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PREFACE.

At the present time,when the Sabbath controversy is engaging so much ofthe public attention, and when Sabbath Conventions and Sabbath Unionsare being chronicled almost monthly, I consider it unnecessary to offerany apology for the introduction of the following work to the publicnotice. My reader need not fear a repetition or recapitulation of thearguments generally employed in favour of the sabbatical institution, asit refers either to the first or the last day of the week; neither willhis attention be wearied by prolix and verbose details. It has been myaim to collect, collate, and condense facts, as much as appearedconsistent with perspicuity. I have not taken any new stand with regardto 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 provedconvincingly by reference to the practice of those churches who wereremoved by distance or otherwise beyond the pale of such authority. Thatthe Armenian, East Indian, and Abyssinian Episcopacies were so removed,and that they absolutely refused to succumb to the authority of theLatin or Greek prelates, sustaining in consequence the most cruel anddesolating wars, is an undeniable historical fact; no less so the truththat during all this time they have been living witnesses againstAnti-Christ, as the observers of the ancient Sabbath, which practicethey learned from the Apostles, or their immediate successors.

With respect to the History of the Seventh-day Baptist denomination, Iam not unaware of the imperfections that may be detected in it. But Imust excuse my own defects by a just complaint of the blindness andinsufficiency of my guides; and may also observe that, with reference tonearly every portion of the work, I have been the pioneer in the fieldof research.

TABLE OF CONTENTS.

The word Sabbatarian, whether bestowed by their enemiesas a term of opprobrium upon those who observed theseventh day of the week as the Sabbath, or whetherassumed by themselves, is, nevertheless, peculiarly appropriate,and very distinguishing of this particular tenet intheir system of religious faith. Neither do we hesitate toemploy it in a very extensive sense, as comprehending allthose religious communities, whatever may be their names,modes of worship, or forms of ecclesiastical discipline, whorefrain from secular employments upon the last day of theweek, and observe the same as holy time. There cannot,therefore, be any impropriety in considering the Abyssinianand Armenian Churches as sabbatarian organizations,although the former has become greatly corruptedin worship and doctrine, and exhibits few traces of thepurity 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-bornworld by the Eternal Father, and observed by angelic andseraphic intelligences, to its second ordainment amid thesmoke and thunders of Sinai, and its subsequent observance{14}by kings, priests, sages, and witnesses for the truththrough so many ages, to Him, the Great High Priest ofthe Covenant, who sanctified the law and made it honourable.It is incontestable that our adorable Lord and hisApostles observed the seventh day of the week, and it wasnot until a long time subsequent to the close of theirearthly pilgrimages that the reverence due to this holytime was transferred, in any Christian community, to theDominical day.

The first Christian church established in the world wasfounded at Jerusalem under the immediate superintendenceof the Apostles. This church, which was the model of allthose that were founded in the first century, was undoubtedlysabbatarian. In the second and third centuries, accordingto the testimony of Mosheim, it was very generallyobserved. During the fourth and in the commencementof the fifth centuries, it was almost universally solemnized,if the veracity of Socrates, the ecclesiastical historian, maybe depended upon.

We have every reason to believe, however, that fromthe first, or, indeed, at a very early period, a superstitiousveneration was paid in some places to the first day of theweek. It is certain that, before the close of the first century,the original purity and simplicity of Christianity hadbecome greatly defaced and deplorably corrupted by theintroduction into its doctrines of the monstrous tenets of apreposterous philosophy, and into its ceremonies of a multitudeof heathen rites. Identical with this was the appointmentof various festivals to be observed on particulardays. These days were those on which the martyrs hadlaid down their lives for the truth, the day on which theSaviour had been crucified, and that also on which he rosefrom the dead. We have no reason to suppose that theobservation of the first day dates back any earlier than{15}that of Friday, or those anniversary festivals which wereintroduced to commemorate the descent of the Holy Ghostupon the Apostles, and the feast of Easter. All were thefruits of as dark, fabulous, and superstitious times, as haveever been since the resurrection of Christ. It seems tohave been the policy of the rulers of the church at thisperiod, to assimilate Christianity in its rites and festivalsto the manners of Paganism, and in its doctrines to thetenets of a corrupt yet seducing philosophy. For such acourse of conduct various reasons may be assigned. Inthe first place they were pleasing to the multitude, whowere more delighted with the pageantry and circumstanceof external ceremonies, and the frequency of holidays,than with the valuable attainments of rational and consistentpiety, or with a sober and steady course of life.

In the second place, we have reason to believe that thebishops augmented the number of the religious ceremoniesand festivals in the Christian worship, by way of accommodatingit to the prejudices and infirmities of both Jewsand heathens, in order to facilitate their conversion. Thesepeople were accustomed to a round of pompous and magnificentceremonies in their religious service; and, as theydeemed these rites an essential part of religion, it wasnatural for them to regard with indifference, or even withcontempt, any service whose forms were divested of allspecious and captivating appearances. As their religionallowed to them a multitude of festivals, the bishops supposed,and not without reason, that they persisted in theiridolatry on account of the ease, pleasure, and sensualgratifications thereby enjoyed, consequently the rulers ofthe church adopted certain external ceremonies, and appointedfestivities, 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{16}pernicious. It effaced the beautiful simplicity of Christianity,and corrupted its natural purity in order to extendits influence; thus making it lose that practical excellencefor 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 tomake some concessions, some prudent instances of complianceto their invincible prejudices, but all these shouldbe of such a nature as not to derogate from the majesty ofthe divine law, or to substitute for the ordinances of Godthe observances and institutions of fallible men.

The multiplication of festivals and holidays would naturallybring the Sabbath into neglect, but what contributedmore than anything else to destroy its influence over theminds of men, was the almost universal abhorrence inwhich the Jews were held. We are informed that multitudesof Christians, in the time of Adrian, abandoned allthe rites and institutions of their religion that bore anyresemblance to the Jewish ritual, for fear of being confoundedwith that people, who had become obnoxious tothe prince, and were suffering the extremity of his vengeance."Let us have nothing in common with thatodious brood, the Jews," says Constantine, when issuinghis edict for the observation of the Dominical day. Subsequently,the sabbath was condemned for the same reasonsby synods and councils; popes and kings rose up injudgment against it. Perhaps they feared also that itsobservation 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 sostrongly marked. Moreover they were determined, in theplenitude of their arrogance, to give laws in both a temporaland spiritual sense; to govern the consciences as{17}they ruled the actions of mankind. Nor was this all,some of these prelates actually aspired to stand, at leastin the eyes of the multitude, in the place of God,—todivert the adoration, which should be paid to him, tothemselves, or to the relics they had blessed, and thesaints they had canonized. Would not the observation ofthe sabbath have tended to recall the minds of men to theMaker of all things, as the only true and proper object forreligious adoration; to the fact that he alone was themoral governor of the universe; his laws the standard ofperfection; himself of infallibility? History presentsnumerous examples of kings and tyrants, who have assumedthe attributes of Deity, and demanded the homageof mankind; but, perhaps, a more impious imitation of hispower, 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,—beholdthe saints they canonized; did he bestow theScriptures as his revealed will upon the world,—behold thecanons of the church in which their authority is superseded;and did he institute and command the observationof the seventh day as a day of rest,—they substitute another in its place. The Sabbath is reprobated as a Jewishinstitution: it is a wonder that we hear nothing of a Jewishreligion, as Christianity certainly originated with thatpeople; of a Jewish Saviour, since the Redeemer was ofthe offspring of David; and of Jewish apostles, as not oneof the twelve were of the Gentile race. We must go tothe Jews for the Bible, in which is contained the knowledgeof God, and the hope of the world; we must go tothe Jews for examples of godliness in the long, dark agesbefore the Christian era; why not go to them for a sabbathlikewise? The spiritual pride that opposes such ameasure will not stand in the great and burning day.{18}

The religious and political history of Armenia has, fromthe earliest ages, been pregnant with great events; but,obedient to necessity; I condense within a few pages whatmight fill as many volumes, and content myself with givingan outline of the subject that some future historian mayamplify and adorn. In countries where there exists aunion between the church and the state, and the prelaticdignity is supported by royal authority, the revolutions ofthe former are intimately connected with the convulsionsof the latter,—the temporal with the spiritual affairs. Butthe archiepiscopal see of Armenia appears to have preservedits ancient form of discipline and doctrine in themost remarkable manner, notwithstanding the changes ofthe royal and ducal dynasties in the state, and its alternatesubjection to Saracenic and Persian dominion.

The propagation of the gospel throughout Armenia isascribed by ancient historians to St. Bartholomew, who issaid to be identical with Nathaniel,—that Israelite indeed.In Albanopolis, a city of this country, we are informedthat the apostle suffered martyrdom; but his blood onlywatered the seed of divine truth, and caused a more glorious{19}harvest of proselytes from the Zendavesta to the gospel,—fromthe adoration of the host of heaven to the spiritualworship of their Maker, "the King immortal, eternal, andinvisible."

Notwithstanding the penal edicts of the sovereign, andthe opposition of the Magian priesthood, Christianityflourished like a tree planted by the rivers of water, andthe rising generations of Armenia reposed under its salutaryshade. Few religious sects have been extirpated bypersecution. Religion shines brightest in the night ofadversity; it is quenched and extinguished in the sunshineof courts. Zeal and intrepidity are always stimulated bythe presence of an enemy. The Christians of Armeniareceived the crown of martyrdom, rejoicing that they wereaccounted worthy to suffer for their attachment to thecross. At last, however, the eloquence of a priest, namedGregory, succeeded in converting the monarch and hisprincipal nobility, who received the rite of baptism, andentered into the communion of the church. In consequenceof this, Leontius, bishop of Cappadocia, consecrated Gregorybishop of the Armenians, and their church becameannexed to the episcopal jurisdiction of the Antiochanprelate.

This circumstance, so fortunate in a temporal sense,proved highly destructive to its spiritual repose. Nolonger assaulted, it became the parent of schism; and oneEustathius, an obscure priest, has given his name to history,by the success that attended his efforts to create anexcitement and faction in the church. The convention ofa Council at Gangra might condemn and excommunicate,but could not suppress this faction, which poured forthlegions of missionaries, and for a long time disturbed therepose of the Eastern prelates. The doctrines of Eustathiuswere neither heretical, nor his conduct in introducing them{20}truly reprehensible, although from their nature highlyoffensive to the spiritual dignitaries, who, to judge fromtheir habits of life, found more solace in wine and femaleintercourse than in religious exercises, and who were moresolicitous to acquire wealth and preferments to enrich theirphysical heirs, than solicitous about the welfare of theirspiritual progeny. Producing the example and judgmentof Paul, Eustathius boldly condemned the marriages of thepriests, under any circumstances, as productive of evil;but denounced second and third marriages as abominable,and worthy of excommunication. The use of wine,—inshort, all sensual delights,—he prohibited, as equallyreprehensible in those who were set as exemplars andrulers of the flock of Christ. Eustathius was succeeded byErius, a priest, and semi-Arian, who not only protestedagainst the multiplied marriages of the priests, but declaredthat the bishops were not distinguished from the presbytersby any divine right, and that, according to the Holy Scriptures,their authority and offices were identical. Thistenet, of which the immediate consequences would havebeen 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; buthe urged a purer morality and a stricter observance of theSabbath. He had many followers, whose numbers weregreatly augmented by one Paul of Samosota, from whomthey were called Paulicians. Notwithstanding the oppositionof the prelates, who invoked the secular arm to preventthe defection of their spiritual subjects, the tenets ofthis sect struck deep root in Armenia and many of theeastern provinces, and finally the great body of Christians{21}in the former country, withdrew from the Episcopal communion,and publicly espoused the sentiments of the Paulicians.These were accused of breaking loose from thebrotherhood of the Christian world, and they were denouncedby the bishops as the most odious of mankind.Whatever might have been the denunciations of their adversaries,posterity, after a candid examination of theirtenets, must concede that they were principally distinguishedfor an adherence to the strict letter of the sacred text, andfor the primitive simplicity of their forms of worship.Their ecclesiastical institutions exhibited the most liberalprinciple of reason. The austerity of the cloister wasrelaxed, and gradually forgotten. The standard of pietywas changed from absurd penances to purity of life andmorals. Houses of charity were endowed for the supportand education of orphans and foundlings, and the religiousteachers were obliged to depend for temporal support uponthe voluntary subscriptions of their brethren and the labourof their own hands. To these churches, famous throughoutthe East no less for the purity of their worship thantheir exemption from ecclesiastical tyranny, myriads offugitives resorted from all the provinces of the Easternempire, and the narrow bigotry of the emperors waspunished by the emigration of their most useful subjects,who transported into a foreign realm the arts of both peaceand war. Among the mountains of Armenia, and beyondthe precincts of the Roman power, they seemed to havefound a new world, where they might breathe the air ofreligious freedom. The emperors, ignorant of the rightsof conscience, and incapable of pity or esteem for theheretics who durst dispute the infallibility of holy councils,and refused to acquiesce in their imperial decisions, vainlysought, by various methods, to excite against them the{22}indignation of their sovereign and the vengeance of persecution.

During this time the Paulicians had increased in a wonderfulmanner. The desire of gaining souls for God, andsubjects for the church, has, in all ages, fired the zeal andanimated the activity of the Christian priesthood. It mustnot be supposed that the Paulicians were less arduous inthe prosecution of their spiritual enterprises. Assumingthe character of travelling merchants, or in the habits ofpilgrims, a character to this day sacred throughout theEast, they joined the Indian caravans, or pursued withoutfear the footsteps of the roving Tartar. The hordes encampedon the verdant banks of the Selinga, or in thevalleys of the Imaus, heard, with feelings of mysteriousreverence, the story of the incarnation; and illiterateshepherds and sanguinary warriors forsook their flocksand deserted their camps to listen to the simple eloquenceof an Armenian pilgrim. Perhaps the exposition of ametaphysical creed was no more comprehensible to the onethan were lessons of humanity and repose to the other;but both were susceptible of the baser passions of hope andfear, and both could understand the effect that their rejectionor adoption of the gospel would exercise, accordingto the popular belief, upon their destiny in a future world.The mysterious rites of Christianity were administered tomultitudes, among whom a great Khan and his warriorswere said to be included.[1] In other regions the Paulicianswere no less successful. Unwonted crowds resorted to thebanks of Abana and Pharpar, whose limpid waters seemedparticularly appropriate for the administration of the baptismalrite. The bishops of Syria, Pontus, and Cappadocia,{23}complained of the defection of their spiritual flocks.Their murmurs, a principle of policy, above all an implacablehatred against everything bearing the semblance offreedom, induced the Grecian emperors to commence, andcontinue for nearly two centuries, the most terrible persecutionsagainst the Paulicians. During these frightfulconvulsions, Armenia was ravaged from border to borderwith fire and sword; its monarchy—then held by a youngerbranch of the family of the Parthian kings—extinguished;its cities demolished, and its inhabitants either massacredby the hands of their enemies, driven into exile, or soldinto servitude. Great numbers fled for safety and protectionto the Saracens, by whom they were hospitably entertained,and who permitted them to build a city for theirresidence, which was called Tibrica. This afforded theman opportunity for returning, with interest, the miseriesthat they had suffered at the hands of the Greeks; for,entering into a league with the Saracens, and choosing fortheir leader a chief named Carbeas, they prosecutedagainst 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 ofthe Paulicians passed into Bulgaria, Thrace, and the neighbouringprovinces, where their opinions became the sourceof new dissensions. After the Council of Basil had commencedits deliberations, these sectaries removed into Italy,where they became amalgamated with the Albigenses andWaldenses.

{24}Armenia, reduced from an independent kingdom to aducal sovereignty, maintained a real independence, thoughin nominal servitude. The Roman emperors, in the declineof their greatness, were content with the name of homageand the shadow of allegiance. A robe of rare texture andcurious workmanship, formed of the hair or wool by whichthe mother-of-pearl, a shell-fish of the Mediterranean,attaches itself to the rock, was their annual imperial giftthat purchased the nominal fealty of the Armenian satraps.But the Church, notwithstanding this political vassalage,preserved its independence. The Armenian priests, in consequenceof their ignorance of the Greek tongue, wereunable to assist at the Council of Chalcedon, but the doctrinesof Eutyches, to which they still adhere, were propagatedamong them, perhaps, with a slight modification,by Julian of Halicarnassus. From the earliest ages theyhave devoutly hated the error and idolatry of the Greeks.Like the primitive Christians, they have ever exhibited anunconquerable repugnance to the use or abuse of images,which, in the eighth and ninth centuries, spread like aleprosy through nearly all Christendom, and supplantedall traces of genuine piety in the visible church by thegrossest superstition. They are decidedly adverse to theadoration of relics, the worship of the Virgin, or the observationof the feasts and festivals of the Church. Theyregarded the Greeks as idolaters;—the Greeks accusedthem of Judaism, heresy, and atheism, and to these accusations,with the feelings they engendered, may be ascribedthe unrelenting animosity and persecution that they wagedagainst each other, and which terminated only when theGrecian empire ceased to exist.

Armenia has, in all ages, been the theatre of hostileoperations. Times without number her cities have beenplundered, her harvests consumed, and her flocks slaughtered,{25}to gratify the cupidity or to satiate the hunger ofarmies, who, in the character of allies, were marchingthrough her territories. The empire of the East has, inmany instances, been contested upon her fields; and,though generally in servitude, seldom has she been permittedto enjoy the tranquillity of that state. Yet subsequentto the firm establishment of the Saracen dominionin Asia, they enjoyed a long period of prosperity andrepose. When the Saracenic empire became supplantedby that of the Tartars, the consequences to the EasternChristians 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 severalcities and provinces where it had flourished, and substitutedthe Mohammedan superstition in its place. The Armenianchurches, in particular, experienced the most deplorableevils from the ruthless and vindictive spirit of TimurBec, or Tamerlane, the Tartar chief. This implacablewarrior, having overrun a great part of northern andwestern Asia, exerted all his influence and authority tocompel the Christians to apostatize from their faith. Tothe stern dictates of unlimited power he united the compulsoryviolence of persecution, and treated the disciplesof Christ with the most unrelenting severity; subjectingsuch as magnanimously adhered to their religion, to themost cruel forms of death, or to the horrors of unmitigatedslavery. Under the successors of Timur they were subjectedto many vicissitudes, being alternately protectedand oppressed, according as the caprice of the reigningsovereign seemed to dictate. Nevertheless, under the rodof oppression their zeal was intrepid and fervent, norcould the sunshine of prosperity warm in their hearts anundue love of the world, and render them careless or{26}indifferent to the interests of Christianity. In numberlessinstances they preferred the crown of martyrdom to theturban of Mohammed, and have sacrificed the dearest oftemporal interests,—fame, wealth, and preferments, to ascrupulous adherence to the Christian profession, and astrict regard for its duties. Once only within the lastthirteen centuries has Armenia aspired to the rank of anindependent kingdom, and even then her Christian kings,who arose and fell, in the thirteenth century, on the confinesof Cilicia, were the creatures and vassals of theTurkish sultans of Iconium. About the commencement ofthe seventeenth century their state experienced a considerablechange in consequence of the incursions of ShahAbbas, the great king of Persia.

This prince, justly apprehensive from the victoriousapproach of the Turks, ravaged that part of Armeniawhich lay contiguous to his dominions, and ordered theinhabitants to retire into Persia. It will be perceived thatthese devastations were not intended to evince hostilityagainst the Armenians, but to retard and embarrass theadvance of the Turks. Encouraged by the monarch, themost opulent of the Armenians removed to Ispahan, wherethe Emperor appropriated a beautiful suburb for their residence,and permitted them to enjoy every civil and religiousprivilege, under the jurisdiction of their own bishopor patriarch. During the administration of this magnanimousprince these happy exiles partook the sweets ofliberty and abundance, but his death was the signal for thetriumph 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 itappeared probable that this branch of the Armenian Churchwould be lost. These apprehensions proved to be groundless.To the abatement of the rage of their enemies succeeded{27}the restoration of their political rights. Theirchurches, in Ispahan and other Persian cities, that hadbeen demolished, were rebuilt, and their schools, whichhad been shut, were re-opened. It is said that, at present,many of the most luxurious seats in Persia are occupiedby opulent Armenians. In Bagdad and Damascus theyvend the magnificent silks of Oriental manufacture, andpreside over the creation of those exquisite fabrics thatare the admiration of the world. In all these cities theyhave meeting-houses, with burial-grounds attached, inwhich flowers of rare beauty and exquisite odours arecultivated. In these burial-gardens, were it not for thepresence of monumental marble, one would forget the contiguityof death and decay. The splendid palms, theglorious rose-trees, and the living song of birds, are anythingbut inspiring of melancholy thoughts.

The Bible was translated at a very early period into theArmenian language, but, in 1690, the call for the Scripturesbecame so great that the manuscript copies were notsufficient to supply the demand. To remedy this evil, itwas decided by a council of Armenian bishops, assembledin 1692, to perpetuate and multiply that Holy Book, bythe art of printing, of which they had heard in Europe.They first applied to France, but the Catholic church objectedto printing and distributing the Bible. It was accomplished,however, through the agency of some Armenianmerchants, who had settled, for purposes of commerce,at London, Venice, Amsterdam, and many other Europeancities. This Bible agrees in a wonderful manner with theEnglish version of the Scriptures, to which it is not inferiorin correctness of diction and beauty of typography.The religion of Armenia has derived few advantages fromthe power or learning of its votaries, but with the Bible intheir native tongue, and being permitted to read and{28}exercise their private judgment in its interpretation, it isnot so very surprising that their church has remained uncontaminatedby 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 Eastto submit to their supremacy. On the contrary, this wasfor a considerable time the chief purpose that excited theirambitious views, and employed their labours and assiduities.But these attempts were unavailing, nor could anyunion between the churches ever be effected.

The residence of the Armenian patriarch is at Ekmiasin,—threeleagues from Erivan. Forty-seven archbishops,of whom each may claim the obedience of four or fivesuffragans, are consecrated by his hand. Many of these,however, are only titular prelates, who dignify by theirpresence the simplicity of his court. Their performanceof the liturgy is succeeded by their cultivation of theground; and, unlike the prelates of Europe, the austerityof their life and the plainness of their appearance increasesin just proportion to the elevation of their rank. Throughoutthe fourscore thousand villages of his spiritual empire,the patriarch receives the tribute of a small but voluntarytax from each individual above the age of sixteen years.But this income is not expended on luxurious living, beingemployed to supply the incessant demands of charity andtribute. The Indian caravan, laden with its precious commodities,usually halts in the vicinity of Erivan, which,through the influence of the wealth thus distributed, hasbecome a splendid and beautiful city, adorned with fountains,groves, and splendid churches.

Besides the churches in Armenia proper, there are congregationsof the same faith and forms of worship in Barbary,Egypt, Poland, Greece, and Turkey. They have{29}churches also in nearly all the Oriental cities, betweenwhich a continual intercourse and communication is carriedon by the travelling merchants or pedlars of that sect, whoare distributed all over the East. Decidedly intelligent,and frequently adepts in Oriental literature, they are alwaysfound at the courts of the Eastern princes, where they actin the capacity of interpreters. Armenian ladies aregenerally chosen to fill the station of favourite, or companion,to the Sultanas.

The Armenian Christians are eminently qualified for theoffice of extending the knowledge of the gospel throughoutthe East; and the time is not far distant when they willprove 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 Europeanhabit 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; andlong before the English obtained a footing in India, theyhad erected churches in all the principal cities of thatempire, in which the worship of God was maintained uponevery ensuing Sabbath. They are familiar with the Orientallanguages, 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 languagewas made by an Armenian, named Joannes Lassar,whose knowledge of Oriental literature was really surprising,and who was no less eminent for genuine and enlightenedpiety.

Their ecclesiastical establishment in Hindostan is very{30}respectable. The bishop visits Calcutta, but he is notresident there. They have churches in Calcutta, in Madras,and in Bombay, which contain together about twothousand communicants. There are also churches in theinterior. Of these they have one at Dacca, another atSyndbad, and a third at Chinsurah, that are large andflourishing. In these churches the greatest simplicity prevails,and everything accords with the apostolic characterof the worshippers. No magnificent altar, blazingwith gold and gems, no gorgeous candelabra, no exquisitecreations of painting or statuary, no imposing ceremonies;neither genuflexions nor lustrations; neither instrumentalharmonies, nor services performed with pompous paradeand in an unknown tongue. The cross is the only ornamentof their churches, accompanied with the Bible andthe liturgy.

From these prayers and texts are read by the officiatingpriest, succeeded by an appropriate discourse, and thewhole closes with singing a psalm much in the style andmanner of an anthem.

Baptism, among the Armenians, is administered byimmersion 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 regardthe sacrament as a memorial of the Saviour's passion,—nothingmore,—and administer it in both kinds to thelaity. They reject the observation of saints' days, or thefestivals of Christ, but declare that God, in his word,ordained the seventh day as a day of rest, which theyreligiously observe.

The Armenians are not ignorant of the nature of experimentalreligion. Many individuals among them haveexhibited examples of genuine and enlightened piety, andhave expired in the triumphs of faith. Their moral character,{31}as might be supposed, far exceeds that of anyother Eastern people. The women are modest, dignified,and observant of their conjugal relations; the men are intelligentand affable. Their general character is that of awealthy, industrious, and enterprising people. Their companionshipis courted all over the East.

They occupy posts of honour and profit, they monopolizecommerce, and hold the highest rank as artisans andmanufacturists. Is not the hand of God in this thing?Are they not designed, at some future period, to workwonders in the moral renovation of mankind? For thatpurpose, probably, the everlasting arm has been beneathand around them for so many ages, and they have beenpreserved from the arts and allurements of the tempter.For that purpose, probably, they have been led into thecities and palaces of the Eastern countries.

