become their bitterest enemy and -persecutor, no one will suppose that he wanted the inclination to bring -against them any accusation, which bore the least similitude to the -truth. The errors of which he accuses them, are such as no Seventh-day -Baptist of the present day would shrink from the charge of holding, -since they all, in one way or other, resolve themselves into the -unfounded claims of the ecclesiastical order, or the substitution for -doctrines of the commandments of men. - -In the twelfth century, a colony of the persecuted Waldenses obtained -permission to settle at Saltz, on the river Eger.[22] They are -represented as working upon, and despising, the holydays of the -church.[23] Another eminent Bohemian author, in giving an account of the -Waldenses of that country, observes, "Moreover they say that of six -days, one day is as good as another, but as God had enjoined rest upon -the seventh, mankind were bound to its observance."[24] - -An inquisitor of the Church of Rome, who declares that he had exact -knowledge of the Waldenses, at whose trials he had assisted many times, -and in different countries, expressly says "that they contemn all -ecclesiastical customs which they do not read of in the Gospel; such as -the observation of Candlemas, Palm Sunday, the adoration of the cross on -Good Friday, and the reconciliation of penitents. They despise the feast -of Easter, and all the festivals of Christ and the saints,[25] and say -that one day is as good as another, working on holydays when they can do -so without being taken notice of." - -The same testimony is borne of them by Eneas Sylvius, who ascended the -pontifical chair with the title of Pope Pius II. Indeed, of all the -multitude of Catholic authors of eminence, who have mentioned this -people, every one bears testimony to this peculiarity in their doctrinal -sentiments and religious practices. At a later period, and among more -modern writers, we have every reason to believe that this feature of -their faith has been purposely disguised. Nevertheless the candour of -some has led them to make very important concessions upon this point. -Mosheim expressly declares that the Pasaginians observed the Jewish -Sabbath. Bossuet, Bishop of Meaux, says, "I conceive that the old -Waldenses, who rejected all the festivals of the church, and went back -to the original Sabbath, were much more consistent with themselves, than -these gentlemen, the modern Protestants, who, though they discard all -the others, still retain the Dominical day." - -But, lest I weary my readers by a multiplication of testimonies, I shall -add but one more quotation, which contains a concession that, coming -from the quarter and at the time it does, I consider important. Mr. -Benedict, in his History of the Baptists, says, that during the progress -of his historical inquiries, he has met with many facts, where it seemed -as if the heretics, so called, were unsound on the doctrine of the -Sabbath, as established by law; but, he goes on, it is not certain that -all whom the ancient inquisitors accused of being Sabbath-breakers, -would come under the head of Sabbatarians.[26] - -It appears to me morally certain that the Seventh-day Baptists may trace -through the Waldenses, at least that portion of them who were never -united to the Church of Rome, an uninterrupted succession to the -apostolic age. Indeed, of all the multitude of writers who have treated -of this people, all, without exception, are unanimous in declaring that -they rejected all the feasts and festivals of the church, as well as -infant baptism, and would not observe any ordinance which they did not -read of in Scripture. Others, especially the ancient Catholics, accuse -them of Judaism, because, according to their testimony, they kept the -Jewish Sabbath. The Council of Lombez derided the Good Men of Lyons as -Sabbatharians. They were condemned by the Lateran Council of 1139 for -refusing to observe the festivals of the church,[27] and the same -accusation was brought against them in canons, synods, chronicles, -conferences, decrees, sermons, homilies, bulls, confessions, creeds, -liturgies, &c. It is hardly possible that all this concurrent testimony, -published at different times and in different countries, could have been -fabricated. It is barely possible that such men as Evervinus, of -Steinfield; Peter, Abbot of Clugny; Ecbertus Schonangiensis, a very -celebrated author in his day; Ermengendus, a ruler both spiritual and -temporal; Alexander III., in council; Alanus Magnus; Izam, the -troubadour, and an inquisitor; Favin, Mazeray, Reineirus Saccho, etc., -could have been mistaken upon this point. But we are not to conclude -that no persons bearing the name of Waldenses saw and imitated the -practices of the Catholics, in the observance of the holydays of the -church. That many of them, particularly those branches that seceded from -the Church of Rome, paid a superstitious veneration to the Dominical -day, we are ready to admit. We have no data for tracing the extent of -those persons who held the truth unsophisticated. A considerable portion -of the writers to whom reference has been made were Catholics,—men high -in office in that church, and justly distinguished for natural and -acquired abilities. As this class of men placed great reliance upon -tradition and custom for the defence of their forms and ceremonies, and -laid no claim to Scripture testimony or command to sanction the rites of -their church, it is not strange that they should be open and unreserved -in all their details of the facts, and in the freedom of their comments -on ancient affairs, which go to prove the Sabbatarian character of the -heretical sects. With modern writers, particularly those of English and -German extraction, the case is materially different, as they belong to a -class which repudiates all arguments from any source but the Scriptures -for Sunday-keeping, and who take unusual pains to date the origin of -Sabbatarianism as late as possible. Indeed, as it appears that the term -Sabbatharians was first bestowed upon this very ancient and holy people, -I must consider it as a most honourable appellation when applied to our -denomination. I am surprised, that though Presbyterians, Episcopalians, -and every other class of Protestant dissenters, have striven to -establish an affinity with the old Waldenses, our own denomination have -remained so inert upon the matter. Can it be possible that among all our -ministers not one was acquainted with the facts bearing upon this case? - -I must confess that it gives me inexpressible pleasure to think that we -have conclusive testimony, that, for so many centuries, in the midst, -too, of Catholic countries, God had reserved to himself such a goodly -number who had not bowed the knee to Baal, and whose mouths had not -kissed him; for certainly next to idolatry is that sin which would -substitute for doctrines the commandments of men, and neglect the -Sabbath of God's appointment, giving preference to a man-made -institution. - -There is something extremely ridiculous in the manner in which modern -writers attempt to explain this feature in the faith of the ancient -Waldenses, and in this particular they are highly favoured by the -popular prejudices of the day. They bring long quotations from ancient -Roman authors to prove that the Waldenses rejected every ordinance not -commanded in the Scripture, but are very careful not to inform their -readers that in the opinion of the same authors, Sunday-keeping was one -of those ordinances. "Because they would not observe the festivals of -Christ and the saints," says an author of this stamp, "they were falsely -supposed to neglect the Sabbath also." However, he suppresses the fact -that, whatever title Sunday may bear in modern phraseology, in the times -of which we are speaking it was neither spoken of nor regarded as the -Sabbath, but as a festival of the church the same as Easter or -Christmas. All authorities are unanimous in declaring that the Waldenses -had been from time immemorial in the possession of the Holy Scriptures, -and that all, even the children, were deeply read in them. The French -Bible was translated from the original manuscript which the Waldenses -had retained, according to the testimony of the translators, from the -times of the Apostles, and which they handed down, in their native -tongue, from generation to generation. The following quotation may serve -to give some idea of their proficiency in the Scriptures:— - -"In the time of a great persecution of the Waldenses of Merendol and -Provence," says Perrin, "a certain monk was deputed by the Bishop of -Cavaillon to hold a conference with them, that they might be convinced -of their errors, and the effusion of blood prevented. But the monk -returned in confusion, owning that, in his whole life, he had never -known so much of the Scriptures as he had learned during the few days -that he had been conversing with the heretics. The Bishop, however, sent -among them a number of doctors, young men who had lately come from the -Sorbonne, which, at that time, was the very centre of theological -subtlety at Paris. One of these publicly owned that he understood more -of the doctrine of salvation from the answers of little children in -their catechisms, than by all the disputations he had ever heard -before." A Dominican inquisitor declared that for the first time in his -life he heard the ten commandments of the Decalogue from the mouth of a -Waldensian heretic. - -That the deportment and daily walk of the Waldenses was conformable with -their religious profession and scriptural knowledge, we have every -reason to believe. Reinerus Saccho declares that they live righteously -before men, believing rightly concerning God in every particular, and -holding all the articles contained in the Apostle's Creed. "The first -lesson," says he, "that the Waldenses teach those whom they bring over -to their party, is to instruct them what kind of persons the disciples -of Christ ought to be, and this they do by the doctrine of the -evangelists and apostles, saying that those only are the followers of -the apostles who imitate their manner of life." - -An ancient inquisitor gives of them the following account:— - -"These heretics are known by their manners and conversation, for they -are orderly and modest in their behaviour and deportment. They avoid all -appearance of pride in their dress; they neither indulge in finery of -attire, nor are they remarkable for being mean and ragged. They avoid -commerce, that they may be free from falsehood and deceit. They get -their livelihood by manual industry, as day labourers or mechanics, and -their teachers are weavers or tailors. They are not anxious about -amassing riches, but content themselves with the necessaries of life. -They are chaste, temperate, and sober. They abstain from anger. Even -when they work they either learn or teach. In like manner, also, their -women are modest, avoiding backbiting, foolish jesting, and levity of -speech, especially abstaining from lies or swearing." - -It may be interesting to notice in this connexion some of the -peculiarities of their religious practices. - -They constantly appealed to the Scriptures both of the Old and New -Testament, as their only guide and rule of faith and practice as to -religious duties. They are perpetually accused by Catholic writers of -rejecting all human institutions, traditions, and inventions, and both -friends and foes are unanimous in confessing that there was scarcely a -person among them, either man, or woman, or child, that was not better -acquainted with Holy Writ than the doctors of the church. They were -likewise accused of being without priests. This must be understood as -applying to the absence among them of a certain class of men paid or -pensioned by yearly salaries for discharging the ministrations of the -gospel. An old historian who was intimately acquainted with their -affairs, observes, "That they severely denounce the whole body of the -clergy on account of their idle course of life, and say that they ought -to labour with their hands, as did the Apostles." - -Another says—"Their preachers are weavers and mechanics, who get their -own living, and are not chargeable upon their hearers." The same author -goes on to say that even their missionaries were accustomed to travel -from place to place in the character of travelling merchants; and this, -he assures us, subserved to good purposes; first, they were enabled to -support themselves; and second, they gained thereby readier access to -persons of rank and fortune. - -Their treatment of females in their religious assemblies was liberal and -courteous in the extreme. They were not only allowed to preach, but bore -an equal part with the men in all the business of the church; and the -deeper we go into antiquity the more evident does this appear. - -Against war, capital punishment, and oaths, they were decided in -expressing their disapprobation. Their opposition to bearing arms, and -to war in all its operations, was unanimous and unequivocal. Whoever -commanded them to the field they refused to obey, alleging that they -could not conscientiously comply. No contingencies would induce them to -assume the weapons of death; and this peculiarity was well understood by -all the world, and made the onsets of the inquisitors and crusaders upon -these weaponless Christians the more cruel and contemptible. Concerning -oaths, they appear to have adopted the language of our Saviour in a -literal sense, where he commands his disciples, "Swear not at all." - -Such were their rules. Whatever deviations there might have been were -exceptions. Such deviations, it is natural to suppose, frequently -occurred; but they generally came from those portions of the community -who had been educated in the faith of Rome. - -As it relates to their Baptist character I shall produce but one -quotation, although a multitude might be given. - -"As the Catholics of these times baptized by immersion, the Paterines, -by what name soever they were called, as Manicheans, Gazara, Josephites, -Pasaginians, &c., made no complaint of the mode of baptizing; but when -they were examined upon the subject, they objected vehemently against -the baptism of infants, and condemned it as an error."[28] - -Of their doctrinal sentiments we can know but little, as no other -portion of their history is involved in so much obscurity. Reinerus -Saccho, however, represents them as believing rightly in everything -pertaining to God and the Apostles' Creed. And they must have been -evangelical Christians; for, when we see religious societies, century -after century, holding on to their principles, and persisting in their -religious practices, amidst the severest persecutions that were ever -experienced, there is irrefragable evidence that they were built on a -firm foundation. Indeed, it is hardly probable that among people whose -religious teachers were obliged to depend upon manual labour for a -livelihood, there would be much time wasted in unprofitable discussions -about abstract points of theology. - -The locality of these Christians, before they were dispersed by -persecution, was in the principality of Piedmont, which derives its name -from the singularity of its situation at the foot of the Alps,—a -prodigious range of mountains that form a natural boundary between -Italy, France, Switzerland, and Germany. It is bounded on the north by -Savoy, on the east by the duchies of Milan and Montferrat, on the south -by the county of Nice, and on the west by France. In ancient times it -formed a part of Lombardy, but recently it has become an appanage of the -Sardinian monarch, whose capital is Turin, one of the finest cities of -Europe. It comprises an extensive tract of rich and fruitful valleys, -embosomed in mountains, which are again encircled in mountains, -intersected with deep and rapid rivers, and exhibiting, in strong -contrast, the utmost beauty and luxuriance with the most frightful -spectacles of barrenness and desolation. The country is an interchange -of hill and vale, mountain and plain, through which four principal -rivers wind their way to the Mediterranean. Besides these, there are -eight-and-twenty smaller streams, which, winding their courses in -different directions, contribute to the beauty and fertility of these -Eden-like valleys. - -The Pyrenees are another huge mountain range, that separate France from -Spain, and extend from the Mediterranean Sea to the Atlantic Ocean, a -distance of at least two hundred miles by a breadth of one hundred. This -surface, like the former, is wonderfully diversified with hills and -dales, mountains and valleys, in which places, and all along the borders -of Spain, throughout the south of France, among and below the Alps, -along the Rhine, and even to Bohemia and Passau, thousands of Christians -were found, even in the darkest times, who preserved the faith in its -purity, rejected the traditions of men, took the Scripture for their -guide and rule of conduct, and were persecuted only for righteousness' -sake. This place, in the desert, mountainous country, almost -inaccessible and unknown to the rest of the world, was probably the -place especially meant in Revelation, as prepared of God for the woman, -where she should be fed and nourished during the reign of Antichrist. - -These people were deeply imbued with the spirit of missions; but in -this, as everything else, they closely adhered to apostolic example. -They had none of the cumbrous machinery of modern times in their -arrangements for disseminating the light of the gospel. They knew -nothing of supporting in worldly state expensive teachers in foreign -countries, or of building costly chapels for them to preach in. But, in -the simple style of itinerating merchants or peddlers, their -missionaries travelled from country to country, carrying with them a few -pages of the Scriptures in manuscript, holding little meetings, -ordaining deacons, and sustaining the hopes and faith of the persecuted -and tempted ones. - -Of their modes of worship we know but little. Their churches, however, -were divided into compartments, such as in modern times are called -associations; and these were again subdivided into congregations. They -generally assembled for worship in private houses or in the shade of -groves. Their churches contained from two to fifteen hundred members. In -times of persecution they met in small companies of six, ten, fifteen, -or twenty, but never in large assemblies. Besides these churches -established in their mountain fastnesses, the Waldenses, or -Passagines,[29] had instituted churches in nearly all the principal -cities in the south of France and the northern parts of Italy. At Modena -their place of meeting was in a large manufactory, which was owned and -worked by the brethren. In Milan they occupied almost an entire street, -and their church is said to have contained nearly two thousand -communicants. In 1056, their church in Avignon contained six hundred -members, and a remnant continued, notwithstanding various reverses of -fortune, so late as 1698. We are also informed that there were churches -of the same order at Brescia, Ferrara, Verona, Rimini, Romandiola, and -many other places. For many centuries they remained untroubled by the -state; but the clergy preached and published books against them. In the -eleventh and twelfth century they comprised the bulk of the inhabitants -of Lombardy, and several men eminent for rank, station, and talents, -belonged to their communion. It is to these that M. de la Roque refers -when he says, "We have had many worthy and pious men, well instructed in -science and the history of the Fathers, who were neither ashamed nor -afraid to adopt both the practice and defence of the observation of the -seventh day against their opponents; and, contrary to popular custom, -withstood every allurement and temptation that the enlightened and -persecuting ages could afford. The observation of the Sabbath remained -not with them a matter of doubtful disputation, as that of the first day -did with the Rev. Dr. Watts, and many others who were engaged in the -controversy upon that subject." A modern French writer, in treating the -history of the Gallican church, observes that it is well known that all -Lombardy, the south of France, and even the mountainous district in the -north of Spain, were infested by a class of heretics, who not only -derided all the festivals of the church, but kept the Jewish Sabbath; -"and I have heard," he continues, "that the primitive Waldenses were -guilty of the same practices." - -From these plain facts, and a multitude of others that might be -recorded, we may conclude that a large proportion of these ancient -people were Sabbatarians,—were Seventh-day Baptists. In tracing their -peculiarities, I have been forcibly reminded of our own denominational -traits, especially at a former period. - -There is no doubt but that they continued for ages, preserving a -sameness of views, and keeping the commandments of God and the faith of -Jesus. When their congregations became too numerous, they separated, and -formed new assemblies. They continually refused to observe any religious -ordinances for which they found no warrant in the Scriptures. They -refused baptism to children, only admitting to that ordinance those -persons of whose repentance and spiritual regeneration no doubts were -entertained. They maintained church discipline upon all, even their -ministers. And though cast down, they were not disheartened; though -persecuted, they were not extirpated, until the days for their -prophesying[30] were accomplished, until they had borne witness for the -truth during the time appointed, when it pleased the great Head of the -Church to permit their enemies to consummate their everlasting glory, by -bestowing upon them the crown of martyrdom, and, from being the church -militant, they were removed, almost in a body, to join the church -triumphant. - -Of their Sabbatarian character there is not the least room for doubt. -Indeed, whatever novelty may be connected with this idea, I believe that -every one, upon mature consideration, will perceive its consistency. -They were planted in the valleys—if not in the apostolic age—before the -antichristian power had obtained the dominance at Rome. Robinson asserts -that there were many churches of Jewish Christians in the imperial city -during the fourth century, which well accords with the declaration of -Pope Gregory VII., that the Waldensian heresy originated from a company -of Jewish heretics, who removed from Rome thither in the time of -Constantine the Great; while a multitude of authorities, both friends -and foes, are unanimous in declaring that they were never subjected to -Rome, but persisted to the end in the abhorrence of all her feasts and -festivals. - - - SECTION III. CONCERNING THEIR PERSECUTIONS, DISPERSION, AND - EXTIRPATION—MORE ACCOUNTS OF THEIR SABBATARIAN CHARACTER. - -It was not until the twelfth century that the Waldenses, and other -heretical parties, appear in history as a people exposed to the -persecuting edicts of Rome. And even then it seems to have been -occasioned, in a great measure, by the great success that crowned the -labours of Peter Waldo, whose followers first obtained the name of -Leonists, or Poor Men of Lyons; and who, when persecuted, fled to the -mountains, and became incorporated with the other inhabitants of the -valleys. By this means, the Waldenses were brought into collision with -the power of Rome, who, arming against them the civil authorities, -proceeded to consummate their destruction and extirpation. At this time -it appears, that under the protection and through the connivance of the -Counts of Toulouse, the Viscount of Beziers, and many others of the -French nobility, a score of the principal cities in Languedoc, Provence, -and Dauphiny, were filled with the different heretical parties. But the -civil power, and even the more summary efforts of the Inquisition, -appear to have been too slow in their operations to meet the wishes of -papal vengeance, although persecuted under the agency of Dominic, the -chief inquisitor. The Pope was dissatisfied—new schemes were projected, -apparently more mild and conciliatory, but under this pleasing exterior -was concealed the most abominable treachery. The papal legates proposed -holding a public debate, in which the points at issue between the -parties should be decided by amicable arbitration. To this reasonable -offer the unsuspecting brethren readily consented. The place of -conference agreed upon was Montreal, near Carcassone. Two umpires were -appointed from each side; those of the Catholics were the Bishops of -Villeneuse and Auxerre, and those of the opposite party, R. de Bot and -Anthony Riviere. On the part of the Albigenses, a number of the pastors -were appointed to manage the debate, of whom the principal was Arnold -Hot. He first arrived at the appointed place, accompanied by a number of -his friends. He was met on behalf of the papacy, by a bishop named -Eusas, the renowned Dominic, two legates of the Pope, and several others -of the Catholic clergy. According to Catholic historians, who are very -concise and remarkably unanimous in their accounts of this celebrated -conference, the points which Arnold undertook to prove were, that the -sacrament of the mass was idolatry, that the baptism of infants was -unscriptural, that the festivals of the church were heathen -appointments,[31] and, finally, that the Pope was Antichrist, and the -Church of Rome the harlot mentioned in Revelations. In maintenance of -these points, Arnold drew up certain propositions, which he transmitted -to the bishop, who required two weeks to answer them, which was granted. -At the appointed time the bishop appeared, and read his reply in the -public assembly. Arnold requested permission to make a verbal answer, -only entreating their patient hearing if he took a considerable time in -answering so prolix a writing. He was answered with fair speeches and -many promises of a patient hearing. He then discoursed upon the subject -for four days, with such perspicuity, fluency and precision, such order -and forcible reasoning, that a powerful impression was made upon the -minds of the audience. He finally called upon the Catholics for their -defence, when the Bishop of Villeneuse declared that the conference must -be broken up, because the army of the crusaders was approaching, and -near at hand. - -What he asserted was true. The papal armies advanced, and all points of -controversy were instantly decided by fire and fagot. It is estimated -that not less than two hundred thousand of these innocent people -perished in the short space of two months. The war of extermination -continued twenty years, and one million persons were put to death. These -disastrous scenes occurred in the commencement of the twelfth century, -and three hundred years previous to the dawn of the Reformation in -Germany. During this long period, the circumstances of the Waldenses -were always afflictive, but at some times and in some countries more so -than in others. The Church of Rome, with the armies of crusaders who -were always at hand, and always ready to lend their assistance for the -extirpation of heresy, and the monks of the Inquisition, who were never -more numerous and active, seemed determined to exterminate them from the -face of the earth. But the contests of the Catholic states among -themselves, the quarrels of the popes with the secular princes, whose -affairs they attempted to control, combined with other causes, afforded -these victims of ecclesiastical tyranny some short and temporary seasons -of repose. - -Of the multitudes who perished beneath the iron power of the -Inquisition, we have little account. Nevertheless some details of cases -of individual suffering have been given to the world, and multitudes of -others lie concealed among the manuscripts preserved in ancient -libraries. From records of this kind, Philip de Mornay, a French author -of some distinction, composed a work purporting to be the memoirs of -celebrated Waldensian martyrs, in which detailed and circumstantial -narratives of many trials were given, together with the interrogatories -and answers of the criminals, and the heresies of which they were -accused. According to these statements they were perpetually accused of -Judaism, of practising circumcision, and observing the Jewish Sabbath. -The former charges they repelled with disdain. Of the latter, they -generally replied that God had commanded the observance of the seventh -day, which command was binding upon Christians, as much as Jews, since -neither Christ nor his Apostles had ever commanded its abrogation. - -Some of these accounts are very interesting, and the Sabbatarians -reasoned in precisely the same manner as we do now. - -On the 14th of September, 1492, about thirty persons were committed to -the inquisitorial dungeons of Toulouse, upon a charge of Judaism, which, -as every one knows, was considered a mortal sin in Catholic countries. -Of these, the most eminent was Anthony Ferrar, who had been a pastor or -teacher in the Sabbatarian church of that city. After remaining in -prison ten days, he received a visit from an Italian monk named Gregory, -to whom his examination had been committed. He was accompanied by two -other monks, who were to act as witnesses. After a long conference -touching his age, property, manner of living, associates, relations, and -similar subjects, Gregory at last came to the matter in question. - -_Greg._—But, Anthony, you must be a liar and a deceiver, for I have been -credibly informed that yourself, and all your friends, were of the -cursed race of Israel. - -_An._—It is false, we were all honest Frenchmen, and Christians, -followers of Jesus. - -_Greg._—Nay! but you were Jews, for instead of baptizing your infant -children, you have all the males circumcised. - -_An._—You do very wrong to accuse us of that practice; for it is -something of which we are entirely innocent. - -_Greg._—Hey! do you then baptize your children? - -_An._—We do not, neither do we circumcise them. - -_Greg._—Nevertheless, you must be Jews, since you say that the law of -Moses is still binding. - -_An._—We say that the ten commandments are still binding. - -_Greg._—Yes, and instead of observing the festivals of the Holy Church, -and honouring the holy day of the Lord, on which he arose from the dead, -you were accustomed to meet for worship upon the old Sabbath, or -Saturday. - -_An._—We did, indeed, rest and attend to divine worship upon the seventh -day, even as God commanded. - -My limits will not permit me to transcribe the remainder of this -interesting conversation. Anthony, with his associates in misfortune, -were subsequently burned in the marketplace in Toulouse, and all died -praising God that they were worthy to suffer for his name. Hundreds of -others, of whom the names of Jean de Borgen, Matthew Hainer, Auguste -Riviere, Philippe Nicola, and Henri Maison, have been preserved, were -accused of and confessed to the same. - -"Of the many who were burned, and otherwise destroyed for Judaism," -observes a Spanish author of the sixteenth century, "it is not probable -that one-tenth were of the race of Israel, but heretics, who, for -persisting in saying that the law of Moses was still binding, were -accused of Jewish practices, such as circumcision and sabbatizing, to -the latter of which they uniformly plead guilty." - -A Dominican inquisitor, in giving an account of the proceedings of that -infernal tribunal in the north of Spain, declares that since it was -known that many of the heretics were accustomed to solemnize the old -Sabbath by religious worship, and an absolute inattention to secular -employments, it became the policy of the Holy Office to take notice of -such shops as were shut up on that day, and of such persons as were -found to be absent from worldly engagements. "The result answered my -expectations," he continues, "for when these people were arrested, and -being brought before me, were shown the rack, they generally confessed -their Judaical practices, at least so far as it related to sabbatizing, -which the holy church had expressly forbidden." - -Other testimonies of this same character might be produced, but enough -has been said to prove to our own denomination, and to the world, that -at the time when the crusading armies made their frightful onsets upon -the heretical churches of Piedmont, the South of France, and Catalonia, -there were large communities of Sabbath-keeping Christians in all these -parts. But historians are unanimous in confessing that they were drowned -in blood, and driven into exile. Their race disappeared, and their -opinions ceased to influence society. In hundreds of villages, all the -inhabitants were massacred with a blind fury. Year after year new armies -continued to arrive, more numerous than were employed in other wars. It -is impossible to ascertain how many were destroyed by these dreadful -crusades, but it is certain that the visible churches of these -Christians were extirpated by fire and sword; though a bleeding remnant -escaped by flight, concealment, and Catholic conformity. Of the details -of their sufferings and miseries it is impossible to give in this place -even an abridged account. For many consecutive years they suffered every -species of cruelty, barbarity, and persecution, which the crusades and -the Inquisition could inflict. Those who remained were indiscriminately -slaughtered, and of those who fled, multitudes miserably perished by the -way. Their total extirpation was effected in 1686, at which time the -ancient Waldensian and Albigensian churches ceased to exist. It is true, -that in 1689, three years after the expulsion of the whole fraternity, a -company, sword in hand, fought their way back to the valleys of -Piedmont, of which they took possession, and in which their descendants -still reside. This company, under the command of one Amand, committed -the most frightful acts of wickedness and barbarity, and exhibited in -all their conduct a spirit entirely different from the ancient -Waldenses. Their leader acted in the double capacity of spiritual pastor -and military chieftain, and the creeds and formulas which he instituted, -and which are still observed among them, are comparatively of modern -date. - -In closing these very brief and imperfect accounts of these ancient -witnesses for the truth, a few remarks may not be inappropriate, more -especially as I have made a claim regarding their denominational -character, that has never, to my knowledge, been advanced by our -friends, and which will not be readily conceded by our opponents. - -If we take the Waldenses under the great variety of names which they -bore at different periods and in different locations, it appears that -they were by far the most important branch of dissenters from the Church -of Rome, and that they were divided among themselves like the present -dissenters in England. The more I have investigated this matter, the -more evident it appears; and as it would be unwise for us to attempt to -establish an affinity with all of them in the distinctive feature of our -order, it is certain that our claims at least to a due proportion can -never be disproved. That many of them observed the seventh day, and that -some of them paid a superstitious veneration to the first day, is quite -as certain as the fact that they were all persecuted by the Church of -Rome. The farther we go back into antiquity, the more distinctly does -their Sabbatarian character appear. Nothing but the blindness of bigotry -can induce any man, or class of men, who have paid the smallest -attention to the accounts of all the Catholic authors concerning them, -to deny that complaints against them for disregarding the festivals of -the church, in which they included the Dominical day, were widespread -and long-continued; and that almost equally with the former were the -accusations of their paying an undue regard to Saturday, or the Jewish -Sabbath. On the other hand, it is clear, from the terms "some of them," -and "a part," with similar expressions employed by the writers in -question, that they did not accuse all of having fallen into this -monstrous heresy. The keeping of the first day appears to be the last -thing that is given up by those who withdraw from the old, corrupt -establishments; and nothing affords a clearer evidence of the prejudices -of education than the slow reluctance with which it is yielded, as they -find that the proofs for its support from the Scriptures fail them, and -the moral and immutable character of the ancient Sabbath comes up to -their view in its practical operations. Such has been the case in all -places where we have certain knowledge, and the probability is that it -was so in the dark ages beyond our sight. - -It is not for us to claim the whole body of dissenters of the better -class; but we may claim, and I believe that candid men of all parties -will concede, upon a thorough examination of the ancient Catholic -authors, that Sabbatarian sentiments have prevailed much more -extensively among these ancient sects than has generally been supposed. -Neither my time nor my limits would allow a full investigation of this -very interesting subject. The most that I could hope to do was to make a -beginning. The field for research is very wide, and upon the Sabbatarian -question it is wholly unoccupied. And here I would remark, for the -information of those who may feel disposed to examine the subject -hereafter, that it is only by an immediate reference to the old Catholic -writers that we can ever hope to obtain much information upon this -point. These speak with great plainness, and without paraphrase, -omission, or concealment, of the rejecters of the church-festivals, and -the observers of the Jewish Sabbath. They were open and undisguised, and -were far from exhibiting the cautiousness of the moderns upon this -subject. They had no concern about the proofs for the observance of the -first day, and no fear of publishing to the world how many of the -incorrigible heretics refused to venerate it. It made no difference to -them if it was not found in the Bible, since it was in the decrees of -the councils and the bulls of the popes, which, with them, were of equal -authority with the Scripture command. - -For a long time their complaints ran high on this head against many of -the seceding parties; and it is well for us that this testimony is -placed beyond the reach of modern writers, where it cannot be garbled, -mutilated, and suppressed. It is not to be expected that our first-day -brethren, even those of the Baptist persuasion, would take any pains to -prove that these apostolic communities were Sabbatarian, though -possessing the knowledge that such was the fact. It has been their -policy to represent us as insignificant in number and recent in origin. -Unfortunately, we have contributed to extend that delusion. For my own -part, I am of the opinion that in the dark ages there were many more of -our denomination than there are at present. Not that any in these ages -were called Seventh-day Baptists; no such thing: but that multitudes, -like ourselves, refused to observe the festivals of the church, -contended that the Decalogue was moral and immutable, and refused -baptism to any but professing believers. Like ourselves, they took the -Scriptures for their guide and rule of faith in everything, and were -most decided in rejecting everything for which they found no warrant in -that holy book, despising all human appointments, all priestly -traditions, and man-made institutions. For many ages the valleys formed -an asylum, to which all seceding parties from the Romish hierarchy fled -for protection. It is not strange—indeed, we might expect—that this -amalgamation with new parties would beget new customs, which in the end -might entirely change their denominational character. This was certainly -the case as it respects the discipline and government of their churches, -which for a number of the first centuries partook of all the ease and -freedom characteristic of modern Baptist communities, then was modelled -by degrees into a Presbyterian form, and finally ended in something of -the Episcopalian character. Such denominational changes are neither new -nor strange, especially when we consider the severity of penal statutes -on the one hand, and the spirit of conformity, lukewarmness, and -indifference on the other, which continually operate to prepare -dissenters for an approximation to the established church, and, finally, -for a union with it. - -At the time of the Reformation these old communities were in -circumstances of peculiar trials and distress. New persecutions of -unusual severity had been stirred up against them by the Catholics, -whose resentment had been exasperated in the keenest manner, in -consequence of the new and unexpected attacks that had been made upon -the authority of the church by the Protestant reformers, and who were -thereby led to vent their spite upon all whom they found without their -pale, whatever might be their innocence, or however quiet and -inoffensive they might have been. Thus harassed and distressed, these -afflicted people were ready to submit to almost any terms, for the sake -of gaining new friends and protectors; and one company after another of -those who had been driven into exile, and were settled in Bohemia, -Germany, and the Netherlands, became associated, as an incipient -measure, and in the end were amalgamated with, the Reformed or -Presbyterian party, under the direction of Calvin and Zuinglius. Of the -fact of this union of the Waldenses with the Reformers there can be no -dispute; but the process of this confederacy, and the terms upon which -it was consummated, have never been satisfactorily decided. It is -morally certain, however, that the subject of the Sabbath was discussed -by some of these parties, since we are informed by various historical -documents that Calvin objected to the seventh day, but conceded that the -old Fathers had substituted the first day in its place, and proposed, as -an instance of Christian liberty, to reject both, and make a Sabbath of -the fifth day of the week. This overture, we are informed, was -indignantly rejected; but there is reason to believe that the observance -of the first day, together with infant baptism, were among the changes -in their denominational character which were brought about by their -union with the German reformers. In 1530, a Waldensian community, -located in Provence, sent two of their ministers, George Morrel and -Peter Masson, as deputies to the Swiss reformers, which resulted in -their union with the new party. These deputies, after their return, -declared to their brethren how many and great errors their old ministers -had kept them in, and how their new allies had happily set them right. -Subsequently a part of them, at least, became one with the Huguenots of -France, and the Protestants of Germany. - -But, so late as 1823, an English clergyman, named Gilly, visited the -Vaudois in the valley of Perosa, making his journey thither by Turin, -and had an interview with Mr. Peyrani, who was then seventy years old, -and is since dead. He was the successor of a line of pastors whom -tradition would extend to the Apostles themselves. In his possession was -a library amply supplied with books, and parchments, and paper -manuscripts, accumulated by his ancestors. According to his accounts, -"in the summer, when these pastoral people are tending their cattle at a -distance from the valleys, and occupying their chalets, or temporary -cabins, upon the summits of the mountains, the clearness of the -atmosphere allows the sound of the Sabbath bells to reach them, calling -them to the worship of the Creator, beneath the canopy of heaven. They -assemble in a convenient place on the green turf, to listen to the -exhortations of their minister, who follows them on every seventh day to -their remotest pasturings." From this it appears that a portion of them, -at least, still observe the ancient Sabbath. - - - SECTION IV. SEMI-JUDAISERS—THEIR ORIGIN, HISTORY, ETC. - -We have already seen that the different branches of the great Waldensian -community were known under a variety of names, which were generally -significative of some distinguished leader among them, the country -whence they came, or something descriptive of their peculiar tenets. - -The epithet of Semi-Judaisers, which was applied as a term of reproach -to a sect which flourished in Transylvania, Holland, and some parts of -Germany, and even extended itself into Russia and Poland, in the latter -part of the fourteenth and during the commencement of the fifteenth -centuries, is of itself sufficient to show the Sabbatarian character of -the people it was designed to distinguish. To Judaise, Judaising, and -Judaisers, being synonymous terms of reproach, or rather terms -appellative,—the former to signify the action of sabbatizing, and the -latter to designate the person by whom the Sabbath was thus observed. Of -this we have abundant testimony. The Council of Laodicea, in 350, passed -a decree, in which Christians are reproved for Judaising. "If any be -found Judaising, let him be anathematized," was the language of these -pretended fathers of the church.[32] Athanasius says, "We assemble on -Saturday, not that we are infected with Judaism;" thus repelling a -charge which, in every age and country, has been affixed as a stigma to -Sabbath-keepers. - -The first glimpse that I have been able to obtain of this sect is given -by an old German author, whose works were published at Antwerp, in 1667. -In speaking of the religious parties and factions which agitated the -country, he says: "As to the people called by their enemies the -Semi-Judaisers, it is certain that they originated from a colony of the -persecuted Waldenses, who fled from Lombardy into Bohemia about 1450, -and thence removed into Transylvania, which subsequently became their -headdquarters. They say that the law of Moses is binding upon -Christians, and, accordingly, solemnize divine service upon Saturday, or -the old Sabbath." - -As to the outward circumstances of this people, they were generally -among the industrious poor,—mechanics and husbandmen. They were never in -squalid wretchedness or beggarly destitution, when left to enjoy the -fruits of their industry. Many of them, both male and female, became -inmates of the households of the great, in the capacity of nurses and -servants, and were greatly esteemed on account of their sobriety, -intelligence, and faithfulness. Others settled on the outskirts of the -neglected domains of the nobility, where they soon converted the barren -wastes into productive fields, and reared new and flourishing -settlements, to the great satisfaction of the landlords. - -From the very brief and imperfect accounts that I have been able to -obtain concerning them, there does not appear to have been anything -strange or singular in their manner of worship. They took the Scriptures -for their guide, rejected all Popish ceremonies, inventions, and -institutions, administered baptism by immersion, and contended that the -church of Christ should be inaccessible to unholy and unregenerate -persons. Their ministers were allowed no salaries, and were not -distinguished from the lay brethren by any superior authority or -attainments. All who felt disposed to do so were permitted to teach, "or -prophesy," and in this particular they seem to have strongly resembled -the Quakers. - -That they possessed a decided missionary spirit is evident from the fact -that their doctrines were secretly and silently, but very effectually, -disseminated throughout many parts of Europe, where they took deep and -lasting root. - -Subsequent to their removal into Bohemia, they became incorporated with -the United Bohemian Brethren, whose numbers were considerable in every -part of the empire. Scarcely, however, were they reduced to order, when -a terrible persecution was set on foot by the Catholic party, and they -were called upon to prove the strength of their faith by endurance and -perseverance to the end. They were compelled to forsake their towns and -villages in the depths of winter. The sick were cast into the fields. -Hundreds expired in flames, or on the rack. The public prisons were -filled with suspected persons. Such as effected their escape retired -into the caves and deserts of the country, where they held religious -assemblies, elected teachers, and decided upon their future course. - -About 1500, a large company of the Semi-Judaisers removed into -Transylvania, where they experienced many vicissitudes until the dawn of -the Reformation in Germany. At this time they had many large and -flourishing congregations, and being generally of the poorer class, and -withal extremely peaceable and inoffensive in their manners, they were -suffered by the princes and nobility of the country to live upon their -estates without molestation. In 1565, they first appear in history as a -people obnoxious to the rulers of Transylvania; and then it was chiefly -in consequence of the success which had attended the propagation of -their doctrines, and the conversion of Francis Davidis, superintendent -of the Socinian churches in that country, to their creed. Davidis, to -eminent talents and great learning, united the most ardent zeal and -untiring perseverance. Besides taking advantage of every opportunity to -disseminate his own peculiar views, he boldly attacked the doctrines of -the adverse party, disputing in person with the Socinian doctors, and -contending that the ten commandments of the Decalogue were of a moral -and immutable nature, and, consequently, that the seventh day of the -week should be observed as a sabbatical rest. His views were highly -offensive to Christopher Bathori, prince of Transylvania, who threw him -into prison, where he died in 1579, at an advanced age. His doctrines, -thus brought into public and general notice, spread rapidly, and were -embraced by several men of eminence. Of these the most distinguished -were Christiern Francken, who disputed in public for three days with -Faustus Socinus, upon the question of the Sabbath, and John Somers, -Master of the Academy of Clausenberg. The violent contentions that -ensued made a noise in all parts of Germany, and reached the ears of -Luther, who wrote a book upon the subject. In 1585, Jacob Paleologus, of -the isle of Ohio, was burned at Rome for Judaism. At his trial, he -declared that the ten commandments were moral and immutable in their -nature. In other countries executions of a similar character took place; -and the Semi-Judaisers were persecuted from region to region, like the -vilest of mankind. Many of them fled into Poland, Lithuania, and Russia, -where, mingling with the other dissenters from the established churches, -they formed congregations, and became quite numerous. Under the mild -reign of Udislaus II., king of Poland, their numbers greatly increased, -and many persons of wealth and respectability united in their communion. -A Polish writer informs us that their churches were numerous and -flourishing in many parts, but particularly in the Palatinates of -Polotsk, Witepsk, Nuislaw, Mohilev, and Minsk. At Dorpat, in Livonia, -there was a church containing five hundred members, where, in 1816, a -small remnant still resided. From Poland they extended themselves into -the middle and southern provinces of Russia, where they remained in a -state of general peace until the year 1638, when a persecution began in -Poland, through the instigation of the Catholics, extended to this -country, and multitudes of dissenters of all ranks and classes were -barbarously put to death. At this time the Semi-Judaisers were known in -these countries under the name of Sabbaton, a name sufficiently -descriptive of their peculiar and distinguishing tenets. In consequence -of these terrible persecutions, they retired into the most obscure and -unfrequented districts, and their history is wrapped in a great degree -of obscurity, until the reign of the Empress Catherine II., when they -are again brought into view as a people obnoxious to the government. -Under her persecuting edicts, their churches were demolished, their -congregations broken up and scattered, and the more eminent for piety -and learning put to death by a variety of cruel tortures. But a remnant -was saved to perpetuate the truth. Since that period they have -experienced many vicissitudes, but, upon all and every occasion, they -have found their safety in obscurity. They are distinguished for their -ardent love of the Holy Scriptures, for their opposition to the use of -images or pictures, and for their uniformly pious and consistent -conduct. They have no paid or salaried body of ecclesiastics. They -consider the invocation of saints to be idolatry, and insist upon the -right of private judgment in the interpretation of Scripture; a -circumstance that renders them highly obnoxious to the Russian priests. -They only admit professing believers to the rite of baptism. In their -sentiments concerning the Trinity they are said to be Arian. - -In 1824, a large community of these Christians were found by a -celebrated French traveller settled on the banks of the river Moskwa. -They numbered several thousand, and wore the Armenian costume, which -people they strongly resembled in manners and customs. He gives as their -peculiarities that they accounted as no better than fable whatever was -preached without Scripture proof, and affirm that the traditions of the -church are no better than the traditions of the Pharisees. They look -upon a church built of stone as no better than any other building; -neither do they believe that God dwells there. They say that to suppose -that God is found in churches, monasteries, and oratories, any more than -in any other place, is limiting the divine majesty. Their prayers and -sermons are extempore. Their ministers, like themselves, are generally -mechanics or labourers; nor is there any difference of rank among them. -They admit all the sacraments instituted by Christ, but none others. -They regard the ten commandments as moral and immutable, and, moreover, -are conscientious observers of the old Sabbath, or Saturday. - -"I was told," continues the same author, "that these people were very -numerous in many parts of Russia; and that their missionaries could -travel all over the empire, and pass every night with their brethren. -They were known to each other by a secret sign, and all their houses are -distinguished by a private mark, known only to the initiated. In -consequence of their extreme caution that none but members of their -churches should be present at their assemblies, they have been accused -of many horrid and abominable practices,—such as drinking the blood of a -child, and the indulgence of licentiousness,—their accusers not -considering that the only security for their safety is in their -avoidance of public notoriety." All testimonials concur in stating that -their numbers are considerable, but that, through fear of a recurrence -of persecution, they courted obscurity; being content with the humblest -stations, and only seeking to keep the commandments of God and the faith -of Jesus. "Of the sect called Sabbaton, who reside in Russia," says -Voltaire, "some say one thing and some another. It is evident, however," -he continues, "that they originated from the Vaudois, who fled before -the Crusaders into Germany, Bohemia, and Poland, and thence into the -imperial territories. They pay great attention to the Bible, and but -little to the priests, for which reason, probably, they have been so -hated by the latter." Again, he observes, "that it is quite impossible -to ascertain their numbers, or the proceedings of their meetings, since, -through fear of persecution, they keep both entirely secret." A Russian -historian testifies to the same. "I have no means of determining the -numbers of the sect denominated Sabbaton, as they have been estimated by -various authorities at from 10,000 to 100,000. It is certain, however, -that they are harmless, simple, and inoffensive in their lives, and that -they avoid all publicity, having a good reason for so doing." "I have -been credibly informed," says the Rev. Joseph Wolfe, in private -correspondence, "that the Sabbatarians in Russia are quite numerous, and -are called Sabbaton." In a work entitled "The Annals of Russia," which -was published at St. Petersburg, in 1796, and afterwards translated into -French by M. de Brissembourg, we are told that these people are not only -found in the large cities, but that they had congregations in the -remotest parts of the empire,—in Siberia, and upon the northwest coast -of North America. This was proved to be the case in 1829, when the Rev. -J. S. Green, of the American Board of Foreign Missions, visited a church -of fifty communicants on the northwest coast of Russian America, who -religiously observed the seventh day. He gives rather a deplorable -picture of their ignorance, but upon one point at least he might have -learned a lesson of them. - - - SECTION V. SOME ACCOUNT OF THE SABBATARIANS IN HOLLAND. - -In my foregoing statements I have been governed entirely by the language -and opinions of the writers from whom I derived my information, and who -are almost unanimous in supposing that the Semi-Judaisers of Bohemia and -Transylvania were descendants of the primitive Waldenses. However this -may be, we have every reason to believe that both these countries, with -different parts of Germany and Holland, were the abodes of evangelical -Christians, and probably of Sabbatarians, before the dispersion of the -Waldenses. An ancient author informs us that long before the dawn of the -Reformation in Germany, there lay concealed in all these countries, -particularly in Bohemia, a class of persons who contended for the -spiritual nature of the kingdom of Christ, and that this kingdom should -be exempt from all human institutions, of which first-day keeping is -such a principal one. It is certain, however, that they were first -brought into public notice about this time, and the probability is, that -being similar to, they became amalgamated with the persecuted Waldenses; -and as their safety lay in their obscurity, they took no pains to form -records to perpetuate their memories. This opinion is further -strengthened from the fact that many of the Anabaptists of Holland, -whose origin is confessedly hid in the remote depths of antiquity, are -known to have been Sabbatarians, and the same was true of multitudes in -the Netherlands, or Low Countries, as we learn from Father Lebo, a -Spanish inquisitor, who accompanied the Duke of Alva on his expedition -to that unhappy country, of which he wrote an account. He says, "Of all -the heretics, none were more incorrigible than a certain set, who were -quite numerous, who refused to pay any regard to the festivals of the -church, but persisted in Judaising, and openly declared that the Mosaic -ritual was still binding." - -Of the origin of Sabbatarianism in Holland, however, we have no account; -neither have the names of its teachers been handed down to us. Whether -its first observers were led to its adoption by an examination of the -sacred records alone, or whether the commandments there laid down, were -argued and explained by some popular leader, I have at present no means -of ascertaining. Certain it is that the Sabbath controversy became, in -the commencement of the sixteenth century, the principal one of the age, -in all those northern Germanic countries, and engaged not only the -attention of prelates and doctors of divinity, but of princes and -sovereign states. In this controversy learning was opposed to ignorance, -and influence to obscurity. Wealth, talent, and civil power, were -arrayed on the side of the No-Sabbath doctrine. Here I would remark, -that the Sabbatarians in Europe, at this period, were engaged in a -controversy, which, originating upon different principles, required to -be managed in altogether a different manner, from the present -controversial discussions of the Sabbath question. The change of the -Sabbath at this time had not been broached. It was conceded by all that -the Dominical day was a mere festival of the church, brought in and -perpetuated by human authority, and the mass of the people, with the -so-called great Reformers at their head, contended that all sabbatical -statutes had been abrogated, and consequently that, under the present -dispensation, it was a matter of perfect expediency, whether or not any -day of rest was observed. On the contrary, the Sabbatarians maintained -that a Divine law could only be abrogated by its institutor, that the -law of the Sabbath had not been so abrogated, and consequently, that it -must be still in force. They appealed to the Scriptures; the opposite -party appealed to the sword: and though the arguments of the former -could never be answered in a satisfactory manner, their upholders could -be hushed in death or driven into exile. One of the most eminent and -learned men of this age, was a Sabbatarian, and a bold advocate of -Sabbatarian views. I refer to Grotius, who wrote and published a book, -in which he proved that the ten commandments are moral and immutable, -and consequently the law of the Sabbath is still binding. This book was -condemned in the celebrated council convened at Dort in 1618, and its -author denounced in the severest manner. But however much this -distinguished man contributed to support the Sabbatarian cause, he was -certainly not its founder. A Catholic historian, in treating of the -Anabaptists in Holland, at the commencement of the sixteenth century, -remarks, that, "these heretics, through the instigation of the devil, -for their overthrow, were divided among themselves, part teaching one -thing, and part another; for, though all unanimously rejected the holy -sacraments of the church, and refused to obey its ordinances, a certain -set were for going back to Moses for a Sabbath, in which matter, they -went so far as to form congregations, and hold meetings on the seventh -day." In another place he observes, "I never heard that they were -persecuted by their brethren, the other Anabaptists, except by the way -of jeers, scoffs, and ridicule."[33] - -Again, "The followers of Moses being chiefly among the poorer classes, -they escaped for a long time the notice of the civil authorities, and so -greatly increased in numbers, that they had teachers and congregations -in all the principal cities of Holland, but when the persecutions broke -out, some fled, others conformed, and their meetings were generally -broken up." It is well known that the Lutheran princes and prelates -practised upon the Anabaptists all the cruelties to which themselves had -been subjected by the Roman hierarchs. The names of Luther, Calvin, and -Zuinglius, have been marked in this manner with an indelible stain. The -conscientious Sabbatarians neither expected nor found sympathy in the -bosoms of these men. Luther, who could send a circular to the princes of -the empire, urging them to execute summary vengeance upon the heretical -sect, and who bitterly denounced Carlostadt for sympathizing with them; -Calvin, who could smile with complacency over the tortures of those who -refused to be governed by his own opinions; and Zuinglius, who, when -questioned regarding the fate of certain Anabaptists, replied, "Drown -the Dippers,"—what sympathy could be expected from princes whose -consciences were guided, and whose opinions were influenced by such men? -and is it a wonder, that while the horrible scenes of the Inquisition -were re-enacted in Protestant countries; that while women and children, -old men and maidens, indeed, a multitude of all classes, were being -drowned, hung, burned, racked, and crowded into prisons to be literally -starved to death; is it a wonder, I say, that under all these -circumstances, posterity is beginning to inquire whether they were -reformers or deformers, and whether pure and undefiled religion was -really benefited by their services? This inquiry appears the more -rational, when we consider that it was for being baptized as baptism was -practised in the primitive church, and, so far as the Sabbatarians were -concerned, for observing the Sabbath that God had commanded, that these -frightful persecutions were carried on. Although many Sabbatarians -doubtlessly perished, the name of only one martyr known to have been of -that faith has been preserved. This was Barbary Von Thiers, who had been -baptized by a Sabbatarian minister named Stephen Benedict. At her -examination, she declared her rejection of Sunday and the holydays of -the church, but said that "the Lord God had commanded rest on the -seventh day;" in this she acquiesced, and it was her desire, by the help -and grace of God, to remain as she was, for it was the true faith and -right way in Christ. At the time when the Arminian schism was creating -such a great excitement in Holland, the Sabbatarians appear to have -become amalgamated, at least to a certain extent, with that people. Both -were equally obnoxious to the state, and that of itself would have -created a sympathy between them. It is well known that Grotius embraced -the Arminian tenets. Maurice, at that time the reigning prince, exerted -his utmost efforts to crush both parties. Inquiries were set on foot -with all the rigours of the Inquisition. The suspected were tortured not -so much to make them criminate themselves, as to betray their friends -and associates. Some were beheaded, and others escaped into foreign -countries. Of the latter class was Grotius, who, being condemned to -perpetual imprisonment, escaped his doom by flight. Their houses were -demolished, their property confiscated, and every measure that tyranny -and malice could invent, was exerted for their extirpation. Partially, -at least, these efforts were attended with success, and since that -period few Sabbatarians have been found in that country. - - - SECTION VI. SEVENTH-DAY BAPTISTS OF ENGLAND. - -About sixty years after the ascension of our Lord, Christianity was -first introduced into Britain, and many of the nobility, as well as -those of inferior birth, were happily converted. As it can be proved -that, at this early period, the seventh day was observed by the -Christians in general, we may conclude that these primitive churches -were Sabbatarian. The British Christians experienced various changes of -prosperity and adversity, until about the year 600, when Austin, the -monk, with forty associates, was sent hither to subject the island to -the dominion of Rome. Various ancient authors might be quoted to prove -the Sabbatarian character of the English at this period. In the -Biography of Austin, published in the Lives of the Saints, we are told -that he found the people of Britain in the most grievous and intolerable -heresies, being given to Judaising, but ignorant of the holy sacraments -and festivals of the church. The author then goes on to relate the -prodigies wrought in their conversion. - -The terms of conformity proposed to these Christians by Austin related, -among other things, to the observation of Easter and the festivals of -the Romish church. A division among the people immediately ensued, and -the different branches of the church were designated as the old and the -new. The old, or Sabbatarian Baptist church retained their original -principles; while the new adopted the keeping of the Dominical day, -infant baptism, and the other superstitions of the Romish hierarchy. - -Benius' Councils, fol. 1448, says that a council was celebrated in -Scotland in 1203, in which the initiation or first bringing in of the -Lord's day was determined. Lucius says of this council, that "it was -enacted that the Dominical day should be holy, beginning at the twelfth -hour on Saturday, until Monday." "The same year," says Hoveden, -"Eustachius, Archbishop of Flay, returned into England, and therein -preached the word of God from city to city, and from place to place, and -said the command under written, came from heaven about the observation -of the Dominical day; that it was found in a letter at Jerusalem, on the -tomb of St. Simeon, which the Archbishop, after fasting, praying, and -doing penance, at length ventured to take and read, which was as -follows: - -"I, the Lord, who commanded you that you should observe the Dominical -holy day, and ye have not kept it, and ye have not repented of your -sins, as I said by my gospel. Heaven and earth shall pass away, but my -word shall not pass away. I have caused repentance unto life to be -preached unto you, and ye have not believed. I sent Pagans against you, -who shed your blood, yet ye believed not; and because ye kept not the -Dominical holy day, for a few days ye had famine. But I soon gave you -plenty, and afterwards ye did worse. I will again, that none, from the -ninth hour of the Sabbath,[34] until the rising of the sun on Monday, do -work anything, unless what is good, which, if any do, let him amend by -repentance. - -"And if ye be not obedient to this command, amen, I say unto you, and I -swear unto you, by my seat and throne, and cherubim, who keep my holy -seat, because I will not command anything by another epistle, but I will -open the heavens, and for rain I will rain upon you stones, and logs of -wood, and hot water by night, that none may be able to prevent, that I -may destroy all wicked men. This I say unto you; ye shall die the death; -because of the holy Dominical day, and other festivals of my saints, -which ye have not kept, I will send unto you beasts having the heads of -women, and the tails of camels; and they shall be so hunger-starved that -they shall devour your flesh." - -There is more of this wretched stuff; but let this suffice as a specimen -of the arts and intrigues used to impose upon the simple and -unsuspecting, by a forged letter purporting to be from heaven. - -The same author goes on to state that "the king and government of -England opposed the discontinuance of the markets upon the Dominical -day, and required that those who observed it in such a way should be -brought to the king's court to make satisfaction, or otherwise purge -themselves of the observance of the Dominical day." - -In this connexion I will just add a few more expedients of the Romanists -at that time to deceive the people of England into a superstitious -veneration for the first day. - -"But our Lord Jesus Christ, whom we ought to obey rather than man, who, -made famous and exceedingly renowned, dedicated unto himself this day, -which we call the Dominical or Lord's day, by his birth, and by his -resurrection, by his coming, and by the sending of the Holy Spirit upon -his disciples, he raised up miracles of his virtue, and thus manifested -it upon some transgressors of the Dominical day: - -"Upon a certain Sabbath, after the ninth hour, a certain carpenter in -Beverlac, making a wooden pin against the wholesome admonition of his -wife, being struck with a palsy, fell to the ground. A certain woman, -knitting after the ninth hour of the Sabbath, whilst she was very -anxious to knit out part of her work, falling to the earth, struck with -the palsy, she became dumb. And at Nosfortum, a village of Master Roger -Arundel, a certain man made for himself bread, baked under the ashes, on -the Sabbath, after the ninth hour, and eat of it, and reserved to -himself part until the morning, which when he brake, upon the Dominical -day, blood came out of it. And he that saw it hath given testimony, and -his testimony is true. - -"And at Wakefield, upon a certain Sabbath, when a miller, after the -ninth hour, endeavoured to grind corn, suddenly, in the place of meal, -there issued out so great a stream of blood, and the mill-wheel stood -immovable against the vehement impulse of the water; and those who saw -marvelled, saying, 'Forgive, Lord, forgive thy people!' And at -Lincolnshire, a certain woman had prepared dough, or paste, or pudding -pie, which carrying to the oven, after the ninth hour of the Sabbath, -she put into a very hot oven; and when she had drawn it out, she found -it not baked, and she put it again into the oven, made very hot; and on -the morning, and on Monday, when she thought to have found the bread -baked, she found the dough unbaked. Also, in the same province, when a -certain woman had prepared her dough, willing to carry it to the oven, -her husband said, 'It is the Sabbath:—the ninth hour is now past. Let it -alone until Monday.' And the woman, obeying her husband, did as he -commanded, and wrapped the dough in linen, and, in the morning, when she -went to look at the dough, lest it should exceed the vessel, because of -the leaven put into it, she found, by divine will, bread made thereof, -and well baked with material fire. This is a change of the right hand of -the Most High; and although the Almighty Lord, by these and other -miracles of his power, did invite the people to the observation of the -Dominical day, yet the people, fearing more kingly and human power than -divine, and fearing more those who kill the body, and can do no more, -than Him who, after killing the body, can send the soul to hell, and -fearing more to lose earthly things than heavenly, and transitories than -eternals, as a dog to the vomit, returned to keep markets of things -saleable upon the Dominical day." - -The term Sabbath, during all this period, was applied exclusively to the -seventh day. Indeed, whenever, for fourteen or fifteen centuries, that -name occurs, it must be understood as applying to the last day of the -week. Up to the present time, on the records of England, particularly on -the Journals of the House of Lords, the highest court of England, all -things entered as done on the seventh day are entered as done die -Sabbati, upon the Sabbath day. From the time of Constantine to the -Reformation, Sunday was never regarded as the Sabbath, nor called by -that sacred name. During all this time, in England, here and there, were -found individuals who observed the Sabbath—the seventh day of the -week—strictly, though exposed to many privations and frequent -persecutions. Of their numbers or their locations we have at present but -very imperfect accounts. The mass of men regarded the Sabbath as -abolished;—Sunday as no Sabbath, but merely a church-holiday, to which -they paid no conscientious regard. With the dawn of the Reformation a -new spirit of inquiry was awakened in regard to the duties of practical -godliness. Among the subjects for discussion we find the Sabbath early -introduced and thoroughly examined. There was one class of reformers -who, dwelling alone on the sufficiency of faith and the freeness of the -Gospel, trembled at the thought of imposing rules upon men, and -expressed a sort of holy horror at the term, "law." Of this description -were Luther and Calvin. It is well known that the former recommended to -Christians "to ride, dance, and feast," on Sunday, rather than to submit -to any infringement of the liberty of conscience. But there were others, -who contended that an institution given in Paradise, and enforced by one -of the commandments of the Decalogue, could not have been abolished; -yet, finding themselves in the dilemma of observing another day than -that originally appointed, they maintained that the day had been changed -so early as to justify us in allowing it. A third class contended that -an institution so early given, and so often enforced, could not have -been abolished or changed without explicit authority; that this explicit -authority had never been given; and, therefore, the seventh day of the -week, and that only, should be observed. Compared with the whole, the -number who acknowledged the perpetuity and morality of the Sabbath, and -manifested a sacred regard for either the first or the seventh day, was -small. However, they were sufficient to prove that wherever the subject -of the Sabbath has been considered, there has always been found those -who, by precept and example, have witnessed for the Sabbath of the -fourth commandment. - -In 1595, a book was written and published by Dr. Bound, in which the -morality of the Sabbath, and a change of the day, was advocated in quite -a masterly manner. This excited a controversial spirit, and was soon -followed by many others, both for and against his view. The orthodoxal -doctrine of the Church of England, by bishops and historians, then was, -that the Sabbath had been abolished, and that the Lord's day, so called, -was altogether another institution, which could not be enforced by the -fourth commandment. Among the men who held this view, we may mention Dr. -Francis White, Lord Bishop of Ely, Dr. Peter Heylyn, Edward Brerewood, -Gilbert Ironsides, and others. Against these men were arrayed the -leading Puritans, who maintained the morality of the Sabbath and the -necessity of restraining men by the sanctions of the fourth commandment. -Many true Sabbatarians, however, stood opposed to both these parties, -maintaining not only the morality of the Sabbath, but the obligation to -observe the seventh day of the week. A work supporting this view, from -the pen of Theophilus Brabourne, appeared in 1628. He took the position -that the fourth commandment was simply and entirely moral; that the -seventh day of the week ought to be an everlasting holyday in the -Christian Church; and that the Sunday is an ordinary working day, which -it is superstition and will-worship to make the Sabbath of the fourth -commandment. This view was adopted by considerable numbers in England, -and has been represented from that day to this, by men of learning and -piety. Many who remained in connexion with the established church, were -conscientious observers of the seventh day Sabbath, among whom were -several ministers of piety, and authors of eminence. - -About the same time, small dissenting parties began to organize churches -and to boldly maintain the worship of God upon the Sabbath. Of these the -Natton Church has been much celebrated. It is situated in the west of -England, near Tewksbury, and about fifteen miles from Gloucester, -thirty-five from Birmingham, and ninety from London. The first pastor of -this church whose name has come down to us was Mr. John Purser. He is -represented as a very worthy man, and a great sufferer for conscience -sake. He was descended from an honourable family, and was heir to a -considerable estate, but his father disinherited him because he observed -the seventh day for the Sabbath. Notwithstanding this wrong, it pleased -Divine Providence to bless him abundantly in the little that he -possessed. He became a respectable farmer, and lived at -Ashton-upon-Carrant, in the Parish of Ashchurch, in the county of -Gloucester, during the reigns of Charles and James the Second. In common -with other nonconformists, he experienced much oppression and great -opposition on account of his religion. At one time his persecutors came -upon him while he was engaged in ploughing a field, and took from him -his team and utensils of husbandry. Notwithstanding the severity of the -laws against dissenters, the officers, in many instances, far exceeded -their commission, and sometimes were made to suffer for it. Such was the -case in this instance; for one William Surman, Esq., a conformist, but -worthy man, seeing the cruelty and injustice of thus depriving an honest -man of his property and the means for procuring a livelihood, obliged -his adversaries to return the property thus wrongfully taken. It appears -from authentic testimonies that he suffered much during the persecutions -between 1660 and 1690. But he overcame all by faith and patience, and -came out of the furnace like gold doubly refined. - -It is probable that Mr. Purser commenced his ministry in 1660, but did -not receive ordination until some years later. In the mean time one Mr. -Cowell was the chief preacher at Natton, and an author of some eminence, -having published a book entitled "The Snare Broken," which seems to have -occasioned considerable difficulty between the observers of the first -and seventh day. Mr. Cowell appears to have been rather wavering and -unstable, but withal a pious and well-meaning man. He departed this life -in 1680, when Mr. Purser took the principal charge of the church. The -Sabbatarians at this time were widely scattered. There was no -meeting-house, and Mr. Purser opened his dwelling for that purpose. He -also held meetings at various other private houses, in different places, -by which those living at a distance were accommodated by his labours. It -may be remarked, that although this worthy man steadily pursued the -occupation of husbandry, and reared a large family, he faithfully served -the church. While his hands were industriously employed, his meditations -were upon things above, and upon these occasions he was highly favoured -with manifestations of the divine presence. All his children and -grandchildren were also distinguished for virtue and piety, though many -of them adopted the first day for the sake of convenience, and became -worthy members of Baptist churches. Mr. Purser, through age and -infirmity, was unable to discharge the duties of the sacred office for -some time before his death, which occurred in 1720. - -His successor, Mr. Edmund Townsend, was plain and unobtrusive in his -manners, but was highly respected for his candour and integrity. Soon -after his ordination he took up his residence for a time with the -Mill-Yard Church; and then, in 1727, accepted an invitation to become -the pastor of the Cripplegate fraternity, which had been left destitute -by the death of Joseph Stennett. - -When Mr. Townsend left this church, he was succeeded by Mr. Philip -Jones, who discharged the duties pertaining to this sacred office for -nearly fifty years. His colleague, Mr. Thomas Boston, was a young man of -great promise and usefulness. Mr. Jones lived for several years at -Cheltenham, but held meetings at Natton, Panford, and other towns, for -the purpose of accommodating members living at each of those places. In -1731, he removed to Upton, but continued his ministry in different -places. In this way he encountered many difficulties, sometimes having -to travel in the worst of weather, and at others running great risks -from the floods of the Severn and Avon. Yet neither dangers nor -inconveniences were suffered to interfere with his duty. His character -has been thus given by a contemporary: "He was a holy man of God, and a -great and lively preacher of the gospel. Few were better acquainted with -the scriptures; for, whatever his subject was, he could have chapter and -verse to prove the whole. In short he was a living concordance; a man of -unblemished character, a sincere friend, and a faithful reformer, but -always in the spirit of meekness. Perhaps but a few living had a greater -command over the passions than he had." - -Previous to the death of this worthy man, in 1770, Mr. Thomas Hiller, -his nephew, accepted the pastoral care of the Baptist church in -Tewksbury, near Natton. He was a Sabbatarian in both opinion and -practice, and consequently was invited to serve the Sabbath-keeping -church at the same time that he remained pastor of the First-day Baptist -church. He accepted the invitation, and continued to minister to both -churches until his death, a few years ago. His ministry is said to have -been successful in both Natton and Tewksbury; although in what that -success was seen it would probably be problematical to determine. The -church over which he presided has become a mere handful, in the greatest -want of spiritual strength and support. Mr. Hiller was doubtlessly a man -of worth, and deeply interested in the Spiritual welfare of both -churches, by whom his memory is still highly venerated; but the history -of his connexion with these fraternities proves that no man can -successfully serve two masters. It is barely possible that a minister of -the gospel, who is at one and the same time the pastor of one church -worshipping on the seventh day of the week, and another church -worshipping on the first day of the week, can be faithful to both. Since -the death of Mr. Hiller, the congregation at Natton have been without a -pastor. However, it has engaged the services of a worthy Baptist -minister from Tewksbury for a considerable time. - -It is worthy of note, that, in 1746, Mr. Benjamin Purser, the youngest -son of Rev. John Purser before mentioned, purchased an estate in the -village of Natton, and fitted up, at his own expense, a chapel for -divine worship, adjoining his dwelling-house. It is a small room, -distinguished only for neatness and convenience. He also walled in a -corner of his orchard for a burial-place. When he died, in 1765, he -donated the house and burial-place to the church, together with ten -pounds a year out of his estate to all succeeding ministers. At the -present time the congregation is so small that the chapel is not opened -except upon extraordinary occasions, such as a funeral or the like. It -serves, however, as the depository for a small collection of rare and -valuable books. - -THE CRIPPLEGATE CHURCH. - -A congregation of Sabbatarians, known under that denomination, was -gathered in London by Francis Bampfield, during the reign of Charles the -Second. Mr. Bampfield was descended from an ancient and honourable -family in Devonshire, and was a brother of Thomas Bampfield, Speaker in -one of Cromwell's Parliaments. Having been designed for the ministry -from childhood, he received a classical education, at Wadham College, -Oxford, where he remained for eight years. Subsequently he was provided -with a living in Dorsetshire, and was likewise chosen Prebend of Exeter -Cathedral. Thence he was transferred to the populous town of Sherburne, -where he exerted a most extensive and happy influence among the members -of the established church. In this connexion he continued only a short -time; for beginning to doubt the authority of the church to prescribe -forms of worship, he became in the end a decided nonconformist. -Consequently he was not only ejected from the ministry, but confined in -Dorchester jail, for preaching and conducting religious services -contrary to law. During his imprisonment, which continued about eight -years, his views upon the subjects of the Sabbath and baptism were -materially changed, and he became a decided advocate of Seventh-day -Baptist sentiments. He preached his new opinions boldly to his -fellow-prisoners, and several were led to embrace them. Soon after his -release from Dorchester, Mr. Bampfield went to London, where he preached -the gospel for about ten years. In Bethnal Green, in the eastern parts -of London, he gathered a small church, whose place of meeting was in his -own hired house. This church was organized in 1676, and Mr. Bampfield -continued its pastor until 1682, when he was brought before the Court of -Sessions, on a variety of charges connected with his nonconformity. He -was several times examined, and upon each examination required to take -the oath of allegiance, which he persisted in refusing, alleging that -his conscience would not allow him to take it. This resulted in his -condemnation, the forfeiture of his goods, and a sentence of -imprisonment during life, or what was equivalent, during the king's -pleasure. The anxieties incident to this trial, combined with a -naturally feeble constitution, together with his great privations, -brought on a disease, of which he died in Newgate prison, on the 15th of -February, 1684, aged 68 years. - -The imprisonment of Mr. Bampfield was followed by the dispersion of his -flock, but the times becoming more favourable, they reunited in church -fellowship in 1686, and invited Mr. Edward Stennett, of Wallingford, to -accept the pastoral care of their church. He partly complied, coming to -London at stated periods to preach and administer the ordinances, though -he still retained his connexion with the people at Wallingford. But -finding that he could not consistently serve both churches, he resigned -the pastoral care of the London church in 1689. Mr. Stennett is -distinguished as being the ancestor of the famous Stennett family, who -were all Sabbatarians, and were for several generations an ornament to -religion, and champions for the cause of Protestant dissent. Being on -the side of Parliament in the civil wars, he was exposed, in -consequence, to the neglect of his relations and many other -difficulties. Although a faithful minister, he possessed no stated -salary, but supported his family by the practice of physic. He bore a -part in the persecutions which fell upon the Dissenters of that time. In -several instances his escape seems altogether miraculous, and affords a -striking evidence of Divine interposition. - -He was succeeded by his second son, Joseph Stennett, who had enjoyed the -advantages of a liberal education. He came to London in 1685, and was -employed for a time in the instruction of youth. His first appearance in -the pulpit created a great sensation. His ministry was eminently -evangelical and faithful; and while preaching constantly to his own -church upon the Sabbath, he almost always waited in the ministry upon -other congregations on the first day. Perhaps no Dissenting minister in -England, at that time, exerted a more powerful influence, or maintained -a higher standing than did Mr. Stennett. He was at different times -appointed by his brethren in the ministry to draw up letters and -addresses of congratulation to be presented to the sovereign upon -particular occasions, Mr. Stennett likewise appeared before the public -as the author of other works, which acquired considerable popularity. -Early in the year 1713, he began to decline, and on the 11th of July -fell asleep, in the forty-ninth year of his age, and the twenty-third of -his ministry. - -The death of this worthy man was a particularly disastrous event to his -little flock, who remained for fourteen years without a shepherd, during -which time they generally met for worship with the Mill-Yard Church. But -in 1727, Mr. Edmund Townsend became their spiritual guide, in which -relation he continued until his death in 1763. - -Subsequent to the decease of Mr. Townsend, the church, for four years, -was supplied with ministerial assistance by different Baptist ministers, -until Mr. Thomas Whitewood accepted the pastoral office, in June, 1767. -His race, however, was short; for after preaching three times, and -administering the Lord's Supper once, he was attacked by a fatal -disease, of which he died the ensuing October. - -Dr. Samuel Stennett, son of Dr. Joseph Stennett, being at that period -pastor of the Baptist church in Little Wild Street, London, was -solicited to accept the pastoral office. It appears that he complied in -part, performing all the duties without accepting the nominal relation -of pastor. He administered the Lord's Supper, and preached to them -regularly on the Sabbath morning; while the afternoon service was -conducted by four Baptist ministers in rotation, among whom were Dr. -Jenkins and Dr. Rippon. - -In 1785, Robert Burnside accepted the pastoral charge of this church, in -which relation he continued forty-one years. Mr. Burnside united to -great natural abilities, a kind and loving heart, by which he was -particularly qualified to impart instruction. He became tutor, at -different periods, to the sons of several of the nobility, and -discharged the duties attendant upon that difficult office in a manner -honourable to himself, and advantageous to his pupils. He also prepared -several works for the press; among which was a volume on the subject of -the Sabbath. He died in 1826, and was succeeded by John Brittain -Shenstone, whose early labours had been in connexion with First-day -Baptist churches. For more than forty years he was connected with the -Board of Baptist ministers in London, of which he appears to have been -the principal projector and main support. He commenced the observation -of the Sabbath in 1825, and upon the decease of Mr. Burnside accepted -the pastoral care of the church, which he continued to serve until his -death, in 1844. Since that event this church has been without a pastor, -and is in a very low and enfeebled condition. - -THE MILL-YARD CHURCH. - -This church is located in the eastern part of London, but of its -founder, or the date of its origin, our accounts are very imperfect and -unsatisfactory. The present records, in possession of the church, date -back to 1673; but as they refer to another book which had been -previously used, it is certain that the church was organized much -earlier. Indeed, we have every reason to believe that this church is a -perpetuation of the fraternity gathered by John James, the martyr, which -originally met in Bull-Steak Alley, Whitechapel. We shall therefore -consider Mr. James as the first pastor of this church. On the 19th day -of October, 1661, while in the midst of a warm and fervent discourse, an -officer entered the place of worship, forcibly ejected him from the -pulpit, and led him away to the police under a strong guard. Thirty -members of his congregation were likewise taken before a bench of -justices, then convened at a public house in the vicinity, where each -one was required to take the oath of allegiance, and those who refused -to comply were committed to prison. Mr. James underwent a long and -tedious examination, when he was committed to Newgate, upon the -testimony of several profligate witnesses, by whom he was accused of -speaking treasonable words against the king. At his trial, which came on -about one month afterwards, his apparent innocence, deep piety, and -resignation, sensibly affected a large concourse of spectators, but -could not soften the obdurate hearts of his judges, by whom he was -sentenced to be hanged, drawn, and quartered. He was unaffected by this -horrid sentence, and calmly observed, "Blessed be God, whom man -condemneth, God justifieth." While he lay in prison under sentence of -death, he was visited by several persons of distinction, who were deeply -affected by his patience and resignation, and who cheerfully engaged to -exert their utmost influence to secure his pardon. But he appears to -have been too well acquainted with the power and designs of his enemies, -to have entertained much hopes of their success. - -Mrs. James, by the advice of her friends, was induced to present a -petition twice to the king, setting forth her husband's innocence, and -entreating his majesty to grant a pardon. But in both instances she was -repulsed with scoffs and ridicule. At the scaffold, on the day of his -execution, he addressed the people in a very sensible and affectionate -manner. Having finished the address, and kneeling down, he thanked God -for covenant mercies, and for conscious innocence. He then prayed for -all, both his friends and his enemies, for the executioner, for the -people of God, for the spectators, for his church, and his family, and -lastly, for himself, that he might enjoy a sense of the divine presence -and support in this his hour of trial, and entrance into glory. When he -had finished, the executioner, who was much affected, said, "The Lord -receive your soul;" to which Mr. James replied, "I thank you." A friend -then observed to him, "This is a happy day for you;" he replied, "I -thank God it is." He then thanked the sheriff for his courtesy, and bade -farewell to his friends; then saying, "Father, into thy hands I commit -my spirit," was launched into eternity. But the rage of the bigoted -tyrant did not end here. His heart was taken from his body and burned, -his body itself quartered, and the mutilated parts affixed to the gates -of the city, and his head set up in Whitechapel, on a pole opposite to -the alley in which his meeting-house stood. - -At the time when the present record of this church commences, 1673, -William Sellers exercised the pastoral function. The church was then in -a flourishing condition; the members being quite numerous, and strict -discipline maintained. Mr. Sellers was probably the author of a work on -the Sabbath, in review of Dr. Owen, which appeared in 1671. His ministry -is supposed to have continued until 1678. He was succeeded by Mr. -Toursby, who was a man of considerable controversial talent, which he -exercised in defence of the Sabbath. He prepared a work for the press -upon that subject, but it is believed that it has long been out of -print. His ministry ceased in 1710. - -About this time two persons named Slater preached occasionally, though -it does not appear that they were ever ordained. - -Mr. Savage, in 1711, accepted the pastoral office. His colleague, the -venerable John Maulden, had long been the pastor of a Baptist Church in -Goodman's Fields, which he left on account of his having embraced -Sabbatarian principles. After the decease of these worthy men, the -pastoral office was vacant for some time, during which the preaching -brethren officiated in the ministry in a manner prescribed at the -business meetings of the church. In 1720, Dr. Joseph Stennett was -invited to accept the pastoral care of this church. He was then -presiding over a Baptist Church in Exeter, and after considerable delay -declined the call. - -Mr. Robert Cornthwaite became their pastor in 1726. He had been -connected with the Established Church, but becoming convinced that the -gospel did not authorize any such establishment, he withdrew from its -communion and identified himself with the dissenters. Becoming -interested in the Sabbath controversy he soon decided for the seventh -day, and was chosen pastor of this church, in which relation he -continued until his death in 1754. He was distinguished for great mental -vigour, and a firm adherence to whatever he deemed true and scriptural. -He published several works relating to the Sabbath, which greatly -contributed to draw attention to that important subject. - -Daniel Noble, his successor, was a member of a Sabbath-keeping family, -and being designed for the ministry, received the advantages of a -liberal education. His studies were pursued first in London, and -afterward at the Glasgow University. He commenced preaching occasionally -at Mill-Yard in 1752, took the pastoral charge when that office became -vacant, in which connexion he remained until his death in 1783. - -At this time William Slater, a member of the church, was invited to -conduct the services. This he did with such general acceptance that he -received ordination, and became the pastor of the church. His ministry -was very successful, and continued until he died, in 1819. - -For several years ensuing that event the church was without a pastor, -being supplied with ministerial assistance by brethren of other -denominations, until William Henry Black, the present incumbent, became -its spiritual guide. Through the pious liberality of one of its members, -the Mill-Yard Church enjoys the benefit of an endowment. Mr. Joseph -Davis, who united in its connexion at the time that John James suffered -martyrdom, purchased, in 1691, the grounds adjoining the present -Mill-Yard Church, erected the place of worship, and provided for the -permanency of the society. This property was conveyed to trustees, -appointed by the church, in 1700. In 1706, shortly before his death, Mr. -Davis bequeathed his property to his son, with an annual rent-charge in -favour of the Mill-Yard Church, together with seven other Sabbatarian -churches in England. He likewise provided, conditionally, that his whole -property might afterward come into the possession of the church, and be -vested in trustees for its benefit. Mr. Davis, in the earlier part of -his life, had suffered extremely from severe persecutions. He was a -prisoner in Oxford Castle for nearly ten years, from which he was -released in 1673. Subsequently he entered into business in London, where -prosperity attended him, and he not only obtained a competence, but -became a wealthy man. Few have made a more laudable use of riches, and I -would say to the reader, go thou, and do likewise. - -A short account of some of the most eminent among those who embraced -Sabbatarianism previous to the organization of these churches, may be -interesting to the general reader. - -Shortly after the publication of Dr. Bound's book, in which he advanced -the modern notion regarding the so-called Christian Sabbath, that it is -a perpetuation of the fourth commandment, but that the day specified -therein had been changed by divine authority, we first hear of John -Traske, who both wrote and spoke in defence of the seventh day. - -He also contended that the scriptures are sufficient to direct in -religious services, and that the state has no right to prescribe any -ordinances contrary to the laws of God. For this he was brought before -the Star-Chamber, where a long discussion was held respecting the -Sabbath, in which Dr. Andrews, Bishop of Winchester, took a prominent -part. Traske could not be turned from his opinion, but received a -censure in the Star-Chamber. "He was sentenced on account of his being a -Sabbatarian," says Paggitt's Heresiography, "to be set upon the Pillory -at Westminster, and from thence to be whipped to the Fleet Prison, there -to remain a prisoner for three years. His wife, Mrs. Traske, was -confined in Maiden Lane and the Gate House Prisons fifteen years, where -she died, for the same crime." - -Another distinguished advocate for the truth was Theophilus Brabourne, a -learned minister in connexion with the Established Church. He wrote a -book, which was published in London in 1628, wherein he argued that the -Lord's Day is not the Sabbath by divine institution, but "that the -seventh day is still in force." For this, and similar works, he was -arraigned before the Lord Archbishop of Canterbury, and the Court of -High Commission. His examination was conducted in the presence of many -persons of high distinction, and several lords of his Majesty's Privy -Council. For some reason, it is not possible to ascertain distinctly -what, though probably he was over-awed by the character of the assembly, -he signed a recantation and went back to the bosom of the church. -Nevertheless he continued to assert, that if the Sabbatic institution be -indeed moral and perpetually binding, the seventh day ought to be -sacredly kept. - -About the same time, it appears that Philip Pandy commenced propagating -the same doctrines in the northern parts of England. He was educated in -the Established Church, of which he became a minister. He withdrew from -its communion, however, and became the mark for many shots. He held -several important disputes about his peculiar sentiments, and -contributed much to promulgate them. - -James Ockford, another early advocate of the Sabbath in England, appears -to have taken part in the discussions in which Traske and Brabourne were -engaged. He also wrote and published a book in 1642, which was seized -and burned by the authorities of the Established Church. - -There does not appear to have been any regularly organized churches of -Sabbatarians in England, until the commencement of the seventeenth -century, though subsequent to that period there were eleven of these -fraternities, besides many scattered Sabbath-keepers, in different parts -of the kingdom. These churches were located in the following places, -viz.: Braintree, in Essex; Chersey; Norweston; Salisbury, in Wiltshire; -Sherbourne, in Buckinghamshire; Natton, in Gloucestershire; Wallingford, -in Berkshire; Woodbridge, in Suffolk; and three in London—the Mill-Yard, -Cripplegate, and Pinner's Hall Churches. Eight of the eleven are now -extinct, and hence a complete account of them cannot be obtained. - -A very interesting correspondence between the Mill-Yard Church and the -General Conference of the Seventh-day Baptists in the United States has -been carried on for the last fifty years. In 1844, George B. Utter, as -delegate from that body, visited the brethren in England, where he was -hospitably entertained. The worthy pastor of the Mill-Yard Church is, I -understand, collecting materials for a history of the Lives and Writings -of Sabbatarians in England, and likewise preparing a list of Sabbatarian -authors, together with an account of all the books which have been -published that relate to the Sabbath controversy. - -From an attention to the foregoing it will be perceived that -Sabbatarianism has greatly declined in England; and that decline seems -to have been produced by the operation of a variety of causes. There are -certainly great inconveniences, particularly in large towns and cities, -connected with the observance of a day of rest so utterly at variance -with the popular custom as that of the seventh day has ever been. This, -with that spirit of conformity by which men are ever prone to accede to -established usages, together with the fact that they never instituted -any associational organization, sufficiently accounts for their early -declension, without supposing any unsoundness in their creed.