Where are the seven churches of Asia, to whom waspenned the mystic visions of the Apocalypse? Where arethe splendid cities in which they rose and flourished?Gone, gone, with the glory of Babylon and the triumphsof Rome. Where is the church of Laodicea, in whosegorgeous cathedral the lordly prelates met to give laws tothe Christian world and to anathematize Sabbath-keepers?Echo might answer, "Where?" since it is only rememberedbecause consecrated by the historic muse. But theSabbath they execrated still exists; is still honoured andhallowed by large and flourishing churches, whose membersare scattered over all parts of Asia. Churches, who havenever bowed to Baal, who have remained uncorrupted byRome, uncontaminated by Mohammedism; who amidstthe darkness of idolatry kept the lamp of Christianityreplenished and burning; and in whose moral firmamentthe rays of the Star of Bethlehem have never been obscured.That the members of these churches possess{32}natural facilities for the propagation of Christianitythroughout the East, that a foreigner could scarcely acquireby long years spent in toil and study, must be evidentto every discerning mind. But they are ignorant ofthe art of printing; and although three editions of theirBible have been issued at Amsterdam, and another atVenice, the supply has by no means equalled the demandamong themselves for that holy book. What they requireare facilities for printing. A mission, with printers andprinting-presses, established in the heart of that country,would prove of incalculable advantage;—not to teach themChristianity: they are acquainted with its doctrines already;—butto print their Bible, and other religious books,for distribution; to enrich their travelling merchants, whoare in continual motion from Canton to Constantinople,with the precious wares of truth and wisdom; to inspiretheir zeal, awaken their energies, and secure their engagementin the glorious enterprise. Would it not be interestingto open a communication with these ancient churches,whose foundation on the Rock cannot be doubted, sincethey have withstood the wreck and ruin of eighteen centuries,neither extinguished by wars and desolations, norcontaminated by the false prophet or the beast? Wouldit not be delightful to hold intercourse with that venerablepatriarch,—the successor of a line of prelates extendingback to the Apostle, that Israelite indeed, in whom wasfound no guile? Surely that place is hallowed. Withinsight of Ekmiasin is Mount Ararat, where the world'sgray fathers came forth to witness the bow of the covenant,and whence the Sun of Righteousness shall yet arise tothe benighted nations with healing in his wings.

The Armenians, though ignorant of the art of printing,have an abundant store of literature. In the monasteryof Ekmiasin, and in some other places, the accumulated{33}lore of ages has been preserved in huge piles of manuscripts,that would abundantly reward the labours of the scholarand the antiquarian. They are not ignorant of the belles-lettres,and they have produced some pleasing poets andrhetoricians.[3]

There are other ancient sects in the East who are representedas being observant of the ancient Sabbath. Ofthese we might instance several branches of the Nestorianfraternities, the Hemerobaptists, or Christians of St. John,and the Jusidians. How far this may be the case, I haveno data for determining. Some authors have also ascribedthe observation of the Sabbath to the Greek Church; butthis, I believe, can only be understood in a partial andlimited sense. Many have been guilty of the incongruityof including in the term "the Greek Church" all theChristians of the East. Strictly speaking, that term was,and is, only applicable to those countries in which the spiritualauthority of the Constantinopolitan prelate predominated.

The introduction, rise, progress, declension, and extirpationof Christianity in India, is, with some partial exceptions,wrapped in profound obscurity, yet many historiansof abundant information and unimpeachable veracityare unanimous in supposing that India received the gospelprobably before Great Britain.

{34}Rev. C. Buchanan says, "There have lately been discoveredSanscrit writings containing testimony of Christ.They relate to a prince who reigned about the period ofthe Christian era, and whose history, though mixed withfable, contains particulars which correspond, in a surprisingdegree, with the advent, birth, miracles, death,and resurrection of our Saviour." The same testimony isgiven by Sir William Jones, whose acquaintance with Orientalliterature has never been surpassed. Another learnedhistorian declares, "That it may be proved by the Syriacrecords, that in the fourth century Christianity was flourishingin the provinces of Chorasin and Mavaralhara;and from a variety of learned testimony, that the gospelwas introduced by the Apostle Thomas himself into Indiaand China, within thirty years subsequent to the ascensionof our Saviour." La Croze in the clearest manner provesthe antiquity of Christianity in those countries. In theepitome of the Syrian canons, St. Thomas is styled theApostle of the Hindoos. He is uniformly styled, in theSyrian Chronicles, the first bishop of the East. Ebed Jesussays, "India and all the regions around received thepriesthood from him." Amru, the Syriac historian, tracesboth Thomas and Bartholomew through Arabia and Persiainto India and China. Many of the Syrian writers quotedby Asseman agree in stating that a few of the twelve, andmany of the seventy disciples went far and wide preachingthe gospel through Northern Asia.

The Bishop of Calcutta, Dr. Wilson, says, "That theChristians of the Malabar Coast are the remnants of theancient church of India, preserved in the midst of idolatryfrom the days of the Apostles."

These Christian settlements are located on the Malabarcoast, in the south of India, and contain a population ofprobably 200,000. They are agricultural in their mode{35}of life, and occupy a fertile and healthy territory. Theyare 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 thewhole aspect of society, seemed to indicate a Protestantcountry.

For the compilation of a history of this people we havescant materials. Unknown to the world they seem to havebeen most happily preserved from its troubles and dissensions.Their obscurity was the preservative of their peaceand the badge of their purity. Yet we are informed byWilliam of Malmsbury, that these Christians were visited,towards the conclusion of the ninth century, by ambassadorsfrom Alfred of England, who paid their homage atthe shrine of St. Thomas, in the vicinity of Madras, andwhose return, loaded with a cargo of pearls and the richestgums and spices, amply rewarded the enterprising sovereign,who entertained the noblest projects of discoveryand commerce.[4] They asserted that the pepper coast ofMalabar, and even the islands of Ceylon and Socotara,were peopled with Christians, who were in happy ignoranceof the quarrels of princes and ecclesiastics. Andthat the bishops who presided over this multitude ofchurches were unambitious of worldly honours, and receivedordination from the patriarch of the East. Thisaccount, however, was received as an imposition upon thecredulity of mankind, and was treated as such until the{36}progress of modern discovery established the fact. ThePortuguese, who circumnavigated Africa, and dared thedangers of unknown seas, in order to gather the Indianspoils of gold and gems, found, not indeed the boundlesswealth they sought, but these companies of Christianswho still preserved their faith in its pristine purity. Superiorin arts, and arms, and virtues, to the idolaters ofHindostan, they appeared to the astonished adventurerslike another race. They occupied extremely neat andconvenient dwellings, shaded by the palm-tree, and contiguousto fields of tropical productions. The husbandmanlived in peace and plenty, the merchant grew rich by thepepper trade, the young men were admitted to the serviceand society of the nobility of Malabar; and their simplevirtues demanded and insured the respect of the king ofCochin, and the Zamorin himself. They were in allegianceto a Gentoo sovereign, but the real administrationof their laws, even in temporal concerns, was lodged inthe hands of the bishop of Angumala, who could trace anuninterrupted succession of prelates to the apostle himself.He still asserted his ancient dignity as metropolitan ofIndia, and his jurisdiction extended over fourteen hundredchurches, and embraced the spiritual care of 250,000 souls.He was assisted by a sufficient number of priests and spiritualteachers, who administered consolation to the dying,and reproof or correction to the living. Their meeting-houseswere not different from ordinary dwellings. Theyhad neither pictures nor images. The doctrine of purgatory,the invocation of saints, the merit of relics, and theobservation of the first day, was unknown among them.On the contrary, they rested and attended to divine worshipupon the seventh day of the week, administered baptismto adults, and by immersion, were not ignorant of thegreat doctrines of regeneration and justification, and possessed{37}authentic manuscript copies of the Holy Scriptures,which were publicly read in the churches every ensuingSabbath. They were not degenerated into that softness,effeminacy, and licentiousness of manners, which generallydistinguish the natives of Southern India. They werechaste, and observant of their conjugal relations; adulterywas a crime unknown. Their priests were permitted toenter into wedlock once, with a pure virgin; they werescandalized and disgraced by a second marriage, and athird could only be consummated at the expense of excommunication.

The Portuguese were no less surprised at their professionthan offended by their simplicity; but, what appearedmost unaccountable, they were unacquainted with the spiritualand temporal majesty of Rome, and were ignorantthat, to St. Peter's successor, all the kings and prelates ofthe earth owed subjection and allegiance. They adhered,like their ancestors, to the communion of the NestorianPatriarch; their bishops had for ages been ordained byhim at Mosul, and thence had traversed the dangers ofsea 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 andNestorius, were strenuous advocates of the doctrine of thetwo persons of Christ, but they manifested a pious horror,when they heard the appellation "Mother of God" appliedto the Virgin Mary. When her image was first presentedto receive their adoration, they indignantly refused, exclaiming,"We are Christians, not idolaters; we worshipGod." It was the first care of the Romish emissaries tointercept all correspondence with the Nestorian Patriarch,to forbid their observance of the Sabbath, and to compelthem to admit the baptism of infants. Their bishops andleaders were thrown into the dungeons of the Holy Office,{38}which, under the auspices of Alexis de Menezes, had beenestablished, and was in full operation. Their towns werefilled with Portuguese soldiers, their churches with images,and their pulpits by shaven monks. All the mightyengines of ecclesiastical authority were brought to bearupon these defenceless people; all the passions of thehuman heart were alternately assailed, in order to consummatetheir conversion to the faith of Rome. Is it awonder that the shepherdless flock succumbed, at least,for a time? that where, for ages, the Sabbath had beenobserved, strange sounds of secular employment should beheard upon that holy day? and that the communion,hitherto regarded as a symbolic memorial of the Saviour'spassion, was accepted as a vicarious sacrifice? "We confessour sins in prayer to God," they exclaimed, whencommanded to appear, for auricular confession, before thepriesthood. "We keep the Sabbath," they replied, whentold to observe the Dominical day. But ecclesiasticaltyranny prevailed. Menezes, archbishop of Goa, announcedto the synod of Diamper, over which he presided,that a union between the heretics of St. Thomas and theHoly Church had been piously consummated, the memoriesof Theodore and Nestorius anathematized, and thesee of Angumala bestowed upon a Jesuit, his minion andthe worthy associate of such a prelate. For sixty yearsservitude and hypocrisy prevailed. For sixty years themass was chanted on the Lord's day, and in an unknowntongue, in the chapels of Malabar. But the day for theirliberation arrived. The Portuguese empire in the Eastwas overthrown by the courage and constancy of theDutch. Of the latter, the Nestorians proved the mostvaluable of allies; and no one acquainted with humannature can wonder that they were implacable enemies ofthe former. The Jesuits, though loth to resign it, were{39}incapable of defending the power they had abused. Fortythousand Christians in arms asserted, by the most powerfularguments, their rights, and their attachment to thecreed of their ancestors. The Jesuits, with their minions,fled. The Indian archdeacon was brought from a dungeonto the episcopal chair, which he filled until a new primatecould be solicited and obtained from the Nestorian patriarchof the East.

The churches were immediately purged of images andrelics. The observation of the first day was forbidden,and that of the Sabbath restored. And to crown thewhole, a great procession was formed, in which multitudesbearing palm-branches, and with all the ensigns of victoryand triumph, repaired to their chapels, singing the Trisagion,[5]where the service was performed in the ancientmanner.

Since the expulsion of the Jesuits the Nestorian creedhas been fully professed on the coast of Malabar, andthese ancient Christians have engaged the speculations ofEurope and the civilized world. Dr. Buchanan representstheir episcopal establishment to be equally respectable withthat of the English in India, and says, moreover, that theymaintain the solemn worship of God in all their churchesupon the seventh day.

Another eminent author says, that "their doctrines arethose of the Bible, and that they have been sorely tried intimes past for keeping the commandments of God."[6]

Abyssinia, or ancient Ethiopia, comprehends a vastregion in the interior parts of Africa, whose inhabitants,previous to the acquaintance of their Queen with the Jewishking Solomon, were involved in a dark and gloomy superstition,resembling in many respects the idolatrous worshipof the Egyptians. The connexion and intimacy that subsequentlyexisted between the Jewish and Ethiopian courtsresulted in the conversion of this people to Judaism, inthe profession of which they remained until the time ofour Saviour. It is also evident that considerable intercoursewas carried on between Axuma, the capital ofEthiopia, and the royal city of Judea, no less for commercialthan religious purposes. It is highly probable thatbusiness connected with ecclesiastical affairs, or perhapsthe desire of witnessing and participating in the solemnitiesof Pentecost, had induced a dignitary of the Ethiopian{41}court to visit Jerusalem, where, coming in contact withPhilip, he was converted to Christianity, and baptized bythat apostle. The subsequent fate of this distinguishedpersonage, the impression produced upon the mind of hisroyal mistress and her court by his conversion, or whetherthe propagation of Christianity throughout the realm waseffected by his instrumentality, are all mysteries overwhich time has drawn an impenetrable veil.

Ecclesiastical historians are united in their testimonythat, early in the fourth century, Christianity became theestablished religion of the empire. This happy result wasbrought about by a train of singular circumstances. Itappears that Meropius, a merchant of Tyre, having undertakena commercial voyage to India, was shipwrecked onthe coast of Ethiopia, when he was barbarously murderedby the natives, and his two sons carried as slavesbefore the Emperor. The intelligence, gentleness, andpeaceable demeanour of the two brothers, of whom theolder 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 thenatives, and the work of conversion went on rapidly. Ina few years, so great was their success, that the gospelhad been preached throughout the length and breadth ofthe land, and a thriving branch thereby united to thegreat Eastern church. Frumentius subsequently visitedthe Patriarch of Alexandria, who received him and themessage he bore with the greatest joy, loaded him withhonours, and consecrated him the first bishop of the Ethiopians.The system of doctrine was the same as thatreceived in the Alexandrian Church, of which Athanasiusgives a very succinct account. This venerable prelate wasa decided opposer of the Arian heresy, and he expressestheir belief in the divinity of our Saviour; "And we assemble{42}on Saturday," he continues; "not that we areinfected with Judaism, but to worship Jesus, the Lord ofthe Sabbath." The friendly relation thus early begunbetween these churches, has continued to the present timethrough fifteen centuries; and the office of Patriarch ofthe Ethiopic Church is still bestowed upon a Coptishpriest, who receives his appointment and consecration fromthe Patriarch of Alexandria.

The Abyssinian Church appears to have remained in astate of general peace and prosperity while Numidia, Carthage,and other African provinces, were convulsed by thefaction of the Donatists. Neither do they appear to havetaken any part in the tumults and dissensions arising fromthe Arian and Sabellian controversies. On the contrary,they were counted by the most rigid as a church of orthodoxChristians, until the commencement of the seventhcentury, when they embraced the Eutychian sentiments,in consequence, it is said, of the exhortations addressedto them by the doctors of that sect who resided in Egypt.[7]About the same time, the Saracens subduing Egypt andall the adjacent countries, Abyssinia became isolated fromthe rest of the world. During the many centuries thatensued, Christianity, though not without adulteration,was preserved in this ancient empire, and the solemnobservance of the seventh day unchangeably continued.Toward the close of the fifteenth century, the Portuguese,through their brilliant career of maritime discovery, succeededin opening a communication into the country ofthe Abyssinians, who were found observing the rites andprofessing the doctrine of their ancient faith. Rome, inflamedwith a bigoted zeal to extend the sphere of her{43}spiritual triumphs, early took advantage of so favourablean opportunity to establish a mission in this remote quarterof the globe. Accordingly, John Bermudez, one of themost enterprising and crafty of the sons of Loyola, wasdespatched into Abyssinia, and in order to give his missiona certain appearance of dignity, he was consecrated patriarchof that people by the Pope. According to his ownaccounts of the matter, he found them sunk in the mostdeplorable state of heresy and ignorance, observant ofJudaical rites and ceremonies, and unacquainted with theritual and worship of the true church. As Bermudez wasaccompanied by an embassage from the Portuguese court,who expressed the most solicitous regard for the Abyssinianmonarch, that prince, hoping to derive some signaladvantage from such powerful succours, that would enablehim to terminate successfully a war in which he was atthat time engaged with a neighbouring prince, receivedthem most graciously, and everything seemed for a timeto 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 prosecutionof their enterprise, it became ultimately apparentto all that the Abyssinians were not to be engaged toabandon their ancient faith, and the Jesuits becoming wearyof such fruitless endeavours, relinquished the enterpriseand returned to Europe. But the Pope, unwilling to renouncehis pretensions in that quarter of the world, tookoccasion to renew the embassy about the commencement ofthe seventeenth century. As before, the mission receivedat first the most auspicious encouragement from Susneius,or Segued, the reigning monarch. This prince, whose rightto the throne was fiercely contested by some powerfuladversaries, gladly embraced their overtures. Alphonsa{44}Mendez, through the exercise of that consummate cunningfor which his order is proverbial, succeeded in securing tohimself 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 thePope, and issued a decree commanding all his subjects toembrace the Romish faith under penalty of confiscation,mutilation, and death. The execution of this barbarousdecree was committed to Mendez, the new patriarch, whocommenced his mission by the most inconsiderate acts ofviolence and oppression. Displaying in all his conductthe true spirit of the Spanish Inquisition, he employed allthe arts of persuasion and reward on the one hand, and ofterror and cruelty on the other, to compel the Abyssiniansto abandon the tenets of their forefathers, and to adoptthe doctrine and worship of Rome. In this fearful alternative,multitudes of that people, with their priests andleaders, steadfastly adhered to the truth, with a firmnessand magnanimity that would have done honour to theprimitive ages, and resolutely met death in its most frightfulforms. Popular insurrections succeeded, and force wascalled in to produce submission. Multitudes were slaughtered,and many driven into exile. At last, however, theinhuman work of persecution disgusted the emperor; andafter a great victory over twenty thousand of his peasantry,in which eight thousand were slain, he relinquishedthe bloody task, and by a proclamation, distinguished forits frankness and simplicity, restored religious freedom toAbyssinia.

The result is gratifying as a triumph of religious liberty,and as a check to the extension of Roman despotism andsuperstition. To attempt any details of the miseries andsufferings which the Abyssinians had endured during thispersecution, would require volumes; for beside the horrors of{45}the Inquisition and the evils of civil war, the worst passionsand vices of mankind, as an unavoidable consequence, werereleased from all restraint. Intrepid avarice took occasionto extort and pillage from its miserable victims; revengewreaked the hoarded hatred of years upon its unsuspectingobjects; and the assassin and the ravisher proceeded,without fear of punishment, to the consummation of theircrimes.

Mendez had, likewise, ordered those to be re-baptized,who, in compliance with the will of the emperor, embracedthe religion of Rome, as if they had formerly been thevotaries of Paganism, and their worship a system of idolatry.They were also compelled to renounce the observanceof the seventh day. This the Abyssinian clergy regardedas a most shocking insult to the religious discipline oftheir forefathers, and quite as provoking as the violenceand barbarity exercised upon those who refused to submitto the Romish yoke. Besides his arbitrary and despoticproceedings in the church, Mendez excited tumults anddissensions in the state, and with an unparalleled spirit ofaggression and arrogance, encroached upon the prerogativesof the crown, and even attempted to give law to the emperorhimself. Many circumstances, indeed, concur tofavour the opinion that he entertained the design of subvertingthe liberties of the empire, and rendering it anappendage of the Portuguese crown. At any rate, thekingdom became torn to pieces by intestine commotionsand conspiracies, and though obliged to carry on his machinationsin secret, he filled the court with cabals whichlasted until the death of the reigning monarch, in 1632.Basilides, the son and successor of the former, deemed itexpedient to free the country from such troublesome guests,and accordingly, in 1684, he banished Mendez, with allthe Europeans belonging to his train, from the Abyssinian{46}territories, commanded all his subjects to return to thereligion of their ancestors, and forbid the worship ofimages, or the observance of the first day. He likewiserequested the Patriarch of Alexandria to send them a newabuna, with which request that dignitary complied.[8]

The condition of the Abyssinian church at this timewas most deplorable. The reign of the Jesuits, thoughshort, had been attended with blighting and fatal consequences.It had been their aim to overthrow in the mindsof the people all respect for the moral law and the revealedword of God, and to establish in its place a preposterousveneration for the authority of the fathers, and the canonsof the church. Nor was this all; superstition had immeasurablyincreased, 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 tothe Abyssinians; and even the frontiers of the kingdomwere guarded with the strictest vigilance and the closestattention, lest any Jesuit or Romish emissary might stealinto their territory in disguise, and excite new commotionsin the kingdom. In vain the pontiffs made many attemptsto recover what they had lost through the insolence andmisconduct of the Jesuits. For this purpose two Capuchinmonks were despatched into Abyssinia; but these unfortunatewretches only succeeded in penetrating a short distanceinto the interior, when they were discovered andimmediately put to death. The pontiffs, however, werenot discouraged, though they employed more clandestinemethods of reviving the missions, and even solicited intheir 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{47}despatched from Cairo by the consul Maillet, in companywith Brevedent, a respectable member of the former fraternity.Brevedent died in Abyssinia, and, soon after,Poncet obtained an introduction to the king, who expressedhis dislike of the Catholic religion, and his determinationnot to permit his people to embrace it. M. Du Roule wasafterwards deputed to the same court, but he had advancedno further than Sennaar, when he was cruelly murderedby the natives, at the instigation, as was supposed, of theFranciscans, who were disgusted at seeing the mission inthe hands of the Jesuits. In 1709, the throne was usurpedby Ousts, who appears to have been well affected to theRomish system, and who secretly communed with its emissaries,although he made no attempt to influence the consciencesof his subjects. His successor, David, orderedthree of these strangers to be apprehended, who, beingcondemned as heretics and schismatics in a council of theclergy, were stoned to death. Since that period, PopeBenedict XIV. made a new attempt to effect a reconciliationwith the Abyssinian church, but his efforts provedabortive; and, so far as I am aware, neither the pontiffsnor their votaries have been able to calm the resentmentof that exasperated people, or to subdue their enmityagainst the doctrine and worship of Rome.

In 1634, the Lutherans made several attempts to establishmissions in Abyssinia, in order, as they said, to bringthat benighted people to the knowledge of a purer religion,and a more rational system of worship, although it mightappear questionable to some which church of the two mostrequired a reformation in its rites and doctrines. Inaccordance with this design, the learned Heyling of Lubecmade a voyage into Abyssinia, where he resided manyyears, and acquired such a distinguished place in the confidenceand esteem of the sovereign, that he was honoured{48}with many important offices, and finally became primeminister of the realm. In this eminent station he acquittedhimself in the most creditable manner, and gave manyproofs of his zeal both for the interests of religion and thepublic good. He finally set out for Europe on business ofimportance, but never arrived there; and, as the journeywas being performed by land, it is supposed that heperished 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, onaccount of his sanctity and virtue, made new attempts todiffuse a knowledge of the gospel, as taught in his church,among the Abyssinians. This design was formed throughthe counsels of the famous Ludolph, and was to have beenexecuted by the ministry of Gregory, an Abyssinian abbotwho had resided some time in Europe. This missionarysailed from Antwerp, in the ship Katerina, in 1657, but, inpassing Cape Horn, she was unfortunately wrecked, andall on board perished. The mission, thus frustrated, wasnot designed to be abandoned; for the prince, in 1663,entrusted the same important commission to John MichaelWansleb, a native of Erfurt, to whom he gave the wisestinstructions, and whom he charged particularly to employall rational and consistent means to excite in the Abyssiniannation a favourable opinion of the Germans, asthis, more than anything else, would contribute to thesuccess of the enterprise. But this wise and laudableundertaking failed through the inconstancy of the worthlessman to whom it was confided, and whose virtue was byno means equal to his ability. Instead of continuing hisjourney into Abyssinia, he remained for some time inEgypt, and finally returned to Europe without ever seeingthe country he was intended to visit. But he entertainedmany uneasy apprehensions of the account that would{49}naturally be demanded of his conduct, and of the mannerin which he had expended the large sums of money designedfor the Abyssinian expedition. These apprehensions,together with the consciousness of guilt, made himdesperate. Hence, instead of returning to Germany, hewent to Rome, and, in 1667, embraced the doctrine ofthat church, at least in open profession, and entered intothe Dominican order.

Other missions have been established, or rather attempted,in this country. In 1829, Messrs. Gobat and Kinglarwere sent by the Church Missionary Society, as missionariesto Abyssinia. After many trials, they succeeded inreaching the place of their destination, by way of Massowa.The ruler of Tigre, who is greatly beloved by hissubjects, received them in a friendly manner, and theywere much encouraged by his assurances of safety andprotection. Mr. Hinglar died when he had just conqueredmost of the difficulties of the language, but Mr. Gobatemployed his time in conversational preaching and distributingBibles, until, in consequence of the unsettled stateof the country, he was induced to leave for a short time.It is a fact, however, that previous to this the Scriptureshad been translated by the Abyssinians themselves fromthe Arabic and Ethiopic into the Amharic language, whichis the dialect generally spoken throughout the Abyssinianempire. In 1833, Mr. Gobat, accompanied by Mr. Isenberg,returned to his field of labour. They took up theirresidence at Adowa, the capital of Tigre, six or eight days'journey from Massowa. During Mr. Gobat's absence, theformer monarch, Sabagadis, had been dethroned, andOobie, an avaricious and cruel despot, reigned in his stead.It was soon perceived that he regarded the missionarieswith a jealous eye, and his suspicions were increased bythe appearance in the country soon after of many foreigners.{50}Mr. Isenberg was openly accused of bringing them intothe country for treasonable purposes. These accusations,and others of a similar character, were circulated by thepriests, who complained that through the influence of themissionaries the Ethiopic church was threatened withextinction. They also charged the missionaries with intrigueto overthrow the government of the country, and tointroduce English troops. Oobie was no less suspicious ofthe political designs of the foreigners, and it was not longbefore an edict came to Mr. Isenberg, from the king, inwhich all foreigners were commanded to embrace the Abyssiniancreed or to leave the country. Preferring the latteralternative, Mr. Isenberg and his associate, Mr. Blumhardt,retired into Egypt. Mr. Krapf, a former companionof Blumhardt, removed to Shoa, where he was favourablyreceived and hospitably entertained for a time. Ultimately,however, it appeared that the king wished to bebenefited by the superior knowledge of the missionaries ineverything 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, fromtheir superior knowledge of the Holy Scriptures, began toquestion the traditions in which they had been brought up.Here the priesthood interfered, and through their machinationsthe monarch was induced to express his decideddisapprobation of the proceedings, and the schools were,at his command, suppressed. Under these discouragements,the missionaries, after distributing ten thousandcopies of the Bible, returned to Europe.