[35] - -We have every reason to believe that formerly, and down so late as the -commencement of the seventeenth century, Seventh-day Baptist churches, -of considerable magnitude, existed at the foot of the Grampians, and -among the Welsh mountains, but their history appears to be buried in -oblivion. - -I have also been recently informed that there is a Seventh-day Baptist -church near Burton-upon-Trent, and nine miles from Derby. That a Mr. -Witt, in 1832, officiated as pastor. That they own a large brick -meeting-house, in which their meetings are solemnized every Sabbath day, -and are a very respectable body of people. - -[15] Historical Annals, published in Paris, 1667, p. 230. - -[16] With the former inhabitants of the valleys, whom they closely -resembled in principles and practices, and to whom, in times of -persecution, they would naturally fly for refuge. - -[17] This accusation was undoubtedly false, and reminds one of the -endless charges of a community of wives, made at a later period against -the Anabaptists. - -[18] Here is a vast field for research, of which the world is just -beginning to discover the importance. The martyrs, with the exception of -those who were destroyed by mobs, by clandestine malevolence, and local -crusades, were allowed formal trials according to the established usages -of law, which were generally in conformity to the Roman system of -jurisprudence. In these records of the old ecclesiastical courts, the -charges against them, with their apologies and confessions, are detailed -at length. Some of these documents have already been examined, but -multitudes of others lie concealed in the galleries of ancient -libraries. - -[19] Reineirus, under the title of Waldenses, includes all the heretics -of that period, Pasaginians, Albigenses, Waldenses, Josephists, -Arnoldists, Henricians, &c., from which it appears that these names were -derived from local causes. - -[20] This of course included the keeping of the first day, which the -Catholics unanimously declare originated with their church. - -[21] In the time of Reineirus, and even to this day, in Catholic -countries, the Dominical day is regarded as a feast, or festival of the -church, as much as Easter, Christmas, &c. - -[22] These are particularly mentioned by Crantz, in his History of the -Bohemian Brethren. - -[23] This is important testimony, because the Catholics never dreamed of -attempting to establish the sacredness of the first day from the -authority of the Scriptures, but referred it at once to the power of -Holy Mother Church. Consequently, the Dominical day was regarded as a -holyday of the church. - -[24] It remained for more modern theologians to discover, that the -inspired writers were mistaken, and that instead of the seventh, it was -a seventh day, or the seventh part of time. - -[25] First-day doubtlessly included, which is ever spoken of, by the -Catholic writers, as a festival of Christ, and a holyday of the Church, -and regarded in no other light. - -[26] Of this I would remark that the Dominical day was established by -law, not as the Sabbath, but as a festival of the church; and that -whatever uncertainty may exist about all the ancient heretics being -Sabbatarians, it is very certain that few, if any, of them were -observers of the first day, at least for a very long period. - -[27] That the Catholic writers regarded the Dominical day as a festival -of the Church can be very easily proved. That they regard it as such to -this day in Catholic countries is an undeniable fact. When they speak of -the festivals of the Church, they include the Dominical day as much as -Christmas, Palm Sunday, or Easter. They smile when they hear learned -Protestant sages attempt to prove from the Scriptures either the -abrogation or a change of the Sabbath. We have also the testimony of a -host of Protestants in the earlier part of the Reformation, who -acknowledged that the observation of the first day had no other -foundation than the authority of the Church, among whom is the -celebrated John Calvin, who says—"The old fathers put in the place of -the Sabbath the day which we call Sunday. King Charles I. declares that -the celebration of the feast of Easter was instituted by the same -authority that changed the Sabbath into the Lord's day, or Sunday; for -it will not be found in Scripture where Saturday is discharged to be -kept, or turned into Sunday. Therefore, my opinion is, that those who -will not keep this feast may as well return to the observation of -Saturday, and refuse the weekly Sunday, since it was the Church's -authority that changed the one and instituted the other." - -[28] Robinson. History of Baptism. - -[29] All writers, both ancient and modern, concur in admitting that the -branch of the Waldenses called Passagines, were Sabbatarians. - -[30] Reference to Revelation. - -[31] That is, that they were adopted from the ancient heathen festivals; -and as the Dominical day was in that time regarded as a festival of the -church, of course it must have been included with the others. - -[32] Will not Balaam, the son of Bozor, rise up in judgment against -these men? For, though he loved the wages of unrighteousness, he had -enough of the fear of God before his eyes to make him hesitate about -cursing those whom God had not cursed. These, however, are bold in -cursing those whom God has blessed,—such as observe his Sabbath. - -[33] The Anabaptists had not the power of persecution; for their -disposition, particularly in some cases, I would not be answerable. - -[34] Observe, the seventh day is called the Sabbath. - -[35] I have been informed that there is at this time a small society of -Seventh-day people in the west part of England, in the vicinity of -St. Asaph, but will not vouch for the accuracy of the statement. - - - - - CHAPTER III. SEVENTH-DAY BAPTISTS IN THE UNITED STATES. - - - SECTION I. GENERAL HISTORY. - -The Seventh-day Baptist churches in the United States occupy isolated -situations in different parts of the Union, and are distinguished from -other religious denominations by certain distinctive views relative to -the immutability of every precept of the moral law. - -The term Sabbatarian was formerly adopted by those of the same -persuasion in England, subsequent to the Reformation, when the word -Sabbath was applied exclusively to the seventh day of the week, and -those observant of it as holy time were regarded as the only -Sabbath-keepers. This term, though highly expressive of the main Sabbath -doctrine, was, on account of its supposed indefiniteness, rejected by -the General Conference of the American Churches, in 1818, and the -appellation of Seventh-day Baptist, which was considered more generally -expressive, adopted in its stead. - -The differences existing between the Seventh-day Baptists and the other -Baptist denominations, all relate to the Sabbatical ordinance. In -respect to this the former believe that no system of morality can be -complete which does not include time devoted to God and religious -worship; that the seventh day was particularly appropriated and set -apart for this purpose in Paradise, and was designed, not for any one -class or race of men, but for all mankind; that it forms a necessary -part of the moral law, which is immutable and unchangeable in its -nature, and of universal obligation; that no other day was substituted -for this by divine authority at the introduction of Christianity; that -the first day is nowhere mentioned in the sacred volume as possessing a -divine character; that whatever respect was paid to it in the primitive -ages originated from the supposition that it was the weekly anniversary -of the glorious triumph of the risen Saviour, and not from the idea of -its being the Sabbath; and that the substitution of the first for the -seventh day, as holy time, was brought about by the Antichristian power, -who, according to the word of prophecy, was to usurp the prerogatives of -the Deity, and change times and laws. - -These opinions, though countenanced by Holy Writ, and perfectly -agreeable with many historical records, are directly in opposition to -the popular prejudices of the day, and, consequently, their -conscientious supporters have been exposed, sometimes, to downright -persecution in the shape of fines and imprisonment, and at others, to -the equally cruel, though less ostensible, suffering imposed by -vituperative sarcasm and disingenuous ridicule. - -We have all heard of a very expressive proverb, importing that the world -will think of us just as we think ourselves. Perhaps the seventh-day -people have not made sufficient exhibitions of self-gratulation. Perhaps -they have walked too contentedly down the valley of humiliation, -involved in the shadows of obscurity. Certain it is, that they have -striven to make themselves acceptable to God rather than to men; that -they have been distinguished more for morality, good sense, and quiet, -unobtrusive manners, than for brilliant, but superficial, attainments; -and that they have been rewarded, not by outbursts of popular applause, -not by a rising upon them of the sun of worldly prosperity, but by the -sweet consciousness of doing right, and a slow but steady progress in -Christian knowledge and acquirements. The Seventh-day Baptist churches -have been blessed and honoured by the labours and example of a -succession of worthy ministers. Men, pre-eminently qualified to break -the bread of life, and administer the milk of the word;—men truly -apostolic in simplicity and purity of doctrine, in fervour of piety and -zeal. True, they have not been distinguished for the wisdom of this -world. They have not rejoiced in the learning of Bossuet, neither have -they exhibited the eloquence of Bourdalone, Massillon, or Whitefield; -but they have adhered steadily to the truth, have been uncompromising in -opposition to error, and little prone to seek worldly honours and -emoluments. Few of them have ever grown rich except in grace; indeed, -the possibility of opulence was precluded by the cost of living, and the -smallness of their salaries. The same has also operated to prevent the -accumulation of large libraries by the ministry, or their devoting much -time to learned research or literary pursuits. - -Few denominations of Christians have been equally distinguished for -fraternal feeling and unanimity of sentiment;—in no one has society -assumed a more healthy and moral tone. Industry, frugality, and -integrity, are their leading characteristics; mendicity is rare among -them, and squalid poverty unknown. - -Man is eminently a social being. No one perceives, perhaps no one -apprehends, how much society contributes to strengthen and perfect the -noblest virtues and highest attainments. The affections are particularly -under the control and guidance of social influences. The interchange of -the forms of hospitality and courtesy powerfully promotes the growth of -friendship and kindliness of feeling. Consequently, social worship is of -the highest importance to every Christian fraternity; and nothing is -more productive of congeniality of sentiment and unity of design between -churches of the same faith and order than frequent convocations for -mutual encouragement and edification. The Seventh-day Baptists were -aware of this, and, accordingly, when the church in Newport, R. I., -organized a part of its members into a separate and distinct body, now -known as the First Hopkinton Church, it was stipulated that an annual -interview should take place, which was subsequently known as the yearly -meeting. Thus was formed a little confederacy, whose bounds gradually -enlarged as new churches were instituted, until it included the parent -churches of Rhode Island, Connecticut, New York, and New Jersey. These -meetings were held alternately at different places, and were usually -attended by the ministers and other leading members of the respective -churches, who generally travelled at their own expense, and spent some -time in this social and religious visit. The consequences of this -interchange of Christian sympathies and feelings were every way -delightful. The bonds of union were cemented, many pleasing -acquaintances were formed, and a warm and growing attachment to the -Sabbath, and the cause of truth, increased in the minds of all. So early -as 1800, the churches composing this denomination began to consider the -expediency of establishing some formal ecclesiastical organization. This -was considered the more necessary in consequence of certain differences -in some doctrinal sentiments that prevailed to a considerable extent. -The question was, under consideration until 1805, when, at a meeting -convened at Hopkinton, certain articles of union were agreed upon, and -subscribed by delegates from eight sister churches; and thus an -ecclesiastical body for the transaction of business was formed, which -was denominated the General Conference. - -The second session of this venerable body was held at Berlin, the third -at Cohansey, now Shiloh, and the fourth again at Hopkinton. In 1808, the -Lost Creek and New Salem churches, in Virginia, united with the -Conference, which subsequently received continual and almost annual -additions. - -The meetings of this body were solemnized alternately from place to -place, and were attended with the most happy consequences. Before the -venerable body, whose members were uniformly distinguished for -integrity, candour, and piety, all difficult cases were brought for -consideration and adjustment. Here divisions were reconciled, schisms -healed, and such differences as appeared likely to disturb the general -peace removed. Here, also, religious and benevolent enterprises were -projected and recommended to the churches for their action and -consideration. The authority of the General Conference was subject to -several limitations, which will be perceived by attending to the form -and government of the Sabbatarian fraternities. Every church is in -itself a distinct body, capable of transacting its own concerns, of -receiving or expelling members, of appointing its own pastor and other -officers, fixing their salaries, and suspending their ministrations in -case of impiety or gross immorality. The internal regulations of these -churches are simple and democratic, every member being equally entitled -to a vote, and the pastor, except by the superior respect attached to -his station, having no more voice, and exercising no more influence in -business affairs, than a private individual. It could not be expected -that these churches, after having experienced the benefits of their -equal and impartial government, would accede to the establishment of any -ecclesiastical organization that might tend to subvert their -independence, or to centralize in an extraneous body the authority which -was then disseminated through and exercised by the members of the -churches themselves. Accordingly, we find that the right to choose, -elect, and ordain their own deacons was still retained by the churches, -as well as the privilege of specifying from their numbers such -candidates for the ministry as appeared eligible for that sacred office, -which specification and appointment, being submitted to the Presbytery -(a board of ministers appointed for that purpose), by whom the -qualifications, talents, and character, of the candidate is examined, -which examination proving satisfactory, he is forthwith ordained by the -laying on of hands. - -Neither has the Conference any right to institute a judicial -investigation of any difficulties that may arise between individual -members and the churches to which they belong, nor to attempt any -interference with dissensions between sister churches, except by special -and particular invitation, and unless the subject has been previously -laid before the respective churches, and their delegates to the -Conference instructed to take cognizance of the matter. - -Such churches of the Sabbatarian order as desired admission into this -confederacy, were required to furnish a written exposition of their -doctrinal sentiments respecting regeneration by the Holy Spirit, -justification by faith, and salvation through the merits of Jesus -Christ, which, proving satisfactory, the right hand of fellowship was -extended to their delegate on behalf of the Conference. Here we may -observe that this proceeding was not calculated nor intended to -establish any inquisitorial censorship of doctrinal views, but to -perpetuate good order, unanimity of sentiment, and purity of faith. - -At the time of the organization of the General Conference, there were -several churches of Seventh-day Baptists who remained aloof from that -confederacy. Of these, one was situated in a very pleasant country, on -the west fork of the Monongahela River, in Harrison County, Virginia. -This church, in 1808, sent a letter to the Conference, requesting -admission into that body, but stating their practice of receiving -first-day members. In consequence of this, their reception was -postponed, and an admonitory message upon the subject prepared and sent -to them. This church soon fell into a decline; its members removed into -other parts, and it finally became extinct. - -With the exception of the minutes of the General Conference, and one or -two other works scarcely deserving of consideration, the Seventh-day -Baptists made no attempt to form a denominational literature until 1820, -when an association of ministers edited and published a periodical -designated the Missionary Magazine. About the same time a collection of -hymns for the use of the denomination was made, which met with very -general acceptance and applause. After the publication of the magazine -had been continued for two or three years, various causes contributed to -render the further prosecution of the enterprise inexpedient and -unadvisable. Upon the discontinuance of the magazine, the necessity of a -denominational literary organ was very generally felt, but engagements -in other pursuits, fears of pecuniary losses, and other causes, operated -to prevent the enterprise until 1827, when Deacon John Maxson, of Scott, -projected and brought into successful operation a weekly newspaper, -called the Protestant Sentinel, which, by untiring energy and -perseverance, he succeeded in supporting and publishing for several -years. The paper was first issued at Homer, then at Schenectady, and -finally at De Ruyter. To Deacon Maxson, the publication of this paper -appears to have been, from the first, a losing concern. His engagement -in the enterprise was not undertaken with the view of expectation of -pecuniary profit. He was influenced by considerations far more sacred -and important. No doubt in the advantages secured by that enterprise to -his brethren he feels amply repaid for all his toils and difficulties; -for a man of his benevolent heart and amiable disposition ever forgets -all personal considerations in the general good. - -When the press was removed to De Ruyter, Deacon Maxson resigned the -editorial charge, which passed in a very short period through several -hands; the paper bearing the name of The Seventh-day Baptist Register. -Even here its location was not considered as the most favourable, and -many supposed that the city of New York would afford a more eligible -situation. To that place, therefore, in 1844, it was removed, and the -Rev. George B. Utter assumed the editorial chair, since which removal it -has borne the name of The Sabbath Recorder. - -The denomination became early aware of the utility of tract -publications, and the General Conference in 1831, recommended the -formation of tract societies in the different churches, which should -become auxiliary to a general tract executive committee, annually -appointed by that body, to procure, examine, and publish such tracts as -in their opinion might be desirable. In compliance with this suggestion, -such organizations were instituted in nearly all the churches, and -several tracts were procured and printed. But the tract cause, like that -of the denominational paper, laboured under much discouragement and -great embarrassment. As a means for disseminating Christian truth and -knowledge, it does not seem, even yet, to be duly appreciated. The want -of available funds crippled its operations, and lessened its usefulness; -nevertheless it continued to support a nominal existence until 1843, -when it was remodelled and reorganized under the name of the Sabbath -Tract Society, since which period its activity and usefulness have been -abundantly exhibited. It has a series of stereotyped tracts, of which -editions are published according to the means and demands of the -society. In connexion with this, is a publishing society, recently -organized, that has issued several publications not connected with the -series, but all relating to the Sabbath controversy. The denominational -paper is also published under the auspices of this society; and it is -believed that whatever obstacles may have impeded the progress of our -publishing interests, they are rapidly disappearing before the -development of our literary resources. - -The utility of missionary organizations engaged, at a very early period, -the attention of the General Conference. At this time it was the -practice of the individual churches to depute their ministers to make -short journeys, of which they generally defrayed the expense. The -inefficiency of this course had become painfully manifest, and it -remained for the Conference to devise some plan by which the missionary -efforts of the denomination could be concentrated. The subject was under -consideration for two or three years, and finally resulted in the -organization of the Seventh-day Baptist Missionary Society. By reference -to the constitution of this society, which bears the date of 1819, it -appears that its object was to consolidate the funds and concentrate the -efforts of the denomination, in order to promote the interests of -religion by employing missionaries and sending them to the destitute and -scattered brethren in our fellowship. This society, notwithstanding its -laudable object, was destined to meet with many difficulties and -embarrassments. The poverty of some of the churches, and the -unwillingness of others to contribute, were serious obstacles in the way -of its accomplishment of the good it had purposed to perform. Yet under -its auspices, several missionaries were annually appointed, for three, -six, or nine months, to occupy such fields of labour as appeared most -eligible, and generally embracing visitations to Sabbath-keepers who -were removed to distant localities. These journeys, though attended in -the sequel with the happiest results, often required no small share of -personal sacrifice and inconvenience on the part of the performer. -Difficulties were always to be encountered; many times dangers. These -were greatly enhanced, from the fact that the missionary field generally -lay in some new region, where the forests were as destitute of roads as -the rivers of bridges, and where the uniformity of the one might prove -quite as perplexing to the wanderer, as the swollen tides of the other -might render dangerous the unaccustomed ford. Not unfrequently -circumstances required the performance of these journeys in the winter -season, when every discomfort was proportionately increased. - -These missionaries held meetings, organized churches where such a course -seemed expedient, and administered baptism to believers. Sometimes their -visits to the destitute would be attended by a gracious revival, but at -all times were accompanied with gratifying results. But the -embarrassments of the society continued, and finally, in 1841, it was -formally extinguished, in order to make room for another, whose -regulations, it was conceived, were more judicious, and which commenced -operations in 1842. To the domestic this adds a foreign field. Under its -direction, Messrs. Solomon Carpenter and Nathan Wardner, with their -wives, are labouring at Shanghai, in China, and the mission, with which -a small school, under the management of the excellent Mrs. Wardner, is -connected, is in a highly flourishing condition. The Board are -collecting funds to build a chapel for public worship, to purchase an -eligible site for which, about one thousand dollars have been already -despatched to that country. - -A Seventh-day Baptist society for the dissemination of religious truth -among the Jews, took a permanent form in 1838, and Elder William B. -Maxson was appointed to labour, under its direction, with that ancient -and bigoted people. The success of this enterprise was not proportionate -to the anticipation indulged, although probably as great as could have -been expected, had all the difficulties and obstacles of the mission -been fully considered. In connexion with this society, a small work on -the prophetic character of the Messiah was published, and many copies -gratuitously distributed among the Jews. Recently this society has only -supported a nominal existence. - -The attention of the Seventh-day Baptists was early called to the -subject of education, and two institutions of a high classical -character, have been established among them. Of these, one is located at -Alfred, Alleghany County, New York, and is denominated the Alfred -Academy and Teachers' Seminary; the other at De Ruyter, New York, was -founded in 1837, at an expense of near thirty thousand dollars. The -first has a charter from the state, and both have acquired a high -reputation, and furnish the means of a classical education to a large -number of students. Besides these, academic schools have been projected -and brought into successful operation in other sections, in connexion -with our denomination. - -The Sabbatarians have repeatedly taken action in their ecclesiastical -bodies, against war, intemperance, slavery, secret societies, and the -like, and in favour of the great moral reforms and benevolent -enterprises of the age. - -Within the last twenty years a very interesting correspondence has been -carried on with the Sabbatarians of England, through the medium of Rev. -Robert Burnside, and Rev. William Henry Black. - -About 1830, the great increase of business, as well as the scattered -situation of the churches, seemed to justify, in the opinion of many, -some modification of a general annual Conference. It was therefore -proposed to divide the denomination into two Conferences, according to -their geographical position. When the subject came up for action, it was -judged most expedient to continue the Conference, but to divide the -churches into Associations, which should meet annually, to transact the -business of the churches within their own bounds, and appoint delegates -to represent them in the General Conference, which, according to a -resolution passed at one of its meetings, convened at Shiloh, in 1846, -is hereafter to meet triennially instead of annually. Five Associations -have been formed, in accordance with this plan,—the Eastern, embracing -the churches in Rhode Island, Connecticut, and New Jersey,—the Central, -including those in the State of New York, east of the small lakes,—the -Western, composed of the churches in Western New York and -Pennsylvania,—the Southwestern, comprising those in Ohio and -Virginia,—and the Northwestern, including those in Wisconsin and Iowa. -The utility of this arrangement is unquestionable, and, so far as it has -been tested, has been found to answer all the purposes of an Annual -Conference without its disadvantages. But it must not be supposed that -during all this time, the sun of prosperity to this people has been -unclouded; that no difficulties have arisen in their straight and narrow -path. On the contrary, they have been subjected to many and peculiar -trials. They have been despised by the worldly and the great, have been -oppressed by law, and persecuted in more ways than one by those -professing the Christian name. Even now they are subjected to many -inconveniences from their nonconformity, and are deprived of many social -and literary privileges that they might otherwise enjoy. In -consideration of this, and the strong worldly tendencies that bind the -human heart, it is not surprising that thousands who have been brought -up to recognise the obligatory and sacred character of the fourth -commandment, and who were fully convinced of its unalterable claims, -have been induced to abandon it; while others, for the same reasons, -although fully convinced of their duty, have refused to embrace it. Yet -some have been able to appreciate the vast importance of the stake at -hand, have felt the danger of trifling in an affair on which eternal -interests depended, and have concluded that popular applause was nothing -comparative with an approving conscience, and the smiles of God. Such -have strictly adhered to the Sabbath, or have embraced it, -notwithstanding the consequences. Of the latter, we might instance -several eminent and worthy ministers, who now occupy prominent places in -the denomination. Rev. Wm. M. Jones,[36] and Rev. J. W. Morton, -Professor of Modern Languages in the De Ruyter Institute, are both -converts to Sabbatarianism. - -In the history of Sabbath-keepers we have had a beautiful -exemplification of the truth of that promise, that he who soweth in -labour and with many tears, shall return rejoicing, laden with the -products of an abundant harvest. Their numbers were few, their churches -isolated, and their opportunities for sharing in the emoluments of the -world both limited and unfrequent, nevertheless the dissemination of -their doctrines has become, through Divine Providence, the means of -reclaiming many wanderers to the Bible Sabbath. The increase of the -number of the Sabbath-keeping churches may be attributed to a variety of -causes. Every society possesses within itself the principle of extension -and multiplication, by which it will ultimately quadruplicate its -numbers, when no counteracting agencies of more potent influence are at -work. In consequence of this, the numerosity of a church sometimes -became burdensome, and it was considered necessary to establish a new -fraternity from the surplus members of the old. Emigration also became a -great source for the dissemination of the scriptural doctrine of the -Sabbath, as well as indicative of the ground to be occupied by future -churches. Thus some brother, whom poverty or untoward circumstances had -forced to abandon his native state, and the Christian society of his -childhood, has been the pioneer of religious instruction to the -neighbourhood, and the honoured founder of a religious establishment. - -In the third place, the perceptions of many have been enlightened by an -unprejudiced perusal of the Holy Scriptures, accompanied by the -convincing energies of the Spirit of truth. A venerable lady, resident -in the State of New York, embraced the Sabbath, to which she rigidly -adhered, notwithstanding the opposition and persecution of her husband -and kindred, although at the time unaware that any denomination of -Christian Sabbatarians existed. She had obtained her knowledge of the -Sabbath, its ordinance and obligation, from the Bible alone. A gentleman -of Maryland, with his family, embraced the Sabbath without having any -previous communication or connexion with the Sabbatarians; but the -unprejudiced perusal of the Scriptures had instructed him in the -knowledge of his duty, and he hesitated not in the performance of it. A -multitude of similar cases might be recorded; these, however, are -sufficient to show that Scripture testimony, when acting upon -unprejudiced minds, will invariably lead to a clear conviction of the -holy and sabbatical character of the seventh day. - -It is well known, that in nearly every State of the Union, the -observance of the first day is enforced by law. It is certainly -remarkable that these States, so distinguished for their otherwise -liberal and enlightened policy, should retain, with such tenacity, this -hateful feature in their legislative system; thus subjecting to the -alternative of conformity, or to the liability of fines and -imprisonment, a large and respectable portion of the community. To -obtain the redress of these grievances, and the exemption from being -made amenable to civil processes served, or made returnable upon the -Sabbath, petitions were circulated for two or three consecutive years, -in the different States where the Sabbatarians reside, and then -presented to the consideration of the legislative bodies. In no case, -however, were they attended with the results anticipated, either by a -repeal of the obnoxious statutes, or by the enactment of other laws, -more conformable to the spirit of the age. - -Upon several occasions, the Seventh-day Baptists have attempted to -participate with their first-day brethren, in Sabbath Conventions, and -similar convocations. But, as might have been expected, they have been -uniformly excluded from these deliberations; courteously, it is true, -and with expressions of Christian feeling and charity. In consequence of -this, they have instituted, and held, within their own bounds, several -Conventions and similar meetings, designed to advance and disseminate -the Bible doctrine of the Sabbath. - - - SECTION II. EASTERN ASSOCIATION. - -The Eastern Association of Seventh-day Baptists, embraces the churches -located in Connecticut, Rhode Island, and New Jersey. The history of -these communities must be highly interesting, and fraught with -instruction to every pious mind. - -CHURCHES IN RHODE ISLAND. - -This little territory, which circumstances have rendered so peculiarly -dear and interesting to every pious mind, was settled at a remarkable -period in the history of the world, and under circumstances not only new -and peculiar, but strongly adverse to former theories and practices. It -remained for the founder of this little colony to make the discovery -that the consciences of men were above the cognizance of penal -regulations or legal processes; but the principles of religious freedom -which he exposed and incorporated in his government were regarded by all -other bodies, both civil, judicial, and ecclesiastical, as in the -highest degree visionary in theory, and dangerous, disorganizing, and -impracticable in real life. - -It is not surprising that a pampered priesthood and lordly prelates, -whose honours and preferments were based upon a system of ecclesiastical -tyranny, should oppose, by every possible means, the establishment of -unlimited toleration; although we may well wonder that those who had -felt themselves the heavy weight of religious persecution, should commit -so great an error, so palpable an inconsistency, as to attempt to -deprive others of the inestimable blessing of worshipping God according -to the dictates of their own consciences. Roger Williams, who fled from -the persecuting Puritans, became the founder of the first Baptist Church -in America, which was instituted at Providence, 1644, and from which -originated a church at Newport, in 1652, under the auspices of Rev. -William Vaughan. From this community seven persons seceded in 1671, and -established the first Seventh-day Baptist, and the Third Baptist Church -upon the American continent. This secession took place in consequence of -the teachings of Stephen Mumford, who emigrated from England in 1665, -and who contended, with zeal and fervour, for the perpetuity and -unchangeable nature of the Sabbatical ordinance. It is greatly to be -lamented that of the early life of this man, the parent, under God, of -so many flourishing religious communities, so little is known. - -Only a few facts have been preserved, and these rest on questionable -evidence. I have not been able to obtain any knowledge of his parents, -of the place of his birth and education, or any of the circumstances -connected with his conversion. It is certain, however, that he embraced -Sabbatarian sentiments, or was educated in that belief in Europe. - -Mr. Mumford, when he arrived in this country, was in the middle of life; -a period when the energy of youth remains without its rashness, and the -mind is prepared to act with steadiness without exhibiting the timidity -and pertinacity of old age. - -It has been observed, with more beauty of expression than either truth -or consistency, that great circumstances make great men. It is certain -that extraordinary trials, new situations, and difficult exigencies may -and will develope unexpected powers, and give prominence to certain -traits of character; nevertheless, the mind, in its essential qualities, -generally remains unchanged. Horace, whose knowledge of human nature no -one has ever distrusted, very pertinently remarks, that those who cross -the ocean pass under a new sky, but do not change their disposition. -This was undoubtedly true of Mr. Mumford; and could we trace his early -history, we should doubtless find an exhibition of the same principles -and conduct which marked his subsequent career. But the actions of -Mumford speak loudly in his behalf. He was evidently a lover of the -truth, and one neither ashamed nor afraid to advocate unpopular tenets -if they agreed with the Word of God. He cannot be accused of bigotry or -intolerant feelings towards those who differed from him in sentiments, -for he united with, and continued in the communion of the First-day -Baptist Church in Newport for a considerable time. Neither does it -appear that he attempted to make proselytes by any violent or -injudicious methods, but simply showed the way of right by expounding -the Scriptures in friendly conversation. It is evident that he had no -ambition to be considered as a partisan leader, for he never aspired to -become an elder even in the church which he had been instrumental in -gathering. While a conclusive testimony of his generally irreproachable -character, and the piety of his little band of followers, is evinced by -the fact that they were not excluded from the First-day community, but -voluntarily withdrew from it, in consequence of the "hard things" which -were spoken against them by their brethren. - -It is probable that Mr. Mumford was one of those amiable and worthy -characters, who, possessing an humble and unaspiring disposition, never -dream of worldly distinction or popular applause, or that their actions, -or the perpetuation of their memories, can be beneficial or grateful to -posterity. At this time, too, the founder of a poor and despised sect -must have had other subjects of greater moment in mind, and must have -been too busy to record his own fortunes, and too pious to feel any -pride in recounting his ancestry, his adventures, and his sufferings. - -In the colony of Rhode Island liberty of conscience was professedly -established, and the friends of Roger Williams have chanted his praise -in no measured terms upon that account; but how do their eulogies agree -with the fact that even here the Sabbatarians were subjected to peculiar -troubles, and suffered much inconvenience, being exposed to insults and -annoyances upon their Sabbaths, and likewise driven from their fields of -labour upon the first day of the week by the magistrate, although -peaceably at work in a manner that precluded any disturbance. Of the -manner of Mr. Mumford's death I have no account; but "mark the perfect, -and behold the upright, for the end of that man is peace." Doubtless it -was so with him. - -NEWPORT CHURCH. - -The Sabbatarian church at Newport was instituted in 1641. It then -contained seven members, who had withdrawn from the communion of the -First-day church on account of the differences subsisting between them -with respect to the Sabbatical ordinance. Their names were Stephen -Mumford, William Hiscox, Samuel Hubbard, Roger Baster, and three -sisters; William Hiscox became their first pastor. - -The early history of Elder Hiscox, like that of most of his -contemporaries, is wrapped in obscurity. He appears, however, to have -held an eminent place in the First-day Baptist Church of Newport, then -under the pastoral care of Rev. Mr. Clark, as we find that he was -appointed by that body, in conjunction with Joseph Torrey and Samuel -Hubbard, to assist the Baptists at Boston, in a public dispute -concerning infant baptism, to which they were challenged by the Puritan -persecutors. This dispute was actually held and continued for two days, -though to little purpose, for all turned out a farce so far as the -Baptists were concerned, who, as it appeared, were only invited there to -be tantalized and abused. - -It is very probable that Mr. Hiscox had acquired a reputation for public -speaking before he was chosen or ordained to the ministerial office by -the infant church at Newport. Be that as it may, his faithfulness, the -prosperity of the church under his ministry, and the successful manner -in which he vindicated the Scriptural tenets which he had espoused, -evinced the wisdom of their choice. He fell asleep in Jesus in 1704, in -the sixty-sixth year of his age. - -Rev. William Gibson, from London, where he received his ordination, was -his successor. Elder Gibson is said to have descended from an ancient -and highly respectable family in Warwickshire. From his youth he was -destined for the church, and consequently he received a classical -education in Oxford, that nursery of ecclesiastics. While prosecuting -his preparatory studies, he accompanied his fellow-students to see what -they denominated "sport," which was, in reality, the public whipping of -a poor woman for nonconformity as it respected infant baptism, and the -religious observance of the first day. The great patience and apparent -piety of the victim, together with the brutality of the sentence, -wrought powerfully upon his sympathetic mind, and finally he abandoned -the study of logic for that of the Bible, in order to discover what part -of the sacred volume authorized such proceedings. This inquiry, to the -inexpressible grief of his parents, who saw the prostration of their -worldly hopes, terminated in his conversion to Baptist sentiments, and -his emigration to America. He filled the office of pastor to the church -at Newport until his death, which occurred in 1717, in the 79th year of -his age. Joseph Crandall, who had been his colleague for two years, -succeeded him. He was an able and worthy minister, although illiterate, -and the church prospered under his administration. He died in 1737. - -Rev. Joseph Maxson, another father in Israel, followed, who died in -1743. Mr. Maxson is said to have been extremely apt and pointed in -argument, but he was mainly distinguished for judicious adaptation of -means to ends in all his intercourse with the unconverted. This will be -illustrated by the following anecdote. He had a neighbour notorious for -infidel principles and unchristian conduct, but as such characters -generally are, he was entirely ignorant of the Bible, nor could he be -prevailed on to read or accept one. Mr. Maxson did not press the matter, -but manifested as much unconcern as he could assume. Some time after, -our infidel friend was returning home, when near his gate, he discovered -a book presenting the appearance of having been accidentally dropped. He -took it up; it was a Bible. Upon the blank leaf was written— - - "'Twas for me, thy soul death tasted, - Seeking me, thy worn feet hasted; - Let such labour not be wasted." - -The exquisite beauty of this stanza struck the mind of the scoffer; he -thought that certainly his principles could not be shaken by a slight -examination of the book, as he wished particularly to discover to what -passage such beautiful lines could apply. He did so; the result was his -conversion. - -Rev. John Maxson, their next pastor, was a man of eminent piety. He was -not a proficient in the wisdom of this world, but he possessed that -without which all learning is vain. He was eminently distinguished for -his knowledge and love of the Scriptures. He died in 1778. - -Rev. William Bliss received the mantle of the ascending Elijah. Mr. -Bliss, in his early life, was much inclined to deism, but when about -thirty years of age, he became truly serious, and finally he was happily -converted, and united in communion with the church. Soon after his -public profession of religion, he became exercised on the subject of the -ministry. He had frequently improved his gift for speaking, in the -prayer and conference meetings; and he received a public call of the -church in 1773. In 1780, he was installed pastor of the church, in which -station he continued during the remainder of his life, which was about -twenty-eight years. - -Mr. Bliss was a warm and steady friend of his country, and suffered much -by the English soldiery, during the Revolutionary war, being completely -in their power while the city of Newport remained in their possession. -They took possession of a part of his farm, on which they erected forts, -and a part of his dwelling, in which were quartered many of their -officers. They also cut down his orchards to barricade the roads, and -committed many depredations of a similar character. - -Mr. Bliss was the father of a large family, and some very interesting -circumstances are related of one of his daughters. This young lady, when -about sixteen years of age, had a long and painful sickness, in which -time she became hopefully converted; and God was pleased to recommend -himself to her in a remarkable manner. During her illness, at a time -when she was very low, she lay for a long time as one asleep, without -sense or motion. Her attendants looked upon her as dying; but presently -she revived, and was in the greatest transports of joy. She declared to -them that she had been favoured with a view of another world, and had -been conducted both to the mansions of misery, and the abodes of -felicity; and that in both places she saw and recognised those with whom -she had been acquainted, and were then dead, but that she was forbidden -to tell them who were in misery; that she had water given her to drink, -which was inexpressibly sweet,—that she was told that she would not -recover from her sickness, but must return for a season, and then that -she should be admitted back to stay for ever. She lived about a year -after this, during which time she looked forward with the greatest -pleasure to the time of her departure, and died in full confidence that -she should be immediately reconducted to those scenes of felicity with -which she had been made acquainted. - -As a minister of the gospel, Mr. Bliss was more distinguished for -logical and spiritual argumentation, than for oratorical fervour. Few -have excelled him in solidity of judgment, and the happiest consequences -uniformly resulted from following his advice. As a Christian he was -remarkably exemplary, and adorned his profession in both public and -private life. He was warm and tender-hearted, circumspect in his -deportment, and always anxious to promote the happiness and usefulness -of all about him. He was distinguished for a pleasant cheerfulness, -which made his conversation agreeable to persons of all ages. - -The circumstances attending his death were quite remarkable. For a few -months previous to his decease, he experienced several paralytic -strokes, which, though light, greatly reduced his physical strength. -Still he retained his mental faculties to the last, and was not confined -to his house but a few days. From this period he was sensible that his -departure was at hand, and he waited in the greatest composure of mind -for his approaching change. For a few days before his death, he found -his strength decaying, but felt no other disease than a gradual loss of -physical power. The day before his death, he was visited by his intimate -friend, the Rev. Mr. Eady. To him, he remarked, "I am going to try the -truth of my doctrine." The morning before he died, he was visited by a -grandson who had recently returned from Spain. With him he conversed -freely on the political and religious state of that country. From these -subjects, he referred to his own circumstances, observing that he no -longer possessed any interest in the busy scenes of this world, as he -was on the point, he believed, of departing for a better one. He -signified that he thought himself to be dying, and appeared animated -with the prospect before him. He seemed like Moses, who in his full -strength, was permitted to ascend the summit of Mount Pisgah, and thence -view the fair and fertile fields of the promised inheritance. Towards -evening he was visited by Deacon B., from Hopkinton, who called, not -intending to tarry through the night. He observed to this gentleman that -he was going to die, and thought he would be needed about his person. He -also made, with great deliberation, further arrangements for calling -assistance, as he believed he should leave them before morning. When -Deacon B. retired to rest, he was walking the house without exhibiting -any unusual symptom except a strange coldness of the hands and the feet. -He had left him but a short time when he heard an unusual stir below, -and immediately arose and repaired to his bedside; but his spirit had -fled. Thus closed his long and useful life on the 4th day of May, 1808, -in the 81st year of his age. - -The Rev. Henry Burdick, was his successor, and was assisted in the -ministry by Rev. Arnold Bliss. Both were young men of eminent piety and -considerable ability, and both continued to exercise their holy -vocation, until they were called to rest from their labours at a very -advanced age. Subsequent to the death of Elder Bliss, which occurred in -1826, this church appeared to sink under an accumulation of misfortunes -and unpleasant influences. This deplorable state of things continued for -several years, when the General Conference took into consideration the -utility of appointing a missionary to labour in that vicinity. -Accordingly, Lucius Crandall received an appointment to that field, in -which connexion he continued for three years. He was succeeded in 1846 -by Libbeus Cottrel, a young man of considerable promise. - -Besides this succession of pastors, the church at Newport had several -highly eminent men in its connexion. Of these, the Wards were -distinguished for holding high official stations in connexion with the -royal government of the province. They were descended from an ancient -and highly respectable family in England, whose elder members espousing -the cause of the Parliament in the civil wars, thereby became obnoxious -to the dominant party at the time of the Restoration. Mr. Thomas Ward, -Esq., emigrated to America, and joined the Sabbatarian church, of which -he continued a member until his death. - -Richard Ward, his son, was one of those rare characters, who, with -talents and capacities fitted to adorn the highest circles, are, -nevertheless, not ashamed of godliness, or of a consistent observance of -the humble duties of religion. He made a public profession of Christian -faith, in 1753, and uniting with this, then infant church, contributed -greatly by his talents, and wealth, and influence, to its support. -Determined likewise to give his brethren a solid proof of his affection -and regard he bequeathed five hundred pounds sterling to the church at -his death, which occurred in 1766. This eminent man, as a citizen and -statesman, was distinguished for patriotism and philanthropy. In his -executive character as royal governor of the province, he displayed a -singular ability, and his memory will long be remembered with affection -and respect by the people whom he served. Samuel Ward, his son, was also -governor in the years 1762 and 1765; the duties of which office he -administered with fidelity and zeal. In the years 1774 and 1775, he was -a member of the Continental Congress, in which difficult station all his -conduct was signalized by an inflexible integrity and unfailing -patriotism. As a man, a scholar, a statesman, and a Christian, his -character was equally respectable. - -Mr. Henry Collins, another member of this church, was pre-eminently -distinguished in his time, being one of the wealthiest citizens of -Newport in the days of her colonial glory, a munificent patron of the -fine arts, and a highly respectable literary character. He donated the -ground upon which the Redwood Library now stands, and was a liberal -contributor to all public enterprises of a benevolent and useful -character. Mr. Collins participated at all times in the labours of his -brethren with much zeal and great effect; being always ready to act his -part, sometimes as a messenger to the other churches, and often at home -in the service of the congregation. In 1729, he was elected Trustee, and -with Mr. Jonathan Weeden had the sole charge of erecting the house of -worship. This venerable structure stands upon a lot of land donated by -Mr. Almy to the church for that purpose. A rather singular anecdote -relative to this meeting-house is on record. During the Revolutionary -war, when Newport was occupied by the British army, most of the -meeting-houses in the town were converted into barracks for the -soldiers. The Seventh-day meeting-house was also selected for this use, -but when the officer sent to take possession of it opened the door, he -discovered the ten commandments, which were written on two tables -representing marble, and placed over the pulpit. Pausing a moment, he -ordered his men to retire, remarking that he could not spoil a house in -which were written the sacred laws of God. The meeting-house was -accordingly saved, although of but little use to the church during the -captivity of the town. - -FIRST SEVENTH-DAY BAPTIST CHURCH, HOPKINTON, RHODE ISLAND. - -This church was first organized in 1708, although Seventh-day Baptists, -in connexion with the church at Newport, had resided here for a long -period. - -Rev. John Maxson, their first pastor, and one of the earliest ancestors -of the large and respectable family of that name, was distinguished for -great oratorical fervour and pathos in public speaking, although he did -not possess the advantages to be derived from a classical education. His -voice is said to have been remarkably strong, clear, and harmonious; his -eye mild, blue, and beaming; his countenance noble and expressive, and -then he knew so well how to touch the hearts of his auditory: always -beginning his discourses in a low and subdued tone, but warming with his -subject, and exhibiting throughout the general course of his -argumentation an air of vivacity and glowing energy; and in his appeals, -an ardour, pungency, and force altogether irresistible. When addressing -sinners, he would weep from sympathy and feeling; but how would his -countenance irradiate and brighten when he told of a Saviour's love! He -died in 1720, in a ripe old age. - -Rev. Joseph Clarke, who succeeded him, was ordained in 1712, and -exercised his ministry with great acceptance until 1719, when he fell -asleep in Jesus. - -Rev. John Maxson, Jun., his successor, received ordination in 1719, and -continued his pastoral care over the church, until 1747, when he went to -receive his crown. It is said that Elder Maxson possessed one gift most -rare, and at the same time most essential for a Christian minister. This -was great fervency and frequency in prayer. From the closet he went to -the pulpit, and he went from the pulpit to the closet. He wrestled with -the angel of the covenant like the patriarch of old, and like him he -secured a blessing. - -Upon the death of Elder Maxson, the ministration of Gospel ordinances in -this church devolved on Elder Joseph Maxson, of Newport, who served both -churches until 1750. Rev. Thomas Hiscox assumed at this time its -pastoral charge. He was a man of rare piety and eminent ability. -Evangelical in sentiment, eloquent in delivery, forcible and pointed in -argumentation, he was very successful as a minister. Endowed with great -conversational powers, a pleasing and affable address, he was eminently -qualified to adorn the social circle, and no one could frequent his -company without being benefited by his piety and improved by his wisdom. - -He made a public profession of religion in early life, and was even then -distinguished for close application to the study of the Scriptures. -Contemning the vain and fickle amusements of youth, he was ever found at -the prayer circle, and delighted particularly in solitude and -retirement. His maturity amply fulfilled the promise of his spring, and -the autumn of his days was accompanied by an abundant harvest. He died -in 1773, in the seventy-seventh year of his age. Rev. Thomas Clarke, his -colleague, was appointed to the work of the ministry in 1750, and -departed this life in 1767, aged eighty-two years. His death was -eminently triumphant, and even after he had ceased to speak, his pallid -countenance shone with a glory, and his glazing eye glowed with a -rapture altogether indescribable. - -Rev. Joshua Clarke, son of the former, was eminently distinguished, not -only as a Christian minister, but as a citizen. He sustained with -fidelity and trust several important town offices in the early part of -his days, and as a member of the corporation for the College at -Providence; was highly distinguished for classical and literary taste, -as well as the faithful discharge of the laborious and varied duties -pertaining to that station. His patriotism and public spirit were -continually exhibited during his long and honourable service in the -legislature of the state; but it was chiefly in his position as a -Christian minister, that his gifts and graces were brought into action, -and his character displayed in all its beautiful and symmetrical -loveliness. For this station he was eminently fitted both by nature and -grace: a form lofty and commanding; eyes deep and dark as midnight; -voice clear and musical. His preaching was powerful, and chiefly for -this reason, it came from the heart. The church, during his -ministration, was blessed with several revivals of religion. He -travelled many journeys on business connected with the church, but -finally rested from his labours in March, 1793, in the seventy-seventh -year of his age. - -Rev. John Burdick, his successor, was equally distinguished for eminent -piety and natural ability. His discourses were marked by a fervid, yet -gracefully simple eloquence. He was also eminent for faithfulness in -discipline. No member under his auspices was retained in the church -whose conduct or reputation could be a blot upon her bright escutcheon; -yet no one could accuse him of injustice or partiality. His ministry was -signally blessed by a powerful revival, in which more than two hundred -persons were added to the church in one year. As a citizen, he was -liberal, public-spirited, and benevolent. Incessant in his Gospel -labours, he travelled much, visiting destitute churches, many of which -he had assisted in organizing. He never received nor required a stated -salary, but wrought at the useful and healthful occupation of husbandry. -He was highly respected by other Christian denominations, and maintained -the most friendly intimacy with their ministers. He died in the -seventieth year of his age, in 1802. - -Rev. Abraham Coon, his successor, was ordained in 1798, and was very -generally admired for solidity of judgment, copiousness of thought, and -eloquence of delivery. He was frequently employed among other -denominations to their great satisfaction. He died in 1813. - -Rev. Matthew Stillman, his colleague, was ordained in 1804, and -continued his ministry with great acceptance for nearly half a century. -Elder Stillman, was a man of moderate ability, but he possessed, in an -eminent degree, those excellencies of character and disposition, that -are far more desirable than brilliancy of wit, or depth and variety of -talent. Although others might be more admired, none were more -extensively and universally beloved. In 1819, Elders William B. Maxson, -Daniel Coon, Thomas V. Wells, and Amos R. Wells, are all reported as -associated with Elder Stillman in the ministry of this church. In 1832 -Christopher Chester is reported as licentiate. He was ordained in 1834, -and continued in connexion with Elder Stillman, to administer Gospel -ordinances to this church, until 1836, when Elder Coon became, for the -second time, a resident minister in the place. Subsequently he assumed -the pastoral relation in connexion with the church, which situation he -still occupies. - -Beside these ministers, others have been ordained by this church and -that of Newport, who removed into other parts, and became the founders -of new fraternities. Of these we may mention John Davis, of Burlington, -Nathan Rogers, of Berlin, and Ebenezer David, afterwards chaplain in the -American Army. Several members of this church have risen to places of -trust and importance in the state. Their deacon, Daniel Babcock, held -for a long time, the office of Assistant Governor in the upper house of -the legislature. Others have been elected to fill offices of -responsibility in civil, judicial, and local affairs. As a community, -they are noted for wealth and intelligence, for improvements in the -useful arts, proficiency in scientific pursuits, and steady industrious -habits. - -This community, notwithstanding the numerous amicable dismissions that -have been made from it to form other churches, still remains one of the -largest and wealthiest in the connexion. - -SECOND SEVENTH-DAY BAPTIST CHURCH, HOPKINTON, RHODE ISLAND. - -This church, a branch of the former, was organized in 1835, and Amos R. -Wells became its first pastor, in which relation he continued for two -years. - -Rev. John Green assumed the pastoral charge in 1839, which he held until -1846. - -Rev. Lucius Crandall, his successor, remained two years, and was -succeeded by Rev. S. S. Griswold, the present incumbent. - -THIRD SEVENTH-DAY BAPTIST CHURCH, HOPKINTON, RHODE ISLAND. - -This community, like the one last mentioned, is a branch of the First -Hopkinton Church, and seceded from the present body in 1835. It may be -observed, that previous to this separation the Hopkinton Church became -very numerous, and built three meeting-houses for the accommodation of -the different neighbourhoods. These meeting-houses are now occupied by -the respective churches. This church, however, remained in a rather low -and depressed condition, in consequence of being deprived of the -services of a settled pastor, until 1845, when Rev. A. B. Burdick -assumed the responsibility of that station. Rev. Charles M. Lewis, the -present incumbent, was installed in 1848. - -SEVENTH-DAY BAPTIST CHURCH, WESTERLY, RHODE ISLAND. - -This church was organized in 1837, and was served by Henry Clarke as -licentiate, and subsequently as pastor, for several years. - -Rev. Jacob Ayres, the present incumbent, was installed in 1848. Elder -Ayres, is the grandson of Rev. Jacob Ayres of the Marlborough Church, -and he seems to have inherited Elisha's portion of the spirit and -ability of his venerable ancestor. He possesses, in an eminent degree, -one most rare and inestimable qualification for a gospel minister,—a -remarkable talent in prayer. - -SEVENTH-DAY BAPTIST CHURCH, PAWCATUCK, RHODE ISLAND. - -The distinct organization of this body took place in 1840, and Rev. -Alexander Campbell became its pastor, in which connexion he remained -until 1847. - -Rev. Isaac More, his successor, was a convert to Sabbatarian sentiments -from the First-day Baptist denomination. - -Rev. A. B. Burdick, the present pastor, was installed in 1848. - -SEVENTH-DAY BAPTIST CHURCH, RICHMOND, RHODE ISLAND. - -This infant community was organized in 1843, and contains about twenty -members. Its prospects, however, are highly encouraging, and it must be -regarded as a very auspicious omen, that Rev. John Green has consented -to assume the pastoral charge. Perhaps no one in the denomination is -better calculated to encourage the timid and strengthen the weak. - -SEVENTH-DAY BAPTIST CHURCH, SOUTH KINGSTON, RHODE ISLAND. - -This church, another infant community, was organized in 1843. Elder -Henry Clarke is their present pastor. - -Rev. Christopher Chester has also been a very efficient labourer in this -region. His ministry has been blessed at different seasons with the -outpourings of the Spirit of grace, and the hopeful conversion of many. -This was particularly the case in 1841, when a First-day Baptist church, -consisting of forty members, was gathered and organized altogether -through his instrumentality. In 1847, he visited them again, and another -revival was the consequence. In this the Seventh-day church -participated. - -EXTINCT CHURCH. - -A church was organized, in 1791, at Oyster Pond, on Long Island, by -Elisha Gillette, who came from New Jersey, 1789. - -But he soon began to admit members who observed the first-day, in -consequence of which intestine difficulties arose. This church soon fell -into decay, and ultimately became extinct. - - - SECTION III. SEVENTH-DAY BAPTISTS IN CONNECTICUT. - -In the first settlement of this country, Baptists were persecuted by -Pedobaptists, on account of their tenacity for believer's baptism; but -all parties were united in oppressing and persecuting the Sabbatarians. -Soon after the organization of the church at Newport, the sentiment, -that the moral law was immutable and unchangeable, found advocates in -New London, Connecticut, where the spirit of persecution was under less -restraint than it was in Rhode Island. There is an old work, which was -written by a Friend, and published in Baltimore in 1698, and which gives -a very detailed and circumstantial account of the sufferings of the -dissenting parties in New England. According to his statement, no less -than ten Sabbatarians were mutilated, imprisoned, and subjected to -barbarous and cruel scourgings by their Puritanical brethren. Of these, -John Rodgers, a member of the church at Newport, but a resident in New -London, was fined, imprisoned, and sentenced to sit a certain time upon -the gallows with a rope about his neck. Another, named Philip Rodney, -who was a Seventh-day Baptist in sentiments, although not a member of -the church, was scourged, and then deprived of one of his ears. -Sometimes their meetings would be disturbed and broken up by the lawless -violence of a mob. At others they would be fined, imprisoned, and -maltreated for pursuing any ordinary business or labour upon the first -day of the week; and such was the opposition to them, in many places, -that a man who religiously observed the Bible Sabbath, would much sooner -be subjected to fines and imprisonments, than if he had acknowledged it -to be the Sabbath. These hostilities against the observers of the -seventh-day, occasioned a remonstrance, addressed to the Governor of New -England, by Peter Chamberlain, Senior Doctor of both Universities, and -first elect Physician in ordinary to His Majesty's person. This somewhat -abated the rage of persecution, although the Sabbatarians were -continually exposed to great inconveniences. It does not appear, -however, that any sect was ever extirpated by persecution, particularly -one that had the testimony of Scripture upon its side, and flourished in -an age of general inquiry. - -SEVENTH-DAY BAPTIST CHURCH, BURLINGTON, CONNECTICUT. - -The distinct organization of this church took place in 1750, and Elder -John Davis, who had been ordained at Hopkinton, became their first -pastor. The place was then called Farmington, West Britain. This church, -while yet in its infancy, was considerably weakened by the loss and -removal of several of its most influential members. Other difficulties -arose of a peculiarly trying and painful character, and few, if any, -additions were made to their numbers for more than ten years. But -previous to the decease of Elder Davis, which occurred in 1792, they -were blessed with a precious revival, and the church received several -additions. In the character of Elder Davis, we discover few points that -are brilliant or remarkable, but many that are lovely and amiable. It is -said, that he pre-eminently exemplified the Christian duty of loving his -neighbour. His entire life exhibited a series of actions illustrative of -that virtue. The quiet placidity of his mien, his venerable and -dignified countenance, were long remembered with enthusiastic veneration -by the people of his charge. His glory was not of this world—his name -has never been ranked with those of ecclesiastical dignitaries, -scholars, or civilians; but it was set in the Lamb's Book of Life—it was -known to angels, and the spirits of just men made perfect. - -Rev. Amos Burdick succeeded him in the pastoral care of the church, in -which station he continued until his death, in 1803. The church, under -his ministry, enjoyed great prosperity and union. Rev. Amos Stillman, -for some time his colleague, was his successor. Elder Stillman, though -subject to many temporal embarrassments, was a preacher of considerable -ability and unblemished character; he was universally esteemed. In the -autumn of 1807, he visited the churches in New Jersey, where the -Conference was being held, in which he presided and preached many times -to great satisfaction. But on his return home, he caught the yellow -fever, of which he died in 1807, in the forty-fifth year of his age. -From the loss occasioned by the death of Elder Stillman, this church -never recovered. A general declension in religious feeling almost -immediately followed, and although meetings were regularly sustained a -number of years, and the name occurs in the Conference minutes, it never -after possessed that inestimable blessing, a stated pastor. From 1810, -its decline was gradual but sure, and a few years since, it was publicly -announced that the Sabbatarian church at Burlington had ceased to exist. -Nevertheless, it must not be supposed that the Sabbatarians of this -community apostatized from their ancient faith. Without a regular -administration of gospel ordinances, there could be few, if any, -additions to their numbers. Some of the old members were removed by -death to that home where congregations never break up, and Sabbaths -never end. Others have been the pioneers of Sabbatical sentiments, and -the founders of new churches, in distant regions. - -SEVENTH-DAY BAPTIST CHURCH, AT WATERFORD, CONNECTICUT. - -Soon after the organization of the Sabbatarian church at Newport, we -find that John Rogers of New London, Connecticut, was fined and -imprisoned, on account of his adherence to Sabbatical sentiments. Others -were subsequently persecuted for the same cause; but they persisted in -their adherence to the truth, and ultimately became the founders of a -church at the place now called Waterford. The church was organized in -1784, and Rev. Davis Rogers became their first pastor. Their number was -sixteen; but soon after, several families emigrated from Hopkinton and -settled among them. In 1804, Elder Rogers resigned the pastoral care of -the church, and removed to Preston, Chenango County. He was succeeded by -Rev. Jabez Beebe, whose ordination took place in 1796, and whose -ministry was very acceptable, though not of a long duration. - -Rev. Lester Rogers, his successor, was distinguished for sobriety of -mien, and although not calculated to shine as the preacher of a -promiscuous assembly, was very useful and acceptable as a pastor of this -church. He died in 1822. - -Rev. Lester T. Rogers,[37] the present incumbent, was licensed to preach -in 1822, and ordained in 1824. Rev. Benedict Wescott, for some time his -colleague, was licensed in 1828, and ordained in 1831. - - - SECTION IV. CHURCHES IN NEW JERSEY. - -The churches in New Jersey are large and efficient bodies, and date back -to an early period in the history of the state. They were distinguished -in early times, and when the denomination was in its infant state, for -wealth and respectability of character, and for pastors of eminent piety -and worth. - -SEVENTH-DAY BAPTIST CHURCH, PISCATAWAY, NEW JERSEY. - -This fraternity, the third Sabbatarian Church in America, was organized -in 1705, and Rev. Edmund Dunham became their first pastor. - -Elder Dunham had been for some time a leader in the First-day Baptist -Church at that place, and was moreover extremely scrupulous in his -observance of the first day. This led him to reprove one Hezekiah -Bonham, for attending, upon that day, to secular concerns. Mr. Bonham -replied by requesting his censor to prove from Scripture that the first -day was holy by divine appointment. Upon examination, Mr. Dunham not -only discovered that his point was untenable, but became in the end a -zealous advocate of the sacred character of the seventh day. In a short -time, the force of his arguments carried conviction to the minds of -seventeen others, who formed a church, chose him for their pastor, and -sent him to Rhode Island to be ordained. He served the church until his -death in 1734, and was succeeded by his son, Rev. Jonathan Dunham. The -talents of Elder Dunham were above mediocrity, and although he had not -been favoured with literary advantages, his preaching was very -effective, and he was greatly beloved by his brethren. In the earlier -part of his ministry their first meeting-house was built, the church -having formerly met for worship in private houses. It was erected upon a -lot of one acre of land, which had been donated to them for that purpose -by Jonathan Fitz Randolph. Elder Dunham, after serving this church -upwards of forty years, rested from his labours in 1777, in the -eighty-sixth year of his age. Rev. Jonathan Jarman, for some time his -colleague, was ordained in 1772, but soon after removed to French Creek, -in Pennsylvania. Subsequent to the decease of Elder Dunham, this church -remained for several years without a pastor, but depended for -ministerial assistance upon the occasional visits of travelling -missionaries, or a precarious supply by first-day brethren. The church -also suffered much from being near the seat of war, and in the vicinity -of the ravages of the British army. - -Rev. Nathan Rogers, in 1786, assumed the pastoral charge, and during -that summer and autumn the church was blessed with a remarkable revival -of religion, in which upwards of sixty were added to its numbers. During -the same year, Rev. Elisha Gillette received ordination as evangelist, -in connexion with this community, which relation he sustained for three -years. - -Rev. Henry M. Lafferty, for three years the colleague of Elder Rogers, -was subsequently his successor in 1797, and continued to occupy the -pastoral office until 1811, when he was succeeded by - -Gideon Wooden, as licentiate, and subsequently as pastor, who served the -church until 1825, when he was succeeded by - -Rev. John Watson, whose ministry continued until 1840. - -Rev. William B. Maxson, for eight years his colleague, was for one year -his successor, when - -Rev. Walter B. Gillette, the present incumbent, was installed. Besides -these pastors, other ministers have, at different times, been connected -with this church, who have removed to other fields of labour. - -This church occupies a very pleasant situation, about thirty miles from -the city of New York. - -SEVENTH-DAY BAPTIST CHURCH, PLAINFIELD, NEW JERSEY. - -This church, a branch of the former, was organized in 1838, and Lucius -Crandall, first as licentiate and subsequently as pastor, assumed the -spiritual charge; in which relation he still continues. - -Both these churches are very wealthy and highly intelligent, and occupy -a distinguished position in the denomination. - -SEVENTH-DAY BAPTIST CHURCH, SHILOH, NEW JERSEY. - -This church dates to a very early period. So long ago as 1695, an -itinerant minister of the Seventh-day Baptist persuasion, named Jonathan -Davis, removed from Long Island to the State of New Jersey, where he -settled near Trenton, and preached until his death, which occurred in -1750. - -Elder Davis visited Cohansey, where his nephews resided, one of whom, -also named Jonathan Davis, was a minister, and a principal agent in -gathering this church, which was constituted in 1737, and consisted of -twenty members, some of whom were emigrants from Piscataway. Elder Davis -continued to serve this church until his death, in 1769. During his -ministry their first meeting-house was erected. It stands on a lot of -one acre of ground, which was donated to them by Mr. Caleb Ayars. The -burial-ground, as might be supposed, contains many time-honoured -monuments. - -Rev. Jonathan Davis, his successor in the ministry, was of Welsh -extraction, and the son of Rev. David Davis, a distinguished minister of -the Welsh Tract Church. He was born in 1734, received ordination in -1768, and installed as pastor of the church upon the death of his -predecessor, in which relation he continued until his death in 1785. -Elder Davis was eminently distinguished for sound judgment, great -stability, and moral worth. He was universally beloved, and the church, -under his ministry, attained a considerable degree of strength and -permanence. - -Rev. Jonathan Jarman, for some time his colleague, removed to Cape May, -where he died, but his remains were subsequently brought back to Shiloh -for interment. - -Deacon Philip Ayars was likewise considered a leader in this church, and -an administrator of baptism. - -Rev. Nathan Ayars was ordained in this church in 1786, and remained its -pastor until 1810. - -Rev. John Davis, youngest son of Elder Jonathan Davis, was for several -years his colleague, and finally his successor. Elder Davis was ordained -in 1807, and continued to serve the church until 1842, when, overcome -with age and infirmity, he resigned the pastoral charge to - -Rev. Azor Estee, who was succeeded in 1844 by - -Rev. Solomon Carpenter, whose transfer to the China Mission left the -church without a pastor. However, in the latter part of 1845 they -secured the services of - -Rev. Samuel Davison, a convert to the Sabbath, and a very able preacher, -who remained for about two years, and was succeeded by - -Rev. Giles M. Langworthy, whose illness and premature death left them -again in a destitute condition. - -During the past summer the church was served by Rev. Enoch Barnes, a -very worthy man, and a convert to Sabbatarianism from the Methodist -connexion. - -Rev. George R. Wheeler is also a member of this church, but he resides -at Salem, about ten miles distant. Mr. Wheeler and family were likewise -converts to Sabbatical sentiments. - -This church has been blessed with many auspicious revivals. One took -place in 1807, and continued for a long time. It was very extensive, and -about seventy were added to the church. Subsequently many precious -seasons were enjoyed, but perhaps the greatest in-gathering occurred in -the commencement of the year 1843, when about ninety were added to the -church. This gracious visitation of the Holy Spirit commenced and -continued through a meeting of days, in which Elder John Green and Elder -Estee were the leaders. It was marked at first by a deep and unusual -seriousness in the congregation, that gradually increased, and seemed to -pervade every heart in the vast assembly. Meetings for prayer and -religious inquiry succeeded, at which old and young attended, whose -countenances were indicative of the various emotions of their souls. -Some in a fixedness of look that seemed to say, "God and eternity are -near;" some with a settled gloom and depression of countenance; some -with marks of indescribable anguish; and some with the holiest and -happiest serenity, placid and beautiful as the loveliest sky after a -storm. - -Sabbath after Sabbath scores of candidates of all ranks and ages, from -the child of ten summers to the old man of seventy winters, came -together requesting the ordinance of baptism, and what was most -remarkable, the greatest order and propriety prevailed. There were no -exhibitions of enthusiasm, no rapturous outbursts, or passionate -exclamations. All was calm, sedate, and tranquil. Every one seemed to be -impressed with a sense of the indescribable holiness of God, and the -sinfulness of the human heart. Every one seemed to feel himself within -the most holy place. There was confession, thanksgiving, and -entreaty,—so humble, and yet so confiding,—so confiding, and yet so -presumptuous,—so importunate, and yet so submissive. There were songs of -praise and sighs of penitence. There were tears of holy joy, of exalted -hope, of remorseful sorrow. From this church the sacred excitement -extended to others, and many precious revivals occurred in the -neighbourhood. - -This community is at present engaged in building a new meeting-house, at -a cost of five thousand dollars, having donated the old one to a school -and society formed for educational and agricultural purposes. - -This church was for a long time concerned in a very tedious affair -relative to a lot of land in Philadelphia, which had been left by the -will of Richard Sparks to the Seventh-day Baptists for a burial-ground. -The date of the will I have been unable to obtain, but it appears that -Sparks was one of the Keithian Seventh-day Baptists; that he was -baptized by William Davis, in 1699; and that he belonged to a church of -our persuasion in Newtown, Chester County. He was a man of large -property, and being determined to give his brethren some substantial -proof of his regard, donated to them the before-mentioned lot, which, at -that time was in the suburbs of the city, although at present it is -nearly in the centre. It was used, for some time, as the burial-ground -of the church, and upon a marble slab, placed in the wall by which it is -surrounded, are inscribed the names of those who are interred within. -Subsequent to the extinction of that church, and the removal of its -members, many of whom emigrated to Shiloh,[38] it became a question -whether the disposal of this property might not be effected, and the -proceeds of the sale appropriated by the General Conference. Pursuant to -this design, Caleb Shepherd, of Shiloh, was appointed as agent for the -sale of said lot, with instructions to present a memorial to the -Legislature of Pennsylvania, petitioning them to authorize its disposal -for pecuniary compensation, or in exchange for other land more -conveniently situated. But these tedious negotiations resulted in a -manner the most unsatisfactory. The Legislature decided that according -to the tenure of the will, their only right to it was founded upon their -using it for burial purposes; and that therefore there could be no legal -disposal made of it. - -About this time the Conference, in its denominational capacity, withdrew -all claim to it in favour of the Shiloh and Piscataway churches. -Subsequently it was leased to a hose company; and afterwards sold by -these churches to Stephen Girard, by whom it was conveyed to the -corporation of the city of Philadelphia, in whose possession it still -continues. - -SEVENTH-DAY BAPTIST CHURCH, MARLBOROUGH, NEW JERSEY. - -This church, a branch of the former, was organized in 1811, and Rev. -Jacob Ayras became its pastor, in which relation he continued until his -death, in 1838, having served the church nearly twenty-five years. - -Rev. Samuel Davis, brother of Elder John Davis, of Shiloh, was for some -time his colleague in the ministry. - -Rev. David Clawson, his successor, was returned as licentiate in -connexion with the church at Piscataway, in 1833; was ordained in 1836, -and installed as pastor of this church in 1839, in which relation he -still continues. - -OBSERVATIONS. - -It will be perceived that this Association embraces the oldest churches, -and is emphatically the stronghold of Sabbatarianism. Most of them also -have originated from ordinary causes. Those of Piscataway and Shiloh -have each produced a branch. Three of those in Rhode Island originated -from a remarkable revival, which progressed in 1837, under the -ministrations of Elder John Green, in which sinners were converted to -God by hundreds. All the older churches have been the seats of stated -pastors; consequently they escaped, at least in former times, all the -evils to be apprehended from frequent changes. These pastors, also, -however deficient they might appear in the graces of elegant diction, -were distinguished for sound reasoning and plain sense. Their zeal was -tempered with moderation; their piety with rationality. If not very -scrupulous as to method and language, they were correct in their views, -and orthodox in their principles. The themes of their discourses were -the doctrines of the Gospel, and the nature of experimental religion, -which they explained in a manner adapted to the capacities of their -hearers. That much of this old-fashioned system is being done away with, -is evident to the most casual observation. This profitable mode of -preaching has been exchanged for one disposed to harp on opinions and -debatable points. But, although a deep explication of mysterious -subjects may look more wise, and excite, for the moment, more interest -than to travel on in the old track, the tampering with matters beyond -knowledge, to the neglect of plain but edifying subjects, will be -attended by a general dearth of religious feeling. - - - SECTION V. CENTRAL ASSOCIATION. - -This body embraces all those large and respectable churches which are -situated in the State of New York, east of the small lakes. Most of this -great body of our denomination have been collected here within half a -century. About ninety years ago, we first find traces of Sabbatarian -sentiments in this extensive country. Since that period the -dissemination of this scriptural truth has been slow but sure. Churches -have one after another been constituted, which, taken as a whole, have -occupied an important position, not only as to location, but likewise as -to the tone of feeling which they have given to the efforts and -enterprises of the denomination in benevolent and educational pursuits. -They were among the earliest promoters of Domestic Missions in the then -destitute regions of their own and the Southwestern States. By their -unwearied and active exertions, amid all the discouragements incident to -poverty, limited means, and untoward circumstances, evangelists were -sent out to disseminate the truth in those then destitute places, where, -for many years past, flourishing churches and powerful auxiliaries have -existed. They seem also to have first become interested in the subject -of Sabbath schools, conference meetings, and monthly concerts for -prayer. Their anniversaries are held at different places in their long -range of territory, and so commodious and expeditious is the modern mode -of travelling, that although the churches are spread along a distance of -two or three hundred miles, yet the labour of attending them is but -small, and more than repaid by witnessing the varied and beautiful -scenery along the route. The very flourishing institution denominated -the De Ruyter Institute, is located within the limits of this -Association. It is situated, as its name imports, in the pleasant -village of De Ruyter, on the southwestern part of the county of Madison. -It was projected in 1835, and went into operation in 1837. The building -is of stone, ninety-four feet front, and sixty-four in width, including -the depth of the wings projecting backwards. It contains a chapel, a -room for philosophic lectures, one for the library and society for -natural history, six recitation rooms, and fifty-six students' rooms. - -There is both a male and female department in the institution; and the -faculty, by their ability and assiduity, have commended it to the good -opinion of the public, among whom it has hitherto sustained a high -reputation. - -SEVENTH-DAY BAPTIST CHURCH, BERLIN, NEW YORK. - -This church, the oldest body in this Association, was organized in 1783, -although many years previous, a number of Sabbath-keepers, principally -members of the Sabbatarian churches in Rhode Island, had removed into -these parts, being among the first settlers of the place. Of these, the -large and respectable families of the Coons, Greenmans, Crandalls, -Greens, and Randalls, were most distinguished for enterprise and -intelligence. They occupied a very pleasant situation in the -northeasterly parts of the State of New York, adjoining Massachusetts. -The place was first called Little Hoosack, and the Sabbatarians resided -in the towns of Berlin, Petersburg, and Stephentown, in which branch -churches have since been established. - -After the organization of the church, Rev. William Coon, from Hopkinton, -became their first pastor. Elder Coon was a man of great natural -ability, and was so pre-eminently blessed in his ministry, that nearly -two hundred persons were added to the church in one year. He died in -1801. He was highly esteemed by Mr. Van Rensselaer, then deputy governor -of the state, who bestowed upon him a valuable farm, and contributed -liberally towards defraying the expenses of their new meeting-house. - -Rev. Asa Coon, his nephew and successor, officiated in the ministry but -a few months, when he was removed by death. - -Rev. William Satterlee received ordination in 1805, in the -thirty-seventh year of his age, and was immediately installed as pastor -of the church, in which relation he still continues. Elder Satterlee has -been emphatically a father in Israel. Thousands have walked in more -brilliant paths, have risen to loftier stations, and acquired more -extensive renown, but perhaps no one has been more really useful as a -Christian minister. In his family, in the church, in the conference, he -was equally amiable, equally attentive to the desires of others, and -equally anxious to do good. While others pursued the phantom of -popularity, Elder Satterlee remained content with the applause of his -own conscience, and his brethren were so well aware of his ability and -paternal character, that for many years he was unanimously chosen -Moderator of the General Conference. - -Under his ministry the church became another mother of churches, and -nursery of ministers, besides producing several eminent characters. - -Rev. James H. Cochran was installed as assistant pastor in 1849. - -SEVENTH-DAY BAPTIST CHURCH, PETERSBURG, NEW YORK. - -This community, a branch of the Berlin Church, was organized in 1829, -but remained until 1835 without a pastor, when Bethuel C. Church became -a licentiate in their connexion, where he continued for one year. - -Rev. Azor Estee, his successor, was licensed in 1836, and received -ordination in the autumn of the same year. In 1841, he resigned the -pastoral charge of this church to Jared Kenyon, who continued in its -service as licentiate until 1844, when Elder Estee returned to them -again. - -Rev. William B. Maxson was resident here in 1845. - -Rev. James Summerbell was ordained, pursuant to the request of this -church, in 1849, and was immediately installed as pastor. - -SEVENTH-DAY BAPTIST CHURCH, NEW YORK CITY. - -This church was organized in 1845, although Sabbatarians had resided in -Brooklyn and its vicinity for a long time previous. They have a large -and commodious meeting-house. Rev. T. B. Brown is their present pastor. - -SEVENTH-DAY BAPTIST CHURCH, ADAMS, JEFFERSON COUNTY, NEW YORK. - -This church was organized in 1822, and Rev. William Green became its -first pastor, which relation he sustained with great acceptance until -1841, when - -Rev. Eli S. Bailey assumed the pastoral charge for one year, and was -succeeded by - -Rev. Joel Green, who, in 1845, resigned his station to Rev. G. M. -Langworthy. - -Rev. Alexander Campbell is the present incumbent. - -This church has been blessed with several revivals of religion, and is a -very efficient community. Unlike some of its sister churches, it has -always been in a sound and healthy condition, and at present holds a -high rank among the most decided friends of all the principles and -institutions of the denomination. - -FIRST SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, NEW YORK. - -As early as 1791, several members of the Hopkinton Church emigrated to -this place and began a settlement. The country at that time was wild and -uninhabited. Hills and valleys were covered with forests in all their -primeval majesty, through which the wild deer and the Indian roamed. But -the hand of industry soon wrought a wonderful transformation in this now -beautiful country. The woods disappeared. Green pastures and yellow -harvests waved in the valleys. The hills were crowned with cottages, -homely, indeed, but delightful, for they were the abodes of piety and -content. There was temporal comfort and prosperity. There was spiritual -happiness and godly hope. The Sabbath was neither forgotten nor -neglected. It was linked with too many hallowed memories, too many sweet -and pleasant associations, too many blessed reminiscences of home, of -kindred, of heaven, ever to be deserted by those who were exiled by the -force of circumstances from the delightful scenes of their youth. -Meetings were instituted, and continued from house to house, and many -precious seasons were enjoyed before the organization of the church. - -In the autumn of 1797, they were visited by Elders Burdick and Coon, of -Hopkinton, and by them constituted a church in sister relation. They -numbered at first but twenty members. - -Rev. Henry Clarke became their first pastor, in which relation he -continued until 1829. - -Rev. Eli S. Bailey received ordination in 1819, and the same year became -associated with Elder Clarke in the ministry. - -Rev. Daniel Coon removed from Hopkinton the same year, and became a -resident in connexion with this church. - -Rev. William B. Maxson assumed the pastoral relation as assistant of -Elder Clarke, in 1823, and remained until 1833. - -Rev. John Green, his successor, continued four years, and was succeeded -by - -Rev. Sebeus M. Burdick, who, in 1841, resigned the office to - -Rev. William B. Maxson, who remained for two or three years, and was -succeeded by - -Rev. O. P. Hull, for a short period, when Elder Maxson, the present -incumbent, was again installed. - -Several licentiates have, at different times, been connected with this -church. Of these we may mention Charles Card, in 1832, and more -recently, Charles M. Lewis, Waitstill Phillips, and David Burdick. - -SECOND SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, NEW YORK. - -This community, a branch of the First Brookfield Church, was organized -in 1823, and Eli S. Bailey became its first pastor. Under his ministry -the church enjoyed several of those auspicious seasons denominated -revivals of religion, and continued many years in a state of general -peace and prosperity. Elder Bailey was educated for the medical -profession, which he pursued for some time with eminent success. At this -period neither his habits of life nor associations gave promise of his -ever becoming a Christian minister; but, notwithstanding that his -profession was one of honour, and opened before him a fair path to -wealth and eminence, his heart turned towards the task of winning souls -to God. In 1839, James Bailey was associated as licentiate, and -subsequently as elder, in the ministry of this church. Rev. Samuel B. -Crandall succeeded in 1842, and continued for one year, when Elder -Bailey again assumed the spiritual charge, which he continues to -exercise. - -THIRD SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, NEW YORK. - -This church, like the former, originated from the First Brookfield -Church, and was also organized in 1823. - -Rev. Daniel Coon became its first pastor, in which relation he continued -until 1836. - -Rev. Samuel B. Crandall, his successor, and the present incumbent was -licensed in 1831, and ordained in 1832, since which period, with the -exception of one year, he has been connected with this church.