The empire of Abyssinia has been frequently disturbedby civil wars; and the appointment of a new abuna, ormetropolitan, is often attended by intestine commotions.This was the case in 1715, when that dignitary, in a convocation{51}of the clergy, declared his opinion of the consubstantialityof Christ, which was different from that whichhad been proclaimed at the gate of the palace. The abunarepresented Christ as being "one God, of the Father alone,with a body consubstantial with ours, and by that unionbecoming the Messiah." The emperor maintained, on thecontrary, that the Redeemer was perfect man and perfectGod by the union; one Christ, whose body was composedof a precious substance, calledbahery, not derived fromhis mother, or consubstantial with ours. Many of theecclesiastics favoured the opinion of the abuna; and, elatewith their supposed triumph, they gathered the populace,surrounded the palace, and insulted the emperor with shoutsand songs. The enraged potentate gave immediate ordersfor their dispersion and punishment. The mandate wasexecuted by a company of pagan soldiers, who slew aboutone hundred of the delinquents, and filled the streets ofthe capital with slaughter. The Christian population ofShoa and Efat is estimated at 1,000,000 souls, and thatof the Pagan and Mohammedan population of the numerousdependencies at an equal number. But this people ischiefly interesting to us from the fact that here, for somany ages, a national religious establishment has existed,which never succumbed to the authority of Rome, and,consequently, which has ever been in the observation ofthe holy Sabbath day.

The Ethiopic church maintains the Eutychian doctrinerespecting the nature of Christ; and it agrees with theother Eastern churches in holding the procession of theHoly Ghost from the Father only. In these respects itdiffers from the Western churches. From the Romishchurch it is distinguished by its doctrine regarding thesupremacy of the Pope, in which it agrees with Protestants;to the rule of faith, which it limits to the Scriptures, including{52}the Apocrypha; to the eucharist, which it administers inboth kinds to the laity, and regards neither as a transubstantiationnor as a sacrifice; to the celibacy of the clergy,who may be married; to the adoration of images, whichit regards as unlawful; to the state of the soul after death,rejecting purgatory; and as regards several other lessimportant and minor points. But, like Rome, it invokessaints and angels as intercessors with God, paying greathonours to the Virgin and St. Michael, and having acopious calendar of saints, with a corresponding numberof fasts and festivals.[9]

Their most extraordinary peculiarities are certain formsand ceremonies retained from their ancient Jewish worship.Their churches, which are generally small and mean, resembleprecisely the Jewish temple. Like it, they aredivided into three parts; the innermost being the holy ofholies, and inaccessible to the laity, who, except on certainoccasions, are forbidden to pass the outer porch. Unbelievers,and all subject to Levitical uncleanness, arecarefully excluded. All who enter must be barefoot, andthe 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 priestscaper and beat the ground with their feet, and, with othersimilar antics and performances, complete a remarkableform of devotion. They observe the Levitical prohibitionsof unclean animals, and the Pharisaical ceremonies of genuflexionsand ablutions. Like the Jews, they practiseconcubinage. Fasts of unexampled strictness and extraordinary{53}frequency are constantly observed. With scripturalexamples before them, and unenlightened by scienceand philosophy, it is perhaps not surprising that theyshould believe in witchcraft, magic, and sorcery.

The whole country is overspread to excess with churches,and the number of the professedly religious in Shoa amountsto one-fourth of the population. The aboon, or abuna, isthe ecclesiastical head, and the church confines to his handsalone the grace or virtue that makes a clergyman, differingin this from other churches called apostolic, which allowit to all bishops.

The Grand Prior of the monks of Debra Libanos issecond in dignity; then the bishops; next the priests anddeacons. Monasteries abound, and they are generallyplaced on eminences near running water, and amid scenesof beauty and sublimity. An easy ceremony admits tothe monkish order, and the life of the professed is one ofease and indulgence, consequently the land swarms withmonks, who are in reality the greatest of pests and plagues.Every church establishment is supported by certain landsand villages particularly set apart for that purpose, and tothese are added various fees for baptismal, funeral, andother clerical services, besides the voluntary contributionsof the superstitious people. These ecclesiastics, taken asa body, are ignorant, superstitious, and immoral, fearful ofinnovation, hating heretics, and observant of religiousforms, some with the sincerity of devotees, and others asthe business-like followers of a gainful profession. Of thedoctrines of justification by faith or regeneration by theHoly Spirit, the Abyssinians are said to be entirely ignorant;but it is possible, it is even probable, that there hasbeen some misapprehension upon that point. It is veryeasy for foreigners, in a state of society so new and strange,to misapprehend the purport of what they behold, or to{54}arrive at wrong conclusions, from given premises, in consequenceof prejudice and partiality. We trust that the DivineInhabitant has not entirely forsaken this polluted temple,and that the sacred fire is not utterly extinguished, althoughthe surrounding atmosphere may be impure. At any rate,there is hope, since the Scriptures are the foundation ofthe faith of the Abyssinian Church, and there is no infalliblepontiff, consecrating with his authority the manifoldcorruptions from which that authority sprung, and bywhich it is perpetuated.

It is scarcely necessary to repeat what all authors acquaintedwith the subject have been unanimous in affirming,namely, that the Abyssinian Church observes theseventh-day Sabbath. Sandius says, "There is a Christianempire of the Abyssinians, who adhere to Peter and Paul,and observe the seventh day." The Jesuits affirmed "thatthey kept as sacred the Jewish Sabbath." Mr. Brerewood,who wrote in 1614, declares that the midland Ethiopians,the modern Abyssinians, reverenced the Sabbath, keepingit solemn equal with the Lord's day.[10] James Bruce, aScotsman, who visited Abyssinia in 1768, testifies to theirobservance of the seventh day; and these accounts havebeen substantiated by the witness of modern travellers.The numerous dependencies of the Abyssinian empire, aswell as some of the neighbouring independent kingdoms,contain Christian communities, of which some much nearerthan others approximate in their rites and ceremonies tothe simplicity of the apostolic age. Many of these havefor a long period of years, successfully held their positionamong mountain fastnesses in the very midst of a Paganand Mohammedan population. One of the most remarkable{55}of these seats is upon an island of the Lake Zovai,where, in the Church of Emanuel, are deposited the silverdishes and other sacred utensils, with numerous manuscripts,which Nebla Dengel wished particularly to preservefrom the grasp of an invading army. The islandsof this lake contain upwards of three thousand Christianhouses formed of lime and stone. They are shaded bylofty trees, and the whole has a luxuriant and beautifulappearance. In Guragee, a dependency of Abyssinia, thepopulation are exclusively Christian. Twelve isolatedchurches previously unheard of were discovered a fewyears since in a province called Yoya. Between Garroand Metcha there is a small tract peopled by Christians,who reside entirely in mountain caves, as a measure ofsecurity against the heathens by whom they are surrounded.Eight days' journey hence is Cambat, an independent Christianstate, completely studded with churches and monasteries.Wollamo, another Christian province under an independentsovereign, lies below Cambat, and also containsmany religious houses. Skorchassie, another neighbouringstate, is peopled by Christians, and so is Sidama, and bothare entirely surrounded by Pagans. Susa is another importantChristian country, whose king, in 1842, was said tobe a very wise and just ruler. The government is liberal,and the people are, comparatively with the other Africannations, in a high state of civilization. The priests aredistinguished by antique robes and silver mitres, and thechurches and religious observances resemble those of Shoa,except as regards the saints' days, most of which are unknownin Susa. In this country all labour is interdictedupon the Sabbath, but the observation of any Lord's dayis unknown.

That the religion of Ethiopia should have become corruptis not in the least surprising, although we can onlyrefer it to the superintending providence of God that, amid{56}the wreck of ages and the changes and revolutions of time,it has survived at all. The wonder is, that, surrounded asthey are by Pagan and Moslem, together with the corruptpropensities of the human heart, the very name and professionof Christianity has not been long since obliteratedfrom their minds, the Sabbath forgotten, and the name ofthe Great Mediator supplanted by that of the false prophet.

Abyssinia, notwithstanding her corruptions, is immeasurablyabove all other African nations in the scale of civilization.This is plainly enough proved by the followingextract 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 extensivetable-land spread out before him, and he cannot divesthimself of the idea that he has reached some new continent.A Scotch climate and Scotch vegetation, wheat,barley, linseed,—and yet in intertropical Africa. Thecountry seems highly cultivated, wheat and barley on allsides growing close to our path, while near the farmhouseswere stacks of grain, which gave the whole countryan English appearance.

"Amidst the luxuries and conveniences so abundantlysupplied to the embassy by the indulgent care of a liberalgovernment, I almost fancied that I had returned to thecomforts of European life."

Mr. Johnston says that he was furnished with excellentwheaten bread, and butter quite as good as any he hadever eaten, with fish, flesh, fowl, wine, honey, and a kindof native beer, resembling English ale. He speaks of theking as being beloved by his people, remarkably just inall his transactions, moderate in his anger, and benevolentto his visiters. He himself declared that he had "the fearof God before his eyes."

{57}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 themselvesinto Amharic, the spoken dialect of the country. Thesebooks, our traveller declares, agree perfectly with the Vulgate,except the book of the Maccabees, in which he discoveredsome discrepancies. They also possess a commentaryon each of the sacred books, and, besides the five booksof Moses, possess a sixth, which they equally revere. Thenames of the books agree with ours, and appear to beEthiopic translations of Genesis, Exodus, &c. They alsopossess the book of Enoch, which, however, according toMr. Bruce, is the production of a Gnostic philosopher.They have a liturgy in Ethiopic. It is said that all theliterature of the country is embraced in 120 volumes.

But we trust that great and good things are in store forthis ancient people, who, though severely tried and tempted,have persisted in keeping the commandments of Godand the faith of Jesus; who, though stumbling, have notwandered altogether out of the way; and who have withinthemselves all the elements for moral renovation,—theHoly Scriptures, the Sabbath, and the knowledge of theRedeemer of mankind.[11]

{58}Abyssinia, as an empire, has experienced alternatelythe contraction and expansion common to the ancientmonarchies. The Negus, as friend and ally of Justinian,reigned supreme over seven kingdoms, prosecuted an extensivetrade with Ceylon and the Indies, and encouragedin his country the arts and letters of Europe. Arabia,surnamed "the blest," and, by contrast with the neighbouringregions, considered as "happy," had been despoiledof her rich treasures, and led in captivity, to gratify theavarice or ambition of an Ethiopian conqueror, whosehereditary claim, founded on his descent from the beauteousQueen of Sheba, was warmed and animated by religiouszeal. The inhabitants of Arabia were denominatedHomerites. Their prince, Duncan, was not insensible tothe inflictions, nor inflexible to the entreaties, of the Jews,who, powerful even in exile, persuaded him to retaliateupon the Christians in his dominions the persecution thattheir people suffered from the imperial laws. Accordinglysome Roman merchants were ignominiously put to death,and the crown of martyrdom bestowed upon many Christiansof Yemen, who refused to apostatize from their faith.The expiring churches of Arabia invoked the name of theAbyssinian monarch, who arose like a lion out of his place,passed the Red Sea with a fleet and army, dethroned theJewish proselyte, and extinguished a royal race who, formany centuries, had exercised sovereignty over the sequesteredregion of precious gums and aromatic groves. Thecities of Arabia immediately resounded with the Trisagion,chanted, with rapturous demonstrations of joy, by theconquering army. The Negus himself despatched a messenger{59}to the Alexandrian prelate, announcing the victoryof the gospel, and soliciting of that dignitary an orthodoxruler for the Arabian churches. To Justinian, this announcementoccasioned much secret gratulation, though itmay be questioned by posterity whether he exulted mostin the triumph of orthodoxy, or the flattering prospects hethereby entertained of gratifying his ambition, securing afortunate ally, and reaping the advantages of a lucrativecommercial intercourse. He was desirous to divert thetrade of the precious commodities of the East,—silk, balm,and frankincense,—no less than to engage the forces ofArabia and Africa against the Persian king. Accordingly,an embassage, under the direction of Nonnosus, was despatchedinto Abyssinia, to execute, in the name of theEmperor, this important commission. Declining the shorterbut more dangerous route through the desert regions ofNubia, he ascended the Nile, embarked on the Red Sea,and safely landed at the port of Adulis.[12] From this portto the royal city of Axuma is no more than fifty leagues,in a direct line; but the winding passes of the mountainsdetained the embassage fifteen days, during which journeythey were astonished by the droves of wild elephants thatroamed the forests. He found the capital large and populous,the people Christian in profession, and strictly observantof the Jewish Sabbath. He found also many tracesof Grecian art.[13] The Negus received the ambassador{60}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 ofthe court, the dignitaries of the church, and the princes ofthe empire, the Negus gave audience in a spacious plain.Dismounting from his lofty chariot, to which was harnessedfour 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 regalcirclets of diamonds, pearls, and precious stones, interwovenwith chains of gold. He carried two javelins of raresttemper, and wore a light shield of exquisite workmanship.The ambassador of Justinian approached with awe, andknelt with becoming deference. He was raised and embracedby the Negus, who received the imperial missiveof which he was the bearer, kissed the seal, perused thecontents with apparent satisfaction, accepted the imperialalliance, and, brandishing his weapons, denounced a perpetualanathema against the enemies of his new friend andally. But the proposal for trade was artfully eluded, andthe hostile demonstration was not productive of a correspondingeffect. The Abyssinians were unwilling toabandon the pleasures and luxuries of peace, with thesensual delights of their aromatic bowers, for the toils ofambition and the benefit of a foreign potentate. Discretionis certainly the better part of valour, and it wasproved in the sequel that the Negus, instead of extendinghis triumphs, was incapable of preserving what he hadalready obtained. The sceptre of Arabia was wrenchedfrom his hands by Abrahah, the slave of a Roman merchantof Adulis. The Ethiopian legions were seduced andenervated by the luxurious influences of the climate. Justiniansolicited the friendship of the usurper, who returnedhis complaisancy with a slight tribute and the acknowledgment{61}of his nominal supremacy. After a long courseof prosperity, the dynasty of Abrahah was overthrown,his descendants despoiled of their rich possessions by thePersian conqueror, and every vestige of Christianityobliterated. This short episode of Abyssinian historymust be interesting to us, from the fact that, could aChristian empire have been sustained in Arabia, it mighthave prevented the rise of the Mohammedan imposture,and have materially changed the history of the world.[14]

It is not my design to give even an abridged account ofecclesiastical affairs as connected with this people duringthe many centuries of their existence, but confine myselfto a consideration of the origin of their distinguishingappellation, with an account of their doctrinal sentimentsand religious practices, and their terrible persecutions anddispersion.

It is evident that the Latin word vallis has been theparent of the English word valley, the French and Spanishvalle, the Provençal vaux, vaudois, the Italian valdesi, thelow Dutch valleye, and the ecclesiastical Valdensis, Valdenses,and Waldenses. The designation of the word isvalleys—inhabitants of valleys—neither more nor less.There being now in the Latin language, the terms Vallensesand Valdenses were employed long before the moremodern one of Waldenses came into use.

It appears that from the earliest ages, the inhabitantsof the valleys about the Pyrenees did not profess theCatholic faith; neither was it embraced by the inhabitantsof the valleys of the Alps; it occurred, also, that one{63}Valdo, in the ninth century, a friend and adviser ofBerengarius, and a man of wealth, talents, and piety, whohad many followers, possessed himself of a Bible, by whichhe was led to perceive the errors and corruptions of Rome,which he severely denounced; moreover, it came to passthat about one hundred and thirty years after, a rich merchantof Lyons, whose name was Waldo, openly withdrewfrom the communion of Rome, and supported many totravel and teach the doctrines believed in the valleys.All these people, though different in their origin, and differentno doubt in some minor points of faith and practicesof worship, were called Waldenses as a general term. Theyhad also other appellations imposed upon them, which,however, were mostly local, and which I shall subsequentlytake into consideration. This accounts in a satisfactorymanner for the diversity of the statements concerningthem. In Languedoc these heresies were supposed to beof recent origin, and to have originated from Waldo,whose immediate followers were called Waldenses. This,however, was merely the renovation of the name from aparticular cause, and not its original; for we find that, inother districts, other branches of this same original sectare called by other appellations, significative of some distinguishedleader. Thus, in Dauphiny, they were calledJosephists, and, in other places, Petrobrusians, from PeterDe Bruys. Sometimes they received their names from theirmanners, as Catharists (Puritans), Bonne Homines (goodmen); at others, from the peculiarities of their religiousordinances, as insabbathists (sabbath-keepers), and Sabbatharians,because they contended for the observance of the originalsabbath, and denied the real presence of Christ in theeucharist.[15] By some they were denominated Bulgarians,{64}and by others Paulicians, and, by a corruption of thatword, Publicans, because it appears that a multitude ofthat ancient sect had emigrated hither, and amalgamatedwith them.[16] Sometimes they were named from the cityor country in which they prevailed, as Toulousians, Lombardists,and Albigenses. Nevertheless all these brancheswere distinguished as keeping the commandments of God,and the faith of Jesus.

In more recent times they were particularly distinguishedin France by the name of Albigenses, from thegreat numbers of them that inhabited the city of Alby, inthe district of Albigeons, between the Garonne, and theRhone. After the Council of Alby, which condemnedthem 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 Dominicalday is no better than other days; let them be accursed."

Very laboured disquisitions have been written, and greatpains taken, by a certain class of writers, to prove that theAlbigenses and Waldenses were very different classes ofChristians, and that they held different opinions and religiousprinciples. How far this distinction extended it isimpossible at present to ascertain; but when the popesissued their fulminations against the Albigenses, they expresslycondemned them as Waldenses; by the legates ofthe Holy See they were accused of professing the faith ofthe Waldenses, the inquisitors formed their processes of{65}indictments against them as Waldenses; the leaders of thecrusades made war upon them as Waldenses; they werepersecuted on all sides as such; nor did they attempt torebut the charges made against them, but readily adoptedthe title thus imposed upon them, which they considered itan honour to bear.

The Pasaginians, or Passignes, were another branch ofthis same sect, who derived their appellation from thecountry of Passau, where it is computed that eighty orone hundred thousand of them resided. That these wereall one people is evident from the fact that the provincialcouncils of Toulouse in 1119, and of Lombez in 1176, andthe general councils of Lateran, in 1139 and 1176, do notparticularize them as Pasaginians, or Albigenses, but asheretics, which shows that they existed and were generallyknown before these names were imposed upon them.

Their enemies confirm their identity as well as theirgreat antiquity. Father Gretzer, a Jesuit, who had examinedthe subject fully, and who had every opportunity ofknowing, admits the great antiquity of the heretics, and,moreover, expresses his firm belief that the Toulousians,Albigenses, Pasaginians, Arnoldists, Josephists, and theother heretical factions, who, at that time, were engagingthe attention of the popes, were no other than Waldenses.This opinion he corroborates by showing wherein theyresembled each other. Among other points he mentionsthe following: "Moreover, all these heretics despise thefasts and feasts of the church, such as Candlemas, Easter,the Dominical day; in short, all approved ecclesiasticalcustoms for which they do not find a warrant in theScripture. They say, also, that God enjoined rest andholy meditation upon the seventh day, and that they cannotfeel justified in the observance of any other."

In the decree of Pope Lucius III., dated 1181, we find{66}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, becamedistinguished by a great variety of appellations, whichthey derived from the countries they inhabited, or fromthe men who became their leaders at particular periods.Thus in Albi, Toulouse, Provence, Languedoc, and theneighbouring countries in France, they were called Albigenses;Vaudois, Vallenses, and Waldenses in Savoy;Pasaginians in Passau, and the adjacent regions, withother names and titles too numerous to mention here.

Nevertheless it appears that some distinction existedbetween these different parties. The old Waldenses werenot seceders from the Church of Rome; for neither themselvesnor their ancestors had ever embraced its faith.Claudius Seyssel, a popish archbishop, declares that theWaldensian heresy originated from one Leo, who, in thedays of Constantine the Great, led a party of hereticsfrom Rome into the valleys. Pope Gregory VII. observesthat it is well known that in the days of Constantine theGreat, some assemblies of Jewish Christians being persecutedat Rome, because they persisted in obedience to thelaw of Moses, wandered off into the valleys, where theirdescendants remain unto this day. Reiner Sacco declaresthat, in the opinion of many authors of note, their antiquitycould be traced to the apostolic age. He also observesthat never, within the memory of man, have theyacknowledged allegiance to the papal see. But that therewere seceding parties, who, at different times and underparticular leaders, withdrew from the communion of thatchurch, and became amalgamated with the old Waldenses,{67}we have every reason to believe. That these latter, thoughdisposed to condemn many of the grosser superstitions ofthat church, such as the worship of images, transubstantiation,the sacrament of the mass, etc., might still hesitateabout rejecting all her man-made ordinances, is highly probable.Indeed, this very thing is mentioned by a veryancient writer, quoted by Perrin, as producing divisionsamong them.

At the head of one of these parties was Claude, Bishop ofTurin, who flourished in the commencement of the seventhcentury. It does not appear that this bold reformer everseparated wholly from the Church of Rome, but he denouncedmany of her corruptions and abominations in nomeasured terms, and had many followers. From the deathof this eminent man until the time of Peter Waldo, ofLyons, the history of this people is involved in muchobscurity. If they possessed any writers among themselvescapable of giving their transactions to posterity, orif any records of their ecclesiastical affairs were committedto writing, the barbarous zeal of their opponents has preventedtheir transmission to our times. To the accountsof their adversaries, therefore, we must look for proofs oftheir existence, and here they are abundant. They are,also, uniformly represented as separated in faith and practicefrom the Catholic Church, and as continually multiplyingin number; but further than this we have of themvery imperfect statements.

During all this period the popes appear to have been toointent upon their own pleasures, and too much engagedby their own quarrels, to interfere with the despised Waldenses,and it was not until the twelfth century, that thesepeople appear in history as obnoxious to the court of Rome.About this time one Peter Waldo, an opulent merchant ofLyons, in France, made an attack upon the superstitions{68}of the Romish church, particularly the monstrous doctrineof transubstantiation. He commenced by causing a translationof the four gospels to be made into French, which hecirculated extensively among his countrymen, particularlythose of the poorer class. He soon became a preacher,gathered a large church in his native city, from which, afew years after, himself and his adherents were driven bythe anathemas of the Pope. Waldo, with his numerousfollowers, retired into Dauphiny, where his preaching wasattended with abundant success. His principles wereembraced by multitudes, who were denominated Leonists,Vaudois, Waldenses, etc.; for the very same class ofChristians were designated by all these different appellationsat different times, and according to the differentcountries in which they appeared.

Driven from Dauphiny, Waldo sought refuge in Picardy,where, also, his labours were abundantly blessed. Persecutedthence, he fled into Germany, and carried with himthe glad tidings of salvation. From Germany he removedto Bohemia, where he finally finished his course in the year1179, and the twentieth of his ministry. The amazingsuccess which had crowned the efforts of this holy man,aroused the pontiff and his legates to the most vindictiveand sanguinary measures. Terrible persecutions ensued;the bishops of Mentz and Strasburg breathed nothing butvengeance and slaughter against them. Thirty-five citizensof Mentz were burned in one fire at the city of Bingen,and eighteen in Mentz itself. In Strasburg eighty werecommitted to the flames. In other places multitudes diedpraising God, and in the blessed hope of a glorious resurrection.

In giving an account of the doctrinal sentiments andreligious practices of this people, we must principally dependupon the testimonies of their adversaries of theRomish church, and their own apologies, reasonings, andconfessions, some of which have been handed down to usthrough the records of the Inquisition,[18] and by the historiansof that period. Of these, Reineirus Saccho is themost celebrated. He had been for seventeen years, in theearlier part of his life, in connexion with the Waldenses,but apostatized from their profession, and joined theCatholic church, in which he was raised to the eminence ofchief Inquisitor, and became the bitterest persecutor of hisformer friends. He was deputed by the pope to residein Lombardy, at that time the headquarters of the Pasaginians,and about 1250, published a book, in which theerrors of the Waldenses were all summed up under three-and-thirtydistinct heads.[19]

{70}To attempt any exposition of all these points would farexceed my limits, I shall therefore confine myself to whathe says in reference to that particular doctrine by whichthey were allied to us. "They hold," says he, "that noneof the ordinances of the church, which have been introducedsince Christ's Ascension,[20] ought to be observed, as beingof no value."

"The feasts,[21] fasts, orders, blessings, offices of thechurch, and the like, they utterly reject."

In the sketch which Reineirus furnishes of the doctrinesof the Waldenses, there is not the slightest allusion to anyerroneous opinions regarding the doctrines and principlesof the gospel; and this silence on his part is a noble testimonyto the soundness of their creed. He had himselfbeen among them, was a man of talents and learning, andintimately acquainted with all their doctrinal sentiments;and, having apostatized from their faith, and become theirbitterest enemy and persecutor, no one will suppose thathe wanted the inclination to bring against them any accusation,which bore the least similitude to the truth. Theerrors of which he accuses them, are such as no Seventh-dayBaptist of the present day would shrink from the chargeof holding, since they all, in one way or other, resolve themselvesinto the unfounded claims of the ecclesiastical order,or the substitution for doctrines of the commandments ofmen.