[39] - -SEVENTH-DAY BAPTIST CHURCH, TRUXTON, NEW YORK. - -Originally, this church was composed of emigrant members from the First -Brookfield Church. Its distinct organization took place in 1824. In 1826 -it became the seat of Rev. Alexander Campbell, who remained until 1833. - -Rev. Zuriel Campbell, his successor, was licensed in 1835, and ordained -in 1838. Subsequent to his removal, which took place in 1839, - -Rev. Russell G. Burdick, assumed the spiritual care for one year. He was -followed by Elias Rogers as licentiate, who, in 1844, was succeeded by -Solomon Coon, and Varnum Burdick, in the same capacity. Varnum Burdick -is the present incumbent. - -SEVENTH-DAY BAPTIST CHURCH, DIANA, LEWIS COUNTY, NEW YORK. - -This church originated from a small company of Sabbatarians who removed -from Brookfield, several years ago, and who, although deprived of -sabbatical and sanctuary privileges, nevertheless maintained prayer and -conference meetings, and exhibited in their daily walk and conversation -an exact conformity to their holy vocation. Recently several influential -and highly respectable families in this vicinity have embraced the -Sabbath, and in 1846, a church was organized consisting of sixteen -members, with prospects of large additions at an early period. It is -supplied with ministerial assistance by the Missionary Society. - -SEVENTH-DAY BAPTIST CHURCH, DE RUYTER, NEW YORK. - -This church, originally composed of emigrants from the Berlin and -Hopkinton communities, was constituted in 1806. David Davis became their -first, pastor. - -Rev. John Green, his successor, was ordained to the work of the ministry -in 1819. A well-written biography of Elder Green would be most edifying, -as perhaps no other minister in the denomination has been the leader in -so many auspicious revivals. In numerous instances, his visitations to -the churches have been accompanied with the most remarkable outpourings -of the Spirit of grace. Indeed, so often has this been the case, that -long since it became proverbial among the people, and a promised visit -from Elder John Green was considered as the sure precursor of a -reformation. It is no wonder, therefore, that this venerated man is, -with few exceptions, so universally beloved and respected, for -multitudes look up to, and regard him as their spiritual father. It is -no wonder that the aspersions of malice, and the machinations of envy -have been unable to destroy his credit or his influence with the -denomination at large. Yet this man, who has received so many seals to -his ministry, and whose presence to the churches is so auspicious, is a -plain old-fashioned man, neither skilled in logic nor taught in the -schools. He has none of the polish or blandishments of modern eloquence, -no affectation of learning, no parade of jingling phrases or -high-sounding words. - -O how many of our young men, who discourse learnedly of preparatory -studies for the ministry, might, with infinite advantage, sit at the -feet and learn of this Shamgar in the churches, who, coming from the -fields of honest industry to the pulpit, has been more instrumental in -winning souls to God, than most of the scholars who have come to the -contest elate with the honours of a full collegiate course. Like a -certain remarkably effective preacher of old, who came into the ministry -with hands undried from the fisherman's net, or like another, of some -account at one time in the churches, who wrought at a useful occupation -that he might not be burdensome to any, Elder Green was undoubtedly -called and set apart as a chosen vessel, by the Spirit of truth. What -weeping sinner, what returning backslider, ever thought or inquired -whether he was skilled in algebraic problems, Hebrew nouns, or Greek -verbs? Learning to such a preacher would not and could not be any help; -it might be a hindrance. It might lead him to trust in earthly -availments, and make him forget in what his great strength lay. Have we -not reason to fear that a vain trust in learning and temporal advantages -is the Delilah that has shorn the locks from so many spiritual Samsons, -and rendered them powerless before their enemies? It would be a -difficult matter to attempt an analyzation of the sermons of Elder -Green, or to show in what the secret of his success consisted. No one, -while listening to his discourses, would think of applying to them the -ordinary tests of criticism; indeed, no one would be half so much -pleased with the speaker as displeased with himself. He would probably -forget the time, the place, and the congregation, and see himself -transported at once to the bar of God, with the world in flames. His -cogitations would not be, "Oh, what a learned and beautiful discourse!" -but "Oh, wretched man that I am!" or, "Oh, blessed Jesus, how wonderful -is thy love and goodness!" Yet in these sermons, so remarkably -effective, there does not appear the least striving for effect, no -attempt to enlist the passions of the auditory, no forced and laboured -ejaculations; but the attention is first engaged by the voice, the look, -the manner, the appearance of the speaker; our interest increases with -his amplification of the subject, and his application of it every one -that hears must feel. - -Elder Green remained at De Ruyter until 1826, when the church was for -some time without a pastor. - -Rev. Alexander Campbell, his successor, was installed in 1834, and -remained for several years. - -Rev. James Bailey succeeded him in 1842, and remained until 1848. - -Rev. James R. Irish, Principal of the De Ruyter Institute, is the -present incumbent. - -Many licentiates, in connexion with the Literary Institution, have at -different times officiated in this church. - -SEVENTH-DAY BAPTIST CHURCH, HOUNSFIELD, JEFFERSON COUNTY, NEW YORK. - -This church originated from the Seventh-day Society in Adams, and was -constituted in 1841, William Green assuming the pastoral charge, in -which relation he still continues. - -The services of a settled pastor are, to these infant churches, of -inestimable value.[40] - -SEVENTH-DAY BAPTIST CHURCH, LINCKLAIN, CHENANGO COUNTY, NEW YORK. - -This church was organized in 1831, and Sebeus M. Burdick became its -spiritual guide. - -In 1839, G. M. Langworthy and Thomas E. Babcock were returned as -licentiates in its connexion, but Elder Burdick, in 1842, assumed its -parochial charge for the second time. He was succeeded, in 1846, by the -Rev. Joshua Clarke. - -At present it is supplied with ministerial assistance by the brethren at -De Ruyter, of the church in which place it is a branch. - -SEVENTH-DAY BAPTIST CHURCH, OTSELIC, CHENANGO COUNTY, NEW YORK. - -This church was organized in 1830, and Ephraim Curtiss became its -pastor. Elder Curtiss was a man of distinguished merit and great -promise. His talents and services were of inestimable value to this -infant community; but the Great Head of the church was pleased, for wise -but unseen purposes, to remove him from earth while yet in the noon of -his days. His decease, combined with other causes, has contributed to -keep this church in a backward state. For a long time their harps were -hung upon the willows, and although they remained inflexible in their -attachment to the great distinctive principles of the denomination, and -supported sabbatical ordinances in a regular manner, they have been -blessed with few additions to their numbers. - -Rev. Joshua Clarke, their present pastor, was installed in 1847. - -SEVENTH-DAY BAPTIST CHURCH, PRESTON, CHENANGO COUNTY, NEW YORK. - -This church dates back to a very early period. In 1804, Davis Rogers, -who had been ordained in 1784, with several members of the Waterford -(Connecticut) Church, emigrated to this place, where they organized a -church, which, under his ministry, continued for a long time in a -flourishing condition. In 1818, it was admitted into the Conference, at -which period David Davis was associated with Elder Rogers in the -ministry. The death of Elder Rogers, which, as I am informed, occurred -about 1832, left this weak and sickly community in peculiarly trying and -painful circumstances, and the members became scattered like sheep -without a shepherd. Subsequently they were gathered and the church -reorganized by Elder Benedict Wescott, of Waterford, in 1834. This -worthy and useful man then assumed the spiritual charge of the scattered -flock, in which relation he continued until 1842. - -Rev. Varnum Hull, his successor, was ordained in 1843, and continued to -serve this church for four or five years. - -Rev. Joshua Clarke, the present incumbent, is connected both with this -and the Sabbatarian community at Otselic. - -SEVENTH-DAY BAPTIST CHURCH, RICHLAND, OSWEGO COUNTY, NEW YORK. - -This infant community was gathered and organized in 1845. Though few in -number, they give promise of great efficiency. - -Rev. Elias Burdick is their pastor. - -SEVENTH-DAY BAPTIST CHURCH, SCOTT, CORTLAND COUNTY, NEW YORK. - -This church was originally composed of members from the Berlin and Rhode -Island Churches. Of these we may notice the large and respectable -families of the Burdicks, Babcocks, and Hubbards, who, even to this day, -are the bone and sinew of the Scott fraternity. It was organized in -1820, and William B. Maxson became its first pastor, and Holly Maxson -the first deacon. It is justly due to the memory of this venerable man -to remark, that for piety, disinterested benevolence, and every amiable -and Christian grace, he has rarely been equalled and never excelled. -Mild and equable in disposition, complacent and affable in manner, he -was particularly qualified to soften animosities and settle -difficulties; while the uniform estimation in which he was held, and the -known impartiality of his decisions, caused him to be chosen as umpire -and arbitrator in all disturbances and divisions of whatever kind. His -memory is still venerated, and the most honourable testimonies to his -merit are yet borne by the community where he resided. His death was in -character with his life. He died repeating - - "Jesus can make a dying bed - Feel soft as downy pillars are." - -Rev. Joel Green was licensed in 1823, and ordained, agreeably to the -request of this church, in 1824, in which connexion he continued until -1840. - -Rev. Job Tyler, for a long time his colleague, was also licensed in -1823, and received ordination in 1825. - -Rev. Orson Campbell, of Berlin, assumed the spiritual guidance of this -church, in connexion with and during the prolonged absence of Elder -Green, in 1838 and 1839. - -Rev. Russell G. Burdick, the present incumbent, succeeded to the -parochial care of this church in 1842. - -This church has been blessed with several powerful and extensive -revivals, and twice to my remembrance these auspicious seasons occurred -during the visitations of Elder John Green. These religious excitements -were generally attended with extraordinary exhibitions. Sometimes nearly -every individual in the congregation would be prostrate upon their -knees, while a mingled utterance of screams, wailings, prayers, notes of -grief and joy, would rise in one deep chorus. Ever and anon some sinner -who felt his burden removed would burst out in a song of triumph and -loud hosannah; others, who had been groaning for hours in the deepest -agony, or sitting silent, sullen, and dejected, like images of -unutterable woe, would arise with a glory upon their countenances, and -words of praise and exultation on their lips. Many entirely lost the use -of their limbs, and lay a long time as if entranced. At these meetings -there would generally be several ministers, who would officiate at the -same time in different parts of the congregation, some in exhortation, -some in praying for the distressed, and some in arguments with opposers, -who considered such proceedings the height of fanaticism. - -FIRST SEVENTH-DAY BAPTIST CHURCH, VERONA, ONEIDA COUNTY, NEW YORK. - -This church was organized in 1820, although several years previous a -number of families of Seventh-day Baptists had removed from Hopkinton -and settled in this place, where they kept up meetings on the Sabbath. -The large and respectable family of Williamses appears to have been the -principal support of this infant church, which, until 1842, remained -without the services of a settled pastor, when - -Rev. Charles M. Lewis assumed the spiritual charge. - -Rev. Christopher Chester, his successor, was installed in 1848. - -A branch church was organized at Schenectady in 1834. John Maxson became -its deacon, but so far as I am aware it never had a settled pastor. It -continued only a few years. A church was likewise organized in Baltimore -the same year, which long since ceased to exist. - -SECOND SEVENTH-DAY BAPTIST CHURCH, VERONA, ONEIDA COUNTY, NEW YORK. - -This church, a branch of the former, was organized in 1837, but remained -in a destitute condition until 1842, when Rev. Elihu Robinson became its -pastor, in which relation he continued for several years. - -At present they have no settled pastor. - -SEVENTH-DAY BAPTIST CHURCH, WATSON, LEWIS COUNTY, NEW YORK. - -This church was organized in 1841. Joshua Clarke and William G. Quibell -were recognised as licentiates in its connexion. Subsequently they -received ordination, and the latter assumed the parochial charge, in -which he still continues. - -This church, although in its infancy, gives great promise of future -efficiency and usefulness. - -SEVENTH-DAY BAPTIST CHURCH, NEWPORT, HERKIMER COUNTY, NEW YORK. - -This small but interesting community was formed in 1838. It has received -ministerial assistance from the Missionary Society at different times, -although deprived of the services of a settled pastor. - -Elihu Robinson officiated as licentiate in this place for a short -period. - -EXTINCT CHURCHES. - -In 1820, a branch of the Berlin Church was organized in Fox Township, -Clearfield County, Pennsylvania, which continued for several years in a -flourishing condition. In 1822, John Bliss was ordained to the work of -the ministry, and subsequently Jeremiah Bliss was returned as -licentiate. But many evil influences were at work, which this church, -always weak and feeble, was unable to withstand. Its decline may be -dated from 1832, since which period it gradually sunk, its members -removed into other parts, and finally it ceased to exist. - -It may be conceded that neither legal enactments, penal statutes, nor -popular customs, can suppress the course of truth, or prevent the -exercise of its legitimate effects upon the minds of men. The progress -of our denomination, notwithstanding the adverse circumstances and many -disadvantages under which we have laboured, has been steady and -unceasing; and although many of our churches are in a state of infancy, -their numbers are respectable, and their influence considerable. - -Many ministers who have arisen in these fraternities, have removed -thence into other parts. Ministers distinguished for evangelical -enterprise and fervent zeal, some of whom have been among the first -pioneers of the gospel in the western regions. - -In connexion with these churches are some very efficient High Schools, -and one Literary Institution of a higher class. It is true that these -institutions are not of a theological character; nevertheless, they are -important appendages of the denomination, and, if well managed, will -become what is most needed, and will confer immense benefits upon the -community at large. The general diffusion of knowledge will elevate the -moral and intellectual standard, and will be the sure forerunner of -higher ministerial attainments, and the better management of the -churches. - - - SECTION VI. WESTERN ASSOCIATION. - -The churches embraced in this Association, are situated on what was -formerly considered missionary ground, although some of them are at -present among the most efficient bodies in the denomination. The -principal ornament of this section is the Alfred Academy, a very -flourishing literary institution, of a high classical character. It -appears to have originated from a High School, and went into operation -two or three years previous to the De Ruyter Institute. - -FIRST SEVENTH-DAY BAPTIST CHURCH ALFRED, ALLEGHANY COUNTY, NEW YORK. - -This church was originally composed of emigrants from the Rhode Island -and New Jersey fraternities, and was constituted in 1816. The region at -that time was extremely destitute, and these pioneers of our faith were -required to undergo many hardships, and experience great deprivations in -the prosecution of their schemes. Generally their means were moderate, -and their worldly advantages limited; but they were zealous for the -truth and rich in faith. They found a wilderness, here and there broken -by the hand of man: they left smiling fields and growing villages. They -found penury and destitution: they left wealth and plenty. They found a -region where the songs of David were not repeated, where the Sabbath was -not observed: they left flourishing schools and churches. Did they live -in vain? - -Rev. Amos Satterlee was installed as pastor of the Alfred Church in -1820, which station he filled with great acceptance for several years. - -His successors, Daniel Babcock and Richard Hull, were ordained in 1824, -and remained with this church about fifteen years, when they removed to -other fields. - -Rev. James R. Irish became their pastor in 1837, in which relation he -continued until 1846. - -During the ministry of these brethren, the church has been blessed at -intervals with many precious revivals; and it appears to have been from -the first in a sound and healthy condition. - -Rev. Hiram Cromwell, his successor, remained for only a short period, -and was succeeded by - -Rev. N. V. Hull, the present incumbent. - -Elder Hull is endowed with talents of the very highest order, and -perhaps no minister in the denomination is better qualified to shine in -a promiscuous assembly. His fine understanding, ready wit, and brilliant -imagination, are united to the most fascinating powers of oratory, a -demeanour of princely elegance, and the highest style of manly beauty. -His services either as a settled pastor, or visiting evangelist, have -been highly efficient in this region, and his preaching has been -attended with many powerful revivals. - -SECOND SEVENTH-DAY BAPTIST CHURCH, ALFRED, ALLEGHANY COUNTY, NEW YORK. - -This church, a branch of the former, was organized in 1831, and Elder -Ray Green became its pastor. In 1835 Clarke Potter and N. V. Hull were -returned as licentiates in its connexion. In 1842, Amos Burdick was also -licensed, who continued to serve this church after the removal of Elder -Green, until 1844, when - -Rev. James H. Cochran assumed the pastoral charge. - -He was succeeded by Amos Burdick and P. C. Witter, the present -incumbents. - -FIRST SEVENTH-DAY BAPTIST CHURCH, GENESEE, NEW YORK. - -This church was organized in 1827, and Henry P. Green served as -licentiate until 1835, when his ordination took place. Under his -ministry, which continued until 1847, the church received many -additions, and became a large and efficient body. - -Rev. James Bailey, his successor, was installed in 1848. - -SECOND SEVENTH-DAY BAPTIST CHURCH, GENESEE, NEW YORK. - -This church, a branch of the former, was organized in 1834, and was -served by Prentice C. Maine as licentiate, for some time. At present it -has no settled pastor, but is supplied with ministerial assistance by -travelling missionaries. - -THIRD SEVENTH-DAY BAPTIST CHURCH, GENESEE, NEW YORK. - -This church, likewise a branch of the former, was organized in 1842, but -remained until 1843 without a settled pastor, when their spiritual -charge was assumed by L. D. Ayres, who remained until 1847. - -Rev. H. P. Green, the present incumbent, was installed 1848. - -SEVENTH-DAY BAPTIST CHURCH, CLARENCE, ERIE COUNTY, NEW YORK. - -This church was organized in 1828, although Sabbatarians had for some -time previous been among the inhabitants of the country, and maintained -worship upon their holy day. They remained for a long time without a -pastor, but, in 1838, Rev. Nathan V. Hull consented to settle among -them. In 1839, James H. Cochran was returned as licentiate, and -subsequently, in 1846, as pastor. - -At present they have no settled minister. - -SEVENTH-DAY BAPTIST CHURCH, FRIENDSHIP, NEW YORK. - -This community, like that of Alfred, dates back to an early period. It -originated, likewise, from an emigration of the members of older -churches. Between the years 1812 and 1820, many families in connexion -with the New Jersey fraternities removed to this place, and became the -pioneers of our faith in its then lonely regions. In 1824 a church was -constituted. Rev. John Green became its first pastor, in which relation -he continued until 1833, when - -Rev. Walter B. Gillette succeeded him, and remained until 1842, when he -removed to another field. - -Rev. Zuriel Campbell followed, who continued until 1845. - -Rev. A. A. F. Randolph, his successor, had been for some time his -colleague. - -Rev. B. F. Robbins, a man of deep piety and irreproachable character, -who embraced the Sabbath in 1845, is the present incumbent. - -A short time since Elder John Green visited this place, and his -presence, as usual, was attended with a gracious revival. - -SEVENTH-DAY BAPTIST CHURCH, HARTSVILLE, ALLEGHANY COUNTY, NEW YORK. - -This infant community, a branch of the Alfred Church, was organized in -1847. - -Rev. Hiram Cornwell is its present pastor. - -It gives a cheering promise of future efficiency and usefulness. - -SEVENTH-DAY BAPTIST CHURCH, HAYFIELD, PENNSYLVANIA. - -This church is the oldest one in this Association, and originated from -the Keithian Seventh-day Baptists, who, in 1770, resided in the -neighbourhood of Philadelphia. About this time it appears that Rev. -James Dunn, with several families of Sabbatarians, removed to this -place, where he instituted meetings and organized a church, over which -he assumed the pastoral relation. Elder Dunn lived to be very old, but -sometime previous to his decease, his reason failed, and he became -partially insane. This misfortune, combined with other disadvantages, -brought the church into a state of deep depression. In 1821, Rev. John -Davis, of Shiloh, made them a visit, and by their unanimous request -ordained Isaac Davis to the work of the ministry. Subsequently, however, -the church remained in very low circumstances, and in 1829, at which -time it was admitted into the General Conference, it only numbered -twenty-four members, and was without a settled pastor.[41] Beside the -occasional visits of missionaries, it remained thus destitute until -1836, when - -Rev. Job Tyler removed into that region and assumed the pastoral charge. - -Rev. Thomas B. Brown, his colleague in 1840 and 1841, and subsequently -his successor, was installed in 1842, and continued until 1844. - -Morris Cole succeeded him as licentiate, in which relation he served the -church until 1846, when - -Rev. A. A. F. Randolph, the present incumbent, was installed. - -SEVENTH-DAY BAPTIST CHURCH, INDEPENDENCE, NEW YORK. - -This church was organized in 1834, with very auspicious prospects, and - -Rev. Stillman Coon became its pastor, in which relation he continued -until 1842, when, being transferred to another field, the church was -served by Decatur M. Clarke, as licentiate, for two or three years. - -Rev. Sherman S. Griswold, assumed the parochial charge in 1845, and -continued two years. - -Rev. T. Babcock, the present pastor, was installed in 1848. - -SEVENTH-DAY BAPTIST CHURCH, WIRT, ALLEGHANY COUNTY, NEW YORK. - -At a very early period in the history of this district, Sabbath-keepers -were found among its inhabitants, chiefly emigrants from the older -settlements, but they were not gathered and arranged into a church until -1827. Subsequent to that period they remained in low and depressed -circumstances, which may be chiefly attributed to their want of the -services of a settled pastor. Recently, however, they have been mostly -supplied with ministerial assistance by - -Rev. James L. Scott, until 1845, when they engaged the services of - -Rev. Zuriel Campbell for one year; who was succeeded by Rev. Thomas E. -Babcock. - -C. T. Champlin, the present incumbent, is a licentiate. - -SEVENTH-DAY BAPTIST CHURCH, SCIO, ALLEGHANY COUNTY, NEW YORK. - -This church was organized in 1834, but remained for a long time without -many additions, or the services of a settled pastor. - -Rev. Ray Green assumed the parochial charge in 1845, and continued until -1847. - -Rev. Rowse Babcock, the present incumbent, was installed in 1848. - -In reviewing the progress of Sabbatarianism within the bounds of this -Association, we find abundant reasons for encouragement. An interest -hitherto unprecedented in the modern history of the Sabbath-keepers, has -been awakened. Many have embraced the truth in opposition to the popular -sentiments of the day, among whom are several ministers of eminent -talent and piety, who may be reckoned as pillars in the cause of God. - -The number of churches has proportionately increased, but it must be -confessed that many of them are infant bodies, utterly unable to support -the pastor whose services they require, and without whose presence they -can never rise to any degree of strength and usefulness. They want such -pastors as the Hopkinton, the Berlin, the Piscataway, and the Shiloh -Churches possessed during the first century of their existence. Men who -could preach the truth for its own sake, who could share with and for -their brethren—live as they did—dress as they did—and even work as they -did.[42] Under such plain but substantial guidance, these churches all -rose to great spiritual strength and permanence. Whatever honour belongs -to him who is instrumental in gathering and organizing a church, much -more is justly due to the one, who, at the expense of personal -sacrifices and temporal inconveniences, adopts the spiritual infant, -administers to its necessities, leads it through the green pastures and -by the still waters of the heavenly pilgrimage, and finally brings it to -such a degree of maturity that it is able to go alone. It is a -lamentable fact, that some of these churches for the want of such -leaders are even now threatened with extinction. Upon whom in such cases -must the delinquency rest? - - - SECTION VII. SOUTHWESTERN ASSOCIATION. - -Most of the churches embraced in this confederacy are of recent origin. -Many of them occupy highly advantageous situations in the broad, the -bright, the glorious West, and give every promise of rising to future -eminence and usefulness. - -SEVENTH-DAY BAPTIST CHURCH, NEW SALEM, HARRISON COUNTY, VIRGINIA. - -The history of this church, the oldest one in this Association, is -highly interesting. It appears that in 1745, a company of -Sabbath-keepers, including one John Davis, removed from Rhode Island, to -a place called Square, in Monmouth County, New Jersey. Here they -organized a church, and sent said Davis back to Westerly to be ordained, -which was done in 1746. They remained here nearly forty years, when the -whole church, men, women, and children, emigrated to the place that -their descendants now inhabit in Virginia. They went in wagons, drove -their cattle, and the cavalcade was many days in performing their -journey. Their venerable minister continued with them for many years. He -was also assisted by one Jacob Davis, who was esteemed as a very amiable -man and worthy minister. - -Rev. John Davis his son and successor, was installed about 1800, and -continued to serve the church for a number of years. Zebulon Maxson, -Peter Davis, and Lewis A. Davis, were likewise associated with him in -the ministry at different times, and - -Rev. Peter Davis finally succeeded him in 1834, in which relation he -still continues. - -Ezekiel Bee is a licentiate in connexion with this church. - -SEVENTH-DAY BAPTIST CHURCH, LOST CREEK, VIRGINIA. - -This church was constituted in 1805, and the large and respectable -family of Bonds—its first originators—appear to be still its principal -supporters. Richard Bond, while a resident in Maryland, became convinced -of the sacred character of the seventh day, from reading the Bible -alone. Once convinced of his duty he was not slow in performing it; but -embracing the Sabbath, he instituted weekly religious meetings in his -family, and was, for a long time, the priest of his household. -Subsequently he emigrated to Virginia, and became the founder of the -Lost Creek Church. This church has never been large, and for a great -proportion of the time it has been without the services of a stated -pastor, but the fact of its steady and uniform course amidst these -privations, affords conclusive evidence of the valuable materials of -which it is composed. - -Richard C. Bond, the present incumbent, was installed in 1843. - -SEVENTH-DAY BAPTIST CHURCH, HUGHES RIVER, VIRGINIA. - -This church, a branch of the former, was organized in 1833. It is in a -very weak and depressed condition, containing only seven members. - -SEVENTH-DAY BAPTIST CHURCH, SOUTH FORK, HUGHES RIVER, VIRGINIA. - -This church, another branch of the eldest fraternity, was constituted in -1842. It contains only nineteen members, and was served by Asa Bee and -Joshua S. Davis, as licentiates. - -SEVENTH-DAY BAPTIST CHURCH, NORTHAMPTON, CLARKE COUNTY, OHIO. - -This church originated from a division, on the temperance question, in -the Sabbatarian church at Pike, in the same county. It was organized -with seventeen of the seceding members, in 1837. In 1840, it was blessed -with a precious revival, and received many additions. - -Rev. Samuel Babcock is the present pastor, assisted by L. Lippencott as -licentiate. - -SEVENTH-DAY BAPTIST CHURCH, PIKE, CLARKE COUNTY, OHIO. - -This church was constituted in 1824, although Sabbatarians had for some -time previous resided in that region. - -Rev. Simeon Babcock and Rev. Samuel F. Randolph, were for several years -connected with these churches, under whose ministry they were greatly -blessed, and the fraternity under consideration numbered 102 members. -Subsequently, however, it fell into a decline. The secession of a part -of its members, the death and removal of others, combined with other -causes, left it in a very weak condition. In 1842, James B. Davis was a -licentiate in its connexion. At present it has no stated pastor. - -SEVENTH-DAY BAPTIST CHURCH, PORT JEFFERSON, SHELBY COUNTY, OHIO. - -This church was organized in 1840, and contained nineteen members. It is -in a very pleasant situation, and gives great promise of future -usefulness. - -Rev. Lewis A. Davis has been the father, and is the pastor of this -church. - -SEVENTH-DAY BAPTIST CHURCH, SCIOTA, OHIO. - -This church was organized in 1842, by emigrant members from Scott and -Brookfield. It is situated in a very pleasant country, and will probably -become, in time, a large and efficient body. - -It is occupied as missionary ground, but has no stated pastor. - -SEVENTH-DAY BAPTIST CHURCH, STOKES, OHIO. - -This church was organized in the same year as the former, and is much in -the same condition. It is blessed with the services of Rev. Joshua Hill, -as pastor. - -SEVENTH-DAY BAPTIST CHURCH, JACKSON, OHIO. - -This church was organized in 1840, and embraced thirty-eight members, -most of whom had removed from Pike, Clarke County, to this place. For -some time it appeared quite flourishing, and received several additions, -but it is at present in a very low and depressed condition, owing to the -want of ministerial assistance. - -SEVENTH-DAY BAPTIST CHURCH, WOODBRIDGETOWN, PENNSYLVANIA. - -This church was gathered through the exertions of Rev. Samuel -Woodbridge, and was organized about 1790. All the knowledge that I have -been able to obtain of Elder Woodbridge is, that he was a First-day -Baptist minister, who became convinced of the sacred character of the -seventh day, and embraced it accordingly. Subsequently he removed to -this place with his family, where his preaching was blessed to the -conversion of many, a church organized, and a meeting-house erected, -whose pulpit he occupied until his death. This church likewise received -several additions from an emigration of the members of the Nottingham -and Pennapack fraternities, among whom we may mention the children of -Rev. Enoch David. But the death of Elder Woodbridge was the commencement -of its decline, as no one arose to take his place. Its ancient and -venerable meeting-house, being without a pastor, soon became almost -deserted. Some of its members removed to other parts, and others of them -went to receive their reward for loving the law and keeping the -commandments of God. In 1843, they numbered sixteen, and Lewis Sammons -served the church as licentiate. Since that period its decline has been -gradual, and it is a moral certainty that but a very short time will -elapse before we shall have to announce the disappearance of another -star from our constellation, the extinction of another luminary in the -moral world. - -SEVENTH-DAY BAPTIST CHURCH, MADISON, INDIANA. - -This small company of Sabbath-keepers was organized into a church in -1848, since which period it has received few additions, and has been in -a low and depressed condition for the want of pastoral services. - - - SECTION VIII. NORTHWESTERN ASSOCIATION. - -SEVENTH-DAY BAPTIST CHURCH, MILTON, ROCK COUNTY, WISCONSIN. - -This large and flourishing church was organized in 1838, since which -period it has rapidly increased in numbers, and promises to become a -very useful and efficient body. For a long time this region was -considered as missionary ground. Recently, however, - -Rev. Stillman Coon and Rev. Zuriel Campbell have connected themselves in -the pastoral relation with the church, in which they still continue. - -Many of its members were emigrants from Scott and the older churches. - -SEVENTH-DAY BAPTIST CHURCH, ALBION, DANE COUNTY, WISCONSIN. - -This church was organized in 1843, and - -Wm. H. Redfield became its servant in the capacity of licentiate, which -relation he sustained for one year, when he was succeeded by - -Rev. O. P. Hull, the present incumbent, under whose ministry it has -enjoyed many precious seasons, and received many additions. - -SEVENTH-DAY BAPTIST CHURCH, WALWORTH, WISCONSIN. - -This church, mostly composed of emigrants from New Jersey, was organized -in 1849, and contains twenty-one members, with a prospect of large -additions. - -It has no settled pastor. - -SEVENTH-DAY BAPTIST CHURCH, FREDONIA, IOWA. - -This church was organized in 1842, and Rev. Rolean M'Reynolds, formerly -a First-day Baptist, a minister of exemplary character and eminent -talent, became its pastor, in which relation he continued for some time. - -At present it has no settled pastor. - -SEVENTH-DAY BAPTIST CHURCH, FARMINGTON, ILLINOIS. - -This church was constituted in 1849, and consists mostly of emigrants -from Shiloh, with the family of - -Rev. Samuel Davison, the present pastor. - -It is said to occupy a pleasant and healthful situation. - -REMARKS. - -A majority of the churches embraced in this Association may be -considered as enjoying all the advantages of a healthful climate and -fertile soil, with facilities for commerce. Although few in numbers, -their prospects are most encouraging, perhaps too much so. It is not in -the sunlight of worldly prosperity that the good seed rises to maturity -and bears much fruit: the mind, exulting in temporal advantages, the -accumulation of riches, or the acquisition of worldly honours, is too -apt to become cold and indifferent to the subject of religion. We trust -that it may not be so with these sister fraternities, who have designed -to hold up the light of the truth, and to witness for the Sabbath among -an apostatizing community. May they grow in grace as in numbers; may -they become rich in heavenly wisdom as in earthly goods; moreover, as -they have received liberally may they be disposed to give liberally, and -to bear in their hearts and upon their prayers the burdens of a -perishing world. In connexion with this subject another consideration is -presented. These churches occupy situations as desirable as can be found -throughout the whole country for mercantile, mechanical, or agricultural -avocations, and embrace every variety of soil, scenery, and climate. -Some are located on broad meadow-like prairie; others amid a diversified -landscape of hills and valleys; and yet others in the neighbourhood of -marts of commerce, and communicating with lakes and rivers. No brother -need forsake the Sabbath, in order to find a more eligible or -advantageous situation than could be obtained in contiguity with the -settlements of the Sabbath-keepers; and no person, whatever may be his -denominational character, who wishes to emigrate, will find in any -locality a state of society more elevated, moral, and Christian-like, or -schools more really useful and well-conducted than are to be found among -the Sabbatarians. In tracing the history of our denomination, there -occur many reflections of a pleasant and interesting character, -particularly in connexion with our missionary efforts. The review of the -fields of labour thus occupied would prefigure in a remarkable degree -our gradual expansion and increase. First we see those good old fathers, -over whose graves the flowers of centennial summers have bloomed and -withered, making short journeys from Rhode Island to New Jersey, and -perhaps to some parts of Pennsylvania. This, at that time, was -missionary ground. Subsequently the area was extended. Where was the -missionary ground in their youth to those venerable men who have grown -gray in the service of the sanctuary? In the wildly beautiful and -romantic region of western New York and Pennsylvania, where a glorious -harvest has arisen as the fruit of their labours. Then gradually -expanding westward, Ohio, Wisconsin, and Iowa, became alternately the -theatres of new scenes of trial and triumph. Intimately connected with -the progress of our denomination in this region are the names of Rev. L. -A. Davis and Rev. J. L. Scott, both indefatigable missionaries, through -whose instrumentality several of these churches have been gathered and -organized. Is not our missionary ground still expanding? Does not the -time approach when the broad plains of the Missouri will be so occupied? -when the region of the Rocky Mountains will be so occupied? when Oregon -and California will be so occupied? Does it appear impossible or -improbable? All that is necessary for its realization, is the -application of means, and faith in the promises of God. - - - SECTION IX. GENERAL SUMMARY. - -The reader who has followed me through this brief and imperfect sketch -of the history of the Seventh-day Baptist Denomination, cannot fail to -perceive that our churches have gradually and healthfully increased in -numbers, notwithstanding the continual opposition which is manifested to -the cause we advocate, and the continual discouragements that we have to -encounter both in society and business. It is now about one hundred and -seventy years since the first Seventh-day Baptist church was organized -in America; and the efforts which have been made within the last thirty -years have accomplished more to advance the interests of the cause than -what was done for nearly a century and a half preceding. This has not -been produced by any special excitement, but by increased energy and -courage, and by the multiplication of means for disseminating the truth; -and those means have but just begun to develope their influence. Our -Education, Missionary, and Tract Societies are yet in their infancy; our -denominational paper is only beginning to acquire a circulation -corresponding to its merits, indicative to other denominations of -Christians of our literary resources,—and yet effects that would have -astonished our ancestors have been realized. In 1805, we numbered eight -churches, and about one thousand five hundred communicants. Twenty-five -years increased that number to three thousand four hundred; but the five -subsequent years to more than four thousand five hundred. In 1840, we -numbered a fraction over five thousand members, which in three years -increased to six thousand. At this period, there are about seven -thousand communicants in the connexion. There are sixty-five churches -united with the Conference; sixty ordained ministers, and about thirty -licentiates. - - RECAPITULATION OF CHURCHES FOR 1849. - - EASTERN ASSOCIATION. - - Date of Number of - Designation. Organization. Communicants. - - Newport, 1671 28 - First Hopkinton, 1708 344 - Second Hopkinton, 1835 173 - Third Hopkinton, 1835 166 - Marlborough, 1811 131 - New York, 1845 33 - Piscataway, 1707 174 - Pawcatuck, 1840 172 - Plainfield, 1838 83 - Richmond, 1843 25 - Shiloh, 1787 261 - South Kingston, 1840 25 - Waterford, 1784 110 - Westerly, 1837 72 - - - CENTRAL ASSOCIATION. - - Adams, 1822 230 - First Brookfield, 1797 200 - Second Brookfield, 1823 109 - Third Brookfield, 1823 128 - De Ruyter, 1806 111 - Diana, 1846 18 - Hounsfield, 1841 65 - Lincklean, 1831 104 - Otselic, 1830 50 - Preston, 1806 81 - Richland, 1845 14 - Scott, 1820 176 - Truxton, 1824 51 - Watson, 1841 66 - First Verona, 1820 70 - Second Verona, 1837 31 - Berlin, 1784 272 - Petersburg, 1829 109 - - - WESTERN ASSOCIATION. - - Amity, 1834 27 - First Alfred, 1816 437 - Second Alfred, 1831 249 - Clarence, 1828 77 - Friendship, 1824 155 - First Genesee, 1827 171 - Second Genesee, 1834 60 - Third Genesee, 1842 39 - Hartsville, 1847 54 - Hayfield, 1771 85 - Hebron, 1833 61 - Independence, 1834 118 - Pendleton, 1844 20 - Persia, 1832 59 - Scio, 1834 40 - Ulysses, 1845 17 - Wirt, 1827 34 - - - SOUTHWESTERN ASSOCIATION. - - First Hughes River, Va., 1833 12 - Second Hughes River, Va., 1840 7 - New Salem, Va., 1745 71 - Lost Creek, Va., 1805 68 - Jackson, Ohio, 1843 40 - Northampton, Ohio, 1837 20 - Port Jefferson, Ohio, 1840 31 - Sciota, Ohio, 1842 20 - Stokes, Ohio, 1842 22 - Pike, Ohio, 1824 30 - Madison, Ia., 1843 12 - Woodbridgetown, Pa., 1780 4 - - - NORTHWESTERN ASSOCIATION. - - Albion, Wis., 1843 90 - Milton, Wis., 1838 112 - Walworth, Wis., 1849 21 - Fredonia, Ia., 1842 9 - Farmington, Ill., 1849 16 - -In dating the organization of the churches, I have had recourse to -Clarke's History, and to the old Conference Minutes; between which and -the minutes for 1849, I discovered some discrepancies. Should the reader -wish to institute a comparison between my work and other documents, he -will please refer to these sources, by which, for several reasons, I -consider it safest to be guided. - -Besides these churches, there are many scattered families of -Sabbath-keepers in different parts of the Union. The Rev. Isaac P. -Labagh, a minister of eminent ability and attainment, in connexion with -the Episcopal Church in New York, is an observer of the Sabbath. - -CONCLUSION. - -It may be observed, in conclusion, that these churches exhibit nothing -peculiar in their forms of worship. Psalmody is universally practised, -and the science of vocal music is cultivated in all the older churches. - -Previous to 1822, Rippon's Collection of Hymns was generally used. About -that time a new collection, designed particularly for this denomination, -was made and published by a committee appointed for that purpose by the -General Conference. Recently that collection has been superseded by -another, which is in present use. - -Sabbath schools and Bible classes have been instituted, and generally -receive attention in all the churches; and the same may be said of -conference and prayer meetings. - -There are also tract and missionary societies within the bosoms of the -different fraternities, whose officers constitute the board for the -transaction of business. - -[36] It is questionable, however, whether Mr. Jones will be an addition -to our society or not, since he appears to be a man of inferior -abilities and attainments, and one disposed to meddle with subjects -above his capacity or information. - -[37] In the autumn of 1850 Elder Rogers was removed by death. - -[38] The large and respectable families of the Swinneys, Tomlinsons, and -Thomases, were among the earliest members of the Shiloh Church. - -[39] Since the above was written, this church has been visited by a most -extraordinary and afflictive dispensation of Providence. Elder Crandall, -supposed to be labouring under a temporary fit of insanity, put a period -to his existence by suspending himself from a beam in his barn, in -September, 1850. - -[40] Since writing the above, I have been verbally informed that Elder -Joel Green was called to preside over the church at Hounsfield, as -colleague to Elder William Green, to the great dissatisfaction of the -latter, and in consequence of which, such a great difficulty arose, that -the ministrations of both were suspended,—but I will not vouch for the -accuracy of this statement. - -[41] For all the incidents relating to the early history of this -organization, I am indebted to Rev. John Davis, of Shiloh. - -[42] One of these fathers, who was considered no mean preacher in his -day, and who was instrumental, not only in organizing, but in supporting -and bringing to maturity an infant church, used to remark that he -desired no better time for studying a sermon than when following the -plough. - - - - - CHAPTER IV. SEVENTH-DAY BAPTISTS IN THE UNITED STATES, CONTINUED. - - - SECTION I. THE KEITHIAN SEVENTH-DAY BAPTISTS. - -The Keithian Baptists were seceders from the Quakers of Pennsylvania, -and were so called from their leader, the famous George Keith, who, in -1691, with forty-eight other individuals, withdrew from the communion of -the Quakers, and set up separate meetings in different places, and a -general one at Burlington, in opposition to that of Philadelphia. -Subsequently they published several works of a controversial character, -and finally, by resigning themselves to the guidance of Scripture, they -became altogether Baptist in their religious practices. At the time of -this change in their denominational character they numbered four -churches, of which one was situated at Upper Providence, another at -Philadelphia, a third at Southampton, and a fourth at Dublin. These -continued for some time, but in 1700, a difference arose among them -concerning the Sabbath, that broke up their societies. Some of them -contended rightly that the original Sabbath remained unchanged, and that -its observance was still incumbent upon Christians. The division appears -to have been fomented by one Abel Noble, who, according to Morgan -Edwards, came to this country in 1684, and who appears to have been the -first Seventh-day Baptist in the state of Pennsylvania. His name is -found among those who, in 1691, signed the articles of the Keithian -separation. By him was the first Keithian baptized in 1697, and by him -were they gained over to the observance of the seventh day. Through his -instrumentality four churches of that order were constituted. The first -at Newtown, in Upper Providence, about twenty-four miles from the city -of Philadelphia. Their meeting was held at the house of one David -Thomas. Three families belonged to this place, of whom seven individuals -were baptized members of the church, in 1770. - -Another society resided at Pennapack, in the county of Philadelphia. It -was to this society that Richard Sparks belonged, and to it he donated -the lot of land for a burial-place, which subsequently became the -property of the Shiloh and Piscataway Churches. William Davis was their -minister. He was baptized in 1697, by Rev. Thomas Killingworth, of -Cohansey, now Greenwich. In 1701, they built a place for worship in -Oxford township, on a lot given to them by Thomas Graves, but neglecting -to take a deed in due time, the Episcopalians dispossessed them of both -the house and lot. In 1711, their preacher, William Davis, leaving them, -and no one rising to supply the vacancy, they were soon scattered like -sheep without a shepherd. The third society of them was at Nottingham, -about fifty miles from Philadelphia. Their meetings were sometimes held -at the house of Abigail Price, and at others in the dwelling of Samuel -Bond, in the contiguous state of Maryland. The Sabbatarian families to -which Nottingham was central, were six, of which eight persons were -baptized. Here a yearly meeting was kept during the last week in August, -1770. This church originated from the Keithians at Upper Providence; but -being destitute of a settled pastor, it received few additions. Its most -influential members were the family of Samuel Bond, whose son, Richard -Bond, became subsequently the founder of a Sabbatarian church in -Virginia. - -Another society of them was in East Nantmill Township, about thirty-two -miles from Philadelphia. Here was a meeting-house, built in 1762, on a -lot of one acre square, the gift of David Rogers. The Sabbatarian -families in this place were six, of whom ten individuals were baptized. -They had no settled pastor, and subsequently they removed in a body to -French Creek, near Meadville, and became the fathers of the present -church at Hayfield. Thus it appears that in 1770 there were twenty-six -families of Sabbatarians in Pennsylvania, and thirty-one baptized -individuals of that order. That they had two yearly meetings and one -meeting-house. At this time also they had one minister, Rev. Enoch -David. He was born in 1718, at Duck Creek, county of Kent, in the state -of Delaware; called to the ministry, at Welshart, in 1751; and ordained -in 1769. He was married four times, and became the father of nine -children. Ebenezer, his oldest son, was considered a very promising -young man. He entered Rhode Island college as a student in 1770, and -became a member of the Newport Church the same year. He was ordained to -the work of the ministry in 1775, and being a young man, accepted the -office of chaplain in the American army, under Washington, where he -remained until his death, in 1778. He was highly esteemed by both -officers and soldiers, and afforded every promise of future eminence and -usefulness. - -About this time, Zedekiah David, with several others, removed to Fayette -County, and became the founders of a Seventh-day Baptist church in that -place, where Rev. Samuel Woodbridge exercised his ministry for many -years. To his children and to the church in this place, Rev. Enoch David -paid a visit in the autumn of 1795, where, preaching in the open air, he -caught a violent cold, which settled on his lungs, and finally -terminated in a consumption, of which he died in the seventy-seventh -year of his age, and the fortieth of his ministry. His remains were -deposited in the burial-place at Woodbridgetown, in the certain hope of -a joyful resurrection. - -This venerable man was one of the good old ministers of the ancient -school, who could preach the truth for its own sake, and who neither -required nor expected a salary. He supported his numerous family by -working at his trade, that of a tailor. Four times he was left a -widower, and each time with the care of an infant. He lived to see six -of his children consigned to the grave. He had an estate of some value -in the city of Philadelphia, which was sold at his decease and the -proceeds divided among his family. - -From the church in East Nantmill Township, Pennsylvania, a church was -formed on Broad River, in the parish of St. Mark, South Carolina, in -1754. In 1770, it had increased to eighteen families, of whom -twenty-four persons were baptized. At this time there were several -churches of the Dunker Baptists, in this state, who observed the seventh -day. - -In 1759, eight families of the Seventh-day Baptists passed over from -South Carolina, and settled near Suckaseesing, in Georgia. Their leader -was Richard Gregory, son of John Gregory. Another of their preachers was -named Clayton. After remaining here about five years, the whole company -returned to Edisto, in South Carolina. - -It is believed that these churches have been for a long time extinct. - - - SECTION II. A GENERAL HISTORY OF THE GERMAN SEVENTH-DAY BAPTISTS. - -The Reformation in Germany and Holland was productive of great and -glorious effects, although it was not complete. Errors in doctrine, -nearly or quite as incongruous with Scripture as those abandoned, were -retained; ceremonies, nearly equal in absurdity to those prohibited, -were still celebrated; and persecutions, exhibiting more similarity to -the practices of Papacy than to the meekness and quietude of pure -Christianity, were still prosecuted. The Reformation required to be -reformed, and of this many pious and holy men were aware. At length, in -1694, a violent controversy arose in nearly all the Protestant churches -of those two countries, in consequence of the attempts which were being -made to promote a practical and vital religion. At this time the pious -Spener was ecclesiastical superintendent of the court of Saxony. He was -likewise at the head of the party distinguished for its advocacy of -reformatory measures. However, neither his dignified and important -station, nor the fact that the tenets of his followers were predicated -upon scripture according to its literal interpretation, could preserve -them from falling under the odium of heresy, and incurring the effects -of a virulent opposition. Their doctrines were examined by the -ecclesiastical dignitaries, who, instead of instituting a comparison -between them and Holy Writ, sought to discover whether or not they were -conformable to the tenets deemed orthodox by the Consistory of -Wittemberg. The decision was in the negative; hence they were suppressed -in their public lectures and ministrations. This prohibition, while it -shut up churches, and hushed the eloquence of public lecturers, savoured -of persecution, and consequently excited a spirit of inquiry in the -minds of the multitude. In such cases as this, reverend divines would -consult their own interest by bestowing greater attention upon the study -of human nature. Persecution agitates the public mind, excites the -sympathy of some, the curiosity of all, and promulgates the very -sentiments it is endeavouring to restrain. Besides, persecutors are not -omniscient, conventicles will be held, and to their other charms that of -secrecy is then added. In the year 1708, Alexander Mack, of Schriesheim, -and seven others in Schwartzenen, Germany, met together, regularly to -examine, in a careful and impartial manner, the doctrines of the New -Testament, in order to ascertain what obligations it imposes upon -professing Christians. These inquiries terminated in the formation of -the society now called the Dunkers, or First-day German Baptists. -Persecution, while it scattered them, likewise led to the dissemination -of their doctrines; some were driven to Crefelt, in the Duchy of Cleves, -and the mother church voluntarily removed to Sevustervin, in Friesland, -whence its members emigrated to America in 1719, and dispersed to -different parts of Pennsylvania. In 1723, they formed a church at -Germantown, under the pastoral care of Peter Becker. The rapid growth of -this church has rarely been excelled, and it received continual -accessions of new members from the banks of the Wissahickon, and from -Lancaster County. In this county, another community was soon after -established by Conrad Beissel, a native of Germany. He was a man of -eminent piety and ability, much given to metaphysical speculations, and -distinguished for his love of solitude. Being determined to seek out the -true obligations of the Word of God, independent of all preconceived -opinions and traditional observances, he was soon led to perceive that -the sentiments of the Dunkers were erroneous so far as they related to -the day designed to be hallowed as the Sabbath. It appeared evident to -him "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, he -felt it to be his duty to contend for the observance of that day." These -opinions he maintained, not only in many eloquent discourses, but, about -the year 1725, he published a short treatise which entered into a full -and very able discussion of this point. The publication of this tract -formed, in more ways than one, an epoch in the community, and created so -much stir and excitement among the Society at Mill Creek, that Beissel -quietly retired from the settlement, and took up his abode in a small -cell on the banks of the Cocalico, which had been occupied previously by -one Elimelech, an anchorite. Here, retired from all the world, he -sought, by prayer, fasting, and meditation, to converse with superior -intelligences, and to perfect himself in holy knowledge. But the -community that had opposed his fervent and spiritual teachings when -present, found his absence a great deprivation, and although many -inquiries were made, it was a long time before the place of his -retirement became known. By this time many members of the society at -Mill Creek had become convinced of the truth of his proposition relative -to the Sabbath, who now removed and settled around him in solitary -cottages. They rested from secular labours and celebrated the public -services of religion upon the original Sabbath, the seventh day of the -week, which has ever since been observed by their descendants. - -In 1728, they resolved themselves into an ecclesiastical body, and a -monastic society was instituted in 1732, for the accommodation of which -suitable buildings were erected. Other buildings were likewise erected -by the community, and all together constituted the irregular, yet lovely -village of Ephrata. Both men and women were admitted into the convent, -and both appear to have been singularly attached to the monastic state. -They wore the habit of the Capuchins, or White Friars, which consisted -of a shirt, trowsers and vest, with a long white gown and cowl, of -woollen web in winter, and linen in the summer. That of the sisters -differed only in the substitution of skirts for trowsers, and some -slight peculiarities in the form of the cap. All who entered the -cloister received monastic names. Their first Prior was Onesimus, -(Israel Eckerlin,) who was succeeded by Peter Miller, surnamed Jabez. -Beissel, whose monastic name was Friedsam, received the title of -Father—spiritual father,—and subsequently that of Gottrecht, implying -together, Peaceable God-right, from the brethren of the community. "In -the year 1740, there were thirty-six single brethren in the cloister, -and thirty-five sisters; and at one time the society, including the -members living in the neighbourhood, amounted to near three hundred." -The government and arrangement of this little community were perfectly -republican, and all the members stood upon the most fraternal equality -and freedom. They were bound by no vows, neither had they any written -covenant. The New Testament was their confession of faith, their code of -laws, and their rule of discipline. Such property as accumulated with -the society, by donation and from the labour of the single brethren and -sisters, was held as common stock, but none were obliged to devote their -personal property to this purpose or to resign any of their temporal -possessions. A considerable income was derived from the farm, which, -with the proceeds of the grist-mill, paper-mill, oil-mill, fulling-mill, -and the industry of the brethren and sisters, sufficed to support the -society in a comfortable manner. - -The principles of this society appear to have been superficially -understood and partially represented by most writers upon the subject, -although there is nothing about them mysterious or intricate. - -"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 Scripture, especially with the New Testament, -do not allow one tittle to be added or rejected in the administration of -the ordinances, but practise them precisely as they are instituted and -made an example by Jesus Christ in his word. - -"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 on earth, the Spirit, and the water, and the blood; -and these three agree in one.' - -"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 to Christ are drawn of the Father. - -"They contend for the observance of the original Sabbath, believing that -it requires an authority equal to that of 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 was when it was reiterated amid the thunders of Mount -Sinai. To alter so positive and hallowed a commandment 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 for his special 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. - -"They hold to Apostolic baptism—and administer trine immersion, with the -laying on of hands and prayer while the recipient yet remains kneeling -in the water. - -"They celebrate the Lord's Supper at night, washing, at the same time, -each other's feet, agreeably to his command and example. This is -attended to in 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 Apostles on the first day to break bread, which has produced much -confusion in some minds in regard to the proper day to be observed." - -Although celibacy was neither enforced nor required, it was considered a -virtue. There was no prohibition of marriage or of legalized sexual -intercourse, as many writers have erroneously stated, but when two -concluded to be joined in wedlock, they were assisted by the society. -They conceived with Paul, whose opinion and practice does not find many -clerical imitators at the present day, that celibacy was more conducive -to a holy life. There are many passages of Scripture to that effect, -which they, unlike the ministers of other Protestant denominations, kept -in perpetual remembrance. "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 this difference between a wife and a virgin. The unmarried -woman 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." They likewise, -and, in my opinion, truly considered that those who sacrificed conjugal -endearments for Christ's sake, were better fitted for, and will enjoy -the highest places in glory. Hear the sublime language of the Revelator: -"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 the Lamb." This idea was fondly cherished, and -continually inculcated. It formed the foundation of the monastic -institution at Ephrata, whose support and prosperity was entirely -dependent on its being properly appreciated. It formed the subject of -many an eloquent harangue, the theme of many a pleasant song, the object -around which the holiest memories gathered, and with which the sweetest -associations were combined. It was sedulously kept before them by their -ministers and teachers in its most favourable light, and all the -scripture susceptible of this application, which was not a little, was -brought to excite their enthusiasm, and to inspire them with -faithfulness and perseverance. It promised capabilities for the divine -life which others could not possess, and held out to their enraptured -imaginations the brighter rewards of heaven. - -Their ministers never received a stated salary. In their opinion the -Gospel was destined to be free, "without money and without price," and -they thought that every one called to preach the word, should do it from -the love of the cause, and in this matter, as in that of celibacy, to -follow the advice and example of Paul. Nevertheless, their ministers -were always well supplied with such necessaries as the brethren -themselves enjoyed. Individual members gave as presents whatever they -could conveniently spare, in money, goods, and the like; and whenever -the minister travelled for religious purposes, he was supplied from the -treasury to bear his expenses. - -This is not the place, neither am I disposed to institute any comparison -between the doctrines of the Scripture, according to its literal -interpretation, and the great and leading tenets of the German -Seventh-day Baptists of Pennsylvania. However, it is evident, from the -most casual observation, that few religious communities have adhered -more closely to the letter and language of Holy Writ, have been more -scrupulous about conformity to worldly opinions and practices, or have -given, in their conduct, a more faithful and practical exemplification -of Christianity. Their peculiarities sprung, likewise, from the same -source as many of their virtues; and these will be adverted to in -replying to the charges of error which have been urged against them, -with more gravity than truth, by many writers, who were, probably, -offended by the pure and primitive simplicity of their tenets and -habits. - -It is not necessary to attempt a full exposition of their peculiar -views, or to describe the minutiæ of the manner in which they perform -the ceremonies and ordinances of religion. However, in their regular -worship, they commence with singing; then prayers, the assembly -kneeling; then singing again; after which the minister requests any -brother to read a chapter out of the Scriptures, which they are at -liberty to choose from either the Old or the New Testament. This the -minister expounds, tracing its bearings and historical connexions with -the other parts of the Bible. Then the exhorters enforce the duties it -inculcates; and should any brother or single sister be able to improve -the subject to the edification of the others, or to make any remarks -relative to the topic, there is perfect liberty for such an expression. -Prayer and singing, with the reading of a psalm, conclude the -service,—than which nothing can be more solemn and impressive. - -Ignorance, in a writer, is nearly or quite as culpable as -misrepresentation; for no one has any right to assume the -responsibilities of the historian, without first making himself the -master of his subject. By a contrary course, he may inadvertently expose -the most innocent and virtuous community to the reprobation and ridicule -of contemporaries, and the abhorrence of posterity. Few societies have -suffered more in their reputation from ignorant and unprincipled -authors, than the society of Ephrata; others, however, have borne -honourable testimony to its merits. - -The account of their sentiments in Buck's Theological Dictionary, is a -tissue of misrepresentation and calumny, unworthy a place in such a -work. We are there told that their "principal tenets appear to be these: -that future happiness is only obtained by penance and outward -mortification in this life; and that Jesus Christ, by his meritorious -sufferings, became the Redeemer of mankind in general, so that 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 bound to do, and that his superabundant works may -therefore be applied to the salvation of others." This, as well as the -accounts given of them in many other English books, is a gross -falsehood. Gordon's Gazetteer of Pennsylvania is almost equally -reprehensible, as the account which it contains was first published by -the Historical Society of Pennsylvania, and contains many erroneous -charges, that are entirely without foundation, and could only have -originated in gross ignorance or shameful wickedness. Among other -misrepresentations, the good and devout founder is declared to have been -a crafty and designing usurper of ecclesiastical authority, and as -assuming honours and titles. These statements are utterly unfounded. -Beissel had been educated in the Calvinistic faith, but perceiving its -dissimilarity to the word of God, as respects church government, -ministerial salaries, and other things of a like nature, he emigrated to -America in order to enjoy liberty of conscience, and he left the society -of Dunkers at Mill Creek, because his peculiarities relative to the -Sabbath created some dissension. It is true that he was drawn from his -seclusion, but it is no less true, that the people whom he had forsaken, -sought him out and came and settled around him, entreating his ministry. -After this time he devoted his whole time, life, and property to advance -the welfare of the society, giving the management of the secular affairs -entirely into the hands of others, while he gave his attention wholly to -instructing the people in the word of life. The doctrine of celibacy -which he taught was no new-fangled idea, being quite as old as the time -of the Apostle Paul. He received the title of "Father," and "Gottrecht," -from the brethren, instead of presumptuously assuming them himself. - -In their habits of life, they have been equally misrepresented. They are -not accustomed to wear long beards, as is frequently said of them, -neither did the rules of the society forbid meat for the purpose of -mortifying the natural appetite, or require them to repose on wooden -benches with billets of wood for pillows, as acts of penance. -Nevertheless they did so, but their conduct admits of a different -explanation. They practised austerity from considerations of economy. -With limited means and restricted circumstances they had undertaken an -expensive enterprise. Hence, all their arrangements, though -distinguished for neatness, were extremely simple. Wooden flagons, -wooden goblets, and wooden trays were used in the administration of the -sacrament, and although they have been presented with richer and -costlier ones, the same service is still in use. Their domestic and -kitchen utensils were likewise made of wood. The plates off which they -ate, were thin octangular pieces of poplar boards. Their forks and -candlesticks, and indeed every article that could be, were made of that -material. Subsequently, when they were relieved from the burdens of -their expensive enterprise, they generally enjoyed the cot for nightly -repose, and partook, though in the most moderate and temperate manner, -of the comforts, and even some of the luxuries of life. Temperance -societies had not been instituted, "but there were no ardent spirits -used in building the whole village, although the timber was hewn and all -the boards sawn by hand during the winter months." The society was a -social community, organized for mutual support and assistance. Its -members were distinguished for kindness, hospitality, and promptness in -affording relief to the suffering, whatever might be their character or -denomination. The following account of them is taken from a work, -entitled the Journal of an Officer, which was published in 1784. He -says, "I came among this people by accident, but I left them with -regret. I have found out, however, that appearances may be delusive, and -that where we expected to meet with a cold reservedness, we may -sometimes be surprised by exhibitions of the most charming affability -and disinterested benevolence. They all acted the part of the good -Samaritan to me, for which I hope to be ever grateful; and while -experiencing the benefits of their kindnesses and attentions, witnessing -the sympathies and emotions expressed in their countenances, and -listening to the words of hope and pity with which they consoled the -poor sufferers, is it strange that, under such circumstances, their -uncouth garments appeared more beautiful in my eyes than ever did the -richest robes of fashion, and their cowls more becoming than -head-dresses adorned with diamonds, and flowers, and feathers? Until I -entered the walls of Ephrata, I had no idea of pure and practical -Christianity. Not that I was ignorant of the forms, or even of the -doctrines of religion. I knew it in theory before; I saw it in practice -then. - -"Many a poor wounded soldier will carry to his grave the sweet -remembrance of those gentle sisters, who watched so patiently by his -side, supported his fainting head, administered the healing draught, and -cheered him with both earthly and heavenly hopes. What mattered it to -him that their words were couched in an unknown dialect; he read their -meaning in the deep, earnest, liquid eyes. Eternity likewise will bear a -glorious testimony to the labour of the Prior, who could converse in the -English language. Many a poor fellow, who entered there profane, -immoral, and without hope or God in the world, left it rejoicing in the -Saviour." - -This officer had been wounded in the battle of Brandywine, and had been, -with many of his comrades, despatched to the hospital at Ephrata. I -shall allude to this circumstance again. Morgan Edwards bears the -following testimony of this people. - -"From their recluse and ascetic habits, sour aspects and rough manners -might be expected; but on the contrary, a smiling innocence and meekness -grace their countenances, and a softness of tone and accent adorns their -conversation, and makes their deportment gentle and obliging. Their -singing is charming, partly owing to the pleasantness of their voices, -the variety of the parts they carry on together, and the devout manner -of the performance." The following character of Beissel is derived from -the same source. - -"He was very strict in his morals, and practised self-denial to an -uncommon degree. Enthusiastic and whimsical he certainly was, but an -apparent devoutness and sincerity ran through all his oddities. He was -not an adept in any of the liberal arts and sciences except music, in -which he excelled. He composed and set to music, in two, four, five and -seven parts, a volume of hymns, and another of anthems. He left behind -him several books in manuscript, curiously written and embellished, and -likewise published several other works." One writer has observed, "that -the sisters apparently took little delight in their state of single -blessedness, as two only, (aged and ill-favoured ones, we may suppose,) -remained steadfast in the renunciation of marriage." This invidious -remark is entirely unfounded; for though they were not required to -renounce matrimony on entering the cloister, only four or five of the -whole number that were received in it as inmates, during the period of -one hundred and ten years, left and were married. One of these became -the wife of a gentleman of Philadelphia, and afterwards, amid the cares -and burdens of a large family, she regretted her change exceedingly, as -did all the others who were induced to leave the "stille einsamkeit." -"The others remained steadfast in their state of single blessedness, and -now, with the exception of those remaining in the convent, lie beside -each other in the beautiful cemetery in the foreground of the village." -These gratuitous aspersions would be passed over with the silence they -deserve, were it not that a fresh currency has been given to them by a -late popular work. They have likewise been charged with denying the -doctrine of original sin, and the eternity of punishment. They do not -indeed believe that every individual of mankind is included in the -condemnation of Adam, for many who are born, die without sinning; but -they admit that in the fall of Adam, all disposition to good 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 most curious and -ingenious treatise upon this subject, in which he enters into long -disquisitions on the nature and intellectual capabilities of Adam in his -primeval state of innocence. He then explains in what manner he was -affected by the fall, and with it elucidates many passages of scripture, -which have escaped the attention of men of more erudition, but less -profundity of penetration and genius. His views, however, though deep -and ingenious, are somewhat mysterious, and would, in the present day, -be considered as little better than the hypothetical speculations of an -overwrought imagination. However, there is nothing that can be construed -as denying the doctrine of human depravity, and the woeful consequences -that the fall of Adam has entailed upon his posterity, unless each one -be regenerated by the sanctifying influences of the Spirit of Grace. -They never received the doctrine of universal salvation in the usual -acceptation of that term. They believe in the sure reward of submission -and obedience to the requisitions of God, through faith in Christ, but -they teach likewise, that the "wages of sin is death," death to -holiness, and exclusion from the joys of heaven and the presence of the -Lord. It is not to be denied that the idea of a universal restoration of -all things was cherished by some of them in former days, and that it was -based upon several passages of Scripture, particularly the fifteenth -chapter of the first epistle to the Corinthians, and the twentieth -chapter of the Revelations. Nevertheless it was never taught as a -doctrine, but was treated with the greatest caution and delicacy by the -pastor, and aged members, in private circles, and was always accompanied -by expressions of the necessity of making their calling and election -sure, that thereby they might be prepared to participate in the first -resurrection. Many of the brethren were no less distinguished for high -literary attainments than for piety, and they established a school at a -very early period which afforded every facility for the acquisition of -classical and scientific education, and which gained for itself so -honourable a reputation, that many young men from the first families of -Baltimore and Philadelphia were sent here to be educated. A Sabbath -school was likewise instituted, which afforded the best facilities for -moral and religious instruction. It flourished many years, and was -attended by important consequences. The minds of the juvenile population -were excited to a state of religious inquiry, which increased to what -would be termed, in these days, a powerful revival, accompanied by the -most intense excitement. The scholars met together, before and after -common school hours, for prayer and exhortation, but their zeal, at -least in the minds of the older brethren, ran into excess, which induced -Beissel to discourage the enterprise, and also to object to the erection -of a building, which was already commenced, for the especial use of the -school, to be called Succoth. This Sabbath school had been instituted -under the following circumstances. Ludwig Hœcker, or Brother Obed, as he -was designated, who was the teacher of the common school, perceiving -that many of the indigent children were kept from regular attendance by -necessary employments during the week, projected the plan of holding a -school in the afternoon of the Sabbath, where instruction would be -administered to those of all circumstances. It is not known, neither is -it material, in what year the Sabbath school was commenced. Hœcker took -up his residence at Ephrata in the year 1739, and it is presumed that he -commenced the enterprise soon after. By reference to the minutes of the -Society, we find that the materials for the building were provided in -1749. After the battle of Brandywine, the Sabbath school-room, with -others, was turned into a hospital, which it continued to be for some -time. The school thus broken up, was never afterwards resumed. The -honour of having projected and successfully introduced the present -general system of Sunday School instruction, is certainly due to Robert -Raikes; but the Seventh-day Baptists of Ephrata had established and -maintained in operation for upwards of thirty years, a Sabbath school, -nearly half a century before one was opened by the Gloucester -philanthropist. - -In 1777, the Society began to decline, but the declension cannot justly -be attributed to the causes which some writers have erroneously stated. -Beissel died in 1768, and his successor, Peter Miller, was a man of much -higher attainments and more eminent mental powers. Indeed, Miller had -the principal management of the establishment during Beissel's time, and -to his extraordinary abilities the early prosperity of the institution -is mainly imputable. Its decline, however, can be rationally accounted -for, without supposing either incapability or degeneracy in those who -were intrusted with the direction of its affairs, especially when we -take into consideration the great changes in politics and government -that transpired, and the consequent alterations in public sentiment. The -seventeenth century was prolific in monastic institutions, of which this -was one; and the feelings and motives that animated its founders were -decidedly European. During the first fifty years from the establishment -of Ephrata, a remarkable progress was made in liberal opinions, and with -the march of intellect and politics, different opinions with regard to -religious institutions were also entertained. It was commenced as a -social community, and as such it succeeded admirably, and was adapted to -every purpose of life, when surrounded by a howling wilderness, filled -with wild beasts, and wilder inhabitants; but when the hand of -improvement had turned the forests into fields smiling with plenty, and -the neighbouring country became filled with a dense and promiscuous -population, it appeared evident to all that it was not compatible with -the circumstances of the times, or the spirit of the age. Besides this, -its members were exposed to incessant persecutions, and were kept in -perpetual contentions and turmoils by their envious neighbours, which, -of themselves, were enough to have produced a declension in the Society. - -The community at Ephrata still comprises a small band who retain the -principles and manners of their forefathers, and who meet regularly to -worship God on the evenings and mornings of their Sabbaths. But although -they have the forms, they are without the spirit or the zeal of their -ancestors. In ancient times they had bestowed upon them in ridicule the -epithet of "Zealots." Zeal, however, when it is according to knowledge, -is commendable; under any circumstances it is preferable to -indifference. Christianity without zeal is like the body without life, -and it is an honour to any denomination to receive, even in ridicule, a -title designative of faithfulness and activity. Ephrata would be a -paradise now as it was in former days, did its inhabitants possess, in -the same degree, that desirable quality which those of old possessed, -and for which they were stigmatized. Yet in this zeal there was neither -noise nor display. It was not the occasional gleam of the meteor, but -the pure, steady, unchangeable light of the pole-star, so quiet and -all-absorbing, in which the world, with its pomps and vanities, was -sacrificed upon the altar of pure and constant devotion. They lived and -moved in the world, performed the routine of all the duties devolving -upon them, and cherished the highest and holiest affections; but their -treasures and their hearts were centred in heaven. Could they stoop to -quaff from the springs of earth, who had once slaked their thirst at the -fountains of immortality? could those ears be delighted with terrestrial -songs, that had once been ravished by the unimaginable harmonics of the -upper world? How would they thirst and long for another draught! How -would they wait and listen to catch another echo! And how would the -ignorant world deride their enthusiasm and mock their zeal! Of those -who, at Ephrata, were derided as zealots and enthusiasts, Mr. Winchester -makes the following declaration: "God will always have a visible people -upon earth, and these (speaking of the Society at Ephrata), are his -people at present, above any other in the world. They walk in all the -commandments and ordinances of the Lord blameless, both in public and -private. They bring up their children (alluding to 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 teaches, 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." - -Although Ephrata has degenerated—is now spiritually dead—the truth has -not become extinct, but is still extending. From this parent society -several branches have originated. One in Bedford County was founded in -1753, which is still in a flourishing situation. Another in York County, -about fifteen miles from the town of York, was founded on the Bermudian -Creek, in 1758, of which some of the members remain, although they have -been without a leader for many years. A third branch was established at -Snowhill, in Franklin County, under the superintendence of Peter Lehman -and Andrew Snowberger, where the greatest part of the Society are still -resident. Besides these, there are other smaller branches in Western -Pennsylvania. - - - SECTION III. PARTICULAR HISTORY OF THE GERMAN SEVENTH-DAY BAPTISTS OF - PENNSYLVANIA. - -Ephrata is located in the interior of the state of Pennsylvania, and is -one of its earliest settlements. Few places in America are hallowed by -more interesting associations, and none perhaps are connected with an -institution of such a peculiar character and ancient establishment. It -occupies a pleasant position in Cocalico Township, Lancaster County, at -the intersection of the Reading Road with the Downingtown and Harrisburg -Turnpike, sixty miles northwest of Philadelphia, thirteen northeast from -Lancaster, and thirty-eight from Harrisburg. At present this name is -applied to the vicinity of Ephrata proper for at least a mile along the -turnpike, making Cocalico Creek the centre. Thus considered, it contains -many dwellings, several stores, two taverns, and a paper mill. New -Ephrata is a small village, about a mile further west on the turnpike. - -Ephrata proper is an irregular enclosed village, lying in a triangle -formed by the turnpike, the old Reading Road, and the Cocalico Creek, -and belongs entirely to a Seventh-day Baptist community. It contains the -first Protestant monastery established in America, and several other -buildings for the accommodation of the Society; to which is attached and -belongs a farm containing one hundred and forty acres of land, with a -grist and saw mill. The post-office bearing this name is situated half a -mile from the original village. - -Kedar and Zion, a meeting-house and convent, were the first buildings of -consequence erected by the Society. They were located in a pleasant -situation, on a hill called Mount Zion. In the meadow below, larger -accommodations were subsequently erected, comprising a sisters' house, -called Saron, to which a large chapel is attached, with a "Saal," where -are held the Agapas or love-feasts. They likewise erected a brothers' -house, called Bethania, with which was connected the large meeting-room -with galleries, in which the whole Society assembled for public worship, -in the times of their prosperity. These edifices are still standing, -surrounded by smaller buildings, which were occupied as a -printing-office, school-house, bake-house, almonry, and others for -different useful purposes, on one of which the town clock is erected. -These buildings are all of singular character, and very ancient -architecture, all the outside walls being covered with shingles. The two -houses for the brethren and sisters are large and commodious, being -three or four stories high. Each contains an apartment particularly -appropriated to their night meetings, and the main buildings are divided -into small compartments, of which each building contains fifty or sixty. -The rooms are so arranged, that six dormitories, which are barely large -enough to contain a cot, a closet, and an hourglass, surround one of -larger dimensions, in which each subdivision pursued their respective -avocations. These silent cells and long winding passages possess an -indescribably romantic air; and one can scarcely divest himself of the -belief that he is threading the tortuous windings of some old baronial -castle. The ceilings have an elevation of about seven feet; the passages -leading to the cells, or "kammers," as they are designated, and through -the different parts of both convents, are barely wide enough to admit -one person, and if two should meet from opposite directions, one would -invariably be obliged to retreat. The doors of the kammers are five feet -high, and twenty inches wide; and the windows, of which each contains -but one, is only eighteen by twenty-four inches. The walls of all these -rooms, including the public meeting-room, the private chapels, the -saals, and the dormitories, are nearly covered with ink paintings, or, -in other words, with large sheets of elegant penmanship. Some of these -are texts from the Scriptures, handsomely done in ornamented Gothic -letters, called in the German, "Fractur-schrifften." - -The sheets of paper employed for this purpose were manufactured at their -own mill, and some being put into frames, admonish the residents, as -well as the casual visiter, whichever way they may turn their heads. Two -very curious ones still remain in the chapel attached to Saron. One -represents the straight and narrow way, which it would be difficult to -describe. It is very curiously and ingeniously formed on a sheet of -about three feet square, the whole of the road being filled with texts -of Scripture, reminding the disciples of their duties, and the -obligations their profession imposes upon them. - -Another is a representation of the three heavens. In the first, Christ, -the Good Shepherd, is represented as calling his flock together; in the -second, which is one foot in height, and three feet wide, three hundred -figures in the Capuchin dress appear with harps in their hands, and -behind them the heads of an innumerable host; in the third is seen the -throne of glory surrounded by two hundred archangels. Many of these -"Fractur schrifften" express the most enthusiastic sentiments on the -subject of celibacy, and the happiness of a recluse life, whilst others -are devotional pieces. The following are transcribed from two found in -the chapel of the sister's convent: - - Die Lieb ist unsre Kron und heller Tugend Spiegel, - Die Weisheit unsre Lust, und reines Gottes Siegel; - Das Lamm ist unsre Schatz dem wir uns anvertrans, - Und folgen seinem Gang als reinste Jungfrauen. - - Love is our Crown and clear mirror of virtue, - Wisdom our desire, and the seal of a pure God; - The Lamb is our treasure, in whom we confide, - And follow His guidance, as the purest virgins. - - * * * * * - - Unsre Kronen die wir tragen hier in dieser Sterblichkeit, - Werden uns in Truebsals-tagen durch, viel Leiden zubereit, - Da muss unsre Hoffnung bluehen und der Glanbe wachsen auf. - Waun sich Welt und Fleisch bemuehen uns zu schwaechen in dem Sauf, - O Wol dan! weil wir gezaehlet, zu der reinen Laemmer Heerd - Die dem keuschen Lam vermachlet, und erkanffet von der Erd, - Bleibet schon alhir verborgen, unser Ehren Schmuck und Kron, - Wird uns doch ad Jenem Morgen kroenen, Jesus Gotte's Sohn. - - The Crowns which we wear here in our mortal life, - Will prepare us this much suffering for the day of trial— - Then must our hope bloom, and our faith increase, - While the world and the flesh both strive to divert us from our course. - While then, we are atoned for through the Holy Shepherd, - Who marries the pure lamb and redeems it from the earth, - Let our honour, our ornaments, our crown even remain concealed, - Till that morning when we shall be crowned by Jesus the Son of God. - -In the rooms which have been occupied by any departed sister, a piece, -in imitation of a tablet, is framed and put up, expressive of the -character and virtues of the deceased, or some feeling memorial of love, -and pious anticipation of meeting again in heaven, is inscribed. The -following was found in the kammer which had been occupied by Zenobia, a -very beautiful, amiable, and devout sister. - - Zenobia Wird Gruenen und Gedeihen, ihre Arbeit wird nicht vergeblich, - noch auch ihre Hoffnung verlohren seyn, ihre Ehre bluehen mitten unter - den Heiligen. - - Zenobia will prosper and flourish. Her labours will not be useless, nor - her hopes vain. Her glory will be revealed in heaven. - -An apartment, denominated the writing-room, was particularly -appropriated to such purposes, and several of the sisters devoted their -whole attention to this labour, and became highly skilled in it. Others -transcribed the writings of the Founder of the Society, thus multiplying -copies for the wants of the community, before their printing press came -into operation. Two very ingenious sisters, named Anastasia and -Iphigenia, were the principal ornamental writers. They formed, with -immense labour, a large folio volume of "sample alphabets" of various -sizes and different styles, though all are alike curious, and exhibit -the most patient application. The letters of the first alphabet are one -foot in length, surrounded by a deep border, in imitation of copperplate -engraving, of which each one is different in style and finish. It was -finished in the year 1750, and is still preserved as a rare curiosity, -by the trustees. - -Another room was exclusively set apart for the purposes of transcribing -music; hundreds of volumes, each volume containing five or six hundred -pieces, were transferred from book to book, with almost as much neatness -and quite as much accuracy, as if done with a graver. - -The Society at Ephrata, after their printing press came into operation, -published several valuable historical and religious books. Of these, an -edition of the "Bloody Theatre," an old German work, was nearly all -taken by the American army for cartridges. Several of the members were -decided literary characters of no mean ability.[43] - -At one time it was in contemplation by three brothers, named Eckerlin, -of whom the eldest was prior, and had the superintendence of the secular -concerns, to make Ephrata a place of more importance in the world than -it could acquire from its character of a religious refuge. They were -natives of Germany, and they had been educated in the principles of the -Catholic faith. They projected the plan of erecting extensive buildings -for manufacturing purposes, and of entering into extensive mercantile -concerns. For this they had made considerable preparation, such as -cutting and hewing the timbers, and were in readiness to erect a town. -They had likewise sent to Europe, where they had extensive and powerful -connexions, and procured, unknown to the Society, a chime of bells, and -likewise a large clock for the tower. These arrived in Philadelphia, and -the bill requiring payment being forwarded to the Society, made the -brotherhood acquainted with the circumstances. They determined not to -receive them, but had them sold, and paid the loss. One of these bells, -having upon it, "Sub auspicicio viri venerandi Onesimi societatis -Ephratensis præpositi," was purchased for, and is now on, one of the -churches in Lancaster. The clock was sold to one of the Reformed -Lutheran societies in the same place. This transaction led to an -investigation of the conduct of the Eckerlins, which resulted in the -timely discovery of a conspiracy they had entered into to possess -themselves of the property, which at that time was extensive and -valuable. This discovery terminated in the expulsion of Israel, the -prior, from his office. The brothers subsequently removed to Virginia, -where they obtained considerable notoriety in connexion with Indian -affairs. The Society, in its apostolic simplicity, desired no tower, no -bells. They even refused to have a bell to summon them to the midnight -meeting, which was regularly held at that hour of the night,—Beissel -quaintly observing, that the spirit of devotion ought to be sufficient -to insure their attendance; and it generally proved to be adequate. - -The community at Ephrata were decided Whigs in the Revolution, although -they considered contention with arms and at law as inconsistent with the -Christian character and profession. In the war of 1756, the doors of the -cloister, including the meeting-room, the chapels, and every other -building, were opened to afford a refuge to the inhabitants of -Tulpehocken and the Paxton settlements, then on the frontiers, as they -fled before the murdering and marauding bands of Indians; and all were -kept and fed by the Society during the period of alarm and danger. Upon -hearing of this the royal government despatched from Philadelphia a -company of infantry to protect and defend the place; and becoming aware -of the character of the Society, presented them with a pair of large and -beautiful communion goblets, which was the only recompense they could be -prevailed on to receive. At a much earlier period they attracted the -attention of the Penn family, and Lady Juliana Penn, in England, opened -a correspondence with the Society. Governor Penn visited them -frequently, and being desirous to bestow upon them a solid evidence of -his regard, had a large tract of five thousand acres of land surveyed -and conveyed to them as the Seventh-day Baptist Manor. This, however, -they refused to accept, believing that large possessions tended to -engender strife, and that it was inconsistent with the Christian -character to be absorbed in the gains of this world and the accumulation -of temporal property. - -A few days after the battle of Brandywine, Sept. 11th, 1777, the whole -establishment was opened to receive the wounded Americans, great numbers -of whom were brought there in wagons, a distance of forty miles; and -that long train of various conveyances, that came slowly up the valley -where the field had been contested—the train that bore those whose -shattered limbs seemed to defy all surgical aid, or whose contagious -disease was like the pestilence that wasteth at noonday, was received by -the brothers of Ephrata as if it bore forward the gathered harvest of -summer. And those sisters,—did they shrink from that dreadful exhibition -of human suffering? did they turn pale, and sicken at the view of -bruised and mangled limbs, clotted gore, and the sound of deep -heart-rending groans? Oh no; their sympathy was of the practical kind. -It prompted them to assuage and relieve. And with the kindest and -tenderest feelings they garnered up the sick, the wounded, and the -dying, in their rooms, their chapels, and their edifices, devoted to -public worship or domestic duties, with a welcome and care that only -religion could dictate, and that only true patriotism could have -evinced. Of the five hundred who were brought there one hundred and -fifty died, notwithstanding the attendance of Doctors Scott, Yerkel, and -Harrison. The dead were buried with all the decencies of friendship, and -with all the ceremonies of military propriety. They were principally -from the Eastern States and Pennsylvania. The place where they lay is -enclosed; and in the autumn of 1845, the corner stone of a monument, -bearing a suitable inscription, was laid by Governor Shunk, in presence -of a great multitude of people who had assembled to witness the -ceremonies. In the burying-ground which belongs to the Society are the -tombs of the ancient fathers, with suitable marble monuments erected to -their memories. A large stone, marked with German letters, covers the -grave of their founder. - -At present many of the buildings are in ruins, particularly those which -were first erected. A short distance from the enclosure containing the -old meeting-house and cloister, there is a small building, with a -steeple, which was formerly the residence of the physician. Near by -stands another dwelling, which was the parsonage. Above this stands a -large building. Without, it presents a very singular and unique -appearance. In entering it we pass a small portico, and the door is so -low that it is necessary to stoop in passing; but the objects within -witness at once to the vision that it is the house of God. Six tables -are arranged so as to reach nearly the whole length of the room, with -convenient seats, as many as are necessary. On one side of the room -appear a stand and table, slightly elevated, for the accommodation of -the speaker. Several of those large ornamented writings, already -described, are hanging on the walls. The room is perhaps forty feet -square. It was formerly the sisters' dining and prayer room. At present -it is the meeting-room of the Society. A part of the same building is -used for domestic and culinary purposes, and is furnished accordingly. -Near this is a stone building appropriated to other domestic offices. -The house at present occupied by the sisters is contiguous to the -meeting-room, and is inhabited by five aged ladies, who are the only -remaining members of the convent. They have many relics of antiquity, -which are preserved as objects of curiosity. Some of the caps worn by -the sisters in the early days of the institution are carefully -preserved. Adjoining the turnpike, in a corner of the yard, stands the -academy,—a new building, with a steeple, clock, and bell. It is two -stories high, and contains several apartments, in which both male and -female schools are taught. These buildings, with one hundred and twenty -acres of land, and a grist and saw mill, are the property of the -Society. - -Another community, every way similar to that of Ephrata, is situated at -Snowhill, in Franklin County, Pennsylvania. Its location is in that -beautiful and fertile valley which is embosomed in the Blue Ridge -Mountains, extending from Northern Pennsylvania to the Shenandoah -Valley, in Virginia. This section was early settled by a German -population, and their immediate neighbourhood with the Dunker Baptists, -of which there is now a large society. Belonging to this Dunker Society -was one Andrew Snowberger, from whom the Snowhill Society takes its -cognomen, berg, in German, signifying a hill,—his name is literally -Snowhills. It is seldom, however, that adventitious names correspond -with localities. The establishment called Snowhill is located in a small -vale of a large valley, in latitude 39° N., about seven miles from -Hagerstown, Maryland. In the convent resided an old sister, in 1849, -nearly one hundred years of age, who was the daughter of Andrew -Snowberger, and who gave the following account of the origin of the -Society. Her father, by a diligent study of his German Bible, became -convinced that the seventh day of the week was the only divinely -appointed Sabbath, and in consequence he became firmly determined to -keep it as holy time. This caused much difficulty in his family and -among his neighbours; but he was not to be deterred from acting -according to the dictates of his conscience by any difficulties. -Believing in prayer, and that faith and patience will overcome all -things, he persevered in the path of duty. At length, to his -inexpressible delight, the way became smooth before him, his family -complied with his regulations, and subsequently embraced his views. In -this lonely situation as to society of his own faith, Andrew instituted -and maintained the worship of God in his own house. He desired to remain -in communion with his first-day brethren, but they, after a long -consideration of the subject, determined upon his expulsion from the -church. This, to his feelingly sensitive mind, was extremely painful; -but he observed, "that he could better bear the frown and disowning of -men, than to disobey God and feel that he incurred His displeasure." - -Notwithstanding the many trials and difficulties, Andrew continued firm -in his attachment to the Sabbath, and some time after, his faith was -greatly increased by the following circumstance. The country, in many -parts, was still a dense and unbroken forest, and much of the labour of -these early settlers was to clear away the superabundant wood. In this -employment Andrew was engaged one first-day, when his neighbours were -all gone to the Dunker meeting. He was piling and burning brush, which, -at that time, formed the material of all the fences, upon his own and -the contiguous estates. After he had been at work for some time, the -wind rose to a smart breeze, and the fires in a very few minutes became -unmanageable. On they went, crackling and roaring; the fence on one side -of the lot took fire, whence it spread with rapidity, and was in a fair -way to communicate to the home establishment of his neighbour. Andrew -saw plainly enough that notwithstanding all his efforts to the contrary, -the whole must inevitably be burned before human help could be obtained, -unless Providence would interpose. In this extremity he threw himself -upon his knees, his face and hands blackened with smoke and ashes, and -cried out in the deepest tones of supplication, "Oh Lord, if it be from -thee that I keep the seventh day for a Sabbath, and labour on this day, -according to thy law, do thou stop this fire." While he thus prayed the -wind veered suddenly, and took the fire in altogether another direction, -so that it became easily manageable. The skeptic may sneer at this, but -the Christian will remember that God is omniscient, that He holds the -winds in his fist, and moreover that He has promised to hear and answer -prayer. This remarkable circumstance Andrew improved, by vowing unto the -Lord to be steadfast in his law, and to make his house for ever a house -devoted to the servants and the service of God,—a vow which the Almighty -seems to this time to have accepted. But for years after this, Andrew -was the only master and minister in his house devoted to God; but he -steadily maintained divine worship upon the Sabbath, and not without -success, for he had the happiness of seeing some of his neighbours, one -at a time, come and unite with him in serving God. - -After several years, Elder Lehman, from Ephrata, made them a visit, and -proposed to raise an establishment similar to that at the former place. -To this Andrew cheerfully acceded, and accordingly, as soon as -circumstances would permit, the estate and buildings were formally -conveyed to the Society. It was not a gift, however. Andrew had a large -family dependent upon him for support. The land had been brought into a -state of cultivation by their mutual efforts, and strict justice -required that the interests of all should be considered in its -alienation. Everything was fairly appraised, and time given to the -Society to pay the appraisement to him and his heirs. This arrangement -was followed by the happiest consequences. Andrew and his family were -amply provided for, and he lived to see his children and his children's -children become members of the Society which had arisen through his -means. He and his companion in life went down to the grave in a good old -age, and are now doubtless raising their voices with that company who -were redeemed from the earth. - -The estate consists, at present, of 165 acres of land, in a high state -of cultivation, and is very productive. It is a stiff loam, upon a -limestone bottom, and is, therefore, well adapted to grass and the -cereal grains. They are abundantly supplied with farm buildings. The -principal barn, situated on a hillside, built of stone and brick, is 50 -feet wide and 102 feet long, with a roomy overshoot on the lower side; -the lower, or under-ground story, contains several stables for the -accommodation of the domestic animals; the yard is well supplied with -pure water, and everything bears the marks of thrift, industry, and -economy. There are two flourishing orchards, well supplied with a choice -variety of fruit, and two neatly cultivated gardens. Much of the wearing -apparel is manufactured by the sisters, and the visiter who passes the -building appropriated to that industrious use, will be strongly reminded -of a classical quotation from the Odyssey, where Calypso is represented -as - - "With voice celestial, chanting to the loom," - -and her damsels, - - "Who cull, - With hands of rosy white, the purple wool." - -The sisters lighten and enliven their industrious pursuits with music; -and many a strain that would draw tears of rapture from listening -multitudes, is blended, and even made more pastoral and effective by the -sound of the shuttle, and the noise of the spinning wheel. There are -likewise a blacksmith's shop, and a cooper and cabinet-maker's shop, -where the brothers pursue their mechanical occupations. There is also a -flouring mill, where, beside custom work, two thousand barrels of flour -are annually produced. This is situated on a perennial stream that flows -through, and abundantly waters the estate. It is an arm of the Antetum -River, a tributary of the Potomac. The dwelling-house is most pleasantly -situated about six paces from the stream on its south bank. This -dwelling is a convent or religious house, and is styled "The Nunnery," -by the country people. It presents a singular and unique appearance, -being about one hundred and fifty feet long, by thirty feet wide, and -three stories high; the lower story is built of blue limestone, and the -others of brick. The lower story is even with the ground on the south -side, before which, and between the two orchards, there is a small -grassy lawn. There are three front entrances, of which the middle -entrance communicates with the dining hall, where a company of sixty or -seventy guests might be conveniently accommodated. On the north side, -projecting from the middle of the main building, with an entrance into -the dining hall, are the rooms appropriated to domestic and culinary -purposes. Over the dining hall, in the second story, is the family -chapel, where worship is regularly performed both in the morning and at -evening. Above this, in a small cupola, is the convent bell, whence a -rope passes through each floor into the centre of the dining hall. The -west end of the building, from the dining hall round, contains -exclusively the apartments of the brethren connected with the -establishment; the east end of the building, beginning with the same -division, contains exclusively the apartments of the sisters. In each -department there are spare rooms for company, with sleeping rooms on the -north side in both stories. In the centre of the cellar there is a -beautiful fountain of clear spring water, incessantly flowing in an -abundant stream. This is distributed in every convenient manner to the -different parts of the establishment. Along the north side of the -building, there stretches a luxuriant meadow, about one hundred paces -across, which is abundantly watered by two streams; one, the creek -before mentioned, the other, a brooklet of smaller dimensions. These are -crossed by two wooden bridges, and a well-worn path leads to the -meeting-house, situated on the north side of the meadow, adjoining the -public road, which runs through the estate. The meeting-house, which is -sixty by fifty feet, is built of stone, without a gallery. The adjoining -building of smaller dimensions communicates with it on the west end, -which exactly resembles an English vestry, although it is in reality a -kitchen. About twenty-five paces from the convent, near the eastern -border of the meadow, is the waste-gate for the mill. Here there is a -bend in the creek, and at this point is formed their baptistery, well -supplied at all seasons with pure water. Three steps lead down into this -beautiful fount. In this place we were forcibly reminded of that -exquisitely beautiful hymn, - - "The Lord my shepherd is; - He maketh me to lie - In pastures green; he leadeth me - The pleasant waters by." - -This Society keeps no journal, has no written history, nor humanly -composed creed. However, they have a charter, obtained from the state -legislature, in which they are known as Seventh-day Baptists. By this -charter they are authorized to hold and govern the estate and the house, -by by-laws of their own formation and adoption, which are represented -and defended by five trustees elected by a plurality of the votes of all -the male members of the Society. In these by-laws it is made a condition -of admission, that the inmates of the house shall be single persons; -however, they are not disqualified by a state of widowhood. They must -also be conscientious observers of the seventh day, and must have shared -in the ordinances of baptism, and possess reputed piety. Their -application for admission must be made to the trustees, who are the -authorized judges of their eligibility. No vow, no promise of -unconditional and continued celibacy is ever required, but if they -subsequently wish to marry, which is sometimes the case, no unkind -treatment ensues; on the contrary, they leave the house like a sister -going from the family of her kindred, when every one is attentive to her -future wants. No person entering the Society can retain independent -estate or personal property; but should they bring property with them, -it is subjected to a fair appraisement, and a certificate of the same -given; and should the person subsequently leave, the same or its value -is restored without interest. If the inmate dies in the convent, or a -recognised inmate of the same, all the property accrues permanently to -the establishment. No one receives wages, but all participate in the -comforts of the house; and the charter secures the whole of the estate -and its incomes to the single brethren and sisters as their property. -The labours of the establishment are shared alike by all; the brethren -under the direction of the prior, and the sisters under the direction of -the prioress. In no respect, however, is there any pre-eminence of -authority or class; their offices are designed to subserve good -order—nothing more. They are in truth a band where fraternal regard and -equality of right regulate all their conduct. - -In 1847, there were nine brothers and fourteen sisters who were inmates -of the convent. The other members of the Society have no personal rights -in the property of the estate; and there is no more community of -interests among them than there is among other denominations of -Christians. In church discipline and government they are decidedly -congregational. Their officers are elected by a majority of the votes of -the members. They are averse to paying their pastors a stated salary; -but believe that he should be assisted voluntarily according to his -necessities. The convent and all the buildings are exceedingly neat and -well-kept; the furniture being plain and convenient without any -superfluities or finery. The venerable pastor, Andrew Fahnestock, having -lost his wife, made a distribution of his property among his children, -and took up his residence in the convent some time since. All visiters -are likewise requested to make the convent their home, particularly -during the public meetings, and are furnished in it with private -apartments. Their yearly meetings are attended by many who reside in -distant parts, these, as they arrive, are most hospitably welcomed; the -brothers saluting the visiting brothers with a holy kiss; the sisters -saluting the visiting sisters in the same manner, but the brothers and -sisters only shaking hands. When the meeting is over, and these visiters -are preparing to depart, the same affectionate observance is again -tendered to all. At these meetings a supper is spread in the -meeting-house, which is the anciently celebrated Agapa, or love-feast, -held in imitation of the Last Supper, of which the Redeemer partook with -his disciples, before he was led out like a lamb to the slaughter, and -in connexion with the institution of the Eucharist. At this supper -everything is previously prepared, and there is no cooking done except -to make coffee. Here appears the use of the vestry kitchen, adjoining -the meeting-house, with its cellar and well-stored larder. In this -apartment are vessels over fixed furnaces prepared for heating water, -coffee, and the like. The meeting-house has two front entrances, and is -seated with the males on one side, and the females on the other. It is -furnished with settees and long narrow tables, which serve for their -books during worship, and for meals during the love-feasts. About midway -of the house, on the back end, is one about eight feet, appropriated to -the ministry, there being no other pulpit in the house. The tables at -the love-feasts are furnished with a good supply, and a sufficient -variety of all the necessary aliments of life, without any -superfluities; and all are invited to partake. This being over, and the -things cleared away, the communion table is furnished for the Lord's -Supper. The holy rites are begun by singing and prayer; the thirteenth -chapter of John is then read, and the officiating ministers discourse -upon it, when these servants of the church lay aside their coats, go to -the kitchen vestry, gird themselves with long towels, and each one -taking a small wooden tub half filled with tepid water, return to the -brethren's side of the house, and commence the ceremony of washing each -other's feet, repeating meanwhile the words of your Saviour: "Therefore -if I, your Lord and master, have washed your feet, so ye ought also to -wash one another's feet." The same is performed on the female side of -the house by two aged sisters. This being ended, all again sit down, and -every one appears absorbed in silent prayer and meditation for a few -minutes. The officiating ministers then take the bread of the communion, -and one of them, after giving thanks, and imploring the divine favour, -carries the plate before the others, so as to stand before two of the -communicants. He then breaks one of the pieces of the bread into two -parts, giving half to one and the other half to the other, saying, -"Take, eat; this is my body, which is broken for you; this do in -remembrance of me." This formulary is repeated at each time of breaking -the bread, until all the communicants have received a portion. In -distributing the wine, the ministers, instead of the deacons, carry the -goblets. The whole concludes with singing. They are all masters in -music, and, what appears to me extremely appropriate, their hymns in -German were all composed by members of their own order, and have never -been given to the world. Many of them exhibit considerable poetic -talent. The same is true of their music, which is perfectly unique; but -so soft, solemn, soul-stirring, and melodious, that the listener half -forgets its reality, and holds his breath for fear of breaking the -enchantment. They have three volumes, of which a small edition has been -printed for their own use, and there is not a light or jigging beat in -the whole collection. They frequently make additions in manuscript, and -take great pleasure in making new books with the pen, of which many have -very richly ornamented pages. While listening to their melting melodious -strains, one cannot fail to revert in imagination to that new song which -was sung before the Lamb, and before the beasts, and the elders, and -which no man could learn but those who were redeemed from the earth. -Their style of singing, though altogether different from that of modern -congregations, is extremely effective, and such, as I believe, few -persons of taste and sensibility could listen to, without shedding tears -of silent rapture. They have no choir, but all, both young and old, -sing, being directed in this exercise by a leader. - -There is perhaps no ordinance of the Christian church more highly -interesting to a casual observer, and more fraught with hallowed -associations to a devout mind, than the rite of baptism, when it is -administered in the manner corresponding with the Word of God. This is -particularly the case at Snowhill, where everything is in such perfect -keeping and character. The candidates for baptism being previously -examined and accepted as suitable subjects for that holy ordinance by -the pastors, an announcement to that effect is made to the congregation. -They are then suitably attired, and all repair, forming a procession, to -the baptistery, where a thronging multitude is generally assembled. Here -the scene is extremely solemn and affecting, and all nature appears to -sympathize in the deep solemnity. Even the sunlight, as it bathes the -verdant hillside, the smooth meadow, and the golden orchards in a flood -of glory, seems to partake a softer radiance. A hundred snowy clouds -appear here and there on the blue heaven above, and it requires no great -stretch of the imagination to fancy that behind or upon them the waving -wings of seraphs have been furled, and that forms of ineffable beauty -are bending there, and watching with interest the dedication of souls to -God. A flood of hallowed associations comes rushing into the mind. We -think of Jordan, of the multitudes who gathered upon its banks, and who -were baptized "confessing their sins." The venerable appearance of the -Baptist, that first preacher of the kingdom of God. And then the Great -High Priest of our Salvation, who came hither to set an example for his -servants in all coming time. But this pleasing revery is broken by the -voice of the pastor. A hymn is given out; and then from the midst of the -company arises a deep, full, melodious swell of harmony. It is unlike -singing; it seems the very soul of heavenly music breathing out an -ecstasy of thanksgiving. The music ceases; a low soft echo breathes -through the air, so lately living with sweet sounds, and over the -waters; again all is silent. The pastor now stretches out his hands, and -lifts his eyes to heaven: "Let us pray." Some kneel, others remain -standing, but all assume the look and action of devout humility. The -prayer ended, the pastor descends into the pool; the candidate, assisted -by a brother or sister, descends after him. Reaching the lower step, he -takes her, if a sister, by the left arm, and leads her down to a -suitable depth, where she kneels in the water. She applies water to her -face, and he does the same to the back of her head, waiting a moment for -her to recover her thoughts and acquire a frame of mind suitable for the -occasion. Then, laying his left hand upon the forepart of her head, and -his right hand upon the back between the shoulders, he says, "I baptize -thee in the name of the Father," and immerses the candidate, face -foremost; then, raising her up to her former position, he gives time for -a like recovery of self-possession, and adds, "and the Son," and -immerses her in the same manner a second time; then, giving a like time -for recovery, he continues, "and the Holy Ghost," and proceeds as -before. Then while she is yet kneeling in the water, he lays both hands -upon her head, and offers a short invocation for the Spirit of God to -seal this obedient handmaid as a child of God. During all this time, the -multitude exhibits a deep interest, and maintains a perfect silence; the -candidate manifests the greatest composure, and all appear to feel that -the Saviour is near. - -The German Seventh-day Baptists profess to have no other guide than the -inspired Word of God; and to this they profess to exactly conform, -omitting nothing enjoined, and adding nothing to the Observances there -given. Their simplicity is truly remarkable, and I believe, truly pure. -They are non-resistant in sentiment, but they plainly preach the -righteousness of the kingdom of God. They are likewise remarkably -amiable in their intercourse with each other. There is a similar society -in Bedford County, under the pastoral care of Elder King, but I have -been unable to make myself acquainted with any incidents connected with -its history. - -There is one subject connected with the history of this people, which, -from deference to my country and its institutions, I would willingly -pass over in silence; justice, however, compels me to do otherwise. -These societies, harmless and inoffensive as the members are, have, for -a number of years past, been very much annoyed and disturbed at their -annual meetings by a number of wicked and licentious persons. Being -entirely averse to litigation of any kind, they patiently bore with all. -This only seemed to encourage increased disturbance, until the 17th of -May, 1845, when it became so outrageous at their annual meeting, that an -individual who was not a member, instituted a prosecution against -several persons for a riot. This resulted in the condemnation and -punishment of sixteen individuals, whose friends, from malicious and -revengeful motives, immediately commenced suits against these -Seventh-day Christians for labouring on the first day. - -To this they plead guilty, and cheerfully paid their fines and the -costs; but in consequence of the great inconveniences to which they were -subjected, they petitioned the legislature for relief, though without -effect.[44] - -[43] Those who desire a more particular account of the German -Sabbatarians, their leaders, literature, and music, may consult the -fifteenth volume of Hazard's Register of Pennsylvania. - -[44] It may be interesting to posterity to know that in the United -States of America, and about the middle of the nineteenth century, -Plymon Seaver, of Vermont, was confined in jail for a long time, for -attending to secular concerns upon the first day of the week. About the -same time, or August 26, 1845, Obed Snowberger was fined four dollars, -for being engaged in worldly employment upon the first day of the week. -Mr. Snowberger was a worthy member of the German Seventh-day Baptist -fraternity in Pennsylvania, and the prosecution was carried on in Quincy -Township, Franklin County, and before Samuel Sibbet, as justice of the -peace. Subsequently nine others of the same people were subjected to -prosecution and fines for the same reasons. - -THE END. - - -*** END OF THE PROJECT GUTENBERG EBOOK A GENERAL HISTORY OF THE -SABBATARIAN CHURCHES *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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- } - .poetry .indent2 { - text-indent: -2em; - } - .poetry .indent26 { - text-indent: 10em; - } - - /* style for page numbers */ - .pagenum { - position: absolute; - right: 1.5%; - font-size: small; - font-style: normal; - font-weight: normal; - text-align: right; - } - - /* styles for page-breaks */ - div.chapter { page-break-before: always; } - h2.nobreak { page-break-before: avoid; } - div.section { page-break-before: always; } - h3.nobreak { page-break-before: avoid; } - - /* other styles */ - .center { text-indent: 0; text-align: center; } - .nodent { text-indent: 0; } - .smc { font-variant: small-caps; } - .small { font-size: small; } - .x-small { font-size: x-small; } - .gap-above2 { margin-top: 2em; } - - </style> - </head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of A General History of the Sabbatarian Churches, by Tamar Davis</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Title: A General History of the Sabbatarian Churches</p> -<p style='display:block; margin-left:2em; text-indent:0; margin-top:0; margin-bottom:1em;'>Embracing Accounts of the Armenian, East Indian, and Abyssinian Episcopacies in Asia and Africa, the Waldenses, Semi-Judaisers, and Sabbatarian Anabaptists of Europe; with the Seventh-day Baptist Denominaton in the United States</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Tamar Davis</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: September 10, 2021 [eBook #66265]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Brian Wilson, Chris Pinfield, and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive/American Libraries.)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK A GENERAL HISTORY OF THE SABBATARIAN CHURCHES ***</div> - -<div id="tnote"> - -<p>Transcriber's Note:</p> - -<p>Obvious printer errors have been corrected. Hyphenation has been -rationalised.</p> - -<p>In Chapter I, Section III (A Sketch Of The History Of The Abyssinian -Church) "Hinglar" and "Kinglar" may refer to the same individual.</p> - -</div> - -<div class="front"> - - <h1>A HISTORY<br /> - <span class="x-small">OF THE</span><br /> - SABBATARIAN CHURCHES.</h1> - - <p><small>A GENERAL HISTORY OF</small><br /> - THE SABBATARIAN CHURCHES:<br /> - <span class="x-small">EMBRACING ACCOUNTS OF THE</span></p> - - <p>ARMENIAN, EAST INDIAN, AND ABYSSINIAN EPISCOPACIES<br /> - <span class="x-small">IN ASIA AND AFRICA,</span></p> - - <p>THE WALDENSES, SEMI-JUDAISERS, AND SABBATARIAN ANABAPTISTS<br /> - <span class="x-small">OF EUROPE;</span></p> - - <p><span class="x-small">WITH THE</span><br /> - SEVENTH-DAY BAPTIST DENOMINATION<br /> - <span class="x-small">IN THE UNITED STATES.</span></p> - - <p><small>BY</small><br /> - MRS. TAMAR DAVIS.</p> - -<p><small>"The dragon was wroth with the woman, and went to make war with the -remnant of her seed, which keep the commandments of God, and have the -testimony of Jesus Christ."—<span class="smc">Rev.</span> xii. 17.</small></p> - -<hr /> - - <p><span class="small">PHILADELPHIA:</span><br /> - LINDSAY AND BLAKISTON.<br /> - 1851.</p> - - <p class="x-small">Entered, according to Act of Congress, in the year 1851,<br /> - BY LINDSAY AND BLAKISTON,<br /> - In the Clerk's Office of the District Court, for the Eastern District of Pennsylvania.</p> - - <p class="x-small">C. SHERMAN, PRINTER.</p> - -<hr /> - -</div> - -<h2>PREFACE.</h2> - -<p><span class="smc">At</span> the present time, -when the Sabbath controversy is engaging so much of -the public attention, and when Sabbath Conventions and Sabbath Unions -are being chronicled almost monthly, I consider it unnecessary to offer -any apology for the introduction of the following work to the public -notice. My reader need not fear a repetition or recapitulation of the -arguments generally employed in favour of the sabbatical institution, as -it refers either to the first or the last day of the week; neither will -his attention be wearied by prolix and verbose details. It has been my -aim to collect, collate, and condense facts, as much as appeared -consistent with perspicuity. I have not taken any new stand with regard -to the Sabbath question. The Seventh-day Baptists have, from the first, -contended that the Sabbath was changed, not by Christ or his Apostles, -but by ecclesiastical synods and councils. This could only be proved -convincingly by reference to the practice of those churches who were -removed by distance or otherwise beyond the pale of such authority. That -the Armenian, East Indian, and Abyssinian Episcopacies were so removed, -and that they absolutely refused to succumb to the authority of the -Latin or Greek prelates, sustaining in consequence the most cruel and -desolating wars, is an undeniable historical fact; no less so the truth -that during all this time they have been living witnesses against -Anti-Christ, as the observers of the ancient Sabbath, which practice -they learned from the Apostles, or their immediate successors.</p> - -<p>With respect to the History of the Seventh-day Baptist denomination, I -am not unaware of the imperfections that may be detected in it. But I -must excuse my own defects by a just complaint of the blindness and -insufficiency of my guides; and may also observe that, with reference to -nearly every portion of the work, I have been the pioneer in the field -of research.</p> - -<div class="foot"> -<div class="right1"><span class="smc">The Author.</span></div> -<div class="left1">April, 1851.</div> -</div> - -<h2>TABLE OF CONTENTS.</h2> - -<table class="toc" summary="ToC"> - -<tr> - <td></td> - <td class="pag"><span class="x-small">PAGE</span></td> -</tr> - -<tr> - <td class="sectitle">Preliminary Observations,</td> - <td class="pag"><a href="#Page_13">13</a></td> -</tr> - -<tr> - <td colspan="2" class="chapnum">CHAPTER I.</td> -</tr> - -<tr> - <td colspan="2" class="chaptitle">SABBATARIAN CHURCHES IN ASIA AND AFRICA.</td> -</tr> - -<tr> - <td class="sectitle">The Armenian Church,</td> - <td class="pag"><a href="#Page_18">18</a></td> -</tr> - -<tr> - <td class="sectitle">Sabbatarianism of this Church,</td> - <td class="pag"><a href="#Page_30">30</a></td> -</tr> - -<tr> - <td class="sectitle">Ancient Christians of India,</td> - <td class="pag"><a href="#Page_33">33</a></td> -</tr> - -<tr> - <td class="sectitle">Their Sabbatarian Character,</td> - <td class="pag"><a href="#Page_39">39</a></td> -</tr> - -<tr> - <td class="sectitle">The Ethiopic Church,</td> - <td class="pag"><a href="#Page_40">40</a></td> -</tr> - -<tr> - <td class="sectitle">Its Sabbatarian Character,</td> - <td class="pag"><a href="#Page_54">54</a></td> -</tr> - -<tr> - <td colspan="2" class="chapnum">CHAPTER II.</td> -</tr> - -<tr> - <td colspan="2" class="chaptitle">SEVENTH-DAY BAPTISTS IN EUROPE.</td> -</tr> - -<tr> - <td class="sectitle">Waldenses, Albigenses, etc.,</td> - <td class="pag"><a href="#Page_62">62</a></td> -</tr> - -<tr> - <td class="sectitle">Their Doctrinal Sentiments,</td> - <td class="pag"><a href="#Page_69">69</a></td> -</tr> - -<tr> - <td class="sectitle">Testimonies to their Sabbatarian Character,</td> - <td class="pag"><a href="#Page_70">70</a></td> -</tr> - -<tr> - <td class="sectitle">Their Persecutions,</td> - <td class="pag"><a href="#Page_84">84</a></td> -</tr> - -<tr> - <td class="sectitle">Further Accounts of their Sabbatarianism,</td> - <td class="pag"><a href="#Page_88">88</a></td> -</tr> - -<tr> - <td class="sectitle">Semi-Judaisers—their Origin,</td> - <td class="pag"><a href="#Page_95">95</a></td> -</tr> - -<tr> - <td class="sectitle">Their Sabbatarianism,</td> - <td class="pag"><a href="#Page_97">97</a></td> -</tr> - -<tr> - <td class="sectitle">Their Churches in Russia, Poland,</td> - <td class="pag"><a href="#Page_99">99</a></td> -</tr> - -<tr> - <td class="sectitle">Sabbatarians of Holland,</td> - <td class="pag"><a href="#Page_103">103</a></td> -</tr> - -<tr> - <td class="sectitle">Sabbatarians of England,</td> - <td class="pag"><a href="#Page_107">107</a></td> -</tr> - -<tr> - <td class="sectitle">The Natton Church,</td> - <td class="pag"><a href="#Page_114">114</a></td> -</tr> - -<tr> - <td class="sectitle">The Cripplegate Church,</td> - <td class="pag"><a href="#Page_118">118</a></td> -</tr> - -<tr> - <td class="sectitle">The Mill-Yard Church,</td> - <td class="pag"><a href="#Page_122">122</a></td> -</tr> - -<tr> - <td colspan="2" class="chapnum">CHAPTER III.</td> -</tr> - -<tr> - <td colspan="2" class="chaptitle">SEVENTH-DAY BAPTISTS IN THE UNITED STATES.</td> -</tr> - -<tr> - <td class="sectitle">General History,</td> - <td class="pag"><a href="#Page_130">130</a></td> -</tr> - -<tr> - <td class="sectitle">Churches in Rhode Island,</td> - <td class="pag"><a href="#Page_145">145</a></td> -</tr> - -<tr> - <td class="sectitle">Churches in Connecticut,</td> - <td class="pag"><a href="#Page_162">162</a></td> -</tr> - -<tr> - <td class="sectitle">Churches in New Jersey,</td> - <td class="pag"><a href="#Page_166">166</a></td> -</tr> - -<tr> - <td class="sectitle">Central Association,</td> - <td class="pag"><a href="#Page_174">174</a></td> -</tr> - -<tr> - <td class="sectitle">Western Association,</td> - <td class="pag"><a href="#Page_190">190</a></td> -</tr> - -<tr> - <td class="sectitle">Southwestern Association,</td> - <td class="pag"><a href="#Page_198">198</a></td> -</tr> - -<tr> - <td class="sectitle">Northwestern Association,</td> - <td class="pag"><a href="#Page_202">202</a></td> -</tr> - -<tr> - <td colspan="2" class="chapnum">CHAPTER IV.</td> -</tr> - -<tr> - <td colspan="2" class="chaptitle">SEVENTH-DAY BAPTISTS IN THE UNITED STATES, CONTINUED.</td> -</tr> - -<tr> - <td class="sectitle">Keithian Seventh-day Baptists,</td> - <td class="pag"><a href="#Page_211">211</a></td> -</tr> - -<tr> - <td class="sectitle">German Seventh-day Baptists,—General History,</td> - <td class="pag"><a href="#Page_215">215</a></td> -</tr> - -<tr> - <td class="sectitle">German Seventh-day Baptists,—Particular History,</td> - <td class="pag"><a href="#Page_233">233</a></td> -</tr> - -</table> - -<div class="chapter"> - -<span class="pagenum"><a name="Page_13" id="Page_13">{13}</a></span> - -<h2 class="nobreak">PRELIMINARY OBSERVATIONS.</h2> - -</div> - -<p><span class="smc">The</span> word Sabbatarian, whether bestowed by their enemies -as a term of opprobrium upon those who observed the -seventh day of the week as the Sabbath, or whether -assumed by themselves, is, nevertheless, peculiarly appropriate, -and very distinguishing of this particular tenet in -their system of religious faith. Neither do we hesitate to -employ it in a very extensive sense, as comprehending all -those religious communities, whatever may be their names, -modes of worship, or forms of ecclesiastical discipline, who -refrain from secular employments upon the last day of the -week, and observe the same as holy time. There cannot, -therefore, be any impropriety in considering the Abyssinian -and Armenian Churches as sabbatarian organizations, -although the former has become greatly corrupted -in worship and doctrine, and exhibits few traces of the -purity and simplicity of primitive Christianity.</p> - -<p>We claim for sabbatarian institutions a very high antiquity, -and a multitude of the most illustrious exemplars; -from that grand sabbath proclaimed over the new-born -world by the Eternal Father, and observed by angelic and -seraphic intelligences, to its second ordainment amid the -smoke and thunders of Sinai, and its subsequent observance -<span class="pagenum"><a name="Page_14" id="Page_14">{14}</a></span> -by kings, priests, sages, and witnesses for the truth -through so many ages, to Him, the Great High Priest of -the Covenant, who sanctified the law and made it honourable. -It is incontestable that our adorable Lord and his -Apostles observed the seventh day of the week, and it was -not until a long time subsequent to the close of their -earthly pilgrimages that the reverence due to this holy -time was transferred, in any Christian community, to the -Dominical day.</p> - -<p>The first Christian church established in the world was -founded at Jerusalem under the immediate superintendence -of the Apostles. This church, which was the model of all -those that were founded in the first century, was undoubtedly -sabbatarian. In the second and third centuries, according -to the testimony of Mosheim, it was very generally -observed. During the fourth and in the commencement -of the fifth centuries, it was almost universally solemnized, -if the veracity of Socrates, the ecclesiastical historian, may -be depended upon.</p> - -<p>We have every reason to believe, however, that from -the first, or, indeed, at a very early period, a superstitious -veneration was paid in some places to the first day of the -week. It is certain that, before the close of the first century, -the original purity and simplicity of Christianity had -become greatly defaced and deplorably corrupted by the -introduction into its doctrines of the monstrous tenets of a -preposterous philosophy, and into its ceremonies of a multitude -of heathen rites. Identical with this was the appointment -of various festivals to be observed on particular -days. These days were those on which the martyrs had -laid down their lives for the truth, the day on which the -Saviour had been crucified, and that also on which he rose -from the dead. We have no reason to suppose that the -observation of the first day dates back any earlier than -<span class="pagenum"><a name="Page_15" id="Page_15">{15}</a></span> -that of Friday, or those anniversary festivals which were -introduced to commemorate the descent of the Holy Ghost -upon the Apostles, and the feast of Easter. All were the -fruits of as dark, fabulous, and superstitious times, as have -ever been since the resurrection of Christ. It seems to -have been the policy of the rulers of the church at this -period, to assimilate Christianity in its rites and festivals -to the manners of Paganism, and in its doctrines to the -tenets of a corrupt yet seducing philosophy. For such a -course of conduct various reasons may be assigned. In -the first place they were pleasing to the multitude, who -were more delighted with the pageantry and circumstance -of external ceremonies, and the frequency of holidays, -than with the valuable attainments of rational and consistent -piety, or with a sober and steady course of life.</p> - -<p>In the second place, we have reason to believe that the -bishops augmented the number of the religious ceremonies -and festivals in the Christian worship, by way of accommodating -it to the prejudices and infirmities of both Jews -and heathens, in order to facilitate their conversion. These -people were accustomed to a round of pompous and magnificent -ceremonies in their religious service; and, as they -deemed these rites an essential part of religion, it was -natural for them to regard with indifference, or even with -contempt, any service whose forms were divested of all -specious and captivating appearances. As their religion -allowed to them a multitude of festivals, the bishops supposed, -and not without reason, that they persisted in their -idolatry on account of the ease, pleasure, and sensual -gratifications thereby enjoyed, consequently the rulers of -the church adopted certain external ceremonies, and appointed -festivities, in order to allure the senses of the vulgar, -and to make them more disposed to embrace Christianity. -The effect of this course of conduct was most -<span class="pagenum"><a name="Page_16" id="Page_16">{16}</a></span> -pernicious. It effaced the beautiful simplicity of Christianity, -and corrupted its natural purity in order to extend -its influence; thus making it lose that practical excellence -for which no popular esteem could ever afford compensation. -It may be allowable, it may even be commendable, -to accommodate ecclesiastical as well as civil institutions, -in certain cases, to the infirmities of mankind, and to -make some concessions, some prudent instances of compliance -to their invincible prejudices, but all these should -be of such a nature as not to derogate from the majesty of -the divine law, or to substitute for the ordinances of God -the observances and institutions of fallible men.</p> - -<p>The multiplication of festivals and holidays would naturally -bring the Sabbath into neglect, but what contributed -more than anything else to destroy its influence over the -minds of men, was the almost universal abhorrence in -which the Jews were held. We are informed that multitudes -of Christians, in the time of Adrian, abandoned all -the rites and institutions of their religion that bore any -resemblance to the Jewish ritual, for fear of being confounded -with that people, who had become obnoxious to -the prince, and were suffering the extremity of his vengeance. -"Let us have nothing in common with that -odious brood, the Jews," says Constantine, when issuing -his edict for the observation of the Dominical day. Subsequently, -the sabbath was condemned for the same reasons -by synods and councils; popes and kings rose up in -judgment against it. Perhaps they feared also that its -observation would remind the people of that sacred volume, -which the prelates chose, for their own convenience, -to keep from the world, and in which their condemnation, -as followers of the most detestable vices, would be so -strongly marked. Moreover they were determined, in the -plenitude of their arrogance, to give laws in both a temporal -and spiritual sense; to govern the consciences as -<span class="pagenum"><a name="Page_17" id="Page_17">{17}</a></span> -they ruled the actions of mankind. Nor was this all, -some of these prelates actually aspired to stand, at least -in the eyes of the multitude, in the place of God,—to -divert the adoration, which should be paid to him, to -themselves, or to the relics they had blessed, and the -saints they had canonized. Would not the observation of -the sabbath have tended to recall the minds of men to the -Maker of all things, as the only true and proper object for -religious adoration; to the fact that he alone was the -moral governor of the universe; his laws the standard of -perfection; himself of infallibility? History presents -numerous examples of kings and tyrants, who have assumed -the attributes of Deity, and demanded the homage -of mankind; but, perhaps, a more impious imitation of his -power, a more blasphemous assumption of his prerogatives, -were never exhibited than in the conduct of these hierarchs. -Did God appoint one mediator between himself and man,—behold -the saints they canonized; did he bestow the -Scriptures as his revealed will upon the world,—behold the -canons of the church in which their authority is superseded; -and did he institute and command the observation -of the seventh day as a day of rest,—they substitute an -other in its place. The Sabbath is reprobated as a Jewish -institution: it is a wonder that we hear nothing of a Jewish -religion, as Christianity certainly originated with that -people; of a Jewish Saviour, since the Redeemer was of -the offspring of David; and of Jewish apostles, as not one -of the twelve were of the Gentile race. We must go to -the Jews for the Bible, in which is contained the knowledge -of God, and the hope of the world; we must go to -the Jews for examples of godliness in the long, dark ages -before the Christian era; why not go to them for a sabbath -likewise? The spiritual pride that opposes such a -measure will not stand in the great and burning day. -<span class="pagenum"><a name="Page_18" id="Page_18">{18}</a></span></p> - -<div class="chapter"> - - <h2 class="nobreak">CHAPTER I.<br /> - <small>SABBATARIAN CHURCHES IN ASIA AND AFRICA.</small></h2> - - <h3 class="nobreak">SECTION I.<br /> - <small>HISTORY OF THE ARMENIAN CHURCH.</small></h3> - -</div> - -<p><span class="smc">The</span> religious and political history of Armenia has, from -the earliest ages, been pregnant with great events; but, -obedient to necessity; I condense within a few pages what -might fill as many volumes, and content myself with giving -an outline of the subject that some future historian may -amplify and adorn. In countries where there exists a -union between the church and the state, and the prelatic -dignity is supported by royal authority, the revolutions of -the former are intimately connected with the convulsions -of the latter,—the temporal with the spiritual affairs. But -the archiepiscopal see of Armenia appears to have preserved -its ancient form of discipline and doctrine in the -most remarkable manner, notwithstanding the changes of -the royal and ducal dynasties in the state, and its alternate -subjection to Saracenic and Persian dominion.</p> - -<p>The propagation of the gospel throughout Armenia is -ascribed by ancient historians to St. Bartholomew, who is -said to be identical with Nathaniel,—that Israelite indeed. -In Albanopolis, a city of this country, we are informed -that the apostle suffered martyrdom; but his blood only -watered the seed of divine truth, and caused a more glorious -<span class="pagenum"><a name="Page_19" id="Page_19">{19}</a></span> -harvest of proselytes from the Zendavesta to the gospel,—from -the adoration of the host of heaven to the spiritual -worship of their Maker, "the King immortal, eternal, and -invisible."</p> - -<p>Notwithstanding the penal edicts of the sovereign, and -the opposition of the Magian priesthood, Christianity -flourished like a tree planted by the rivers of water, and -the rising generations of Armenia reposed under its salutary -shade. Few religious sects have been extirpated by -persecution. Religion shines brightest in the night of -adversity; it is quenched and extinguished in the sunshine -of courts. Zeal and intrepidity are always stimulated by -the presence of an enemy. The Christians of Armenia -received the crown of martyrdom, rejoicing that they were -accounted worthy to suffer for their attachment to the -cross. At last, however, the eloquence of a priest, named -Gregory, succeeded in converting the monarch and his -principal nobility, who received the rite of baptism, and -entered into the communion of the church. In consequence -of this, Leontius, bishop of Cappadocia, consecrated Gregory -bishop of the Armenians, and their church became -annexed to the episcopal jurisdiction of the Antiochan -prelate.</p> - -<p>This circumstance, so fortunate in a temporal sense, -proved highly destructive to its spiritual repose. No -longer assaulted, it became the parent of schism; and one -Eustathius, an obscure priest, has given his name to history, -by the success that attended his efforts to create an -excitement and faction in the church. The convention of -a Council at Gangra might condemn and excommunicate, -but could not suppress this faction, which poured forth -legions of missionaries, and for a long time disturbed the -repose of the Eastern prelates. The doctrines of Eustathius -were neither heretical, nor his conduct in introducing them -<span class="pagenum"><a name="Page_20" id="Page_20">{20}</a></span> -truly reprehensible, although from their nature highly -offensive to the spiritual dignitaries, who, to judge from -their habits of life, found more solace in wine and female -intercourse than in religious exercises, and who were more -solicitous to acquire wealth and preferments to enrich their -physical heirs, than solicitous about the welfare of their -spiritual progeny. Producing the example and judgment -of Paul, Eustathius boldly condemned the marriages of the -priests, under any circumstances, as productive of evil; -but denounced second and third marriages as abominable, -and worthy of excommunication. The use of wine,—in -short, all sensual delights,—he prohibited, as equally -reprehensible in those who were set as exemplars and -rulers of the flock of Christ. Eustathius was succeeded by -Erius, a priest, and semi-Arian, who not only protested -against the multiplied marriages of the priests, but declared -that the bishops were not distinguished from the presbyters -by any divine right, and that, according to the Holy Scriptures, -their authority and offices were identical. This -tenet, of which the immediate consequences would have -been to reduce within certain limits the power of the prelates, -raised a storm of opposition from that quarter, -although it was highly agreeable to many good Christians, -to whom their tyranny and arrogance had become insupportable. -Erius also condemned fasts, stated feasts, -prayers for the dead, and the celebration of Easter; but -he urged a purer morality and a stricter observance of the -Sabbath. He had many followers, whose numbers were -greatly augmented by one Paul of Samosota, from whom -they were called Paulicians. Notwithstanding the opposition -of the prelates, who invoked the secular arm to prevent -the defection of their spiritual subjects, the tenets of -this sect struck deep root in Armenia and many of the -eastern provinces, and finally the great body of Christians -<span class="pagenum"><a name="Page_21" id="Page_21">{21}</a></span> -in the former country, withdrew from the Episcopal communion, -and publicly espoused the sentiments of the Paulicians. -These were accused of breaking loose from the -brotherhood of the Christian world, and they were denounced -by the bishops as the most odious of mankind. -Whatever might have been the denunciations of their adversaries, -posterity, after a candid examination of their -tenets, must concede that they were principally distinguished -for an adherence to the strict letter of the sacred text, and -for the primitive simplicity of their forms of worship. -Their ecclesiastical institutions exhibited the most liberal -principle of reason. The austerity of the cloister was -relaxed, and gradually forgotten. The standard of piety -was changed from absurd penances to purity of life and -morals. Houses of charity were endowed for the support -and education of orphans and foundlings, and the religious -teachers were obliged to depend for temporal support upon -the voluntary subscriptions of their brethren and the labour -of their own hands. To these churches, famous throughout -the East no less for the purity of their worship than -their exemption from ecclesiastical tyranny, myriads of -fugitives resorted from all the provinces of the Eastern -empire, and the narrow bigotry of the emperors was -punished by the emigration of their most useful subjects, -who transported into a foreign realm the arts of both peace -and war. Among the mountains of Armenia, and beyond -the precincts of the Roman power, they seemed to have -found a new world, where they might breathe the air of -religious freedom. The emperors, ignorant of the rights -of conscience, and incapable of pity or esteem for the -heretics who durst dispute the infallibility of holy councils, -and refused to acquiesce in their imperial decisions, vainly -sought, by various methods, to excite against them the -<span class="pagenum"><a name="Page_22" id="Page_22">{22}</a></span> -indignation of their sovereign and the vengeance of persecution.</p> - -<p>During this time the Paulicians had increased in a wonderful -manner. The desire of gaining souls for God, and -subjects for the church, has, in all ages, fired the zeal and -animated the activity of the Christian priesthood. It must -not be supposed that the Paulicians were less arduous in -the prosecution of their spiritual enterprises. Assuming -the character of travelling merchants, or in the habits of -pilgrims, a character to this day sacred throughout the -East, they joined the Indian caravans, or pursued without -fear the footsteps of the roving Tartar. The hordes encamped -on the verdant banks of the Selinga, or in the -valleys of the Imaus, heard, with feelings of mysterious -reverence, the story of the incarnation; and illiterate -shepherds and sanguinary warriors forsook their flocks -and deserted their camps to listen to the simple eloquence -of an Armenian pilgrim. Perhaps the exposition of a -metaphysical creed was no more comprehensible to the one -than were lessons of humanity and repose to the other; -but both were susceptible of the baser passions of hope and -fear, and both could understand the effect that their rejection -or adoption of the gospel would exercise, according -to the popular belief, upon their destiny in a future world. -The mysterious rites of Christianity were administered to -multitudes, among whom a great Khan and his warriors -were said to be included.<span class="fnanchor"><a -name="Ref_1" id="Ref_1" href="#Foot_1">[1]</a></span> In other regions the Paulicians -were no less successful. Unwonted crowds resorted to the -banks of Abana and Pharpar, whose limpid waters seemed -particularly appropriate for the administration of the baptismal -rite. The bishops of Syria, Pontus, and Cappadocia, -<span class="pagenum"><a name="Page_23" id="Page_23">{23}</a></span> -complained of the defection of their spiritual flocks. -Their murmurs, a principle of policy, above all an implacable -hatred against everything bearing the semblance of -freedom, induced the Grecian emperors to commence, and -continue for nearly two centuries, the most terrible persecutions -against the Paulicians. During these frightful -convulsions, Armenia was ravaged from border to border -with fire and sword; its monarchy—then held by a younger -branch of the family of the Parthian kings—extinguished; -its cities demolished, and its inhabitants either massacred -by the hands of their enemies, driven into exile, or sold -into servitude. Great numbers fled for safety and protection -to the Saracens, by whom they were hospitably entertained, -and who permitted them to build a city for their -residence, which was called Tibrica. This afforded them -an opportunity for returning, with interest, the miseries -that they had suffered at the hands of the Greeks; for, -entering into a league with the Saracens, and choosing for -their leader a chief named Carbeas, they prosecuted -against the Greeks a war which continued during the century, -and in which the slaughter on both sides was prodigious.<span class="fnanchor"><a -name="Ref_2" id="Ref_2" href="#Foot_2">[2]</a></span> -During these convulsions several companies of -the Paulicians passed into Bulgaria, Thrace, and the neighbouring -provinces, where their opinions became the source -of new dissensions. After the Council of Basil had commenced -its deliberations, these sectaries removed into Italy, -where they became amalgamated with the Albigenses and -Waldenses.</p> - -<p><span class="pagenum"><a name="Page_24" id="Page_24">{24}</a></span> -Armenia, reduced from an independent kingdom to a -ducal sovereignty, maintained a real independence, though -in nominal servitude. The Roman emperors, in the decline -of their greatness, were content with the name of homage -and the shadow of allegiance. A robe of rare texture and -curious workmanship, formed of the hair or wool by which -the mother-of-pearl, a shell-fish of the Mediterranean, -attaches itself to the rock, was their annual imperial gift -that purchased the nominal fealty of the Armenian satraps. -But the Church, notwithstanding this political vassalage, -preserved its independence. The Armenian priests, in consequence -of their ignorance of the Greek tongue, were -unable to assist at the Council of Chalcedon, but the doctrines -of Eutyches, to which they still adhere, were propagated -among them, perhaps, with a slight modification, -by Julian of Halicarnassus. From the earliest ages they -have devoutly hated the error and idolatry of the Greeks. -Like the primitive Christians, they have ever exhibited an -unconquerable repugnance to the use or abuse of images, -which, in the eighth and ninth centuries, spread like a -leprosy through nearly all Christendom, and supplanted -all traces of genuine piety in the visible church by the -grossest superstition. They are decidedly adverse to the -adoration of relics, the worship of the Virgin, or the observation -of the feasts and festivals of the Church. They -regarded the Greeks as idolaters;—the Greeks accused -them of Judaism, heresy, and atheism, and to these accusations, -with the feelings they engendered, may be ascribed -the unrelenting animosity and persecution that they waged -against each other, and which terminated only when the -Grecian empire ceased to exist.</p> - -<p>Armenia has, in all ages, been the theatre of hostile -operations. Times without number her cities have been -plundered, her harvests consumed, and her flocks slaughtered, -<span class="pagenum"><a name="Page_25" id="Page_25">{25}</a></span> -to gratify the cupidity or to satiate the hunger of -armies, who, in the character of allies, were marching -through her territories. The empire of the East has, in -many instances, been contested upon her fields; and, -though generally in servitude, seldom has she been permitted -to enjoy the tranquillity of that state. Yet subsequent -to the firm establishment of the Saracen dominion -in Asia, they enjoyed a long period of prosperity and -repose. When the Saracenic empire became supplanted -by that of the Tartars, the consequences to the Eastern -Christians were most deplorable.</p> - -<p>These ruthless conquerors destroyed, wherever they went, -the fair fruits that had arisen from the labours of the missionaries, -extirpated the religion of Jesus from several -cities and provinces where it had flourished, and substituted -the Mohammedan superstition in its place. The Armenian -churches, in particular, experienced the most deplorable -evils from the ruthless and vindictive spirit of Timur -Bec, or Tamerlane, the Tartar chief. This implacable -warrior, having overrun a great part of northern and -western Asia, exerted all his influence and authority to -compel the Christians to apostatize from their faith. To -the stern dictates of unlimited power he united the compulsory -violence of persecution, and treated the disciples -of Christ with the most unrelenting severity; subjecting -such as magnanimously adhered to their religion, to the -most cruel forms of death, or to the horrors of unmitigated -slavery. Under the successors of Timur they were subjected -to many vicissitudes, being alternately protected -and oppressed, according as the caprice of the reigning -sovereign seemed to dictate. Nevertheless, under the rod -of oppression their zeal was intrepid and fervent, nor -could the sunshine of prosperity warm in their hearts an -undue love of the world, and render them careless or -<span class="pagenum"><a name="Page_26" id="Page_26">{26}</a></span> -indifferent to the interests of Christianity. In numberless -instances they preferred the crown of martyrdom to the -turban of Mohammed, and have sacrificed the dearest of -temporal interests,—fame, wealth, and preferments, to a -scrupulous adherence to the Christian profession, and a -strict regard for its duties. Once only within the last -thirteen centuries has Armenia aspired to the rank of an -independent kingdom, and even then her Christian kings, -who arose and fell, in the thirteenth century, on the confines -of Cilicia, were the creatures and vassals of the -Turkish sultans of Iconium. About the commencement of -the seventeenth century their state experienced a considerable -change in consequence of the incursions of Shah -Abbas, the great king of Persia.</p> - -<p>This prince, justly apprehensive from the victorious -approach of the Turks, ravaged that part of Armenia -which lay contiguous to his dominions, and ordered the -inhabitants to retire into Persia. It will be perceived that -these devastations were not intended to evince hostility -against the Armenians, but to retard and embarrass the -advance of the Turks. Encouraged by the monarch, the -most opulent of the Armenians removed to Ispahan, where -the Emperor appropriated a beautiful suburb for their residence, -and permitted them to enjoy every civil and religious -privilege, under the jurisdiction of their own bishop -or patriarch. During the administration of this magnanimous -prince these happy exiles partook the sweets of -liberty and abundance, but his death was the signal for the -triumph of their enemies. A storm of persecution succeeded, -in which the constancy of multitudes was shaken; -indeed, so general was the apostacy, that for a time it -appeared probable that this branch of the Armenian Church -would be lost. These apprehensions proved to be groundless. -To the abatement of the rage of their enemies succeeded -<span class="pagenum"><a name="Page_27" id="Page_27">{27}</a></span> -the restoration of their political rights. Their -churches, in Ispahan and other Persian cities, that had -been demolished, were rebuilt, and their schools, which -had been shut, were re-opened. It is said that, at present, -many of the most luxurious seats in Persia are occupied -by opulent Armenians. In Bagdad and Damascus they -vend the magnificent silks of Oriental manufacture, and -preside over the creation of those exquisite fabrics that -are the admiration of the world. In all these cities they -have meeting-houses, with burial-grounds attached, in -which flowers of rare beauty and exquisite odours are -cultivated. In these burial-gardens, were it not for the -presence of monumental marble, one would forget the contiguity -of death and decay. The splendid palms, the -glorious rose-trees, and the living song of birds, are anything -but inspiring of melancholy thoughts.</p> - -<p>The Bible was translated at a very early period into the -Armenian language, but, in 1690, the call for the Scriptures -became so great that the manuscript copies were not -sufficient to supply the demand. To remedy this evil, it -was decided by a council of Armenian bishops, assembled -in 1692, to perpetuate and multiply that Holy Book, by -the art of printing, of which they had heard in Europe. -They first applied to France, but the Catholic church objected -to printing and distributing the Bible. It was accomplished, -however, through the agency of some Armenian -merchants, who had settled, for purposes of commerce, -at London, Venice, Amsterdam, and many other European -cities. This Bible agrees in a wonderful manner with the -English version of the Scriptures, to which it is not inferior -in correctness of diction and beauty of typography. -The religion of Armenia has derived few advantages from -the power or learning of its votaries, but with the Bible in -their native tongue, and being permitted to read and -<span class="pagenum"><a name="Page_28" id="Page_28">{28}</a></span> -exercise their private judgment in its interpretation, it is -not so very surprising that their church has remained uncontaminated -by Grecian, Roman, and Mohammedan corruptions. -It must not be supposed that the Roman pontiffs, -ever zealous to enlarge the bounds of their jurisdiction, -were mindless of engaging the Christians of the East -to submit to their supremacy. On the contrary, this was -for a considerable time the chief purpose that excited their -ambitious views, and employed their labours and assiduities. -But these attempts were unavailing, nor could any -union between the churches ever be effected.</p> - -<p>The residence of the Armenian patriarch is at Ekmiasin,—three -leagues from Erivan. Forty-seven archbishops, -of whom each may claim the obedience of four or five -suffragans, are consecrated by his hand. Many of these, -however, are only titular prelates, who dignify by their -presence the simplicity of his court. Their performance -of the liturgy is succeeded by their cultivation of the -ground; and, unlike the prelates of Europe, the austerity -of their life and the plainness of their appearance increases -in just proportion to the elevation of their rank. Throughout -the fourscore thousand villages of his spiritual empire, -the patriarch receives the tribute of a small but voluntary -tax from each individual above the age of sixteen years. -But this income is not expended on luxurious living, being -employed to supply the incessant demands of charity and -tribute. The Indian caravan, laden with its precious commodities, -usually halts in the vicinity of Erivan, which, -through the influence of the wealth thus distributed, has -become a splendid and beautiful city, adorned with fountains, -groves, and splendid churches.</p> - -<p>Besides the churches in Armenia proper, there are congregations -of the same faith and forms of worship in Barbary, -Egypt, Poland, Greece, and Turkey. They have -<span class="pagenum"><a name="Page_29" id="Page_29">{29}</a></span> -churches also in nearly all the Oriental cities, between -which a continual intercourse and communication is carried -on by the travelling merchants or pedlars of that sect, who -are distributed all over the East. Decidedly intelligent, -and frequently adepts in Oriental literature, they are always -found at the courts of the Eastern princes, where they act -in the capacity of interpreters. Armenian ladies are -generally chosen to fill the station of favourite, or companion, -to the Sultanas.</p> - -<p>The Armenian Christians are eminently qualified for the -office of extending the knowledge of the gospel throughout -the East; and the time is not far distant when they will -prove the most efficient body of missionaries in the world. -Indeed, without the name, in a multitude of instances, -they have assumed their character and acted their part. -It is true that they are unacquainted with the European -habit of supporting expensive missions in foreign countries, -but like the Waldenses, they travel as venders of merchandise, -and embrace all opportunities to impart instruction.</p> - -<p>They carried the knowledge of the gospel into China, -when that country was inaccessible to Europeans; and -long before the English obtained a footing in India, they -had erected churches in all the principal cities of that -empire, in which the worship of God was maintained upon -every ensuing Sabbath. They are familiar with the Oriental -languages, and acquainted with the habits of the people, -who consequently feel no dread of their foreign character, -but regard them from the first as brothers and friends. -The first version of the Scriptures into the Chinese language -was made by an Armenian, named Joannes Lassar, -whose knowledge of Oriental literature was really surprising, -and who was no less eminent for genuine and enlightened -piety.</p> - -<p>Their ecclesiastical establishment in Hindostan is very -<span class="pagenum"><a name="Page_30" id="Page_30">{30}</a></span> -respectable. The bishop visits Calcutta, but he is not -resident there. They have churches in Calcutta, in Madras, -and in Bombay, which contain together about two -thousand communicants. There are also churches in the -interior. Of these they have one at Dacca, another at -Syndbad, and a third at Chinsurah, that are large and -flourishing. In these churches the greatest simplicity prevails, -and everything accords with the apostolic character -of the worshippers. No magnificent altar, blazing -with gold and gems, no gorgeous candelabra, no exquisite -creations of painting or statuary, no imposing ceremonies; -neither genuflexions nor lustrations; neither instrumental -harmonies, nor services performed with pompous parade -and in an unknown tongue. The cross is the only ornament -of their churches, accompanied with the Bible and -the liturgy.</p> - -<p>From these prayers and texts are read by the officiating -priest, succeeded by an appropriate discourse, and the -whole closes with singing a psalm much in the style and -manner of an anthem.</p> - -<p>Baptism, among the Armenians, is administered by -immersion in rivers, or running streams, if such are convenient; -when otherwise, in a room, called the baptistery, -which is always contiguous to the church. They regard -the sacrament as a memorial of the Saviour's passion,—nothing -more,—and administer it in both kinds to the -laity. They reject the observation of saints' days, or the -festivals of Christ, but declare that God, in his word, -ordained the seventh day as a day of rest, which they -religiously observe.</p> - -<p>The Armenians are not ignorant of the nature of experimental -religion. Many individuals among them have -exhibited examples of genuine and enlightened piety, and -have expired in the triumphs of faith. Their moral character, -<span class="pagenum"><a name="Page_31" id="Page_31">{31}</a></span> -as might be supposed, far exceeds that of any -other Eastern people. The women are modest, dignified, -and observant of their conjugal relations; the men are intelligent -and affable. Their general character is that of a -wealthy, industrious, and enterprising people. Their companionship -is courted all over the East.</p> - -<p>They occupy posts of honour and profit, they monopolize -commerce, and hold the highest rank as artisans and -manufacturists. Is not the hand of God in this thing? -Are they not designed, at some future period, to work -wonders in the moral renovation of mankind? For that -purpose, probably, the everlasting arm has been beneath -and around them for so many ages, and they have been -preserved from the arts and allurements of the tempter. -For that purpose, probably, they have been led into the -cities and palaces of the Eastern countries.</p> - -<p>Where are the seven churches of Asia, to whom was -penned the mystic visions of the Apocalypse? Where are -the splendid cities in which they rose and flourished? -Gone, gone, with the glory of Babylon and the triumphs -of Rome. Where is the church of Laodicea, in whose -gorgeous cathedral the lordly prelates met to give laws to -the Christian world and to anathematize Sabbath-keepers? -Echo might answer, "Where?" since it is only remembered -because consecrated by the historic muse. But the -Sabbath they execrated still exists; is still honoured and -hallowed by large and flourishing churches, whose members -are scattered over all parts of Asia. Churches, who have -never bowed to Baal, who have remained uncorrupted by -Rome, uncontaminated by Mohammedism; who amidst -the darkness of idolatry kept the lamp of Christianity -replenished and burning; and in whose moral firmament -the rays of the Star of Bethlehem have never been obscured. -That the members of these churches possess -<span class="pagenum"><a name="Page_32" id="Page_32">{32}</a></span> -natural facilities for the propagation of Christianity -throughout the East, that a foreigner could scarcely acquire -by long years spent in toil and study, must be evident -to every discerning mind. But they are ignorant of -the art of printing; and although three editions of their -Bible have been issued at Amsterdam, and another at -Venice, the supply has by no means equalled the demand -among themselves for that holy book. What they require -are facilities for printing. A mission, with printers and -printing-presses, established in the heart of that country, -would prove of incalculable advantage;—not to teach them -Christianity: they are acquainted with its doctrines already;—but -to print their Bible, and other religious books, -for distribution; to enrich their travelling merchants, who -are in continual motion from Canton to Constantinople, -with the precious wares of truth and wisdom; to inspire -their zeal, awaken their energies, and secure their engagement -in the glorious enterprise. Would it not be interesting -to open a communication with these ancient churches, -whose foundation on the Rock cannot be doubted, since -they have withstood the wreck and ruin of eighteen centuries, -neither extinguished by wars and desolations, nor -contaminated by the false prophet or the beast? Would -it not be delightful to hold intercourse with that venerable -patriarch,—the successor of a line of prelates extending -back to the Apostle, that Israelite indeed, in whom was -found no guile? Surely that place is hallowed. Within -sight of Ekmiasin is Mount Ararat, where the world's -gray fathers came forth to witness the bow of the covenant, -and whence the Sun of Righteousness shall yet arise to -the benighted nations with healing in his wings.</p> - -<p>The Armenians, though ignorant of the art of printing, -have an abundant store of literature. In the monastery -of Ekmiasin, and in some other places, the accumulated -<span class="pagenum"><a name="Page_33" id="Page_33">{33}</a></span> -lore of ages has been preserved in huge piles of manuscripts, -that would abundantly reward the labours of the scholar -and the antiquarian. They are not ignorant of the belles-lettres, -and they have produced some pleasing poets and -rhetoricians.<span class="fnanchor"><a -name="Ref_3" id="Ref_3" href="#Foot_3">[3]</a></span></p> - -<p>There are other ancient sects in the East who are represented -as being observant of the ancient Sabbath. Of -these we might instance several branches of the Nestorian -fraternities, the Hemerobaptists, or Christians of St. John, -and the Jusidians. How far this may be the case, I have -no data for determining. Some authors have also ascribed -the observation of the Sabbath to the Greek Church; but -this, I believe, can only be understood in a partial and -limited sense. Many have been guilty of the incongruity -of including in the term "the Greek Church" all the -Christians of the East. Strictly speaking, that term was, -and is, only applicable to those countries in which the spiritual -authority of the Constantinopolitan prelate predominated.</p> - -<div class="section"> - - <h3 class="nobreak">SECTION II.<br /> - <small>A SKETCH OF THE HISTORY OF THE ANCIENT CHRISTIANS OF INDIA.</small></h3> - -</div> - -<p>The introduction, rise, progress, declension, and extirpation -of Christianity in India, is, with some partial exceptions, -wrapped in profound obscurity, yet many historians -of abundant information and unimpeachable veracity -are unanimous in supposing that India received the gospel -probably before Great Britain.</p> - -<p><span class="pagenum"><a name="Page_34" id="Page_34">{34}</a></span> -Rev. C. Buchanan says, "There have lately been discovered -Sanscrit writings containing testimony of Christ. -They relate to a prince who reigned about the period of -the Christian era, and whose history, though mixed with -fable, contains particulars which correspond, in a surprising -degree, with the advent, birth, miracles, death, -and resurrection of our Saviour." The same testimony is -given by Sir William Jones, whose acquaintance with Oriental -literature has never been surpassed. Another learned -historian declares, "That it may be proved by the Syriac -records, that in the fourth century Christianity was flourishing -in the provinces of Chorasin and Mavaralhara; -and from a variety of learned testimony, that the gospel -was introduced by the Apostle Thomas himself into India -and China, within thirty years subsequent to the ascension -of our Saviour." La Croze in the clearest manner proves -the antiquity of Christianity in those countries. In the -epitome of the Syrian canons, St. Thomas is styled the -Apostle of the Hindoos. He is uniformly styled, in the -Syrian Chronicles, the first bishop of the East. Ebed Jesus -says, "India and all the regions around received the -priesthood from him." Amru, the Syriac historian, traces -both Thomas and Bartholomew through Arabia and Persia -into India and China. Many of the Syrian writers quoted -by Asseman agree in stating that a few of the twelve, and -many of the seventy disciples went far and wide preaching -the gospel through Northern Asia.</p> - -<p>The Bishop of Calcutta, Dr. Wilson, says, "That the -Christians of the Malabar Coast are the remnants of the -ancient church of India, preserved in the midst of idolatry -from the days of the Apostles."</p> - -<p>These Christian settlements are located on the Malabar -coast, in the south of India, and contain a population of -probably 200,000. They are agricultural in their mode -<span class="pagenum"><a name="Page_35" id="Page_35">{35}</a></span> -of life, and occupy a fertile and healthy territory. They -are spread along the Cunara. In Mangalore, Onore, -Barcelore, and Carwar, they have flourishing churches. -A large settlement of these people were discovered by Dr. -Buchanan in the interior of Travancore. Their intelligence, -the virtuous liberty of the female sex, and the -whole aspect of society, seemed to indicate a Protestant -country.</p> - -<p>For the compilation of a history of this people we have -scant materials. Unknown to the world they seem to have -been most happily preserved from its troubles and dissensions. -Their obscurity was the preservative of their peace -and the badge of their purity. Yet we are informed by -William of Malmsbury, that these Christians were visited, -towards the conclusion of the ninth century, by ambassadors -from Alfred of England, who paid their homage at -the shrine of St. Thomas, in the vicinity of Madras, and -whose return, loaded with a cargo of pearls and the richest -gums and spices, amply rewarded the enterprising sovereign, -who entertained the noblest projects of discovery -and commerce.<span class="fnanchor"><a -name="Ref_4" id="Ref_4" href="#Foot_4">[4]</a></span> They asserted that the pepper coast of -Malabar, and even the islands of Ceylon and Socotara, -were peopled with Christians, who were in happy ignorance -of the quarrels of princes and ecclesiastics. And -that the bishops who presided over this multitude of -churches were unambitious of worldly honours, and received -ordination from the patriarch of the East. This -account, however, was received as an imposition upon the -credulity of mankind, and was treated as such until the -<span class="pagenum"><a name="Page_36" id="Page_36">{36}</a></span> -progress of modern discovery established the fact. The -Portuguese, who circumnavigated Africa, and dared the -dangers of unknown seas, in order to gather the Indian -spoils of gold and gems, found, not indeed the boundless -wealth they sought, but these companies of Christians -who still preserved their faith in its pristine purity. Superior -in arts, and arms, and virtues, to the idolaters of -Hindostan, they appeared to the astonished adventurers -like another race. They occupied extremely neat and -convenient dwellings, shaded by the palm-tree, and contiguous -to fields of tropical productions. The husbandman -lived in peace and plenty, the merchant grew rich by the -pepper trade, the young men were admitted to the service -and society of the nobility of Malabar; and their simple -virtues demanded and insured the respect of the king of -Cochin, and the Zamorin himself. They were in allegiance -to a Gentoo sovereign, but the real administration -of their laws, even in temporal concerns, was lodged in -the hands of the bishop of Angumala, who could trace an -uninterrupted succession of prelates to the apostle himself. -He still asserted his ancient dignity as metropolitan of -India, and his jurisdiction extended over fourteen hundred -churches, and embraced the spiritual care of 250,000 souls. -He was assisted by a sufficient number of priests and spiritual -teachers, who administered consolation to the dying, -and reproof or correction to the living. Their meeting-houses -were not different from ordinary dwellings. They -had neither pictures nor images. The doctrine of purgatory, -the invocation of saints, the merit of relics, and the -observation of the first day, was unknown among them. -On the contrary, they rested and attended to divine worship -upon the seventh day of the week, administered baptism -to adults, and by immersion, were not ignorant of the -great doctrines of regeneration and justification, and possessed -<span class="pagenum"><a name="Page_37" id="Page_37">{37}</a></span> -authentic manuscript copies of the Holy Scriptures, -which were publicly read in the churches every ensuing -Sabbath. They were not degenerated into that softness, -effeminacy, and licentiousness of manners, which generally -distinguish the natives of Southern India. They were -chaste, and observant of their conjugal relations; adultery -was a crime unknown. Their priests were permitted to -enter into wedlock once, with a pure virgin; they were -scandalized and disgraced by a second marriage, and a -third could only be consummated at the expense of excommunication.</p> - -<p>The Portuguese were no less surprised at their profession -than offended by their simplicity; but, what appeared -most unaccountable, they were unacquainted with the spiritual -and temporal majesty of Rome, and were ignorant -that, to St. Peter's successor, all the kings and prelates of -the earth owed subjection and allegiance. They adhered, -like their ancestors, to the communion of the Nestorian -Patriarch; their bishops had for ages been ordained by -him at Mosul, and thence had traversed the dangers of -sea and land to their dioceses on the coast of Malabar. -Their liturgy and sacred books were in the Syriac idiom. -They were acquainted with the names of Theodore and -Nestorius, were strenuous advocates of the doctrine of the -two persons of Christ, but they manifested a pious horror, -when they heard the appellation "Mother of God" applied -to the Virgin Mary. When her image was first presented -to receive their adoration, they indignantly refused, exclaiming, -"We are Christians, not idolaters; we worship -God." It was the first care of the Romish emissaries to -intercept all correspondence with the Nestorian Patriarch, -to forbid their observance of the Sabbath, and to compel -them to admit the baptism of infants. Their bishops and -leaders were thrown into the dungeons of the Holy Office, -<span class="pagenum"><a name="Page_38" id="Page_38">{38}</a></span> -which, under the auspices of Alexis de Menezes, had been -established, and was in full operation. Their towns were -filled with Portuguese soldiers, their churches with images, -and their pulpits by shaven monks. All the mighty -engines of ecclesiastical authority were brought to bear -upon these defenceless people; all the passions of the -human heart were alternately assailed, in order to consummate -their conversion to the faith of Rome. Is it a -wonder that the shepherdless flock succumbed, at least, -for a time? that where, for ages, the Sabbath had been -observed, strange sounds of secular employment should be -heard upon that holy day? and that the communion, -hitherto regarded as a symbolic memorial of the Saviour's -passion, was accepted as a vicarious sacrifice? "We confess -our sins in prayer to God," they exclaimed, when -commanded to appear, for auricular confession, before the -priesthood. "We keep the Sabbath," they replied, when -told to observe the Dominical day. But ecclesiastical -tyranny prevailed. Menezes, archbishop of Goa, announced -to the synod of Diamper, over which he presided, -that a union between the heretics of St. Thomas and the -Holy Church had been piously consummated, the memories -of Theodore and Nestorius anathematized, and the -see of Angumala bestowed upon a Jesuit, his minion and -the worthy associate of such a prelate. For sixty years -servitude and hypocrisy prevailed. For sixty years the -mass was chanted on the Lord's day, and in an unknown -tongue, in the chapels of Malabar. But the day for their -liberation arrived. The Portuguese empire in the East -was overthrown by the courage and constancy of the -Dutch. Of the latter, the Nestorians proved the most -valuable of allies; and no one acquainted with human -nature can wonder that they were implacable enemies of -the former. The Jesuits, though loth to resign it, were -<span class="pagenum"><a name="Page_39" id="Page_39">{39}</a></span> -incapable of defending the power they had abused. Forty -thousand Christians in arms asserted, by the most powerful -arguments, their rights, and their attachment to the -creed of their ancestors. The Jesuits, with their minions, -fled. The Indian archdeacon was brought from a dungeon -to the episcopal chair, which he filled until a new primate -could be solicited and obtained from the Nestorian patriarch -of the East.</p> - -<p>The churches were immediately purged of images and -relics. The observation of the first day was forbidden, -and that of the Sabbath restored. And to crown the -whole, a great procession was formed, in which multitudes -bearing palm-branches, and with all the ensigns of victory -and triumph, repaired to their chapels, singing the Trisagion,<span class="fnanchor"><a -name="Ref_5" id="Ref_5" href="#Foot_5">[5]</a></span> -where the service was performed in the ancient -manner.</p> - -<p>Since the expulsion of the Jesuits the Nestorian creed -has been fully professed on the coast of Malabar, and -these ancient Christians have engaged the speculations of -Europe and the civilized world. Dr. Buchanan represents -their episcopal establishment to be equally respectable with -that of the English in India, and says, moreover, that they -maintain the solemn worship of God in all their churches -upon the seventh day.</p> - -<p>Another eminent author says, that "their doctrines are -those of the Bible, and that they have been sorely tried in -times past for keeping the commandments of God."<span class="fnanchor"><a -name="Ref_6" id="Ref_6" href="#Foot_6">[6]</a></span></p> - -<div class="section"> - -<span class="pagenum"><a name="Page_40" id="Page_40">{40}</a></span> - - <h3 class="nobreak">SECTION III.<br /> - <small>A SKETCH OF THE HISTORY OF THE ABYSSINIAN CHURCH.</small></h3> - -</div> - -<p>Abyssinia, or ancient Ethiopia, comprehends a vast -region in the interior parts of Africa, whose inhabitants, -previous to the acquaintance of their Queen with the Jewish -king Solomon, were involved in a dark and gloomy superstition, -resembling in many respects the idolatrous worship -of the Egyptians. The connexion and intimacy that subsequently -existed between the Jewish and Ethiopian courts -resulted in the conversion of this people to Judaism, in -the profession of which they remained until the time of -our Saviour. It is also evident that considerable intercourse -was carried on between Axuma, the capital of -Ethiopia, and the royal city of Judea, no less for commercial -than religious purposes. It is highly probable that -business connected with ecclesiastical affairs, or perhaps -the desire of witnessing and participating in the solemnities -of Pentecost, had induced a dignitary of the Ethiopian -<span class="pagenum"><a name="Page_41" id="Page_41">{41}</a></span> -court to visit Jerusalem, where, coming in contact with -Philip, he was converted to Christianity, and baptized by -that apostle. The subsequent fate of this distinguished -personage, the impression produced upon the mind of his -royal mistress and her court by his conversion, or whether -the propagation of Christianity throughout the realm was -effected by his instrumentality, are all mysteries over -which time has drawn an impenetrable veil.</p> - -<p>Ecclesiastical historians are united in their testimony -that, early in the fourth century, Christianity became the -established religion of the empire. This happy result was -brought about by a train of singular circumstances. It -appears that Meropius, a merchant of Tyre, having undertaken -a commercial voyage to India, was shipwrecked on -the coast of Ethiopia, when he was barbarously murdered -by the natives, and his two sons carried as slaves -before the Emperor. The intelligence, gentleness, and -peaceable demeanour of the two brothers, of whom the -older was named Frumentius, gained them many friends, -and they were soon promoted to high offices at court. -The brothers, being Christians, soon began to teach the -natives, and the work of conversion went on rapidly. In -a few years, so great was their success, that the gospel -had been preached throughout the length and breadth of -the land, and a thriving branch thereby united to the -great Eastern church. Frumentius subsequently visited -the Patriarch of Alexandria, who received him and the -message he bore with the greatest joy, loaded him with -honours, and consecrated him the first bishop of the Ethiopians. -The system of doctrine was the same as that -received in the Alexandrian Church, of which Athanasius -gives a very succinct account. This venerable prelate was -a decided opposer of the Arian heresy, and he expresses -their belief in the divinity of our Saviour; "And we assemble -<span class="pagenum"><a name="Page_42" id="Page_42">{42}</a></span> -on Saturday," he continues; "not that we are -infected with Judaism, but to worship Jesus, the Lord of -the Sabbath." The friendly relation thus early begun -between these churches, has continued to the present time -through fifteen centuries; and the office of Patriarch of -the Ethiopic Church is still bestowed upon a Coptish -priest, who receives his appointment and consecration from -the Patriarch of Alexandria.</p> - -<p>The Abyssinian Church appears to have remained in a -state of general peace and prosperity while Numidia, Carthage, -and other African provinces, were convulsed by the -faction of the Donatists. Neither do they appear to have -taken any part in the tumults and dissensions arising from -the Arian and Sabellian controversies. On the contrary, -they were counted by the most rigid as a church of orthodox -Christians, until the commencement of the seventh -century, when they embraced the Eutychian sentiments, -in consequence, it is said, of the exhortations addressed -to them by the doctors of that sect who resided in Egypt.<span class="fnanchor"><a -name="Ref_7" id="Ref_7" href="#Foot_7">[7]</a></span> -About the same time, the Saracens subduing Egypt and -all the adjacent countries, Abyssinia became isolated from -the rest of the world. During the many centuries that -ensued, Christianity, though not without adulteration, -was preserved in this ancient empire, and the solemn -observance of the seventh day unchangeably continued. -Toward the close of the fifteenth century, the Portuguese, -through their brilliant career of maritime discovery, succeeded -in opening a communication into the country of -the Abyssinians, who were found observing the rites and -professing the doctrine of their ancient faith. Rome, inflamed -with a bigoted zeal to extend the sphere of her -<span class="pagenum"><a name="Page_43" id="Page_43">{43}</a></span> -spiritual triumphs, early took advantage of so favourable -an opportunity to establish a mission in this remote quarter -of the globe. Accordingly, John Bermudez, one of the -most enterprising and crafty of the sons of Loyola, was -despatched into Abyssinia, and in order to give his mission -a certain appearance of dignity, he was consecrated patriarch -of that people by the Pope. According to his own -accounts of the matter, he found them sunk in the most -deplorable state of heresy and ignorance, observant of -Judaical rites and ceremonies, and unacquainted with the -ritual and worship of the true church. As Bermudez was -accompanied by an embassage from the Portuguese court, -who expressed the most solicitous regard for the Abyssinian -monarch, that prince, hoping to derive some signal -advantage from such powerful succours, that would enable -him to terminate successfully a war in which he was at -that time engaged with a neighbouring prince, received -them most graciously, and everything seemed for a time -to presage the most happy termination of the mission. -But their sanguine expectations were doomed to disappointment, -and though they were several times reinforced, -and neither pains nor expense were spared in the prosecution -of their enterprise, it became ultimately apparent -to all that the Abyssinians were not to be engaged to -abandon their ancient faith, and the Jesuits becoming weary -of such fruitless endeavours, relinquished the enterprise -and returned to Europe. But the Pope, unwilling to renounce -his pretensions in that quarter of the world, took -occasion to renew the embassy about the commencement of -the seventeenth century. As before, the mission received -at first the most auspicious encouragement from Susneius, -or Segued, the reigning monarch. This prince, whose right -to the throne was fiercely contested by some powerful -adversaries, gladly embraced their overtures. Alphonsa -<span class="pagenum"><a name="Page_44" id="Page_44">{44}</a></span> -Mendez, through the exercise of that consummate cunning -for which his order is proverbial, succeeded in securing to -himself the appointment of prime minister of the realm, -and of patriarch of the Abyssinians. The monarch, also, -in an open and public manner, swore allegiance to the -Pope, and issued a decree commanding all his subjects to -embrace the Romish faith under penalty of confiscation, -mutilation, and death. The execution of this barbarous -decree was committed to Mendez, the new patriarch, who -commenced his mission by the most inconsiderate acts of -violence and oppression. Displaying in all his conduct -the true spirit of the Spanish Inquisition, he employed all -the arts of persuasion and reward on the one hand, and of -terror and cruelty on the other, to compel the Abyssinians -to abandon the tenets of their forefathers, and to adopt -the doctrine and worship of Rome. In this fearful alternative, -multitudes of that people, with their priests and -leaders, steadfastly adhered to the truth, with a firmness -and magnanimity that would have done honour to the -primitive ages, and resolutely met death in its most frightful -forms. Popular insurrections succeeded, and force was -called in to produce submission. Multitudes were slaughtered, -and many driven into exile. At last, however, the -inhuman work of persecution disgusted the emperor; and -after a great victory over twenty thousand of his peasantry, -in which eight thousand were slain, he relinquished -the bloody task, and by a proclamation, distinguished for -its frankness and simplicity, restored religious freedom to -Abyssinia.</p> - -<p>The result is gratifying as a triumph of religious liberty, -and as a check to the extension of Roman despotism and -superstition. To attempt any details of the miseries and -sufferings which the Abyssinians had endured during this -persecution, would require volumes; for beside the horrors of -<span class="pagenum"><a name="Page_45" id="Page_45">{45}</a></span> -the Inquisition and the evils of civil war, the worst passions -and vices of mankind, as an unavoidable consequence, were -released from all restraint. Intrepid avarice took occasion -to extort and pillage from its miserable victims; revenge -wreaked the hoarded hatred of years upon its unsuspecting -objects; and the assassin and the ravisher proceeded, -without fear of punishment, to the consummation of their -crimes.</p> - -<p>Mendez had, likewise, ordered those to be re-baptized, -who, in compliance with the will of the emperor, embraced -the religion of Rome, as if they had formerly been the -votaries of Paganism, and their worship a system of idolatry. -They were also compelled to renounce the observance -of the seventh day. This the Abyssinian clergy regarded -as a most shocking insult to the religious discipline of -their forefathers, and quite as provoking as the violence -and barbarity exercised upon those who refused to submit -to the Romish yoke. Besides his arbitrary and despotic -proceedings in the church, Mendez excited tumults and -dissensions in the state, and with an unparalleled spirit of -aggression and arrogance, encroached upon the prerogatives -of the crown, and even attempted to give law to the emperor -himself. Many circumstances, indeed, concur to -favour the opinion that he entertained the design of subverting -the liberties of the empire, and rendering it an -appendage of the Portuguese crown. At any rate, the -kingdom became torn to pieces by intestine commotions -and conspiracies, and though obliged to carry on his machinations -in secret, he filled the court with cabals which -lasted until the death of the reigning monarch, in 1632. -Basilides, the son and successor of the former, deemed it -expedient to free the country from such troublesome guests, -and accordingly, in 1684, he banished Mendez, with all -the Europeans belonging to his train, from the Abyssinian -<span class="pagenum"><a name="Page_46" id="Page_46">{46}</a></span> -territories, commanded all his subjects to return to the -religion of their ancestors, and forbid the worship of -images, or the observance of the first day. He likewise -requested the Patriarch of Alexandria to send them a new -abuna, with which request that dignitary complied.<span class="fnanchor"><a -name="Ref_8" id="Ref_8" href="#Foot_8">[8]</a></span></p> - -<p>The condition of the Abyssinian church at this time -was most deplorable. The reign of the Jesuits, though -short, had been attended with blighting and fatal consequences. -It had been their aim to overthrow in the minds -of the people all respect for the moral law and the revealed -word of God, and to establish in its place a preposterous -veneration for the authority of the fathers, and the canons -of the church. Nor was this all; superstition had immeasurably -increased, and its accompaniments, vice and ignorance, -everywhere prevailed.</p> - -<p>But from this period the very name of Rome, its worship, -or its pontiffs, were objects of the highest aversion to -the Abyssinians; and even the frontiers of the kingdom -were guarded with the strictest vigilance and the closest -attention, lest any Jesuit or Romish emissary might steal -into their territory in disguise, and excite new commotions -in the kingdom. In vain the pontiffs made many attempts -to recover what they had lost through the insolence and -misconduct of the Jesuits. For this purpose two Capuchin -monks were despatched into Abyssinia; but these unfortunate -wretches only succeeded in penetrating a short distance -into the interior, when they were discovered and -immediately put to death. The pontiffs, however, were -not discouraged, though they employed more clandestine -methods of reviving the missions, and even solicited in -their behalf the intercession and influence of Louis XIV. -of France. The Jesuits were eager to obtain this employment, -and, accordingly, Poncet, a French apothecary, was -<span class="pagenum"><a name="Page_47" id="Page_47">{47}</a></span> -despatched from Cairo by the consul Maillet, in company -with Brevedent, a respectable member of the former fraternity. -Brevedent died in Abyssinia, and, soon after, -Poncet obtained an introduction to the king, who expressed -his dislike of the Catholic religion, and his determination -not to permit his people to embrace it. M. Du Roule was -afterwards deputed to the same court, but he had advanced -no further than Sennaar, when he was cruelly murdered -by the natives, at the instigation, as was supposed, of the -Franciscans, who were disgusted at seeing the mission in -the hands of the Jesuits. In 1709, the throne was usurped -by Ousts, who appears to have been well affected to the -Romish system, and who secretly communed with its emissaries, -although he made no attempt to influence the consciences -of his subjects. His successor, David, ordered -three of these strangers to be apprehended, who, being -condemned as heretics and schismatics in a council of the -clergy, were stoned to death. Since that period, Pope -Benedict XIV. made a new attempt to effect a reconciliation -with the Abyssinian church, but his efforts proved -abortive; and, so far as I am aware, neither the pontiffs -nor their votaries have been able to calm the resentment -of that exasperated people, or to subdue their enmity -against the doctrine and worship of Rome.</p> - -<p>In 1634, the Lutherans made several attempts to establish -missions in Abyssinia, in order, as they said, to bring -that benighted people to the knowledge of a purer religion, -and a more rational system of worship, although it might -appear questionable to some which church of the two most -required a reformation in its rites and doctrines. In -accordance with this design, the learned Heyling of Lubec -made a voyage into Abyssinia, where he resided many -years, and acquired such a distinguished place in the confidence -and esteem of the sovereign, that he was honoured -<span class="pagenum"><a name="Page_48" id="Page_48">{48}</a></span> -with many important offices, and finally became prime -minister of the realm. In this eminent station he acquitted -himself in the most creditable manner, and gave many -proofs of his zeal both for the interests of religion and the -public good. He finally set out for Europe on business of -importance, but never arrived there; and, as the journey -was being performed by land, it is supposed that he -perished in the deserts of Nubia. Subsequently, however, -a communication was kept up between the two countries, -and Ernest, duke of Saxe-Gotha, surnamed the Pious, on -account of his sanctity and virtue, made new attempts to -diffuse a knowledge of the gospel, as taught in his church, -among the Abyssinians. This design was formed through -the counsels of the famous Ludolph, and was to have been -executed by the ministry of Gregory, an Abyssinian abbot -who had resided some time in Europe. This missionary -sailed from Antwerp, in the ship Katerina, in 1657, but, in -passing Cape Horn, she was unfortunately wrecked, and -all on board perished. The mission, thus frustrated, was -not designed to be abandoned; for the prince, in 1663, -entrusted the same important commission to John Michael -Wansleb, a native of Erfurt, to whom he gave the wisest -instructions, and whom he charged particularly to employ -all rational and consistent means to excite in the Abyssinian -nation a favourable opinion of the Germans, as -this, more than anything else, would contribute to the -success of the enterprise. But this wise and laudable -undertaking failed through the inconstancy of the worthless -man to whom it was confided, and whose virtue was by -no means equal to his ability. Instead of continuing his -journey into Abyssinia, he remained for some time in -Egypt, and finally returned to Europe without ever seeing -the country he was intended to visit. But he entertained -many uneasy apprehensions of the account that would -<span class="pagenum"><a name="Page_49" id="Page_49">{49}</a></span> -naturally be demanded of his conduct, and of the manner -in which he had expended the large sums of money designed -for the Abyssinian expedition. These apprehensions, -together with the consciousness of guilt, made him -desperate. Hence, instead of returning to Germany, he -went to Rome, and, in 1667, embraced the doctrine of -that church, at least in open profession, and entered into -the Dominican order.