In the twelfth century, a colony of the persecuted Waldenses{71}obtained permission to settle at Saltz, on the riverEger.[22]They are represented as working upon, and despising,the holydays of the church.[23] Another eminentBohemian author, in giving an account of the Waldensesof that country, observes, "Moreover they say that of sixdays, one day is as good as another, but as God hadenjoined rest upon the seventh, mankind were bound to itsobservance."[24]

An inquisitor of the Church of Rome, who declares thathe had exact knowledge of the Waldenses, at whose trialshe had assisted many times, and in different countries,expressly says "that they contemn all ecclesiastical customswhich they do not read of in the Gospel; such as theobservation of Candlemas, Palm Sunday, the adoration ofthe cross on Good Friday, and the reconciliation of penitents.They despise the feast of Easter, and all the festivalsof Christ and the saints,[25] and say that one day is asgood as another, working on holydays when they can doso without being taken notice of."

The same testimony is borne of them by Eneas Sylvius,who ascended the pontifical chair with the title of PopePius II. Indeed, of all the multitude of Catholic authors{72}of eminence, who have mentioned this people, every onebears testimony to this peculiarity in their doctrinal sentimentsand religious practices. At a later period, andamong more modern writers, we have every reason to believethat this feature of their faith has been purposelydisguised. Nevertheless the candour of some has ledthem to make very important concessions upon this point.Mosheim expressly declares that the Pasaginians observedthe Jewish Sabbath. Bossuet, Bishop of Meaux, says, "Iconceive that the old Waldenses, who rejected all the festivalsof the church, and went back to the original Sabbath,were much more consistent with themselves, than thesegentlemen, the modern Protestants, who, though they discardall 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 containsa concession that, coming from the quarter and at the timeit does, I consider important. Mr. Benedict, in his Historyof the Baptists, says, that during the progress of his historicalinquiries, he has met with many facts, where itseemed as if the heretics, so called, were unsound on thedoctrine of the Sabbath, as established by law; but, hegoes on, it is not certain that all whom the ancient inquisitorsaccused of being Sabbath-breakers, would come underthe head of Sabbatarians.[26]

It appears to me morally certain that the Seventh-dayBaptists may trace through the Waldenses, at least thatportion of them who were never united to the Church ofRome, an uninterrupted succession to the apostolic age.{73}Indeed, of all the multitude of writers who have treatedof this people, all, without exception, are unanimous indeclaring that they rejected all the feasts and festivals ofthe church, as well as infant baptism, and would not observeany ordinance which they did not read of in Scripture.Others, especially the ancient Catholics, accusethem of Judaism, because, according to their testimony,they kept the Jewish Sabbath. The Council of Lombezderided the Good Men of Lyons as Sabbatharians. Theywere condemned by the Lateran Council of 1139 for refusingto observe the festivals of the church,[27] and thesame accusation was brought against them in canons,synods, chronicles, conferences, decrees, sermons, homilies,bulls, confessions, creeds, liturgies, &c. It is hardly possiblethat all this concurrent testimony, published at differenttimes and in different countries, could have beenfabricated. It is barely possible that such men as Evervinus,of Steinfield; Peter, Abbot of Clugny; Ecbertus{74}Schonangiensis, a very celebrated author in his day;Ermengendus, a ruler both spiritual and temporal; AlexanderIII., in council; Alanus Magnus; Izam, the troubadour,and an inquisitor; Favin, Mazeray, ReineirusSaccho, etc., could have been mistaken upon this point.But we are not to conclude that no persons bearing thename of Waldenses saw and imitated the practices of theCatholics, in the observance of the holydays of the church.That many of them, particularly those branches thatseceded from the Church of Rome, paid a superstitiousveneration to the Dominical day, we are ready to admit.We have no data for tracing the extent of those personswho held the truth unsophisticated. A considerable portionof the writers to whom reference has been made wereCatholics,—men high in office in that church, and justlydistinguished for natural and acquired abilities. As thisclass of men placed great reliance upon tradition and customfor the defence of their forms and ceremonies, and laid noclaim to Scripture testimony or command to sanction therites of their church, it is not strange that they should beopen and unreserved in all their details of the facts, andin the freedom of their comments on ancient affairs, whichgo to prove the Sabbatarian character of the hereticalsects. With modern writers, particularly those of Englishand German extraction, the case is materially different,as they belong to a class which repudiates all argumentsfrom any source but the Scriptures for Sunday-keeping,and who take unusual pains to date the origin of Sabbatarianismas late as possible. Indeed, as it appears thatthe term Sabbatharians was first bestowed upon this veryancient and holy people, I must consider it as a mosthonourable appellation when applied to our denomination.I am surprised, that though Presbyterians, Episcopalians,and every other class of Protestant dissenters, have striven{75}to establish an affinity with the old Waldenses, our owndenomination have remained so inert upon the matter.Can it be possible that among all our ministers not onewas acquainted with the facts bearing upon this case?

I must confess that it gives me inexpressible pleasure tothink that we have conclusive testimony, that, for so manycenturies, in the midst, too, of Catholic countries, Godhad reserved to himself such a goodly number who hadnot bowed the knee to Baal, and whose mouths had notkissed him; for certainly next to idolatry is that sin whichwould substitute for doctrines the commandments of men,and neglect the Sabbath of God's appointment, givingpreference to a man-made institution.

There is something extremely ridiculous in the mannerin which modern writers attempt to explain this featurein the faith of the ancient Waldenses, and in this particularthey are highly favoured by the popular prejudices ofthe day. They bring long quotations from ancient Romanauthors to prove that the Waldenses rejected every ordinancenot commanded in the Scripture, but are very carefulnot to inform their readers that in the opinion of the sameauthors, Sunday-keeping was one of those ordinances."Because they would not observe the festivals of Christand the saints," says an author of this stamp, "they werefalsely supposed to neglect the Sabbath also." However,he suppresses the fact that, whatever title Sunday may bearin modern phraseology, in the times of which we arespeaking it was neither spoken of nor regarded as theSabbath, but as a festival of the church the same asEaster or Christmas. All authorities are unanimous indeclaring that the Waldenses had been from time immemorialin the possession of the Holy Scriptures, and thatall, even the children, were deeply read in them. TheFrench Bible was translated from the original manuscript{76}which the Waldenses had retained, according to the testimonyof the translators, from the times of the Apostles,and which they handed down, in their native tongue, fromgeneration to generation. The following quotation mayserve to give some idea of their proficiency in the Scriptures:—

"In the time of a great persecution of the Waldenses ofMerendol and Provence," says Perrin, "a certain monkwas deputed by the Bishop of Cavaillon to hold a conferencewith them, that they might be convinced of theirerrors, and the effusion of blood prevented. But the monkreturned in confusion, owning that, in his whole life, hehad never known so much of the Scriptures as he hadlearned during the few days that he had been conversingwith the heretics. The Bishop, however, sent among thema number of doctors, young men who had lately come fromthe Sorbonne, which, at that time, was the very centre oftheological subtlety at Paris. One of these publicly ownedthat he understood more of the doctrine of salvation fromthe answers of little children in their catechisms, than byall the disputations he had ever heard before." A Dominicaninquisitor declared that for the first time in his lifehe heard the ten commandments of the Decalogue fromthe mouth of a Waldensian heretic.

That the deportment and daily walk of the Waldenseswas conformable with their religious profession and scripturalknowledge, we have every reason to believe. ReinerusSaccho declares that they live righteously beforemen, believing rightly concerning God in every particular,and holding all the articles contained in the Apostle'sCreed. "The first lesson," says he, "that the Waldensesteach those whom they bring over to their party, is toinstruct them what kind of persons the disciples of Christought to be, and this they do by the doctrine of the evangelists{77}and apostles, saying that those only are the followersof 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 behaviourand deportment. They avoid all appearance of pridein their dress; they neither indulge in finery of attire, norare they remarkable for being mean and ragged. Theyavoid commerce, that they may be free from falsehood anddeceit. They get their livelihood by manual industry, asday labourers or mechanics, and their teachers are weaversor tailors. They are not anxious about amassing riches,but content themselves with the necessaries of life. Theyare chaste, temperate, and sober. They abstain fromanger. Even when they work they either learn or teach.In like manner, also, their women are modest, avoidingbackbiting, foolish jesting, and levity of speech, especiallyabstaining from lies or swearing."

It may be interesting to notice in this connexion someof the peculiarities of their religious practices.

They constantly appealed to the Scriptures both of theOld and New Testament, as their only guide and rule offaith and practice as to religious duties. They are perpetuallyaccused by Catholic writers of rejecting all humaninstitutions, traditions, and inventions, and both friendsand foes are unanimous in confessing that there wasscarcely a person among them, either man, or woman, orchild, that was not better acquainted with Holy Writ thanthe doctors of the church. They were likewise accused ofbeing without priests. This must be understood as applyingto the absence among them of a certain class of menpaid or pensioned by yearly salaries for discharging theministrations of the gospel. An old historian who was intimately{78}acquainted with their affairs, observes, "Thatthey severely denounce the whole body of the clergy onaccount of their idle course of life, and say that they oughtto labour with their hands, as did the Apostles."

Another says—"Their preachers are weavers and mechanics,who get their own living, and are not chargeableupon their hearers." The same author goes on to say thateven their missionaries were accustomed to travel fromplace 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, theygained thereby readier access to persons of rank andfortune.

Their treatment of females in their religious assemblieswas liberal and courteous in the extreme. They were notonly allowed to preach, but bore an equal part with themen in all the business of the church; and the deeper wego into antiquity the more evident does this appear.

Against war, capital punishment, and oaths, they weredecided in expressing their disapprobation. Their oppositionto bearing arms, and to war in all its operations,was unanimous and unequivocal. Whoever commandedthem to the field they refused to obey, alleging that theycould not conscientiously comply. No contingencies wouldinduce them to assume the weapons of death; and thispeculiarity was well understood by all the world, and madethe onsets of the inquisitors and crusaders upon these weaponlessChristians the more cruel and contemptible. Concerningoaths, they appear to have adopted the languageof our Saviour in a literal sense, where he commands hisdisciples, "Swear not at all."

Such were their rules. Whatever deviations there mighthave been were exceptions. Such deviations, it is naturalto suppose, frequently occurred; but they generally came{79}from those portions of the community who had been educatedin the faith of Rome.

As it relates to their Baptist character I shall producebut 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, asManicheans, Gazara, Josephites, Pasaginians, &c., madeno complaint of the mode of baptizing; but when theywere examined upon the subject, they objected vehementlyagainst the baptism of infants, and condemned it as anerror."[28]

Of their doctrinal sentiments we can know but little, asno other portion of their history is involved in so muchobscurity. Reinerus Saccho, however, represents them asbelieving rightly in everything pertaining to God and theApostles' Creed. And they must have been evangelicalChristians; for, when we see religious societies, centuryafter century, holding on to their principles, and persistingin their religious practices, amidst the severest persecutionsthat were ever experienced, there is irrefragable evidencethat they were built on a firm foundation. Indeed, it ishardly probable that among people whose religious teacherswere obliged to depend upon manual labour for a livelihood,there would be much time wasted in unprofitablediscussions about abstract points of theology.

The locality of these Christians, before they were dispersedby persecution, was in the principality of Piedmont,which derives its name from the singularity of its situationat the foot of the Alps,—a prodigious range of mountainsthat form a natural boundary between Italy, France,Switzerland, and Germany. It is bounded on the northby Savoy, on the east by the duchies of Milan and Montferrat,{80}on the south by the county of Nice, and on thewest by France. In ancient times it formed a part ofLombardy, but recently it has become an appanage of theSardinian monarch, whose capital is Turin, one of thefinest cities of Europe. It comprises an extensive tract ofrich and fruitful valleys, embosomed in mountains, whichare again encircled in mountains, intersected with deepand rapid rivers, and exhibiting, in strong contrast, theutmost beauty and luxuriance with the most frightfulspectacles of barrenness and desolation. The country isan interchange of hill and vale, mountain and plain, throughwhich four principal rivers wind their way to the Mediterranean.Besides these, there are eight-and-twenty smallerstreams, 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, thatseparate France from Spain, and extend from the MediterraneanSea to the Atlantic Ocean, a distance of at leasttwo hundred miles by a breadth of one hundred. Thissurface, like the former, is wonderfully diversified withhills and dales, mountains and valleys, in which places,and all along the borders of Spain, throughout the southof France, among and below the Alps, along the Rhine,and even to Bohemia and Passau, thousands of Christianswere found, even in the darkest times, who preserved thefaith in its purity, rejected the traditions of men, took theScripture for their guide and rule of conduct, and werepersecuted only for righteousness' sake. This place, inthe desert, mountainous country, almost inaccessible andunknown to the rest of the world, was probably the placeespecially meant in Revelation, as prepared of God forthe woman, where she should be fed and nourished duringthe reign of Antichrist.

{81}These people were deeply imbued with the spirit ofmissions; but in this, as everything else, they closelyadhered to apostolic example. They had none of thecumbrous machinery of modern times in their arrangementsfor disseminating the light of the gospel. They knewnothing of supporting in worldly state expensive teachersin foreign countries, or of building costly chapels for themto preach in. But, in the simple style of itinerating merchantsor peddlers, their missionaries travelled from countryto country, carrying with them a few pages of the Scripturesin manuscript, holding little meetings, ordainingdeacons, and sustaining the hopes and faith of the persecutedand tempted ones.

Of their modes of worship we know but little. Theirchurches, however, were divided into compartments, suchas in modern times are called associations; and these wereagain subdivided into congregations. They generally assembledfor worship in private houses or in the shade ofgroves. Their churches contained from two to fifteenhundred members. In times of persecution they met insmall companies of six, ten, fifteen, or twenty, but neverin large assemblies. Besides these churches establishedin their mountain fastnesses, the Waldenses, or Passagines,[29]had instituted churches in nearly all the principal cities inthe south of France and the northern parts of Italy. AtModena their place of meeting was in a large manufactory,which was owned and worked by the brethren. In Milanthey occupied almost an entire street, and their church issaid to have contained nearly two thousand communicants.In 1056, their church in Avignon contained six hundredmembers, and a remnant continued, notwithstanding variousreverses of fortune, so late as 1698. We are also informed{82}that there were churches of the same order at Brescia,Ferrara, Verona, Rimini, Romandiola, and many otherplaces. For many centuries they remained untroubled bythe state; but the clergy preached and published booksagainst them. In the eleventh and twelfth century theycomprised the bulk of the inhabitants of Lombardy, andseveral men eminent for rank, station, and talents, belongedto their communion. It is to these that M. de la Roquerefers when he says, "We have had many worthy andpious men, well instructed in science and the history ofthe Fathers, who were neither ashamed nor afraid to adoptboth the practice and defence of the observation of theseventh day against their opponents; and, contrary topopular custom, withstood every allurement and temptationthat the enlightened and persecuting ages could afford.The observation of the Sabbath remained not with them amatter of doubtful disputation, as that of the first day didwith the Rev. Dr. Watts, and many others who were engagedin the controversy upon that subject." A modernFrench writer, in treating the history of the Gallicanchurch, observes that it is well known that all Lombardy,the south of France, and even the mountainous district inthe north of Spain, were infested by a class of heretics,who not only derided all the festivals of the church, butkept the Jewish Sabbath; "and I have heard," he continues,"that the primitive Waldenses were guilty of thesame practices."

From these plain facts, and a multitude of others thatmight be recorded, we may conclude that a large proportionof these ancient people were Sabbatarians,—wereSeventh-day Baptists. In tracing their peculiarities, Ihave been forcibly reminded of our own denominationaltraits, especially at a former period.

There is no doubt but that they continued for ages, preserving{83}a sameness of views, and keeping the commandmentsof God and the faith of Jesus. When their congregationsbecame too numerous, they separated, and formednew assemblies. They continually refused to observe anyreligious ordinances for which they found no warrant inthe Scriptures. They refused baptism to children, onlyadmitting to that ordinance those persons of whose repentanceand spiritual regeneration no doubts were entertained.They maintained church discipline upon all, even theirministers. And though cast down, they were not disheartened;though persecuted, they were not extirpated, untilthe days for their prophesying[30] were accomplished, untilthey had borne witness for the truth during the time appointed,when it pleased the great Head of the Church topermit their enemies to consummate their everlasting glory,by bestowing upon them the crown of martyrdom, and,from being the church militant, they were removed, almostin a body, to join the church triumphant.

Of their Sabbatarian character there is not the leastroom for doubt. Indeed, whatever novelty may be connectedwith this idea, I believe that every one, upon matureconsideration, will perceive its consistency. They wereplanted in the valleys—if not in the apostolic age—beforethe antichristian power had obtained the dominance atRome. Robinson asserts that there were many churchesof Jewish Christians in the imperial city during the fourthcentury, which well accords with the declaration of PopeGregory VII., that the Waldensian heresy originated froma company of Jewish heretics, who removed from Romethither in the time of Constantine the Great; while a multitudeof authorities, both friends and foes, are unanimousin declaring that they were never subjected to Rome, butpersisted to the end in the abhorrence of all her feasts andfestivals.

It was not until the twelfth century that the Waldenses,and other heretical parties, appear in history as apeople exposed to the persecuting edicts of Rome. Andeven then it seems to have been occasioned, in a greatmeasure, by the great success that crowned the labours ofPeter Waldo, whose followers first obtained the name ofLeonists, or Poor Men of Lyons; and who, when persecuted,fled to the mountains, and became incorporatedwith the other inhabitants of the valleys. By this means,the Waldenses were brought into collision with the powerof Rome, who, arming against them the civil authorities,proceeded to consummate their destruction and extirpation.At this time it appears, that under the protectionand through the connivance of the Counts of Toulouse,the Viscount of Beziers, and many others of the Frenchnobility, a score of the principal cities in Languedoc, Provence,and Dauphiny, were filled with the different hereticalparties. But the civil power, and even the moresummary efforts of the Inquisition, appear to have beentoo slow in their operations to meet the wishes of papalvengeance, although persecuted under the agency of Dominic,the chief inquisitor. The Pope was dissatisfied—newschemes were projected, apparently more mild andconciliatory, but under this pleasing exterior was concealedthe most abominable treachery. The papal legatesproposed holding a public debate, in which the points atissue between the parties should be decided by amicablearbitration. To this reasonable offer the unsuspectingbrethren readily consented. The place of conference{85}agreed upon was Montreal, near Carcassone. Two umpireswere appointed from each side; those of the Catholics werethe Bishops of Villeneuse and Auxerre, and those of theopposite party, R. de Bot and Anthony Riviere. On thepart of the Albigenses, a number of the pastors wereappointed to manage the debate, of whom the principalwas Arnold Hot. He first arrived at the appointed place,accompanied by a number of his friends. He was met onbehalf of the papacy, by a bishop named Eusas, the renownedDominic, two legates of the Pope, and several othersof the Catholic clergy. According to Catholic historians,who are very concise and remarkably unanimous in their accountsof this celebrated conference, the points which Arnoldundertook to prove were, that the sacrament of the masswas 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 Churchof Rome the harlot mentioned in Revelations. In maintenanceof these points, Arnold drew up certain propositions,which he transmitted to the bishop, who requiredtwo weeks to answer them, which was granted. At theappointed time the bishop appeared, and read his reply inthe public assembly. Arnold requested permission to makea verbal answer, only entreating their patient hearing if hetook a considerable time in answering so prolix a writing.He was answered with fair speeches and many promises ofa patient hearing. He then discoursed upon the subjectfor four days, with such perspicuity, fluency and precision,such order and forcible reasoning, that a powerful impressionwas made upon the minds of the audience. Hefinally called upon the Catholics for their defence, when{86}the Bishop of Villeneuse declared that the conference mustbe broken up, because the army of the crusaders wasapproaching, and near at hand.

What he asserted was true. The papal armies advanced,and all points of controversy were instantly decided byfire and fagot. It is estimated that not less than twohundred thousand of these innocent people perished in theshort space of two months. The war of extermination continuedtwenty years, and one million persons were put todeath. These disastrous scenes occurred in the commencementof the twelfth century, and three hundred years previousto the dawn of the Reformation in Germany. Duringthis long period, the circumstances of the Waldenses werealways afflictive, but at some times and in some countriesmore so than in others. The Church of Rome, with thearmies of crusaders who were always at hand, and alwaysready to lend their assistance for the extirpation ofheresy, and the monks of the Inquisition, who were nevermore numerous and active, seemed determined to exterminatethem from the face of the earth. But the contests ofthe Catholic states among themselves, the quarrels of thepopes with the secular princes, whose affairs they attemptedto control, combined with other causes, afforded thesevictims of ecclesiastical tyranny some short and temporaryseasons of repose.

Of the multitudes who perished beneath the iron power ofthe Inquisition, we have little account. Nevertheless somedetails of cases of individual suffering have been given tothe world, and multitudes of others lie concealed amongthe manuscripts preserved in ancient libraries. Fromrecords of this kind, Philip de Mornay, a French author ofsome distinction, composed a work purporting to be thememoirs of celebrated Waldensian martyrs, in which detailedand circumstantial narratives of many trials were{87}given, together with the interrogatories and answers of thecriminals, and the heresies of which they were accused.According to these statements they were perpetuallyaccused of Judaism, of practising circumcision, and observingthe Jewish Sabbath. The former charges theyrepelled with disdain. Of the latter, they generally repliedthat God had commanded the observance of the seventhday, which command was binding upon Christians, as muchas Jews, since neither Christ nor his Apostles had evercommanded its abrogation.

Some of these accounts are very interesting, and theSabbatarians reasoned in precisely the same manner as wedo now.

On the 14th of September, 1492, about thirty personswere 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. Ofthese, the most eminent was Anthony Ferrar, who hadbeen a pastor or teacher in the Sabbatarian church of thatcity. After remaining in prison ten days, he received avisit from an Italian monk named Gregory, to whom hisexamination had been committed. He was accompanied bytwo other monks, who were to act as witnesses. After along conference touching his age, property, manner ofliving, associates, relations, and similar subjects, Gregoryat 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 allyour friends, were of the cursed race of Israel.

An.—It is false, we were all honest Frenchmen, andChristians, followers of Jesus.

Greg.—Nay! but you were Jews, for instead of baptizingyour infant children, you have all the males circumcised.{88}

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 saythat the law of Moses is still binding.

An.—We say that the ten commandments are stillbinding.

Greg.—Yes, and instead of observing the festivals of theHoly Church, and honouring the holy day of the Lord, onwhich he arose from the dead, you were accustomed tomeet for worship upon the old Sabbath, or Saturday.

An.—We did, indeed, rest and attend to divine worshipupon the seventh day, even as God commanded.

My limits will not permit me to transcribe the remainderof this interesting conversation. Anthony, with his associatesin misfortune, were subsequently burned in the marketplacein Toulouse, and all died praising God that theywere 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 thesame.

"Of the many who were burned, and otherwise destroyedfor Judaism," observes a Spanish author of the sixteenthcentury, "it is not probable that one-tenth were of therace of Israel, but heretics, who, for persisting in sayingthat the law of Moses was still binding, were accused ofJewish practices, such as circumcision and sabbatizing, tothe latter of which they uniformly plead guilty."

A Dominican inquisitor, in giving an account of theproceedings of that infernal tribunal in the north of Spain,declares that since it was known that many of the hereticswere accustomed to solemnize the old Sabbath by religious{89}worship, and an absolute inattention to secular employments,it became the policy of the Holy Office to take notice of suchshops as were shut up on that day, and of such persons aswere found to be absent from worldly engagements. "Theresult answered my expectations," he continues, "for whenthese people were arrested, and being brought before me,were shown the rack, they generally confessed their Judaicalpractices, at least so far as it related to sabbatizing, whichthe 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 thecrusading armies made their frightful onsets upon theheretical churches of Piedmont, the South of France, andCatalonia, there were large communities of Sabbath-keepingChristians in all these parts. But historians areunanimous in confessing that they were drowned in blood,and driven into exile. Their race disappeared, and theiropinions ceased to influence society. In hundreds ofvillages, all the inhabitants were massacred with a blindfury. Year after year new armies continued to arrive,more numerous than were employed in other wars. It isimpossible to ascertain how many were destroyed by thesedreadful crusades, but it is certain that the visible churchesof these Christians were extirpated by fire and sword;though a bleeding remnant escaped by flight, concealment,and Catholic conformity. Of the details of their sufferingsand miseries it is impossible to give in this place even anabridged account. For many consecutive years they sufferedevery species of cruelty, barbarity, and persecution,which the crusades and the Inquisition could inflict. Thosewho remained were indiscriminately slaughtered, and ofthose who fled, multitudes miserably perished by the way.Their total extirpation was effected in 1686, at which time{90}the ancient Waldensian and Albigensian churches ceasedto exist. It is true, that in 1689, three years after theexpulsion of the whole fraternity, a company, sword inhand, fought their way back to the valleys of Piedmont, ofwhich they took possession, and in which their descendantsstill reside. This company, under the command of oneAmand, committed the most frightful acts of wickednessand barbarity, and exhibited in all their conduct a spiritentirely different from the ancient Waldenses. Their leaderacted in the double capacity of spiritual pastor and militarychieftain, and the creeds and formulas which he instituted,and which are still observed among them, are comparativelyof modern date.