</p> - -<p>Other missions have been established, or rather attempted, -in this country. In 1829, Messrs. Gobat and Kinglar -were sent by the Church Missionary Society, as missionaries -to Abyssinia. After many trials, they succeeded in -reaching the place of their destination, by way of Massowa. -The ruler of Tigre, who is greatly beloved by his -subjects, received them in a friendly manner, and they -were much encouraged by his assurances of safety and -protection. Mr. Hinglar died when he had just conquered -most of the difficulties of the language, but Mr. Gobat -employed his time in conversational preaching and distributing -Bibles, until, in consequence of the unsettled state -of the country, he was induced to leave for a short time. -It is a fact, however, that previous to this the Scriptures -had been translated by the Abyssinians themselves from -the Arabic and Ethiopic into the Amharic language, which -is the dialect generally spoken throughout the Abyssinian -empire. In 1833, Mr. Gobat, accompanied by Mr. Isenberg, -returned to his field of labour. They took up their -residence at Adowa, the capital of Tigre, six or eight days' -journey from Massowa. During Mr. Gobat's absence, the -former monarch, Sabagadis, had been dethroned, and -Oobie, an avaricious and cruel despot, reigned in his stead. -It was soon perceived that he regarded the missionaries -with a jealous eye, and his suspicions were increased by -the appearance in the country soon after of many foreigners. -<span class="pagenum"><a name="Page_50" id="Page_50">{50}</a></span> -Mr. Isenberg was openly accused of bringing them into -the country for treasonable purposes. These accusations, -and others of a similar character, were circulated by the -priests, who complained that through the influence of the -missionaries the Ethiopic church was threatened with -extinction. They also charged the missionaries with intrigue -to overthrow the government of the country, and to -introduce English troops. Oobie was no less suspicious of -the political designs of the foreigners, and it was not long -before an edict came to Mr. Isenberg, from the king, in -which all foreigners were commanded to embrace the Abyssinian -creed or to leave the country. Preferring the latter -alternative, Mr. Isenberg and his associate, Mr. Blumhardt, -retired into Egypt. Mr. Krapf, a former companion -of Blumhardt, removed to Shoa, where he was favourably -received and hospitably entertained for a time. Ultimately, -however, it appeared that the king wished to be -benefited by the superior knowledge of the missionaries in -everything but what pertained to the duties of religion. -He said that he wanted workmen, not priests. After Mr. -Krapf had acquired the language, he established schools, -which succeeded well for a time, or until the pupils, from -their superior knowledge of the Holy Scriptures, began to -question the traditions in which they had been brought up. -Here the priesthood interfered, and through their machinations -the monarch was induced to express his decided -disapprobation of the proceedings, and the schools were, -at his command, suppressed. Under these discouragements, -the missionaries, after distributing ten thousand -copies of the Bible, returned to Europe.</p> - -<p>The empire of Abyssinia has been frequently disturbed -by civil wars; and the appointment of a new abuna, or -metropolitan, is often attended by intestine commotions. -This was the case in 1715, when that dignitary, in a convocation -<span class="pagenum"><a name="Page_51" id="Page_51">{51}</a></span> -of the clergy, declared his opinion of the consubstantiality -of Christ, which was different from that which -had been proclaimed at the gate of the palace. The abuna -represented Christ as being "one God, of the Father alone, -with a body consubstantial with ours, and by that union -becoming the Messiah." The emperor maintained, on the -contrary, that the Redeemer was perfect man and perfect -God by the union; one Christ, whose body was composed -of a precious substance, called <i>bahery</i>, not derived from -his mother, or consubstantial with ours. Many of the -ecclesiastics favoured the opinion of the abuna; and, elate -with their supposed triumph, they gathered the populace, -surrounded the palace, and insulted the emperor with shouts -and songs. The enraged potentate gave immediate orders -for their dispersion and punishment. The mandate was -executed by a company of pagan soldiers, who slew about -one hundred of the delinquents, and filled the streets of -the capital with slaughter. The Christian population of -Shoa and Efat is estimated at 1,000,000 souls, and that -of the Pagan and Mohammedan population of the numerous -dependencies at an equal number. But this people is -chiefly interesting to us from the fact that here, for so -many ages, a national religious establishment has existed, -which never succumbed to the authority of Rome, and, -consequently, which has ever been in the observation of -the holy Sabbath day.</p> - -<p>The Ethiopic church maintains the Eutychian doctrine -respecting the nature of Christ; and it agrees with the -other Eastern churches in holding the procession of the -Holy Ghost from the Father only. In these respects it -differs from the Western churches. From the Romish -church it is distinguished by its doctrine regarding the -supremacy of the Pope, in which it agrees with Protestants; -to the rule of faith, which it limits to the Scriptures, including -<span class="pagenum"><a name="Page_52" id="Page_52">{52}</a></span> -the Apocrypha; to the eucharist, which it administers in -both kinds to the laity, and regards neither as a transubstantiation -nor as a sacrifice; to the celibacy of the clergy, -who may be married; to the adoration of images, which -it regards as unlawful; to the state of the soul after death, -rejecting purgatory; and as regards several other less -important and minor points. But, like Rome, it invokes -saints and angels as intercessors with God, paying great -honours to the Virgin and St. Michael, and having a -copious calendar of saints, with a corresponding number -of fasts and festivals.<span class="fnanchor"><a -name="Ref_9" id="Ref_9" href="#Foot_9">[9]</a></span></p> - -<p>Their most extraordinary peculiarities are certain forms -and ceremonies retained from their ancient Jewish worship. -Their churches, which are generally small and mean, resemble -precisely the Jewish temple. Like it, they are -divided into three parts; the innermost being the holy of -holies, and inaccessible to the laity, who, except on certain -occasions, are forbidden to pass the outer porch. Unbelievers, -and all subject to Levitical uncleanness, are -carefully excluded. All who enter must be barefoot, and -the doorposts and threshold must be kissed in passing. -The service is performed in the ancient Ethiopic, or Geez, -now a dead language. It commences with the Jewish Trisagion, -and as David danced before the ark, so their priests -caper and beat the ground with their feet, and, with other -similar antics and performances, complete a remarkable -form of devotion. They observe the Levitical prohibitions -of unclean animals, and the Pharisaical ceremonies of genuflexions -and ablutions. Like the Jews, they practise -concubinage. Fasts of unexampled strictness and extraordinary -<span class="pagenum"><a name="Page_53" id="Page_53">{53}</a></span> -frequency are constantly observed. With scriptural -examples before them, and unenlightened by science -and philosophy, it is perhaps not surprising that they -should believe in witchcraft, magic, and sorcery.</p> - -<p>The whole country is overspread to excess with churches, -and the number of the professedly religious in Shoa amounts -to one-fourth of the population. The aboon, or abuna, is -the ecclesiastical head, and the church confines to his hands -alone the grace or virtue that makes a clergyman, differing -in this from other churches called apostolic, which allow -it to all bishops.</p> - -<p>The Grand Prior of the monks of Debra Libanos is -second in dignity; then the bishops; next the priests and -deacons. Monasteries abound, and they are generally -placed on eminences near running water, and amid scenes -of beauty and sublimity. An easy ceremony admits to -the monkish order, and the life of the professed is one of -ease and indulgence, consequently the land swarms with -monks, who are in reality the greatest of pests and plagues. -Every church establishment is supported by certain lands -and villages particularly set apart for that purpose, and to -these are added various fees for baptismal, funeral, and -other clerical services, besides the voluntary contributions -of the superstitious people. These ecclesiastics, taken as -a body, are ignorant, superstitious, and immoral, fearful of -innovation, hating heretics, and observant of religious -forms, some with the sincerity of devotees, and others as -the business-like followers of a gainful profession. Of the -doctrines of justification by faith or regeneration by the -Holy Spirit, the Abyssinians are said to be entirely ignorant; -but it is possible, it is even probable, that there has -been some misapprehension upon that point. It is very -easy for foreigners, in a state of society so new and strange, -to misapprehend the purport of what they behold, or to -<span class="pagenum"><a name="Page_54" id="Page_54">{54}</a></span> -arrive at wrong conclusions, from given premises, in consequence -of prejudice and partiality. We trust that the Divine -Inhabitant has not entirely forsaken this polluted temple, -and that the sacred fire is not utterly extinguished, although -the surrounding atmosphere may be impure. At any rate, -there is hope, since the Scriptures are the foundation of -the faith of the Abyssinian Church, and there is no infallible -pontiff, consecrating with his authority the manifold -corruptions from which that authority sprung, and by -which it is perpetuated.</p> - -<p>It is scarcely necessary to repeat what all authors acquainted -with the subject have been unanimous in affirming, -namely, that the Abyssinian Church observes the -seventh-day Sabbath. Sandius says, "There is a Christian -empire of the Abyssinians, who adhere to Peter and Paul, -and observe the seventh day." The Jesuits affirmed "that -they kept as sacred the Jewish Sabbath." Mr. Brerewood, -who wrote in 1614, declares that the midland Ethiopians, -the modern Abyssinians, reverenced the Sabbath, keeping -it solemn equal with the Lord's day.<span class="fnanchor"><a -name="Ref_10" id="Ref_10" href="#Foot_10">[10]</a></span> James Bruce, a -Scotsman, who visited Abyssinia in 1768, testifies to their -observance of the seventh day; and these accounts have -been substantiated by the witness of modern travellers. -The numerous dependencies of the Abyssinian empire, as -well as some of the neighbouring independent kingdoms, -contain Christian communities, of which some much nearer -than others approximate in their rites and ceremonies to -the simplicity of the apostolic age. Many of these have -for a long period of years, successfully held their position -among mountain fastnesses in the very midst of a Pagan -and Mohammedan population. One of the most remarkable -<span class="pagenum"><a name="Page_55" id="Page_55">{55}</a></span> -of these seats is upon an island of the Lake Zovai, -where, in the Church of Emanuel, are deposited the silver -dishes and other sacred utensils, with numerous manuscripts, -which Nebla Dengel wished particularly to preserve -from the grasp of an invading army. The islands -of this lake contain upwards of three thousand Christian -houses formed of lime and stone. They are shaded by -lofty trees, and the whole has a luxuriant and beautiful -appearance. In Guragee, a dependency of Abyssinia, the -population are exclusively Christian. Twelve isolated -churches previously unheard of were discovered a few -years since in a province called Yoya. Between Garro -and Metcha there is a small tract peopled by Christians, -who reside entirely in mountain caves, as a measure of -security against the heathens by whom they are surrounded. -Eight days' journey hence is Cambat, an independent Christian -state, completely studded with churches and monasteries. -Wollamo, another Christian province under an independent -sovereign, lies below Cambat, and also contains -many religious houses. Skorchassie, another neighbouring -state, is peopled by Christians, and so is Sidama, and both -are entirely surrounded by Pagans. Susa is another important -Christian country, whose king, in 1842, was said to -be a very wise and just ruler. The government is liberal, -and the people are, comparatively with the other African -nations, in a high state of civilization. The priests are -distinguished by antique robes and silver mitres, and the -churches and religious observances resemble those of Shoa, -except as regards the saints' days, most of which are unknown -in Susa. In this country all labour is interdicted -upon the Sabbath, but the observation of any Lord's day -is unknown.</p> - -<p>That the religion of Ethiopia should have become corrupt -is not in the least surprising, although we can only -refer it to the superintending providence of God that, amid -<span class="pagenum"><a name="Page_56" id="Page_56">{56}</a></span> -the wreck of ages and the changes and revolutions of time, -it has survived at all. The wonder is, that, surrounded as -they are by Pagan and Moslem, together with the corrupt -propensities of the human heart, the very name and profession -of Christianity has not been long since obliterated -from their minds, the Sabbath forgotten, and the name of -the Great Mediator supplanted by that of the false prophet.</p> - -<p>Abyssinia, notwithstanding her corruptions, is immeasurably -above all other African nations in the scale of civilization. -This is plainly enough proved by the following -extract from the Narrative of the Travels of Charles Johnston, -through the country of Adel to the kingdom of Shoa, -in 1842-43:</p> - -<p>"Arrived upon the summit, the stranger finds an extensive -table-land spread out before him, and he cannot divest -himself of the idea that he has reached some new continent. -A Scotch climate and Scotch vegetation, wheat, -barley, linseed,—and yet in intertropical Africa. The -country seems highly cultivated, wheat and barley on all -sides growing close to our path, while near the farmhouses -were stacks of grain, which gave the whole country -an English appearance.</p> - -<p>"Amidst the luxuries and conveniences so abundantly -supplied to the embassy by the indulgent care of a liberal -government, I almost fancied that I had returned to the -comforts of European life."</p> - -<p>Mr. Johnston says that he was furnished with excellent -wheaten bread, and butter quite as good as any he had -ever eaten, with fish, flesh, fowl, wine, honey, and a kind -of native beer, resembling English ale. He speaks of the -king as being beloved by his people, remarkably just in -all his transactions, moderate in his anger, and benevolent -to his visiters. He himself declared that he had "the fear -of God before his eyes."</p> - -<p><span class="pagenum"><a name="Page_57" id="Page_57">{57}</a></span> -The Holy Scriptures have been preserved in Abyssinia, -on parchment manuscript, and in the Geez language; but, -in 1826, they were translated by the Ethiopians themselves -into Amharic, the spoken dialect of the country. These -books, our traveller declares, agree perfectly with the Vulgate, -except the book of the Maccabees, in which he discovered -some discrepancies. They also possess a commentary -on each of the sacred books, and, besides the five books -of Moses, possess a sixth, which they equally revere. The -names of the books agree with ours, and appear to be -Ethiopic translations of Genesis, Exodus, &c. They also -possess the book of Enoch, which, however, according to -Mr. Bruce, is the production of a Gnostic philosopher. -They have a liturgy in Ethiopic. It is said that all the -literature of the country is embraced in 120 volumes.</p> - -<p>But we trust that great and good things are in store for -this ancient people, who, though severely tried and tempted, -have persisted in keeping the commandments of God -and the faith of Jesus; who, though stumbling, have not -wandered altogether out of the way; and who have within -themselves all the elements for moral renovation,—the -Holy Scriptures, the Sabbath, and the knowledge of the -Redeemer of mankind.<span class="fnanchor"><a -name="Ref_11" id="Ref_11" href="#Foot_11">[11]</a></span></p> - -<p><span class="pagenum"><a name="Page_58" id="Page_58">{58}</a></span> -Abyssinia, as an empire, has experienced alternately -the contraction and expansion common to the ancient -monarchies. The Negus, as friend and ally of Justinian, -reigned supreme over seven kingdoms, prosecuted an extensive -trade with Ceylon and the Indies, and encouraged -in his country the arts and letters of Europe. Arabia, -surnamed "the blest," and, by contrast with the neighbouring -regions, considered as "happy," had been despoiled -of her rich treasures, and led in captivity, to gratify the -avarice or ambition of an Ethiopian conqueror, whose -hereditary claim, founded on his descent from the beauteous -Queen of Sheba, was warmed and animated by religious -zeal. The inhabitants of Arabia were denominated -Homerites. Their prince, Duncan, was not insensible to -the inflictions, nor inflexible to the entreaties, of the Jews, -who, powerful even in exile, persuaded him to retaliate -upon the Christians in his dominions the persecution that -their people suffered from the imperial laws. Accordingly -some Roman merchants were ignominiously put to death, -and the crown of martyrdom bestowed upon many Christians -of Yemen, who refused to apostatize from their faith. -The expiring churches of Arabia invoked the name of the -Abyssinian monarch, who arose like a lion out of his place, -passed the Red Sea with a fleet and army, dethroned the -Jewish proselyte, and extinguished a royal race who, for -many centuries, had exercised sovereignty over the sequestered -region of precious gums and aromatic groves. The -cities of Arabia immediately resounded with the Trisagion, -chanted, with rapturous demonstrations of joy, by the -conquering army. The Negus himself despatched a messenger -<span class="pagenum"><a name="Page_59" id="Page_59">{59}</a></span> -to the Alexandrian prelate, announcing the victory -of the gospel, and soliciting of that dignitary an orthodox -ruler for the Arabian churches. To Justinian, this announcement -occasioned much secret gratulation, though it -may be questioned by posterity whether he exulted most -in the triumph of orthodoxy, or the flattering prospects he -thereby entertained of gratifying his ambition, securing a -fortunate ally, and reaping the advantages of a lucrative -commercial intercourse. He was desirous to divert the -trade of the precious commodities of the East,—silk, balm, -and frankincense,—no less than to engage the forces of -Arabia and Africa against the Persian king. Accordingly, -an embassage, under the direction of Nonnosus, was despatched -into Abyssinia, to execute, in the name of the -Emperor, this important commission. Declining the shorter -but more dangerous route through the desert regions of -Nubia, he ascended the Nile, embarked on the Red Sea, -and safely landed at the port of Adulis.<span class="fnanchor"><a -name="Ref_12" id="Ref_12" href="#Foot_12">[12]</a></span> From this port -to the royal city of Axuma is no more than fifty leagues, -in a direct line; but the winding passes of the mountains -detained the embassage fifteen days, during which journey -they were astonished by the droves of wild elephants that -roamed the forests. He found the capital large and populous, -the people Christian in profession, and strictly observant -of the Jewish Sabbath. He found also many traces -of Grecian art.<span class="fnanchor"><a -name="Ref_13" id="Ref_13" href="#Foot_13">[13]</a></span> The Negus received the ambassador -<span class="pagenum"><a name="Page_60" id="Page_60">{60}</a></span> -with the splendid hospitality suitable to a potent monarch, -and due to the representative of an imperial friend. -Amidst a numerous and august assemblage of the ladies of -the court, the dignitaries of the church, and the princes of -the empire, the Negus gave audience in a spacious plain. -Dismounting from his lofty chariot, to which was harnessed -four white elephants, superbly caparisoned, he appeared, -clad in a linen garment, with a golden tiara on his head; -while around his neck, arms, and ankles, blazed the regal -circlets of diamonds, pearls, and precious stones, interwoven -with chains of gold. He carried two javelins of rarest -temper, and wore a light shield of exquisite workmanship. -The ambassador of Justinian approached with awe, and -knelt with becoming deference. He was raised and embraced -by the Negus, who received the imperial missive -of which he was the bearer, kissed the seal, perused the -contents with apparent satisfaction, accepted the imperial -alliance, and, brandishing his weapons, denounced a perpetual -anathema against the enemies of his new friend and -ally. But the proposal for trade was artfully eluded, and -the hostile demonstration was not productive of a corresponding -effect. The Abyssinians were unwilling to -abandon the pleasures and luxuries of peace, with the -sensual delights of their aromatic bowers, for the toils of -ambition and the benefit of a foreign potentate. Discretion -is certainly the better part of valour, and it was -proved in the sequel that the Negus, instead of extending -his triumphs, was incapable of preserving what he had -already obtained. The sceptre of Arabia was wrenched -from his hands by Abrahah, the slave of a Roman merchant -of Adulis. The Ethiopian legions were seduced and -enervated by the luxurious influences of the climate. Justinian -solicited the friendship of the usurper, who returned -his complaisancy with a slight tribute and the acknowledgment -<span class="pagenum"><a name="Page_61" id="Page_61">{61}</a></span> -of his nominal supremacy. After a long course -of prosperity, the dynasty of Abrahah was overthrown, -his descendants despoiled of their rich possessions by the -Persian conqueror, and every vestige of Christianity -obliterated. This short episode of Abyssinian history -must be interesting to us, from the fact that, could a -Christian empire have been sustained in Arabia, it might -have prevented the rise of the Mohammedan imposture, -and have materially changed the history of the world.<span class="fnanchor"><a -name="Ref_14" id="Ref_14" href="#Foot_14">[14]</a></span></p> - -<div class="footnote"> - -<p class="nodent"><a name="Foot_1" id="Foot_1" href="#Ref_1">[1]</a> -According to Assemanni, Christianity was once professed by the -horde of Koraites; and their chief, who received ordination, which -probably gave rise to the legend of Presbyter, or Prester, John.</p> - -<p class="nodent"><a name="Foot_2" id="Foot_2" href="#Ref_2">[2]</a> -Some modern theorists have severely reprehended the Paulicians, -or Armenians, for the part they bore in these sanguinary scenes. But -so long as the principle of patriotism is cherished; so long as the names -of home and country are accounted sacred; and so long as the memories -of Tell, and Wallace, and Washington, are held up to general emulation, -the laity, at least, may be excused for recognising the legitimacy of -self-defence.</p> - -<p class="nodent"><a name="Foot_3" id="Foot_3" href="#Ref_3">[3]</a> -Those who desire a more detailed account of the Armenians may -consult La Croza, Galanus, Olearius, Chardin, Fabricius, in Lux Evangelii, -and, above all, Tavernier.</p> - -<p class="nodent"><a name="Foot_4" id="Foot_4" href="#Ref_4">[4]</a> -I am aware that the truth of this statement has been questioned, -but after all there is nothing so very improbable in it. Alfred was -a prince of an enterprising disposition, and might have sent an embassy -to India for several reasons, and their performance of the journey -was no impossibility.</p> - -<p class="nodent"><a name="Foot_5" id="Foot_5" href="#Ref_5">[5]</a> -The Trisagion is the hymn supposed to be chanted by the Cherubim -before the throne of glory, and commences with Holy, Holy, Holy, -is the Lord God Almighty.</p> - -<p class="nodent"><a name="Foot_6" id="Foot_6" href="#Ref_6">[6]</a> -Authors are far from being unanimous in their accounts of this -people and their origin. It has been maintained by not a few that -they are of Syriac extraction, and that the St. Thomas, from whom -their appellation is derived, was an Armenian merchant and missionary -who flourished as their leader in the fifth century. Others, with equal -plausibility, contend that they originated from a colony of Abyssinians. -Dr. Buchanan maintains an opinion different from either. He supposes -them to be natives of India, whose ancestors were converted by St. Thomas, -the Apostle. He says, that "we have as good reason for -believing that St. Thomas died in India, as that St. Peter died at -Rome."</p> - -<p>According to a tradition of the natives, the Apostle came first to -Socotara, an island in the Arabian Sea, and thence departed to Cranganor, -where he founded several churches. The next scene of his -labours was Coromandare, and preaching in all the towns and villages -he came to Melsapour, the chief city, where he converted the prince -and a great part of the nobility to the Christian faith. This so enraged -the Brahmins, that one of them secretly followed him into a solitary -place, where he retired for prayer, and stabbed him in the back with -a spear.</p> - -<p class="nodent"><a name="Foot_7" id="Foot_7" href="#Ref_7">[7]</a> -According to another account, their conversion to this creed was -effected by the missionaries of the Empress Theodora, which, however, -has been disputed by Assemanus.</p> - -<p class="nodent"><a name="Foot_8" id="Foot_8" href="#Ref_8">[8]</a> -Gibbon says that "two abunas had been slain in battle."</p> - -<p class="nodent"><a name="Foot_9" id="Foot_9" href="#Ref_9">[9]</a> -It has been supposed, and with reason, that many of these customs -were introduced by the Jesuits, and that previous to the partial subjection -of this church to the Romish authority, it was much more pure -than it has since been.</p> - -<p class="nodent"><a name="Foot_10" id="Foot_10" href="#Ref_10">[10]</a> -The observation of Sunday was brought in by the Jesuits, who -found it easier to induce them to observe both days than to consent to -a substitution of the first for the seventh day.</p> - -<p class="nodent"><a name="Foot_11" id="Foot_11" href="#Ref_11">[11]</a> -The Abyssinians still retain the physiognomy and olive complexion -of the Arabs, and afford an incontestable evidence that three thousand -years can neither change the colour nor the intellectual capabilities of -the human species. Under the burning sun of Africa, the Abyssinian, -a branch of the great Caucasian family, has preserved the name and -semblance of Christianity and civilization through the wreck and revolutions -of ages, and amid the tempests of foreign and domestic dominations. -Conscious of his ignorance, he once sought the fraternity of -Europe for the sake of her letters and her arts. But how is it with -the Nubian, whose unequivocal African descent is betrayed by his -stupid features, black colour, and woolly hair, yet who enjoyed equal -or superior advantages in ancient times? The history of his race -would attest to the truth in this case. He has relapsed into that barbarism -which seems to be his native element, and from which he appears -incapable of preserving himself. The only memorials of his Christianity -are a few words, of which he is incapable of understanding the -sense; the only traces of his civilization a few heaps of sculptured -ruins.</p> - -<p class="nodent"><a name="Foot_12" id="Foot_12" href="#Ref_12">[12]</a> -The negotiations of Justinian with the Abyssinians are mentioned -by Procopius, John Malala, and others. The original narrative of the -ambassador Nonnosus is quoted by the Historian of Antioch, and Photius -has given a curious extract. Justinian reigned over the Greek -empire from 527 to 565.</p> - -<p class="nodent"><a name="Foot_13" id="Foot_13" href="#Ref_13">[13]</a> -The present village of Anuma is conspicuous by the ruins of a -splendid Christian temple, and seventeen obelisks, of Grecian architecture. -According to Alvarez, it was in a flourishing state in 1520, but -was ruined the same year by the Turkish invasion.</p> - -<p class="nodent"><a name="Foot_14" id="Foot_14" href="#Ref_14">[14]</a> -Those who desire to form an acquaintance with Abyssinian history -may consult Procopius, Baronius, Cosmos, Indicopleustus, Alvarez, -Lobo, and Bruce. In these works, the subject is very amply and ably -treated.</p> - -</div> - -<div class="chapter"> - -<span class="pagenum"><a name="Page_62" id="Page_62">{62}</a></span> - - <h2 class="nobreak">CHAPTER II.<br /> - <small>SEVENTH-DAY BAPTISTS IN EUROPE.</small></h2> - - <h3 class="nobreak">SECTION I.<br /> - <small>WALDENSES, ALBIGENSES, PASAGINIANS, ETC.—THEIR - SABBATICAL CHARACTER EXAMINED.</small></h3> - -</div> - -<p><span class="smc">It</span> is not my design to give even an abridged account of -ecclesiastical affairs as connected with this people during -the many centuries of their existence, but confine myself -to a consideration of the origin of their distinguishing -appellation, with an account of their doctrinal sentiments -and religious practices, and their terrible persecutions and -dispersion.</p> - -<p>It is evident that the Latin word vallis has been the -parent of the English word valley, the French and Spanish -valle, the Provençal vaux, vaudois, the Italian valdesi, the -low Dutch valleye, and the ecclesiastical Valdensis, Valdenses, -and Waldenses. The designation of the word is -valleys—inhabitants of valleys—neither more nor less. -There being no <i>w</i> in the Latin language, the terms Vallenses -and Valdenses were employed long before the more -modern one of Waldenses came into use.</p> - -<p>It appears that from the earliest ages, the inhabitants -of the valleys about the Pyrenees did not profess the -Catholic faith; neither was it embraced by the inhabitants -of the valleys of the Alps; it occurred, also, that one -<span class="pagenum"><a name="Page_63" id="Page_63">{63}</a></span> -Valdo, in the ninth century, a friend and adviser of -Berengarius, and a man of wealth, talents, and piety, who -had many followers, possessed himself of a Bible, by which -he was led to perceive the errors and corruptions of Rome, -which he severely denounced; moreover, it came to pass -that about one hundred and thirty years after, a rich merchant -of Lyons, whose name was Waldo, openly withdrew -from the communion of Rome, and supported many to -travel and teach the doctrines believed in the valleys. -All these people, though different in their origin, and different -no doubt in some minor points of faith and practices -of worship, were called Waldenses as a general term. They -had also other appellations imposed upon them, which, -however, were mostly local, and which I shall subsequently -take into consideration. This accounts in a satisfactory -manner for the diversity of the statements concerning -them. In Languedoc these heresies were supposed to be -of recent origin, and to have originated from Waldo, -whose immediate followers were called Waldenses. This, -however, was merely the renovation of the name from a -particular cause, and not its original; for we find that, in -other districts, other branches of this same original sect -are called by other appellations, significative of some distinguished -leader. Thus, in Dauphiny, they were called -Josephists, and, in other places, Petrobrusians, from Peter -De Bruys. Sometimes they received their names from their -manners, as Catharists (Puritans), Bonne Homines (good -men); at others, from the peculiarities of their religious -ordinances, as insabbathists (sabbath-keepers), and Sabbatharians, -because they contended for the observance of the original -sabbath, and denied the real presence of Christ in the -eucharist.<span class="fnanchor"><a -name="Ref_15" id="Ref_15" href="#Foot_15">[15]</a></span> By some they were denominated Bulgarians, -<span class="pagenum"><a name="Page_64" id="Page_64">{64}</a></span> -and by others Paulicians, and, by a corruption of that -word, Publicans, because it appears that a multitude of -that ancient sect had emigrated hither, and amalgamated -with them.<span class="fnanchor"><a -name="Ref_16" id="Ref_16" href="#Foot_16">[16]</a></span> Sometimes they were named from the city -or country in which they prevailed, as Toulousians, Lombardists, -and Albigenses. Nevertheless all these branches -were distinguished as keeping the commandments of God, -and the faith of Jesus.</p> - -<p>In more recent times they were particularly distinguished -in France by the name of Albigenses, from the -great numbers of them that inhabited the city of Alby, in -the district of Albigeons, between the Garonne, and the -Rhone. After the Council of Alby, which condemned -them as heretics, that name became general and confirmed. -In the records of this Council the following passage occurs: -"They savour of Judaism, they practise circumcision,<span class="fnanchor"><a -name="Ref_17" id="Ref_17" href="#Foot_17">[17]</a></span> -they observe the Jewish sabbath, but say the holy Dominical -day is no better than other days; let them be accursed."</p> - -<p>Very laboured disquisitions have been written, and great -pains taken, by a certain class of writers, to prove that the -Albigenses and Waldenses were very different classes of -Christians, and that they held different opinions and religious -principles. How far this distinction extended it is -impossible at present to ascertain; but when the popes -issued their fulminations against the Albigenses, they expressly -condemned them as Waldenses; by the legates of -the Holy See they were accused of professing the faith of -the Waldenses, the inquisitors formed their processes of -<span class="pagenum"><a name="Page_65" id="Page_65">{65}</a></span> -indictments against them as Waldenses; the leaders of the -crusades made war upon them as Waldenses; they were -persecuted on all sides as such; nor did they attempt to -rebut the charges made against them, but readily adopted -the title thus imposed upon them, which they considered it -an honour to bear.</p> - -<p>The Pasaginians, or Passignes, were another branch of -this same sect, who derived their appellation from the -country of Passau, where it is computed that eighty or -one hundred thousand of them resided. That these were -all one people is evident from the fact that the provincial -councils of Toulouse in 1119, and of Lombez in 1176, and -the general councils of Lateran, in 1139 and 1176, do not -particularize them as Pasaginians, or Albigenses, but as -heretics, which shows that they existed and were generally -known before these names were imposed upon them.</p> - -<p>Their enemies confirm their identity as well as their -great antiquity. Father Gretzer, a Jesuit, who had examined -the subject fully, and who had every opportunity of -knowing, admits the great antiquity of the heretics, and, -moreover, expresses his firm belief that the Toulousians, -Albigenses, Pasaginians, Arnoldists, Josephists, and the -other heretical factions, who, at that time, were engaging -the attention of the popes, were no other than Waldenses. -This opinion he corroborates by showing wherein they -resembled each other. Among other points he mentions -the following: "Moreover, all these heretics despise the -fasts and feasts of the church, such as Candlemas, Easter, -the Dominical day; in short, all approved ecclesiastical -customs for which they do not find a warrant in the -Scripture. They say, also, that God enjoined rest and -holy meditation upon the seventh day, and that they cannot -feel justified in the observance of any other."</p> - -<p>In the decree of Pope Lucius III., dated 1181, we find -<span class="pagenum"><a name="Page_66" id="Page_66">{66}</a></span> -the Catharists, Paterines, Josephists, Arnoldists, Passignes, -and those calling themselves the "Poor of Lyons," -all considered as one, and laid under a perpetual anathema.</p> - -<p>It is evident from all these testimonies that the Waldenses, -as they penetrated into different countries, became -distinguished by a great variety of appellations, which -they derived from the countries they inhabited, or from -the men who became their leaders at particular periods. -Thus in Albi, Toulouse, Provence, Languedoc, and the -neighbouring countries in France, they were called Albigenses; -Vaudois, Vallenses, and Waldenses in Savoy; -Pasaginians in Passau, and the adjacent regions, with -other names and titles too numerous to mention here.</p> - -<p>Nevertheless it appears that some distinction existed -between these different parties. The old Waldenses were -not seceders from the Church of Rome; for neither themselves -nor their ancestors had ever embraced its faith. -Claudius Seyssel, a popish archbishop, declares that the -Waldensian heresy originated from one Leo, who, in the -days of Constantine the Great, led a party of heretics -from Rome into the valleys. Pope Gregory VII. observes -that it is well known that in the days of Constantine the -Great, some assemblies of Jewish Christians being persecuted -at Rome, because they persisted in obedience to the -law of Moses, wandered off into the valleys, where their -descendants remain unto this day. Reiner Sacco declares -that, in the opinion of many authors of note, their antiquity -could be traced to the apostolic age. He also observes -that never, within the memory of man, have they -acknowledged allegiance to the papal see. But that there -were seceding parties, who, at different times and under -particular leaders, withdrew from the communion of that -church, and became amalgamated with the old Waldenses, -<span class="pagenum"><a name="Page_67" id="Page_67">{67}</a></span> -we have every reason to believe. That these latter, though -disposed to condemn many of the grosser superstitions of -that church, such as the worship of images, transubstantiation, -the sacrament of the mass, etc., might still hesitate -about rejecting all her man-made ordinances, is highly probable. -Indeed, this very thing is mentioned by a very -ancient writer, quoted by Perrin, as producing divisions -among them.</p> - -<p>At the head of one of these parties was Claude, Bishop of -Turin, who flourished in the commencement of the seventh -century. It does not appear that this bold reformer ever -separated wholly from the Church of Rome, but he denounced -many of her corruptions and abominations in no -measured terms, and had many followers. From the death -of this eminent man until the time of Peter Waldo, of -Lyons, the history of this people is involved in much -obscurity. If they possessed any writers among themselves -capable of giving their transactions to posterity, or -if any records of their ecclesiastical affairs were committed -to writing, the barbarous zeal of their opponents has prevented -their transmission to our times. To the accounts -of their adversaries, therefore, we must look for proofs of -their existence, and here they are abundant. They are, -also, uniformly represented as separated in faith and practice -from the Catholic Church, and as continually multiplying -in number; but further than this we have of them -very imperfect statements.</p> - -<p>During all this period the popes appear to have been too -intent upon their own pleasures, and too much engaged -by their own quarrels, to interfere with the despised Waldenses, -and it was not until the twelfth century, that these -people appear in history as obnoxious to the court of Rome. -About this time one Peter Waldo, an opulent merchant of -Lyons, in France, made an attack upon the superstitions -<span class="pagenum"><a name="Page_68" id="Page_68">{68}</a></span> -of the Romish church, particularly the monstrous doctrine -of transubstantiation. He commenced by causing a translation -of the four gospels to be made into French, which he -circulated extensively among his countrymen, particularly -those of the poorer class. He soon became a preacher, -gathered a large church in his native city, from which, a -few years after, himself and his adherents were driven by -the anathemas of the Pope. Waldo, with his numerous -followers, retired into Dauphiny, where his preaching was -attended with abundant success. His principles were -embraced by multitudes, who were denominated Leonists, -Vaudois, Waldenses, etc.; for the very same class of -Christians were designated by all these different appellations -at different times, and according to the different -countries in which they appeared.</p> - -<p>Driven from Dauphiny, Waldo sought refuge in Picardy, -where, also, his labours were abundantly blessed. Persecuted -thence, he fled into Germany, and carried with him -the glad tidings of salvation. From Germany he removed -to Bohemia, where he finally finished his course in the year -1179, and the twentieth of his ministry. The amazing -success which had crowned the efforts of this holy man, -aroused the pontiff and his legates to the most vindictive -and sanguinary measures. Terrible persecutions ensued; -the bishops of Mentz and Strasburg breathed nothing but -vengeance and slaughter against them. Thirty-five citizens -of Mentz were burned in one fire at the city of Bingen, -and eighteen in Mentz itself. In Strasburg eighty were -committed to the flames. In other places multitudes died -praising God, and in the blessed hope of a glorious resurrection.</p> - -<div class="section"> - -<span class="pagenum"><a name="Page_69" id="Page_69">{69}</a></span> - - <h3 class="nobreak">SECTION II.<br /> - <small>CONCERNING THE DOCTRINAL SENTIMENTS AND RELIGIOUS PRACTICES - OF THE WALDENSES—THEIR SABBATARIAN CHARACTER - STILL FURTHER CONSIDERED.</small></h3> - -</div> - -<p>In giving an account of the doctrinal sentiments and -religious practices of this people, we must principally depend -upon the testimonies of their adversaries of the -Romish church, and their own apologies, reasonings, and -confessions, some of which have been handed down to us -through the records of the Inquisition,<span class="fnanchor"><a -name="Ref_18" id="Ref_18" href="#Foot_18">[18]</a></span> and by the historians -of that period. Of these, Reineirus Saccho is the -most celebrated. He had been for seventeen years, in the -earlier part of his life, in connexion with the Waldenses, -but apostatized from their profession, and joined the -Catholic church, in which he was raised to the eminence of -chief Inquisitor, and became the bitterest persecutor of his -former friends. He was deputed by the pope to reside -in Lombardy, at that time the headquarters of the Pasaginians, -and about 1250, published a book, in which the -errors of the Waldenses were all summed up under three-and-thirty -distinct heads.<span class="fnanchor"><a -name="Ref_19" id="Ref_19" href="#Foot_19">[19]</a></span></p> - -<p><span class="pagenum"><a name="Page_70" id="Page_70">{70}</a></span> -To attempt any exposition of all these points would far -exceed my limits, I shall therefore confine myself to what -he says in reference to that particular doctrine by which -they were allied to us. "They hold," says he, "that none -of the ordinances of the church, which have been introduced -since Christ's Ascension,<span class="fnanchor"><a -name="Ref_20" id="Ref_20" href="#Foot_20">[20]</a></span> ought to be observed, as being -of no value."</p> - -<p>"The feasts,<span class="fnanchor"><a -name="Ref_21" id="Ref_21" href="#Foot_21">[21]</a></span> fasts, orders, blessings, offices of the -church, and the like, they utterly reject."</p> - -<p>In the sketch which Reineirus furnishes of the doctrines -of the Waldenses, there is not the slightest allusion to any -erroneous opinions regarding the doctrines and principles -of the gospel; and this silence on his part is a noble testimony -to the soundness of their creed. He had himself -been among them, was a man of talents and learning, and -intimately acquainted with all their doctrinal sentiments; -and, having apostatized from their faith, and become their -bitterest enemy and persecutor, no one will suppose that -he wanted the inclination to bring against them any accusation, -which bore the least similitude to the truth. The -errors of which he accuses them, are such as no Seventh-day -Baptist of the present day would shrink from the charge -of holding, since they all, in one way or other, resolve themselves -into the unfounded claims of the ecclesiastical order, -or the substitution for doctrines of the commandments of -men.</p> - -<p>In the twelfth century, a colony of the persecuted Waldenses -<span class="pagenum"><a name="Page_71" id="Page_71">{71}</a></span> -obtained permission to settle at Saltz, on the river -Eger.<span class="fnanchor"><a -name="Ref_22" id="Ref_22" href="#Foot_22">[22]</a></span> -They are represented as working upon, and despising, -the holydays of the church.<span class="fnanchor"><a -name="Ref_23" id="Ref_23" href="#Foot_23">[23]</a></span> Another eminent -Bohemian author, in giving an account of the Waldenses -of that country, observes, "Moreover they say that of six -days, one day is as good as another, but as God had -enjoined rest upon the seventh, mankind were bound to its -observance."<span class="fnanchor"><a -name="Ref_24" id="Ref_24" href="#Foot_24">[24]</a></span></p> - -<p>An inquisitor of the Church of Rome, who declares that -he had exact knowledge of the Waldenses, at whose trials -he had assisted many times, and in different countries, -expressly says "that they contemn all ecclesiastical customs -which they do not read of in the Gospel; such as the -observation of Candlemas, Palm Sunday, the adoration of -the cross on Good Friday, and the reconciliation of penitents. -They despise the feast of Easter, and all the festivals -of Christ and the saints,<span class="fnanchor"><a -name="Ref_25" id="Ref_25" href="#Foot_25">[25]</a></span> and say that one day is as -good as another, working on holydays when they can do -so without being taken notice of."</p> - -<p>The same testimony is borne of them by Eneas Sylvius, -who ascended the pontifical chair with the title of Pope -Pius II. Indeed, of all the multitude of Catholic authors -<span class="pagenum"><a name="Page_72" id="Page_72">{72}</a></span> -of eminence, who have mentioned this people, every one -bears testimony to this peculiarity in their doctrinal sentiments -and religious practices. At a later period, and -among more modern writers, we have every reason to believe -that this feature of their faith has been purposely -disguised. Nevertheless the candour of some has led -them to make very important concessions upon this point. -Mosheim expressly declares that the Pasaginians observed -the Jewish Sabbath. Bossuet, Bishop of Meaux, says, "I -conceive that the old Waldenses, who rejected all the festivals -of the church, and went back to the original Sabbath, -were much more consistent with themselves, than these -gentlemen, the modern Protestants, who, though they discard -all the others, still retain the Dominical day."</p> - -<p>But, lest I weary my readers by a multiplication of testimonies, -I shall add but one more quotation, which contains -a concession that, coming from the quarter and at the time -it does, I consider important. Mr. Benedict, in his History -of the Baptists, says, that during the progress of his historical -inquiries, he has met with many facts, where it -seemed as if the heretics, so called, were unsound on the -doctrine of the Sabbath, as established by law; but, he -goes on, it is not certain that all whom the ancient inquisitors -accused of being Sabbath-breakers, would come under -the head of Sabbatarians.<span class="fnanchor"><a -name="Ref_26" id="Ref_26" href="#Foot_26">[26]</a></span></p> - -<p>It appears to me morally certain that the Seventh-day -Baptists may trace through the Waldenses, at least that -portion of them who were never united to the Church of -Rome, an uninterrupted succession to the apostolic age. -<span class="pagenum"><a name="Page_73" id="Page_73">{73}</a></span> -Indeed, of all the multitude of writers who have treated -of this people, all, without exception, are unanimous in -declaring that they rejected all the feasts and festivals of -the church, as well as infant baptism, and would not observe -any ordinance which they did not read of in Scripture. -Others, especially the ancient Catholics, accuse -them of Judaism, because, according to their testimony, -they kept the Jewish Sabbath. The Council of Lombez -derided the Good Men of Lyons as Sabbatharians. They -were condemned by the Lateran Council of 1139 for refusing -to observe the festivals of the church,<span class="fnanchor"><a -name="Ref_27" id="Ref_27" href="#Foot_27">[27]</a></span> and the -same accusation was brought against them in canons, -synods, chronicles, conferences, decrees, sermons, homilies, -bulls, confessions, creeds, liturgies, &c. It is hardly possible -that all this concurrent testimony, published at different -times and in different countries, could have been -fabricated. It is barely possible that such men as Evervinus, -of Steinfield; Peter, Abbot of Clugny; Ecbertus -<span class="pagenum"><a name="Page_74" id="Page_74">{74}</a></span> -Schonangiensis, a very celebrated author in his day; -Ermengendus, a ruler both spiritual and temporal; Alexander -III., in council; Alanus Magnus; Izam, the troubadour, -and an inquisitor; Favin, Mazeray, Reineirus -Saccho, etc., could have been mistaken upon this point. -But we are not to conclude that no persons bearing the -name of Waldenses saw and imitated the practices of the -Catholics, in the observance of the holydays of the church. -That many of them, particularly those branches that -seceded from the Church of Rome, paid a superstitious -veneration to the Dominical day, we are ready to admit. -We have no data for tracing the extent of those persons -who held the truth unsophisticated. A considerable portion -of the writers to whom reference has been made were -Catholics,—men high in office in that church, and justly -distinguished for natural and acquired abilities. As this -class of men placed great reliance upon tradition and custom -for the defence of their forms and ceremonies, and laid no -claim to Scripture testimony or command to sanction the -rites of their church, it is not strange that they should be -open and unreserved in all their details of the facts, and -in the freedom of their comments on ancient affairs, which -go to prove the Sabbatarian character of the heretical -sects. With modern writers, particularly those of English -and German extraction, the case is materially different, -as they belong to a class which repudiates all arguments -from any source but the Scriptures for Sunday-keeping, -and who take unusual pains to date the origin of Sabbatarianism -as late as possible. Indeed, as it appears that -the term Sabbatharians was first bestowed upon this very -ancient and holy people, I must consider it as a most -honourable appellation when applied to our denomination. -I am surprised, that though Presbyterians, Episcopalians, -and every other class of Protestant dissenters, have striven -<span class="pagenum"><a name="Page_75" id="Page_75">{75}</a></span> -to establish an affinity with the old Waldenses, our own -denomination have remained so inert upon the matter. -Can it be possible that among all our ministers not one -was acquainted with the facts bearing upon this case?</p> - -<p>I must confess that it gives me inexpressible pleasure to -think that we have conclusive testimony, that, for so many -centuries, in the midst, too, of Catholic countries, God -had reserved to himself such a goodly number who had -not bowed the knee to Baal, and whose mouths had not -kissed him; for certainly next to idolatry is that sin which -would substitute for doctrines the commandments of men, -and neglect the Sabbath of God's appointment, giving -preference to a man-made institution.</p> - -<p>There is something extremely ridiculous in the manner -in which modern writers attempt to explain this feature -in the faith of the ancient Waldenses, and in this particular -they are highly favoured by the popular prejudices of -the day. They bring long quotations from ancient Roman -authors to prove that the Waldenses rejected every ordinance -not commanded in the Scripture, but are very careful -not to inform their readers that in the opinion of the same -authors, Sunday-keeping was one of those ordinances. -"Because they would not observe the festivals of Christ -and the saints," says an author of this stamp, "they were -falsely supposed to neglect the Sabbath also." However, -he suppresses the fact that, whatever title Sunday may bear -in modern phraseology, in the times of which we are -speaking it was neither spoken of nor regarded as the -Sabbath, but as a festival of the church the same as -Easter or Christmas. All authorities are unanimous in -declaring that the Waldenses had been from time immemorial -in the possession of the Holy Scriptures, and that -all, even the children, were deeply read in them. The -French Bible was translated from the original manuscript -<span class="pagenum"><a name="Page_76" id="Page_76">{76}</a></span> -which the Waldenses had retained, according to the testimony -of the translators, from the times of the Apostles, -and which they handed down, in their native tongue, from -generation to generation. The following quotation may -serve to give some idea of their proficiency in the Scriptures:—</p> - -<p>"In the time of a great persecution of the Waldenses of -Merendol and Provence," says Perrin, "a certain monk -was deputed by the Bishop of Cavaillon to hold a conference -with them, that they might be convinced of their -errors, and the effusion of blood prevented. But the monk -returned in confusion, owning that, in his whole life, he -had never known so much of the Scriptures as he had -learned during the few days that he had been conversing -with the heretics. The Bishop, however, sent among them -a number of doctors, young men who had lately come from -the Sorbonne, which, at that time, was the very centre of -theological subtlety at Paris. One of these publicly owned -that he understood more of the doctrine of salvation from -the answers of little children in their catechisms, than by -all the disputations he had ever heard before." A Dominican -inquisitor declared that for the first time in his life -he heard the ten commandments of the Decalogue from -the mouth of a Waldensian heretic.</p> - -<p>That the deportment and daily walk of the Waldenses -was conformable with their religious profession and scriptural -knowledge, we have every reason to believe. Reinerus -Saccho declares that they live righteously before -men, believing rightly concerning God in every particular, -and holding all the articles contained in the Apostle's -Creed. "The first lesson," says he, "that the Waldenses -teach those whom they bring over to their party, is to -instruct them what kind of persons the disciples of Christ -ought to be, and this they do by the doctrine of the evangelists -<span class="pagenum"><a name="Page_77" id="Page_77">{77}</a></span> -and apostles, saying that those only are the followers -of the apostles who imitate their manner of life."</p> - -<p>An ancient inquisitor gives of them the following account:—</p> - -<p>"These heretics are known by their manners and conversation, -for they are orderly and modest in their behaviour -and deportment. They avoid all appearance of pride -in their dress; they neither indulge in finery of attire, nor -are they remarkable for being mean and ragged. They -avoid commerce, that they may be free from falsehood and -deceit. They get their livelihood by manual industry, as -day labourers or mechanics, and their teachers are weavers -or tailors. They are not anxious about amassing riches, -but content themselves with the necessaries of life. They -are chaste, temperate, and sober. They abstain from -anger. Even when they work they either learn or teach. -In like manner, also, their women are modest, avoiding -backbiting, foolish jesting, and levity of speech, especially -abstaining from lies or swearing."</p> - -<p>It may be interesting to notice in this connexion some -of the peculiarities of their religious practices.</p> - -<p>They constantly appealed to the Scriptures both of the -Old and New Testament, as their only guide and rule of -faith and practice as to religious duties. They are perpetually -accused by Catholic writers of rejecting all human -institutions, traditions, and inventions, and both friends -and foes are unanimous in confessing that there was -scarcely a person among them, either man, or woman, or -child, that was not better acquainted with Holy Writ than -the doctors of the church. They were likewise accused of -being without priests. This must be understood as applying -to the absence among them of a certain class of men -paid or pensioned by yearly salaries for discharging the -ministrations of the gospel. An old historian who was intimately -<span class="pagenum"><a name="Page_78" id="Page_78">{78}</a></span> -acquainted with their affairs, observes, "That -they severely denounce the whole body of the clergy on -account of their idle course of life, and say that they ought -to labour with their hands, as did the Apostles."</p> - -<p>Another says—"Their preachers are weavers and mechanics, -who get their own living, and are not chargeable -upon their hearers." The same author goes on to say that -even their missionaries were accustomed to travel from -place to place in the character of travelling merchants; -and this, he assures us, subserved to good purposes; first, -they were enabled to support themselves; and second, they -gained thereby readier access to persons of rank and -fortune.</p> - -<p>Their treatment of females in their religious assemblies -was liberal and courteous in the extreme. They were not -only allowed to preach, but bore an equal part with the -men in all the business of the church; and the deeper we -go into antiquity the more evident does this appear.</p> - -<p>Against war, capital punishment, and oaths, they were -decided in expressing their disapprobation. Their opposition -to bearing arms, and to war in all its operations, -was unanimous and unequivocal. Whoever commanded -them to the field they refused to obey, alleging that they -could not conscientiously comply. No contingencies would -induce them to assume the weapons of death; and this -peculiarity was well understood by all the world, and made -the onsets of the inquisitors and crusaders upon these weaponless -Christians the more cruel and contemptible. Concerning -oaths, they appear to have adopted the language -of our Saviour in a literal sense, where he commands his -disciples, "Swear not at all."</p> - -<p>Such were their rules. Whatever deviations there might -have been were exceptions. Such deviations, it is natural -to suppose, frequently occurred; but they generally came -<span class="pagenum"><a name="Page_79" id="Page_79">{79}</a></span> -from those portions of the community who had been educated -in the faith of Rome.</p> - -<p>As it relates to their Baptist character I shall produce -but one quotation, although a multitude might be given.</p> - -<p>"As the Catholics of these times baptized by immersion, -the Paterines, by what name soever they were called, as -Manicheans, Gazara, Josephites, Pasaginians, &c., made -no complaint of the mode of baptizing; but when they -were examined upon the subject, they objected vehemently -against the baptism of infants, and condemned it as an -error."<span class="fnanchor"><a -name="Ref_28" id="Ref_28" href="#Foot_28">[28]</a></span></p> - -<p>Of their doctrinal sentiments we can know but little, as -no other portion of their history is involved in so much -obscurity. Reinerus Saccho, however, represents them as -believing rightly in everything pertaining to God and the -Apostles' Creed. And they must have been evangelical -Christians; for, when we see religious societies, century -after century, holding on to their principles, and persisting -in their religious practices, amidst the severest persecutions -that were ever experienced, there is irrefragable evidence -that they were built on a firm foundation. Indeed, it is -hardly probable that among people whose religious teachers -were obliged to depend upon manual labour for a livelihood, -there would be much time wasted in unprofitable -discussions about abstract points of theology.</p> - -<p>The locality of these Christians, before they were dispersed -by persecution, was in the principality of Piedmont, -which derives its name from the singularity of its situation -at the foot of the Alps,—a prodigious range of mountains -that form a natural boundary between Italy, France, -Switzerland, and Germany. It is bounded on the north -by Savoy, on the east by the duchies of Milan and Montferrat, -<span class="pagenum"><a name="Page_80" id="Page_80">{80}</a></span> -on the south by the county of Nice, and on the -west by France. In ancient times it formed a part of -Lombardy, but recently it has become an appanage of the -Sardinian monarch, whose capital is Turin, one of the -finest cities of Europe. It comprises an extensive tract of -rich and fruitful valleys, embosomed in mountains, which -are again encircled in mountains, intersected with deep -and rapid rivers, and exhibiting, in strong contrast, the -utmost beauty and luxuriance with the most frightful -spectacles of barrenness and desolation. The country is -an interchange of hill and vale, mountain and plain, through -which four principal rivers wind their way to the Mediterranean. -Besides these, there are eight-and-twenty smaller -streams, which, winding their courses in different directions, -contribute to the beauty and fertility of these Eden-like valleys.</p> - -<p>The Pyrenees are another huge mountain range, that -separate France from Spain, and extend from the Mediterranean -Sea to the Atlantic Ocean, a distance of at least -two hundred miles by a breadth of one hundred. This -surface, like the former, is wonderfully diversified with -hills and dales, mountains and valleys, in which places, -and all along the borders of Spain, throughout the south -of France, among and below the Alps, along the Rhine, -and even to Bohemia and Passau, thousands of Christians -were found, even in the darkest times, who preserved the -faith in its purity, rejected the traditions of men, took the -Scripture for their guide and rule of conduct, and were -persecuted only for righteousness' sake. This place, in -the desert, mountainous country, almost inaccessible and -unknown to the rest of the world, was probably the place -especially meant in Revelation, as prepared of God for -the woman, where she should be fed and nourished during -the reign of Antichrist.</p> - -<p><span class="pagenum"><a name="Page_81" id="Page_81">{81}</a></span> -These people were deeply imbued with the spirit of -missions; but in this, as everything else, they closely -adhered to apostolic example. They had none of the -cumbrous machinery of modern times in their arrangements -for disseminating the light of the gospel. They knew -nothing of supporting in worldly state expensive teachers -in foreign countries, or of building costly chapels for them -to preach in. But, in the simple style of itinerating merchants -or peddlers, their missionaries travelled from country -to country, carrying with them a few pages of the Scriptures -in manuscript, holding little meetings, ordaining -deacons, and sustaining the hopes and faith of the persecuted -and tempted ones.</p> - -<p>Of their modes of worship we know but little. Their -churches, however, were divided into compartments, such -as in modern times are called associations; and these were -again subdivided into congregations. They generally assembled -for worship in private houses or in the shade of -groves. Their churches contained from two to fifteen -hundred members. In times of persecution they met in -small companies of six, ten, fifteen, or twenty, but never -in large assemblies. Besides these churches established -in their mountain fastnesses, the Waldenses, or Passagines,<span class="fnanchor"><a -name="Ref_29" id="Ref_29" href="#Foot_29">[29]</a></span> -had instituted churches in nearly all the principal cities in -the south of France and the northern parts of Italy. At -Modena their place of meeting was in a large manufactory, -which was owned and worked by the brethren. In Milan -they occupied almost an entire street, and their church is -said to have contained nearly two thousand communicants. -In 1056, their church in Avignon contained six hundred -members, and a remnant continued, notwithstanding various -reverses of fortune, so late as 1698. We are also informed -<span class="pagenum"><a name="Page_82" id="Page_82">{82}</a></span> -that there were churches of the same order at Brescia, -Ferrara, Verona, Rimini, Romandiola, and many other -places. For many centuries they remained untroubled by -the state; but the clergy preached and published books -against them. In the eleventh and twelfth century they -comprised the bulk of the inhabitants of Lombardy, and -several men eminent for rank, station, and talents, belonged -to their communion. It is to these that M. de la Roque -refers when he says, "We have had many worthy and -pious men, well instructed in science and the history of -the Fathers, who were neither ashamed nor afraid to adopt -both the practice and defence of the observation of the -seventh day against their opponents; and, contrary to -popular custom, withstood every allurement and temptation -that the enlightened and persecuting ages could afford. -The observation of the Sabbath remained not with them a -matter of doubtful disputation, as that of the first day did -with the Rev. Dr. Watts, and many others who were engaged -in the controversy upon that subject." A modern -French writer, in treating the history of the Gallican -church, observes that it is well known that all Lombardy, -the south of France, and even the mountainous district in -the north of Spain, were infested by a class of heretics, -who not only derided all the festivals of the church, but -kept the Jewish Sabbath; "and I have heard," he continues, -"that the primitive Waldenses were guilty of the -same practices."</p> - -<p>From these plain facts, and a multitude of others that -might be recorded, we may conclude that a large proportion -of these ancient people were Sabbatarians,—were -Seventh-day Baptists. In tracing their peculiarities, I -have been forcibly reminded of our own denominational -traits, especially at a former period.</p> - -<p>There is no doubt but that they continued for ages, preserving -<span class="pagenum"><a name="Page_83" id="Page_83">{83}</a></span> -a sameness of views, and keeping the commandments -of God and the faith of Jesus. When their congregations -became too numerous, they separated, and formed -new assemblies. They continually refused to observe any -religious ordinances for which they found no warrant in -the Scriptures. They refused baptism to children, only -admitting to that ordinance those persons of whose repentance -and spiritual regeneration no doubts were entertained. -They maintained church discipline upon all, even their -ministers. And though cast down, they were not disheartened; -though persecuted, they were not extirpated, until -the days for their prophesying<span class="fnanchor"><a -name="Ref_30" id="Ref_30" href="#Foot_30">[30]</a></span> were accomplished, until -they had borne witness for the truth during the time appointed, -when it pleased the great Head of the Church to -permit their enemies to consummate their everlasting glory, -by bestowing upon them the crown of martyrdom, and, -from being the church militant, they were removed, almost -in a body, to join the church triumphant.</p> - -<p>Of their Sabbatarian character there is not the least -room for doubt. Indeed, whatever novelty may be connected -with this idea, I believe that every one, upon mature -consideration, will perceive its consistency. They were -planted in the valleys—if not in the apostolic age—before -the antichristian power had obtained the dominance at -Rome. Robinson asserts that there were many churches -of Jewish Christians in the imperial city during the fourth -century, which well accords with the declaration of Pope -Gregory VII., that the Waldensian heresy originated from -a company of Jewish heretics, who removed from Rome -thither in the time of Constantine the Great; while a multitude -of authorities, both friends and foes, are unanimous -in declaring that they were never subjected to Rome, but -persisted to the end in the abhorrence of all her feasts and -festivals.</p> - -<div class="section"> - -<span class="pagenum"><a name="Page_84" id="Page_84">{84}</a></span> - - <h3 class="nobreak">SECTION III.<br /> - <small>CONCERNING THEIR PERSECUTIONS, DISPERSION, AND EXTIRPATION—MORE - ACCOUNTS OF THEIR SABBATARIAN CHARACTER.</small></h3> - -</div> - -<p>It was not until the twelfth century that the Waldenses, -and other heretical parties, appear in history as a -people exposed to the persecuting edicts of Rome. And -even then it seems to have been occasioned, in a great -measure, by the great success that crowned the labours of -Peter Waldo, whose followers first obtained the name of -Leonists, or Poor Men of Lyons; and who, when persecuted, -fled to the mountains, and became incorporated -with the other inhabitants of the valleys. By this means, -the Waldenses were brought into collision with the power -of Rome, who, arming against them the civil authorities, -proceeded to consummate their destruction and extirpation. -At this time it appears, that under the protection -and through the connivance of the Counts of Toulouse, -the Viscount of Beziers, and many others of the French -nobility, a score of the principal cities in Languedoc, Provence, -and Dauphiny, were filled with the different heretical -parties. But the civil power, and even the more -summary efforts of the Inquisition, appear to have been -too slow in their operations to meet the wishes of papal -vengeance, although persecuted under the agency of Dominic, -the chief inquisitor. The Pope was dissatisfied—new -schemes were projected, apparently more mild and -conciliatory, but under this pleasing exterior was concealed -the most abominable treachery. The papal legates -proposed holding a public debate, in which the points at -issue between the parties should be decided by amicable -arbitration. To this reasonable offer the unsuspecting -brethren readily consented. The place of conference -<span class="pagenum"><a name="Page_85" id="Page_85">{85}</a></span> -agreed upon was Montreal, near Carcassone. Two umpires -were appointed from each side; those of the Catholics were -the Bishops of Villeneuse and Auxerre, and those of the -opposite party, R. de Bot and Anthony Riviere. On the -part of the Albigenses, a number of the pastors were -appointed to manage the debate, of whom the principal -was Arnold Hot. He first arrived at the appointed place, -accompanied by a number of his friends. He was met on -behalf of the papacy, by a bishop named Eusas, the renowned -Dominic, two legates of the Pope, and several others -of the Catholic clergy. According to Catholic historians, -who are very concise and remarkably unanimous in their accounts -of this celebrated conference, the points which Arnold -undertook to prove were, that the sacrament of the mass -was idolatry, that the baptism of infants was unscriptural, -that the festivals of the church were heathen appointments,<span class="fnanchor"><a -name="Ref_31" id="Ref_31" href="#Foot_31">[31]</a></span> -and, finally, that the Pope was Antichrist, and the Church -of Rome the harlot mentioned in Revelations. In maintenance -of these points, Arnold drew up certain propositions, -which he transmitted to the bishop, who required -two weeks to answer them, which was granted. At the -appointed time the bishop appeared, and read his reply in -the public assembly. Arnold requested permission to make -a verbal answer, only entreating their patient hearing if he -took a considerable time in answering so prolix a writing. -He was answered with fair speeches and many promises of -a patient hearing. He then discoursed upon the subject -for four days, with such perspicuity, fluency and precision, -such order and forcible reasoning, that a powerful impression -was made upon the minds of the audience. He -finally called upon the Catholics for their defence, when -<span class="pagenum"><a name="Page_86" id="Page_86">{86}</a></span> -the Bishop of Villeneuse declared that the conference must -be broken up, because the army of the crusaders was -approaching, and near at hand.</p> - -<p>What he asserted was true. The papal armies advanced, -and all points of controversy were instantly decided by -fire and fagot. It is estimated that not less than two -hundred thousand of these innocent people perished in the -short space of two months. The war of extermination continued -twenty years, and one million persons were put to -death. These disastrous scenes occurred in the commencement -of the twelfth century, and three hundred years previous -to the dawn of the Reformation in Germany. During -this long period, the circumstances of the Waldenses were -always afflictive, but at some times and in some countries -more so than in others. The Church of Rome, with the -armies of crusaders who were always at hand, and always -ready to lend their assistance for the extirpation of -heresy, and the monks of the Inquisition, who were never -more numerous and active, seemed determined to exterminate -them from the face of the earth. But the contests of -the Catholic states among themselves, the quarrels of the -popes with the secular princes, whose affairs they attempted -to control, combined with other causes, afforded these -victims of ecclesiastical tyranny some short and temporary -seasons of repose.</p> - -<p>Of the multitudes who perished beneath the iron power of -the Inquisition, we have little account. Nevertheless some -details of cases of individual suffering have been given to -the world, and multitudes of others lie concealed among -the manuscripts preserved in ancient libraries. From -records of this kind, Philip de Mornay, a French author of -some distinction, composed a work purporting to be the -memoirs of celebrated Waldensian martyrs, in which detailed -and circumstantial narratives of many trials were -<span class="pagenum"><a name="Page_87" id="Page_87">{87}</a></span> -given, together with the interrogatories and answers of the -criminals, and the heresies of which they were accused. -According to these statements they were perpetually -accused of Judaism, of practising circumcision, and observing -the Jewish Sabbath. The former charges they -repelled with disdain. Of the latter, they generally replied -that God had commanded the observance of the seventh -day, which command was binding upon Christians, as much -as Jews, since neither Christ nor his Apostles had ever -commanded its abrogation.</p> - -<p>Some of these accounts are very interesting, and the -Sabbatarians reasoned in precisely the same manner as we -do now.</p> - -<p>On the 14th of September, 1492, about thirty persons -were committed to the inquisitorial dungeons of Toulouse, -upon a charge of Judaism, which, as every one knows, -was considered a mortal sin in Catholic countries. Of -these, the most eminent was Anthony Ferrar, who had -been a pastor or teacher in the Sabbatarian church of that -city. After remaining in prison ten days, he received a -visit from an Italian monk named Gregory, to whom his -examination had been committed. He was accompanied by -two other monks, who were to act as witnesses. After a -long conference touching his age, property, manner of -living, associates, relations, and similar subjects, Gregory -at last came to the matter in question.</p> - -<p><i>Greg.</i>—But, Anthony, you must be a liar and a deceiver, -for I have been credibly informed that yourself, and all -your friends, were of the cursed race of Israel.</p> - -<p><i>An.</i>—It is false, we were all honest Frenchmen, and -Christians, followers of Jesus.</p> - -<p><i>Greg.</i>—Nay! but you were Jews, for instead of baptizing -your infant children, you have all the males circumcised. -<span class="pagenum"><a name="Page_88" id="Page_88">{88}</a></span></p> - -<p><i>An.</i>—You do very wrong to accuse us of that practice; -for it is something of which we are entirely innocent.</p> - -<p><i>Greg.</i>—Hey! do you then baptize your children?</p> - -<p><i>An.</i>—We do not, neither do we circumcise them.</p> - -<p><i>Greg.</i>—Nevertheless, you must be Jews, since you say -that the law of Moses is still binding.</p> - -<p><i>An.</i>—We say that the ten commandments are still -binding.</p> - -<p><i>Greg.</i>—Yes, and instead of observing the festivals of the -Holy Church, and honouring the holy day of the Lord, on -which he arose from the dead, you were accustomed to -meet for worship upon the old Sabbath, or Saturday.</p> - -<p><i>An.</i>—We did, indeed, rest and attend to divine worship -upon the seventh day, even as God commanded.</p> - -<p>My limits will not permit me to transcribe the remainder -of this interesting conversation. Anthony, with his associates -in misfortune, were subsequently burned in the marketplace -in Toulouse, and all died praising God that they -were worthy to suffer for his name. Hundreds of others, -of whom the names of Jean de Borgen, Matthew Hainer, -Auguste Riviere, Philippe Nicola, and Henri Maison, -have been preserved, were accused of and confessed to the -same.</p> - -<p>"Of the many who were burned, and otherwise destroyed -for Judaism," observes a Spanish author of the sixteenth -century, "it is not probable that one-tenth were of the -race of Israel, but heretics, who, for persisting in saying -that the law of Moses was still binding, were accused of -Jewish practices, such as circumcision and sabbatizing, to -the latter of which they uniformly plead guilty."</p> - -<p>A Dominican inquisitor, in giving an account of the -proceedings of that infernal tribunal in the north of Spain, -declares that since it was known that many of the heretics -were accustomed to solemnize the old Sabbath by religious -<span class="pagenum"><a name="Page_89" id="Page_89">{89}</a></span> -worship, and an absolute inattention to secular employments, -it became the policy of the Holy Office to take notice of such -shops as were shut up on that day, and of such persons as -were found to be absent from worldly engagements. "The -result answered my expectations," he continues, "for when -these people were arrested, and being brought before me, -were shown the rack, they generally confessed their Judaical -practices, at least so far as it related to sabbatizing, which -the holy church had expressly forbidden."</p> - -<p>Other testimonies of this same character might be produced, -but enough has been said to prove to our own denomination, -and to the world, that at the time when the -crusading armies made their frightful onsets upon the -heretical churches of Piedmont, the South of France, and -Catalonia, there were large communities of Sabbath-keeping -Christians in all these parts. But historians are -unanimous in confessing that they were drowned in blood, -and driven into exile. Their race disappeared, and their -opinions ceased to influence society. In hundreds of -villages, all the inhabitants were massacred with a blind -fury. Year after year new armies continued to arrive, -more numerous than were employed in other wars. It is -impossible to ascertain how many were destroyed by these -dreadful crusades, but it is certain that the visible churches -of these Christians were extirpated by fire and sword; -though a bleeding remnant escaped by flight, concealment, -and Catholic conformity. Of the details of their sufferings -and miseries it is impossible to give in this place even an -abridged account. For many consecutive years they suffered -every species of cruelty, barbarity, and persecution, -which the crusades and the Inquisition could inflict. Those -who remained were indiscriminately slaughtered, and of -those who fled, multitudes miserably perished by the way. -Their total extirpation was effected in 1686, at which time -<span class="pagenum"><a name="Page_90" id="Page_90">{90}</a></span> -the ancient Waldensian and Albigensian churches ceased -to exist. It is true, that in 1689, three years after the -expulsion of the whole fraternity, a company, sword in -hand, fought their way back to the valleys of Piedmont, of -which they took possession, and in which their descendants -still reside. This company, under the command of one -Amand, committed the most frightful acts of wickedness -and barbarity, and exhibited in all their conduct a spirit -entirely different from the ancient Waldenses. Their leader -acted in the double capacity of spiritual pastor and military -chieftain, and the creeds and formulas which he instituted, -and which are still observed among them, are comparatively -of modern date.</p> - -<p>In closing these very brief and imperfect accounts -of these ancient witnesses for the truth, a few remarks -may not be inappropriate, more especially as I have made -a claim regarding their denominational character, that has -never, to my knowledge, been advanced by our friends, -and which will not be readily conceded by our opponents.</p> - -<p>If we take the Waldenses under the great variety of -names which they bore at different periods and in different -locations, it appears that they were by far the most important -branch of dissenters from the Church of Rome, and -that they were divided among themselves like the present -dissenters in England. The more I have investigated this -matter, the more evident it appears; and as it would be -unwise for us to attempt to establish an affinity with all of -them in the distinctive feature of our order, it is certain -that our claims at least to a due proportion can never be -disproved. That many of them observed the seventh day, -and that some of them paid a superstitious veneration to -the first day, is quite as certain as the fact that they were -all persecuted by the Church of Rome. The farther we go -<span class="pagenum"><a name="Page_91" id="Page_91">{91}</a></span> -back into antiquity, the more distinctly does their Sabbatarian -character appear. Nothing but the blindness of -bigotry can induce any man, or class of men, who have -paid the smallest attention to the accounts of all the -Catholic authors concerning them, to deny that complaints -against them for disregarding the festivals of the church, -in which they included the Dominical day, were widespread -and long-continued; and that almost equally with -the former were the accusations of their paying an undue -regard to Saturday, or the Jewish Sabbath. On the other -hand, it is clear, from the terms "some of them," and "a -part," with similar expressions employed by the writers in -question, that they did not accuse all of having fallen into -this monstrous heresy. The keeping of the first day -appears to be the last thing that is given up by those who -withdraw from the old, corrupt establishments; and nothing -affords a clearer evidence of the prejudices of education -than the slow reluctance with which it is yielded, as -they find that the proofs for its support from the Scriptures -fail them, and the moral and immutable character of the -ancient Sabbath comes up to their view in its practical -operations. Such has been the case in all places where -we have certain knowledge, and the probability is that it -was so in the dark ages beyond our sight.</p> - -<p>It is not for us to claim the whole body of dissenters of -the better class; but we may claim, and I believe that -candid men of all parties will concede, upon a thorough -examination of the ancient Catholic authors, that Sabbatarian -sentiments have prevailed much more extensively -among these ancient sects than has generally been supposed. -Neither my time nor my limits would allow a full -investigation of this very interesting subject. The most -that I could hope to do was to make a beginning. The -<span class="pagenum"><a name="Page_92" id="Page_92">{92}</a></span> -field for research is very wide, and upon the Sabbatarian -question it is wholly unoccupied. And here I would remark, -for the information of those who may feel disposed -to examine the subject hereafter, that it is only by an -immediate reference to the old Catholic writers that we -can ever hope to obtain much information upon this point. -These speak with great plainness, and without paraphrase, -omission, or concealment, of the rejecters of the church-festivals, -and the observers of the Jewish Sabbath. They -were open and undisguised, and were far from exhibiting -the cautiousness of the moderns upon this subject. They -had no concern about the proofs for the observance of the -first day, and no fear of publishing to the world how many -of the incorrigible heretics refused to venerate it. It made -no difference to them if it was not found in the Bible, -since it was in the decrees of the councils and the bulls of -the popes, which, with them, were of equal authority with -the Scripture command.</p> - -<p>For a long time their complaints ran high on this head -against many of the seceding parties; and it is well for us -that this testimony is placed beyond the reach of modern -writers, where it cannot be garbled, mutilated, and suppressed. -It is not to be expected that our first-day brethren, -even those of the Baptist persuasion, would take any -pains to prove that these apostolic communities were Sabbatarian, -though possessing the knowledge that such was -the fact. It has been their policy to represent us as insignificant -in number and recent in origin. Unfortunately, -we have contributed to extend that delusion. For my own -part, I am of the opinion that in the dark ages there were -many more of our denomination than there are at present. -Not that any in these ages were called Seventh-day Baptists; -no such thing: but that multitudes, like ourselves, -<span class="pagenum"><a name="Page_93" id="Page_93">{93}</a></span> -refused to observe the festivals of the church, contended -that the Decalogue was moral and immutable, and refused -baptism to any but professing believers. Like ourselves, -they took the Scriptures for their guide and rule of faith -in everything, and were most decided in rejecting everything -for which they found no warrant in that holy book, -despising all human appointments, all priestly traditions, -and man-made institutions. For many ages the valleys -formed an asylum, to which all seceding parties from the -Romish hierarchy fled for protection. It is not strange—indeed, -we might expect—that this amalgamation with new -parties would beget new customs, which in the end might -entirely change their denominational character. This was -certainly the case as it respects the discipline and government -of their churches, which for a number of the first centuries -partook of all the ease and freedom characteristic of -modern Baptist communities, then was modelled by degrees -into a Presbyterian form, and finally ended in something -of the Episcopalian character. Such denominational -changes are neither new nor strange, especially when we -consider the severity of penal statutes on the one hand, -and the spirit of conformity, lukewarmness, and indifference -on the other, which continually operate to prepare -dissenters for an approximation to the established church, -and, finally, for a union with it.</p> - -<p>At the time of the Reformation these old communities -were in circumstances of peculiar trials and distress. New -persecutions of unusual severity had been stirred up against -them by the Catholics, whose resentment had been exasperated -in the keenest manner, in consequence of the new -and unexpected attacks that had been made upon the -authority of the church by the Protestant reformers, and -who were thereby led to vent their spite upon all whom -<span class="pagenum"><a name="Page_94" id="Page_94">{94}</a></span> -they found without their pale, whatever might be their -innocence, or however quiet and inoffensive they might -have been. Thus harassed and distressed, these afflicted -people were ready to submit to almost any terms, for the -sake of gaining new friends and protectors; and one company -after another of those who had been driven into -exile, and were settled in Bohemia, Germany, and the -Netherlands, became associated, as an incipient measure, -and in the end were amalgamated with, the Reformed or -Presbyterian party, under the direction of Calvin and -Zuinglius. Of the fact of this union of the Waldenses -with the Reformers there can be no dispute; but the process -of this confederacy, and the terms upon which it was -consummated, have never been satisfactorily decided. It -is morally certain, however, that the subject of the Sabbath -was discussed by some of these parties, since we are -informed by various historical documents that Calvin objected -to the seventh day, but conceded that the old -Fathers had substituted the first day in its place, and -proposed, as an instance of Christian liberty, to reject -both, and make a Sabbath of the fifth day of the week. -This overture, we are informed, was indignantly rejected; -but there is reason to believe that the observance of the -first day, together with infant baptism, were among the -changes in their denominational character which were -brought about by their union with the German reformers. -In 1530, a Waldensian community, located in Provence, -sent two of their ministers, George Morrel and Peter -Masson, as deputies to the Swiss reformers, which resulted -in their union with the new party. These deputies, after -their return, declared to their brethren how many and -great errors their old ministers had kept them in, and how -their new allies had happily set them right. Subsequently -<span class="pagenum"><a name="Page_95" id="Page_95">{95}</a></span> -a part of them, at least, became one with the Huguenots -of France, and the Protestants of Germany.</p> - -<p>But, so late as 1823, an English clergyman, named -Gilly, visited the Vaudois in the valley of Perosa, making -his journey thither by Turin, and had an interview with -Mr. Peyrani, who was then seventy years old, and is since -dead. He was the successor of a line of pastors whom -tradition would extend to the Apostles themselves. In his -possession was a library amply supplied with books, and -parchments, and paper manuscripts, accumulated by his -ancestors. According to his accounts, "in the summer, -when these pastoral people are tending their cattle at a -distance from the valleys, and occupying their chalets, or -temporary cabins, upon the summits of the mountains, the -clearness of the atmosphere allows the sound of the Sabbath -bells to reach them, calling them to the worship of -the Creator, beneath the canopy of heaven. They assemble -in a convenient place on the green turf, to listen -to the exhortations of their minister, who follows them on -every seventh day to their remotest pasturings." From -this it appears that a portion of them, at least, still observe -the ancient Sabbath.</p> - -<div class="section"> - - <h3 class="nobreak">SECTION IV.<br /> - <small>SEMI-JUDAISERS—THEIR ORIGIN, HISTORY, ETC.</small></h3> - -</div> - -<p>We have already seen that the different branches of the -great Waldensian community were known under a variety -of names, which were generally significative of some distinguished -leader among them, the country whence they -came, or something descriptive of their peculiar tenets.</p> - -<p>The epithet of Semi-Judaisers, which was applied as a -<span class="pagenum"><a name="Page_96" id="Page_96">{96}</a></span> -term of reproach to a sect which flourished in Transylvania, -Holland, and some parts of Germany, and even -extended itself into Russia and Poland, in the latter part -of the fourteenth and during the commencement of the -fifteenth centuries, is of itself sufficient to show the Sabbatarian -character of the people it was designed to distinguish. -To Judaise, Judaising, and Judaisers, being synonymous -terms of reproach, or rather terms appellative,—the -former to signify the action of sabbatizing, and the -latter to designate the person by whom the Sabbath was -thus observed. Of this we have abundant testimony. The -Council of Laodicea, in 350, passed a decree, in which -Christians are reproved for Judaising. "If any be found -Judaising, let him be anathematized," was the language of -these pretended fathers of the church.<span class="fnanchor"><a -name="Ref_32" id="Ref_32" href="#Foot_32">[32]</a></span> Athanasius says, -"We assemble on Saturday, not that we are infected with -Judaism;" thus repelling a charge which, in every age and -country, has been affixed as a stigma to Sabbath-keepers.</p> - -<p>The first glimpse that I have been able to obtain of this -sect is given by an old German author, whose works were -published at Antwerp, in 1667. In speaking of the religious -parties and factions which agitated the country, he -says: "As to the people called by their enemies the Semi-Judaisers, -it is certain that they originated from a colony -of the persecuted Waldenses, who fled from Lombardy into -Bohemia about 1450, and thence removed into Transylvania, -which subsequently became their headdquarters. -They say that the law of Moses is binding upon Christians, -<span class="pagenum"><a name="Page_97" id="Page_97">{97}</a></span> -and, accordingly, solemnize divine service upon Saturday, -or the old Sabbath."</p> - -<p>As to the outward circumstances of this people, they -were generally among the industrious poor,—mechanics -and husbandmen. They were never in squalid wretchedness -or beggarly destitution, when left to enjoy the fruits -of their industry. Many of them, both male and female, -became inmates of the households of the great, in the -capacity of nurses and servants, and were greatly esteemed -on account of their sobriety, intelligence, and faithfulness. -Others settled on the outskirts of the neglected domains of -the nobility, where they soon converted the barren wastes -into productive fields, and reared new and flourishing -settlements, to the great satisfaction of the landlords.</p> - -<p>From the very brief and imperfect accounts that I have -been able to obtain concerning them, there does not appear -to have been anything strange or singular in their manner -of worship. They took the Scriptures for their guide, -rejected all Popish ceremonies, inventions, and institutions, -administered baptism by immersion, and contended that -the church of Christ should be inaccessible to unholy and -unregenerate persons. Their ministers were allowed no -salaries, and were not distinguished from the lay brethren -by any superior authority or attainments. All who felt -disposed to do so were permitted to teach, "or prophesy," -and in this particular they seem to have strongly resembled -the Quakers.</p> - -<p>That they possessed a decided missionary spirit is evident -from the fact that their doctrines were secretly and -silently, but very effectually, disseminated throughout -many parts of Europe, where they took deep and lasting -root.</p> - -<p>Subsequent to their removal into Bohemia, they became -incorporated with the United Bohemian Brethren, whose -<span class="pagenum"><a name="Page_98" id="Page_98">{98}</a></span> -numbers were considerable in every part of the empire. -Scarcely, however, were they reduced to order, when a -terrible persecution was set on foot by the Catholic party, -and they were called upon to prove the strength of their -faith by endurance and perseverance to the end. They -were compelled to forsake their towns and villages in the -depths of winter. The sick were cast into the fields. -Hundreds expired in flames, or on the rack. The public -prisons were filled with suspected persons. Such as effected -their escape retired into the caves and deserts of -the country, where they held religious assemblies, elected -teachers, and decided upon their future course.</p> - -<p>About 1500, a large company of the Semi-Judaisers removed -into Transylvania, where they experienced many -vicissitudes until the dawn of the Reformation in Germany. -At this time they had many large and flourishing congregations, -and being generally of the poorer class, and withal -extremely peaceable and inoffensive in their manners, they -were suffered by the princes and nobility of the country to -live upon their estates without molestation. In 1565, -they first appear in history as a people obnoxious to the -rulers of Transylvania; and then it was chiefly in consequence -of the success which had attended the propagation -of their doctrines, and the conversion of Francis Davidis, -superintendent of the Socinian churches in that country, -to their creed. Davidis, to eminent talents and great -learning, united the most ardent zeal and untiring perseverance. -Besides taking advantage of every opportunity -to disseminate his own peculiar views, he boldly attacked -the doctrines of the adverse party, disputing in person -with the Socinian doctors, and contending that the ten -commandments of the Decalogue were of a moral and immutable -nature, and, consequently, that the seventh day of -the week should be observed as a sabbatical rest. His -<span class="pagenum"><a name="Page_99" id="Page_99">{99}</a></span> -views were highly offensive to Christopher Bathori, prince -of Transylvania, who threw him into prison, where he died -in 1579, at an advanced age. His doctrines, thus brought -into public and general notice, spread rapidly, and were -embraced by several men of eminence. Of these the most -distinguished were Christiern Francken, who disputed in -public for three days with Faustus Socinus, upon the question -of the Sabbath, and John Somers, Master of the -Academy of Clausenberg. The violent contentions that -ensued made a noise in all parts of Germany, and reached -the ears of Luther, who wrote a book upon the subject. -In 1585, Jacob Paleologus, of the isle of Ohio, was burned -at Rome for Judaism. At his trial, he declared that the -ten commandments were moral and immutable in their -nature. In other countries executions of a similar character -took place; and the Semi-Judaisers were persecuted -from region to region, like the vilest of mankind. Many -of them fled into Poland, Lithuania, and Russia, where, -mingling with the other dissenters from the established -churches, they formed congregations, and became quite -numerous. Under the mild reign of Udislaus II., king of -Poland, their numbers greatly increased, and many persons -of wealth and respectability united in their communion. -A Polish writer informs us that their churches were -numerous and flourishing in many parts, but particularly -in the Palatinates of Polotsk, Witepsk, Nuislaw, Mohilev, -and Minsk. At Dorpat, in Livonia, there was a church -containing five hundred members, where, in 1816, a small -remnant still resided. From Poland they extended themselves -into the middle and southern provinces of Russia, -where they remained in a state of general peace until the -year 1638, when a persecution began in Poland, through -the instigation of the Catholics, extended to this country, -and multitudes of dissenters of all ranks and classes were -<span class="pagenum"><a name="Page_100" id="Page_100">{100}</a></span> -barbarously put to death. At this time the Semi-Judaisers -were known in these countries under the name of Sabbaton, -a name sufficiently descriptive of their peculiar and -distinguishing tenets. In consequence of these terrible -persecutions, they retired into the most obscure and unfrequented -districts, and their history is wrapped in a great -degree of obscurity, until the reign of the Empress Catherine II., -when they are again brought into view as a people -obnoxious to the government. Under her persecuting -edicts, their churches were demolished, their congregations -broken up and scattered, and the more eminent for piety -and learning put to death by a variety of cruel tortures. -But a remnant was saved to perpetuate the truth. Since -that period they have experienced many vicissitudes, but, -upon all and every occasion, they have found their safety -in obscurity. They are distinguished for their ardent love -of the Holy Scriptures, for their opposition to the use of -images or pictures, and for their uniformly pious and consistent -conduct. They have no paid or salaried body of -ecclesiastics. They consider the invocation of saints to be -idolatry, and insist upon the right of private judgment in -the interpretation of Scripture; a circumstance that renders -them highly obnoxious to the Russian priests. They -only admit professing believers to the rite of baptism. In -their sentiments concerning the Trinity they are said to be -Arian.</p> - -<p>In 1824, a large community of these Christians were -found by a celebrated French traveller settled on the banks -of the river Moskwa. They numbered several thousand, -and wore the Armenian costume, which people they strongly -resembled in manners and customs. He gives as their -peculiarities that they accounted as no better than fable -whatever was preached without Scripture proof, and affirm -that the traditions of the church are no better than the -<span class="pagenum"><a name="Page_101" id="Page_101">{101}</a></span> -traditions of the Pharisees. They look upon a church -built of stone as no better than any other building; neither -do they believe that God dwells there. They say that to -suppose that God is found in churches, monasteries, and -oratories, any more than in any other place, is limiting -the divine majesty. Their prayers and sermons are extempore. -Their ministers, like themselves, are generally -mechanics or labourers; nor is there any difference of -rank among them. They admit all the sacraments instituted -by Christ, but none others. They regard the ten -commandments as moral and immutable, and, moreover, -are conscientious observers of the old Sabbath, or Saturday.</p> - -<p>"I was told," continues the same author, "that these -people were very numerous in many parts of Russia; and -that their missionaries could travel all over the empire, -and pass every night with their brethren. They were -known to each other by a secret sign, and all their houses -are distinguished by a private mark, known only to the -initiated. In consequence of their extreme caution that -none but members of their churches should be present at -their assemblies, they have been accused of many horrid -and abominable practices,—such as drinking the blood of -a child, and the indulgence of licentiousness,—their accusers -not considering that the only security for their -safety is in their avoidance of public notoriety." All -testimonials concur in stating that their numbers are considerable, -but that, through fear of a recurrence of persecution, -they courted obscurity; being content with the -humblest stations, and only seeking to keep the commandments -of God and the faith of Jesus. "Of the sect called -Sabbaton, who reside in Russia," says Voltaire, "some -say one thing and some another. It is evident, however," -he continues, "that they originated from the Vaudois, -<span class="pagenum"><a name="Page_102" id="Page_102">{102}</a></span> -who fled before the Crusaders into Germany, Bohemia, -and Poland, and thence into the imperial territories. They -pay great attention to the Bible, and but little to the -priests, for which reason, probably, they have been so -hated by the latter." Again, he observes, "that it is -quite impossible to ascertain their numbers, or the proceedings -of their meetings, since, through fear of persecution, -they keep both entirely secret." A Russian historian -testifies to the same. "I have no means of determining -the numbers of the sect denominated Sabbaton, as -they have been estimated by various authorities at from -10,000 to 100,000. It is certain, however, that they are -harmless, simple, and inoffensive in their lives, and that -they avoid all publicity, having a good reason for so doing." -"I have been credibly informed," says the Rev. Joseph -Wolfe, in private correspondence, "that the Sabbatarians -in Russia are quite numerous, and are called Sabbaton." -In a work entitled "The Annals of Russia," which was -published at St. Petersburg, in 1796, and afterwards -translated into French by M. de Brissembourg, we are -told that these people are not only found in the large -cities, but that they had congregations in the remotest -parts of the empire,—in Siberia, and upon the northwest -coast of North America. This was proved to be the case -in 1829, when the Rev. J. S. Green, of the American Board -of Foreign Missions, visited a church of fifty communicants -on the northwest coast of Russian America, who religiously -observed the seventh day. He gives rather a deplorable -picture of their ignorance, but upon one point at least he -might have learned a lesson of them. -<span class="pagenum"><a name="Page_103" id="Page_103">{103}</a></span></p> - -<div class="section"> - - <h3 class="nobreak">SECTION V.<br /> - <small>SOME ACCOUNT OF THE SABBATARIANS IN HOLLAND.</small></h3> - -</div> - -<p>In my foregoing statements I have been governed -entirely by the language and opinions of the writers from -whom I derived my information, and who are almost unanimous -in supposing that the Semi-Judaisers of Bohemia and -Transylvania were descendants of the primitive Waldenses. -However this may be, we have every reason to believe that -both these countries, with different parts of Germany and -Holland, were the abodes of evangelical Christians, and -probably of Sabbatarians, before the dispersion of the -Waldenses. An ancient author informs us that long -before the dawn of the Reformation in Germany, there lay -concealed in all these countries, particularly in Bohemia, -a class of persons who contended for the spiritual nature -of the kingdom of Christ, and that this kingdom should -be exempt from all human institutions, of which first-day -keeping is such a principal one. It is certain, however, -that they were first brought into public notice about this -time, and the probability is, that being similar to, they -became amalgamated with the persecuted Waldenses; and -as their safety lay in their obscurity, they took no pains to -form records to perpetuate their memories. This opinion -is further strengthened from the fact that many of the -Anabaptists of Holland, whose origin is confessedly hid in -the remote depths of antiquity, are known to have been -Sabbatarians, and the same was true of multitudes in the -Netherlands, or Low Countries, as we learn from Father -Lebo, a Spanish inquisitor, who accompanied the Duke of -Alva on his expedition to that unhappy country, of which -he wrote an account. He says, "Of all the heretics, none -were more incorrigible than a certain set, who were quite -<span class="pagenum"><a name="Page_104" id="Page_104">{104}</a></span> -numerous, who refused to pay any regard to the festivals -of the church, but persisted in Judaising, and openly declared -that the Mosaic ritual was still binding."</p> - -<p>Of the origin of Sabbatarianism in Holland, however, we -have no account; neither have the names of its teachers -been handed down to us. Whether its first observers were -led to its adoption by an examination of the sacred records -alone, or whether the commandments there laid down, were -argued and explained by some popular leader, I have at present -no means of ascertaining. Certain it is that the Sabbath -controversy became, in the commencement of the sixteenth -century, the principal one of the age, in all those northern -Germanic countries, and engaged not only the attention of -prelates and doctors of divinity, but of princes and sovereign -states. In this controversy learning was opposed to ignorance, -and influence to obscurity. Wealth, talent, and -civil power, were arrayed on the side of the No-Sabbath -doctrine. Here I would remark, that the Sabbatarians in -Europe, at this period, were engaged in a controversy, which, -originating upon different principles, required to be managed -in altogether a different manner, from the present controversial -discussions of the Sabbath question. The change -of the Sabbath at this time had not been broached. It -was conceded by all that the Dominical day was a mere -festival of the church, brought in and perpetuated by -human authority, and the mass of the people, with the so-called -great Reformers at their head, contended that all -sabbatical statutes had been abrogated, and consequently -that, under the present dispensation, it was a matter of -perfect expediency, whether or not any day of rest was -observed. On the contrary, the Sabbatarians maintained -that a Divine law could only be abrogated by its institutor, -that the law of the Sabbath had not been so abrogated, and -consequently, that it must be still in force. They appealed -<span class="pagenum"><a name="Page_105" id="Page_105">{105}</a></span> -to the Scriptures; the opposite party appealed to the sword: -and though the arguments of the former could never be -answered in a satisfactory manner, their upholders could -be hushed in death or driven into exile. One of the most -eminent and learned men of this age, was a Sabbatarian, -and a bold advocate of Sabbatarian views. I refer to -Grotius, who wrote and published a book, in which he -proved that the ten commandments are moral and immutable, -and consequently the law of the Sabbath is still -binding. This book was condemned in the celebrated -council convened at Dort in 1618, and its author denounced -in the severest manner. But however much this distinguished -man contributed to support the Sabbatarian cause, -he was certainly not its founder. A Catholic historian, in -treating of the Anabaptists in Holland, at the commencement -of the sixteenth century, remarks, that, "these heretics, -through the instigation of the devil, for their overthrow, -were divided among themselves, part teaching one thing, -and part another; for, though all unanimously rejected the -holy sacraments of the church, and refused to obey its -ordinances, a certain set were for going back to Moses for -a Sabbath, in which matter, they went so far as to form -congregations, and hold meetings on the seventh day." -In another place he observes, "I never heard that they -were persecuted by their brethren, the other Anabaptists, -except by the way of jeers, scoffs, and ridicule."<span class="fnanchor"><a -name="Ref_33" id="Ref_33" href="#Foot_33">[33]</a></span></p> - -<p>Again, "The followers of Moses being chiefly among the -poorer classes, they escaped for a long time the notice of -the civil authorities, and so greatly increased in numbers, that -they had teachers and congregations in all the principal cities -of Holland, but when the persecutions broke out, some fled, -others conformed, and their meetings were generally broken -<span class="pagenum"><a name="Page_106" id="Page_106">{106}</a></span> -up." It is well known that the Lutheran princes and prelates -practised upon the Anabaptists all the cruelties to which -themselves had been subjected by the Roman hierarchs. -The names of Luther, Calvin, and Zuinglius, have been -marked in this manner with an indelible stain. The conscientious -Sabbatarians neither expected nor found sympathy -in the bosoms of these men. Luther, who could send -a circular to the princes of the empire, urging them to -execute summary vengeance upon the heretical sect, and -who bitterly denounced Carlostadt for sympathizing with -them; Calvin, who could smile with complacency over the -tortures of those who refused to be governed by his own -opinions; and Zuinglius, who, when questioned regarding -the fate of certain Anabaptists, replied, "Drown the -Dippers,"—what sympathy could be expected from princes -whose consciences were guided, and whose opinions were -influenced by such men? and is it a wonder, that while the -horrible scenes of the Inquisition were re-enacted in Protestant -countries; that while women and children, old men -and maidens, indeed, a multitude of all classes, were being -drowned, hung, burned, racked, and crowded into prisons -to be literally starved to death; is it a wonder, I say, that -under all these circumstances, posterity is beginning to -inquire whether they were reformers or deformers, and -whether pure and undefiled religion was really benefited by -their services? This inquiry appears the more rational, when -we consider that it was for being baptized as baptism was -practised in the primitive church, and, so far as the -Sabbatarians were concerned, for observing the Sabbath -that God had commanded, that these frightful persecutions -were carried on. Although many Sabbatarians doubtlessly -perished, the name of only one martyr known to have been -of that faith has been preserved. This was Barbary Von -Thiers, who had been baptized by a Sabbatarian minister -<span class="pagenum"><a name="Page_107" id="Page_107">{107}</a></span> -named Stephen Benedict. At her examination, she declared -her rejection of Sunday and the holydays of the church, -but said that "the Lord God had commanded rest on the -seventh day;" in this she acquiesced, and it was her desire, -by the help and grace of God, to remain as she was, for it -was the true faith and right way in Christ. At the time -when the Arminian schism was creating such a great -excitement in Holland, the Sabbatarians appear to have -become amalgamated, at least to a certain extent, with that -people. Both were equally obnoxious to the state, and -that of itself would have created a sympathy between -them. It is well known that Grotius embraced the -Arminian tenets. Maurice, at that time the reigning -prince, exerted his utmost efforts to crush both parties. -Inquiries were set on foot with all the rigours of the Inquisition. -The suspected were tortured not so much to make -them criminate themselves, as to betray their friends and -associates. Some were beheaded, and others escaped into -foreign countries. Of the latter class was Grotius, who, -being condemned to perpetual imprisonment, escaped his -doom by flight. Their houses were demolished, their property -confiscated, and every measure that tyranny and -malice could invent, was exerted for their extirpation. -Partially, at least, these efforts were attended with success, -and since that period few Sabbatarians have been found in -that country.</p> - -<div class="section"> - - <h3 class="nobreak">SECTION VI.<br /> - <small>SEVENTH-DAY BAPTISTS OF ENGLAND.</small></h3> - -</div> - -<p>About sixty years after the ascension of our Lord, -Christianity was first introduced into Britain, and many -<span class="pagenum"><a name="Page_108" id="Page_108">{108}</a></span> -of the nobility, as well as those of inferior birth, were happily -converted. As it can be proved that, at this early -period, the seventh day was observed by the Christians in -general, we may conclude that these primitive churches -were Sabbatarian. The British Christians experienced -various changes of prosperity and adversity, until about -the year 600, when Austin, the monk, with forty associates, -was sent hither to subject the island to the dominion of -Rome. Various ancient authors might be quoted to prove -the Sabbatarian character of the English at this period. -In the Biography of Austin, published in the Lives of the -Saints, we are told that he found the people of Britain in -the most grievous and intolerable heresies, being given to -Judaising, but ignorant of the holy sacraments and festivals -of the church. The author then goes on to relate the -prodigies wrought in their conversion.</p> - -<p>The terms of conformity proposed to these Christians by -Austin related, among other things, to the observation of -Easter and the festivals of the Romish church. A division -among the people immediately ensued, and the different -branches of the church were designated as the old -and the new. The old, or Sabbatarian Baptist church -retained their original principles; while the new adopted -the keeping of the Dominical day, infant baptism, and the -other superstitions of the Romish hierarchy.</p> - -<p>Benius' Councils, fol. 1448, says that a council was celebrated -in Scotland in 1203, in which the initiation or first -bringing in of the Lord's day was determined. Lucius -says of this council, that "it was enacted that the Dominical -day should be holy, beginning at the twelfth hour on -Saturday, until Monday." "The same year," says Hoveden, -"Eustachius, Archbishop of Flay, returned into -England, and therein preached the word of God from -city to city, and from place to place, and said the command -<span class="pagenum"><a name="Page_109" id="Page_109">{109}</a></span> -under written, came from heaven about the observation of -the Dominical day; that it was found in a letter at Jerusalem, -on the tomb of St. Simeon, which the Archbishop, -after fasting, praying, and doing penance, at length ventured -to take and read, which was as follows:</p> - -<p>"I, the Lord, who commanded you that you should -observe the Dominical holy day, and ye have not kept it, -and ye have not repented of your sins, as I said by my -gospel. Heaven and earth shall pass away, but my word -shall not pass away. I have caused repentance unto life -to be preached unto you, and ye have not believed. I -sent Pagans against you, who shed your blood, yet ye -believed not; and because ye kept not the Dominical holy -day, for a few days ye had famine. But I soon gave you -plenty, and afterwards ye did worse. I will again, that -none, from the ninth hour of the Sabbath,<span class="fnanchor"><a -name="Ref_34" id="Ref_34" href="#Foot_34">[34]</a></span> until the rising -of the sun on Monday, do work anything, unless what is -good, which, if any do, let him amend by repentance.</p> - -<p>"And if ye be not obedient to this command, amen, I -say unto you, and I swear unto you, by my seat and -throne, and cherubim, who keep my holy seat, because I -will not command anything by another epistle, but I will -open the heavens, and for rain I will rain upon you stones, -and logs of wood, and hot water by night, that none may -be able to prevent, that I may destroy all wicked men. -This I say unto you; ye shall die the death; because of -the holy Dominical day, and other festivals of my saints, -which ye have not kept, I will send unto you beasts having -the heads of women, and the tails of camels; and they -shall be so hunger-starved that they shall devour your -flesh."</p> - -<p>There is more of this wretched stuff; but let this suffice -<span class="pagenum"><a name="Page_110" id="Page_110">{110}</a></span> -as a specimen of the arts and intrigues used to impose -upon the simple and unsuspecting, by a forged letter purporting -to be from heaven.</p> - -<p>The same author goes on to state that "the king and -government of England opposed the discontinuance of the -markets upon the Dominical day, and required that those -who observed it in such a way should be brought to the -king's court to make satisfaction, or otherwise purge -themselves of the observance of the Dominical day."</p> - -<p>In this connexion I will just add a few more expedients -of the Romanists at that time to deceive the people of -England into a superstitious veneration for the first day.</p> - -<p>"But our Lord Jesus Christ, whom we ought to obey -rather than man, who, made famous and exceedingly renowned, -dedicated unto himself this day, which we call -the Dominical or Lord's day, by his birth, and by his -resurrection, by his coming, and by the sending of the -Holy Spirit upon his disciples, he raised up miracles of his -virtue, and thus manifested it upon some transgressors of -the Dominical day:</p> - -<p>"Upon a certain Sabbath, after the ninth hour, a certain -carpenter in Beverlac, making a wooden pin against -the wholesome admonition of his wife, being struck with a -palsy, fell to the ground. A certain woman, knitting -after the ninth hour of the Sabbath, whilst she was very -anxious to knit out part of her work, falling to the earth, -struck with the palsy, she became dumb. And at Nosfortum, -a village of Master Roger Arundel, a certain man -made for himself bread, baked under the ashes, on the -Sabbath, after the ninth hour, and eat of it, and reserved -to himself part until the morning, which when he brake, -upon the Dominical day, blood came out of it. And he -that saw it hath given testimony, and his testimony is -true.</p> - -<p><span class="pagenum"><a name="Page_111" id="Page_111">{111}</a></span> -"And at Wakefield, upon a certain Sabbath, when a -miller, after the ninth hour, endeavoured to grind corn, -suddenly, in the place of meal, there issued out so great a -stream of blood, and the mill-wheel stood immovable -against the vehement impulse of the water; and those -who saw marvelled, saying, 'Forgive, Lord, forgive thy -people!' And at Lincolnshire, a certain woman had prepared -dough, or paste, or pudding pie, which carrying to -the oven, after the ninth hour of the Sabbath, she put into -a very hot oven; and when she had drawn it out, she -found it not baked, and she put it again into the oven, -made very hot; and on the morning, and on Monday, -when she thought to have found the bread baked, she -found the dough unbaked. Also, in the same province, -when a certain woman had prepared her dough, willing to -carry it to the oven, her husband said, 'It is the Sabbath:—the -ninth hour is now past. Let it alone until Monday.' -And the woman, obeying her husband, did as he commanded, -and wrapped the dough in linen, and, in the -morning, when she went to look at the dough, lest it -should exceed the vessel, because of the leaven put into it, -she found, by divine will, bread made thereof, and well -baked with material fire. This is a change of the right -hand of the Most High; and although the Almighty Lord, -by these and other miracles of his power, did invite the -people to the observation of the Dominical day, yet the people, -fearing more kingly and human power than divine, and -fearing more those who kill the body, and can do no more, -than Him who, after killing the body, can send the soul to -hell, and fearing more to lose earthly things than heavenly, -and transitories than eternals, as a dog to the vomit, -returned to keep markets of things saleable upon the -Dominical day."</p> - -<p>The term Sabbath, during all this period, was applied -<span class="pagenum"><a name="Page_112" id="Page_112">{112}</a></span> -exclusively to the seventh day. Indeed, whenever, for -fourteen or fifteen centuries, that name occurs, it must be -understood as applying to the last day of the week. Up -to the present time, on the records of England, particularly -on the Journals of the House of Lords, the highest -court of England, all things entered as done on the seventh -day are entered as done die Sabbati, upon the Sabbath -day. From the time of Constantine to the Reformation, -Sunday was never regarded as the Sabbath, nor called by -that sacred name. During all this time, in England, here -and there, were found individuals who observed the Sabbath—the -seventh day of the week—strictly, though exposed -to many privations and frequent persecutions. Of -their numbers or their locations we have at present but -very imperfect accounts. The mass of men regarded the -Sabbath as abolished;—Sunday as no Sabbath, but merely -a church-holiday, to which they paid no conscientious -regard. With the dawn of the Reformation a new spirit -of inquiry was awakened in regard to the duties of practical -godliness. Among the subjects for discussion we find -the Sabbath early introduced and thoroughly examined. -There was one class of reformers who, dwelling alone on -the sufficiency of faith and the freeness of the Gospel, -trembled at the thought of imposing rules upon men, and -expressed a sort of holy horror at the term, "law." Of -this description were Luther and Calvin. It is well known -that the former recommended to Christians "to ride, dance, -and feast," on Sunday, rather than to submit to any infringement -of the liberty of conscience. But there were -others, who contended that an institution given in Paradise, -and enforced by one of the commandments of the -Decalogue, could not have been abolished; yet, finding -themselves in the dilemma of observing another day than -that originally appointed, they maintained that the day -<span class="pagenum"><a name="Page_113" id="Page_113">{113}</a></span> -had been changed so early as to justify us in allowing it. -A third class contended that an institution so early given, -and so often enforced, could not have been abolished or -changed without explicit authority; that this explicit -authority had never been given; and, therefore, the -seventh day of the week, and that only, should be observed. -Compared with the whole, the number who -acknowledged the perpetuity and morality of the Sabbath, -and manifested a sacred regard for either the first or the -seventh day, was small. However, they were sufficient to -prove that wherever the subject of the Sabbath has been -considered, there has always been found those who, by -precept and example, have witnessed for the Sabbath of -the fourth commandment.</p> - -<p>In 1595, a book was written and published by Dr. Bound, -in which the morality of the Sabbath, and a change of the -day, was advocated in quite a masterly manner. This -excited a controversial spirit, and was soon followed by -many others, both for and against his view. The orthodoxal -doctrine of the Church of England, by bishops and -historians, then was, that the Sabbath had been abolished, -and that the Lord's day, so called, was altogether another -institution, which could not be enforced by the fourth -commandment. Among the men who held this view, we -may mention Dr. Francis White, Lord Bishop of Ely, -Dr. Peter Heylyn, Edward Brerewood, Gilbert Ironsides, -and others. Against these men were arrayed the leading -Puritans, who maintained the morality of the Sabbath and -the necessity of restraining men by the sanctions of the -fourth commandment. Many true Sabbatarians, however, -stood opposed to both these parties, maintaining not only -the morality of the Sabbath, but the obligation to observe -the seventh day of the week. A work supporting this view, -from the pen of Theophilus Brabourne, appeared in 1628. -<span class="pagenum"><a name="Page_114" id="Page_114">{114}</a></span> -He took the position that the fourth commandment was -simply and entirely moral; that the seventh day of the -week ought to be an everlasting holyday in the Christian -Church; and that the Sunday is an ordinary working day, -which it is superstition and will-worship to make the Sabbath -of the fourth commandment. This view was adopted -by considerable numbers in England, and has been represented -from that day to this, by men of learning and piety. -Many who remained in connexion with the established -church, were conscientious observers of the seventh day -Sabbath, among whom were several ministers of piety, -and authors of eminence.</p> - -<p>About the same time, small dissenting parties began to -organize churches and to boldly maintain the worship of -God upon the Sabbath. Of these the Natton Church -has been much celebrated. It is situated in the west of -England, near Tewksbury, and about fifteen miles from -Gloucester, thirty-five from Birmingham, and ninety from -London. The first pastor of this church whose name has -come down to us was Mr. John Purser. He is represented -as a very worthy man, and a great sufferer for conscience -sake. He was descended from an honourable family, and -was heir to a considerable estate, but his father disinherited -him because he observed the seventh day for the Sabbath. -Notwithstanding this wrong, it pleased Divine Providence -to bless him abundantly in the little that he possessed. -He became a respectable farmer, and lived at Ashton-upon-Carrant, -in the Parish of Ashchurch, in the county -of Gloucester, during the reigns of Charles and James -the Second. In common with other nonconformists, he -experienced much oppression and great opposition on -account of his religion. At one time his persecutors -came upon him while he was engaged in ploughing a -field, and took from him his team and utensils of husbandry. -<span class="pagenum"><a name="Page_115" id="Page_115">{115}</a></span> -Notwithstanding the severity of the laws against -dissenters, the officers, in many instances, far exceeded -their commission, and sometimes were made to suffer for -it. Such was the case in this instance; for one William -Surman, Esq., a conformist, but worthy man, seeing -the cruelty and injustice of thus depriving an honest man -of his property and the means for procuring a livelihood, -obliged his adversaries to return the property -thus wrongfully taken. It appears from authentic testimonies -that he suffered much during the persecutions -between 1660 and 1690. But he overcame all by faith -and patience, and came out of the furnace like gold doubly -refined.</p> - -<p>It is probable that Mr. Purser commenced his ministry -in 1660, but did not receive ordination until some years -later. In the mean time one Mr. Cowell was the chief -preacher at Natton, and an author of some eminence, -having published a book entitled "The Snare Broken," -which seems to have occasioned considerable difficulty -between the observers of the first and seventh day. Mr. -Cowell appears to have been rather wavering and unstable, -but withal a pious and well-meaning man. He departed -this life in 1680, when Mr. Purser took the principal charge -of the church. The Sabbatarians at this time were widely -scattered. There was no meeting-house, and Mr. Purser -opened his dwelling for that purpose. He also held meetings -at various other private houses, in different places, by -which those living at a distance were accommodated by his -labours. It may be remarked, that although this worthy -man steadily pursued the occupation of husbandry, and -reared a large family, he faithfully served the church. -While his hands were industriously employed, his meditations -were upon things above, and upon these occasions he -was highly favoured with manifestations of the divine presence. -<span class="pagenum"><a name="Page_116" id="Page_116">{116}</a></span> -All his children and grandchildren were also distinguished -for virtue and piety, though many of them -adopted the first day for the sake of convenience, and became -worthy members of Baptist churches. Mr. Purser, -through age and infirmity, was unable to discharge the -duties of the sacred office for some time before his death, -which occurred in 1720.</p> - -<p>His successor, Mr. Edmund Townsend, was plain and -unobtrusive in his manners, but was highly respected for -his candour and integrity. Soon after his ordination he -took up his residence for a time with the Mill-Yard Church; -and then, in 1727, accepted an invitation to become the -pastor of the Cripplegate fraternity, which had been left -destitute by the death of Joseph Stennett.</p> - -<p>When Mr. Townsend left this church, he was succeeded -by Mr. Philip Jones, who discharged the duties pertaining -to this sacred office for nearly fifty years. His colleague, -Mr. Thomas Boston, was a young man of great promise and -usefulness. Mr. Jones lived for several years at Cheltenham, -but held meetings at Natton, Panford, and other towns, -for the purpose of accommodating members living at each -of those places. In 1731, he removed to Upton, but continued -his ministry in different places. In this way he -encountered many difficulties, sometimes having to travel -in the worst of weather, and at others running great risks -from the floods of the Severn and Avon. Yet neither -dangers nor inconveniences were suffered to interfere with -his duty. His character has been thus given by a contemporary: -"He was a holy man of God, and a great and -lively preacher of the gospel. Few were better acquainted -with the scriptures; for, whatever his subject was, he could -have chapter and verse to prove the whole. In short he -was a living concordance; a man of unblemished character, -a sincere friend, and a faithful reformer, but always in the -<span class="pagenum"><a name="Page_117" id="Page_117">{117}</a></span> -spirit of meekness. Perhaps but a few living had a greater -command over the passions than he had."</p> - -<p>Previous to the death of this worthy man, in 1770, Mr. -Thomas Hiller, his nephew, accepted the pastoral care of -the Baptist church in Tewksbury, near Natton. He was -a Sabbatarian in both opinion and practice, and consequently -was invited to serve the Sabbath-keeping church -at the same time that he remained pastor of the First-day -Baptist church. He accepted the invitation, and continued -to minister to both churches until his death, a few years -ago. His ministry is said to have been successful in both -Natton and Tewksbury; although in what that success -was seen it would probably be problematical to determine. -The church over which he presided has become a mere -handful, in the greatest want of spiritual strength and -support. Mr. Hiller was doubtlessly a man of worth, and -deeply interested in the Spiritual welfare of both churches, -by whom his memory is still highly venerated; but the -history of his connexion with these fraternities proves -that no man can successfully serve two masters. It is -barely possible that a minister of the gospel, who is at one -and the same time the pastor of one church worshipping on -the seventh day of the week, and another church worshipping -on the first day of the week, can be faithful to both. -Since the death of Mr. Hiller, the congregation at Natton -have been without a pastor. However, it has engaged the -services of a worthy Baptist minister from Tewksbury for -a considerable time.</p> - -<p>It is worthy of note, that, in 1746, Mr. Benjamin Purser, -the youngest son of Rev. John Purser before mentioned, -purchased an estate in the village of Natton, and fitted up, -at his own expense, a chapel for divine worship, adjoining -his dwelling-house. It is a small room, distinguished only -for neatness and convenience. He also walled in a corner -<span class="pagenum"><a name="Page_118" id="Page_118">{118}</a></span> -of his orchard for a burial-place. When he died, in 1765, -he donated the house and burial-place to the church, together -with ten pounds a year out of his estate to all succeeding -ministers. At the present time the congregation -is so small that the chapel is not opened except upon extraordinary -occasions, such as a funeral or the like. It serves, -however, as the depository for a small collection of rare -and valuable books.</p> - -<h4>THE CRIPPLEGATE CHURCH.</h4> - -<p>A congregation of Sabbatarians, known under that -denomination, was gathered in London by Francis Bampfield, -during the reign of Charles the Second. Mr. Bampfield -was descended from an ancient and honourable family -in Devonshire, and was a brother of Thomas Bampfield, -Speaker in one of Cromwell's Parliaments. Having been -designed for the ministry from childhood, he received a -classical education, at Wadham College, Oxford, where he -remained for eight years. Subsequently he was provided -with a living in Dorsetshire, and was likewise chosen Prebend -of Exeter Cathedral. Thence he was transferred to -the populous town of Sherburne, where he exerted a most -extensive and happy influence among the members of the -established church. In this connexion he continued only -a short time; for beginning to doubt the authority of the -church to prescribe forms of worship, he became in the end -a decided nonconformist. Consequently he was not only -ejected from the ministry, but confined in Dorchester jail, -for preaching and conducting religious services contrary to -law. During his imprisonment, which continued about -eight years, his views upon the subjects of the Sabbath and -baptism were materially changed, and he became a decided -advocate of Seventh-day Baptist sentiments. He preached -<span class="pagenum"><a name="Page_119" id="Page_119">{119}</a></span> -his new opinions boldly to his fellow-prisoners, and several -were led to embrace them. Soon after his release from -Dorchester, Mr. Bampfield went to London, where he -preached the gospel for about ten years. In Bethnal -Green, in the eastern parts of London, he gathered a small -church, whose place of meeting was in his own hired house. -This church was organized in 1676, and Mr. Bampfield -continued its pastor until 1682, when he was brought before -the Court of Sessions, on a variety of charges connected -with his nonconformity. He was several times examined, -and upon each examination required to take the oath of -allegiance, which he persisted in refusing, alleging that his -conscience would not allow him to take it. This resulted -in his condemnation, the forfeiture of his goods, and a -sentence of imprisonment during life, or what was equivalent, -during the king's pleasure. The anxieties incident -to this trial, combined with a naturally feeble constitution, -together with his great privations, brought on a disease, of -which he died in Newgate prison, on the 15th of February, -1684, aged 68 years.</p> - -<p>The imprisonment of Mr. Bampfield was followed by -the dispersion of his flock, but the times becoming more -favourable, they reunited in church fellowship in 1686, and -invited Mr. Edward Stennett, of Wallingford, to accept -the pastoral care of their church. He partly complied, -coming to London at stated periods to preach and administer -the ordinances, though he still retained his connexion -with the people at Wallingford. But finding that -he could not consistently serve both churches, he resigned -the pastoral care of the London church in 1689. Mr. -Stennett is distinguished as being the ancestor of the -famous Stennett family, who were all Sabbatarians, and -were for several generations an ornament to religion, and -champions for the cause of Protestant dissent. Being on -<span class="pagenum"><a name="Page_120" id="Page_120">{120}</a></span> -the side of Parliament in the civil wars, he was exposed, in -consequence, to the neglect of his relations and many -other difficulties. Although a faithful minister, he possessed -no stated salary, but supported his family by the -practice of physic. He bore a part in the persecutions -which fell upon the Dissenters of that time. In several -instances his escape seems altogether miraculous, and -affords a striking evidence of Divine interposition.</p> - -<p>He was succeeded by his second son, Joseph Stennett, -who had enjoyed the advantages of a liberal education. -He came to London in 1685, and was employed for a time -in the instruction of youth. His first appearance in the -pulpit created a great sensation. His ministry was eminently -evangelical and faithful; and while preaching constantly -to his own church upon the Sabbath, he almost -always waited in the ministry upon other congregations on -the first day. Perhaps no Dissenting minister in England, -at that time, exerted a more powerful influence, or maintained -a higher standing than did Mr. Stennett. He was -at different times appointed by his brethren in the ministry -to draw up letters and addresses of congratulation to be -presented to the sovereign upon particular occasions, Mr. -Stennett likewise appeared before the public as the author -of other works, which acquired considerable popularity. -Early in the year 1713, he began to decline, and on the -11th of July fell asleep, in the forty-ninth year of his age, -and the twenty-third of his ministry.</p> - -<p>The death of this worthy man was a particularly disastrous -event to his little flock, who remained for fourteen -years without a shepherd, during which time they generally -met for worship with the Mill-Yard Church. But in 1727, -Mr. Edmund Townsend became their spiritual guide, in -which relation he continued until his death in 1763.</p> - -<p>Subsequent to the decease of Mr. Townsend, the church, -<span class="pagenum"><a name="Page_121" id="Page_121">{121}</a></span> -for four years, was supplied with ministerial assistance -by different Baptist ministers, until Mr. Thomas Whitewood -accepted the pastoral office, in June, 1767. His -race, however, was short; for after preaching three times, -and administering the Lord's Supper once, he was attacked -by a fatal disease, of which he died the ensuing October.</p> - -<p>Dr. Samuel Stennett, son of Dr. Joseph Stennett, being -at that period pastor of the Baptist church in Little Wild -Street, London, was solicited to accept the pastoral office. -It appears that he complied in part, performing all the -duties without accepting the nominal relation of pastor. -He administered the Lord's Supper, and preached to them -regularly on the Sabbath morning; while the afternoon -service was conducted by four Baptist ministers in rotation, -among whom were Dr. Jenkins and Dr. Rippon.</p> - -<p>In 1785, Robert Burnside accepted the pastoral charge -of this church, in which relation he continued forty-one -years. Mr. Burnside united to great natural abilities, a -kind and loving heart, by which he was particularly qualified -to impart instruction. He became tutor, at different -periods, to the sons of several of the nobility, and discharged -the duties attendant upon that difficult office in a -manner honourable to himself, and advantageous to his -pupils. He also prepared several works for the press; -among which was a volume on the subject of the Sabbath. -He died in 1826, and was succeeded by John Brittain -Shenstone, whose early labours had been in connexion with -First-day Baptist churches. For more than forty years he -was connected with the Board of Baptist ministers in -London, of which he appears to have been the principal -projector and main support. He commenced the observation -of the Sabbath in 1825, and upon the decease of Mr. -Burnside accepted the pastoral care of the church, which -he continued to serve until his death, in 1844. Since that -<span class="pagenum"><a name="Page_122" id="Page_122">{122}</a></span> -event this church has been without a pastor, and is in a -very low and enfeebled condition.</p> - -<h4>THE MILL-YARD CHURCH.</h4> - -<p>This church is located in the eastern part of London, -but of its founder, or the date of its origin, our accounts -are very imperfect and unsatisfactory. The present records, -in possession of the church, date back to 1673; but -as they refer to another book which had been previously -used, it is certain that the church was organized much -earlier. Indeed, we have every reason to believe that this -church is a perpetuation of the fraternity gathered by John -James, the martyr, which originally met in Bull-Steak -Alley, Whitechapel. We shall therefore consider Mr. -James as the first pastor of this church. On the 19th -day of October, 1661, while in the midst of a warm and -fervent discourse, an officer entered the place of worship, -forcibly ejected him from the pulpit, and led him away to -the police under a strong guard. Thirty members of his -congregation were likewise taken before a bench of justices, -then convened at a public house in the vicinity, where each -one was required to take the oath of allegiance, and those -who refused to comply were committed to prison. Mr. -James underwent a long and tedious examination, when he -was committed to Newgate, upon the testimony of several -profligate witnesses, by whom he was accused of speaking -treasonable words against the king. At his trial, which -came on about one month afterwards, his apparent innocence, -deep piety, and resignation, sensibly affected a large -concourse of spectators, but could not soften the obdurate -hearts of his judges, by whom he was sentenced to be -hanged, drawn, and quartered. He was unaffected by -this horrid sentence, and calmly observed, "Blessed be -<span class="pagenum"><a name="Page_123" id="Page_123">{123}</a></span> -God, whom man condemneth, God justifieth." While he -lay in prison under sentence of death, he was visited by -several persons of distinction, who were deeply affected by -his patience and resignation, and who cheerfully engaged -to exert their utmost influence to secure his pardon. But -he appears to have been too well acquainted with the -power and designs of his enemies, to have entertained much -hopes of their success.</p> - -<p>Mrs. James, by the advice of her friends, was induced -to present a petition twice to the king, setting forth her -husband's innocence, and entreating his majesty to grant -a pardon. But in both instances she was repulsed with -scoffs and ridicule. At the scaffold, on the day of his execution, -he addressed the people in a very sensible and -affectionate manner. Having finished the address, and -kneeling down, he thanked God for covenant mercies, and -for conscious innocence. He then prayed for all, both his -friends and his enemies, for the executioner, for the people -of God, for the spectators, for his church, and his family, -and lastly, for himself, that he might enjoy a sense of the -divine presence and support in this his hour of trial, and -entrance into glory. When he had finished, the executioner, -who was much affected, said, "The Lord receive -your soul;" to which Mr. James replied, "I thank you." -A friend then observed to him, "This is a happy day for -you;" he replied, "I thank God it is." He then thanked -the sheriff for his courtesy, and bade farewell to his -friends; then saying, "Father, into thy hands I commit -my spirit," was launched into eternity. But the rage of -the bigoted tyrant did not end here. His heart was taken -from his body and burned, his body itself quartered, and -the mutilated parts affixed to the gates of the city, and his -head set up in Whitechapel, on a pole opposite to the alley -in which his meeting-house stood.</p> - -<p><span class="pagenum"><a name="Page_124" id="Page_124">{124}</a></span> -At the time when the present record of this church -commences, 1673, William Sellers exercised the pastoral -function. The church was then in a flourishing condition; -the members being quite numerous, and strict discipline -maintained. Mr. Sellers was probably the author of a -work on the Sabbath, in review of Dr. Owen, which appeared -in 1671. His ministry is supposed to have continued -until 1678. He was succeeded by Mr. Toursby, -who was a man of considerable controversial talent, which -he exercised in defence of the Sabbath. He prepared a -work for the press upon that subject, but it is believed -that it has long been out of print. His ministry ceased -in 1710.</p> - -<p>About this time two persons named Slater preached occasionally, -though it does not appear that they were ever -ordained.</p> - -<p>Mr. Savage, in 1711, accepted the pastoral office. His -colleague, the venerable John Maulden, had long been the -pastor of a Baptist Church in Goodman's Fields, which he -left on account of his having embraced Sabbatarian principles. -After the decease of these worthy men, the pastoral -office was vacant for some time, during which the preaching -brethren officiated in the ministry in a manner prescribed -at the business meetings of the church. In 1720, -Dr. Joseph Stennett was invited to accept the pastoral care -of this church. He was then presiding over a Baptist -Church in Exeter, and after considerable delay declined the -call.</p> - -<p>Mr. Robert Cornthwaite became their pastor in 1726. -He had been connected with the Established Church, but -becoming convinced that the gospel did not authorize any -such establishment, he withdrew from its communion and -identified himself with the dissenters. Becoming interested -in the Sabbath controversy he soon decided for the seventh -day, and was chosen pastor of this church, in which relation -<span class="pagenum"><a name="Page_125" id="Page_125">{125}</a></span> -he continued until his death in 1754. He was distinguished -for great mental vigour, and a firm adherence to -whatever he deemed true and scriptural. He published -several works relating to the Sabbath, which greatly contributed -to draw attention to that important subject.</p> - -<p>Daniel Noble, his successor, was a member of a Sabbath-keeping -family, and being designed for the ministry, received -the advantages of a liberal education. His studies -were pursued first in London, and afterward at the Glasgow -University. He commenced preaching occasionally -at Mill-Yard in 1752, took the pastoral charge when that -office became vacant, in which connexion he remained until -his death in 1783.</p> - -<p>At this time William Slater, a member of the church, -was invited to conduct the services. This he did with such -general acceptance that he received ordination, and became -the pastor of the church. His ministry was very successful, -and continued until he died, in 1819.</p> - -<p>For several years ensuing that event the church was -without a pastor, being supplied with ministerial assistance -by brethren of other denominations, until William Henry -Black, the present incumbent, became its spiritual guide. -Through the pious liberality of one of its members, the -Mill-Yard Church enjoys the benefit of an endowment. -Mr. Joseph Davis, who united in its connexion at the time -that John James suffered martyrdom, purchased, in 1691, -the grounds adjoining the present Mill-Yard Church, erected -the place of worship, and provided for the permanency of -the society. This property was conveyed to trustees, appointed -by the church, in 1700. In 1706, shortly before -his death, Mr. Davis bequeathed his property to his son, -with an annual rent-charge in favour of the Mill-Yard -Church, together with seven other Sabbatarian churches in -England. He likewise provided, conditionally, that his -<span class="pagenum"><a name="Page_126" id="Page_126">{126}</a></span> -whole property might afterward come into the possession -of the church, and be vested in trustees for its benefit. -Mr. Davis, in the earlier part of his life, had suffered extremely -from severe persecutions. He was a prisoner in -Oxford Castle for nearly ten years, from which he was -released in 1673. Subsequently he entered into business -in London, where prosperity attended him, and he not -only obtained a competence, but became a wealthy man. -Few have made a more laudable use of riches, and I would -say to the reader, go thou, and do likewise.</p> - -<p>A short account of some of the most eminent among -those who embraced Sabbatarianism previous to the organization -of these churches, may be interesting to the general -reader.</p> - -<p>Shortly after the publication of Dr. Bound's book, in -which he advanced the modern notion regarding the so-called -Christian Sabbath, that it is a perpetuation of the -fourth commandment, but that the day specified therein -had been changed by divine authority, we first hear of John -Traske, who both wrote and spoke in defence of the -seventh day.</p> - -<p>He also contended that the scriptures are sufficient to -direct in religious services, and that the state has no right -to prescribe any ordinances contrary to the laws of God. -For this he was brought before the Star-Chamber, where -a long discussion was held respecting the Sabbath, in which -Dr. Andrews, Bishop of Winchester, took a prominent part. -Traske could not be turned from his opinion, but received -a censure in the Star-Chamber. "He was sentenced on -account of his being a Sabbatarian," says Paggitt's Heresiography, -"to be set upon the Pillory at Westminster, and -from thence to be whipped to the Fleet Prison, there to -remain a prisoner for three years. His wife, Mrs. Traske, -<span class="pagenum"><a name="Page_127" id="Page_127">{127}</a></span> -was confined in Maiden Lane and the Gate House Prisons -fifteen years, where she died, for the same crime."</p> - -<p>Another distinguished advocate for the truth was Theophilus -Brabourne, a learned minister in connexion with -the Established Church. He wrote a book, which was -published in London in 1628, wherein he argued that the -Lord's Day is not the Sabbath by divine institution, but -"that the seventh day is still in force." For this, and -similar works, he was arraigned before the Lord Archbishop -of Canterbury, and the Court of High Commission. His -examination was conducted in the presence of many persons -of high distinction, and several lords of his Majesty's -Privy Council. For some reason, it is not possible to -ascertain distinctly what, though probably he was over-awed -by the character of the assembly, he signed a recantation -and went back to the bosom of the church. Nevertheless -he continued to assert, that if the Sabbatic institution -be indeed moral and perpetually binding, the seventh day -ought to be sacredly kept.</p> - -<p>About the same time, it appears that Philip Pandy -commenced propagating the same doctrines in the northern -parts of England. He was educated in the Established -Church, of which he became a minister. He withdrew from -its communion, however, and became the mark for many -shots. He held several important disputes about his peculiar -sentiments, and contributed much to promulgate them.</p> - -<p>James Ockford, another early advocate of the Sabbath -in England, appears to have taken part in the discussions -in which Traske and Brabourne were engaged. He also -wrote and published a book in 1642, which was seized and -burned by the authorities of the Established Church.</p> - -<p>There does not appear to have been any regularly organized -churches of Sabbatarians in England, until the commencement -<span class="pagenum"><a name="Page_128" id="Page_128">{128}</a></span> -of the seventeenth century, though subsequent -to that period there were eleven of these fraternities, besides -many scattered Sabbath-keepers, in different parts of -the kingdom. These churches were located in the following -places, viz.: Braintree, in Essex; Chersey; Norweston; -Salisbury, in Wiltshire; Sherbourne, in Buckinghamshire; -Natton, in Gloucestershire; Wallingford, in -Berkshire; Woodbridge, in Suffolk; and three in London—the -Mill-Yard, Cripplegate, and Pinner's Hall Churches. -Eight of the eleven are now extinct, and hence a complete -account of them cannot be obtained.</p> - -<p>A very interesting correspondence between the Mill-Yard -Church and the General Conference of the Seventh-day -Baptists in the United States has been carried on for -the last fifty years. In 1844, George B. Utter, as delegate -from that body, visited the brethren in England, where -he was hospitably entertained. The worthy pastor of the -Mill-Yard Church is, I understand, collecting materials for -a history of the Lives and Writings of Sabbatarians in -England, and likewise preparing a list of Sabbatarian -authors, together with an account of all the books which -have been published that relate to the Sabbath controversy.</p> - -<p>From an attention to the foregoing it will be perceived -that Sabbatarianism has greatly declined in England; -and that decline seems to have been produced by the operation -of a variety of causes. There are certainly great -inconveniences, particularly in large towns and cities, connected -with the observance of a day of rest so utterly at -variance with the popular custom as that of the seventh -day has ever been. This, with that spirit of conformity -by which men are ever prone to accede to established -usages, together with the fact that they never instituted -any associational organization, sufficiently accounts for -<span class="pagenum"><a name="Page_129" id="Page_129">{129}</a></span> -their early declension, without supposing any unsoundness -in their creed.<span class="fnanchor"><a -name="Ref_35" id="Ref_35" href="#Foot_35">[35]</a></span></p> - -<p>We have every reason to believe that formerly, and down -so late as the commencement of the seventeenth century, -Seventh-day Baptist churches, of considerable magnitude, -existed at the foot of the Grampians, and among the Welsh -mountains, but their history appears to be buried in oblivion.</p> - -<p>I have also been recently informed that there is a Seventh-day -Baptist church near Burton-upon-Trent, and -nine miles from Derby. That a Mr. Witt, in 1832, officiated -as pastor. That they own a large brick meeting-house, -in which their meetings are solemnized every Sabbath -day, and are a very respectable body of people.</p> - -<div class="footnote"> - -<p class="nodent"><a name="Foot_15" id="Foot_15" href="#Ref_15">[15]</a> -Historical Annals, published in Paris, 1667, p. 230.</p> - -<p class="nodent"><a name="Foot_16" id="Foot_16" href="#Ref_16">[16]</a> -With the former inhabitants of the valleys, whom they closely -resembled in principles and practices, and to whom, in times of persecution, -they would naturally fly for refuge.</p> - -<p class="nodent"><a name="Foot_17" id="Foot_17" href="#Ref_17">[17]</a> -This accusation was undoubtedly false, and reminds one of the -endless charges of a community of wives, made at a later period against -the Anabaptists.</p> - -<p class="nodent"><a name="Foot_18" id="Foot_18" href="#Ref_18">[18]</a> -Here is a vast field for research, of which the world is just beginning -to discover the importance. The martyrs, with the exception of -those who were destroyed by mobs, by clandestine malevolence, and -local crusades, were allowed formal trials according to the established -usages of law, which were generally in conformity to the Roman system -of jurisprudence. In these records of the old ecclesiastical courts, the -charges against them, with their apologies and confessions, are detailed -at length. Some of these documents have already been examined, but -multitudes of others lie concealed in the galleries of ancient libraries.</p> - -<p class="nodent"><a name="Foot_19" id="Foot_19" href="#Ref_19">[19]</a> -Reineirus, under the title of Waldenses, includes all the heretics of -that period, Pasaginians, Albigenses, Waldenses, Josephists, Arnoldists, -Henricians, &c., from which it appears that these names were derived -from local causes.</p> - -<p class="nodent"><a name="Foot_20" id="Foot_20" href="#Ref_20">[20]</a> -This of course included the keeping of the first day, which the -Catholics unanimously declare originated with their church.</p> - -<p class="nodent"><a name="Foot_21" id="Foot_21" href="#Ref_21">[21]</a> -In the time of Reineirus, and even to this day, in Catholic countries, -the Dominical day is regarded as a feast, or festival of the church, as -much as Easter, Christmas, & c.</p> - -<p class="nodent"><a name="Foot_22" id="Foot_22" href="#Ref_22">[22]</a> -These are particularly mentioned by Crantz, in his History of the -Bohemian Brethren.</p> - -<p class="nodent"><a name="Foot_23" id="Foot_23" href="#Ref_23">[23]</a> -This is important testimony, because the Catholics never dreamed -of attempting to establish the sacredness of the first day from the authority -of the Scriptures, but referred it at once to the power of Holy -Mother Church. Consequently, the Dominical day was regarded as a -holyday of the church.</p> - -<p class="nodent"><a name="Foot_24" id="Foot_24" href="#Ref_24">[24]</a> -It remained for more modern theologians to discover, that the inspired -writers were mistaken, and that instead of the seventh, it was a -seventh day, or the seventh part of time.</p> - -<p class="nodent"><a name="Foot_25" id="Foot_25" href="#Ref_25">[25]</a> -First-day doubtlessly included, which is ever spoken of, by the -Catholic writers, as a festival of Christ, and a holyday of the Church, -and regarded in no other light.</p> - -<p class="nodent"><a name="Foot_26" id="Foot_26" href="#Ref_26">[26]</a> -Of this I would remark that the Dominical day was established by -law, not as the Sabbath, but as a festival of the church; and that whatever -uncertainty may exist about all the ancient heretics being Sabbatarians, -it is very certain that few, if any, of them were observers of -the first day, at least for a very long period.</p> - -<p class="nodent"><a name="Foot_27" id="Foot_27" href="#Ref_27">[27]</a> -That the Catholic writers regarded the Dominical day as a festival -of the Church can be very easily proved. That they regard it as such -to this day in Catholic countries is an undeniable fact. When they -speak of the festivals of the Church, they include the Dominical day as -much as Christmas, Palm Sunday, or Easter. They smile when they -hear learned Protestant sages attempt to prove from the Scriptures -either the abrogation or a change of the Sabbath. We have also the -testimony of a host of Protestants in the earlier part of the Reformation, -who acknowledged that the observation of the first day had no -other foundation than the authority of the Church, among whom is the -celebrated John Calvin, who says—"The old fathers put in the place -of the Sabbath the day which we call Sunday. King Charles I. declares -that the celebration of the feast of Easter was instituted by the same -authority that changed the Sabbath into the Lord's day, or Sunday; -for it will not be found in Scripture where Saturday is discharged to -be kept, or turned into Sunday. Therefore, my opinion is, that those -who will not keep this feast may as well return to the observation of -Saturday, and refuse the weekly Sunday, since it was the Church's -authority that changed the one and instituted the other."</p> - -<p class="nodent"><a name="Foot_28" id="Foot_28" href="#Ref_28">[28]</a> -Robinson. History of Baptism.</p> - -<p class="nodent"><a name="Foot_29" id="Foot_29" href="#Ref_29">[29]</a> -All writers, both ancient and modern, concur in admitting that the -branch of the Waldenses called Passagines, were Sabbatarians.</p> - -<p class="nodent"><a name="Foot_30" id="Foot_30" href="#Ref_30">[30]</a> -Reference to Revelation.</p> - -<p class="nodent"><a name="Foot_31" id="Foot_31" href="#Ref_31">[31]</a> -That is, that they were adopted from the ancient heathen festivals; -and as the Dominical day was in that time regarded as a festival of the -church, of course it must have been included with the others.</p> - -<p class="nodent"><a name="Foot_32" id="Foot_32" href="#Ref_32">[32]</a> -Will not Balaam, the son of Bozor, rise up in judgment against -these men? For, though he loved the wages of unrighteousness, he -had enough of the fear of God before his eyes to make him hesitate -about cursing those whom God had not cursed. These, however, are -bold in cursing those whom God has blessed,—such as observe his -Sabbath.</p> - -<p class="nodent"><a name="Foot_33" id="Foot_33" href="#Ref_33">[33]</a> -The Anabaptists had not the power of persecution; for their disposition, -particularly in some cases, I would not be answerable.</p> - -<p class="nodent"><a name="Foot_34" id="Foot_34" href="#Ref_34">[34]</a> -Observe, the seventh day is called the Sabbath.</p> - -<p class="nodent"><a name="Foot_35" id="Foot_35" href="#Ref_35">[35]</a> -I have been informed that there is at this time a small society of -Seventh-day people in the west part of England, in the vicinity of St. Asaph, -but will not vouch for the accuracy of the statement.</p> - -</div> - -<div class="chapter"> - -<span class="pagenum"><a name="Page_130" id="Page_130">{130}</a></span> - - <h2 class="nobreak">CHAPTER III.<br /> - <small>SEVENTH-DAY BAPTISTS IN THE UNITED STATES.</small></h2> - - <h3 class="nobreak">SECTION I.<br /> - <small>GENERAL HISTORY.</small></h3> - -</div> - -<p><span class="smc">The</span> Seventh-day Baptist churches in the United States -occupy isolated situations in different parts of the Union, -and are distinguished from other religious denominations -by certain distinctive views relative to the immutability of -every precept of the moral law.</p> - -<p>The term Sabbatarian was formerly adopted by those of -the same persuasion in England, subsequent to the Reformation, -when the word Sabbath was applied exclusively to -the seventh day of the week, and those observant of it as -holy time were regarded as the only Sabbath-keepers. -This term, though highly expressive of the main Sabbath -doctrine, was, on account of its supposed indefiniteness, -rejected by the General Conference of the American -Churches, in 1818, and the appellation of Seventh-day -Baptist, which was considered more generally expressive, -adopted in its stead.</p> - -<p>The differences existing between the Seventh-day Baptists -and the other Baptist denominations, all relate to the -Sabbatical ordinance. In respect to this the former believe -that no system of morality can be complete which -does not include time devoted to God and religious worship; -that the seventh day was particularly appropriated -<span class="pagenum"><a name="Page_131" id="Page_131">{131}</a></span> -and set apart for this purpose in Paradise, and was -designed, not for any one class or race of men, but for all -mankind; that it forms a necessary part of the moral law, -which is immutable and unchangeable in its nature, and of -universal obligation; that no other day was substituted -for this by divine authority at the introduction of Christianity; -that the first day is nowhere mentioned in the -sacred volume as possessing a divine character; that whatever -respect was paid to it in the primitive ages originated -from the supposition that it was the weekly anniversary of -the glorious triumph of the risen Saviour, and not from -the idea of its being the Sabbath; and that the substitution -of the first for the seventh day, as holy time, was -brought about by the Antichristian power, who, according -to the word of prophecy, was to usurp the prerogatives of -the Deity, and change times and laws.</p> - -<p>These opinions, though countenanced by Holy Writ, and -perfectly agreeable with many historical records, are -directly in opposition to the popular prejudices of the day, -and, consequently, their conscientious supporters have -been exposed, sometimes, to downright persecution in the -shape of fines and imprisonment, and at others, to the -equally cruel, though less ostensible, suffering imposed by -vituperative sarcasm and disingenuous ridicule.</p> - -<p>We have all heard of a very expressive proverb, importing -that the world will think of us just as we think ourselves. -Perhaps the seventh-day people have not made -sufficient exhibitions of self-gratulation. Perhaps they -have walked too contentedly down the valley of humiliation, -involved in the shadows of obscurity. Certain it is, -that they have striven to make themselves acceptable to -God rather than to men; that they have been distinguished -more for morality, good sense, and quiet, unobtrusive -manners, than for brilliant, but superficial, attainments; -<span class="pagenum"><a name="Page_132" id="Page_132">{132}</a></span> -and that they have been rewarded, not by outbursts of -popular applause, not by a rising upon them of the sun of -worldly prosperity, but by the sweet consciousness of doing -right, and a slow but steady progress in Christian knowledge -and acquirements. The Seventh-day Baptist churches -have been blessed and honoured by the labours and example -of a succession of worthy ministers. Men, pre-eminently qualified -to break the bread of life, and administer -the milk of the word;—men truly apostolic in simplicity -and purity of doctrine, in fervour of piety and zeal. True, -they have not been distinguished for the wisdom of this -world. They have not rejoiced in the learning of Bossuet, -neither have they exhibited the eloquence of Bourdalone, -Massillon, or Whitefield; but they have adhered steadily -to the truth, have been uncompromising in opposition to -error, and little prone to seek worldly honours and emoluments. -Few of them have ever grown rich except in -grace; indeed, the possibility of opulence was precluded by -the cost of living, and the smallness of their salaries. The -same has also operated to prevent the accumulation of -large libraries by the ministry, or their devoting much time -to learned research or literary pursuits.</p> - -<p>Few denominations of Christians have been equally distinguished -for fraternal feeling and unanimity of sentiment;—in -no one has society assumed a more healthy and -moral tone. Industry, frugality, and integrity, are their -leading characteristics; mendicity is rare among them, and -squalid poverty unknown.</p> - -<p>Man is eminently a social being. No one perceives, -perhaps no one apprehends, how much society contributes -to strengthen and perfect the noblest virtues and highest -attainments. The affections are particularly under the -control and guidance of social influences. The interchange -of the forms of hospitality and courtesy powerfully promotes -<span class="pagenum"><a name="Page_133" id="Page_133">{133}</a></span> -the growth of friendship and kindliness of feeling. -Consequently, social worship is of the highest importance -to every Christian fraternity; and nothing is more productive -of congeniality of sentiment and unity of design -between churches of the same faith and order than frequent -convocations for mutual encouragement and edification. -The Seventh-day Baptists were aware of this, and, -accordingly, when the church in Newport, R. I., organized -a part of its members into a separate and distinct body, -now known as the First Hopkinton Church, it was stipulated -that an annual interview should take place, which -was subsequently known as the yearly meeting. Thus -was formed a little confederacy, whose bounds gradually -enlarged as new churches were instituted, until it included -the parent churches of Rhode Island, Connecticut, New -York, and New Jersey. These meetings were held alternately -at different places, and were usually attended by -the ministers and other leading members of the respective -churches, who generally travelled at their own expense, -and spent some time in this social and religious visit. The -consequences of this interchange of Christian sympathies -and feelings were every way delightful. The bonds of -union were cemented, many pleasing acquaintances were -formed, and a warm and growing attachment to the Sabbath, -and the cause of truth, increased in the minds of all. -So early as 1800, the churches composing this denomination -began to consider the expediency of establishing some -formal ecclesiastical organization. This was considered -the more necessary in consequence of certain differences in -some doctrinal sentiments that prevailed to a considerable -extent. The question was, under consideration until -1805, when, at a meeting convened at Hopkinton, certain -articles of union were agreed upon, and subscribed by delegates -from eight sister churches; and thus an ecclesiastical -<span class="pagenum"><a name="Page_134" id="Page_134">{134}</a></span> -body for the transaction of business was formed, which was -denominated the General Conference.</p> - -<p>The second session of this venerable body was held at -Berlin, the third at Cohansey, now Shiloh, and the fourth -again at Hopkinton. In 1808, the Lost Creek and New -Salem churches, in Virginia, united with the Conference, -which subsequently received continual and almost annual -additions.</p> - -<p>The meetings of this body were solemnized alternately -from place to place, and were attended with the most -happy consequences. Before the venerable body, whose -members were uniformly distinguished for integrity, candour, -and piety, all difficult cases were brought for consideration -and adjustment. Here divisions were reconciled, -schisms healed, and such differences as appeared -likely to disturb the general peace removed. Here, also, -religious and benevolent enterprises were projected and -recommended to the churches for their action and consideration. -The authority of the General Conference was -subject to several limitations, which will be perceived by -attending to the form and government of the Sabbatarian -fraternities. Every church is in itself a distinct body, -capable of transacting its own concerns, of receiving or -expelling members, of appointing its own pastor and other -officers, fixing their salaries, and suspending their ministrations -in case of impiety or gross immorality. The -internal regulations of these churches are simple and -democratic, every member being equally entitled to a -vote, and the pastor, except by the superior respect attached -to his station, having no more voice, and exercising -no more influence in business affairs, than a private individual. -It could not be expected that these churches, -after having experienced the benefits of their equal and -impartial government, would accede to the establishment -<span class="pagenum"><a name="Page_135" id="Page_135">{135}</a></span> -of any ecclesiastical organization that might tend to subvert -their independence, or to centralize in an extraneous -body the authority which was then disseminated through -and exercised by the members of the churches themselves. -Accordingly, we find that the right to choose, elect, and -ordain their own deacons was still retained by the churches, -as well as the privilege of specifying from their numbers -such candidates for the ministry as appeared eligible for -that sacred office, which specification and appointment, -being submitted to the Presbytery (a board of ministers -appointed for that purpose), by whom the qualifications, -talents, and character, of the candidate is examined, which -examination proving satisfactory, he is forthwith ordained -by the laying on of hands.</p> - -<p>Neither has the Conference any right to institute a -judicial investigation of any difficulties that may arise -between individual members and the churches to which -they belong, nor to attempt any interference with dissensions -between sister churches, except by special and particular -invitation, and unless the subject has been previously -laid before the respective churches, and their delegates -to the Conference instructed to take cognizance of -the matter.</p> - -<p>Such churches of the Sabbatarian order as desired admission -into this confederacy, were required to furnish a -written exposition of their doctrinal sentiments respecting -regeneration by the Holy Spirit, justification by faith, and -salvation through the merits of Jesus Christ, which, proving -satisfactory, the right hand of fellowship was extended -to their delegate on behalf of the Conference. Here we -may observe that this proceeding was not calculated nor -intended to establish any inquisitorial censorship of doctrinal -views, but to perpetuate good order, unanimity of -sentiment, and purity of faith.</p> - -<p><span class="pagenum"><a name="Page_136" id="Page_136">{136}</a></span> -At the time of the organization of the General Conference, -there were several churches of Seventh-day Baptists -who remained aloof from that confederacy. Of these, -one was situated in a very pleasant country, on the west -fork of the Monongahela River, in Harrison County, Virginia. -This church, in 1808, sent a letter to the Conference, -requesting admission into that body, but stating -their practice of receiving first-day members. In consequence -of this, their reception was postponed, and an -admonitory message upon the subject prepared and sent -to them. This church soon fell into a decline; its members -removed into other parts, and it finally became extinct.</p> - -<p>With the exception of the minutes of the General Conference, -and one or two other works scarcely deserving of -consideration, the Seventh-day Baptists made no attempt -to form a denominational literature until 1820, when an -association of ministers edited and published a periodical -designated the Missionary Magazine. About the same -time a collection of hymns for the use of the denomination -was made, which met with very general acceptance and -applause. After the publication of the magazine had been -continued for two or three years, various causes contributed -to render the further prosecution of the enterprise inexpedient -and unadvisable. Upon the discontinuance of the -magazine, the necessity of a denominational literary organ -was very generally felt, but engagements in other pursuits, -fears of pecuniary losses, and other causes, operated to -prevent the enterprise until 1827, when Deacon John -Maxson, of Scott, projected and brought into successful -operation a weekly newspaper, called the Protestant Sentinel, -which, by untiring energy and perseverance, he succeeded -in supporting and publishing for several years. -The paper was first issued at Homer, then at Schenectady, -<span class="pagenum"><a name="Page_137" id="Page_137">{137}</a></span> -and finally at De Ruyter. To Deacon Maxson, the publication -of this paper appears to have been, from the first, -a losing concern. His engagement in the enterprise was -not undertaken with the view of expectation of pecuniary -profit. He was influenced by considerations far more -sacred and important. No doubt in the advantages secured -by that enterprise to his brethren he feels amply repaid -for all his toils and difficulties; for a man of his benevolent -heart and amiable disposition ever forgets all personal -considerations in the general good.</p> - -<p>When the press was removed to De Ruyter, Deacon -Maxson resigned the editorial charge, which passed in a -very short period through several hands; the paper bearing -the name of The Seventh-day Baptist Register. Even -here its location was not considered as the most favourable, -and many supposed that the city of New York would -afford a more eligible situation. To that place, therefore, -in 1844, it was removed, and the Rev. George B. Utter -assumed the editorial chair, since which removal it has -borne the name of The Sabbath Recorder.</p> - -<p>The denomination became early aware of the utility of -tract publications, and the General Conference in 1831, -recommended the formation of tract societies in the different -churches, which should become auxiliary to a general -tract executive committee, annually appointed by that -body, to procure, examine, and publish such tracts as in -their opinion might be desirable. In compliance with this -suggestion, such organizations were instituted in nearly all -the churches, and several tracts were procured and printed. -But the tract cause, like that of the denominational paper, -laboured under much discouragement and great embarrassment. -As a means for disseminating Christian truth and -knowledge, it does not seem, even yet, to be duly appreciated. -The want of available funds crippled its operations, -<span class="pagenum"><a name="Page_138" id="Page_138">{138}</a></span> -and lessened its usefulness; nevertheless it continued -to support a nominal existence until 1843, when it was remodelled -and reorganized under the name of the Sabbath -Tract Society, since which period its activity and usefulness -have been abundantly exhibited. It has a series of -stereotyped tracts, of which editions are published according -to the means and demands of the society. In connexion -with this, is a publishing society, recently organized, that -has issued several publications not connected with the -series, but all relating to the Sabbath controversy. The -denominational paper is also published under the auspices -of this society; and it is believed that whatever obstacles -may have impeded the progress of our publishing interests, -they are rapidly disappearing before the development of -our literary resources.</p> - -<p>The utility of missionary organizations engaged, at a -very early period, the attention of the General Conference. -At this time it was the practice of the individual -churches to depute their ministers to make short journeys, -of which they generally defrayed the expense. The inefficiency -of this course had become painfully manifest, and -it remained for the Conference to devise some plan by -which the missionary efforts of the denomination could be -concentrated. The subject was under consideration for -two or three years, and finally resulted in the organization -of the Seventh-day Baptist Missionary Society. By reference -to the constitution of this society, which bears the date -of 1819, it appears that its object was to consolidate the funds -and concentrate the efforts of the denomination, in order to -promote the interests of religion by employing missionaries -and sending them to the destitute and scattered brethren -in our fellowship. This society, notwithstanding its laudable -object, was destined to meet with many difficulties and embarrassments. -The poverty of some of the churches, and -<span class="pagenum"><a name="Page_139" id="Page_139">{139}</a></span> -the unwillingness of others to contribute, were serious obstacles -in the way of its accomplishment of the good it had -purposed to perform. Yet under its auspices, several missionaries -were annually appointed, for three, six, or nine -months, to occupy such fields of labour as appeared most -eligible, and generally embracing visitations to Sabbath-keepers -who were removed to distant localities. These -journeys, though attended in the sequel with the happiest -results, often required no small share of personal sacrifice -and inconvenience on the part of the performer. Difficulties -were always to be encountered; many times dangers. -These were greatly enhanced, from the fact that the missionary -field generally lay in some new region, where the -forests were as destitute of roads as the rivers of bridges, and -where the uniformity of the one might prove quite as perplexing -to the wanderer, as the swollen tides of the other -might render dangerous the unaccustomed ford. Not unfrequently -circumstances required the performance of these -journeys in the winter season, when every discomfort was -proportionately increased.</p> - -<p>These missionaries held meetings, organized churches -where such a course seemed expedient, and administered -baptism to believers. Sometimes their visits to the destitute -would be attended by a gracious revival, but at all -times were accompanied with gratifying results. But the -embarrassments of the society continued, and finally, in -1841, it was formally extinguished, in order to make room -for another, whose regulations, it was conceived, were more -judicious, and which commenced operations in 1842. To -the domestic this adds a foreign field. Under its direction, -Messrs. Solomon Carpenter and Nathan Wardner, with -their wives, are labouring at Shanghai, in China, and the -mission, with which a small school, under the management -of the excellent Mrs. Wardner, is connected, is in a highly -<span class="pagenum"><a name="Page_140" id="Page_140">{140}</a></span> -flourishing condition. The Board are collecting funds to -build a chapel for public worship, to purchase an eligible -site for which, about one thousand dollars have been already -despatched to that country.</p> - -<p>A Seventh-day Baptist society for the dissemination -of religious truth among the Jews, took a permanent form -in 1838, and Elder William B. Maxson was appointed to -labour, under its direction, with that ancient and bigoted -people. The success of this enterprise was not proportionate -to the anticipation indulged, although probably as -great as could have been expected, had all the difficulties -and obstacles of the mission been fully considered. In -connexion with this society, a small work on the prophetic -character of the Messiah was published, and many copies -gratuitously distributed among the Jews. Recently this -society has only supported a nominal existence.</p> - -<p>The attention of the Seventh-day Baptists was early -called to the subject of education, and two institutions of -a high classical character, have been established among -them. Of these, one is located at Alfred, Alleghany -County, New York, and is denominated the Alfred Academy -and Teachers' Seminary; the other at De Ruyter, -New York, was founded in 1837, at an expense of near -thirty thousand dollars. The first has a charter from the -state, and both have acquired a high reputation, and -furnish the means of a classical education to a large number -of students. Besides these, academic schools have been -projected and brought into successful operation in other -sections, in connexion with our denomination.</p> - -<p>The Sabbatarians have repeatedly taken action in their -ecclesiastical bodies, against war, intemperance, slavery, -secret societies, and the like, and in favour of the great -moral reforms and benevolent enterprises of the age.</p> - -<p>Within the last twenty years a very interesting correspondence -has been carried on with the Sabbatarians of -<span class="pagenum"><a name="Page_141" id="Page_141">{141}</a></span> -England, through the medium of Rev. Robert Burnside, -and Rev. William Henry Black.</p> - -<p>About 1830, the great increase of business, as well as -the scattered situation of the churches, seemed to justify, in -the opinion of many, some modification of a general annual -Conference. It was therefore proposed to divide the denomination -into two Conferences, according to their geographical -position. When the subject came up for action, it -was judged most expedient to continue the Conference, but -to divide the churches into Associations, which should -meet annually, to transact the business of the churches -within their own bounds, and appoint delegates to represent -them in the General Conference, which, according to -a resolution passed at one of its meetings, convened at -Shiloh, in 1846, is hereafter to meet triennially instead of -annually. Five Associations have been formed, in accordance -with this plan,—the Eastern, embracing the churches -in Rhode Island, Connecticut, and New Jersey,—the Central, -including those in the State of New York, east of the -small lakes,—the Western, composed of the churches in -Western New York and Pennsylvania,—the Southwestern, -comprising those in Ohio and Virginia,—and the Northwestern, -including those in Wisconsin and Iowa. The -utility of this arrangement is unquestionable, and, so far -as it has been tested, has been found to answer all the purposes -of an Annual Conference without its disadvantages. -But it must not be supposed that during all this time, the -sun of prosperity to this people has been unclouded; that -no difficulties have arisen in their straight and narrow path. -On the contrary, they have been subjected to many and -peculiar trials. They have been despised by the worldly -and the great, have been oppressed by law, and persecuted -in more ways than one by those professing the Christian -name. Even now they are subjected to many inconveniences -from their nonconformity, and are deprived of many -<span class="pagenum"><a name="Page_142" id="Page_142">{142}</a></span> -social and literary privileges that they might otherwise -enjoy. In consideration of this, and the strong worldly -tendencies that bind the human heart, it is not surprising -that thousands who have been brought up to recognise the -obligatory and sacred character of the fourth commandment, -and who were fully convinced of its unalterable -claims, have been induced to abandon it; while others, for -the same reasons, although fully convinced of their duty, -have refused to embrace it. Yet some have been able to -appreciate the vast importance of the stake at hand, have -felt the danger of trifling in an affair on which eternal -interests depended, and have concluded that popular -applause was nothing comparative with an approving conscience, -and the smiles of God. Such have strictly adhered -to the Sabbath, or have embraced it, notwithstanding the -consequences. Of the latter, we might instance several -eminent and worthy ministers, who now occupy prominent -places in the denomination. Rev. Wm. M. Jones,<span class="fnanchor"><a -name="Ref_36" id="Ref_36" href="#Foot_36">[36]</a></span> and -Rev. J. W. Morton, Professor of Modern Languages in -the De Ruyter Institute, are both converts to Sabbatarianism.</p> - -<p>In the history of Sabbath-keepers we have had a beautiful -exemplification of the truth of that promise, that he -who soweth in labour and with many tears, shall return -rejoicing, laden with the products of an abundant harvest. -Their numbers were few, their churches isolated, and their -opportunities for sharing in the emoluments of the world -both limited and unfrequent, nevertheless the dissemination -of their doctrines has become, through Divine Providence, -the means of reclaiming many wanderers to the Bible -Sabbath. The increase of the number of the Sabbath-keeping -<span class="pagenum"><a name="Page_143" id="Page_143">{143}</a></span> -churches may be attributed to a variety of causes. -Every society possesses within itself the principle of extension -and multiplication, by which it will ultimately quadruplicate -its numbers, when no counteracting agencies of -more potent influence are at work. In consequence of this, -the numerosity of a church sometimes became burdensome, -and it was considered necessary to establish a new fraternity -from the surplus members of the old. Emigration also became -a great source for the dissemination of the scriptural doctrine -of the Sabbath, as well as indicative of the ground -to be occupied by future churches. Thus some brother, -whom poverty or untoward circumstances had forced to -abandon his native state, and the Christian society of his -childhood, has been the pioneer of religious instruction to -the neighbourhood, and the honoured founder of a religious -establishment.</p> - -<p>In the third place, the perceptions of many have been -enlightened by an unprejudiced perusal of the Holy Scriptures, -accompanied by the convincing energies of the Spirit -of truth. A venerable lady, resident in the State of New -York, embraced the Sabbath, to which she rigidly adhered, -notwithstanding the opposition and persecution of her -husband and kindred, although at the time unaware that -any denomination of Christian Sabbatarians existed. She -had obtained her knowledge of the Sabbath, its ordinance -and obligation, from the Bible alone. A gentleman of -Maryland, with his family, embraced the Sabbath without -having any previous communication or connexion with the -Sabbatarians; but the unprejudiced perusal of the Scriptures -had instructed him in the knowledge of his duty, and -he hesitated not in the performance of it. A multitude of -similar cases might be recorded; these, however, are sufficient -to show that Scripture testimony, when acting upon -unprejudiced minds, will invariably lead to a clear conviction -of the holy and sabbatical character of the seventh day.</p> - -<p><span class="pagenum"><a name="Page_144" id="Page_144">{144}</a></span> -It is well known, that in nearly every State of the Union, -the observance of the first day is enforced by law. It is -certainly remarkable that these States, so distinguished for -their otherwise liberal and enlightened policy, should retain, -with such tenacity, this hateful feature in their legislative -system; thus subjecting to the alternative of conformity, -or to the liability of fines and imprisonment, a large and -respectable portion of the community. To obtain the redress -of these grievances, and the exemption from being -made amenable to civil processes served, or made returnable -upon the Sabbath, petitions were circulated for two or -three consecutive years, in the different States where the -Sabbatarians reside, and then presented to the consideration -of the legislative bodies. In no case, however, were -they attended with the results anticipated, either by a repeal -of the obnoxious statutes, or by the enactment of other -laws, more conformable to the spirit of the age.</p> - -<p>Upon several occasions, the Seventh-day Baptists have -attempted to participate with their first-day brethren, in -Sabbath Conventions, and similar convocations. But, as -might have been expected, they have been uniformly excluded -from these deliberations; courteously, it is true, and -with expressions of Christian feeling and charity. In consequence -of this, they have instituted, and held, within -their own bounds, several Conventions and similar meetings, -designed to advance and disseminate the Bible doctrine -of the Sabbath.</p> - -<div class="section"> - - <h3 class="nobreak">SECTION II.<br /> - <small>EASTERN ASSOCIATION.</small></h3> - -</div> - -<p>The Eastern Association of Seventh-day Baptists, embraces -the churches located in Connecticut, Rhode Island, -<span class="pagenum"><a name="Page_145" id="Page_145">{145}</a></span> -and New Jersey. The history of these communities must -be highly interesting, and fraught with instruction to every -pious mind.</p> - - <h4>CHURCHES IN RHODE ISLAND.</h4> - -<p>This little territory, which circumstances have rendered -so peculiarly dear and interesting to every pious mind, was -settled at a remarkable period in the history of the world, -and under circumstances not only new and peculiar, but -strongly adverse to former theories and practices. It remained -for the founder of this little colony to make the -discovery that the consciences of men were above the cognizance -of penal regulations or legal processes; but the -principles of religious freedom which he exposed and incorporated -in his government were regarded by all other -bodies, both civil, judicial, and ecclesiastical, as in the -highest degree visionary in theory, and dangerous, disorganizing, -and impracticable in real life.</p> - -<p>It is not surprising that a pampered priesthood and -lordly prelates, whose honours and preferments were based -upon a system of ecclesiastical tyranny, should oppose, by -every possible means, the establishment of unlimited toleration; -although we may well wonder that those who had -felt themselves the heavy weight of religious persecution, -should commit so great an error, so palpable an inconsistency, -as to attempt to deprive others of the inestimable -blessing of worshipping God according to the dictates of -their own consciences. Roger Williams, who fled from the -persecuting Puritans, became the founder of the first Baptist -Church in America, which was instituted at Providence, -1644, and from which originated a church at Newport, in -1652, under the auspices of Rev. William Vaughan. From -this community seven persons seceded in 1671, and established -<span class="pagenum"><a name="Page_146" id="Page_146">{146}</a></span> -the first Seventh-day Baptist, and the Third Baptist -Church upon the American continent. This secession -took place in consequence of the teachings of Stephen -Mumford, who emigrated from England in 1665, and who -contended, with zeal and fervour, for the perpetuity and -unchangeable nature of the Sabbatical ordinance. It is -greatly to be lamented that of the early life of this man, -the parent, under God, of so many flourishing religious -communities, so little is known.</p> - -<p>Only a few facts have been preserved, and these rest on -questionable evidence. I have not been able to obtain any -knowledge of his parents, of the place of his birth and -education, or any of the circumstances connected with his -conversion. It is certain, however, that he embraced Sabbatarian -sentiments, or was educated in that belief in -Europe.</p> - -<p>Mr. Mumford, when he arrived in this country, was in -the middle of life; a period when the energy of youth -remains without its rashness, and the mind is prepared to -act with steadiness without exhibiting the timidity and pertinacity -of old age.</p> - -<p>It has been observed, with more beauty of expression than -either truth or consistency, that great circumstances make -great men. It is certain that extraordinary trials, new situations, -and difficult exigencies may and will develope unexpected -powers, and give prominence to certain traits of character; -nevertheless, the mind, in its essential qualities, generally -remains unchanged. Horace, whose knowledge of -human nature no one has ever distrusted, very pertinently -remarks, that those who cross the ocean pass under a new -sky, but do not change their disposition. This was undoubtedly -true of Mr. Mumford; and could we trace his -early history, we should doubtless find an exhibition of the -same principles and conduct which marked his subsequent -<span class="pagenum"><a name="Page_147" id="Page_147">{147}</a></span> -career. But the actions of Mumford speak loudly in his -behalf. He was evidently a lover of the truth, and one -neither ashamed nor afraid to advocate unpopular tenets -if they agreed with the Word of God. He cannot be -accused of bigotry or intolerant feelings towards those -who differed from him in sentiments, for he united with, -and continued in the communion of the First-day Baptist -Church in Newport for a considerable time. Neither does -it appear that he attempted to make proselytes by any -violent or injudicious methods, but simply showed the way -of right by expounding the Scriptures in friendly conversation. -It is evident that he had no ambition to be considered -as a partisan leader, for he never aspired to become -an elder even in the church which he had been instrumental -in gathering. While a conclusive testimony of his generally -irreproachable character, and the piety of his little -band of followers, is evinced by the fact that they were -not excluded from the First-day community, but voluntarily -withdrew from it, in consequence of the "hard -things" which were spoken against them by their brethren.</p> - -<p>It is probable that Mr. Mumford was one of those amiable -and worthy characters, who, possessing an humble and unaspiring -disposition, never dream of worldly distinction or -popular applause, or that their actions, or the perpetuation -of their memories, can be beneficial or grateful to posterity. -At this time, too, the founder of a poor and despised sect -must have had other subjects of greater moment in mind, -and must have been too busy to record his own fortunes, -and too pious to feel any pride in recounting his ancestry, -his adventures, and his sufferings.</p> - -<p>In the colony of Rhode Island liberty of conscience was -professedly established, and the friends of Roger Williams -have chanted his praise in no measured terms upon that -account; but how do their eulogies agree with the fact -<span class="pagenum"><a name="Page_148" id="Page_148">{148}</a></span> -that even here the Sabbatarians were subjected to peculiar -troubles, and suffered much inconvenience, being exposed -to insults and annoyances upon their Sabbaths, and likewise -driven from their fields of labour upon the first day -of the week by the magistrate, although peaceably at work -in a manner that precluded any disturbance. Of the -manner of Mr. Mumford's death I have no account; but -"mark the perfect, and behold the upright, for the end of -that man is peace." Doubtless it was so with him.</p> - -<h5>NEWPORT CHURCH.</h5> - -<p>The Sabbatarian church at Newport was instituted in -1641. It then contained seven members, who had withdrawn -from the communion of the First-day church on -account of the differences subsisting between them with -respect to the Sabbatical ordinance. Their names were -Stephen Mumford, William Hiscox, Samuel Hubbard, -Roger Baster, and three sisters; William Hiscox became -their first pastor.</p> - -<p>The early history of Elder Hiscox, like that of most of -his contemporaries, is wrapped in obscurity. He appears, -however, to have held an eminent place in the First-day -Baptist Church of Newport, then under the pastoral care -of Rev. Mr. Clark, as we find that he was appointed by -that body, in conjunction with Joseph Torrey and Samuel -Hubbard, to assist the Baptists at Boston, in a public dispute -concerning infant baptism, to which they were challenged -by the Puritan persecutors. This dispute was -actually held and continued for two days, though to little -purpose, for all turned out a farce so far as the Baptists -were concerned, who, as it appeared, were only invited -there to be tantalized and abused.</p> - -<p>It is very probable that Mr. Hiscox had acquired a reputation -<span class="pagenum"><a name="Page_149" id="Page_149">{149}</a></span> -for public speaking before he was chosen or -ordained to the ministerial office by the infant church at -Newport. Be that as it may, his faithfulness, the prosperity -of the church under his ministry, and the successful -manner in which he vindicated the Scriptural tenets which -he had espoused, evinced the wisdom of their choice. He -fell asleep in Jesus in 1704, in the sixty-sixth year of his -age.