In closing these very brief and imperfect accountsof these ancient witnesses for the truth, a few remarksmay not be inappropriate, more especially as I have madea claim regarding their denominational character, that hasnever, 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 ofnames which they bore at different periods and in differentlocations, it appears that they were by far the most importantbranch of dissenters from the Church of Rome, andthat they were divided among themselves like the presentdissenters in England. The more I have investigated thismatter, the more evident it appears; and as it would beunwise for us to attempt to establish an affinity with all ofthem in the distinctive feature of our order, it is certainthat our claims at least to a due proportion can never bedisproved. That many of them observed the seventh day,and that some of them paid a superstitious veneration tothe first day, is quite as certain as the fact that they wereall persecuted by the Church of Rome. The farther we go{91}back into antiquity, the more distinctly does their Sabbatariancharacter appear. Nothing but the blindness ofbigotry can induce any man, or class of men, who havepaid the smallest attention to the accounts of all theCatholic authors concerning them, to deny that complaintsagainst them for disregarding the festivals of the church,in which they included the Dominical day, were widespreadand long-continued; and that almost equally withthe former were the accusations of their paying an undueregard to Saturday, or the Jewish Sabbath. On the otherhand, it is clear, from the terms "some of them," and "apart," with similar expressions employed by the writers inquestion, that they did not accuse all of having fallen intothis monstrous heresy. The keeping of the first dayappears to be the last thing that is given up by those whowithdraw from the old, corrupt establishments; and nothingaffords a clearer evidence of the prejudices of educationthan the slow reluctance with which it is yielded, asthey find that the proofs for its support from the Scripturesfail them, and the moral and immutable character of theancient Sabbath comes up to their view in its practicaloperations. Such has been the case in all places wherewe have certain knowledge, and the probability is that itwas so in the dark ages beyond our sight.

It is not for us to claim the whole body of dissenters ofthe better class; but we may claim, and I believe thatcandid men of all parties will concede, upon a thoroughexamination of the ancient Catholic authors, that Sabbatariansentiments have prevailed much more extensivelyamong these ancient sects than has generally been supposed.Neither my time nor my limits would allow a fullinvestigation of this very interesting subject. The mostthat I could hope to do was to make a beginning. The{92}field for research is very wide, and upon the Sabbatarianquestion it is wholly unoccupied. And here I would remark,for the information of those who may feel disposedto examine the subject hereafter, that it is only by animmediate reference to the old Catholic writers that wecan 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. Theywere open and undisguised, and were far from exhibitingthe cautiousness of the moderns upon this subject. Theyhad no concern about the proofs for the observance of thefirst day, and no fear of publishing to the world how manyof the incorrigible heretics refused to venerate it. It madeno difference to them if it was not found in the Bible,since it was in the decrees of the councils and the bulls ofthe popes, which, with them, were of equal authority withthe Scripture command.

For a long time their complaints ran high on this headagainst many of the seceding parties; and it is well for usthat this testimony is placed beyond the reach of modernwriters, 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 anypains to prove that these apostolic communities were Sabbatarian,though possessing the knowledge that such wasthe fact. It has been their policy to represent us as insignificantin number and recent in origin. Unfortunately,we have contributed to extend that delusion. For my ownpart, I am of the opinion that in the dark ages there weremany 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,{93}refused to observe the festivals of the church, contendedthat the Decalogue was moral and immutable, and refusedbaptism to any but professing believers. Like ourselves,they took the Scriptures for their guide and rule of faithin everything, and were most decided in rejecting everythingfor which they found no warrant in that holy book,despising all human appointments, all priestly traditions,and man-made institutions. For many ages the valleysformed an asylum, to which all seceding parties from theRomish hierarchy fled for protection. It is not strange—indeed,we might expect—that this amalgamation with newparties would beget new customs, which in the end mightentirely change their denominational character. This wascertainly the case as it respects the discipline and governmentof their churches, which for a number of the first centuriespartook of all the ease and freedom characteristic ofmodern Baptist communities, then was modelled by degreesinto a Presbyterian form, and finally ended in somethingof the Episcopalian character. Such denominationalchanges are neither new nor strange, especially when weconsider the severity of penal statutes on the one hand,and the spirit of conformity, lukewarmness, and indifferenceon the other, which continually operate to preparedissenters for an approximation to the established church,and, finally, for a union with it.

At the time of the Reformation these old communitieswere in circumstances of peculiar trials and distress. Newpersecutions of unusual severity had been stirred up againstthem by the Catholics, whose resentment had been exasperatedin the keenest manner, in consequence of the newand unexpected attacks that had been made upon theauthority of the church by the Protestant reformers, andwho were thereby led to vent their spite upon all whom{94}they found without their pale, whatever might be theirinnocence, or however quiet and inoffensive they mighthave been. Thus harassed and distressed, these afflictedpeople were ready to submit to almost any terms, for thesake of gaining new friends and protectors; and one companyafter another of those who had been driven intoexile, and were settled in Bohemia, Germany, and theNetherlands, became associated, as an incipient measure,and in the end were amalgamated with, the Reformed orPresbyterian party, under the direction of Calvin andZuinglius. Of the fact of this union of the Waldenseswith the Reformers there can be no dispute; but the processof this confederacy, and the terms upon which it wasconsummated, have never been satisfactorily decided. Itis morally certain, however, that the subject of the Sabbathwas discussed by some of these parties, since we areinformed by various historical documents that Calvin objectedto the seventh day, but conceded that the oldFathers had substituted the first day in its place, andproposed, as an instance of Christian liberty, to rejectboth, 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 thefirst day, together with infant baptism, were among thechanges in their denominational character which werebrought about by their union with the German reformers.In 1530, a Waldensian community, located in Provence,sent two of their ministers, George Morrel and PeterMasson, as deputies to the Swiss reformers, which resultedin their union with the new party. These deputies, aftertheir return, declared to their brethren how many andgreat errors their old ministers had kept them in, and howtheir new allies had happily set them right. Subsequently{95}a part of them, at least, became one with the Huguenotsof France, and the Protestants of Germany.

But, so late as 1823, an English clergyman, namedGilly, visited the Vaudois in the valley of Perosa, makinghis journey thither by Turin, and had an interview withMr. Peyrani, who was then seventy years old, and is sincedead. He was the successor of a line of pastors whomtradition would extend to the Apostles themselves. In hispossession was a library amply supplied with books, andparchments, and paper manuscripts, accumulated by hisancestors. According to his accounts, "in the summer,when these pastoral people are tending their cattle at adistance from the valleys, and occupying their chalets, ortemporary cabins, upon the summits of the mountains, theclearness of the atmosphere allows the sound of the Sabbathbells to reach them, calling them to the worship ofthe Creator, beneath the canopy of heaven. They assemblein a convenient place on the green turf, to listento the exhortations of their minister, who follows them onevery seventh day to their remotest pasturings." Fromthis it appears that a portion of them, at least, still observethe ancient Sabbath.

We have already seen that the different branches of thegreat Waldensian community were known under a varietyof names, which were generally significative of some distinguishedleader among them, the country whence theycame, or something descriptive of their peculiar tenets.

The epithet of Semi-Judaisers, which was applied as a{96}term of reproach to a sect which flourished in Transylvania,Holland, and some parts of Germany, and evenextended itself into Russia and Poland, in the latter partof the fourteenth and during the commencement of thefifteenth centuries, is of itself sufficient to show the Sabbatariancharacter of the people it was designed to distinguish.To Judaise, Judaising, and Judaisers, being synonymousterms of reproach, or rather terms appellative,—theformer to signify the action of sabbatizing, and thelatter to designate the person by whom the Sabbath wasthus observed. Of this we have abundant testimony. TheCouncil of Laodicea, in 350, passed a decree, in whichChristians are reproved for Judaising. "If any be foundJudaising, let him be anathematized," was the language ofthese pretended fathers of the church.[32] Athanasius says,"We assemble on Saturday, not that we are infected withJudaism;" thus repelling a charge which, in every age andcountry, has been affixed as a stigma to Sabbath-keepers.

The first glimpse that I have been able to obtain of thissect is given by an old German author, whose works werepublished at Antwerp, in 1667. In speaking of the religiousparties and factions which agitated the country, hesays: "As to the people called by their enemies the Semi-Judaisers,it is certain that they originated from a colonyof the persecuted Waldenses, who fled from Lombardy intoBohemia about 1450, and thence removed into Transylvania,which subsequently became their headdquarters.They say that the law of Moses is binding upon Christians,{97}and, accordingly, solemnize divine service upon Saturday,or the old Sabbath."

As to the outward circumstances of this people, theywere generally among the industrious poor,—mechanicsand husbandmen. They were never in squalid wretchednessor beggarly destitution, when left to enjoy the fruitsof their industry. Many of them, both male and female,became inmates of the households of the great, in thecapacity of nurses and servants, and were greatly esteemedon account of their sobriety, intelligence, and faithfulness.Others settled on the outskirts of the neglected domains ofthe nobility, where they soon converted the barren wastesinto productive fields, and reared new and flourishingsettlements, to the great satisfaction of the landlords.

From the very brief and imperfect accounts that I havebeen able to obtain concerning them, there does not appearto have been anything strange or singular in their mannerof worship. They took the Scriptures for their guide,rejected all Popish ceremonies, inventions, and institutions,administered baptism by immersion, and contended thatthe church of Christ should be inaccessible to unholy andunregenerate persons. Their ministers were allowed nosalaries, and were not distinguished from the lay brethrenby any superior authority or attainments. All who feltdisposed to do so were permitted to teach, "or prophesy,"and in this particular they seem to have strongly resembledthe Quakers.

That they possessed a decided missionary spirit is evidentfrom the fact that their doctrines were secretly andsilently, but very effectually, disseminated throughoutmany parts of Europe, where they took deep and lastingroot.

Subsequent to their removal into Bohemia, they becameincorporated with the United Bohemian Brethren, whose{98}numbers were considerable in every part of the empire.Scarcely, however, were they reduced to order, when aterrible persecution was set on foot by the Catholic party,and they were called upon to prove the strength of theirfaith by endurance and perseverance to the end. Theywere compelled to forsake their towns and villages in thedepths of winter. The sick were cast into the fields.Hundreds expired in flames, or on the rack. The publicprisons were filled with suspected persons. Such as effectedtheir escape retired into the caves and deserts ofthe country, where they held religious assemblies, electedteachers, and decided upon their future course.

About 1500, a large company of the Semi-Judaisers removedinto Transylvania, where they experienced manyvicissitudes 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 withalextremely peaceable and inoffensive in their manners, theywere suffered by the princes and nobility of the country tolive upon their estates without molestation. In 1565,they first appear in history as a people obnoxious to therulers of Transylvania; and then it was chiefly in consequenceof the success which had attended the propagationof their doctrines, and the conversion of Francis Davidis,superintendent of the Socinian churches in that country,to their creed. Davidis, to eminent talents and greatlearning, united the most ardent zeal and untiring perseverance.Besides taking advantage of every opportunityto disseminate his own peculiar views, he boldly attackedthe doctrines of the adverse party, disputing in personwith the Socinian doctors, and contending that the tencommandments of the Decalogue were of a moral and immutablenature, and, consequently, that the seventh day ofthe week should be observed as a sabbatical rest. His{99}views were highly offensive to Christopher Bathori, princeof Transylvania, who threw him into prison, where he diedin 1579, at an advanced age. His doctrines, thus broughtinto public and general notice, spread rapidly, and wereembraced by several men of eminence. Of these the mostdistinguished were Christiern Francken, who disputed inpublic for three days with Faustus Socinus, upon the questionof the Sabbath, and John Somers, Master of theAcademy of Clausenberg. The violent contentions thatensued made a noise in all parts of Germany, and reachedthe ears of Luther, who wrote a book upon the subject.In 1585, Jacob Paleologus, of the isle of Ohio, was burnedat Rome for Judaism. At his trial, he declared that theten commandments were moral and immutable in theirnature. In other countries executions of a similar charactertook place; and the Semi-Judaisers were persecutedfrom region to region, like the vilest of mankind. Manyof them fled into Poland, Lithuania, and Russia, where,mingling with the other dissenters from the establishedchurches, they formed congregations, and became quitenumerous. Under the mild reign of Udislaus II., king ofPoland, their numbers greatly increased, and many personsof wealth and respectability united in their communion.A Polish writer informs us that their churches werenumerous and flourishing in many parts, but particularlyin the Palatinates of Polotsk, Witepsk, Nuislaw, Mohilev,and Minsk. At Dorpat, in Livonia, there was a churchcontaining five hundred members, where, in 1816, a smallremnant still resided. From Poland they extended themselvesinto the middle and southern provinces of Russia,where they remained in a state of general peace until theyear 1638, when a persecution began in Poland, throughthe instigation of the Catholics, extended to this country,and multitudes of dissenters of all ranks and classes were{100}barbarously put to death. At this time the Semi-Judaiserswere known in these countries under the name of Sabbaton,a name sufficiently descriptive of their peculiar anddistinguishing tenets. In consequence of these terriblepersecutions, they retired into the most obscure and unfrequenteddistricts, and their history is wrapped in a greatdegree of obscurity, until the reign of the Empress Catherine II.,when they are again brought into view as a peopleobnoxious to the government. Under her persecutingedicts, their churches were demolished, their congregationsbroken up and scattered, and the more eminent for pietyand learning put to death by a variety of cruel tortures.But a remnant was saved to perpetuate the truth. Sincethat period they have experienced many vicissitudes, but,upon all and every occasion, they have found their safetyin obscurity. They are distinguished for their ardent loveof the Holy Scriptures, for their opposition to the use ofimages or pictures, and for their uniformly pious and consistentconduct. They have no paid or salaried body ofecclesiastics. They consider the invocation of saints to beidolatry, and insist upon the right of private judgment inthe interpretation of Scripture; a circumstance that rendersthem highly obnoxious to the Russian priests. Theyonly admit professing believers to the rite of baptism. Intheir sentiments concerning the Trinity they are said to beArian.

In 1824, a large community of these Christians werefound by a celebrated French traveller settled on the banksof the river Moskwa. They numbered several thousand,and wore the Armenian costume, which people they stronglyresembled in manners and customs. He gives as theirpeculiarities that they accounted as no better than fablewhatever was preached without Scripture proof, and affirmthat the traditions of the church are no better than the{101}traditions of the Pharisees. They look upon a churchbuilt of stone as no better than any other building; neitherdo they believe that God dwells there. They say that tosuppose that God is found in churches, monasteries, andoratories, any more than in any other place, is limitingthe divine majesty. Their prayers and sermons are extempore.Their ministers, like themselves, are generallymechanics or labourers; nor is there any difference ofrank among them. They admit all the sacraments institutedby Christ, but none others. They regard the tencommandments as moral and immutable, and, moreover,are conscientious observers of the old Sabbath, or Saturday.

"I was told," continues the same author, "that thesepeople were very numerous in many parts of Russia; andthat their missionaries could travel all over the empire,and pass every night with their brethren. They wereknown to each other by a secret sign, and all their housesare distinguished by a private mark, known only to theinitiated. In consequence of their extreme caution thatnone but members of their churches should be present attheir assemblies, they have been accused of many horridand abominable practices,—such as drinking the blood ofa child, and the indulgence of licentiousness,—their accusersnot considering that the only security for theirsafety is in their avoidance of public notoriety." Alltestimonials concur in stating that their numbers are considerable,but that, through fear of a recurrence of persecution,they courted obscurity; being content with thehumblest stations, and only seeking to keep the commandmentsof God and the faith of Jesus. "Of the sect calledSabbaton, who reside in Russia," says Voltaire, "somesay one thing and some another. It is evident, however,"he continues, "that they originated from the Vaudois,{102}who fled before the Crusaders into Germany, Bohemia,and Poland, and thence into the imperial territories. Theypay great attention to the Bible, and but little to thepriests, for which reason, probably, they have been sohated by the latter." Again, he observes, "that it isquite impossible to ascertain their numbers, or the proceedingsof their meetings, since, through fear of persecution,they keep both entirely secret." A Russian historiantestifies to the same. "I have no means of determiningthe numbers of the sect denominated Sabbaton, asthey have been estimated by various authorities at from10,000 to 100,000. It is certain, however, that they areharmless, simple, and inoffensive in their lives, and thatthey avoid all publicity, having a good reason for so doing.""I have been credibly informed," says the Rev. JosephWolfe, in private correspondence, "that the Sabbatariansin Russia are quite numerous, and are called Sabbaton."In a work entitled "The Annals of Russia," which waspublished at St. Petersburg, in 1796, and afterwardstranslated into French by M. de Brissembourg, we aretold that these people are not only found in the largecities, but that they had congregations in the remotestparts of the empire,—in Siberia, and upon the northwestcoast of North America. This was proved to be the casein 1829, when the Rev. J. S. Green, of the American Boardof Foreign Missions, visited a church of fifty communicantson the northwest coast of Russian America, who religiouslyobserved the seventh day. He gives rather a deplorablepicture of their ignorance, but upon one point at least hemight have learned a lesson of them.{103}

In my foregoing statements I have been governedentirely by the language and opinions of the writers fromwhom I derived my information, and who are almost unanimousin supposing that the Semi-Judaisers of Bohemia andTransylvania were descendants of the primitive Waldenses.However this may be, we have every reason to believe thatboth these countries, with different parts of Germany andHolland, were the abodes of evangelical Christians, andprobably of Sabbatarians, before the dispersion of theWaldenses. An ancient author informs us that longbefore the dawn of the Reformation in Germany, there layconcealed in all these countries, particularly in Bohemia,a class of persons who contended for the spiritual natureof the kingdom of Christ, and that this kingdom shouldbe exempt from all human institutions, of which first-daykeeping is such a principal one. It is certain, however,that they were first brought into public notice about thistime, and the probability is, that being similar to, theybecame amalgamated with the persecuted Waldenses; andas their safety lay in their obscurity, they took no pains toform records to perpetuate their memories. This opinionis further strengthened from the fact that many of theAnabaptists of Holland, whose origin is confessedly hid inthe remote depths of antiquity, are known to have beenSabbatarians, and the same was true of multitudes in theNetherlands, or Low Countries, as we learn from FatherLebo, a Spanish inquisitor, who accompanied the Duke ofAlva on his expedition to that unhappy country, of whichhe wrote an account. He says, "Of all the heretics, nonewere more incorrigible than a certain set, who were quite{104}numerous, who refused to pay any regard to the festivalsof the church, but persisted in Judaising, and openly declaredthat the Mosaic ritual was still binding."

Of the origin of Sabbatarianism in Holland, however, wehave no account; neither have the names of its teachersbeen handed down to us. Whether its first observers wereled to its adoption by an examination of the sacred recordsalone, or whether the commandments there laid down, wereargued and explained by some popular leader, I have at presentno means of ascertaining. Certain it is that the Sabbathcontroversy became, in the commencement of the sixteenthcentury, the principal one of the age, in all those northernGermanic countries, and engaged not only the attention ofprelates and doctors of divinity, but of princes and sovereignstates. In this controversy learning was opposed to ignorance,and influence to obscurity. Wealth, talent, andcivil power, were arrayed on the side of the No-Sabbathdoctrine. Here I would remark, that the Sabbatarians inEurope, at this period, were engaged in a controversy, which,originating upon different principles, required to be managedin altogether a different manner, from the present controversialdiscussions of the Sabbath question. The changeof the Sabbath at this time had not been broached. Itwas conceded by all that the Dominical day was a merefestival of the church, brought in and perpetuated byhuman authority, and the mass of the people, with the so-calledgreat Reformers at their head, contended that allsabbatical statutes had been abrogated, and consequentlythat, under the present dispensation, it was a matter ofperfect expediency, whether or not any day of rest wasobserved. On the contrary, the Sabbatarians maintainedthat a Divine law could only be abrogated by its institutor,that the law of the Sabbath had not been so abrogated, andconsequently, that it must be still in force. They appealed{105}to the Scriptures; the opposite party appealed to the sword:and though the arguments of the former could never beanswered in a satisfactory manner, their upholders couldbe hushed in death or driven into exile. One of the mosteminent and learned men of this age, was a Sabbatarian,and a bold advocate of Sabbatarian views. I refer toGrotius, who wrote and published a book, in which heproved that the ten commandments are moral and immutable,and consequently the law of the Sabbath is stillbinding. This book was condemned in the celebratedcouncil convened at Dort in 1618, and its author denouncedin the severest manner. But however much this distinguishedman contributed to support the Sabbatarian cause,he was certainly not its founder. A Catholic historian, intreating of the Anabaptists in Holland, at the commencementof 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 theholy sacraments of the church, and refused to obey itsordinances, a certain set were for going back to Moses fora Sabbath, in which matter, they went so far as to formcongregations, and hold meetings on the seventh day."In another place he observes, "I never heard that theywere 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 thepoorer classes, they escaped for a long time the notice ofthe civil authorities, and so greatly increased in numbers, thatthey had teachers and congregations in all the principal citiesof Holland, but when the persecutions broke out, some fled,others conformed, and their meetings were generally broken{106}up." It is well known that the Lutheran princes and prelatespractised upon the Anabaptists all the cruelties to whichthemselves had been subjected by the Roman hierarchs.The names of Luther, Calvin, and Zuinglius, have beenmarked in this manner with an indelible stain. The conscientiousSabbatarians neither expected nor found sympathyin the bosoms of these men. Luther, who could senda circular to the princes of the empire, urging them toexecute summary vengeance upon the heretical sect, andwho bitterly denounced Carlostadt for sympathizing withthem; Calvin, who could smile with complacency over thetortures of those who refused to be governed by his ownopinions; and Zuinglius, who, when questioned regardingthe fate of certain Anabaptists, replied, "Drown theDippers,"—what sympathy could be expected from princeswhose consciences were guided, and whose opinions wereinfluenced by such men? and is it a wonder, that while thehorrible scenes of the Inquisition were re-enacted in Protestantcountries; that while women and children, old menand maidens, indeed, a multitude of all classes, were beingdrowned, hung, burned, racked, and crowded into prisonsto be literally starved to death; is it a wonder, I say, thatunder all these circumstances, posterity is beginning toinquire whether they were reformers or deformers, andwhether pure and undefiled religion was really benefited bytheir services? This inquiry appears the more rational, whenwe consider that it was for being baptized as baptism waspractised in the primitive church, and, so far as theSabbatarians were concerned, for observing the Sabbaththat God had commanded, that these frightful persecutionswere carried on. Although many Sabbatarians doubtlesslyperished, the name of only one martyr known to have beenof that faith has been preserved. This was Barbary VonThiers, who had been baptized by a Sabbatarian minister{107}named Stephen Benedict. At her examination, she declaredher rejection of Sunday and the holydays of the church,but said that "the Lord God had commanded rest on theseventh day;" in this she acquiesced, and it was her desire,by the help and grace of God, to remain as she was, for itwas the true faith and right way in Christ. At the timewhen the Arminian schism was creating such a greatexcitement in Holland, the Sabbatarians appear to havebecome amalgamated, at least to a certain extent, with thatpeople. Both were equally obnoxious to the state, andthat of itself would have created a sympathy betweenthem. It is well known that Grotius embraced theArminian tenets. Maurice, at that time the reigningprince, 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 makethem criminate themselves, as to betray their friends andassociates. Some were beheaded, and others escaped intoforeign countries. Of the latter class was Grotius, who,being condemned to perpetual imprisonment, escaped hisdoom by flight. Their houses were demolished, their propertyconfiscated, and every measure that tyranny andmalice 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 inthat country.

About sixty years after the ascension of our Lord,Christianity was first introduced into Britain, and many{108}of the nobility, as well as those of inferior birth, were happilyconverted. As it can be proved that, at this earlyperiod, the seventh day was observed by the Christians ingeneral, we may conclude that these primitive churcheswere Sabbatarian. The British Christians experiencedvarious changes of prosperity and adversity, until aboutthe year 600, when Austin, the monk, with forty associates,was sent hither to subject the island to the dominion ofRome. Various ancient authors might be quoted to provethe Sabbatarian character of the English at this period.In the Biography of Austin, published in the Lives of theSaints, we are told that he found the people of Britain inthe most grievous and intolerable heresies, being given toJudaising, but ignorant of the holy sacraments and festivalsof the church. The author then goes on to relate theprodigies wrought in their conversion.

The terms of conformity proposed to these Christians byAustin related, among other things, to the observation ofEaster and the festivals of the Romish church. A divisionamong the people immediately ensued, and the differentbranches of the church were designated as the oldand the new. The old, or Sabbatarian Baptist churchretained their original principles; while the new adoptedthe keeping of the Dominical day, infant baptism, and theother superstitions of the Romish hierarchy.

Benius' Councils, fol. 1448, says that a council was celebratedin Scotland in 1203, in which the initiation or firstbringing in of the Lord's day was determined. Luciussays of this council, that "it was enacted that the Dominicalday should be holy, beginning at the twelfth hour onSaturday, until Monday." "The same year," says Hoveden,"Eustachius, Archbishop of Flay, returned intoEngland, and therein preached the word of God fromcity to city, and from place to place, and said the command{109}under written, came from heaven about the observation ofthe 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 venturedto take and read, which was as follows:

"I, the Lord, who commanded you that you shouldobserve the Dominical holy day, and ye have not kept it,and ye have not repented of your sins, as I said by mygospel. Heaven and earth shall pass away, but my wordshall not pass away. I have caused repentance unto lifeto be preached unto you, and ye have not believed. Isent Pagans against you, who shed your blood, yet yebelieved not; and because ye kept not the Dominical holyday, for a few days ye had famine. But I soon gave youplenty, and afterwards ye did worse. I will again, thatnone, from the ninth hour of the Sabbath,[34] until the risingof the sun on Monday, do work anything, unless what isgood, which, if any do, let him amend by repentance.

"And if ye be not obedient to this command, amen, Isay unto you, and I swear unto you, by my seat andthrone, and cherubim, who keep my holy seat, because Iwill not command anything by another epistle, but I willopen the heavens, and for rain I will rain upon you stones,and logs of wood, and hot water by night, that none maybe able to prevent, that I may destroy all wicked men.This I say unto you; ye shall die the death; because ofthe holy Dominical day, and other festivals of my saints,which ye have not kept, I will send unto you beasts havingthe heads of women, and the tails of camels; and theyshall be so hunger-starved that they shall devour yourflesh."

There is more of this wretched stuff; but let this suffice{110}as a specimen of the arts and intrigues used to imposeupon the simple and unsuspecting, by a forged letter purportingto be from heaven.

The same author goes on to state that "the king andgovernment of England opposed the discontinuance of themarkets upon the Dominical day, and required that thosewho observed it in such a way should be brought to theking's court to make satisfaction, or otherwise purgethemselves of the observance of the Dominical day."

In this connexion I will just add a few more expedientsof the Romanists at that time to deceive the people ofEngland into a superstitious veneration for the first day.

"But our Lord Jesus Christ, whom we ought to obeyrather than man, who, made famous and exceedingly renowned,dedicated unto himself this day, which we callthe Dominical or Lord's day, by his birth, and by hisresurrection, by his coming, and by the sending of theHoly Spirit upon his disciples, he raised up miracles of hisvirtue, and thus manifested it upon some transgressors ofthe Dominical day:

"Upon a certain Sabbath, after the ninth hour, a certaincarpenter in Beverlac, making a wooden pin againstthe wholesome admonition of his wife, being struck with apalsy, fell to the ground. A certain woman, knittingafter the ninth hour of the Sabbath, whilst she was veryanxious 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 manmade for himself bread, baked under the ashes, on theSabbath, after the ninth hour, and eat of it, and reservedto himself part until the morning, which when he brake,upon the Dominical day, blood came out of it. And hethat saw it hath given testimony, and his testimony istrue.

{111}"And at Wakefield, upon a certain Sabbath, when amiller, after the ninth hour, endeavoured to grind corn,suddenly, in the place of meal, there issued out so great astream of blood, and the mill-wheel stood immovableagainst the vehement impulse of the water; and thosewho saw marvelled, saying, 'Forgive, Lord, forgive thypeople!' And at Lincolnshire, a certain woman had prepareddough, or paste, or pudding pie, which carrying tothe oven, after the ninth hour of the Sabbath, she put intoa very hot oven; and when she had drawn it out, shefound 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, shefound the dough unbaked. Also, in the same province,when a certain woman had prepared her dough, willing tocarry it to the oven, her husband said, 'It is the Sabbath:—theninth 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 themorning, when she went to look at the dough, lest itshould exceed the vessel, because of the leaven put into it,she found, by divine will, bread made thereof, and wellbaked with material fire. This is a change of the righthand of the Most High; and although the Almighty Lord,by these and other miracles of his power, did invite thepeople to the observation of the Dominical day, yet the people,fearing more kingly and human power than divine, andfearing more those who kill the body, and can do no more,than Him who, after killing the body, can send the soul tohell, 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 theDominical day."

The term Sabbath, during all this period, was applied{112}exclusively to the seventh day. Indeed, whenever, forfourteen or fifteen centuries, that name occurs, it must beunderstood as applying to the last day of the week. Upto the present time, on the records of England, particularlyon the Journals of the House of Lords, the highestcourt of England, all things entered as done on the seventhday are entered as done die Sabbati, upon the Sabbathday. From the time of Constantine to the Reformation,Sunday was never regarded as the Sabbath, nor called bythat sacred name. During all this time, in England, hereand there, were found individuals who observed the Sabbath—theseventh day of the week—strictly, though exposedto many privations and frequent persecutions. Oftheir numbers or their locations we have at present butvery imperfect accounts. The mass of men regarded theSabbath as abolished;—Sunday as no Sabbath, but merelya church-holiday, to which they paid no conscientiousregard. With the dawn of the Reformation a new spiritof inquiry was awakened in regard to the duties of practicalgodliness. Among the subjects for discussion we findthe Sabbath early introduced and thoroughly examined.There was one class of reformers who, dwelling alone onthe sufficiency of faith and the freeness of the Gospel,trembled at the thought of imposing rules upon men, andexpressed a sort of holy horror at the term, "law." Ofthis description were Luther and Calvin. It is well knownthat the former recommended to Christians "to ride, dance,and feast," on Sunday, rather than to submit to any infringementof the liberty of conscience. But there wereothers, who contended that an institution given in Paradise,and enforced by one of the commandments of theDecalogue, could not have been abolished; yet, findingthemselves in the dilemma of observing another day thanthat originally appointed, they maintained that the day{113}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 orchanged without explicit authority; that this explicitauthority had never been given; and, therefore, theseventh day of the week, and that only, should be observed.Compared with the whole, the number whoacknowledged the perpetuity and morality of the Sabbath,and manifested a sacred regard for either the first or theseventh day, was small. However, they were sufficient toprove that wherever the subject of the Sabbath has beenconsidered, there has always been found those who, byprecept and example, have witnessed for the Sabbath ofthe fourth commandment.

In 1595, a book was written and published by Dr. Bound,in which the morality of the Sabbath, and a change of theday, was advocated in quite a masterly manner. Thisexcited a controversial spirit, and was soon followed bymany others, both for and against his view. The orthodoxaldoctrine of the Church of England, by bishops andhistorians, then was, that the Sabbath had been abolished,and that the Lord's day, so called, was altogether anotherinstitution, which could not be enforced by the fourthcommandment. Among the men who held this view, wemay mention Dr. Francis White, Lord Bishop of Ely,Dr. Peter Heylyn, Edward Brerewood, Gilbert Ironsides,and others. Against these men were arrayed the leadingPuritans, who maintained the morality of the Sabbath andthe necessity of restraining men by the sanctions of thefourth commandment. Many true Sabbatarians, however,stood opposed to both these parties, maintaining not onlythe morality of the Sabbath, but the obligation to observethe seventh day of the week. A work supporting this view,from the pen of Theophilus Brabourne, appeared in 1628.{114}He took the position that the fourth commandment wassimply and entirely moral; that the seventh day of theweek ought to be an everlasting holyday in the ChristianChurch; and that the Sunday is an ordinary working day,which it is superstition and will-worship to make the Sabbathof the fourth commandment. This view was adoptedby considerable numbers in England, and has been representedfrom that day to this, by men of learning and piety.Many who remained in connexion with the establishedchurch, were conscientious observers of the seventh daySabbath, among whom were several ministers of piety,and authors of eminence.

About the same time, small dissenting parties began toorganize churches and to boldly maintain the worship ofGod upon the Sabbath. Of these the Natton Churchhas been much celebrated. It is situated in the west ofEngland, near Tewksbury, and about fifteen miles fromGloucester, thirty-five from Birmingham, and ninety fromLondon. The first pastor of this church whose name hascome down to us was Mr. John Purser. He is representedas a very worthy man, and a great sufferer for consciencesake. He was descended from an honourable family, andwas heir to a considerable estate, but his father disinheritedhim because he observed the seventh day for the Sabbath.Notwithstanding this wrong, it pleased Divine Providenceto 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 countyof Gloucester, during the reigns of Charles and Jamesthe Second. In common with other nonconformists, heexperienced much oppression and great opposition onaccount of his religion. At one time his persecutorscame upon him while he was engaged in ploughing afield, and took from him his team and utensils of husbandry.{115}Notwithstanding the severity of the laws againstdissenters, the officers, in many instances, far exceededtheir commission, and sometimes were made to suffer forit. Such was the case in this instance; for one WilliamSurman, Esq., a conformist, but worthy man, seeingthe cruelty and injustice of thus depriving an honest manof his property and the means for procuring a livelihood,obliged his adversaries to return the propertythus wrongfully taken. It appears from authentic testimoniesthat he suffered much during the persecutionsbetween 1660 and 1690. But he overcame all by faithand patience, and came out of the furnace like gold doublyrefined.

It is probable that Mr. Purser commenced his ministryin 1660, but did not receive ordination until some yearslater. In the mean time one Mr. Cowell was the chiefpreacher at Natton, and an author of some eminence,having published a book entitled "The Snare Broken,"which seems to have occasioned considerable difficultybetween 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 departedthis life in 1680, when Mr. Purser took the principal chargeof the church. The Sabbatarians at this time were widelyscattered. There was no meeting-house, and Mr. Purseropened his dwelling for that purpose. He also held meetingsat various other private houses, in different places, bywhich those living at a distance were accommodated by hislabours. It may be remarked, that although this worthyman steadily pursued the occupation of husbandry, andreared a large family, he faithfully served the church.While his hands were industriously employed, his meditationswere upon things above, and upon these occasions hewas highly favoured with manifestations of the divine presence.{116}All his children and grandchildren were also distinguishedfor virtue and piety, though many of themadopted the first day for the sake of convenience, and becameworthy members of Baptist churches. Mr. Purser,through age and infirmity, was unable to discharge theduties of the sacred office for some time before his death,which occurred in 1720.

His successor, Mr. Edmund Townsend, was plain andunobtrusive in his manners, but was highly respected forhis candour and integrity. Soon after his ordination hetook up his residence for a time with the Mill-Yard Church;and then, in 1727, accepted an invitation to become thepastor of the Cripplegate fraternity, which had been leftdestitute by the death of Joseph Stennett.

When Mr. Townsend left this church, he was succeededby Mr. Philip Jones, who discharged the duties pertainingto this sacred office for nearly fifty years. His colleague,Mr. Thomas Boston, was a young man of great promise andusefulness. 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 eachof those places. In 1731, he removed to Upton, but continuedhis ministry in different places. In this way heencountered many difficulties, sometimes having to travelin the worst of weather, and at others running great risksfrom the floods of the Severn and Avon. Yet neitherdangers nor inconveniences were suffered to interfere withhis duty. His character has been thus given by a contemporary:"He was a holy man of God, and a great andlively preacher of the gospel. Few were better acquaintedwith the scriptures; for, whatever his subject was, he couldhave chapter and verse to prove the whole. In short hewas a living concordance; a man of unblemished character,a sincere friend, and a faithful reformer, but always in the{117}spirit of meekness. Perhaps but a few living had a greatercommand 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 ofthe Baptist church in Tewksbury, near Natton. He wasa Sabbatarian in both opinion and practice, and consequentlywas invited to serve the Sabbath-keeping churchat the same time that he remained pastor of the First-dayBaptist church. He accepted the invitation, and continuedto minister to both churches until his death, a few yearsago. His ministry is said to have been successful in bothNatton and Tewksbury; although in what that successwas seen it would probably be problematical to determine.The church over which he presided has become a merehandful, in the greatest want of spiritual strength andsupport. Mr. Hiller was doubtlessly a man of worth, anddeeply interested in the Spiritual welfare of both churches,by whom his memory is still highly venerated; but thehistory of his connexion with these fraternities provesthat no man can successfully serve two masters. It isbarely possible that a minister of the gospel, who is at oneand the same time the pastor of one church worshipping onthe seventh day of the week, and another church worshippingon the first day of the week, can be faithful to both.Since the death of Mr. Hiller, the congregation at Nattonhave been without a pastor. However, it has engaged theservices of a worthy Baptist minister from Tewksbury fora 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, adjoininghis dwelling-house. It is a small room, distinguished onlyfor neatness and convenience. He also walled in a corner{118}of his orchard for a burial-place. When he died, in 1765,he donated the house and burial-place to the church, togetherwith ten pounds a year out of his estate to all succeedingministers. At the present time the congregationis so small that the chapel is not opened except upon extraordinaryoccasions, such as a funeral or the like. It serves,however, as the depository for a small collection of rareand valuable books.

THE CRIPPLEGATE CHURCH.

A congregation of Sabbatarians, known under thatdenomination, was gathered in London by Francis Bampfield,during the reign of Charles the Second. Mr. Bampfieldwas descended from an ancient and honourable familyin Devonshire, and was a brother of Thomas Bampfield,Speaker in one of Cromwell's Parliaments. Having beendesigned for the ministry from childhood, he received aclassical education, at Wadham College, Oxford, where heremained for eight years. Subsequently he was providedwith a living in Dorsetshire, and was likewise chosen Prebendof Exeter Cathedral. Thence he was transferred tothe populous town of Sherburne, where he exerted a mostextensive and happy influence among the members of theestablished church. In this connexion he continued onlya short time; for beginning to doubt the authority of thechurch to prescribe forms of worship, he became in the enda decided nonconformist. Consequently he was not onlyejected from the ministry, but confined in Dorchester jail,for preaching and conducting religious services contrary tolaw. During his imprisonment, which continued abouteight years, his views upon the subjects of the Sabbath andbaptism were materially changed, and he became a decidedadvocate of Seventh-day Baptist sentiments. He preached{119}his new opinions boldly to his fellow-prisoners, and severalwere led to embrace them. Soon after his release fromDorchester, Mr. Bampfield went to London, where hepreached the gospel for about ten years. In BethnalGreen, in the eastern parts of London, he gathered a smallchurch, whose place of meeting was in his own hired house.This church was organized in 1676, and Mr. Bampfieldcontinued its pastor until 1682, when he was brought beforethe Court of Sessions, on a variety of charges connectedwith his nonconformity. He was several times examined,and upon each examination required to take the oath ofallegiance, which he persisted in refusing, alleging that hisconscience would not allow him to take it. This resultedin his condemnation, the forfeiture of his goods, and asentence of imprisonment during life, or what was equivalent,during the king's pleasure. The anxieties incidentto this trial, combined with a naturally feeble constitution,together with his great privations, brought on a disease, ofwhich he died in Newgate prison, on the 15th of February,1684, aged 68 years.

The imprisonment of Mr. Bampfield was followed bythe dispersion of his flock, but the times becoming morefavourable, they reunited in church fellowship in 1686, andinvited Mr. Edward Stennett, of Wallingford, to acceptthe pastoral care of their church. He partly complied,coming to London at stated periods to preach and administerthe ordinances, though he still retained his connexionwith the people at Wallingford. But finding thathe could not consistently serve both churches, he resignedthe pastoral care of the London church in 1689. Mr.Stennett is distinguished as being the ancestor of thefamous Stennett family, who were all Sabbatarians, andwere for several generations an ornament to religion, andchampions for the cause of Protestant dissent. Being on{120}the side of Parliament in the civil wars, he was exposed, inconsequence, to the neglect of his relations and manyother difficulties. Although a faithful minister, he possessedno stated salary, but supported his family by thepractice of physic. He bore a part in the persecutionswhich fell upon the Dissenters of that time. In severalinstances his escape seems altogether miraculous, andaffords 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 timein the instruction of youth. His first appearance in thepulpit created a great sensation. His ministry was eminentlyevangelical and faithful; and while preaching constantlyto his own church upon the Sabbath, he almostalways waited in the ministry upon other congregations onthe first day. Perhaps no Dissenting minister in England,at that time, exerted a more powerful influence, or maintaineda higher standing than did Mr. Stennett. He wasat different times appointed by his brethren in the ministryto draw up letters and addresses of congratulation to bepresented to the sovereign upon particular occasions, Mr.Stennett likewise appeared before the public as the authorof other works, which acquired considerable popularity.Early in the year 1713, he began to decline, and on the11th 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 disastrousevent to his little flock, who remained for fourteenyears without a shepherd, during which time they generallymet for worship with the Mill-Yard Church. But in 1727,Mr. Edmund Townsend became their spiritual guide, inwhich relation he continued until his death in 1763.

Subsequent to the decease of Mr. Townsend, the church,{121}for four years, was supplied with ministerial assistanceby different Baptist ministers, until Mr. Thomas Whitewoodaccepted the pastoral office, in June, 1767. Hisrace, however, was short; for after preaching three times,and administering the Lord's Supper once, he was attackedby a fatal disease, of which he died the ensuing October.

Dr. Samuel Stennett, son of Dr. Joseph Stennett, beingat that period pastor of the Baptist church in Little WildStreet, London, was solicited to accept the pastoral office.It appears that he complied in part, performing all theduties without accepting the nominal relation of pastor.He administered the Lord's Supper, and preached to themregularly on the Sabbath morning; while the afternoonservice was conducted by four Baptist ministers in rotation,among whom were Dr. Jenkins and Dr. Rippon.

In 1785, Robert Burnside accepted the pastoral chargeof this church, in which relation he continued forty-oneyears. Mr. Burnside united to great natural abilities, akind and loving heart, by which he was particularly qualifiedto impart instruction. He became tutor, at differentperiods, to the sons of several of the nobility, and dischargedthe duties attendant upon that difficult office in amanner honourable to himself, and advantageous to hispupils. 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 BrittainShenstone, whose early labours had been in connexion withFirst-day Baptist churches. For more than forty years hewas connected with the Board of Baptist ministers inLondon, of which he appears to have been the principalprojector and main support. He commenced the observationof the Sabbath in 1825, and upon the decease of Mr.Burnside accepted the pastoral care of the church, whichhe continued to serve until his death, in 1844. Since that{122}event this church has been without a pastor, and is in avery 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 accountsare very imperfect and unsatisfactory. The present records,in possession of the church, date back to 1673; butas they refer to another book which had been previouslyused, it is certain that the church was organized muchearlier. Indeed, we have every reason to believe that thischurch is a perpetuation of the fraternity gathered by JohnJames, the martyr, which originally met in Bull-SteakAlley, Whitechapel. We shall therefore consider Mr.James as the first pastor of this church. On the 19thday of October, 1661, while in the midst of a warm andfervent discourse, an officer entered the place of worship,forcibly ejected him from the pulpit, and led him away tothe police under a strong guard. Thirty members of hiscongregation were likewise taken before a bench of justices,then convened at a public house in the vicinity, where eachone was required to take the oath of allegiance, and thosewho refused to comply were committed to prison. Mr.James underwent a long and tedious examination, when hewas committed to Newgate, upon the testimony of severalprofligate witnesses, by whom he was accused of speakingtreasonable words against the king. At his trial, whichcame on about one month afterwards, his apparent innocence,deep piety, and resignation, sensibly affected a largeconcourse of spectators, but could not soften the obduratehearts of his judges, by whom he was sentenced to behanged, drawn, and quartered. He was unaffected bythis horrid sentence, and calmly observed, "Blessed be{123}God, whom man condemneth, God justifieth." While helay in prison under sentence of death, he was visited byseveral persons of distinction, who were deeply affected byhis patience and resignation, and who cheerfully engagedto exert their utmost influence to secure his pardon. Buthe appears to have been too well acquainted with thepower and designs of his enemies, to have entertained muchhopes of their success.

Mrs. James, by the advice of her friends, was inducedto present a petition twice to the king, setting forth herhusband's innocence, and entreating his majesty to granta pardon. But in both instances she was repulsed withscoffs and ridicule. At the scaffold, on the day of his execution,he addressed the people in a very sensible andaffectionate manner. Having finished the address, andkneeling down, he thanked God for covenant mercies, andfor conscious innocence. He then prayed for all, both hisfriends and his enemies, for the executioner, for the peopleof God, for the spectators, for his church, and his family,and lastly, for himself, that he might enjoy a sense of thedivine presence and support in this his hour of trial, andentrance into glory. When he had finished, the executioner,who was much affected, said, "The Lord receiveyour soul;" to which Mr. James replied, "I thank you."A friend then observed to him, "This is a happy day foryou;" he replied, "I thank God it is." He then thankedthe sheriff for his courtesy, and bade farewell to hisfriends; then saying, "Father, into thy hands I commitmy spirit," was launched into eternity. But the rage ofthe bigoted tyrant did not end here. His heart was takenfrom his body and burned, his body itself quartered, andthe mutilated parts affixed to the gates of the city, and hishead set up in Whitechapel, on a pole opposite to the alleyin which his meeting-house stood.

{124}At the time when the present record of this churchcommences, 1673, William Sellers exercised the pastoralfunction. The church was then in a flourishing condition;the members being quite numerous, and strict disciplinemaintained. Mr. Sellers was probably the author of awork on the Sabbath, in review of Dr. Owen, which appearedin 1671. His ministry is supposed to have continueduntil 1678. He was succeeded by Mr. Toursby,who was a man of considerable controversial talent, whichhe exercised in defence of the Sabbath. He prepared awork for the press upon that subject, but it is believedthat it has long been out of print. His ministry ceasedin 1710.

About this time two persons named Slater preached occasionally,though it does not appear that they were everordained.

Mr. Savage, in 1711, accepted the pastoral office. Hiscolleague, the venerable John Maulden, had long been thepastor of a Baptist Church in Goodman's Fields, which heleft on account of his having embraced Sabbatarian principles.After the decease of these worthy men, the pastoraloffice was vacant for some time, during which the preachingbrethren officiated in the ministry in a manner prescribedat the business meetings of the church. In 1720,Dr. Joseph Stennett was invited to accept the pastoral careof this church. He was then presiding over a BaptistChurch in Exeter, and after considerable delay declined thecall.

Mr. Robert Cornthwaite became their pastor in 1726.He had been connected with the Established Church, butbecoming convinced that the gospel did not authorize anysuch establishment, he withdrew from its communion andidentified himself with the dissenters. Becoming interestedin the Sabbath controversy he soon decided for the seventhday, and was chosen pastor of this church, in which relation{125}he continued until his death in 1754. He was distinguishedfor great mental vigour, and a firm adherence towhatever he deemed true and scriptural. He publishedseveral works relating to the Sabbath, which greatly contributedto draw attention to that important subject.

Daniel Noble, his successor, was a member of a Sabbath-keepingfamily, and being designed for the ministry, receivedthe advantages of a liberal education. His studieswere pursued first in London, and afterward at the GlasgowUniversity. He commenced preaching occasionallyat Mill-Yard in 1752, took the pastoral charge when thatoffice became vacant, in which connexion he remained untilhis death in 1783.

At this time William Slater, a member of the church,was invited to conduct the services. This he did with suchgeneral acceptance that he received ordination, and becamethe pastor of the church. His ministry was very successful,and continued until he died, in 1819.

For several years ensuing that event the church waswithout a pastor, being supplied with ministerial assistanceby brethren of other denominations, until William HenryBlack, the present incumbent, became its spiritual guide.Through the pious liberality of one of its members, theMill-Yard Church enjoys the benefit of an endowment.Mr. Joseph Davis, who united in its connexion at the timethat John James suffered martyrdom, purchased, in 1691,the grounds adjoining the present Mill-Yard Church, erectedthe place of worship, and provided for the permanency ofthe society. This property was conveyed to trustees, appointedby the church, in 1700. In 1706, shortly beforehis death, Mr. Davis bequeathed his property to his son,with an annual rent-charge in favour of the Mill-YardChurch, together with seven other Sabbatarian churches inEngland. He likewise provided, conditionally, that his{126}whole property might afterward come into the possessionof the church, and be vested in trustees for its benefit.Mr. Davis, in the earlier part of his life, had suffered extremelyfrom severe persecutions. He was a prisoner inOxford Castle for nearly ten years, from which he wasreleased in 1673. Subsequently he entered into businessin London, where prosperity attended him, and he notonly obtained a competence, but became a wealthy man.Few have made a more laudable use of riches, and I wouldsay to the reader, go thou, and do likewise.

A short account of some of the most eminent amongthose who embraced Sabbatarianism previous to the organizationof these churches, may be interesting to the generalreader.

Shortly after the publication of Dr. Bound's book, inwhich he advanced the modern notion regarding the so-calledChristian Sabbath, that it is a perpetuation of thefourth commandment, but that the day specified thereinhad been changed by divine authority, we first hear of JohnTraske, who both wrote and spoke in defence of theseventh day.

He also contended that the scriptures are sufficient todirect in religious services, and that the state has no rightto prescribe any ordinances contrary to the laws of God.For this he was brought before the Star-Chamber, wherea long discussion was held respecting the Sabbath, in whichDr. Andrews, Bishop of Winchester, took a prominent part.Traske could not be turned from his opinion, but receiveda censure in the Star-Chamber. "He was sentenced onaccount of his being a Sabbatarian," says Paggitt's Heresiography,"to be set upon the Pillory at Westminster, andfrom thence to be whipped to the Fleet Prison, there toremain a prisoner for three years. His wife, Mrs. Traske,{127}was confined in Maiden Lane and the Gate House Prisonsfifteen years, where she died, for the same crime."

Another distinguished advocate for the truth was TheophilusBrabourne, a learned minister in connexion withthe Established Church. He wrote a book, which waspublished in London in 1628, wherein he argued that theLord's Day is not the Sabbath by divine institution, but"that the seventh day is still in force." For this, andsimilar works, he was arraigned before the Lord Archbishopof Canterbury, and the Court of High Commission. Hisexamination was conducted in the presence of many personsof high distinction, and several lords of his Majesty'sPrivy Council. For some reason, it is not possible toascertain distinctly what, though probably he was over-awedby the character of the assembly, he signed a recantationand went back to the bosom of the church. Neverthelesshe continued to assert, that if the Sabbatic institutionbe indeed moral and perpetually binding, the seventh dayought to be sacredly kept.

About the same time, it appears that Philip Pandycommenced propagating the same doctrines in the northernparts of England. He was educated in the EstablishedChurch, of which he became a minister. He withdrew fromits communion, however, and became the mark for manyshots. He held several important disputes about his peculiarsentiments, and contributed much to promulgate them.

James Ockford, another early advocate of the Sabbathin England, appears to have taken part in the discussionsin which Traske and Brabourne were engaged. He alsowrote and published a book in 1642, which was seized andburned by the authorities of the Established Church.

There does not appear to have been any regularly organizedchurches of Sabbatarians in England, until the commencement{128}of the seventeenth century, though subsequentto that period there were eleven of these fraternities, besidesmany scattered Sabbath-keepers, in different parts ofthe kingdom. These churches were located in the followingplaces, viz.: Braintree, in Essex; Chersey; Norweston;Salisbury, in Wiltshire; Sherbourne, in Buckinghamshire;Natton, in Gloucestershire; Wallingford, inBerkshire; Woodbridge, in Suffolk; and three in London—theMill-Yard, Cripplegate, and Pinner's Hall Churches.Eight of the eleven are now extinct, and hence a completeaccount of them cannot be obtained.