</p> - -<p>Rev. William Gibson, from London, where he received -his ordination, was his successor. Elder Gibson is said to -have descended from an ancient and highly respectable -family in Warwickshire. From his youth he was destined -for the church, and consequently he received a classical -education in Oxford, that nursery of ecclesiastics. While -prosecuting his preparatory studies, he accompanied his -fellow-students to see what they denominated "sport," -which was, in reality, the public whipping of a poor woman -for nonconformity as it respected infant baptism, and the -religious observance of the first day. The great patience -and apparent piety of the victim, together with the brutality -of the sentence, wrought powerfully upon his sympathetic -mind, and finally he abandoned the study of logic for that -of the Bible, in order to discover what part of the sacred -volume authorized such proceedings. This inquiry, to the -inexpressible grief of his parents, who saw the prostration -of their worldly hopes, terminated in his conversion to -Baptist sentiments, and his emigration to America. He -filled the office of pastor to the church at Newport until his -death, which occurred in 1717, in the 79th year of his age. -Joseph Crandall, who had been his colleague for two years, -succeeded him. He was an able and worthy minister, -although illiterate, and the church prospered under his -administration. He died in 1737.</p> - -<p>Rev. Joseph Maxson, another father in Israel, followed, -<span class="pagenum"><a name="Page_150" id="Page_150">{150}</a></span> -who died in 1743. Mr. Maxson is said to have been extremely -apt and pointed in argument, but he was mainly -distinguished for judicious adaptation of means to ends in -all his intercourse with the unconverted. This will be -illustrated by the following anecdote. He had a neighbour -notorious for infidel principles and unchristian conduct, but -as such characters generally are, he was entirely ignorant -of the Bible, nor could he be prevailed on to read or accept -one. Mr. Maxson did not press the matter, but manifested -as much unconcern as he could assume. Some time after, -our infidel friend was returning home, when near his gate, -he discovered a book presenting the appearance of having -been accidentally dropped. He took it up; it was a Bible. -Upon the blank leaf was written—</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - -<div class="verse indentqq">"'Twas for me, thy soul death tasted,</div> -<div class="verse">Seeking me, thy worn feet hasted;</div> -<div class="verse">Let such labour not be wasted."</div> - -</div> -</div> -</div> - -<p>The exquisite beauty of this stanza struck the mind of -the scoffer; he thought that certainly his principles could -not be shaken by a slight examination of the book, as he -wished particularly to discover to what passage such beautiful -lines could apply. He did so; the result was his -conversion.</p> - -<p>Rev. John Maxson, their next pastor, was a man of eminent -piety. He was not a proficient in the wisdom of this -world, but he possessed that without which all learning is -vain. He was eminently distinguished for his knowledge -and love of the Scriptures. He died in 1778.</p> - -<p>Rev. William Bliss received the mantle of the ascending -Elijah. Mr. Bliss, in his early life, was much inclined to -deism, but when about thirty years of age, he became truly -serious, and finally he was happily converted, and united -in communion with the church. Soon after his public profession -<span class="pagenum"><a name="Page_151" id="Page_151">{151}</a></span> -of religion, he became exercised on the subject of -the ministry. He had frequently improved his gift for -speaking, in the prayer and conference meetings; and he -received a public call of the church in 1773. In 1780, he -was installed pastor of the church, in which station he continued -during the remainder of his life, which was about -twenty-eight years.</p> - -<p>Mr. Bliss was a warm and steady friend of his country, -and suffered much by the English soldiery, during the -Revolutionary war, being completely in their power while -the city of Newport remained in their possession. They -took possession of a part of his farm, on which they erected -forts, and a part of his dwelling, in which were quartered -many of their officers. They also cut down his orchards -to barricade the roads, and committed many depredations -of a similar character.</p> - -<p>Mr. Bliss was the father of a large family, and some -very interesting circumstances are related of one of his -daughters. This young lady, when about sixteen years of -age, had a long and painful sickness, in which time she became -hopefully converted; and God was pleased to recommend -himself to her in a remarkable manner. During her illness, -at a time when she was very low, she lay for a long time -as one asleep, without sense or motion. Her attendants -looked upon her as dying; but presently she revived, and -was in the greatest transports of joy. She declared to -them that she had been favoured with a view of another -world, and had been conducted both to the mansions of -misery, and the abodes of felicity; and that in both places -she saw and recognised those with whom she had been -acquainted, and were then dead, but that she was forbidden -to tell them who were in misery; that she had water -given her to drink, which was inexpressibly sweet,—that -she was told that she would not recover from her sickness, -<span class="pagenum"><a name="Page_152" id="Page_152">{152}</a></span> -but must return for a season, and then that she should be -admitted back to stay for ever. She lived about a year -after this, during which time she looked forward with the -greatest pleasure to the time of her departure, and died in -full confidence that she should be immediately reconducted -to those scenes of felicity with which she had been made -acquainted.</p> - -<p>As a minister of the gospel, Mr. Bliss was more distinguished -for logical and spiritual argumentation, than for -oratorical fervour. Few have excelled him in solidity of -judgment, and the happiest consequences uniformly resulted -from following his advice. As a Christian he was -remarkably exemplary, and adorned his profession in both -public and private life. He was warm and tender-hearted, -circumspect in his deportment, and always anxious to promote -the happiness and usefulness of all about him. He -was distinguished for a pleasant cheerfulness, which made -his conversation agreeable to persons of all ages.</p> - -<p>The circumstances attending his death were quite remarkable. -For a few months previous to his decease, he -experienced several paralytic strokes, which, though light, -greatly reduced his physical strength. Still he retained -his mental faculties to the last, and was not confined to his -house but a few days. From this period he was sensible -that his departure was at hand, and he waited in the -greatest composure of mind for his approaching change. -For a few days before his death, he found his strength decaying, -but felt no other disease than a gradual loss of -physical power. The day before his death, he was visited -by his intimate friend, the Rev. Mr. Eady. To him, he -remarked, "I am going to try the truth of my doctrine." -The morning before he died, he was visited by a grandson -who had recently returned from Spain. With him he conversed -freely on the political and religious state of that -<span class="pagenum"><a name="Page_153" id="Page_153">{153}</a></span> -country. From these subjects, he referred to his own circumstances, -observing that he no longer possessed any -interest in the busy scenes of this world, as he was on the -point, he believed, of departing for a better one. He signified -that he thought himself to be dying, and appeared -animated with the prospect before him. He seemed like -Moses, who in his full strength, was permitted to ascend -the summit of Mount Pisgah, and thence view the fair and -fertile fields of the promised inheritance. Towards evening -he was visited by Deacon B., from Hopkinton, who called, -not intending to tarry through the night. He observed to -this gentleman that he was going to die, and thought he -would be needed about his person. He also made, with -great deliberation, further arrangements for calling assistance, -as he believed he should leave them before morning. -When Deacon B. retired to rest, he was walking the house -without exhibiting any unusual symptom except a strange -coldness of the hands and the feet. He had left him but a -short time when he heard an unusual stir below, and immediately -arose and repaired to his bedside; but his spirit had -fled. Thus closed his long and useful life on the 4th day -of May, 1808, in the 81st year of his age.</p> - -<p>The Rev. Henry Burdick, was his successor, and -was assisted in the ministry by Rev. Arnold Bliss. -Both were young men of eminent piety and considerable -ability, and both continued to exercise their holy vocation, -until they were called to rest from their labours at a very -advanced age. Subsequent to the death of Elder Bliss, -which occurred in 1826, this church appeared to sink under -an accumulation of misfortunes and unpleasant influences. -This deplorable state of things continued for several years, -when the General Conference took into consideration the -utility of appointing a missionary to labour in that vicinity. -<span class="pagenum"><a name="Page_154" id="Page_154">{154}</a></span> -Accordingly, Lucius Crandall received an appointment to -that field, in which connexion he continued for three years. -He was succeeded in 1846 by Libbeus Cottrel, a young -man of considerable promise.</p> - -<p>Besides this succession of pastors, the church at Newport -had several highly eminent men in its connexion. -Of these, the Wards were distinguished for holding high -official stations in connexion with the royal government of -the province. They were descended from an ancient and -highly respectable family in England, whose elder members -espousing the cause of the Parliament in the civil wars, -thereby became obnoxious to the dominant party at the -time of the Restoration. Mr. Thomas Ward, Esq., emigrated -to America, and joined the Sabbatarian church, of -which he continued a member until his death.</p> - -<p>Richard Ward, his son, was one of those rare characters, -who, with talents and capacities fitted to adorn the highest -circles, are, nevertheless, not ashamed of godliness, or of -a consistent observance of the humble duties of religion. -He made a public profession of Christian faith, in 1753, -and uniting with this, then infant church, contributed -greatly by his talents, and wealth, and influence, to its -support. Determined likewise to give his brethren a solid -proof of his affection and regard he bequeathed five hundred -pounds sterling to the church at his death, which -occurred in 1766. This eminent man, as a citizen and -statesman, was distinguished for patriotism and philanthropy. -In his executive character as royal governor of -the province, he displayed a singular ability, and his -memory will long be remembered with affection and respect -by the people whom he served. Samuel Ward, his son, -was also governor in the years 1762 and 1765; the duties -of which office he administered with fidelity and zeal. In -<span class="pagenum"><a name="Page_155" id="Page_155">{155}</a></span> -the years 1774 and 1775, he was a member of the Continental -Congress, in which difficult station all his conduct -was signalized by an inflexible integrity and unfailing -patriotism. As a man, a scholar, a statesman, and a -Christian, his character was equally respectable.</p> - -<p>Mr. Henry Collins, another member of this church, was -pre-eminently distinguished in his time, being one of the -wealthiest citizens of Newport in the days of her colonial -glory, a munificent patron of the fine arts, and a highly -respectable literary character. He donated the ground -upon which the Redwood Library now stands, and was a -liberal contributor to all public enterprises of a benevolent -and useful character. Mr. Collins participated at all times -in the labours of his brethren with much zeal and great -effect; being always ready to act his part, sometimes as a -messenger to the other churches, and often at home in the -service of the congregation. In 1729, he was elected -Trustee, and with Mr. Jonathan Weeden had the sole -charge of erecting the house of worship. This venerable -structure stands upon a lot of land donated by Mr. Almy -to the church for that purpose. A rather singular anecdote -relative to this meeting-house is on record. During -the Revolutionary war, when Newport was occupied by -the British army, most of the meeting-houses in the town -were converted into barracks for the soldiers. The Seventh-day -meeting-house was also selected for this use, but when -the officer sent to take possession of it opened the door, he -discovered the ten commandments, which were written on -two tables representing marble, and placed over the pulpit. -Pausing a moment, he ordered his men to retire, remarking -that he could not spoil a house in which were written the -sacred laws of God. The meeting-house was accordingly -saved, although of but little use to the church during the -captivity of the town.</p> - -<div class="pagenum"><a name="Page_156" id="Page_156">{156}</a></div> - -<h5>FIRST SEVENTH-DAY BAPTIST CHURCH, HOPKINTON, -RHODE ISLAND.</h5> - -<p>This church was first organized in 1708, although -Seventh-day Baptists, in connexion with the church at -Newport, had resided here for a long period.</p> - -<p>Rev. John Maxson, their first pastor, and one of the earliest -ancestors of the large and respectable family of that -name, was distinguished for great oratorical fervour and -pathos in public speaking, although he did not possess the -advantages to be derived from a classical education. His -voice is said to have been remarkably strong, clear, and -harmonious; his eye mild, blue, and beaming; his countenance -noble and expressive, and then he knew so well how -to touch the hearts of his auditory: always beginning his -discourses in a low and subdued tone, but warming with -his subject, and exhibiting throughout the general course -of his argumentation an air of vivacity and glowing energy; -and in his appeals, an ardour, pungency, and force altogether -irresistible. When addressing sinners, he would -weep from sympathy and feeling; but how would his countenance -irradiate and brighten when he told of a Saviour's -love! He died in 1720, in a ripe old age.</p> - -<p>Rev. Joseph Clarke, who succeeded him, was ordained -in 1712, and exercised his ministry with great acceptance -until 1719, when he fell asleep in Jesus.</p> - -<p>Rev. John Maxson, Jun., his successor, received ordination -in 1719, and continued his pastoral care over the -church, until 1747, when he went to receive his crown. It -is said that Elder Maxson possessed one gift most rare, -and at the same time most essential for a Christian minister. -This was great fervency and frequency in prayer. From -the closet he went to the pulpit, and he went from the -pulpit to the closet. He wrestled with the angel of the -<span class="pagenum"><a name="Page_157" id="Page_157">{157}</a></span> -covenant like the patriarch of old, and like him he secured -a blessing.</p> - -<p>Upon the death of Elder Maxson, the ministration of -Gospel ordinances in this church devolved on Elder Joseph -Maxson, of Newport, who served both churches until 1750. -Rev. Thomas Hiscox assumed at this time its pastoral -charge. He was a man of rare piety and eminent ability. -Evangelical in sentiment, eloquent in delivery, forcible and -pointed in argumentation, he was very successful as a -minister. Endowed with great conversational powers, a -pleasing and affable address, he was eminently qualified to -adorn the social circle, and no one could frequent his company -without being benefited by his piety and improved -by his wisdom.</p> - -<p>He made a public profession of religion in early life, -and was even then distinguished for close application to -the study of the Scriptures. Contemning the vain and -fickle amusements of youth, he was ever found at the -prayer circle, and delighted particularly in solitude and -retirement. His maturity amply fulfilled the promise of -his spring, and the autumn of his days was accompanied -by an abundant harvest. He died in 1773, in the seventy-seventh -year of his age. Rev. Thomas Clarke, his colleague, -was appointed to the work of the ministry in 1750, -and departed this life in 1767, aged eighty-two years. -His death was eminently triumphant, and even after he -had ceased to speak, his pallid countenance shone with a -glory, and his glazing eye glowed with a rapture altogether -indescribable.</p> - -<p>Rev. Joshua Clarke, son of the former, was eminently -distinguished, not only as a Christian minister, but as a -citizen. He sustained with fidelity and trust several -important town offices in the early part of his days, and -as a member of the corporation for the College at Providence; -<span class="pagenum"><a name="Page_158" id="Page_158">{158}</a></span> -was highly distinguished for classical and literary -taste, as well as the faithful discharge of the laborious and -varied duties pertaining to that station. His patriotism -and public spirit were continually exhibited during his -long and honourable service in the legislature of the state; -but it was chiefly in his position as a Christian minister, -that his gifts and graces were brought into action, and his -character displayed in all its beautiful and symmetrical -loveliness. For this station he was eminently fitted both -by nature and grace: a form lofty and commanding; eyes -deep and dark as midnight; voice clear and musical. His -preaching was powerful, and chiefly for this reason, it came -from the heart. The church, during his ministration, was -blessed with several revivals of religion. He travelled -many journeys on business connected with the church, but -finally rested from his labours in March, 1793, in the -seventy-seventh year of his age.</p> - -<p>Rev. John Burdick, his successor, was equally distinguished -for eminent piety and natural ability. His discourses -were marked by a fervid, yet gracefully simple -eloquence. He was also eminent for faithfulness in discipline. -No member under his auspices was retained in the -church whose conduct or reputation could be a blot upon -her bright escutcheon; yet no one could accuse him of injustice -or partiality. His ministry was signally blessed -by a powerful revival, in which more than two hundred -persons were added to the church in one year. As a -citizen, he was liberal, public-spirited, and benevolent. -Incessant in his Gospel labours, he travelled much, visiting -destitute churches, many of which he had assisted in organizing. -He never received nor required a stated salary, -but wrought at the useful and healthful occupation of husbandry. -He was highly respected by other Christian denominations, -and maintained the most friendly intimacy -<span class="pagenum"><a name="Page_159" id="Page_159">{159}</a></span> -with their ministers. He died in the seventieth year of his -age, in 1802.</p> - -<p>Rev. Abraham Coon, his successor, was ordained in -1798, and was very generally admired for solidity of judgment, -copiousness of thought, and eloquence of delivery. -He was frequently employed among other denominations -to their great satisfaction. He died in 1813.</p> - -<p>Rev. Matthew Stillman, his colleague, was ordained in -1804, and continued his ministry with great acceptance -for nearly half a century. Elder Stillman, was a man of -moderate ability, but he possessed, in an eminent degree, -those excellencies of character and disposition, that are -far more desirable than brilliancy of wit, or depth and -variety of talent. Although others might be more admired, -none were more extensively and universally beloved. In -1819, Elders William B. Maxson, Daniel Coon, Thomas V. -Wells, and Amos R. Wells, are all reported as associated -with Elder Stillman in the ministry of this church. In 1832 -Christopher Chester is reported as licentiate. He was -ordained in 1834, and continued in connexion with Elder -Stillman, to administer Gospel ordinances to this church, -until 1836, when Elder Coon became, for the second time, -a resident minister in the place. Subsequently he assumed -the pastoral relation in connexion with the church, which -situation he still occupies.</p> - -<p>Beside these ministers, others have been ordained by -this church and that of Newport, who removed into other -parts, and became the founders of new fraternities. Of -these we may mention John Davis, of Burlington, Nathan -Rogers, of Berlin, and Ebenezer David, afterwards chaplain -in the American Army. Several members of this -church have risen to places of trust and importance in the -state. Their deacon, Daniel Babcock, held for a long -time, the office of Assistant Governor in the upper house of -<span class="pagenum"><a name="Page_160" id="Page_160">{160}</a></span> -the legislature. Others have been elected to fill offices of -responsibility in civil, judicial, and local affairs. As a -community, they are noted for wealth and intelligence, for -improvements in the useful arts, proficiency in scientific -pursuits, and steady industrious habits.</p> - -<p>This community, notwithstanding the numerous amicable -dismissions that have been made from it to form other -churches, still remains one of the largest and wealthiest in -the connexion.</p> - -<h5>SECOND SEVENTH-DAY BAPTIST CHURCH, HOPKINTON, -RHODE ISLAND.</h5> - -<p>This church, a branch of the former, was organized in -1835, and Amos R. Wells became its first pastor, in which -relation he continued for two years.</p> - -<p>Rev. John Green assumed the pastoral charge in 1839, -which he held until 1846.</p> - -<p>Rev. Lucius Crandall, his successor, remained two years, -and was succeeded by Rev. S. S. Griswold, the present -incumbent.</p> - -<h5>THIRD SEVENTH-DAY BAPTIST CHURCH, HOPKINTON, -RHODE ISLAND.</h5> - -<p>This community, like the one last mentioned, is a branch -of the First Hopkinton Church, and seceded from the present -body in 1835. It may be observed, that previous to -this separation the Hopkinton Church became very numerous, -and built three meeting-houses for the accommodation -of the different neighbourhoods. These meeting-houses -are now occupied by the respective churches. This church, -however, remained in a rather low and depressed condition, -in consequence of being deprived of the services of a settled -pastor, until 1845, when Rev. A. B. Burdick assumed the -responsibility of that station. Rev. Charles M. Lewis, the -present incumbent, was installed in 1848.</p> - -<div class="pagenum"><a name="Page_161" id="Page_161">{161}</a></div> - -<h5>SEVENTH-DAY BAPTIST CHURCH, WESTERLY, RHODE ISLAND.</h5> - -<p>This church was organized in 1837, and was served by -Henry Clarke as licentiate, and subsequently as pastor, for -several years. - -Rev. Jacob Ayres, the present incumbent, was installed -in 1848. Elder Ayres, is the grandson of Rev. Jacob -Ayres of the Marlborough Church, and he seems to have -inherited Elisha's portion of the spirit and ability of his -venerable ancestor. He possesses, in an eminent degree, -one most rare and inestimable qualification for a gospel -minister,—a remarkable talent in prayer.</p> - -<h5>SEVENTH-DAY BAPTIST CHURCH, PAWCATUCK, -RHODE ISLAND.</h5> - -<p>The distinct organization of this body took place in 1840, -and Rev. Alexander Campbell became its pastor, in which -connexion he remained until 1847.</p> - -<p>Rev. Isaac More, his successor, was a convert to Sabbatarian -sentiments from the First-day Baptist denomination.</p> - -<p>Rev. A. B. Burdick, the present pastor, was installed -in 1848.</p> - -<h5>SEVENTH-DAY BAPTIST CHURCH, RICHMOND, -RHODE ISLAND.</h5> - -<p>This infant community was organized in 1843, and contains -about twenty members. Its prospects, however, are -highly encouraging, and it must be regarded as a very -auspicious omen, that Rev. John Green has consented to -assume the pastoral charge. Perhaps no one in the denomination -is better calculated to encourage the timid and -strengthen the weak.</p> - -<div class="pagenum"><a name="Page_162" id="Page_162">{162}</a></div> - -<h5>SEVENTH-DAY BAPTIST CHURCH, SOUTH KINGSTON, -RHODE ISLAND.</h5> - -<p>This church, another infant community, was organized -in 1843. Elder Henry Clarke is their present pastor.</p> - -<p>Rev. Christopher Chester has also been a very efficient -labourer in this region. His ministry has been blessed at -different seasons with the outpourings of the Spirit of grace, -and the hopeful conversion of many. This was particularly -the case in 1841, when a First-day Baptist church, -consisting of forty members, was gathered and organized -altogether through his instrumentality. In 1847, he visited -them again, and another revival was the consequence. In -this the Seventh-day church participated.</p> - -<h4>EXTINCT CHURCH.</h4> - -<p>A church was organized, in 1791, at Oyster Pond, on -Long Island, by Elisha Gillette, who came from New -Jersey, 1789.</p> - -<p>But he soon began to admit members who observed the -first-day, in consequence of which intestine difficulties -arose. This church soon fell into decay, and ultimately -became extinct.</p> - -<div class="section"> - - <h3>SECTION III.<br /> - <small>SEVENTH-DAY BAPTISTS IN CONNECTICUT.</small></h3> - -</div> - -<p>In the first settlement of this country, Baptists were -persecuted by Pedobaptists, on account of their tenacity -for believer's baptism; but all parties were united in oppressing -and persecuting the Sabbatarians. Soon after -the organization of the church at Newport, the sentiment, -that the moral law was immutable and unchangeable, found -<span class="pagenum"><a name="Page_163" id="Page_163">{163}</a></span> -advocates in New London, Connecticut, where the spirit -of persecution was under less restraint than it was in -Rhode Island. There is an old work, which was written -by a Friend, and published in Baltimore in 1698, and -which gives a very detailed and circumstantial account of -the sufferings of the dissenting parties in New England. -According to his statement, no less than ten Sabbatarians -were mutilated, imprisoned, and subjected to barbarous and -cruel scourgings by their Puritanical brethren. Of these, -John Rodgers, a member of the church at Newport, but a -resident in New London, was fined, imprisoned, and sentenced -to sit a certain time upon the gallows with a rope -about his neck. Another, named Philip Rodney, who -was a Seventh-day Baptist in sentiments, although not a -member of the church, was scourged, and then deprived of -one of his ears. Sometimes their meetings would be disturbed -and broken up by the lawless violence of a mob. -At others they would be fined, imprisoned, and maltreated -for pursuing any ordinary business or labour upon the -first day of the week; and such was the opposition to -them, in many places, that a man who religiously observed -the Bible Sabbath, would much sooner be subjected to -fines and imprisonments, than if he had acknowledged it -to be the Sabbath. These hostilities against the observers -of the seventh-day, occasioned a remonstrance, addressed -to the Governor of New England, by Peter Chamberlain, -Senior Doctor of both Universities, and first elect Physician -in ordinary to His Majesty's person. This somewhat -abated the rage of persecution, although the Sabbatarians -were continually exposed to great inconveniences. It -does not appear, however, that any sect was ever extirpated -by persecution, particularly one that had the testimony -of Scripture upon its side, and flourished in an age -of general inquiry.</p> - -<div class="pagenum"><a name="Page_164" id="Page_164">{164}</a></div> - -<h4>SEVENTH-DAY BAPTIST CHURCH, BURLINGTON, CONNECTICUT.</h4> - -<p>The distinct organization of this church took place in -1750, and Elder John Davis, who had been ordained at -Hopkinton, became their first pastor. The place was then -called Farmington, West Britain. This church, while yet -in its infancy, was considerably weakened by the loss and -removal of several of its most influential members. Other -difficulties arose of a peculiarly trying and painful character, -and few, if any, additions were made to their numbers -for more than ten years. But previous to the decease -of Elder Davis, which occurred in 1792, they were blessed -with a precious revival, and the church received several -additions. In the character of Elder Davis, we discover -few points that are brilliant or remarkable, but many that -are lovely and amiable. It is said, that he pre-eminently -exemplified the Christian duty of loving his neighbour. -His entire life exhibited a series of actions illustrative of -that virtue. The quiet placidity of his mien, his venerable -and dignified countenance, were long remembered with -enthusiastic veneration by the people of his charge. His -glory was not of this world—his name has never been -ranked with those of ecclesiastical dignitaries, scholars, -or civilians; but it was set in the Lamb's Book of Life—it -was known to angels, and the spirits of just men made -perfect.</p> - -<p>Rev. Amos Burdick succeeded him in the pastoral care -of the church, in which station he continued until his death, -in 1803. The church, under his ministry, enjoyed great -prosperity and union. Rev. Amos Stillman, for some time -his colleague, was his successor. Elder Stillman, though -subject to many temporal embarrassments, was a preacher -of considerable ability and unblemished character; he was -universally esteemed. In the autumn of 1807, he visited the -<span class="pagenum"><a name="Page_165" id="Page_165">{165}</a></span> -churches in New Jersey, where the Conference was being -held, in which he presided and preached many times to great -satisfaction. But on his return home, he caught the yellow -fever, of which he died in 1807, in the forty-fifth year of -his age. From the loss occasioned by the death of Elder -Stillman, this church never recovered. A general declension -in religious feeling almost immediately followed, and -although meetings were regularly sustained a number of -years, and the name occurs in the Conference minutes, -it never after possessed that inestimable blessing, a stated -pastor. From 1810, its decline was gradual but sure, and -a few years since, it was publicly announced that the -Sabbatarian church at Burlington had ceased to exist. -Nevertheless, it must not be supposed that the Sabbatarians -of this community apostatized from their ancient -faith. Without a regular administration of gospel ordinances, -there could be few, if any, additions to their numbers. -Some of the old members were removed by death -to that home where congregations never break up, and -Sabbaths never end. Others have been the pioneers of -Sabbatical sentiments, and the founders of new churches, -in distant regions.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, AT WATERFORD, CONNECTICUT.</h4> - -<p>Soon after the organization of the Sabbatarian church -at Newport, we find that John Rogers of New London, -Connecticut, was fined and imprisoned, on account of his -adherence to Sabbatical sentiments. Others were subsequently -persecuted for the same cause; but they persisted -in their adherence to the truth, and ultimately became the -founders of a church at the place now called Waterford. -The church was organized in 1784, and Rev. Davis -Rogers became their first pastor. Their number was -<span class="pagenum"><a name="Page_166" id="Page_166">{166}</a></span> -sixteen; but soon after, several families emigrated from -Hopkinton and settled among them. In 1804, Elder -Rogers resigned the pastoral care of the church, and -removed to Preston, Chenango County. He was succeeded -by Rev. Jabez Beebe, whose ordination took place -in 1796, and whose ministry was very acceptable, though -not of a long duration.</p> - -<p>Rev. Lester Rogers, his successor, was distinguished -for sobriety of mien, and although not calculated to shine -as the preacher of a promiscuous assembly, was very useful -and acceptable as a pastor of this church. He died in -1822.</p> - -<p>Rev. Lester T. Rogers,<span class="fnanchor"><a -name="Ref_37" id="Ref_37" href="#Foot_37">[37]</a></span> the present incumbent, was -licensed to preach in 1822, and ordained in 1824. Rev. -Benedict Wescott, for some time his colleague, was licensed -in 1828, and ordained in 1831.</p> - -<div class="section"> - - <h3>SECTION IV.<br /> - <small>CHURCHES IN NEW JERSEY.</small></h3> - -</div> - -<p>The churches in New Jersey are large and efficient -bodies, and date back to an early period in the history of -the state. They were distinguished in early times, and -when the denomination was in its infant state, for wealth -and respectability of character, and for pastors of eminent -piety and worth.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, PISCATAWAY, NEW JERSEY.</h4> - -<p>This fraternity, the third Sabbatarian Church in America, -was organized in 1705, and Rev. Edmund Dunham -became their first pastor.</p> - -<p>Elder Dunham had been for some time a leader in the -<span class="pagenum"><a name="Page_167" id="Page_167">{167}</a></span> -First-day Baptist Church at that place, and was moreover -extremely scrupulous in his observance of the first day. -This led him to reprove one Hezekiah Bonham, for attending, -upon that day, to secular concerns. Mr. Bonham -replied by requesting his censor to prove from Scripture -that the first day was holy by divine appointment. Upon -examination, Mr. Dunham not only discovered that his -point was untenable, but became in the end a zealous -advocate of the sacred character of the seventh day. In -a short time, the force of his arguments carried conviction -to the minds of seventeen others, who formed a church, -chose him for their pastor, and sent him to Rhode Island -to be ordained. He served the church until his death in -1734, and was succeeded by his son, Rev. Jonathan Dunham. -The talents of Elder Dunham were above mediocrity, -and although he had not been favoured with literary -advantages, his preaching was very effective, and he was -greatly beloved by his brethren. In the earlier part of -his ministry their first meeting-house was built, the church -having formerly met for worship in private houses. It -was erected upon a lot of one acre of land, which had -been donated to them for that purpose by Jonathan Fitz -Randolph. Elder Dunham, after serving this church upwards -of forty years, rested from his labours in 1777, in -the eighty-sixth year of his age. Rev. Jonathan Jarman, -for some time his colleague, was ordained in 1772, but -soon after removed to French Creek, in Pennsylvania. -Subsequent to the decease of Elder Dunham, this church -remained for several years without a pastor, but depended -for ministerial assistance upon the occasional visits of -travelling missionaries, or a precarious supply by first-day -brethren. The church also suffered much from being near -the seat of war, and in the vicinity of the ravages of the -British army.</p> - -<p><span class="pagenum"><a name="Page_168" id="Page_168">{168}</a></span> -Rev. Nathan Rogers, in 1786, assumed the pastoral -charge, and during that summer and autumn the church -was blessed with a remarkable revival of religion, in which -upwards of sixty were added to its numbers. During the -same year, Rev. Elisha Gillette received ordination as -evangelist, in connexion with this community, which relation -he sustained for three years.</p> - -<p>Rev. Henry M. Lafferty, for three years the colleague -of Elder Rogers, was subsequently his successor in 1797, -and continued to occupy the pastoral office until 1811, -when he was succeeded by</p> - -<p>Gideon Wooden, as licentiate, and subsequently as -pastor, who served the church until 1825, when he was -succeeded by</p> - -<p>Rev. John Watson, whose ministry continued until -1840.</p> - -<p>Rev. William B. Maxson, for eight years his colleague, -was for one year his successor, when</p> - -<p>Rev. Walter B. Gillette, the present incumbent, was installed. -Besides these pastors, other ministers have, at -different times, been connected with this church, who have -removed to other fields of labour.</p> - -<p>This church occupies a very pleasant situation, about -thirty miles from the city of New York.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, PLAINFIELD, NEW JERSEY.</h4> - -<p>This church, a branch of the former, was organized in -1838, and Lucius Crandall, first as licentiate and subsequently -as pastor, assumed the spiritual charge; in which -relation he still continues.</p> - -<p>Both these churches are very wealthy and highly intelligent, -and occupy a distinguished position in the denomination.</p> - -<div class="pagenum"><a name="Page_169" id="Page_169">{169}</a></div> - -<h4>SEVENTH-DAY BAPTIST CHURCH, SHILOH, NEW JERSEY.</h4> - -<p>This church dates to a very early period. So long ago -as 1695, an itinerant minister of the Seventh-day Baptist -persuasion, named Jonathan Davis, removed from Long -Island to the State of New Jersey, where he settled near -Trenton, and preached until his death, which occurred in -1750.</p> - -<p>Elder Davis visited Cohansey, where his nephews resided, -one of whom, also named Jonathan Davis, was a -minister, and a principal agent in gathering this church, -which was constituted in 1737, and consisted of twenty -members, some of whom were emigrants from Piscataway. -Elder Davis continued to serve this church until his death, -in 1769. During his ministry their first meeting-house -was erected. It stands on a lot of one acre of ground, -which was donated to them by Mr. Caleb Ayars. The -burial-ground, as might be supposed, contains many time-honoured -monuments.</p> - -<p>Rev. Jonathan Davis, his successor in the ministry, was -of Welsh extraction, and the son of Rev. David Davis, a -distinguished minister of the Welsh Tract Church. He was -born in 1734, received ordination in 1768, and installed as -pastor of the church upon the death of his predecessor, in -which relation he continued until his death in 1785. Elder -Davis was eminently distinguished for sound judgment, -great stability, and moral worth. He was universally -beloved, and the church, under his ministry, attained a -considerable degree of strength and permanence.</p> - -<p>Rev. Jonathan Jarman, for some time his colleague, removed -to Cape May, where he died, but his remains were -subsequently brought back to Shiloh for interment.</p> - -<p>Deacon Philip Ayars was likewise considered a leader -in this church, and an administrator of baptism.</p> - -<p><span class="pagenum"><a name="Page_170" id="Page_170">{170}</a></span> -Rev. Nathan Ayars was ordained in this church in 1786, -and remained its pastor until 1810.</p> - -<p>Rev. John Davis, youngest son of Elder Jonathan Davis, -was for several years his colleague, and finally his successor. -Elder Davis was ordained in 1807, and continued -to serve the church until 1842, when, overcome with age -and infirmity, he resigned the pastoral charge to</p> - -<p>Rev. Azor Estee, who was succeeded in 1844 by</p> - -<p>Rev. Solomon Carpenter, whose transfer to the China -Mission left the church without a pastor. However, in the -latter part of 1845 they secured the services of</p> - -<p>Rev. Samuel Davison, a convert to the Sabbath, and a -very able preacher, who remained for about two years, -and was succeeded by</p> - -<p>Rev. Giles M. Langworthy, whose illness and premature -death left them again in a destitute condition.</p> - -<p>During the past summer the church was served by -Rev. Enoch Barnes, a very worthy man, and a convert to -Sabbatarianism from the Methodist connexion.</p> - -<p>Rev. George R. Wheeler is also a member of this church, -but he resides at Salem, about ten miles distant. Mr. -Wheeler and family were likewise converts to Sabbatical -sentiments.</p> - -<p>This church has been blessed with many auspicious -revivals. One took place in 1807, and continued for a -long time. It was very extensive, and about seventy were -added to the church. Subsequently many precious seasons -were enjoyed, but perhaps the greatest in-gathering occurred -in the commencement of the year 1843, when about -ninety were added to the church. This gracious visitation -of the Holy Spirit commenced and continued through a -meeting of days, in which Elder John Green and Elder -Estee were the leaders. It was marked at first by a deep -and unusual seriousness in the congregation, that gradually -<span class="pagenum"><a name="Page_171" id="Page_171">{171}</a></span> -increased, and seemed to pervade every heart in the -vast assembly. Meetings for prayer and religious inquiry -succeeded, at which old and young attended, whose countenances -were indicative of the various emotions of their -souls. Some in a fixedness of look that seemed to say, -"God and eternity are near;" some with a settled gloom -and depression of countenance; some with marks of indescribable -anguish; and some with the holiest and happiest -serenity, placid and beautiful as the loveliest sky after a -storm.</p> - -<p>Sabbath after Sabbath scores of candidates of all ranks -and ages, from the child of ten summers to the old man -of seventy winters, came together requesting the ordinance -of baptism, and what was most remarkable, the greatest -order and propriety prevailed. There were no exhibitions -of enthusiasm, no rapturous outbursts, or passionate exclamations. -All was calm, sedate, and tranquil. Every one -seemed to be impressed with a sense of the indescribable -holiness of God, and the sinfulness of the human heart. -Every one seemed to feel himself within the most holy -place. There was confession, thanksgiving, and entreaty,—so -humble, and yet so confiding,—so confiding, and -yet so presumptuous,—so importunate, and yet so submissive. -There were songs of praise and sighs of penitence. -There were tears of holy joy, of exalted hope, of remorseful -sorrow. From this church the sacred excitement extended -to others, and many precious revivals occurred in -the neighbourhood.</p> - -<p>This community is at present engaged in building a new -meeting-house, at a cost of five thousand dollars, having -donated the old one to a school and society formed for -educational and agricultural purposes.</p> - -<p>This church was for a long time concerned in a very -tedious affair relative to a lot of land in Philadelphia, -which had been left by the will of Richard Sparks to the -<span class="pagenum"><a name="Page_172" id="Page_172">{172}</a></span> -Seventh-day Baptists for a burial-ground. The date of -the will I have been unable to obtain, but it appears that -Sparks was one of the Keithian Seventh-day Baptists; -that he was baptized by William Davis, in 1699; and that -he belonged to a church of our persuasion in Newtown, -Chester County. He was a man of large property, and -being determined to give his brethren some substantial -proof of his regard, donated to them the before-mentioned -lot, which, at that time was in the suburbs of the city, -although at present it is nearly in the centre. It was -used, for some time, as the burial-ground of the church, -and upon a marble slab, placed in the wall by which it is -surrounded, are inscribed the names of those who are -interred within. Subsequent to the extinction of that -church, and the removal of its members, many of whom -emigrated to Shiloh,<span class="fnanchor"><a -name="Ref_38" id="Ref_38" href="#Foot_38">[38]</a></span> it became a question whether the disposal -of this property might not be effected, and the proceeds -of the sale appropriated by the General Conference. -Pursuant to this design, Caleb Shepherd, of Shiloh, was -appointed as agent for the sale of said lot, with instructions -to present a memorial to the Legislature of Pennsylvania, -petitioning them to authorize its disposal for -pecuniary compensation, or in exchange for other land -more conveniently situated. But these tedious negotiations -resulted in a manner the most unsatisfactory. The Legislature -decided that according to the tenure of the will, their -only right to it was founded upon their using it for burial -purposes; and that therefore there could be no legal disposal -made of it.</p> - -<p>About this time the Conference, in its denominational -capacity, withdrew all claim to it in favour of the Shiloh -and Piscataway churches. Subsequently it was leased to -a hose company; and afterwards sold by these churches to -<span class="pagenum"><a name="Page_173" id="Page_173">{173}</a></span> -Stephen Girard, by whom it was conveyed to the corporation -of the city of Philadelphia, in whose possession it still -continues.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, MARLBOROUGH, NEW JERSEY.</h4> - -<p>This church, a branch of the former, was organized in -1811, and Rev. Jacob Ayras became its pastor, in which -relation he continued until his death, in 1838, having -served the church nearly twenty-five years.</p> - -<p>Rev. Samuel Davis, brother of Elder John Davis, of -Shiloh, was for some time his colleague in the ministry.</p> - -<p>Rev. David Clawson, his successor, was returned as -licentiate in connexion with the church at Piscataway, in -1833; was ordained in 1836, and installed as pastor of -this church in 1839, in which relation he still continues.</p> - -<h4>OBSERVATIONS.</h4> - -<p>It will be perceived that this Association embraces the -oldest churches, and is emphatically the stronghold of -Sabbatarianism. Most of them also have originated from -ordinary causes. Those of Piscataway and Shiloh have -each produced a branch. Three of those in Rhode Island -originated from a remarkable revival, which progressed in -1837, under the ministrations of Elder John Green, in -which sinners were converted to God by hundreds. All -the older churches have been the seats of stated pastors; -consequently they escaped, at least in former times, all -the evils to be apprehended from frequent changes. These -pastors, also, however deficient they might appear in the -graces of elegant diction, were distinguished for sound -reasoning and plain sense. Their zeal was tempered with -moderation; their piety with rationality. If not very -<span class="pagenum"><a name="Page_174" id="Page_174">{174}</a></span> -scrupulous as to method and language, they were correct -in their views, and orthodox in their principles. The -themes of their discourses were the doctrines of the Gospel, -and the nature of experimental religion, which they explained -in a manner adapted to the capacities of their -hearers. That much of this old-fashioned system is being -done away with, is evident to the most casual observation. -This profitable mode of preaching has been exchanged for -one disposed to harp on opinions and debatable points. -But, although a deep explication of mysterious subjects -may look more wise, and excite, for the moment, more -interest than to travel on in the old track, the tampering -with matters beyond knowledge, to the neglect of plain but -edifying subjects, will be attended by a general dearth of -religious feeling.</p> - -<div class="section"> - -<h3>SECTION V.<br /> -<small>CENTRAL ASSOCIATION.</small></h3> - -</div> - -<p>This body embraces all those large and respectable -churches which are situated in the State of New York, east -of the small lakes. Most of this great body of our denomination -have been collected here within half a century. -About ninety years ago, we first find traces of Sabbatarian -sentiments in this extensive country. Since that period -the dissemination of this scriptural truth has been slow but -sure. Churches have one after another been constituted, -which, taken as a whole, have occupied an important position, -not only as to location, but likewise as to the tone of -feeling which they have given to the efforts and enterprises -of the denomination in benevolent and educational pursuits. -They were among the earliest promoters of Domestic -<span class="pagenum"><a name="Page_175" id="Page_175">{175}</a></span> -Missions in the then destitute regions of their own and -the Southwestern States. By their unwearied and active -exertions, amid all the discouragements incident to poverty, -limited means, and untoward circumstances, evangelists -were sent out to disseminate the truth in those then destitute -places, where, for many years past, flourishing churches -and powerful auxiliaries have existed. They seem also to -have first become interested in the subject of Sabbath -schools, conference meetings, and monthly concerts for -prayer. Their anniversaries are held at different places -in their long range of territory, and so commodious -and expeditious is the modern mode of travelling, that -although the churches are spread along a distance of two -or three hundred miles, yet the labour of attending them -is but small, and more than repaid by witnessing the varied -and beautiful scenery along the route. The very flourishing -institution denominated the De Ruyter Institute, is -located within the limits of this Association. It is situated, -as its name imports, in the pleasant village of De Ruyter, -on the southwestern part of the county of Madison. It was -projected in 1835, and went into operation in 1837. The -building is of stone, ninety-four feet front, and sixty-four -in width, including the depth of the wings projecting backwards. -It contains a chapel, a room for philosophic lectures, -one for the library and society for natural history, six recitation -rooms, and fifty-six students' rooms.</p> - -<p>There is both a male and female department in the institution; -and the faculty, by their ability and assiduity, -have commended it to the good opinion of the public, among -whom it has hitherto sustained a high reputation.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, BERLIN, NEW YORK.</h4> - -<p>This church, the oldest body in this Association, was -<span class="pagenum"><a name="Page_176" id="Page_176">{176}</a></span> -organized in 1783, although many years previous, a number -of Sabbath-keepers, principally members of the Sabbatarian -churches in Rhode Island, had removed into these -parts, being among the first settlers of the place. Of -these, the large and respectable families of the Coons, -Greenmans, Crandalls, Greens, and Randalls, were most -distinguished for enterprise and intelligence. They occupied -a very pleasant situation in the northeasterly parts of -the State of New York, adjoining Massachusetts. The -place was first called Little Hoosack, and the Sabbatarians -resided in the towns of Berlin, Petersburg, and Stephentown, -in which branch churches have since been established.</p> - -<p>After the organization of the church, Rev. William Coon, -from Hopkinton, became their first pastor. Elder Coon -was a man of great natural ability, and was so pre-eminently -blessed in his ministry, that nearly two hundred -persons were added to the church in one year. He died -in 1801. He was highly esteemed by Mr. Van Rensselaer, -then deputy governor of the state, who bestowed upon him -a valuable farm, and contributed liberally towards defraying -the expenses of their new meeting-house.</p> - -<p>Rev. Asa Coon, his nephew and successor, officiated in -the ministry but a few months, when he was removed by -death.</p> - -<p>Rev. William Satterlee received ordination in 1805, in -the thirty-seventh year of his age, and was immediately -installed as pastor of the church, in which relation he still -continues. Elder Satterlee has been emphatically a father -in Israel. Thousands have walked in more brilliant paths, -have risen to loftier stations, and acquired more extensive -renown, but perhaps no one has been more really useful as -a Christian minister. In his family, in the church, in the -conference, he was equally amiable, equally attentive to -the desires of others, and equally anxious to do good. -<span class="pagenum"><a name="Page_177" id="Page_177">{177}</a></span> -While others pursued the phantom of popularity, Elder -Satterlee remained content with the applause of his own -conscience, and his brethren were so well aware of his -ability and paternal character, that for many years he -was unanimously chosen Moderator of the General Conference.</p> - -<p>Under his ministry the church became another mother -of churches, and nursery of ministers, besides producing -several eminent characters.</p> - -<p>Rev. James H. Cochran was installed as assistant pastor -in 1849.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, PETERSBURG, NEW YORK.</h4> - -<p>This community, a branch of the Berlin Church, was -organized in 1829, but remained until 1835 without a -pastor, when Bethuel C. Church became a licentiate in -their connexion, where he continued for one year.</p> - -<p>Rev. Azor Estee, his successor, was licensed in 1836, -and received ordination in the autumn of the same year. -In 1841, he resigned the pastoral charge of this church to -Jared Kenyon, who continued in its service as licentiate -until 1844, when Elder Estee returned to them again.</p> - -<p>Rev. William B. Maxson was resident here in 1845.</p> - -<p>Rev. James Summerbell was ordained, pursuant to the -request of this church, in 1849, and was immediately installed -as pastor.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, NEW YORK CITY.</h4> - -<p>This church was organized in 1845, although Sabbatarians -had resided in Brooklyn and its vicinity for a long -time previous. They have a large and commodious meeting-house. -Rev. T. B. Brown is their present pastor.</p> - -<div class="pagenum"><a name="Page_178" id="Page_178">{178}</a></div> - -<h4>SEVENTH-DAY BAPTIST CHURCH, ADAMS, JEFFERSON -COUNTY, NEW YORK.</h4> - -<p>This church was organized in 1822, and Rev. William -Green became its first pastor, which relation he sustained -with great acceptance until 1841, when</p> - -<p>Rev. Eli S. Bailey assumed the pastoral charge for one -year, and was succeeded by</p> - -<p>Rev. Joel Green, who, in 1845, resigned his station to -Rev. G. M. Langworthy.</p> - -<p>Rev. Alexander Campbell is the present incumbent.</p> - -<p>This church has been blessed with several revivals of -religion, and is a very efficient community. Unlike some -of its sister churches, it has always been in a sound and -healthy condition, and at present holds a high rank among -the most decided friends of all the principles and institutions -of the denomination.</p> - -<h4>FIRST SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, -NEW YORK.</h4> - -<p>As early as 1791, several members of the Hopkinton -Church emigrated to this place and began a settlement. -The country at that time was wild and uninhabited. Hills -and valleys were covered with forests in all their primeval -majesty, through which the wild deer and the Indian -roamed. But the hand of industry soon wrought a wonderful -transformation in this now beautiful country. The -woods disappeared. Green pastures and yellow harvests -waved in the valleys. The hills were crowned with cottages, -homely, indeed, but delightful, for they were the abodes -of piety and content. There was temporal comfort and -prosperity. There was spiritual happiness and godly hope. -The Sabbath was neither forgotten nor neglected. It was -linked with too many hallowed memories, too many sweet -<span class="pagenum"><a name="Page_179" id="Page_179">{179}</a></span> -and pleasant associations, too many blessed reminiscences -of home, of kindred, of heaven, ever to be deserted by -those who were exiled by the force of circumstances from -the delightful scenes of their youth. Meetings were instituted, -and continued from house to house, and many -precious seasons were enjoyed before the organization of -the church.</p> - -<p>In the autumn of 1797, they were visited by Elders -Burdick and Coon, of Hopkinton, and by them constituted -a church in sister relation. They numbered at first but -twenty members.</p> - -<p>Rev. Henry Clarke became their first pastor, in which -relation he continued until 1829.</p> - -<p>Rev. Eli S. Bailey received ordination in 1819, and the -same year became associated with Elder Clarke in the -ministry.</p> - -<p>Rev. Daniel Coon removed from Hopkinton the same -year, and became a resident in connexion with this church.</p> - -<p>Rev. William B. Maxson assumed the pastoral relation -as assistant of Elder Clarke, in 1823, and remained until -1833.</p> - -<p>Rev. John Green, his successor, continued four years, -and was succeeded by</p> - -<p>Rev. Sebeus M. Burdick, who, in 1841, resigned the -office to</p> - -<p>Rev. William B. Maxson, who remained for two or three -years, and was succeeded by</p> - -<p>Rev. O. P. Hull, for a short period, when Elder Maxson, -the present incumbent, was again installed.</p> - -<p>Several licentiates have, at different times, been connected -with this church. Of these we may mention Charles -Card, in 1832, and more recently, Charles M. Lewis, -Waitstill Phillips, and David Burdick.</p> - -<div class="pagenum"><a name="Page_180" id="Page_180">{180}</a></div> - -<h4>SECOND SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, -NEW YORK.</h4> - -<p>This community, a branch of the First Brookfield Church, -was organized in 1823, and Eli S. Bailey became its first -pastor. Under his ministry the church enjoyed several of -those auspicious seasons denominated revivals of religion, -and continued many years in a state of general peace and -prosperity. Elder Bailey was educated for the medical -profession, which he pursued for some time with eminent -success. At this period neither his habits of life nor associations -gave promise of his ever becoming a Christian -minister; but, notwithstanding that his profession was one -of honour, and opened before him a fair path to wealth and -eminence, his heart turned towards the task of winning -souls to God. In 1839, James Bailey was associated as -licentiate, and subsequently as elder, in the ministry of -this church. Rev. Samuel B. Crandall succeeded in 1842, -and continued for one year, when Elder Bailey again -assumed the spiritual charge, which he continues to -exercise.</p> - -<h4>THIRD SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD, -NEW YORK.</h4> - -<p>This church, like the former, originated from the First -Brookfield Church, and was also organized in 1823.</p> - -<p>Rev. Daniel Coon became its first pastor, in which relation -he continued until 1836.</p> - -<p>Rev. Samuel B. Crandall, his successor, and the present -incumbent was licensed in 1831, and ordained in 1832, -since which period, with the exception of one year, he has -been connected with this church.<span class="fnanchor"><a -name="Ref_39" id="Ref_39" href="#Foot_39">[39]</a></span></p> - -<div class="pagenum"><a name="Page_181" id="Page_181">{181}</a></div> - -<h4>SEVENTH-DAY BAPTIST CHURCH, TRUXTON, NEW -YORK.</h4> - -<p>Originally, this church was composed of emigrant members -from the First Brookfield Church. Its distinct organization -took place in 1824. In 1826 it became the seat of -Rev. Alexander Campbell, who remained until 1833.</p> - -<p>Rev. Zuriel Campbell, his successor, was licensed in 1835, -and ordained in 1838. Subsequent to his removal, which -took place in 1839,</p> - -<p>Rev. Russell G. Burdick, assumed the spiritual care for -one year. He was followed by Elias Rogers as licentiate, -who, in 1844, was succeeded by Solomon Coon, and Varnum -Burdick, in the same capacity. Varnum Burdick is -the present incumbent.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, DIANA, LEWIS COUNTY, -NEW YORK.</h4> - -<p>This church originated from a small company of Sabbatarians -who removed from Brookfield, several years ago, -and who, although deprived of sabbatical and sanctuary -privileges, nevertheless maintained prayer and conference -meetings, and exhibited in their daily walk and conversation -an exact conformity to their holy vocation. Recently -several influential and highly respectable families in this -vicinity have embraced the Sabbath, and in 1846, a church -was organized consisting of sixteen members, with prospects -of large additions at an early period. It is supplied -with ministerial assistance by the Missionary Society.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, DE RUYTER, -NEW YORK.</h4> - -<p>This church, originally composed of emigrants from the -<span class="pagenum"><a name="Page_182" id="Page_182">{182}</a></span> -Berlin and Hopkinton communities, was constituted in -1806. David Davis became their first, pastor.</p> - -<p>Rev. John Green, his successor, was ordained to the -work of the ministry in 1819. A well-written biography -of Elder Green would be most edifying, as perhaps no -other minister in the denomination has been the leader in -so many auspicious revivals. In numerous instances, his -visitations to the churches have been accompanied with -the most remarkable outpourings of the Spirit of grace. -Indeed, so often has this been the case, that long since it -became proverbial among the people, and a promised visit -from Elder John Green was considered as the sure precursor -of a reformation. It is no wonder, therefore, that -this venerated man is, with few exceptions, so universally -beloved and respected, for multitudes look up to, and -regard him as their spiritual father. It is no wonder that -the aspersions of malice, and the machinations of envy -have been unable to destroy his credit or his influence with -the denomination at large. Yet this man, who has received -so many seals to his ministry, and whose presence to the -churches is so auspicious, is a plain old-fashioned man, -neither skilled in logic nor taught in the schools. He has -none of the polish or blandishments of modern eloquence, -no affectation of learning, no parade of jingling phrases or -high-sounding words.</p> - -<p>O how many of our young men, who discourse learnedly -of preparatory studies for the ministry, might, with infinite -advantage, sit at the feet and learn of this Shamgar in -the churches, who, coming from the fields of honest industry -to the pulpit, has been more instrumental in winning souls -to God, than most of the scholars who have come to the -contest elate with the honours of a full collegiate course. -Like a certain remarkably effective preacher of old, who -came into the ministry with hands undried from the fisherman's -net, or like another, of some account at one time in -<span class="pagenum"><a name="Page_183" id="Page_183">{183}</a></span> -the churches, who wrought at a useful occupation that he -might not be burdensome to any, Elder Green was undoubtedly -called and set apart as a chosen vessel, by the Spirit -of truth. What weeping sinner, what returning backslider, -ever thought or inquired whether he was skilled in algebraic -problems, Hebrew nouns, or Greek verbs? Learning -to such a preacher would not and could not be any help; -it might be a hindrance. It might lead him to trust in -earthly availments, and make him forget in what his great -strength lay. Have we not reason to fear that a vain -trust in learning and temporal advantages is the Delilah -that has shorn the locks from so many spiritual Samsons, -and rendered them powerless before their enemies? It -would be a difficult matter to attempt an analyzation of -the sermons of Elder Green, or to show in what the secret -of his success consisted. No one, while listening to his -discourses, would think of applying to them the ordinary -tests of criticism; indeed, no one would be half so much -pleased with the speaker as displeased with himself. He -would probably forget the time, the place, and the congregation, -and see himself transported at once to the bar of -God, with the world in flames. His cogitations would not -be, "Oh, what a learned and beautiful discourse!" but -"Oh, wretched man that I am!" or, "Oh, blessed Jesus, -how wonderful is thy love and goodness!" Yet in these -sermons, so remarkably effective, there does not appear -the least striving for effect, no attempt to enlist the -passions of the auditory, no forced and laboured ejaculations; -but the attention is first engaged by the voice, the -look, the manner, the appearance of the speaker; our -interest increases with his amplification of the subject, and -his application of it every one that hears must feel.</p> - -<p>Elder Green remained at De Ruyter until 1826, when -the church was for some time without a pastor.</p> - -<div class="pagenum"><a name="Page_184" id="Page_184">{184}</a></div> - -<p>Rev. Alexander Campbell, his successor, was installed -in 1834, and remained for several years.</p> - -<p>Rev. James Bailey succeeded him in 1842, and remained -until 1848.</p> - -<p>Rev. James R. Irish, Principal of the De Ruyter Institute, -is the present incumbent.</p> - -<p>Many licentiates, in connexion with the Literary Institution, -have at different times officiated in this church.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, HOUNSFIELD, -JEFFERSON COUNTY, NEW YORK.</h4> - -<p>This church originated from the Seventh-day Society in -Adams, and was constituted in 1841, William Green -assuming the pastoral charge, in which relation he still -continues.</p> - -<p>The services of a settled pastor are, to these infant -churches, of inestimable value.<span class="fnanchor"><a -name="Ref_40" id="Ref_40" href="#Foot_40">[40]</a></span></p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, LINCKLAIN, CHENANGO -COUNTY, NEW YORK.</h4> - -<p>This church was organized in 1831, and Sebeus M. -Burdick became its spiritual guide.</p> - -<p>In 1839, G. M. Langworthy and Thomas E. Babcock -were returned as licentiates in its connexion, but Elder -Burdick, in 1842, assumed its parochial charge for the -second time. He was succeeded, in 1846, by the Rev. -Joshua Clarke.</p> - -<div class="pagenum"><a name="Page_185" id="Page_185">{185}</a></div> - -<p>At present it is supplied with ministerial assistance by -the brethren at De Ruyter, of the church in which place -it is a branch.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, OTSELIC, CHENANGO -COUNTY, NEW YORK.</h4> - -<p>This church was organized in 1830, and Ephraim Curtiss -became its pastor. Elder Curtiss was a man of distinguished -merit and great promise. His talents and services -were of inestimable value to this infant community; but -the Great Head of the church was pleased, for wise but unseen -purposes, to remove him from earth while yet in the -noon of his days. His decease, combined with other causes, -has contributed to keep this church in a backward state. -For a long time their harps were hung upon the willows, -and although they remained inflexible in their attachment -to the great distinctive principles of the denomination, and -supported sabbatical ordinances in a regular manner, they -have been blessed with few additions to their numbers.</p> - -<p>Rev. Joshua Clarke, their present pastor, was installed -in 1847.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, PRESTON, CHENANGO -COUNTY, NEW YORK.</h4> - -<p>This church dates back to a very early period. In 1804, -Davis Rogers, who had been ordained in 1784, with several -members of the Waterford (Connecticut) Church, emigrated -to this place, where they organized a church, which, under -his ministry, continued for a long time in a flourishing -condition. In 1818, it was admitted into the Conference, -at which period David Davis was associated with Elder -Rogers in the ministry. The death of Elder Rogers, -<span class="pagenum"><a name="Page_186" id="Page_186">{186}</a></span> -which, as I am informed, occurred about 1832, left this -weak and sickly community in peculiarly trying and painful -circumstances, and the members became scattered like -sheep without a shepherd. Subsequently they were gathered -and the church reorganized by Elder Benedict -Wescott, of Waterford, in 1834. This worthy and useful -man then assumed the spiritual charge of the scattered -flock, in which relation he continued until 1842.</p> - -<p>Rev. Varnum Hull, his successor, was ordained in 1843, -and continued to serve this church for four or five years.</p> - -<p>Rev. Joshua Clarke, the present incumbent, is connected -both with this and the Sabbatarian community at Otselic.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, RICHLAND, OSWEGO -COUNTY, NEW YORK.</h4> - -<p>This infant community was gathered and organized in -1845. Though few in number, they give promise of great -efficiency.</p> - -<p>Rev. Elias Burdick is their pastor.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, SCOTT, CORTLAND -COUNTY, NEW YORK.</h4> - -<p>This church was originally composed of members from -the Berlin and Rhode Island Churches. Of these we may -notice the large and respectable families of the Burdicks, -Babcocks, and Hubbards, who, even to this day, are the -bone and sinew of the Scott fraternity. It was organized -in 1820, and William B. Maxson became its first pastor, -and Holly Maxson the first deacon. It is justly due to -the memory of this venerable man to remark, that for -piety, disinterested benevolence, and every amiable and -Christian grace, he has rarely been equalled and never -<span class="pagenum"><a name="Page_187" id="Page_187">{187}</a></span> -excelled. Mild and equable in disposition, complacent and -affable in manner, he was particularly qualified to soften -animosities and settle difficulties; while the uniform estimation -in which he was held, and the known impartiality -of his decisions, caused him to be chosen as umpire and -arbitrator in all disturbances and divisions of whatever -kind. His memory is still venerated, and the most honourable -testimonies to his merit are yet borne by the community -where he resided. His death was in character with -his life. He died repeating</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - -<div class="verse indentq">"Jesus can make a dying bed</div> -<div class="verse">Feel soft as downy pillars are."</div> - -</div> -</div> -</div> - -<p>Rev. Joel Green was licensed in 1823, and ordained, -agreeably to the request of this church, in 1824, in which -connexion he continued until 1840.</p> - -<p>Rev. Job Tyler, for a long time his colleague, was also -licensed in 1823, and received ordination in 1825.</p> - -<p>Rev. Orson Campbell, of Berlin, assumed the spiritual -guidance of this church, in connexion with and during the -prolonged absence of Elder Green, in 1838 and 1839.</p> - -<p>Rev. Russell G. Burdick, the present incumbent, succeeded -to the parochial care of this church in 1842.</p> - -<p>This church has been blessed with several powerful and -extensive revivals, and twice to my remembrance these -auspicious seasons occurred during the visitations of Elder -John Green. These religious excitements were generally -attended with extraordinary exhibitions. Sometimes nearly -every individual in the congregation would be prostrate -upon their knees, while a mingled utterance of screams, -wailings, prayers, notes of grief and joy, would rise in one -deep chorus. Ever and anon some sinner who felt his -burden removed would burst out in a song of triumph and -<span class="pagenum"><a name="Page_188" id="Page_188">{188}</a></span> -loud hosannah; others, who had been groaning for hours -in the deepest agony, or sitting silent, sullen, and dejected, -like images of unutterable woe, would arise with a glory -upon their countenances, and words of praise and exultation -on their lips. Many entirely lost the use of their -limbs, and lay a long time as if entranced. At these meetings -there would generally be several ministers, who would -officiate at the same time in different parts of the congregation, -some in exhortation, some in praying for the distressed, -and some in arguments with opposers, who considered -such proceedings the height of fanaticism.</p> - -<h4>FIRST SEVENTH-DAY BAPTIST CHURCH, VERONA, -ONEIDA COUNTY, NEW YORK.</h4> - -<p>This church was organized in 1820, although several -years previous a number of families of Seventh-day Baptists -had removed from Hopkinton and settled in this -place, where they kept up meetings on the Sabbath. The -large and respectable family of Williamses appears to have -been the principal support of this infant church, which, -until 1842, remained without the services of a settled -pastor, when</p> - -<p>Rev. Charles M. Lewis assumed the spiritual charge.</p> - -<p>Rev. Christopher Chester, his successor, was installed -in 1848.</p> - -<p>A branch church was organized at Schenectady in 1834. -John Maxson became its deacon, but so far as I am aware -it never had a settled pastor. It continued only a few -years. A church was likewise organized in Baltimore the -same year, which long since ceased to exist.</p> - -<h4>SECOND SEVENTH-DAY BAPTIST CHURCH, VERONA, -ONEIDA COUNTY, NEW YORK.</h4> - -<p>This church, a branch of the former, was organized in -<span class="pagenum"><a name="Page_189" id="Page_189">{189}</a></span> -1837, but remained in a destitute condition until 1842, -when Rev. Elihu Robinson became its pastor, in which relation -he continued for several years.</p> - -<p>At present they have no settled pastor.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, WATSON, LEWIS -COUNTY, NEW YORK.</h4> - -<p>This church was organized in 1841. Joshua Clarke -and William G. Quibell were recognised as licentiates in -its connexion. Subsequently they received ordination, -and the latter assumed the parochial charge, in which he -still continues.</p> - -<p>This church, although in its infancy, gives great promise -of future efficiency and usefulness.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, NEWPORT, HERKIMER -COUNTY, NEW YORK.</h4> - -<p>This small but interesting community was formed in -1838. It has received ministerial assistance from the -Missionary Society at different times, although deprived of -the services of a settled pastor.</p> - -<p>Elihu Robinson officiated as licentiate in this place for -a short period.</p> - -<h4>EXTINCT CHURCHES.</h4> - -<p>In 1820, a branch of the Berlin Church was organized -in Fox Township, Clearfield County, Pennsylvania, which -continued for several years in a flourishing condition. In -1822, John Bliss was ordained to the work of the ministry, -and subsequently Jeremiah Bliss was returned as licentiate. -But many evil influences were at work, which this church, -always weak and feeble, was unable to withstand. Its decline -<span class="pagenum"><a name="Page_190" id="Page_190">{190}</a></span> -may be dated from 1832, since which period it gradually -sunk, its members removed into other parts, and -finally it ceased to exist.</p> - -<p>It may be conceded that neither legal enactments, penal -statutes, nor popular customs, can suppress the course of -truth, or prevent the exercise of its legitimate effects upon -the minds of men. The progress of our denomination, notwithstanding -the adverse circumstances and many disadvantages -under which we have laboured, has been steady -and unceasing; and although many of our churches are in -a state of infancy, their numbers are respectable, and their -influence considerable.</p> - -<p>Many ministers who have arisen in these fraternities, -have removed thence into other parts. Ministers distinguished -for evangelical enterprise and fervent zeal, some -of whom have been among the first pioneers of the gospel -in the western regions.</p> - -<p>In connexion with these churches are some very efficient -High Schools, and one Literary Institution of a -higher class. It is true that these institutions are not of -a theological character; nevertheless, they are important -appendages of the denomination, and, if well managed, -will become what is most needed, and will confer immense -benefits upon the community at large. The general diffusion -of knowledge will elevate the moral and intellectual -standard, and will be the sure forerunner of higher ministerial -attainments, and the better management of the -churches.</p> - -<div class="section"> - - <h3>SECTION VI.<br /> - <small>WESTERN ASSOCIATION.</small></h3> - -</div> - -<p>The churches embraced in this Association, are situated -on what was formerly considered missionary ground, although -<span class="pagenum"><a name="Page_191" id="Page_191">{191}</a></span> -some of them are at present among the most efficient -bodies in the denomination. The principal ornament -of this section is the Alfred Academy, a very flourishing -literary institution, of a high classical character. It -appears to have originated from a High School, and went -into operation two or three years previous to the De Ruyter -Institute.</p> - -<h4>FIRST SEVENTH-DAY BAPTIST CHURCH ALFRED, ALLEGHANY -COUNTY, NEW YORK.</h4> - -<p>This church was originally composed of emigrants from -the Rhode Island and New Jersey fraternities, and was -constituted in 1816. The region at that time was extremely -destitute, and these pioneers of our faith were required to -undergo many hardships, and experience great deprivations -in the prosecution of their schemes. Generally their -means were moderate, and their worldly advantages limited; -but they were zealous for the truth and rich in faith. -They found a wilderness, here and there broken by the -hand of man: they left smiling fields and growing villages. -They found penury and destitution: they left wealth and -plenty. They found a region where the songs of David -were not repeated, where the Sabbath was not observed: -they left flourishing schools and churches. Did they live -in vain?</p> - -<p>Rev. Amos Satterlee was installed as pastor of the -Alfred Church in 1820, which station he filled with great -acceptance for several years.</p> - -<p>His successors, Daniel Babcock and Richard Hull, were -ordained in 1824, and remained with this church about -fifteen years, when they removed to other fields.</p> - -<p>Rev. James R. Irish became their pastor in 1837, in -which relation he continued until 1846. -<span class="pagenum"><a name="Page_192" id="Page_192">{192}</a></span></p> - -<p>During the ministry of these brethren, the church has -been blessed at intervals with many precious revivals; and -it appears to have been from the first in a sound and -healthy condition.</p> - -<p>Rev. Hiram Cromwell, his successor, remained for only -a short period, and was succeeded by</p> - -<p>Rev. N. V. Hull, the present incumbent.</p> - -<p>Elder Hull is endowed with talents of the very highest -order, and perhaps no minister in the denomination is -better qualified to shine in a promiscuous assembly. His -fine understanding, ready wit, and brilliant imagination, -are united to the most fascinating powers of oratory, a demeanour -of princely elegance, and the highest style of -manly beauty. His services either as a settled pastor, or -visiting evangelist, have been highly efficient in this region, -and his preaching has been attended with many powerful -revivals.</p> - -<h4>SECOND SEVENTH-DAY BAPTIST CHURCH, ALFRED, ALLEGHANY -COUNTY, NEW YORK.</h4> - -<p>This church, a branch of the former, was organized in -1831, and Elder Ray Green became its pastor. In 1835 -Clarke Potter and N. V. Hull were returned as licentiates -in its connexion. In 1842, Amos Burdick was also licensed, -who continued to serve this church after the removal of -Elder Green, until 1844, when</p> - -<p>Rev. James H. Cochran assumed the pastoral charge.</p> - -<p>He was succeeded by Amos Burdick and P. C. Witter, -the present incumbents.</p> - -<h4>FIRST SEVENTH-DAY BAPTIST CHURCH, GENESEE, -NEW YORK.</h4> - -<p>This church was organized in 1827, and Henry P. Green -served as licentiate until 1835, when his ordination took -place. Under his ministry, which continued until 1847, -<span class="pagenum"><a name="Page_193" id="Page_193">{193}</a></span> -the church received many additions, and became a large -and efficient body.</p> - -<p>Rev. James Bailey, his successor, was installed in 1848.</p> - -<h4>SECOND SEVENTH-DAY BAPTIST CHURCH, GENESEE, -NEW YORK.</h4> - -<p>This church, a branch of the former, was organized in -1834, and was served by Prentice C. Maine as licentiate, -for some time. At present it has no settled pastor, but is -supplied with ministerial assistance by travelling missionaries.</p> - -<h4>THIRD SEVENTH-DAY BAPTIST CHURCH, GENESEE, -NEW YORK.</h4> - -<p>This church, likewise a branch of the former, was organized -in 1842, but remained until 1843 without a settled -pastor, when their spiritual charge was assumed by L. D. -Ayres, who remained until 1847.</p> - -<p>Rev. H. P. Green, the present incumbent, was installed -1848.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, CLARENCE, ERIE COUNTY, -NEW YORK.</h4> - -<p>This church was organized in 1828, although Sabbatarians -had for some time previous been among the inhabitants -of the country, and maintained worship upon their -holy day. They remained for a long time without a pastor, -but, in 1838, Rev. Nathan V. Hull consented to settle among -them. In 1839, James H. Cochran was returned as licentiate, -and subsequently, in 1846, as pastor.</p> - -<p>At present they have no settled minister.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, FRIENDSHIP, NEW YORK.</h4> - -<p>This community, like that of Alfred, dates back to an -early period. It originated, likewise, from an emigration -<span class="pagenum"><a name="Page_194" id="Page_194">{194}</a></span> -of the members of older churches. Between the years -1812 and 1820, many families in connexion with the New -Jersey fraternities removed to this place, and became the -pioneers of our faith in its then lonely regions. In 1824 -a church was constituted. Rev. John Green became its -first pastor, in which relation he continued until 1833, -when</p> - -<p>Rev. Walter B. Gillette succeeded him, and remained -until 1842, when he removed to another field.</p> - -<p>Rev. Zuriel Campbell followed, who continued until -1845.</p> - -<p>Rev. A. A. F. Randolph, his successor, had been for -some time his colleague.</p> - -<p>Rev. B. F. Robbins, a man of deep piety and irreproachable -character, who embraced the Sabbath in 1845, is the -present incumbent.</p> - -<p>A short time since Elder John Green visited this place, -and his presence, as usual, was attended with a gracious -revival.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, HARTSVILLE, ALLEGHANY -COUNTY, NEW YORK.</h4> - -<p>This infant community, a branch of the Alfred Church, -was organized in 1847.</p> - -<p>Rev. Hiram Cornwell is its present pastor.</p> - -<p>It gives a cheering promise of future efficiency and -usefulness.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, HAYFIELD, PENNSYLVANIA.</h4> - -<p>This church is the oldest one in this Association, and -originated from the Keithian Seventh-day Baptists, who, -in 1770, resided in the neighbourhood of Philadelphia. -About this time it appears that Rev. James Dunn, with -<span class="pagenum"><a name="Page_195" id="Page_195">{195}</a></span> -several families of Sabbatarians, removed to this place, -where he instituted meetings and organized a church, over -which he assumed the pastoral relation. Elder Dunn lived -to be very old, but sometime previous to his decease, his -reason failed, and he became partially insane. This misfortune, -combined with other disadvantages, brought the -church into a state of deep depression. In 1821, Rev. -John Davis, of Shiloh, made them a visit, and by their -unanimous request ordained Isaac Davis to the work of the -ministry. Subsequently, however, the church remained in -very low circumstances, and in 1829, at which time it was -admitted into the General Conference, it only numbered -twenty-four members, and was without a settled pastor.<span class="fnanchor"><a -name="Ref_41" id="Ref_41" href="#Foot_41">[41]</a></span> -Beside the occasional visits of missionaries, it remained -thus destitute until 1836, when</p> - -<p>Rev. Job Tyler removed into that region and assumed -the pastoral charge.</p> - -<p>Rev. Thomas B. Brown, his colleague in 1840 and 1841, -and subsequently his successor, was installed in 1842, and -continued until 1844.</p> - -<p>Morris Cole succeeded him as licentiate, in which relation -he served the church until 1846, when</p> - -<p>Rev. A. A. F. Randolph, the present incumbent, was -installed.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, INDEPENDENCE, -NEW YORK.</h4> - -<p>This church was organized in 1834, with very auspicious -prospects, and</p> - -<p>Rev. Stillman Coon became its pastor, in which relation -he continued until 1842, when, being transferred to another -<span class="pagenum"><a name="Page_196" id="Page_196">{196}</a></span> -field, the church was served by Decatur M. Clarke, as -licentiate, for two or three years.</p> - -<p>Rev. Sherman S. Griswold, assumed the parochial charge -in 1845, and continued two years.</p> - -<p>Rev. T. Babcock, the present pastor, was installed in -1848.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, WIRT, ALLEGHANY -COUNTY, NEW YORK.</h4> - -<p>At a very early period in the history of this district, -Sabbath-keepers were found among its inhabitants, chiefly -emigrants from the older settlements, but they were not -gathered and arranged into a church until 1827. Subsequent -to that period they remained in low and depressed -circumstances, which may be chiefly attributed to their -want of the services of a settled pastor. Recently, however, -they have been mostly supplied with ministerial -assistance by</p> - -<p>Rev. James L. Scott, until 1845, when they engaged -the services of</p> - -<p>Rev. Zuriel Campbell for one year; who was succeeded -by Rev. Thomas E. Babcock.</p> - -<p>C. T. Champlin, the present incumbent, is a licentiate.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, SCIO, ALLEGHANY COUNTY, -NEW YORK.</h4> - -<p>This church was organized in 1834, but remained for a -long time without many additions, or the services of a settled -pastor.</p> - -<p>Rev. Ray Green assumed the parochial charge in 1845, -and continued until 1847.</p> - -<p>Rev. Rowse Babcock, the present incumbent, was installed -in 1848.</p> - -<p>In reviewing the progress of Sabbatarianism within the -bounds of this Association, we find abundant reasons for -<span class="pagenum"><a name="Page_197" id="Page_197">{197}</a></span> -encouragement. An interest hitherto unprecedented in -the modern history of the Sabbath-keepers, has been -awakened. Many have embraced the truth in opposition -to the popular sentiments of the day, among whom are -several ministers of eminent talent and piety, who may be -reckoned as pillars in the cause of God.</p> - -<p>The number of churches has proportionately increased, -but it must be confessed that many of them are infant -bodies, utterly unable to support the pastor whose services -they require, and without whose presence they can never -rise to any degree of strength and usefulness. They want -such pastors as the Hopkinton, the Berlin, the Piscataway, -and the Shiloh Churches possessed during the first century -of their existence. Men who could preach the truth for -its own sake, who could share with and for their brethren—live -as they did—dress as they did—and even work as -they did.<span class="fnanchor"><a -name="Ref_42" id="Ref_42" href="#Foot_42">[42]</a></span> Under such plain but substantial guidance, -these churches all rose to great spiritual strength and permanence. -Whatever honour belongs to him who is instrumental -in gathering and organizing a church, much -more is justly due to the one, who, at the expense of personal -sacrifices and temporal inconveniences, adopts the -spiritual infant, administers to its necessities, leads it -through the green pastures and by the still waters of the -heavenly pilgrimage, and finally brings it to such a degree -of maturity that it is able to go alone. It is a lamentable -fact, that some of these churches for the want of such -leaders are even now threatened with extinction. Upon -whom in such cases must the delinquency rest?</p> - -<div class="pagenum"><a name="Page_198" id="Page_198">{198}</a></div> - -<div class="section"> - - <h3>SECTION VII.<br /> - <small>SOUTHWESTERN ASSOCIATION.</small></h3> - -</div> - -<p>Most of the churches embraced in this confederacy are -of recent origin. Many of them occupy highly advantageous -situations in the broad, the bright, the glorious -West, and give every promise of rising to future eminence -and usefulness.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, NEW SALEM, HARRISON -COUNTY, VIRGINIA.</h4> - -<p>The history of this church, the oldest one in this Association, -is highly interesting. It appears that in 1745, a -company of Sabbath-keepers, including one John Davis, -removed from Rhode Island, to a place called Square, in -Monmouth County, New Jersey. Here they organized a -church, and sent said Davis back to Westerly to be ordained, -which was done in 1746. They remained here -nearly forty years, when the whole church, men, women, -and children, emigrated to the place that their descendants -now inhabit in Virginia. They went in wagons, -drove their cattle, and the cavalcade was many days in -performing their journey. Their venerable minister continued -with them for many years. He was also assisted -by one Jacob Davis, who was esteemed as a very amiable -man and worthy minister.</p> - -<p>Rev. John Davis his son and successor, was installed -about 1800, and continued to serve the church for a number -of years. Zebulon Maxson, Peter Davis, and Lewis -A. Davis, were likewise associated with him in the ministry -at different times, and</p> - -<p>Rev. Peter Davis finally succeeded him in 1834, in -which relation he still continues. -<span class="pagenum"><a name="Page_199" id="Page_199">{199}</a></span></p> - -<p>Ezekiel Bee is a licentiate in connexion with this -church.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, LOST CREEK, VIRGINIA.</h4> - -<p>This church was constituted in 1805, and the large and -respectable family of Bonds—its first originators—appear -to be still its principal supporters. Richard Bond, while a -resident in Maryland, became convinced of the sacred character -of the seventh day, from reading the Bible alone. -Once convinced of his duty he was not slow in performing -it; but embracing the Sabbath, he instituted weekly religious -meetings in his family, and was, for a long time, the -priest of his household. Subsequently he emigrated to -Virginia, and became the founder of the Lost Creek -Church. This church has never been large, and for a -great proportion of the time it has been without the services -of a stated pastor, but the fact of its steady and uniform -course amidst these privations, affords conclusive evidence -of the valuable materials of which it is composed.</p> - -<p>Richard C. Bond, the present incumbent, was installed -in 1843.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, HUGHES RIVER, VIRGINIA.</h4> - -<p>This church, a branch of the former, was organized in -1833. It is in a very weak and depressed condition, containing -only seven members.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, SOUTH FORK, HUGHES -RIVER, VIRGINIA.</h4> - -<p>This church, another branch of the eldest fraternity, -was constituted in 1842. It contains only nineteen members, -and was served by Asa Bee and Joshua S. Davis, as -licentiates.</p> - -<div class="pagenum"><a name="Page_200" id="Page_200">{200}</a></div> - -<h4>SEVENTH-DAY BAPTIST CHURCH, NORTHAMPTON, -CLARKE COUNTY, OHIO.</h4> - -<p>This church originated from a division, on the temperance -question, in the Sabbatarian church at Pike, in the -same county. It was organized with seventeen of the -seceding members, in 1837. In 1840, it was blessed with -a precious revival, and received many additions.</p> - -<p>Rev. Samuel Babcock is the present pastor, assisted by -L. Lippencott as licentiate.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, PIKE, CLARKE COUNTY, -OHIO.</h4> - -<p>This church was constituted in 1824, although Sabbatarians -had for some time previous resided in that region.</p> - -<p>Rev. Simeon Babcock and Rev. Samuel F. Randolph, -were for several years connected with these churches, -under whose ministry they were greatly blessed, and the -fraternity under consideration numbered 102 members. -Subsequently, however, it fell into a decline. The secession -of a part of its members, the death and removal of -others, combined with other causes, left it in a very weak -condition. In 1842, James B. Davis was a licentiate in -its connexion. At present it has no stated pastor.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, PORT JEFFERSON, -SHELBY COUNTY, OHIO.</h4> - -<p>This church was organized in 1840, and contained nineteen -members. It is in a very pleasant situation, and -gives great promise of future usefulness.</p> - -<p>Rev. Lewis A. Davis has been the father, and is the -pastor of this church.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, SCIOTA, OHIO.</h4> - -<p>This church was organized in 1842, by emigrant members -<span class="pagenum"><a name="Page_201" id="Page_201">{201}</a></span> -from Scott and Brookfield. It is situated in a very -pleasant country, and will probably become, in time, a -large and efficient body.</p> - -<p>It is occupied as missionary ground, but has no stated -pastor.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, STOKES, OHIO.</h4> - -<p>This church was organized in the same year as the former, -and is much in the same condition. It is blessed -with the services of Rev. Joshua Hill, as pastor.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, JACKSON, OHIO.</h4> - -<p>This church was organized in 1840, and embraced thirty-eight -members, most of whom had removed from Pike, -Clarke County, to this place. For some time it appeared -quite flourishing, and received several additions, but it is -at present in a very low and depressed condition, owing to -the want of ministerial assistance.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, WOODBRIDGETOWN, -PENNSYLVANIA.</h4> - -<p>This church was gathered through the exertions of Rev. -Samuel Woodbridge, and was organized about 1790. All -the knowledge that I have been able to obtain of Elder -Woodbridge is, that he was a First-day Baptist minister, -who became convinced of the sacred character of the -seventh day, and embraced it accordingly. Subsequently -he removed to this place with his family, where his preaching -was blessed to the conversion of many, a church organized, -and a meeting-house erected, whose pulpit he occupied -until his death. This church likewise received several -additions from an emigration of the members of the Nottingham -and Pennapack fraternities, among whom we may mention -<span class="pagenum"><a name="Page_202" id="Page_202">{202}</a></span> -the children of Rev. Enoch David. But the death of -Elder Woodbridge was the commencement of its decline, as -no one arose to take his place. Its ancient and venerable -meeting-house, being without a pastor, soon became almost -deserted. Some of its members removed to other parts, -and others of them went to receive their reward for loving -the law and keeping the commandments of God. In 1843, -they numbered sixteen, and Lewis Sammons served the -church as licentiate. Since that period its decline has -been gradual, and it is a moral certainty that but a very -short time will elapse before we shall have to announce -the disappearance of another star from our constellation, -the extinction of another luminary in the moral world.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, MADISON, INDIANA.</h4> - -<p>This small company of Sabbath-keepers was organized -into a church in 1848, since which period it has received -few additions, and has been in a low and depressed condition -for the want of pastoral services.</p> - -<div class="section"> - -<h3>SECTION VIII.<br /> -<small>NORTHWESTERN ASSOCIATION.</small></h3> - -<h4>SEVENTH-DAY BAPTIST CHURCH, MILTON, ROCK COUNTY, -WISCONSIN.</h4> - -</div> - -<p>This large and flourishing church was organized in 1838, -since which period it has rapidly increased in numbers, -and promises to become a very useful and efficient body. -For a long time this region was considered as missionary -ground. Recently, however,</p> - -<p>Rev. Stillman Coon and Rev. Zuriel Campbell have connected -themselves in the pastoral relation with the church, -in which they still continue.</p> - -<div class="pagenum"><a name="Page_203" id="Page_203">{203}</a></div> - -<p>Many of its members were emigrants from Scott and -the older churches.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, ALBION, DANE COUNTY, -WISCONSIN.</h4> - -<p>This church was organized in 1843, and</p> - -<p>Wm. H. Redfield became its servant in the capacity of -licentiate, which relation he sustained for one year, when -he was succeeded by</p> - -<p>Rev. O. P. Hull, the present incumbent, under whose -ministry it has enjoyed many precious seasons, and received -many additions.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, WALWORTH, WISCONSIN.</h4> - -<p>This church, mostly composed of emigrants from New -Jersey, was organized in 1849, and contains twenty-one -members, with a prospect of large additions.</p> - -<p>It has no settled pastor.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, FREDONIA, IOWA.</h4> - -<p>This church was organized in 1842, and -Rev. Rolean M'Reynolds, formerly a First-day Baptist, -a minister of exemplary character and eminent talent, became -its pastor, in which relation he continued for some -time.</p> - -<p>At present it has no settled pastor.</p> - -<h4>SEVENTH-DAY BAPTIST CHURCH, FARMINGTON, ILLINOIS.</h4> - -<p>This church was constituted in 1849, and consists mostly -of emigrants from Shiloh, with the family of</p> - -<p>Rev. Samuel Davison, the present pastor.</p> - -<p>It is said to occupy a pleasant and healthful situation.</p> - -<div class="pagenum"><a name="Page_204" id="Page_204">{204}</a></div> - -<h4>REMARKS.</h4> - -<p>A majority of the churches embraced in this Association -may be considered as enjoying all the advantages of a -healthful climate and fertile soil, with facilities for commerce. -Although few in numbers, their prospects are -most encouraging, perhaps too much so. It is not in the -sunlight of worldly prosperity that the good seed rises to -maturity and bears much fruit: the mind, exulting in -temporal advantages, the accumulation of riches, or the -acquisition of worldly honours, is too apt to become cold -and indifferent to the subject of religion. We trust that -it may not be so with these sister fraternities, who have -designed to hold up the light of the truth, and to witness -for the Sabbath among an apostatizing community. May -they grow in grace as in numbers; may they become rich -in heavenly wisdom as in earthly goods; moreover, as -they have received liberally may they be disposed to give -liberally, and to bear in their hearts and upon their prayers -the burdens of a perishing world. In connexion with this -subject another consideration is presented. These churches -occupy situations as desirable as can be found throughout -the whole country for mercantile, mechanical, or agricultural -avocations, and embrace every variety of soil, scenery, -and climate. Some are located on broad meadow-like -prairie; others amid a diversified landscape of hills and -valleys; and yet others in the neighbourhood of marts of -commerce, and communicating with lakes and rivers. No -brother need forsake the Sabbath, in order to find a more -eligible or advantageous situation than could be obtained -in contiguity with the settlements of the Sabbath-keepers; -and no person, whatever may be his denominational character, -who wishes to emigrate, will find in any locality a -state of society more elevated, moral, and Christian-like, -<span class="pagenum"><a name="Page_205" id="Page_205">{205}</a></span> -or schools more really useful and well-conducted than are -to be found among the Sabbatarians. In tracing the history -of our denomination, there occur many reflections of -a pleasant and interesting character, particularly in connexion -with our missionary efforts. The review of the -fields of labour thus occupied would prefigure in a remarkable -degree our gradual expansion and increase. First we -see those good old fathers, over whose graves the flowers -of centennial summers have bloomed and withered, making -short journeys from Rhode Island to New Jersey, and perhaps -to some parts of Pennsylvania. This, at that time, -was missionary ground. Subsequently the area was extended. -Where was the missionary ground in their youth -to those venerable men who have grown gray in the service -of the sanctuary? In the wildly beautiful and romantic -region of western New York and Pennsylvania, where a -glorious harvest has arisen as the fruit of their labours. -Then gradually expanding westward, Ohio, Wisconsin, and -Iowa, became alternately the theatres of new scenes of -trial and triumph. Intimately connected with the progress -of our denomination in this region are the names of Rev. -L. A. Davis and Rev. J. L. Scott, both indefatigable missionaries, -through whose instrumentality several of these -churches have been gathered and organized. Is not our -missionary ground still expanding? Does not the time -approach when the broad plains of the Missouri will be -so occupied? when the region of the Rocky Mountains will -be so occupied? when Oregon and California will be so -occupied? Does it appear impossible or improbable? All -that is necessary for its realization, is the application of -means, and faith in the promises of God.