A very interesting correspondence between the Mill-YardChurch and the General Conference of the Seventh-dayBaptists in the United States has been carried on forthe last fifty years. In 1844, George B. Utter, as delegatefrom that body, visited the brethren in England, wherehe was hospitably entertained. The worthy pastor of theMill-Yard Church is, I understand, collecting materials fora history of the Lives and Writings of Sabbatarians inEngland, and likewise preparing a list of Sabbatarianauthors, together with an account of all the books whichhave been published that relate to the Sabbath controversy.

From an attention to the foregoing it will be perceivedthat Sabbatarianism has greatly declined in England;and that decline seems to have been produced by the operationof a variety of causes. There are certainly greatinconveniences, particularly in large towns and cities, connectedwith the observance of a day of rest so utterly atvariance with the popular custom as that of the seventhday has ever been. This, with that spirit of conformityby which men are ever prone to accede to establishedusages, together with the fact that they never institutedany associational organization, sufficiently accounts for{129}their early declension, without supposing any unsoundnessin their creed.[35]

We have every reason to believe that formerly, and downso 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 Welshmountains, but their history appears to be buried in oblivion.

I have also been recently informed that there is a Seventh-dayBaptist church near Burton-upon-Trent, andnine miles from Derby. That a Mr. Witt, in 1832, officiatedas pastor. That they own a large brick meeting-house,in which their meetings are solemnized every Sabbathday, and are a very respectable body of people.

The Seventh-day Baptist churches in the United Statesoccupy isolated situations in different parts of the Union,and are distinguished from other religious denominationsby certain distinctive views relative to the immutability ofevery precept of the moral law.

The term Sabbatarian was formerly adopted by those ofthe same persuasion in England, subsequent to the Reformation,when the word Sabbath was applied exclusively tothe seventh day of the week, and those observant of it asholy time were regarded as the only Sabbath-keepers.This term, though highly expressive of the main Sabbathdoctrine, was, on account of its supposed indefiniteness,rejected by the General Conference of the AmericanChurches, in 1818, and the appellation of Seventh-dayBaptist, which was considered more generally expressive,adopted in its stead.

The differences existing between the Seventh-day Baptistsand the other Baptist denominations, all relate to theSabbatical ordinance. In respect to this the former believethat no system of morality can be complete whichdoes not include time devoted to God and religious worship;that the seventh day was particularly appropriated{131}and set apart for this purpose in Paradise, and wasdesigned, not for any one class or race of men, but for allmankind; that it forms a necessary part of the moral law,which is immutable and unchangeable in its nature, and ofuniversal obligation; that no other day was substitutedfor this by divine authority at the introduction of Christianity;that the first day is nowhere mentioned in thesacred volume as possessing a divine character; that whateverrespect was paid to it in the primitive ages originatedfrom the supposition that it was the weekly anniversary ofthe glorious triumph of the risen Saviour, and not fromthe idea of its being the Sabbath; and that the substitutionof the first for the seventh day, as holy time, wasbrought about by the Antichristian power, who, accordingto the word of prophecy, was to usurp the prerogatives ofthe Deity, and change times and laws.

These opinions, though countenanced by Holy Writ, andperfectly agreeable with many historical records, aredirectly in opposition to the popular prejudices of the day,and, consequently, their conscientious supporters havebeen exposed, sometimes, to downright persecution in theshape of fines and imprisonment, and at others, to theequally cruel, though less ostensible, suffering imposed byvituperative sarcasm and disingenuous ridicule.

We have all heard of a very expressive proverb, importingthat the world will think of us just as we think ourselves.Perhaps the seventh-day people have not madesufficient exhibitions of self-gratulation. Perhaps theyhave 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 toGod rather than to men; that they have been distinguishedmore for morality, good sense, and quiet, unobtrusivemanners, than for brilliant, but superficial, attainments;{132}and that they have been rewarded, not by outbursts ofpopular applause, not by a rising upon them of the sun ofworldly prosperity, but by the sweet consciousness of doingright, and a slow but steady progress in Christian knowledgeand acquirements. The Seventh-day Baptist churcheshave been blessed and honoured by the labours and exampleof a succession of worthy ministers. Men, pre-eminently qualifiedto break the bread of life, and administerthe milk of the word;—men truly apostolic in simplicityand purity of doctrine, in fervour of piety and zeal. True,they have not been distinguished for the wisdom of thisworld. They have not rejoiced in the learning of Bossuet,neither have they exhibited the eloquence of Bourdalone,Massillon, or Whitefield; but they have adhered steadilyto the truth, have been uncompromising in opposition toerror, and little prone to seek worldly honours and emoluments.Few of them have ever grown rich except ingrace; indeed, the possibility of opulence was precluded bythe cost of living, and the smallness of their salaries. Thesame has also operated to prevent the accumulation oflarge libraries by the ministry, or their devoting much timeto learned research or literary pursuits.

Few denominations of Christians have been equally distinguishedfor fraternal feeling and unanimity of sentiment;—inno one has society assumed a more healthy andmoral tone. Industry, frugality, and integrity, are theirleading characteristics; mendicity is rare among them, andsqualid poverty unknown.

Man is eminently a social being. No one perceives,perhaps no one apprehends, how much society contributesto strengthen and perfect the noblest virtues and highestattainments. The affections are particularly under thecontrol and guidance of social influences. The interchangeof the forms of hospitality and courtesy powerfully promotes{133}the growth of friendship and kindliness of feeling.Consequently, social worship is of the highest importanceto every Christian fraternity; and nothing is more productiveof congeniality of sentiment and unity of designbetween churches of the same faith and order than frequentconvocations for mutual encouragement and edification.The Seventh-day Baptists were aware of this, and,accordingly, when the church in Newport, R. I., organizeda part of its members into a separate and distinct body,now known as the First Hopkinton Church, it was stipulatedthat an annual interview should take place, whichwas subsequently known as the yearly meeting. Thuswas formed a little confederacy, whose bounds graduallyenlarged as new churches were instituted, until it includedthe parent churches of Rhode Island, Connecticut, NewYork, and New Jersey. These meetings were held alternatelyat different places, and were usually attended bythe ministers and other leading members of the respectivechurches, who generally travelled at their own expense,and spent some time in this social and religious visit. Theconsequences of this interchange of Christian sympathiesand feelings were every way delightful. The bonds ofunion were cemented, many pleasing acquaintances wereformed, 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 denominationbegan to consider the expediency of establishing someformal ecclesiastical organization. This was consideredthe more necessary in consequence of certain differences insome doctrinal sentiments that prevailed to a considerableextent. The question was, under consideration until1805, when, at a meeting convened at Hopkinton, certainarticles of union were agreed upon, and subscribed by delegatesfrom eight sister churches; and thus an ecclesiastical{134}body for the transaction of business was formed, which wasdenominated the General Conference.

The second session of this venerable body was held atBerlin, the third at Cohansey, now Shiloh, and the fourthagain at Hopkinton. In 1808, the Lost Creek and NewSalem churches, in Virginia, united with the Conference,which subsequently received continual and almost annualadditions.

The meetings of this body were solemnized alternatelyfrom place to place, and were attended with the mosthappy consequences. Before the venerable body, whosemembers were uniformly distinguished for integrity, candour,and piety, all difficult cases were brought for considerationand adjustment. Here divisions were reconciled,schisms healed, and such differences as appearedlikely to disturb the general peace removed. Here, also,religious and benevolent enterprises were projected andrecommended to the churches for their action and consideration.The authority of the General Conference wassubject to several limitations, which will be perceived byattending to the form and government of the Sabbatarianfraternities. Every church is in itself a distinct body,capable of transacting its own concerns, of receiving orexpelling members, of appointing its own pastor and otherofficers, fixing their salaries, and suspending their ministrationsin case of impiety or gross immorality. Theinternal regulations of these churches are simple anddemocratic, every member being equally entitled to avote, and the pastor, except by the superior respect attachedto his station, having no more voice, and exercisingno 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 andimpartial government, would accede to the establishment{135}of any ecclesiastical organization that might tend to subverttheir independence, or to centralize in an extraneousbody the authority which was then disseminated throughand exercised by the members of the churches themselves.Accordingly, we find that the right to choose, elect, andordain their own deacons was still retained by the churches,as well as the privilege of specifying from their numberssuch candidates for the ministry as appeared eligible forthat sacred office, which specification and appointment,being submitted to the Presbytery (a board of ministersappointed for that purpose), by whom the qualifications,talents, and character, of the candidate is examined, whichexamination proving satisfactory, he is forthwith ordainedby the laying on of hands.

Neither has the Conference any right to institute ajudicial investigation of any difficulties that may arisebetween individual members and the churches to whichthey belong, nor to attempt any interference with dissensionsbetween sister churches, except by special and particularinvitation, and unless the subject has been previouslylaid before the respective churches, and their delegatesto the Conference instructed to take cognizance ofthe matter.

Such churches of the Sabbatarian order as desired admissioninto this confederacy, were required to furnish awritten exposition of their doctrinal sentiments respectingregeneration by the Holy Spirit, justification by faith, andsalvation through the merits of Jesus Christ, which, provingsatisfactory, the right hand of fellowship was extendedto their delegate on behalf of the Conference. Here wemay observe that this proceeding was not calculated norintended to establish any inquisitorial censorship of doctrinalviews, but to perpetuate good order, unanimity ofsentiment, and purity of faith.

{136}At the time of the organization of the General Conference,there were several churches of Seventh-day Baptistswho remained aloof from that confederacy. Of these,one was situated in a very pleasant country, on the westfork of the Monongahela River, in Harrison County, Virginia.This church, in 1808, sent a letter to the Conference,requesting admission into that body, but statingtheir practice of receiving first-day members. In consequenceof this, their reception was postponed, and anadmonitory message upon the subject prepared and sentto them. This church soon fell into a decline; its membersremoved 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 ofconsideration, the Seventh-day Baptists made no attemptto form a denominational literature until 1820, when anassociation of ministers edited and published a periodicaldesignated the Missionary Magazine. About the sametime a collection of hymns for the use of the denominationwas made, which met with very general acceptance andapplause. After the publication of the magazine had beencontinued for two or three years, various causes contributedto render the further prosecution of the enterprise inexpedientand unadvisable. Upon the discontinuance of themagazine, the necessity of a denominational literary organwas very generally felt, but engagements in other pursuits,fears of pecuniary losses, and other causes, operated toprevent the enterprise until 1827, when Deacon JohnMaxson, of Scott, projected and brought into successfuloperation a weekly newspaper, called the Protestant Sentinel,which, by untiring energy and perseverance, he succeededin supporting and publishing for several years.The paper was first issued at Homer, then at Schenectady,{137}and finally at De Ruyter. To Deacon Maxson, the publicationof this paper appears to have been, from the first,a losing concern. His engagement in the enterprise wasnot undertaken with the view of expectation of pecuniaryprofit. He was influenced by considerations far moresacred and important. No doubt in the advantages securedby that enterprise to his brethren he feels amply repaidfor all his toils and difficulties; for a man of his benevolentheart and amiable disposition ever forgets all personalconsiderations in the general good.

When the press was removed to De Ruyter, DeaconMaxson resigned the editorial charge, which passed in avery short period through several hands; the paper bearingthe name of The Seventh-day Baptist Register. Evenhere its location was not considered as the most favourable,and many supposed that the city of New York wouldafford a more eligible situation. To that place, therefore,in 1844, it was removed, and the Rev. George B. Utterassumed the editorial chair, since which removal it hasborne the name of The Sabbath Recorder.

The denomination became early aware of the utility oftract publications, and the General Conference in 1831,recommended the formation of tract societies in the differentchurches, which should become auxiliary to a generaltract executive committee, annually appointed by thatbody, to procure, examine, and publish such tracts as intheir opinion might be desirable. In compliance with thissuggestion, such organizations were instituted in nearly allthe 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 andknowledge, it does not seem, even yet, to be duly appreciated.The want of available funds crippled its operations,{138}and lessened its usefulness; nevertheless it continuedto support a nominal existence until 1843, when it was remodelledand reorganized under the name of the SabbathTract Society, since which period its activity and usefulnesshave been abundantly exhibited. It has a series ofstereotyped tracts, of which editions are published accordingto the means and demands of the society. In connexionwith this, is a publishing society, recently organized, thathas issued several publications not connected with theseries, but all relating to the Sabbath controversy. Thedenominational paper is also published under the auspicesof this society; and it is believed that whatever obstaclesmay have impeded the progress of our publishing interests,they are rapidly disappearing before the development ofour literary resources.

The utility of missionary organizations engaged, at avery early period, the attention of the General Conference.At this time it was the practice of the individualchurches to depute their ministers to make short journeys,of which they generally defrayed the expense. The inefficiencyof this course had become painfully manifest, andit remained for the Conference to devise some plan bywhich the missionary efforts of the denomination could beconcentrated. The subject was under consideration fortwo or three years, and finally resulted in the organizationof the Seventh-day Baptist Missionary Society. By referenceto the constitution of this society, which bears the dateof 1819, it appears that its object was to consolidate the fundsand concentrate the efforts of the denomination, in order topromote the interests of religion by employing missionariesand sending them to the destitute and scattered brethrenin our fellowship. This society, notwithstanding its laudableobject, was destined to meet with many difficulties and embarrassments.The poverty of some of the churches, and{139}the unwillingness of others to contribute, were serious obstaclesin the way of its accomplishment of the good it hadpurposed to perform. Yet under its auspices, several missionarieswere annually appointed, for three, six, or ninemonths, to occupy such fields of labour as appeared mosteligible, and generally embracing visitations to Sabbath-keeperswho were removed to distant localities. Thesejourneys, though attended in the sequel with the happiestresults, often required no small share of personal sacrificeand inconvenience on the part of the performer. Difficultieswere always to be encountered; many times dangers.These were greatly enhanced, from the fact that the missionaryfield generally lay in some new region, where theforests were as destitute of roads as the rivers of bridges, andwhere the uniformity of the one might prove quite as perplexingto the wanderer, as the swollen tides of the othermight render dangerous the unaccustomed ford. Not unfrequentlycircumstances required the performance of thesejourneys in the winter season, when every discomfort wasproportionately increased.

These missionaries held meetings, organized churcheswhere such a course seemed expedient, and administeredbaptism to believers. Sometimes their visits to the destitutewould be attended by a gracious revival, but at alltimes were accompanied with gratifying results. But theembarrassments of the society continued, and finally, in1841, it was formally extinguished, in order to make roomfor another, whose regulations, it was conceived, were morejudicious, and which commenced operations in 1842. Tothe domestic this adds a foreign field. Under its direction,Messrs. Solomon Carpenter and Nathan Wardner, withtheir wives, are labouring at Shanghai, in China, and themission, with which a small school, under the managementof the excellent Mrs. Wardner, is connected, is in a highly{140}flourishing condition. The Board are collecting funds tobuild a chapel for public worship, to purchase an eligiblesite for which, about one thousand dollars have been alreadydespatched to that country.

A Seventh-day Baptist society for the disseminationof religious truth among the Jews, took a permanent formin 1838, and Elder William B. Maxson was appointed tolabour, under its direction, with that ancient and bigotedpeople. The success of this enterprise was not proportionateto the anticipation indulged, although probably asgreat as could have been expected, had all the difficultiesand obstacles of the mission been fully considered. Inconnexion with this society, a small work on the propheticcharacter of the Messiah was published, and many copiesgratuitously distributed among the Jews. Recently thissociety has only supported a nominal existence.

The attention of the Seventh-day Baptists was earlycalled to the subject of education, and two institutions ofa high classical character, have been established amongthem. Of these, one is located at Alfred, AlleghanyCounty, New York, and is denominated the Alfred Academyand Teachers' Seminary; the other at De Ruyter,New York, was founded in 1837, at an expense of nearthirty thousand dollars. The first has a charter from thestate, and both have acquired a high reputation, andfurnish the means of a classical education to a large numberof students. Besides these, academic schools have beenprojected and brought into successful operation in othersections, in connexion with our denomination.

The Sabbatarians have repeatedly taken action in theirecclesiastical bodies, against war, intemperance, slavery,secret societies, and the like, and in favour of the greatmoral reforms and benevolent enterprises of the age.

Within the last twenty years a very interesting correspondencehas been carried on with the Sabbatarians of{141}England, through the medium of Rev. Robert Burnside,and Rev. William Henry Black.

About 1830, the great increase of business, as well asthe scattered situation of the churches, seemed to justify, inthe opinion of many, some modification of a general annualConference. It was therefore proposed to divide the denominationinto two Conferences, according to their geographicalposition. When the subject came up for action, itwas judged most expedient to continue the Conference, butto divide the churches into Associations, which shouldmeet annually, to transact the business of the churcheswithin their own bounds, and appoint delegates to representthem in the General Conference, which, according toa resolution passed at one of its meetings, convened atShiloh, in 1846, is hereafter to meet triennially instead ofannually. Five Associations have been formed, in accordancewith this plan,—the Eastern, embracing the churchesin Rhode Island, Connecticut, and New Jersey,—the Central,including those in the State of New York, east of thesmall lakes,—the Western, composed of the churches inWestern New York and Pennsylvania,—the Southwestern,comprising those in Ohio and Virginia,—and the Northwestern,including those in Wisconsin and Iowa. Theutility of this arrangement is unquestionable, and, so faras it has been tested, has been found to answer all the purposesof an Annual Conference without its disadvantages.But it must not be supposed that during all this time, thesun of prosperity to this people has been unclouded; thatno difficulties have arisen in their straight and narrow path.On the contrary, they have been subjected to many andpeculiar trials. They have been despised by the worldlyand the great, have been oppressed by law, and persecutedin more ways than one by those professing the Christianname. Even now they are subjected to many inconveniencesfrom their nonconformity, and are deprived of many{142}social and literary privileges that they might otherwiseenjoy. In consideration of this, and the strong worldlytendencies that bind the human heart, it is not surprisingthat thousands who have been brought up to recognise theobligatory and sacred character of the fourth commandment,and who were fully convinced of its unalterableclaims, have been induced to abandon it; while others, forthe same reasons, although fully convinced of their duty,have refused to embrace it. Yet some have been able toappreciate the vast importance of the stake at hand, havefelt the danger of trifling in an affair on which eternalinterests depended, and have concluded that popularapplause was nothing comparative with an approving conscience,and the smiles of God. Such have strictly adheredto the Sabbath, or have embraced it, notwithstanding theconsequences. Of the latter, we might instance severaleminent and worthy ministers, who now occupy prominentplaces in the denomination. Rev. Wm. M. Jones,[36] andRev. J. W. Morton, Professor of Modern Languages inthe De Ruyter Institute, are both converts to Sabbatarianism.

In the history of Sabbath-keepers we have had a beautifulexemplification of the truth of that promise, that hewho soweth in labour and with many tears, shall returnrejoicing, laden with the products of an abundant harvest.Their numbers were few, their churches isolated, and theiropportunities for sharing in the emoluments of the worldboth limited and unfrequent, nevertheless the disseminationof their doctrines has become, through Divine Providence,the means of reclaiming many wanderers to the BibleSabbath. The increase of the number of the Sabbath-keeping{143}churches may be attributed to a variety of causes.Every society possesses within itself the principle of extensionand multiplication, by which it will ultimately quadruplicateits numbers, when no counteracting agencies ofmore 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 fraternityfrom the surplus members of the old. Emigration also becamea great source for the dissemination of the scriptural doctrineof the Sabbath, as well as indicative of the groundto be occupied by future churches. Thus some brother,whom poverty or untoward circumstances had forced toabandon his native state, and the Christian society of hischildhood, has been the pioneer of religious instruction tothe neighbourhood, and the honoured founder of a religiousestablishment.

In the third place, the perceptions of many have beenenlightened by an unprejudiced perusal of the Holy Scriptures,accompanied by the convincing energies of the Spiritof truth. A venerable lady, resident in the State of NewYork, embraced the Sabbath, to which she rigidly adhered,notwithstanding the opposition and persecution of herhusband and kindred, although at the time unaware thatany denomination of Christian Sabbatarians existed. Shehad obtained her knowledge of the Sabbath, its ordinanceand obligation, from the Bible alone. A gentleman ofMaryland, with his family, embraced the Sabbath withouthaving any previous communication or connexion with theSabbatarians; but the unprejudiced perusal of the Scriptureshad instructed him in the knowledge of his duty, andhe hesitated not in the performance of it. A multitude ofsimilar cases might be recorded; these, however, are sufficientto show that Scripture testimony, when acting uponunprejudiced minds, will invariably lead to a clear convictionof the holy and sabbatical character of the seventh day.

{144}It is well known, that in nearly every State of the Union,the observance of the first day is enforced by law. It iscertainly remarkable that these States, so distinguished fortheir otherwise liberal and enlightened policy, should retain,with such tenacity, this hateful feature in their legislativesystem; thus subjecting to the alternative of conformity,or to the liability of fines and imprisonment, a large andrespectable portion of the community. To obtain the redressof these grievances, and the exemption from beingmade amenable to civil processes served, or made returnableupon the Sabbath, petitions were circulated for two orthree consecutive years, in the different States where theSabbatarians reside, and then presented to the considerationof the legislative bodies. In no case, however, werethey attended with the results anticipated, either by a repealof the obnoxious statutes, or by the enactment of otherlaws, more conformable to the spirit of the age.

Upon several occasions, the Seventh-day Baptists haveattempted to participate with their first-day brethren, inSabbath Conventions, and similar convocations. But, asmight have been expected, they have been uniformly excludedfrom these deliberations; courteously, it is true, andwith expressions of Christian feeling and charity. In consequenceof this, they have instituted, and held, withintheir own bounds, several Conventions and similar meetings,designed to advance and disseminate the Bible doctrineof the Sabbath.

The Eastern Association of Seventh-day Baptists, embracesthe churches located in Connecticut, Rhode Island,{145}and New Jersey. The history of these communities mustbe highly interesting, and fraught with instruction to everypious mind.

CHURCHES IN RHODE ISLAND.

This little territory, which circumstances have renderedso peculiarly dear and interesting to every pious mind, wassettled at a remarkable period in the history of the world,and under circumstances not only new and peculiar, butstrongly adverse to former theories and practices. It remainedfor the founder of this little colony to make thediscovery that the consciences of men were above the cognizanceof penal regulations or legal processes; but theprinciples of religious freedom which he exposed and incorporatedin his government were regarded by all otherbodies, both civil, judicial, and ecclesiastical, as in thehighest degree visionary in theory, and dangerous, disorganizing,and impracticable in real life.

It is not surprising that a pampered priesthood andlordly prelates, whose honours and preferments were basedupon a system of ecclesiastical tyranny, should oppose, byevery possible means, the establishment of unlimited toleration;although we may well wonder that those who hadfelt 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 inestimableblessing of worshipping God according to the dictates oftheir own consciences. Roger Williams, who fled from thepersecuting Puritans, became the founder of the first BaptistChurch in America, which was instituted at Providence,1644, and from which originated a church at Newport, in1652, under the auspices of Rev. William Vaughan. Fromthis community seven persons seceded in 1671, and established{146}the first Seventh-day Baptist, and the Third BaptistChurch upon the American continent. This secessiontook place in consequence of the teachings of StephenMumford, who emigrated from England in 1665, and whocontended, with zeal and fervour, for the perpetuity andunchangeable nature of the Sabbatical ordinance. It isgreatly to be lamented that of the early life of this man,the parent, under God, of so many flourishing religiouscommunities, so little is known.

Only a few facts have been preserved, and these rest onquestionable evidence. I have not been able to obtain anyknowledge of his parents, of the place of his birth andeducation, or any of the circumstances connected with hisconversion. It is certain, however, that he embraced Sabbatariansentiments, or was educated in that belief inEurope.

Mr. Mumford, when he arrived in this country, was inthe middle of life; a period when the energy of youthremains without its rashness, and the mind is prepared toact with steadiness without exhibiting the timidity and pertinacityof old age.

It has been observed, with more beauty of expression thaneither truth or consistency, that great circumstances makegreat men. It is certain that extraordinary trials, new situations,and difficult exigencies may and will develope unexpectedpowers, and give prominence to certain traits of character;nevertheless, the mind, in its essential qualities, generallyremains unchanged. Horace, whose knowledge ofhuman nature no one has ever distrusted, very pertinentlyremarks, that those who cross the ocean pass under a newsky, but do not change their disposition. This was undoubtedlytrue of Mr. Mumford; and could we trace hisearly history, we should doubtless find an exhibition of thesame principles and conduct which marked his subsequent{147}career. But the actions of Mumford speak loudly in hisbehalf. He was evidently a lover of the truth, and oneneither ashamed nor afraid to advocate unpopular tenetsif they agreed with the Word of God. He cannot beaccused of bigotry or intolerant feelings towards thosewho differed from him in sentiments, for he united with,and continued in the communion of the First-day BaptistChurch in Newport for a considerable time. Neither doesit appear that he attempted to make proselytes by anyviolent or injudicious methods, but simply showed the wayof right by expounding the Scriptures in friendly conversation.It is evident that he had no ambition to be consideredas a partisan leader, for he never aspired to becomean elder even in the church which he had been instrumentalin gathering. While a conclusive testimony of his generallyirreproachable character, and the piety of his littleband of followers, is evinced by the fact that they werenot excluded from the First-day community, but voluntarilywithdrew from it, in consequence of the "hardthings" which were spoken against them by their brethren.