</p> - -<div class="section"> - -<span class="pagenum"><a name="Page_206" id="Page_206">{206}</a></span> - -<h3>SECTION IX.<br /> -<small>GENERAL SUMMARY.</small></h3> - -</div> - -<p>The reader who has followed me through this brief and -imperfect sketch of the history of the Seventh-day Baptist -Denomination, cannot fail to perceive that our churches -have gradually and healthfully increased in numbers, notwithstanding -the continual opposition which is manifested to -the cause we advocate, and the continual discouragements -that we have to encounter both in society and business. It -is now about one hundred and seventy years since the first -Seventh-day Baptist church was organized in America; -and the efforts which have been made within the last thirty -years have accomplished more to advance the interests of -the cause than what was done for nearly a century and a -half preceding. This has not been produced by any special -excitement, but by increased energy and courage, and -by the multiplication of means for disseminating the truth; -and those means have but just begun to develope their influence. -Our Education, Missionary, and Tract Societies -are yet in their infancy; our denominational paper is -only beginning to acquire a circulation corresponding to -its merits, indicative to other denominations of Christians -of our literary resources,—and yet effects that would -have astonished our ancestors have been realized. In 1805, -we numbered eight churches, and about one thousand five -hundred communicants. Twenty-five years increased that -number to three thousand four hundred; but the five subsequent -years to more than four thousand five hundred. -In 1840, we numbered a fraction over five thousand members, -which in three years increased to six thousand. At -this period, there are about seven thousand communicants -<span class="pagenum"><a name="Page_207" id="Page_207">{207}</a></span> -in the connexion. There are sixty-five churches united -with the Conference; sixty ordained ministers, and about -thirty licentiates.</p> - -<h4 style="font-size:85%">RECAPITULATION OF CHURCHES FOR 1849.</h4> - -<table class="recap" summary="recap"> - -<tr> - <td class="desig"></td> - <td class="date" style="text-align:center">Date of</td> - <td class="commun" style="text-align:center">Number of</td> -</tr> - -<tr> - <td class="desig">Designation.</td> - <td class="date" style="text-align:center">Organization.</td> - <td class="commun" style="text-align:center">Communicants.</td> -</tr> - -<tr> - <td colspan="3" class="assn">EASTERN ASSOCIATION.</td> -</tr> - -<tr> - <td class="desig">Newport,</td> - <td class="date">1671 </td> - <td class="commun">28 </td> -</tr> - -<tr> - <td class="desig">First Hopkinton,</td> - <td class="date">1708 </td> - <td class="commun">344 </td> -</tr> - -<tr> - <td class="desig">Second Hopkinton,</td> - <td class="date">1835 </td> - <td class="commun">173 </td> -</tr> - -<tr> - <td class="desig">Third Hopkinton,</td> - <td class="date">1835 </td> - <td class="commun">166 </td> -</tr> - -<tr> - <td class="desig">Marlborough,</td> - <td class="date">1811 </td> - <td class="commun">131 </td> -</tr> - -<tr> - <td class="desig">New York,</td> - <td class="date">1845 </td> - <td class="commun">33 </td> -</tr> - -<tr> - <td class="desig">Piscataway,</td> - <td class="date">1707 </td> - <td class="commun">174 </td> -</tr> - -<tr> - <td class="desig">Pawcatuck,</td> - <td class="date">1840 </td> - <td class="commun">172 </td> -</tr> - -<tr> - <td class="desig">Plainfield,</td> - <td class="date">1838 </td> - <td class="commun">83 </td> -</tr> - -<tr> - <td class="desig">Richmond,</td> - <td class="date">1843 </td> - <td class="commun">25 </td> -</tr> - -<tr> - <td class="desig">Shiloh,</td> - <td class="date">1787 </td> - <td class="commun">261 </td> -</tr> - -<tr> - <td class="desig">South Kingston,</td> - <td class="date">1840 </td> - <td class="commun">25 </td> -</tr> - -<tr> - <td class="desig">Waterford,</td> - <td class="date">1784 </td> - <td class="commun">110 </td> -</tr> - -<tr> - <td class="desig">Westerly,</td> - <td class="date">1837 </td> - <td class="commun">72 </td> -</tr> - -<tr> - <td colspan="3" class="assn">CENTRAL ASSOCIATION.</td> -</tr> - -<tr> - <td class="desig">Adams,</td> - <td class="date">1822 </td> - <td class="commun">230 </td> -</tr> - -<tr> - <td class="desig">First Brookfield,</td> - <td class="date">1797 </td> - <td class="commun">200 </td> -</tr> - -<tr> - <td class="desig">Second Brookfield,</td> - <td class="date">1823 </td> - <td class="commun">109 </td> -</tr> - -<tr> - <td class="desig">Third Brookfield,</td> - <td class="date">1823 </td> - <td class="commun">128 </td> -</tr> - -<tr> - <td class="desig">De Ruyter,</td> - <td class="date">1806 </td> - <td class="commun">111 </td> -</tr> - -<tr> - <td class="desig">Diana,</td> - <td class="date">1846 </td> - <td class="commun">18 </td> -</tr> - -<tr> - <td class="desig">Hounsfield,</td> - <td class="date">1841 </td> - <td class="commun">65 </td> -</tr> - -<tr> - <td class="desig">Lincklean,</td> - <td class="date">1831 </td> - <td class="commun">104 </td> -</tr> - -<tr> - <td class="desig">Otselic,</td> - <td class="date">1830 </td> - <td class="commun">50 </td> -</tr> - -<tr> - <td class="desig">Preston,</td> - <td class="date">1806 </td> - <td class="commun">81 </td> -</tr> - -<tr> - <td class="desig">Richland,</td> - <td class="date">1845 </td> - <td class="commun">14 </td> -</tr> - -<tr> - <td class="desig">Scott,</td> - <td class="date">1820 </td> - <td class="commun">176 </td> -</tr> - -<tr> - <td class="desig">Truxton,</td> - <td class="date">1824 </td> - <td class="commun">51 </td> -</tr> - -<tr> - <td class="desig">Watson,</td> - <td class="date">1841 </td> - <td class="commun">66 </td> -</tr> - -<tr> - <td class="desig">First Verona,</td> - <td class="date">1820 </td> - <td class="commun">70 </td> -</tr> - -<tr> - <td class="desig">Second Verona,</td> - <td class="date">1837 </td> - <td class="commun">31 </td> -</tr> - -<tr> - <td class="desig">Berlin,</td> - <td class="date">1784 </td> - <td class="commun">272 </td> -</tr> - -<tr> - <td class="desig">Petersburg,</td> - <td class="date">1829 </td> - <td class="commun">109 </td> -</tr> - -<tr> - <td colspan="3" class="assn">WESTERN ASSOCIATION.</td> -</tr> - -<tr> - <td class="desig">Amity,</td> - <td class="date">1834 </td> - <td class="commun">27 </td> -</tr> - -<tr> - <td class="desig">First Alfred,</td> - <td class="date">1816 </td> - <td class="commun">437 </td> -</tr> - -<tr> - <td class="desig">Second Alfred,</td> - <td class="date">1831 </td> - <td class="commun">249 </td> -</tr> - -<tr> - <td class="desig">Clarence,</td> - <td class="date">1828 </td> - <td class="commun">77 </td> -</tr> - -<tr> - <td class="desig">Friendship,</td> - <td class="date">1824 </td> - <td class="commun">155 </td> -</tr> - -<tr> - <td class="desig">First Genesee,</td> - <td class="date">1827 </td> - <td class="commun">171 </td> -</tr> - -<tr> - <td class="desig">Second Genesee,</td> - <td class="date">1834 </td> - <td class="commun">60 </td> -</tr> - -<tr> - <td class="desig">Third Genesee,</td> - <td class="date">1842 </td> - <td class="commun">39 </td> -</tr> - -<tr> - <td class="desig">Hartsville,</td> - <td class="date">1847 </td> - <td class="commun">54 </td> -</tr> - -<tr> - <td class="desig">Hayfield,</td> - <td class="date">1771 </td> - <td class="commun">85 </td> -</tr> - -<tr> - <td class="desig">Hebron,</td> - <td class="date">1833 </td> - <td class="commun">61 </td> -</tr> - -<tr> - <td class="desig">Independence,</td> - <td class="date">1834 </td> - <td class="commun">118 </td> -</tr> - -<tr> - <td class="desig">Pendleton,</td> - <td class="date">1844 </td> - <td class="commun">20 </td> -</tr> - -<tr> - <td class="desig">Persia,</td> - <td class="date">1832 </td> - <td class="commun">59 </td> -</tr> - -<tr> - <td class="desig">Scio,</td> - <td class="date">1834 </td> - <td class="commun">40 </td> -</tr> - -<tr> - <td class="desig">Ulysses,</td> - <td class="date">1845 </td> - <td class="commun">17 </td> -</tr> - -<tr> - <td class="desig">Wirt,</td> - <td class="date">1827 </td> - <td class="commun">34 </td> -</tr> - -<tr> - <td colspan="3" class="assn">SOUTHWESTERN ASSOCIATION.</td> -</tr> - -<tr> - <td class="desig">First Hughes River, Va.,</td> - <td class="date">1833 </td> - <td class="commun">12 </td> -</tr> - -<tr> - <td class="desig">Second Hughes River, Va.,</td> - <td class="date">1840 </td> - <td class="commun">7 </td> -</tr> - -<tr> - <td class="desig">New Salem, Va.,</td> - <td class="date">1745 </td> - <td class="commun">71 </td> -</tr> - -<tr> - <td class="desig">Lost Creek, Va.,</td> - <td class="date">1805 </td> - <td class="commun">68 </td> -</tr> - -<tr> - <td class="desig">Jackson, Ohio,</td> - <td class="date">1843 </td> - <td class="commun">40 </td> -</tr> - -<tr> - <td class="desig">Northampton, Ohio,</td> - <td class="date">1837 </td> - <td class="commun">20 </td> -</tr> - -<tr> - <td class="desig">Port Jefferson, Ohio,</td> - <td class="date">1840 </td> - <td class="commun">31 </td> -</tr> - -<tr> - <td class="desig">Sciota, Ohio,</td> - <td class="date">1842 </td> - <td class="commun">20 </td> -</tr> - -<tr> - <td class="desig">Stokes, Ohio,</td> - <td class="date">1842 </td> - <td class="commun">22 </td> -</tr> - -<tr> - <td class="desig">Pike, Ohio,</td> - <td class="date">1824 </td> - <td class="commun">30 </td> -</tr> - -<tr> - <td class="desig">Madison, Ia.,</td> - <td class="date">1843 </td> - <td class="commun">12 </td> -</tr> - -<tr> - <td class="desig">Woodbridgetown, Pa.,</td> - <td class="date">1780 </td> - <td class="commun">4 </td> -</tr> - -<tr> - <td colspan="3" class="assn">NORTHWESTERN ASSOCIATION.</td> -</tr> - -<tr> - <td class="desig">Albion, Wis.,</td> - <td class="date">1843 </td> - <td class="commun">90 </td> -</tr> - -<tr> - <td class="desig">Milton, Wis.,</td> - <td class="date">1838 </td> - <td class="commun">112 </td> -</tr> - -<tr> - <td class="desig">Walworth, Wis.,</td> - <td class="date">1849 </td> - <td class="commun">21 </td> -</tr> - -<tr> - <td class="desig">Fredonia, Ia.,</td> - <td class="date">1842 </td> - <td class="commun">9 </td> -</tr> - -<tr> - <td class="desig">Farmington, Ill.,</td> - <td class="date">1849 </td> - <td class="commun">16 </td> -</tr> - -</table> - -<p>In dating the organization of the churches, I have had -recourse to Clarke's History, and to the old Conference -Minutes; between which and the minutes for 1849, I discovered -some discrepancies. Should the reader wish to -institute a comparison between my work and other documents, -he will please refer to these sources, by which, for -several reasons, I consider it safest to be guided.</p> - -<p>Besides these churches, there are many scattered families -of Sabbath-keepers in different parts of the Union. The -Rev. Isaac P. Labagh, a minister of eminent ability and -attainment, in connexion with the Episcopal Church in -New York, is an observer of the Sabbath.</p> - -<h4>CONCLUSION.</h4> - -<p>It may be observed, in conclusion, that these churches exhibit -nothing peculiar in their forms of worship. Psalmody -<span class="pagenum"><a name="Page_210" id="Page_210">{210}</a></span> -is universally practised, and the science of vocal music is -cultivated in all the older churches.</p> - -<p>Previous to 1822, Rippon's Collection of Hymns was -generally used. About that time a new collection, designed -particularly for this denomination, was made and -published by a committee appointed for that purpose by -the General Conference. Recently that collection has -been superseded by another, which is in present use.</p> - -<p>Sabbath schools and Bible classes have been instituted, -and generally receive attention in all the churches; and -the same may be said of conference and prayer meetings.</p> - -<p>There are also tract and missionary societies within the -bosoms of the different fraternities, whose officers constitute -the board for the transaction of business.</p> - -<div class="footnote"> - -<p class="nodent"><a name="Foot_36" id="Foot_36" href="#Ref_36">[36]</a> -It is questionable, however, whether Mr. Jones will be an addition -to our society or not, since he appears to be a man of inferior abilities -and attainments, and one disposed to meddle with subjects above his -capacity or information.</p> - -<p class="nodent"><a name="Foot_37" id="Foot_37" href="#Ref_37">[37]</a> -In the autumn of 1850 Elder Rogers was removed by death.</p> - -<p class="nodent"><a name="Foot_38" id="Foot_38" href="#Ref_38">[38]</a> -The large and respectable families of the Swinneys, Tomlinsons, -and Thomases, were among the earliest members of the Shiloh Church.</p> - -<p class="nodent"><a name="Foot_39" id="Foot_39" href="#Ref_39">[39]</a> -Since the above was written, this church has been visited by a most -extraordinary and afflictive dispensation of Providence. Elder Crandall, -supposed to be labouring under a temporary fit of insanity, put a period -to his existence by suspending himself from a beam in his barn, in September, -1850.</p> - -<p class="nodent"><a name="Foot_40" id="Foot_40" href="#Ref_40">[40]</a> -Since writing the above, I have been verbally informed that Elder -Joel Green was called to preside over the church at Hounsfield, as colleague -to Elder William Green, to the great dissatisfaction of the latter, -and in consequence of which, such a great difficulty arose, that the -ministrations of both were suspended,—but I will not vouch for the -accuracy of this statement.</p> - -<p class="nodent"><a name="Foot_41" id="Foot_41" href="#Ref_41">[41]</a> -For all the incidents relating to the early history of this organization, -I am indebted to Rev. John Davis, of Shiloh.</p> - -<p class="nodent"><a name="Foot_42" id="Foot_42" href="#Ref_42">[42]</a> -One of these fathers, who was considered no mean preacher in his -day, and who was instrumental, not only in organizing, but in supporting -and bringing to maturity an infant church, used to remark that he -desired no better time for studying a sermon than when following the -plough.</p> - -</div> - -<div class="chapter"> - -<span class="pagenum"><a name="Page_211" id="Page_211">{211}</a></span> - -<h2>CHAPTER IV.<br /> -<small>SEVENTH-DAY BAPTISTS IN THE UNITED STATES, CONTINUED.</small></h2> - -<h3>SECTION I.<br /> -<small>THE KEITHIAN SEVENTH-DAY BAPTISTS.</small></h3> - -</div> - -<p><span class="smc">The</span> Keithian Baptists were seceders from the Quakers -of Pennsylvania, and were so called from their leader, the -famous George Keith, who, in 1691, with forty-eight other -individuals, withdrew from the communion of the Quakers, -and set up separate meetings in different places, and a -general one at Burlington, in opposition to that of Philadelphia. -Subsequently they published several works of a -controversial character, and finally, by resigning themselves -to the guidance of Scripture, they became altogether -Baptist in their religious practices. At the time of this -change in their denominational character they numbered -four churches, of which one was situated at Upper Providence, -another at Philadelphia, a third at Southampton, -and a fourth at Dublin. These continued for some time, -but in 1700, a difference arose among them concerning the -Sabbath, that broke up their societies. Some of them -contended rightly that the original Sabbath remained unchanged, -and that its observance was still incumbent upon -Christians. The division appears to have been fomented -by one Abel Noble, who, according to Morgan Edwards, -came to this country in 1684, and who appears to have -<span class="pagenum"><a name="Page_212" id="Page_212">{212}</a></span> -been the first Seventh-day Baptist in the state of Pennsylvania. -His name is found among those who, in 1691, -signed the articles of the Keithian separation. By him -was the first Keithian baptized in 1697, and by him were -they gained over to the observance of the seventh day. -Through his instrumentality four churches of that order -were constituted. The first at Newtown, in Upper Providence, -about twenty-four miles from the city of Philadelphia. -Their meeting was held at the house of one -David Thomas. Three families belonged to this place, of -whom seven individuals were baptized members of the -church, in 1770.</p> - -<p>Another society resided at Pennapack, in the county of -Philadelphia. It was to this society that Richard Sparks -belonged, and to it he donated the lot of land for a burial-place, -which subsequently became the property of the -Shiloh and Piscataway Churches. William Davis was their -minister. He was baptized in 1697, by Rev. Thomas -Killingworth, of Cohansey, now Greenwich. In 1701, -they built a place for worship in Oxford township, on a -lot given to them by Thomas Graves, but neglecting to -take a deed in due time, the Episcopalians dispossessed -them of both the house and lot. In 1711, their preacher, -William Davis, leaving them, and no one rising to supply -the vacancy, they were soon scattered like sheep without -a shepherd. The third society of them was at Nottingham, -about fifty miles from Philadelphia. Their meetings were -sometimes held at the house of Abigail Price, and at -others in the dwelling of Samuel Bond, in the contiguous -state of Maryland. The Sabbatarian families to which -Nottingham was central, were six, of which eight persons -were baptized. Here a yearly meeting was kept during -the last week in August, 1770. This church originated -from the Keithians at Upper Providence; but being destitute -<span class="pagenum"><a name="Page_213" id="Page_213">{213}</a></span> -of a settled pastor, it received few additions. Its -most influential members were the family of Samuel Bond, -whose son, Richard Bond, became subsequently the founder -of a Sabbatarian church in Virginia.</p> - -<p>Another society of them was in East Nantmill Township, -about thirty-two miles from Philadelphia. Here was a -meeting-house, built in 1762, on a lot of one acre square, -the gift of David Rogers. The Sabbatarian families in -this place were six, of whom ten individuals were baptized. -They had no settled pastor, and subsequently they removed -in a body to French Creek, near Meadville, and became -the fathers of the present church at Hayfield. Thus it -appears that in 1770 there were twenty-six families of -Sabbatarians in Pennsylvania, and thirty-one baptized individuals -of that order. That they had two yearly meetings -and one meeting-house. At this time also they had -one minister, Rev. Enoch David. He was born in 1718, -at Duck Creek, county of Kent, in the state of Delaware; -called to the ministry, at Welshart, in 1751; and ordained -in 1769. He was married four times, and became the -father of nine children. Ebenezer, his oldest son, was -considered a very promising young man. He entered -Rhode Island college as a student in 1770, and became a -member of the Newport Church the same year. He was -ordained to the work of the ministry in 1775, and being a -young man, accepted the office of chaplain in the American -army, under Washington, where he remained until his -death, in 1778. He was highly esteemed by both officers -and soldiers, and afforded every promise of future eminence -and usefulness.</p> - -<p>About this time, Zedekiah David, with several others, -removed to Fayette County, and became the founders of a -Seventh-day Baptist church in that place, where Rev. -Samuel Woodbridge exercised his ministry for many years. -<span class="pagenum"><a name="Page_214" id="Page_214">{214}</a></span> -To his children and to the church in this place, Rev. Enoch -David paid a visit in the autumn of 1795, where, preaching -in the open air, he caught a violent cold, which settled on -his lungs, and finally terminated in a consumption, of -which he died in the seventy-seventh year of his age, and -the fortieth of his ministry. His remains were deposited -in the burial-place at Woodbridgetown, in the certain hope -of a joyful resurrection.</p> - -<p>This venerable man was one of the good old ministers of -the ancient school, who could preach the truth for its own -sake, and who neither required nor expected a salary. He -supported his numerous family by working at his trade, -that of a tailor. Four times he was left a widower, and -each time with the care of an infant. He lived to see six -of his children consigned to the grave. He had an estate -of some value in the city of Philadelphia, which was sold -at his decease and the proceeds divided among his family.</p> - -<p>From the church in East Nantmill Township, Pennsylvania, -a church was formed on Broad River, in the parish -of St. Mark, South Carolina, in 1754. In 1770, it had -increased to eighteen families, of whom twenty-four persons -were baptized. At this time there were several churches -of the Dunker Baptists, in this state, who observed the -seventh day.</p> - -<p>In 1759, eight families of the Seventh-day Baptists -passed over from South Carolina, and settled near Suckaseesing, -in Georgia. Their leader was Richard Gregory, -son of John Gregory. Another of their preachers was -named Clayton. After remaining here about five years, -the whole company returned to Edisto, in South Carolina.</p> - -<p>It is believed that these churches have been for a long -time extinct.</p> - -<div class="section"> - -<span class="pagenum"><a name="Page_215" id="Page_215">{215}</a></span> - -<h3>SECTION II.<br /> -<small>A GENERAL HISTORY OF THE GERMAN SEVENTH-DAY BAPTISTS.</small></h3> - -</div> - -<p>The Reformation in Germany and Holland was productive -of great and glorious effects, although it was not complete. -Errors in doctrine, nearly or quite as incongruous -with Scripture as those abandoned, were retained; ceremonies, -nearly equal in absurdity to those prohibited, were still -celebrated; and persecutions, exhibiting more similarity to -the practices of Papacy than to the meekness and quietude -of pure Christianity, were still prosecuted. The Reformation -required to be reformed, and of this many pious and -holy men were aware. At length, in 1694, a violent controversy -arose in nearly all the Protestant churches of those -two countries, in consequence of the attempts which were -being made to promote a practical and vital religion. At -this time the pious Spener was ecclesiastical superintendent -of the court of Saxony. He was likewise at the head -of the party distinguished for its advocacy of reformatory -measures. However, neither his dignified and important -station, nor the fact that the tenets of his followers were -predicated upon scripture according to its literal interpretation, -could preserve them from falling under the odium -of heresy, and incurring the effects of a virulent opposition. -Their doctrines were examined by the ecclesiastical dignitaries, -who, instead of instituting a comparison between -them and Holy Writ, sought to discover whether or not -they were conformable to the tenets deemed orthodox by -the Consistory of Wittemberg. The decision was in the -negative; hence they were suppressed in their public lectures -and ministrations. This prohibition, while it shut up -churches, and hushed the eloquence of public lecturers, -savoured of persecution, and consequently excited a spirit -<span class="pagenum"><a name="Page_216" id="Page_216">{216}</a></span> -of inquiry in the minds of the multitude. In such cases as -this, reverend divines would consult their own interest by -bestowing greater attention upon the study of human -nature. Persecution agitates the public mind, excites the -sympathy of some, the curiosity of all, and promulgates -the very sentiments it is endeavouring to restrain. Besides, -persecutors are not omniscient, conventicles will be held, -and to their other charms that of secrecy is then added. -In the year 1708, Alexander Mack, of Schriesheim, and -seven others in Schwartzenen, Germany, met together, -regularly to examine, in a careful and impartial manner, -the doctrines of the New Testament, in order to ascertain -what obligations it imposes upon professing Christians. -These inquiries terminated in the formation of the society -now called the Dunkers, or First-day German Baptists. -Persecution, while it scattered them, likewise led to the -dissemination of their doctrines; some were driven to -Crefelt, in the Duchy of Cleves, and the mother church -voluntarily removed to Sevustervin, in Friesland, whence -its members emigrated to America in 1719, and dispersed -to different parts of Pennsylvania. In 1723, they formed -a church at Germantown, under the pastoral care of Peter -Becker. The rapid growth of this church has rarely been -excelled, and it received continual accessions of new members -from the banks of the Wissahickon, and from Lancaster -County. In this county, another community was soon after -established by Conrad Beissel, a native of Germany. He -was a man of eminent piety and ability, much given to -metaphysical speculations, and distinguished for his love of -solitude. Being determined to seek out the true obligations -of the Word of God, independent of all preconceived -opinions and traditional observances, he was soon -led to perceive that the sentiments of the Dunkers were -erroneous so far as they related to the day designed to be -<span class="pagenum"><a name="Page_217" id="Page_217">{217}</a></span> -hallowed as the Sabbath. It appeared evident to him "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, he -felt it to be his duty to contend for the observance of that -day." These opinions he maintained, not only in many -eloquent discourses, but, about the year 1725, he published -a short treatise which entered into a full and very able -discussion of this point. The publication of this tract -formed, in more ways than one, an epoch in the community, -and created so much stir and excitement among the Society -at Mill Creek, that Beissel quietly retired from the settlement, -and took up his abode in a small cell on the banks -of the Cocalico, which had been occupied previously by one -Elimelech, an anchorite. Here, retired from all the -world, he sought, by prayer, fasting, and meditation, to -converse with superior intelligences, and to perfect himself -in holy knowledge. But the community that had -opposed his fervent and spiritual teachings when present, -found his absence a great deprivation, and although many -inquiries were made, it was a long time before the place -of his retirement became known. By this time many -members of the society at Mill Creek had become convinced -of the truth of his proposition relative to the -Sabbath, who now removed and settled around him in -solitary cottages. They rested from secular labours and -celebrated the public services of religion upon the original -Sabbath, the seventh day of the week, which has ever since -been observed by their descendants.</p> - -<p>In 1728, they resolved themselves into an ecclesiastical -body, and a monastic society was instituted in 1732, for -<span class="pagenum"><a name="Page_218" id="Page_218">{218}</a></span> -the accommodation of which suitable buildings were erected. -Other buildings were likewise erected by the community, -and all together constituted the irregular, yet lovely village -of Ephrata. Both men and women were admitted into the -convent, and both appear to have been singularly attached -to the monastic state. They wore the habit of the Capuchins, -or White Friars, which consisted of a shirt, trowsers -and vest, with a long white gown and cowl, of woollen -web in winter, and linen in the summer. That of the -sisters differed only in the substitution of skirts for trowsers, -and some slight peculiarities in the form of the cap. All -who entered the cloister received monastic names. Their -first Prior was Onesimus, (Israel Eckerlin,) who was succeeded -by Peter Miller, surnamed Jabez. Beissel, whose -monastic name was Friedsam, received the title of Father—spiritual -father,—and subsequently that of Gottrecht, -implying together, Peaceable God-right, from the brethren -of the community. "In the year 1740, there were -thirty-six single brethren in the cloister, and thirty-five -sisters; and at one time the society, including the members -living in the neighbourhood, amounted to near three hundred." -The government and arrangement of this little -community were perfectly republican, and all the members -stood upon the most fraternal equality and freedom. They -were bound by no vows, neither had they any written covenant. -The New Testament was their confession of faith, -their code of laws, and their rule of discipline. Such property -as accumulated with the society, by donation and -from the labour of the single brethren and sisters, was held -as common stock, but none were obliged to devote their -personal property to this purpose or to resign any of their -temporal possessions. A considerable income was derived -from the farm, which, with the proceeds of the grist-mill, -paper-mill, oil-mill, fulling-mill, and the industry of the -<span class="pagenum"><a name="Page_219" id="Page_219">{219}</a></span> -brethren and sisters, sufficed to support the society in a -comfortable manner.</p> - -<p>The principles of this society appear to have been superficially -understood and partially represented by most -writers upon the subject, although there is nothing about -them mysterious or intricate.</p> - -<p>"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 -Scripture, especially with the New Testament, do not -allow one tittle to be added or rejected in the administration -of the ordinances, but practise them precisely as they -are instituted and made an example by Jesus Christ in his -word.</p> - -<p>"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 on earth, the Spirit, -and the water, and the blood; and these three agree in -one.'</p> - -<p>"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 to Christ are drawn of the -Father.</p> - -<p>"They contend for the observance of the original Sabbath, -believing that it requires an authority equal to that of the -Great Institutor to change any of his decrees. They maintain, -that as he blessed and sanctified that day for ever, which -<span class="pagenum"><a name="Page_220" id="Page_220">{220}</a></span> -has never been abrogated in his word, nor any scripture to -be found to warrant that construction; it is still as binding -as it was when it was reiterated amid the thunders of -Mount Sinai. To alter so positive and hallowed a commandment -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 for his special 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.</p> - -<p>"They hold to Apostolic baptism—and administer trine -immersion, with the laying on of hands and prayer while -the recipient yet remains kneeling in the water.</p> - -<p>"They celebrate the Lord's Supper at night, washing, -at the same time, each other's feet, agreeably to his -command and example. This is attended to in 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 Apostles on the first -day to break bread, which has produced much confusion -in some minds in regard to the proper day to be observed."</p> - -<p>Although celibacy was neither enforced nor required, it -was considered a virtue. There was no prohibition of marriage -or of legalized sexual intercourse, as many writers -have erroneously stated, but when two concluded to be -joined in wedlock, they were assisted by the society. They -conceived with Paul, whose opinion and practice does not -find many clerical imitators at the present day, that celibacy -<span class="pagenum"><a name="Page_221" id="Page_221">{221}</a></span> -was more conducive to a holy life. There are many passages -of Scripture to that effect, which they, unlike the -ministers of other Protestant denominations, kept in perpetual -remembrance. "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 this difference -between a wife and a virgin. The unmarried woman 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." They likewise, and, in my -opinion, truly considered that those who sacrificed conjugal -endearments for Christ's sake, were better fitted for, and -will enjoy the highest places in glory. Hear the sublime -language of the Revelator: "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 the Lamb." This idea was fondly -cherished, and continually inculcated. It formed the foundation -of the monastic institution at Ephrata, whose support -and prosperity was entirely dependent on its being -properly appreciated. It formed the subject of many an -<span class="pagenum"><a name="Page_222" id="Page_222">{222}</a></span> -eloquent harangue, the theme of many a pleasant song, -the object around which the holiest memories gathered, and -with which the sweetest associations were combined. It -was sedulously kept before them by their ministers and -teachers in its most favourable light, and all the scripture -susceptible of this application, which was not a little, was -brought to excite their enthusiasm, and to inspire them -with faithfulness and perseverance. It promised capabilities -for the divine life which others could not possess, -and held out to their enraptured imaginations the brighter -rewards of heaven.</p> - -<p>Their ministers never received a stated salary. In their -opinion the Gospel was destined to be free, "without money -and without price," and they thought that every one called -to preach the word, should do it from the love of the cause, -and in this matter, as in that of celibacy, to follow the -advice and example of Paul. Nevertheless, their ministers -were always well supplied with such necessaries as the -brethren themselves enjoyed. Individual members gave -as presents whatever they could conveniently spare, in -money, goods, and the like; and whenever the minister -travelled for religious purposes, he was supplied from the -treasury to bear his expenses.</p> - -<p>This is not the place, neither am I disposed to institute -any comparison between the doctrines of the Scripture, -according to its literal interpretation, and the great and -leading tenets of the German Seventh-day Baptists of -Pennsylvania. However, it is evident, from the most -casual observation, that few religious communities have -adhered more closely to the letter and language of Holy -Writ, have been more scrupulous about conformity to -worldly opinions and practices, or have given, in their -conduct, a more faithful and practical exemplification of -Christianity. Their peculiarities sprung, likewise, from -<span class="pagenum"><a name="Page_223" id="Page_223">{223}</a></span> -the same source as many of their virtues; and these will -be adverted to in replying to the charges of error which -have been urged against them, with more gravity than -truth, by many writers, who were, probably, offended by -the pure and primitive simplicity of their tenets and habits.</p> - -<p>It is not necessary to attempt a full exposition of their -peculiar views, or to describe the minutiæ of the manner -in which they perform the ceremonies and ordinances of -religion. However, in their regular worship, they commence -with singing; then prayers, the assembly kneeling; -then singing again; after which the minister requests any -brother to read a chapter out of the Scriptures, which they -are at liberty to choose from either the Old or the New -Testament. This the minister expounds, tracing its bearings -and historical connexions with the other parts of the -Bible. Then the exhorters enforce the duties it inculcates; -and should any brother or single sister be able to improve -the subject to the edification of the others, or to make any -remarks relative to the topic, there is perfect liberty for -such an expression. Prayer and singing, with the reading -of a psalm, conclude the service,—than which nothing can -be more solemn and impressive.</p> - -<p>Ignorance, in a writer, is nearly or quite as culpable as -misrepresentation; for no one has any right to assume the -responsibilities of the historian, without first making himself -the master of his subject. By a contrary course, he -may inadvertently expose the most innocent and virtuous -community to the reprobation and ridicule of contemporaries, -and the abhorrence of posterity. Few societies -have suffered more in their reputation from ignorant and -unprincipled authors, than the society of Ephrata; others, -however, have borne honourable testimony to its merits.</p> - -<p>The account of their sentiments in Buck's Theological -Dictionary, is a tissue of misrepresentation and calumny, -<span class="pagenum"><a name="Page_224" id="Page_224">{224}</a></span> -unworthy a place in such a work. We are there told that -their "principal tenets appear to be these: that future -happiness is only obtained by penance and outward mortification -in this life; and that Jesus Christ, by his meritorious -sufferings, became the Redeemer of mankind in -general, so that 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 bound to do, and that his -superabundant works may therefore be applied to the salvation -of others." This, as well as the accounts given of -them in many other English books, is a gross falsehood. -Gordon's Gazetteer of Pennsylvania is almost equally -reprehensible, as the account which it contains was first -published by the Historical Society of Pennsylvania, and -contains many erroneous charges, that are entirely without -foundation, and could only have originated in gross ignorance -or shameful wickedness. Among other misrepresentations, -the good and devout founder is declared to have -been a crafty and designing usurper of ecclesiastical authority, -and as assuming honours and titles. These statements -are utterly unfounded. Beissel had been educated -in the Calvinistic faith, but perceiving its dissimilarity to -the word of God, as respects church government, ministerial -salaries, and other things of a like nature, he emigrated -to America in order to enjoy liberty of conscience, -and he left the society of Dunkers at Mill Creek, because -his peculiarities relative to the Sabbath created some dissension. -It is true that he was drawn from his seclusion, -but it is no less true, that the people whom he had forsaken, -sought him out and came and settled around him, entreating -his ministry. After this time he devoted his whole -time, life, and property to advance the welfare of the -<span class="pagenum"><a name="Page_225" id="Page_225">{225}</a></span> -society, giving the management of the secular affairs -entirely into the hands of others, while he gave his attention -wholly to instructing the people in the word of life. -The doctrine of celibacy which he taught was no new-fangled -idea, being quite as old as the time of the Apostle -Paul. He received the title of "Father," and "Gottrecht," -from the brethren, instead of presumptuously assuming them -himself.</p> - -<p>In their habits of life, they have been equally misrepresented. -They are not accustomed to wear long beards, as -is frequently said of them, neither did the rules of the -society forbid meat for the purpose of mortifying the -natural appetite, or require them to repose on wooden -benches with billets of wood for pillows, as acts of penance. -Nevertheless they did so, but their conduct admits of a -different explanation. They practised austerity from considerations -of economy. With limited means and restricted -circumstances they had undertaken an expensive enterprise. -Hence, all their arrangements, though distinguished for -neatness, were extremely simple. Wooden flagons, wooden -goblets, and wooden trays were used in the administration of -the sacrament, and although they have been presented with -richer and costlier ones, the same service is still in use. -Their domestic and kitchen utensils were likewise made of -wood. The plates off which they ate, were thin octangular -pieces of poplar boards. Their forks and candlesticks, and -indeed every article that could be, were made of that material. -Subsequently, when they were relieved from the -burdens of their expensive enterprise, they generally enjoyed -the cot for nightly repose, and partook, though in -the most moderate and temperate manner, of the comforts, -and even some of the luxuries of life. Temperance societies -had not been instituted, "but there were no ardent spirits -used in building the whole village, although the timber -<span class="pagenum"><a name="Page_226" id="Page_226">{226}</a></span> -was hewn and all the boards sawn by hand during the -winter months." The society was a social community, -organized for mutual support and assistance. Its members -were distinguished for kindness, hospitality, and promptness -in affording relief to the suffering, whatever might be their -character or denomination. The following account of them -is taken from a work, entitled the Journal of an Officer, -which was published in 1784. He says, "I came among -this people by accident, but I left them with regret. I -have found out, however, that appearances may be delusive, -and that where we expected to meet with a cold -reservedness, we may sometimes be surprised by exhibitions -of the most charming affability and disinterested -benevolence. They all acted the part of the good Samaritan -to me, for which I hope to be ever grateful; and while -experiencing the benefits of their kindnesses and attentions, -witnessing the sympathies and emotions expressed in their -countenances, and listening to the words of hope and pity -with which they consoled the poor sufferers, is it strange -that, under such circumstances, their uncouth garments -appeared more beautiful in my eyes than ever did the -richest robes of fashion, and their cowls more becoming -than head-dresses adorned with diamonds, and flowers, and -feathers? Until I entered the walls of Ephrata, I had no -idea of pure and practical Christianity. Not that I was -ignorant of the forms, or even of the doctrines of religion. -I knew it in theory before; I saw it in practice then.</p> - -<p>"Many a poor wounded soldier will carry to his grave -the sweet remembrance of those gentle sisters, who watched -so patiently by his side, supported his fainting head, administered -the healing draught, and cheered him with both -earthly and heavenly hopes. What mattered it to him that -their words were couched in an unknown dialect; he read -their meaning in the deep, earnest, liquid eyes. Eternity -<span class="pagenum"><a name="Page_227" id="Page_227">{227}</a></span> -likewise will bear a glorious testimony to the labour of the -Prior, who could converse in the English language. Many -a poor fellow, who entered there profane, immoral, and -without hope or God in the world, left it rejoicing in the -Saviour."</p> - -<p>This officer had been wounded in the battle of Brandywine, -and had been, with many of his comrades, despatched to -the hospital at Ephrata. I shall allude to this circumstance -again. Morgan Edwards bears the following testimony of -this people.</p> - -<p>"From their recluse and ascetic habits, sour aspects -and rough manners might be expected; but on the contrary, -a smiling innocence and meekness grace their -countenances, and a softness of tone and accent adorns their -conversation, and makes their deportment gentle and obliging. -Their singing is charming, partly owing to the -pleasantness of their voices, the variety of the parts they -carry on together, and the devout manner of the performance." -The following character of Beissel is derived from -the same source.</p> - -<p>"He was very strict in his morals, and practised self-denial -to an uncommon degree. Enthusiastic and whimsical -he certainly was, but an apparent devoutness and -sincerity ran through all his oddities. He was not an -adept in any of the liberal arts and sciences except music, -in which he excelled. He composed and set to music, in -two, four, five and seven parts, a volume of hymns, and -another of anthems. He left behind him several books in -manuscript, curiously written and embellished, and likewise -published several other works." One writer has observed, -"that the sisters apparently took little delight in their -state of single blessedness, as two only, (aged and ill-favoured -ones, we may suppose,) remained steadfast in the -renunciation of marriage." This invidious remark is -<span class="pagenum"><a name="Page_228" id="Page_228">{228}</a></span> -entirely unfounded; for though they were not required to -renounce matrimony on entering the cloister, only four or -five of the whole number that were received in it as inmates, -during the period of one hundred and ten years, left and -were married. One of these became the wife of a gentleman -of Philadelphia, and afterwards, amid the cares and -burdens of a large family, she regretted her change exceedingly, -as did all the others who were induced to leave the -"stille einsamkeit." "The others remained steadfast in -their state of single blessedness, and now, with the exception -of those remaining in the convent, lie beside each other in -the beautiful cemetery in the foreground of the village." -These gratuitous aspersions would be passed over with the -silence they deserve, were it not that a fresh currency has -been given to them by a late popular work. They have -likewise been charged with denying the doctrine of original -sin, and the eternity of punishment. They do not indeed -believe that every individual of mankind is included in the -condemnation of Adam, for many who are born, die without -sinning; but they admit that in the fall of Adam, all disposition -to good 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 most curious -and ingenious treatise upon this subject, in which he -enters into long disquisitions on the nature and intellectual -capabilities of Adam in his primeval state of innocence. -He then explains in what manner he was affected by the -fall, and with it elucidates many passages of scripture, -which have escaped the attention of men of more erudition, -but less profundity of penetration and genius. His views, -however, though deep and ingenious, are somewhat mysterious, -and would, in the present day, be considered as -little better than the hypothetical speculations of an overwrought -<span class="pagenum"><a name="Page_229" id="Page_229">{229}</a></span> -imagination. However, there is nothing that can be -construed as denying the doctrine of human depravity, and -the woeful consequences that the fall of Adam has entailed -upon his posterity, unless each one be regenerated by the -sanctifying influences of the Spirit of Grace. They never -received the doctrine of universal salvation in the usual -acceptation of that term. They believe in the sure reward -of submission and obedience to the requisitions of God, -through faith in Christ, but they teach likewise, that the -"wages of sin is death," death to holiness, and exclusion -from the joys of heaven and the presence of the Lord. -It is not to be denied that the idea of a universal restoration -of all things was cherished by some of them in -former days, and that it was based upon several passages -of Scripture, particularly the fifteenth chapter of the first -epistle to the Corinthians, and the twentieth chapter of -the Revelations. Nevertheless it was never taught as a -doctrine, but was treated with the greatest caution and -delicacy by the pastor, and aged members, in private circles, -and was always accompanied by expressions of the -necessity of making their calling and election sure, that -thereby they might be prepared to participate in the first -resurrection. Many of the brethren were no less distinguished -for high literary attainments than for piety, and -they established a school at a very early period which -afforded every facility for the acquisition of classical and -scientific education, and which gained for itself so honourable -a reputation, that many young men from the first -families of Baltimore and Philadelphia were sent here to -be educated. A Sabbath school was likewise instituted, -which afforded the best facilities for moral and religious -instruction. It flourished many years, and was attended -by important consequences. The minds of the juvenile -population were excited to a state of religious inquiry, -<span class="pagenum"><a name="Page_230" id="Page_230">{230}</a></span> -which increased to what would be termed, in these days, a -powerful revival, accompanied by the most intense excitement. -The scholars met together, before and after -common school hours, for prayer and exhortation, but -their zeal, at least in the minds of the older brethren, -ran into excess, which induced Beissel to discourage the -enterprise, and also to object to the erection of a building, -which was already commenced, for the especial use of the -school, to be called Succoth. This Sabbath school had -been instituted under the following circumstances. Ludwig -Hœcker, or Brother Obed, as he was designated, who was -the teacher of the common school, perceiving that many -of the indigent children were kept from regular attendance -by necessary employments during the week, projected the -plan of holding a school in the afternoon of the Sabbath, -where instruction would be administered to those of all -circumstances. It is not known, neither is it material, in -what year the Sabbath school was commenced. Hœcker -took up his residence at Ephrata in the year 1739, and it -is presumed that he commenced the enterprise soon after. -By reference to the minutes of the Society, we find that -the materials for the building were provided in 1749. -After the battle of Brandywine, the Sabbath school-room, -with others, was turned into a hospital, which it continued -to be for some time. The school thus broken up, was -never afterwards resumed. The honour of having projected -and successfully introduced the present general system of -Sunday School instruction, is certainly due to Robert -Raikes; but the Seventh-day Baptists of Ephrata had -established and maintained in operation for upwards of -thirty years, a Sabbath school, nearly half a century before -one was opened by the Gloucester philanthropist.</p> - -<p>In 1777, the Society began to decline, but the declension -cannot justly be attributed to the causes which some -<span class="pagenum"><a name="Page_231" id="Page_231">{231}</a></span> -writers have erroneously stated. Beissel died in 1768, and -his successor, Peter Miller, was a man of much higher attainments -and more eminent mental powers. Indeed, Miller -had the principal management of the establishment during -Beissel's time, and to his extraordinary abilities the early -prosperity of the institution is mainly imputable. Its decline, -however, can be rationally accounted for, without -supposing either incapability or degeneracy in those who -were intrusted with the direction of its affairs, especially -when we take into consideration the great changes in politics -and government that transpired, and the consequent -alterations in public sentiment. The seventeenth century -was prolific in monastic institutions, of which this was one; -and the feelings and motives that animated its founders -were decidedly European. During the first fifty years -from the establishment of Ephrata, a remarkable progress -was made in liberal opinions, and with the march of intellect -and politics, different opinions with regard to religious -institutions were also entertained. It was commenced as -a social community, and as such it succeeded admirably, -and was adapted to every purpose of life, when surrounded -by a howling wilderness, filled with wild beasts, and wilder -inhabitants; but when the hand of improvement had turned -the forests into fields smiling with plenty, and the neighbouring -country became filled with a dense and promiscuous -population, it appeared evident to all that it was not compatible -with the circumstances of the times, or the spirit -of the age. Besides this, its members were exposed to incessant -persecutions, and were kept in perpetual contentions -and turmoils by their envious neighbours, which, of -themselves, were enough to have produced a declension in -the Society.</p> - -<p>The community at Ephrata still comprises a small band -who retain the principles and manners of their forefathers, -<span class="pagenum"><a name="Page_232" id="Page_232">{232}</a></span> -and who meet regularly to worship God on the evenings -and mornings of their Sabbaths. But although they have -the forms, they are without the spirit or the zeal of their -ancestors. In ancient times they had bestowed upon them -in ridicule the epithet of "Zealots." Zeal, however, when -it is according to knowledge, is commendable; under any -circumstances it is preferable to indifference. Christianity -without zeal is like the body without life, and it is an -honour to any denomination to receive, even in ridicule, a -title designative of faithfulness and activity. Ephrata -would be a paradise now as it was in former days, did its -inhabitants possess, in the same degree, that desirable -quality which those of old possessed, and for which they -were stigmatized. Yet in this zeal there was neither noise -nor display. It was not the occasional gleam of the meteor, -but the pure, steady, unchangeable light of the pole-star, -so quiet and all-absorbing, in which the world, with its -pomps and vanities, was sacrificed upon the altar of pure -and constant devotion. They lived and moved in the -world, performed the routine of all the duties devolving -upon them, and cherished the highest and holiest affections; -but their treasures and their hearts were centred in heaven. -Could they stoop to quaff from the springs of earth, who -had once slaked their thirst at the fountains of immortality? -could those ears be delighted with terrestrial songs, -that had once been ravished by the unimaginable harmonics -of the upper world? How would they thirst and long for -another draught! How would they wait and listen to catch -another echo! And how would the ignorant world deride -their enthusiasm and mock their zeal! Of those who, at -Ephrata, were derided as zealots and enthusiasts, Mr. -Winchester makes the following declaration: "God will -always have a visible people upon earth, and these (speaking -of the Society at Ephrata), are his people at present, -<span class="pagenum"><a name="Page_233" id="Page_233">{233}</a></span> -above any other in the world. They walk in all the commandments -and ordinances of the Lord blameless, both in -public and private. They bring up their children (alluding -to 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 teaches, 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."</p> - -<p>Although Ephrata has degenerated—is now spiritually -dead—the truth has not become extinct, but is still extending. -From this parent society several branches have -originated. One in Bedford County was founded in 1753, -which is still in a flourishing situation. Another in York -County, about fifteen miles from the town of York, was -founded on the Bermudian Creek, in 1758, of which some -of the members remain, although they have been without -a leader for many years. A third branch was established -at Snowhill, in Franklin County, under the superintendence -of Peter Lehman and Andrew Snowberger, where the -greatest part of the Society are still resident. Besides -these, there are other smaller branches in Western Pennsylvania.</p> - -<div class="section"> - -<h3>SECTION III.<br /> -<small>PARTICULAR HISTORY OF THE GERMAN SEVENTH-DAY BAPTISTS OF PENNSYLVANIA.</small></h3> - -</div> - -<p>Ephrata is located in the interior of the state of Pennsylvania, -and is one of its earliest settlements. Few places -<span class="pagenum"><a name="Page_234" id="Page_234">{234}</a></span> -in America are hallowed by more interesting associations, -and none perhaps are connected with an institution of such -a peculiar character and ancient establishment. It occupies -a pleasant position in Cocalico Township, Lancaster -County, at the intersection of the Reading Road with the -Downingtown and Harrisburg Turnpike, sixty miles northwest -of Philadelphia, thirteen northeast from Lancaster, -and thirty-eight from Harrisburg. At present this name -is applied to the vicinity of Ephrata proper for at least a -mile along the turnpike, making Cocalico Creek the centre. -Thus considered, it contains many dwellings, several stores, -two taverns, and a paper mill. New Ephrata is a small -village, about a mile further west on the turnpike.</p> - -<p>Ephrata proper is an irregular enclosed village, lying in -a triangle formed by the turnpike, the old Reading Road, -and the Cocalico Creek, and belongs entirely to a Seventh-day -Baptist community. It contains the first Protestant -monastery established in America, and several other buildings -for the accommodation of the Society; to which is -attached and belongs a farm containing one hundred and -forty acres of land, with a grist and saw mill. The post-office -bearing this name is situated half a mile from the -original village.</p> - -<p>Kedar and Zion, a meeting-house and convent, were the -first buildings of consequence erected by the Society. They -were located in a pleasant situation, on a hill called Mount -Zion. In the meadow below, larger accommodations were -subsequently erected, comprising a sisters' house, called -Saron, to which a large chapel is attached, with a "Saal," -where are held the Agapas or love-feasts. They likewise -erected a brothers' house, called Bethania, with which was -connected the large meeting-room with galleries, in which -the whole Society assembled for public worship, in the -times of their prosperity. These edifices are still standing, -<span class="pagenum"><a name="Page_235" id="Page_235">{235}</a></span> -surrounded by smaller buildings, which were occupied as -a printing-office, school-house, bake-house, almonry, and -others for different useful purposes, on one of which the -town clock is erected. These buildings are all of singular -character, and very ancient architecture, all the outside -walls being covered with shingles. The two houses -for the brethren and sisters are large and commodious, -being three or four stories high. Each contains an apartment -particularly appropriated to their night meetings, -and the main buildings are divided into small compartments, -of which each building contains fifty or sixty. The -rooms are so arranged, that six dormitories, which are -barely large enough to contain a cot, a closet, and an hourglass, -surround one of larger dimensions, in which each -subdivision pursued their respective avocations. These -silent cells and long winding passages possess an indescribably -romantic air; and one can scarcely divest himself of -the belief that he is threading the tortuous windings of -some old baronial castle. The ceilings have an elevation -of about seven feet; the passages leading to the cells, or -"kammers," as they are designated, and through the -different parts of both convents, are barely wide enough to -admit one person, and if two should meet from opposite -directions, one would invariably be obliged to retreat. The -doors of the kammers are five feet high, and twenty inches -wide; and the windows, of which each contains but one, -is only eighteen by twenty-four inches. The walls of all -these rooms, including the public meeting-room, the private -chapels, the saals, and the dormitories, are nearly covered -with ink paintings, or, in other words, with large sheets of -elegant penmanship. Some of these are texts from the -Scriptures, handsomely done in ornamented Gothic letters, -called in the German, "Fractur-schrifften."</p> - -<p>The sheets of paper employed for this purpose were -<span class="pagenum"><a name="Page_236" id="Page_236">{236}</a></span> -manufactured at their own mill, and some being put into -frames, admonish the residents, as well as the casual visiter, -whichever way they may turn their heads. Two very -curious ones still remain in the chapel attached to Saron. -One represents the straight and narrow way, which it -would be difficult to describe. It is very curiously and -ingeniously formed on a sheet of about three feet square, -the whole of the road being filled with texts of Scripture, -reminding the disciples of their duties, and the obligations -their profession imposes upon them.</p> - -<p>Another is a representation of the three heavens. In -the first, Christ, the Good Shepherd, is represented as -calling his flock together; in the second, which is one foot -in height, and three feet wide, three hundred figures in the -Capuchin dress appear with harps in their hands, and -behind them the heads of an innumerable host; in the third -is seen the throne of glory surrounded by two hundred -archangels. Many of these "Fractur schrifften" express -the most enthusiastic sentiments on the subject of celibacy, -and the happiness of a recluse life, whilst others are devotional -pieces. The following are transcribed from two -found in the chapel of the sister's convent:</p> - -<div class="poetry-container"> -<div class="poetry"> - -<div class="stanza"> -<div class="verse">Die Lieb ist unsre Kron und heller Tugend Spiegel,</div> -<div class="verse">Die Weisheit unsre Lust, und reines Gottes Siegel;</div> -<div class="verse">Das Lamm ist unsre Schatz dem wir uns anvertrans,</div> -<div class="verse">Und folgen seinem Gang als reinste Jungfrauen.</div> -</div> - -<div class="stanza"> -<div class="verse">Love is our Crown and clear mirror of virtue,</div> -<div class="verse">Wisdom our desire, and the seal of a pure God;</div> -<div class="verse">The Lamb is our treasure, in whom we confide,</div> -<div class="verse">And follow His guidance, as the purest virgins.</div> -</div> - -</div> -</div> - -<div class="gap-above2"></div> - -<div class="poetry-container"> -<div class="poetry"> - -<div class="stanza"> -<div class="verse">Unsre Kronen die wir tragen hier in dieser Sterblichkeit,</div> -<div class="verse">Werden uns in Truebsals-tagen durch, viel Leiden zubereit,</div> -<div class="verse">Da muss unsre Hoffnung bluehen und der Glanbe wachsen auf.</div> -<div class="verse">Waun sich Welt und Fleisch bemuehen uns zu schwaechen in dem Sauf,</div> -<div class="verse"><span class="pagenum"><a name="Page_237" id="Page_237">{237}</a></span></div> -<div class="verse">O Wol dan! weil wir gezaehlet, zu der reinen Laemmer Heerd</div> -<div class="verse">Die dem keuschen Lam vermachlet, und erkanffet von der Erd,</div> -<div class="verse">Bleibet schon alhir verborgen, unser Ehren Schmuck und Kron,</div> -<div class="verse">Wird uns doch ad Jenem Morgen kroenen, Jesus Gotte's Sohn.</div> -</div> - -<div class="stanza"> -<div class="verse">The Crowns which we wear here in our mortal life,</div> -<div class="verse">Will prepare us this much suffering for the day of trial—</div> -<div class="verse">Then must our hope bloom, and our faith increase,</div> -<div class="verse">While the world and the flesh both strive to divert us from our course.</div> -<div class="verse">While then, we are atoned for through the Holy Shepherd,</div> -<div class="verse">Who marries the pure lamb and redeems it from the earth,</div> -<div class="verse">Let our honour, our ornaments, our crown even remain concealed,</div> -<div class="verse">Till that morning when we shall be crowned by Jesus the Son of God.</div> -</div> - -</div> -</div> - -<p>In the rooms which have been occupied by any departed -sister, a piece, in imitation of a tablet, is framed and put -up, expressive of the character and virtues of the deceased, -or some feeling memorial of love, and pious anticipation of -meeting again in heaven, is inscribed. The following was -found in the kammer which had been occupied by Zenobia, -a very beautiful, amiable, and devout sister.</p> - -<p class="small">Zenobia Wird Gruenen und Gedeihen, ihre Arbeit wird -nicht vergeblich, noch auch ihre Hoffnung verlohren seyn, ihre Ehre -bluehen mitten unter den Heiligen.</p> - -<p class="small">Zenobia will prosper and flourish. Her labours will not -be useless, nor her hopes vain. Her glory will be revealed in heaven.</p> - -<p>An apartment, denominated the writing-room, was particularly -appropriated to such purposes, and several of the -sisters devoted their whole attention to this labour, and -became highly skilled in it. Others transcribed the writings -of the Founder of the Society, thus multiplying copies for -the wants of the community, before their printing press -came into operation. Two very ingenious sisters, named -Anastasia and Iphigenia, were the principal ornamental -writers. They formed, with immense labour, a large folio -volume of "sample alphabets" of various sizes and different -<span class="pagenum"><a name="Page_238" id="Page_238">{238}</a></span> -styles, though all are alike curious, and exhibit the most -patient application. The letters of the first alphabet are -one foot in length, surrounded by a deep border, in imitation -of copperplate engraving, of which each one is different -in style and finish. It was finished in the year 1750, and -is still preserved as a rare curiosity, by the trustees.</p> - -<p>Another room was exclusively set apart for the purposes -of transcribing music; hundreds of volumes, each volume -containing five or six hundred pieces, were transferred from -book to book, with almost as much neatness and quite as -much accuracy, as if done with a graver.</p> - -<p>The Society at Ephrata, after their printing press came -into operation, published several valuable historical and -religious books. Of these, an edition of the "Bloody -Theatre," an old German work, was nearly all taken by -the American army for cartridges. Several of the members -were decided literary characters of no mean ability.<span class="fnanchor"><a -name="Ref_43" id="Ref_43" href="#Foot_43">[43]</a></span></p> - -<p>At one time it was in contemplation by three brothers, -named Eckerlin, of whom the eldest was prior, and had the -superintendence of the secular concerns, to make Ephrata -a place of more importance in the world than it could acquire -from its character of a religious refuge. They were -natives of Germany, and they had been educated in the -principles of the Catholic faith. They projected the plan -of erecting extensive buildings for manufacturing purposes, -and of entering into extensive mercantile concerns. For -this they had made considerable preparation, such as -cutting and hewing the timbers, and were in readiness to -erect a town. They had likewise sent to Europe, where -they had extensive and powerful connexions, and procured, -<span class="pagenum"><a name="Page_239" id="Page_239">{239}</a></span> -unknown to the Society, a chime of bells, and likewise a -large clock for the tower. These arrived in Philadelphia, -and the bill requiring payment being forwarded to the -Society, made the brotherhood acquainted with the circumstances. -They determined not to receive them, but had -them sold, and paid the loss. One of these bells, having -upon it, "Sub auspicicio viri venerandi Onesimi societatis -Ephratensis præpositi," was purchased for, and is now on, -one of the churches in Lancaster. The clock was sold -to one of the Reformed Lutheran societies in the same -place. This transaction led to an investigation of the conduct -of the Eckerlins, which resulted in the timely discovery -of a conspiracy they had entered into to possess themselves -of the property, which at that time was extensive and -valuable. This discovery terminated in the expulsion of -Israel, the prior, from his office. The brothers subsequently -removed to Virginia, where they obtained considerable -notoriety in connexion with Indian affairs. The -Society, in its apostolic simplicity, desired no tower, no -bells. They even refused to have a bell to summon them -to the midnight meeting, which was regularly held at that -hour of the night,—Beissel quaintly observing, that the -spirit of devotion ought to be sufficient to insure their -attendance; and it generally proved to be adequate.</p> - -<p>The community at Ephrata were decided Whigs in the -Revolution, although they considered contention with arms -and at law as inconsistent with the Christian character and -profession. In the war of 1756, the doors of the cloister, -including the meeting-room, the chapels, and every other -building, were opened to afford a refuge to the inhabitants -of Tulpehocken and the Paxton settlements, then -on the frontiers, as they fled before the murdering and -marauding bands of Indians; and all were kept and fed -by the Society during the period of alarm and danger. -<span class="pagenum"><a name="Page_240" id="Page_240">{240}</a></span> -Upon hearing of this the royal government despatched -from Philadelphia a company of infantry to protect and -defend the place; and becoming aware of the character of -the Society, presented them with a pair of large and beautiful -communion goblets, which was the only recompense -they could be prevailed on to receive. At a much earlier -period they attracted the attention of the Penn family, -and Lady Juliana Penn, in England, opened a correspondence -with the Society. Governor Penn visited them frequently, -and being desirous to bestow upon them a solid -evidence of his regard, had a large tract of five thousand -acres of land surveyed and conveyed to them as the -Seventh-day Baptist Manor. This, however, they refused -to accept, believing that large possessions tended to engender -strife, and that it was inconsistent with the Christian -character to be absorbed in the gains of this world -and the accumulation of temporal property.</p> - -<p>A few days after the battle of Brandywine, Sept. 11th, -1777, the whole establishment was opened to receive the -wounded Americans, great numbers of whom were brought -there in wagons, a distance of forty miles; and that long -train of various conveyances, that came slowly up the valley -where the field had been contested—the train that bore those -whose shattered limbs seemed to defy all surgical aid, or whose -contagious disease was like the pestilence that wasteth at -noonday, was received by the brothers of Ephrata as if it -bore forward the gathered harvest of summer. And those -sisters,—did they shrink from that dreadful exhibition of -human suffering? did they turn pale, and sicken at -the view of bruised and mangled limbs, clotted gore, and -the sound of deep heart-rending groans? Oh no; their -sympathy was of the practical kind. It prompted them to -assuage and relieve. And with the kindest and tenderest -feelings they garnered up the sick, the wounded, and the -<span class="pagenum"><a name="Page_241" id="Page_241">{241}</a></span> -dying, in their rooms, their chapels, and their edifices, devoted -to public worship or domestic duties, with a welcome -and care that only religion could dictate, and that only -true patriotism could have evinced. Of the five hundred -who were brought there one hundred and fifty died, notwithstanding -the attendance of Doctors Scott, Yerkel, and -Harrison. The dead were buried with all the decencies of -friendship, and with all the ceremonies of military propriety. -They were principally from the Eastern States -and Pennsylvania. The place where they lay is enclosed; -and in the autumn of 1845, the corner stone of a -monument, bearing a suitable inscription, was laid by -Governor Shunk, in presence of a great multitude of -people who had assembled to witness the ceremonies. In -the burying-ground which belongs to the Society are the -tombs of the ancient fathers, with suitable marble monuments -erected to their memories. A large stone, marked -with German letters, covers the grave of their founder.</p> - -<p>At present many of the buildings are in ruins, particularly -those which were first erected. A short distance -from the enclosure containing the old meeting-house and -cloister, there is a small building, with a steeple, which was -formerly the residence of the physician. Near by stands -another dwelling, which was the parsonage. Above this -stands a large building. Without, it presents a very singular -and unique appearance. In entering it we pass a small -portico, and the door is so low that it is necessary to stoop -in passing; but the objects within witness at once to the -vision that it is the house of God. Six tables are arranged -so as to reach nearly the whole length of the room, with -convenient seats, as many as are necessary. On one side -of the room appear a stand and table, slightly elevated, for -the accommodation of the speaker. Several of those large -ornamented writings, already described, are hanging on -<span class="pagenum"><a name="Page_242" id="Page_242">{242}</a></span> -the walls. The room is perhaps forty feet square. It was -formerly the sisters' dining and prayer room. At present -it is the meeting-room of the Society. A part of the same -building is used for domestic and culinary purposes, and -is furnished accordingly. Near this is a stone building -appropriated to other domestic offices. The house at present -occupied by the sisters is contiguous to the meeting-room, -and is inhabited by five aged ladies, who are the only -remaining members of the convent. They have many relics -of antiquity, which are preserved as objects of curiosity. -Some of the caps worn by the sisters in the early days of -the institution are carefully preserved. Adjoining the -turnpike, in a corner of the yard, stands the academy,—a -new building, with a steeple, clock, and bell. It is two -stories high, and contains several apartments, in which -both male and female schools are taught. These buildings, -with one hundred and twenty acres of land, and a grist and -saw mill, are the property of the Society.</p> - -<p>Another community, every way similar to that of Ephrata, -is situated at Snowhill, in Franklin County, Pennsylvania. -Its location is in that beautiful and fertile valley which is -embosomed in the Blue Ridge Mountains, extending from -Northern Pennsylvania to the Shenandoah Valley, in Virginia. -This section was early settled by a German population, -and their immediate neighbourhood with the Dunker -Baptists, of which there is now a large society. Belonging -to this Dunker Society was one Andrew Snowberger, from -whom the Snowhill Society takes its cognomen, berg, in -German, signifying a hill,—his name is literally Snowhills. -It is seldom, however, that adventitious names correspond -with localities. The establishment called Snowhill is located -in a small vale of a large valley, in latitude 39° N., about -seven miles from Hagerstown, Maryland. In the convent -resided an old sister, in 1849, nearly one hundred years of -<span class="pagenum"><a name="Page_243" id="Page_243">{243}</a></span> -age, who was the daughter of Andrew Snowberger, and -who gave the following account of the origin of the Society. -Her father, by a diligent study of his German Bible, became -convinced that the seventh day of the week was the -only divinely appointed Sabbath, and in consequence he -became firmly determined to keep it as holy time. This -caused much difficulty in his family and among his neighbours; -but he was not to be deterred from acting according -to the dictates of his conscience by any difficulties. -Believing in prayer, and that faith and patience will overcome -all things, he persevered in the path of duty. At -length, to his inexpressible delight, the way became smooth -before him, his family complied with his regulations, and -subsequently embraced his views. In this lonely situation -as to society of his own faith, Andrew instituted and maintained -the worship of God in his own house. He desired -to remain in communion with his first-day brethren, but -they, after a long consideration of the subject, determined -upon his expulsion from the church. This, to his feelingly -sensitive mind, was extremely painful; but he observed, -"that he could better bear the frown and disowning of -men, than to disobey God and feel that he incurred His -displeasure."</p> - -<p>Notwithstanding the many trials and difficulties, Andrew -continued firm in his attachment to the Sabbath, and some -time after, his faith was greatly increased by the following -circumstance. The country, in many parts, was still a -dense and unbroken forest, and much of the labour of these -early settlers was to clear away the superabundant wood. -In this employment Andrew was engaged one first-day, -when his neighbours were all gone to the Dunker meeting. -He was piling and burning brush, which, at that time, -formed the material of all the fences, upon his own and -the contiguous estates. After he had been at work for -<span class="pagenum"><a name="Page_244" id="Page_244">{244}</a></span> -some time, the wind rose to a smart breeze, and the fires -in a very few minutes became unmanageable. On they -went, crackling and roaring; the fence on one side of the -lot took fire, whence it spread with rapidity, and was in a -fair way to communicate to the home establishment of his -neighbour. Andrew saw plainly enough that notwithstanding -all his efforts to the contrary, the whole must -inevitably be burned before human help could be obtained, -unless Providence would interpose. In this extremity he -threw himself upon his knees, his face and hands blackened -with smoke and ashes, and cried out in the deepest tones of -supplication, "Oh Lord, if it be from thee that I keep the -seventh day for a Sabbath, and labour on this day, according -to thy law, do thou stop this fire." While he thus -prayed the wind veered suddenly, and took the fire in altogether -another direction, so that it became easily manageable. -The skeptic may sneer at this, but the Christian -will remember that God is omniscient, that He holds the -winds in his fist, and moreover that He has promised to -hear and answer prayer. This remarkable circumstance -Andrew improved, by vowing unto the Lord to be steadfast -in his law, and to make his house for ever a house -devoted to the servants and the service of God,—a vow -which the Almighty seems to this time to have accepted. -But for years after this, Andrew was the only master and -minister in his house devoted to God; but he steadily -maintained divine worship upon the Sabbath, and not -without success, for he had the happiness of seeing some -of his neighbours, one at a time, come and unite with him -in serving God.</p> - -<p>After several years, Elder Lehman, from Ephrata, made -them a visit, and proposed to raise an establishment similar -to that at the former place. To this Andrew cheerfully -acceded, and accordingly, as soon as circumstances would -<span class="pagenum"><a name="Page_245" id="Page_245">{245}</a></span> -permit, the estate and buildings were formally conveyed to -the Society. It was not a gift, however. Andrew had a -large family dependent upon him for support. The land -had been brought into a state of cultivation by their mutual -efforts, and strict justice required that the interests of all -should be considered in its alienation. Everything was -fairly appraised, and time given to the Society to pay the -appraisement to him and his heirs. This arrangement was -followed by the happiest consequences. Andrew and his -family were amply provided for, and he lived to see his -children and his children's children become members of the -Society which had arisen through his means. He and his -companion in life went down to the grave in a good old -age, and are now doubtless raising their voices with that -company who were redeemed from the earth.</p> - -<p>The estate consists, at present, of 165 acres of land, in -a high state of cultivation, and is very productive. It is a -stiff loam, upon a limestone bottom, and is, therefore, well -adapted to grass and the cereal grains. They are abundantly -supplied with farm buildings. The principal barn, -situated on a hillside, built of stone and brick, is 50 feet -wide and 102 feet long, with a roomy overshoot on the -lower side; the lower, or under-ground story, contains -several stables for the accommodation of the domestic -animals; the yard is well supplied with pure water, and -everything bears the marks of thrift, industry, and economy. -There are two flourishing orchards, well supplied -with a choice variety of fruit, and two neatly cultivated -gardens. Much of the wearing apparel is manufactured -by the sisters, and the visiter who passes the building -appropriated to that industrious use, will be strongly reminded -of a classical quotation from the Odyssey, where -Calypso is represented as</p> - -<div class="pagenum"><a name="Page_246" id="Page_246">{246}</a></div> - -<div class="center small">"With voice celestial, chanting to the loom,"</div> - -<p class="nodent">and her damsels,</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - -<div class="verse indent26">"Who cull,</div> -<div class="verse">With hands of rosy white, the purple wool."</div> - -</div> -</div> -</div> - -<p>The sisters lighten and enliven their industrious pursuits -with music; and many a strain that would draw tears of rapture -from listening multitudes, is blended, and even made -more pastoral and effective by the sound of the shuttle, -and the noise of the spinning wheel. There are likewise a -blacksmith's shop, and a cooper and cabinet-maker's shop, -where the brothers pursue their mechanical occupations. -There is also a flouring mill, where, beside custom work, -two thousand barrels of flour are annually produced. -This is situated on a perennial stream that flows through, -and abundantly waters the estate. It is an arm of -the Antetum River, a tributary of the Potomac. The -dwelling-house is most pleasantly situated about six -paces from the stream on its south bank. This dwelling -is a convent or religious house, and is styled "The -Nunnery," by the country people. It presents a singular -and unique appearance, being about one hundred and fifty -feet long, by thirty feet wide, and three stories high; the -lower story is built of blue limestone, and the others of -brick. The lower story is even with the ground on the -south side, before which, and between the two orchards, -there is a small grassy lawn. There are three front entrances, -of which the middle entrance communicates with -the dining hall, where a company of sixty or seventy -guests might be conveniently accommodated. On the -north side, projecting from the middle of the main building, -with an entrance into the dining hall, are the rooms -appropriated to domestic and culinary purposes. Over -<span class="pagenum"><a name="Page_247" id="Page_247">{247}</a></span> -the dining hall, in the second story, is the family chapel, -where worship is regularly performed both in the morning -and at evening. Above this, in a small cupola, is -the convent bell, whence a rope passes through each -floor into the centre of the dining hall. The west end -of the building, from the dining hall round, contains exclusively -the apartments of the brethren connected with -the establishment; the east end of the building, beginning -with the same division, contains exclusively the apartments -of the sisters. In each department there are spare -rooms for company, with sleeping rooms on the north side -in both stories. In the centre of the cellar there is a -beautiful fountain of clear spring water, incessantly flowing -in an abundant stream. This is distributed in every -convenient manner to the different parts of the establishment. -Along the north side of the building, there stretches -a luxuriant meadow, about one hundred paces across, which -is abundantly watered by two streams; one, the creek before -mentioned, the other, a brooklet of smaller dimensions. -These are crossed by two wooden bridges, and a well-worn -path leads to the meeting-house, situated on the north side -of the meadow, adjoining the public road, which runs -through the estate. The meeting-house, which is sixty by -fifty feet, is built of stone, without a gallery. The adjoining -building of smaller dimensions communicates with it -on the west end, which exactly resembles an English -vestry, although it is in reality a kitchen. About twenty-five -paces from the convent, near the eastern border of the -meadow, is the waste-gate for the mill. Here there is a -bend in the creek, and at this point is formed their baptistery, -well supplied at all seasons with pure water. Three -steps lead down into this beautiful fount. In this place -we were forcibly reminded of that exquisitely beautiful -hymn,</p> - -<div class="pagenum"><a name="Page_248" id="Page_248">{248}</a></div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - -<div class="verse">"The Lord my shepherd is;</div> -<div class="verse indent2">He maketh me to lie</div> -<div class="verse">In pastures green; he leadeth me</div> -<div class="verse indent2">The pleasant waters by."</div> - -</div> -</div> -</div> - -<p>This Society keeps no journal, has no written history, -nor humanly composed creed. However, they have a -charter, obtained from the state legislature, in which they -are known as Seventh-day Baptists. By this charter they -are authorized to hold and govern the estate and the house, -by by-laws of their own formation and adoption, which are -represented and defended by five trustees elected by a -plurality of the votes of all the male members of the -Society. In these by-laws it is made a condition of admission, -that the inmates of the house shall be single persons; -however, they are not disqualified by a state of widowhood. -They must also be conscientious observers of the seventh -day, and must have shared in the ordinances of baptism, -and possess reputed piety. Their application for admission -must be made to the trustees, who are the authorized -judges of their eligibility. No vow, no promise of unconditional -and continued celibacy is ever required, but if they -subsequently wish to marry, which is sometimes the case, -no unkind treatment ensues; on the contrary, they leave -the house like a sister going from the family of her kindred, -when every one is attentive to her future wants. No person -entering the Society can retain independent estate or personal -property; but should they bring property with them, -it is subjected to a fair appraisement, and a certificate of the -same given; and should the person subsequently leave, the -same or its value is restored without interest. If the inmate -dies in the convent, or a recognised inmate of the -same, all the property accrues permanently to the establishment. -No one receives wages, but all participate in -<span class="pagenum"><a name="Page_249" id="Page_249">{249}</a></span> -the comforts of the house; and the charter secures the -whole of the estate and its incomes to the single brethren -and sisters as their property. The labours of the establishment -are shared alike by all; the brethren under the -direction of the prior, and the sisters under the direction -of the prioress. In no respect, however, is there any pre-eminence -of authority or class; their offices are designed -to subserve good order—nothing more. They are in truth -a band where fraternal regard and equality of right regulate -all their conduct.</p> - -<p>In 1847, there were nine brothers and fourteen sisters -who were inmates of the convent. The other members of -the Society have no personal rights in the property of the -estate; and there is no more community of interests among -them than there is among other denominations of Christians. -In church discipline and government they are decidedly -congregational. Their officers are elected by a majority -of the votes of the members. They are averse to paying -their pastors a stated salary; but believe that he should -be assisted voluntarily according to his necessities. The -convent and all the buildings are exceedingly neat and -well-kept; the furniture being plain and convenient without -any superfluities or finery. The venerable pastor, -Andrew Fahnestock, having lost his wife, made a distribution -of his property among his children, and took up his -residence in the convent some time since. All visiters are -likewise requested to make the convent their home, particularly -during the public meetings, and are furnished in it -with private apartments. Their yearly meetings are attended -by many who reside in distant parts, these, as they -arrive, are most hospitably welcomed; the brothers saluting -the visiting brothers with a holy kiss; the sisters -saluting the visiting sisters in the same manner, but the -<span class="pagenum"><a name="Page_250" id="Page_250">{250}</a></span> -brothers and sisters only shaking hands. When the meeting -is over, and these visiters are preparing to depart, the -same affectionate observance is again tendered to all. At -these meetings a supper is spread in the meeting-house, -which is the anciently celebrated Agapa, or love-feast, held -in imitation of the Last Supper, of which the Redeemer -partook with his disciples, before he was led out like a -lamb to the slaughter, and in connexion with the institution -of the Eucharist. At this supper everything is previously -prepared, and there is no cooking done except to -make coffee. Here appears the use of the vestry kitchen, -adjoining the meeting-house, with its cellar and well-stored -larder. In this apartment are vessels over fixed furnaces -prepared for heating water, coffee, and the like. The -meeting-house has two front entrances, and is seated with -the males on one side, and the females on the other. It -is furnished with settees and long narrow tables, which -serve for their books during worship, and for meals during -the love-feasts. About midway of the house, on the back -end, is one about eight feet, appropriated to the ministry, -there being no other pulpit in the house. The tables at -the love-feasts are furnished with a good supply, and a -sufficient variety of all the necessary aliments of life, without -any superfluities; and all are invited to partake. This -being over, and the things cleared away, the communion -table is furnished for the Lord's Supper. The holy rites -are begun by singing and prayer; the thirteenth chapter -of John is then read, and the officiating ministers discourse -upon it, when these servants of the church lay aside their -coats, go to the kitchen vestry, gird themselves with long -towels, and each one taking a small wooden tub half filled -with tepid water, return to the brethren's side of the house, -and commence the ceremony of washing each other's feet, -<span class="pagenum"><a name="Page_251" id="Page_251">{251}</a></span> -repeating meanwhile the words of your Saviour: "Therefore -if I, your Lord and master, have washed your feet, so -ye ought also to wash one another's feet." The same is -performed on the female side of the house by two aged -sisters. This being ended, all again sit down, and every -one appears absorbed in silent prayer and meditation for a -few minutes. The officiating ministers then take the bread -of the communion, and one of them, after giving thanks, -and imploring the divine favour, carries the plate before -the others, so as to stand before two of the communicants. -He then breaks one of the pieces of the bread into two -parts, giving half to one and the other half to the other, -saying, "Take, eat; this is my body, which is broken for -you; this do in remembrance of me." This formulary is -repeated at each time of breaking the bread, until all the -communicants have received a portion. In distributing the -wine, the ministers, instead of the deacons, carry the goblets. -The whole concludes with singing. They are all masters -in music, and, what appears to me extremely appropriate, -their hymns in German were all composed by members of -their own order, and have never been given to the world. -Many of them exhibit considerable poetic talent. The -same is true of their music, which is perfectly unique; but -so soft, solemn, soul-stirring, and melodious, that the listener -half forgets its reality, and holds his breath for fear of -breaking the enchantment. They have three volumes, of -which a small edition has been printed for their own use, -and there is not a light or jigging beat in the whole collection. -They frequently make additions in manuscript, and -take great pleasure in making new books with the pen, of -which many have very richly ornamented pages. While -listening to their melting melodious strains, one cannot -fail to revert in imagination to that new song which was -<span class="pagenum"><a name="Page_252" id="Page_252">{252}</a></span> -sung before the Lamb, and before the beasts, and the -elders, and which no man could learn but those who were -redeemed from the earth. Their style of singing, though -altogether different from that of modern congregations, is -extremely effective, and such, as I believe, few persons of -taste and sensibility could listen to, without shedding tears -of silent rapture. They have no choir, but all, both young -and old, sing, being directed in this exercise by a leader.</p> - -<p>There is perhaps no ordinance of the Christian church -more highly interesting to a casual observer, and more -fraught with hallowed associations to a devout mind, than -the rite of baptism, when it is administered in the manner -corresponding with the Word of God. This is particularly -the case at Snowhill, where everything is in such -perfect keeping and character. The candidates for baptism -being previously examined and accepted as suitable -subjects for that holy ordinance by the pastors, an announcement -to that effect is made to the congregation. -They are then suitably attired, and all repair, forming a -procession, to the baptistery, where a thronging multitude -is generally assembled. Here the scene is extremely solemn -and affecting, and all nature appears to sympathize in the -deep solemnity. Even the sunlight, as it bathes the verdant -hillside, the smooth meadow, and the golden orchards -in a flood of glory, seems to partake a softer radiance. A -hundred snowy clouds appear here and there on the blue -heaven above, and it requires no great stretch of the imagination -to fancy that behind or upon them the waving wings -of seraphs have been furled, and that forms of ineffable -beauty are bending there, and watching with interest the -dedication of souls to God. A flood of hallowed associations -comes rushing into the mind. We think of Jordan, -of the multitudes who gathered upon its banks, and who -<span class="pagenum"><a name="Page_253" id="Page_253">{253}</a></span> -were baptized "confessing their sins." The venerable -appearance of the Baptist, that first preacher of the kingdom -of God. And then the Great High Priest of our Salvation, -who came hither to set an example for his servants -in all coming time. But this pleasing revery is broken by -the voice of the pastor. A hymn is given out; and then -from the midst of the company arises a deep, full, melodious -swell of harmony. It is unlike singing; it seems -the very soul of heavenly music breathing out an ecstasy of -thanksgiving. The music ceases; a low soft echo breathes -through the air, so lately living with sweet sounds, and -over the waters; again all is silent. The pastor now -stretches out his hands, and lifts his eyes to heaven: "Let -us pray." Some kneel, others remain standing, but all -assume the look and action of devout humility. The prayer -ended, the pastor descends into the pool; the candidate, -assisted by a brother or sister, descends after him. Reaching -the lower step, he takes her, if a sister, by the left arm, -and leads her down to a suitable depth, where she kneels -in the water. She applies water to her face, and he does -the same to the back of her head, waiting a moment for -her to recover her thoughts and acquire a frame of mind -suitable for the occasion. Then, laying his left hand upon -the forepart of her head, and his right hand upon the back -between the shoulders, he says, "I baptize thee in the -name of the Father," and immerses the candidate, face -foremost; then, raising her up to her former position, he -gives time for a like recovery of self-possession, and adds, -"and the Son," and immerses her in the same manner a -second time; then, giving a like time for recovery, he continues, -"and the Holy Ghost," and proceeds as before. -Then while she is yet kneeling in the water, he lays both -hands upon her head, and offers a short invocation for the -<span class="pagenum"><a name="Page_254" id="Page_254">{254}</a></span> -Spirit of God to seal this obedient handmaid as a child of -God. During all this time, the multitude exhibits a deep -interest, and maintains a perfect silence; the candidate -manifests the greatest composure, and all appear to feel -that the Saviour is near.</p> - -<p>The German Seventh-day Baptists profess to have no -other guide than the inspired Word of God; and to this -they profess to exactly conform, omitting nothing enjoined, -and adding nothing to the Observances there given. Their -simplicity is truly remarkable, and I believe, truly pure. -They are non-resistant in sentiment, but they plainly -preach the righteousness of the kingdom of God. They -are likewise remarkably amiable in their intercourse with -each other. There is a similar society in Bedford County, -under the pastoral care of Elder King, but I have been -unable to make myself acquainted with any incidents connected -with its history.</p> - -<p>There is one subject connected with the history of this -people, which, from deference to my country and its institutions, -I would willingly pass over in silence; justice, -however, compels me to do otherwise. These societies, -harmless and inoffensive as the members are, have, for a -number of years past, been very much annoyed and disturbed -at their annual meetings by a number of wicked -and licentious persons. Being entirely averse to litigation -of any kind, they patiently bore with all. This only -seemed to encourage increased disturbance, until the 17th -of May, 1845, when it became so outrageous at their annual -meeting, that an individual who was not a member, instituted -a prosecution against several persons for a riot. -This resulted in the condemnation and punishment of -sixteen individuals, whose friends, from malicious and -revengeful motives, immediately commenced suits against -<span class="pagenum"><a name="Page_255" id="Page_255">{255}</a></span> -these Seventh-day Christians for labouring on the first -day.</p> - -<p>To this they plead guilty, and cheerfully paid their fines -and the costs; but in consequence of the great inconveniences -to which they were subjected, they petitioned the -legislature for relief, though without effect.<span class="fnanchor"><a -name="Ref_44" id="Ref_44" href="#Foot_44">[44]</a></span></p> - -<div class="footnote"> - -<p class="nodent"><a name="Foot_43" id="Foot_43" href="#Ref_43">[43]</a> -Those who desire a more particular account of the German Sabbatarians, -their leaders, literature, and music, may consult the fifteenth -volume of Hazard's Register of Pennsylvania.</p> - -<p class="nodent"><a name="Foot_44" id="Foot_44" href="#Ref_44">[44]</a> -It may be interesting to posterity to know that in the United States -of America, and about the middle of the nineteenth century, Plymon -Seaver, of Vermont, was confined in jail for a long time, for attending -to secular concerns upon the first day of the week. About the same -time, or August 26, 1845, Obed Snowberger was fined four dollars, for -being engaged in worldly employment upon the first day of the week. -Mr. Snowberger was a worthy member of the German Seventh-day -Baptist fraternity in Pennsylvania, and the prosecution was carried on -in Quincy Township, Franklin County, and before Samuel Sibbet, as -justice of the peace. Subsequently nine others of the same people -were subjected to prosecution and fines for the same reasons.</p> - -</div> - -<div class="gap-above2 center">THE END.</div> - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK A GENERAL HISTORY OF THE SABBATARIAN CHURCHES ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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