It is probable that Mr. Mumford was one of those amiableand worthy characters, who, possessing an humble and unaspiringdisposition, never dream of worldly distinction orpopular applause, or that their actions, or the perpetuationof their memories, can be beneficial or grateful to posterity.At this time, too, the founder of a poor and despised sectmust 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 wasprofessedly established, and the friends of Roger Williamshave chanted his praise in no measured terms upon thataccount; but how do their eulogies agree with the fact{148}that even here the Sabbatarians were subjected to peculiartroubles, and suffered much inconvenience, being exposedto insults and annoyances upon their Sabbaths, and likewisedriven from their fields of labour upon the first dayof the week by the magistrate, although peaceably at workin a manner that precluded any disturbance. Of themanner of Mr. Mumford's death I have no account; but"mark the perfect, and behold the upright, for the end ofthat man is peace." Doubtless it was so with him.

NEWPORT CHURCH.

The Sabbatarian church at Newport was instituted in1641. It then contained seven members, who had withdrawnfrom the communion of the First-day church onaccount of the differences subsisting between them withrespect to the Sabbatical ordinance. Their names wereStephen Mumford, William Hiscox, Samuel Hubbard,Roger Baster, and three sisters; William Hiscox becametheir first pastor.

The early history of Elder Hiscox, like that of most ofhis contemporaries, is wrapped in obscurity. He appears,however, to have held an eminent place in the First-dayBaptist Church of Newport, then under the pastoral careof Rev. Mr. Clark, as we find that he was appointed bythat body, in conjunction with Joseph Torrey and SamuelHubbard, to assist the Baptists at Boston, in a public disputeconcerning infant baptism, to which they were challengedby the Puritan persecutors. This dispute wasactually held and continued for two days, though to littlepurpose, for all turned out a farce so far as the Baptistswere concerned, who, as it appeared, were only invitedthere to be tantalized and abused.

It is very probable that Mr. Hiscox had acquired a reputation{149}for public speaking before he was chosen orordained to the ministerial office by the infant church atNewport. Be that as it may, his faithfulness, the prosperityof the church under his ministry, and the successfulmanner in which he vindicated the Scriptural tenets whichhe had espoused, evinced the wisdom of their choice. Hefell asleep in Jesus in 1704, in the sixty-sixth year of hisage.

Rev. William Gibson, from London, where he receivedhis ordination, was his successor. Elder Gibson is said tohave descended from an ancient and highly respectablefamily in Warwickshire. From his youth he was destinedfor the church, and consequently he received a classicaleducation in Oxford, that nursery of ecclesiastics. Whileprosecuting his preparatory studies, he accompanied hisfellow-students to see what they denominated "sport,"which was, in reality, the public whipping of a poor womanfor nonconformity as it respected infant baptism, and thereligious observance of the first day. The great patienceand apparent piety of the victim, together with the brutalityof the sentence, wrought powerfully upon his sympatheticmind, and finally he abandoned the study of logic for thatof the Bible, in order to discover what part of the sacredvolume authorized such proceedings. This inquiry, to theinexpressible grief of his parents, who saw the prostrationof their worldly hopes, terminated in his conversion toBaptist sentiments, and his emigration to America. Hefilled the office of pastor to the church at Newport until hisdeath, 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 hisadministration. He died in 1737.

Rev. Joseph Maxson, another father in Israel, followed,{150}who died in 1743. Mr. Maxson is said to have been extremelyapt and pointed in argument, but he was mainlydistinguished for judicious adaptation of means to ends inall his intercourse with the unconverted. This will beillustrated by the following anecdote. He had a neighbournotorious for infidel principles and unchristian conduct, butas such characters generally are, he was entirely ignorantof the Bible, nor could he be prevailed on to read or acceptone. Mr. Maxson did not press the matter, but manifestedas 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 havingbeen accidentally dropped. He took it up; it was a Bible.Upon the blank leaf was written—

The exquisite beauty of this stanza struck the mind ofthe scoffer; he thought that certainly his principles couldnot be shaken by a slight examination of the book, as hewished particularly to discover to what passage such beautifullines could apply. He did so; the result was hisconversion.

Rev. John Maxson, their next pastor, was a man of eminentpiety. He was not a proficient in the wisdom of thisworld, but he possessed that without which all learning isvain. He was eminently distinguished for his knowledgeand love of the Scriptures. He died in 1778.

Rev. William Bliss received the mantle of the ascendingElijah. Mr. Bliss, in his early life, was much inclined todeism, but when about thirty years of age, he became trulyserious, and finally he was happily converted, and unitedin communion with the church. Soon after his public profession{151}of religion, he became exercised on the subject ofthe ministry. He had frequently improved his gift forspeaking, in the prayer and conference meetings; and hereceived a public call of the church in 1773. In 1780, hewas installed pastor of the church, in which station he continuedduring the remainder of his life, which was abouttwenty-eight years.

Mr. Bliss was a warm and steady friend of his country,and suffered much by the English soldiery, during theRevolutionary war, being completely in their power whilethe city of Newport remained in their possession. Theytook possession of a part of his farm, on which they erectedforts, and a part of his dwelling, in which were quarteredmany of their officers. They also cut down his orchardsto barricade the roads, and committed many depredationsof a similar character.

Mr. Bliss was the father of a large family, and somevery interesting circumstances are related of one of hisdaughters. This young lady, when about sixteen years ofage, had a long and painful sickness, in which time she becamehopefully converted; and God was pleased to recommendhimself to her in a remarkable manner. During her illness,at a time when she was very low, she lay for a long timeas one asleep, without sense or motion. Her attendantslooked upon her as dying; but presently she revived, andwas in the greatest transports of joy. She declared tothem that she had been favoured with a view of anotherworld, and had been conducted both to the mansions ofmisery, and the abodes of felicity; and that in both placesshe saw and recognised those with whom she had beenacquainted, and were then dead, but that she was forbiddento tell them who were in misery; that she had watergiven her to drink, which was inexpressibly sweet,—thatshe was told that she would not recover from her sickness,{152}but must return for a season, and then that she should beadmitted back to stay for ever. She lived about a yearafter this, during which time she looked forward with thegreatest pleasure to the time of her departure, and died infull confidence that she should be immediately reconductedto those scenes of felicity with which she had been madeacquainted.

As a minister of the gospel, Mr. Bliss was more distinguishedfor logical and spiritual argumentation, than fororatorical fervour. Few have excelled him in solidity ofjudgment, and the happiest consequences uniformly resultedfrom following his advice. As a Christian he wasremarkably exemplary, and adorned his profession in bothpublic and private life. He was warm and tender-hearted,circumspect in his deportment, and always anxious to promotethe happiness and usefulness of all about him. Hewas distinguished for a pleasant cheerfulness, which madehis conversation agreeable to persons of all ages.

The circumstances attending his death were quite remarkable.For a few months previous to his decease, heexperienced several paralytic strokes, which, though light,greatly reduced his physical strength. Still he retainedhis mental faculties to the last, and was not confined to hishouse but a few days. From this period he was sensiblethat his departure was at hand, and he waited in thegreatest 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 ofphysical power. The day before his death, he was visitedby his intimate friend, the Rev. Mr. Eady. To him, heremarked, "I am going to try the truth of my doctrine."The morning before he died, he was visited by a grandsonwho had recently returned from Spain. With him he conversedfreely on the political and religious state of that{153}country. From these subjects, he referred to his own circumstances,observing that he no longer possessed anyinterest in the busy scenes of this world, as he was on thepoint, he believed, of departing for a better one. He signifiedthat he thought himself to be dying, and appearedanimated with the prospect before him. He seemed likeMoses, who in his full strength, was permitted to ascendthe summit of Mount Pisgah, and thence view the fair andfertile fields of the promised inheritance. Towards eveninghe was visited by Deacon B., from Hopkinton, who called,not intending to tarry through the night. He observed tothis gentleman that he was going to die, and thought hewould be needed about his person. He also made, withgreat 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 housewithout exhibiting any unusual symptom except a strangecoldness of the hands and the feet. He had left him but ashort time when he heard an unusual stir below, and immediatelyarose and repaired to his bedside; but his spirit hadfled. Thus closed his long and useful life on the 4th dayof May, 1808, in the 81st year of his age.

The Rev. Henry Burdick, was his successor, andwas assisted in the ministry by Rev. Arnold Bliss.Both were young men of eminent piety and considerableability, and both continued to exercise their holy vocation,until they were called to rest from their labours at a veryadvanced age. Subsequent to the death of Elder Bliss,which occurred in 1826, this church appeared to sink underan accumulation of misfortunes and unpleasant influences.This deplorable state of things continued for several years,when the General Conference took into consideration theutility of appointing a missionary to labour in that vicinity.{154}Accordingly, Lucius Crandall received an appointment tothat field, in which connexion he continued for three years.He was succeeded in 1846 by Libbeus Cottrel, a youngman of considerable promise.

Besides this succession of pastors, the church at Newporthad several highly eminent men in its connexion.Of these, the Wards were distinguished for holding highofficial stations in connexion with the royal government ofthe province. They were descended from an ancient andhighly respectable family in England, whose elder membersespousing the cause of the Parliament in the civil wars,thereby became obnoxious to the dominant party at thetime of the Restoration. Mr. Thomas Ward, Esq., emigratedto America, and joined the Sabbatarian church, ofwhich 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 highestcircles, are, nevertheless, not ashamed of godliness, or ofa 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, contributedgreatly by his talents, and wealth, and influence, to itssupport. Determined likewise to give his brethren a solidproof of his affection and regard he bequeathed five hundredpounds sterling to the church at his death, whichoccurred in 1766. This eminent man, as a citizen andstatesman, was distinguished for patriotism and philanthropy.In his executive character as royal governor ofthe province, he displayed a singular ability, and hismemory will long be remembered with affection and respectby the people whom he served. Samuel Ward, his son,was also governor in the years 1762 and 1765; the dutiesof which office he administered with fidelity and zeal. In{155}the years 1774 and 1775, he was a member of the ContinentalCongress, in which difficult station all his conductwas signalized by an inflexible integrity and unfailingpatriotism. As a man, a scholar, a statesman, and aChristian, his character was equally respectable.

Mr. Henry Collins, another member of this church, waspre-eminently distinguished in his time, being one of thewealthiest citizens of Newport in the days of her colonialglory, a munificent patron of the fine arts, and a highlyrespectable literary character. He donated the groundupon which the Redwood Library now stands, and was aliberal contributor to all public enterprises of a benevolentand useful character. Mr. Collins participated at all timesin the labours of his brethren with much zeal and greateffect; being always ready to act his part, sometimes as amessenger to the other churches, and often at home in theservice of the congregation. In 1729, he was electedTrustee, and with Mr. Jonathan Weeden had the solecharge of erecting the house of worship. This venerablestructure stands upon a lot of land donated by Mr. Almyto the church for that purpose. A rather singular anecdoterelative to this meeting-house is on record. Duringthe Revolutionary war, when Newport was occupied bythe British army, most of the meeting-houses in the townwere converted into barracks for the soldiers. The Seventh-daymeeting-house was also selected for this use, but whenthe officer sent to take possession of it opened the door, hediscovered the ten commandments, which were written ontwo tables representing marble, and placed over the pulpit.Pausing a moment, he ordered his men to retire, remarkingthat he could not spoil a house in which were written thesacred laws of God. The meeting-house was accordinglysaved, although of but little use to the church during thecaptivity of the town.

FIRST SEVENTH-DAY BAPTIST CHURCH, HOPKINTON,RHODE ISLAND.

This church was first organized in 1708, althoughSeventh-day Baptists, in connexion with the church atNewport, had resided here for a long period.

Rev. John Maxson, their first pastor, and one of the earliestancestors of the large and respectable family of thatname, was distinguished for great oratorical fervour andpathos in public speaking, although he did not possess theadvantages to be derived from a classical education. Hisvoice is said to have been remarkably strong, clear, andharmonious; his eye mild, blue, and beaming; his countenancenoble and expressive, and then he knew so well howto touch the hearts of his auditory: always beginning hisdiscourses in a low and subdued tone, but warming withhis subject, and exhibiting throughout the general courseof his argumentation an air of vivacity and glowing energy;and in his appeals, an ardour, pungency, and force altogetherirresistible. When addressing sinners, he wouldweep from sympathy and feeling; but how would his countenanceirradiate and brighten when he told of a Saviour'slove! He died in 1720, in a ripe old age.

Rev. Joseph Clarke, who succeeded him, was ordainedin 1712, and exercised his ministry with great acceptanceuntil 1719, when he fell asleep in Jesus.

Rev. John Maxson, Jun., his successor, received ordinationin 1719, and continued his pastoral care over thechurch, until 1747, when he went to receive his crown. Itis 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. Fromthe closet he went to the pulpit, and he went from thepulpit to the closet. He wrestled with the angel of the{157}covenant like the patriarch of old, and like him he secureda blessing.

Upon the death of Elder Maxson, the ministration ofGospel ordinances in this church devolved on Elder JosephMaxson, of Newport, who served both churches until 1750.Rev. Thomas Hiscox assumed at this time its pastoralcharge. He was a man of rare piety and eminent ability.Evangelical in sentiment, eloquent in delivery, forcible andpointed in argumentation, he was very successful as aminister. Endowed with great conversational powers, apleasing and affable address, he was eminently qualified toadorn the social circle, and no one could frequent his companywithout being benefited by his piety and improvedby his wisdom.

He made a public profession of religion in early life,and was even then distinguished for close application tothe study of the Scriptures. Contemning the vain andfickle amusements of youth, he was ever found at theprayer circle, and delighted particularly in solitude andretirement. His maturity amply fulfilled the promise ofhis spring, and the autumn of his days was accompaniedby an abundant harvest. He died in 1773, in the seventy-seventhyear 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 hehad ceased to speak, his pallid countenance shone with aglory, and his glazing eye glowed with a rapture altogetherindescribable.

Rev. Joshua Clarke, son of the former, was eminentlydistinguished, not only as a Christian minister, but as acitizen. He sustained with fidelity and trust severalimportant town offices in the early part of his days, andas a member of the corporation for the College at Providence;{158}was highly distinguished for classical and literarytaste, as well as the faithful discharge of the laborious andvaried duties pertaining to that station. His patriotismand public spirit were continually exhibited during hislong 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 hischaracter displayed in all its beautiful and symmetricalloveliness. For this station he was eminently fitted bothby nature and grace: a form lofty and commanding; eyesdeep and dark as midnight; voice clear and musical. Hispreaching was powerful, and chiefly for this reason, it camefrom the heart. The church, during his ministration, wasblessed with several revivals of religion. He travelledmany journeys on business connected with the church, butfinally rested from his labours in March, 1793, in theseventy-seventh year of his age.

Rev. John Burdick, his successor, was equally distinguishedfor eminent piety and natural ability. His discourseswere marked by a fervid, yet gracefully simpleeloquence. He was also eminent for faithfulness in discipline.No member under his auspices was retained in thechurch whose conduct or reputation could be a blot uponher bright escutcheon; yet no one could accuse him of injusticeor partiality. His ministry was signally blessedby a powerful revival, in which more than two hundredpersons were added to the church in one year. As acitizen, he was liberal, public-spirited, and benevolent.Incessant in his Gospel labours, he travelled much, visitingdestitute 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{159}with their ministers. He died in the seventieth year of hisage, in 1802.

Rev. Abraham Coon, his successor, was ordained in1798, and was very generally admired for solidity of judgment,copiousness of thought, and eloquence of delivery.He was frequently employed among other denominationsto their great satisfaction. He died in 1813.

Rev. Matthew Stillman, his colleague, was ordained in1804, and continued his ministry with great acceptancefor nearly half a century. Elder Stillman, was a man ofmoderate ability, but he possessed, in an eminent degree,those excellencies of character and disposition, that arefar more desirable than brilliancy of wit, or depth andvariety of talent. Although others might be more admired,none were more extensively and universally beloved. In1819, Elders William B. Maxson, Daniel Coon, Thomas V.Wells, and Amos R. Wells, are all reported as associatedwith Elder Stillman in the ministry of this church. In 1832Christopher Chester is reported as licentiate. He wasordained in 1834, and continued in connexion with ElderStillman, 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 assumedthe pastoral relation in connexion with the church, whichsituation he still occupies.

Beside these ministers, others have been ordained bythis church and that of Newport, who removed into otherparts, and became the founders of new fraternities. Ofthese we may mention John Davis, of Burlington, NathanRogers, of Berlin, and Ebenezer David, afterwards chaplainin the American Army. Several members of thischurch have risen to places of trust and importance in thestate. Their deacon, Daniel Babcock, held for a longtime, the office of Assistant Governor in the upper house of{160}the legislature. Others have been elected to fill offices ofresponsibility in civil, judicial, and local affairs. As acommunity, they are noted for wealth and intelligence, forimprovements in the useful arts, proficiency in scientificpursuits, and steady industrious habits.

This community, notwithstanding the numerous amicabledismissions that have been made from it to form otherchurches, still remains one of the largest and wealthiest inthe connexion.

SECOND SEVENTH-DAY BAPTIST CHURCH, HOPKINTON,RHODE ISLAND.

This church, a branch of the former, was organized in1835, and Amos R. Wells became its first pastor, in whichrelation 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 presentincumbent.

THIRD SEVENTH-DAY BAPTIST CHURCH, HOPKINTON,RHODE ISLAND.

This community, like the one last mentioned, is a branchof the First Hopkinton Church, and seceded from the presentbody in 1835. It may be observed, that previous tothis separation the Hopkinton Church became very numerous,and built three meeting-houses for the accommodationof the different neighbourhoods. These meeting-housesare 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 settledpastor, until 1845, when Rev. A. B. Burdick assumed theresponsibility of that station. Rev. Charles M. Lewis, thepresent incumbent, was installed in 1848.

SEVENTH-DAY BAPTIST CHURCH, WESTERLY, RHODE ISLAND.

This church was organized in 1837, and was served byHenry Clarke as licentiate, and subsequently as pastor, forseveral years.Rev. Jacob Ayres, the present incumbent, was installedin 1848. Elder Ayres, is the grandson of Rev. JacobAyres of the Marlborough Church, and he seems to haveinherited Elisha's portion of the spirit and ability of hisvenerable ancestor. He possesses, in an eminent degree,one most rare and inestimable qualification for a gospelminister,—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 whichconnexion he remained until 1847.

Rev. Isaac More, his successor, was a convert to Sabbatariansentiments from the First-day Baptist denomination.

Rev. A. B. Burdick, the present pastor, was installedin 1848.

SEVENTH-DAY BAPTIST CHURCH, RICHMOND,RHODE ISLAND.

This infant community was organized in 1843, and containsabout twenty members. Its prospects, however, arehighly encouraging, and it must be regarded as a veryauspicious omen, that Rev. John Green has consented toassume the pastoral charge. Perhaps no one in the denominationis better calculated to encourage the timid andstrengthen the weak.

SEVENTH-DAY BAPTIST CHURCH, SOUTH KINGSTON,RHODE ISLAND.

This church, another infant community, was organizedin 1843. Elder Henry Clarke is their present pastor.

Rev. Christopher Chester has also been a very efficientlabourer in this region. His ministry has been blessed atdifferent seasons with the outpourings of the Spirit of grace,and the hopeful conversion of many. This was particularlythe case in 1841, when a First-day Baptist church,consisting of forty members, was gathered and organizedaltogether through his instrumentality. In 1847, he visitedthem again, and another revival was the consequence. Inthis the Seventh-day church participated.

EXTINCT CHURCH.

A church was organized, in 1791, at Oyster Pond, onLong Island, by Elisha Gillette, who came from NewJersey, 1789.

But he soon began to admit members who observed thefirst-day, in consequence of which intestine difficultiesarose. This church soon fell into decay, and ultimatelybecame extinct.

In the first settlement of this country, Baptists werepersecuted by Pedobaptists, on account of their tenacityfor believer's baptism; but all parties were united in oppressingand persecuting the Sabbatarians. Soon afterthe organization of the church at Newport, the sentiment,that the moral law was immutable and unchangeable, found{163}advocates in New London, Connecticut, where the spiritof persecution was under less restraint than it was inRhode Island. There is an old work, which was writtenby a Friend, and published in Baltimore in 1698, andwhich gives a very detailed and circumstantial account ofthe sufferings of the dissenting parties in New England.According to his statement, no less than ten Sabbatarianswere mutilated, imprisoned, and subjected to barbarous andcruel scourgings by their Puritanical brethren. Of these,John Rodgers, a member of the church at Newport, but aresident in New London, was fined, imprisoned, and sentencedto sit a certain time upon the gallows with a ropeabout his neck. Another, named Philip Rodney, whowas a Seventh-day Baptist in sentiments, although not amember of the church, was scourged, and then deprived ofone of his ears. Sometimes their meetings would be disturbedand broken up by the lawless violence of a mob.At others they would be fined, imprisoned, and maltreatedfor pursuing any ordinary business or labour upon thefirst day of the week; and such was the opposition tothem, in many places, that a man who religiously observedthe Bible Sabbath, would much sooner be subjected tofines and imprisonments, than if he had acknowledged itto be the Sabbath. These hostilities against the observersof the seventh-day, occasioned a remonstrance, addressedto the Governor of New England, by Peter Chamberlain,Senior Doctor of both Universities, and first elect Physicianin ordinary to His Majesty's person. This somewhatabated the rage of persecution, although the Sabbatarianswere continually exposed to great inconveniences. Itdoes not appear, however, that any sect was ever extirpatedby persecution, particularly one that had the testimonyof Scripture upon its side, and flourished in an ageof general inquiry.

SEVENTH-DAY BAPTIST CHURCH, BURLINGTON, CONNECTICUT.

The distinct organization of this church took place in1750, and Elder John Davis, who had been ordained atHopkinton, became their first pastor. The place was thencalled Farmington, West Britain. This church, while yetin its infancy, was considerably weakened by the loss andremoval of several of its most influential members. Otherdifficulties arose of a peculiarly trying and painful character,and few, if any, additions were made to their numbersfor more than ten years. But previous to the deceaseof Elder Davis, which occurred in 1792, they were blessedwith a precious revival, and the church received severaladditions. In the character of Elder Davis, we discoverfew points that are brilliant or remarkable, but many thatare lovely and amiable. It is said, that he pre-eminentlyexemplified the Christian duty of loving his neighbour.His entire life exhibited a series of actions illustrative ofthat virtue. The quiet placidity of his mien, his venerableand dignified countenance, were long remembered withenthusiastic veneration by the people of his charge. Hisglory was not of this world—his name has never beenranked with those of ecclesiastical dignitaries, scholars,or civilians; but it was set in the Lamb's Book of Life—itwas known to angels, and the spirits of just men madeperfect.

Rev. Amos Burdick succeeded him in the pastoral careof the church, in which station he continued until his death,in 1803. The church, under his ministry, enjoyed greatprosperity and union. Rev. Amos Stillman, for some timehis colleague, was his successor. Elder Stillman, thoughsubject to many temporal embarrassments, was a preacherof considerable ability and unblemished character; he wasuniversally esteemed. In the autumn of 1807, he visited the{165}churches in New Jersey, where the Conference was beingheld, in which he presided and preached many times to greatsatisfaction. But on his return home, he caught the yellowfever, of which he died in 1807, in the forty-fifth year ofhis age. From the loss occasioned by the death of ElderStillman, this church never recovered. A general declensionin religious feeling almost immediately followed, andalthough meetings were regularly sustained a number ofyears, and the name occurs in the Conference minutes,it never after possessed that inestimable blessing, a statedpastor. From 1810, its decline was gradual but sure, anda few years since, it was publicly announced that theSabbatarian church at Burlington had ceased to exist.Nevertheless, it must not be supposed that the Sabbatariansof this community apostatized from their ancientfaith. 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 deathto that home where congregations never break up, andSabbaths never end. Others have been the pioneers ofSabbatical sentiments, and the founders of new churches,in distant regions.

SEVENTH-DAY BAPTIST CHURCH, AT WATERFORD, CONNECTICUT.

Soon after the organization of the Sabbatarian churchat Newport, we find that John Rogers of New London,Connecticut, was fined and imprisoned, on account of hisadherence to Sabbatical sentiments. Others were subsequentlypersecuted for the same cause; but they persistedin their adherence to the truth, and ultimately became thefounders of a church at the place now called Waterford.The church was organized in 1784, and Rev. DavisRogers became their first pastor. Their number was{166}sixteen; but soon after, several families emigrated fromHopkinton and settled among them. In 1804, ElderRogers resigned the pastoral care of the church, andremoved to Preston, Chenango County. He was succeededby Rev. Jabez Beebe, whose ordination took placein 1796, and whose ministry was very acceptable, thoughnot of a long duration.

Rev. Lester Rogers, his successor, was distinguishedfor sobriety of mien, and although not calculated to shineas the preacher of a promiscuous assembly, was very usefuland acceptable as a pastor of this church. He died in1822.

Rev. Lester T. Rogers,[37] the present incumbent, waslicensed to preach in 1822, and ordained in 1824. Rev.Benedict Wescott, for some time his colleague, was licensedin 1828, and ordained in 1831.

The churches in New Jersey are large and efficientbodies, and date back to an early period in the history ofthe state. They were distinguished in early times, andwhen the denomination was in its infant state, for wealthand respectability of character, and for pastors of eminentpiety and worth.

SEVENTH-DAY BAPTIST CHURCH, PISCATAWAY, NEW JERSEY.

This fraternity, the third Sabbatarian Church in America,was organized in 1705, and Rev. Edmund Dunhambecame their first pastor.

Elder Dunham had been for some time a leader in the{167}First-day Baptist Church at that place, and was moreoverextremely 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. Bonhamreplied by requesting his censor to prove from Scripturethat the first day was holy by divine appointment. Uponexamination, Mr. Dunham not only discovered that hispoint was untenable, but became in the end a zealousadvocate of the sacred character of the seventh day. Ina short time, the force of his arguments carried convictionto the minds of seventeen others, who formed a church,chose him for their pastor, and sent him to Rhode Islandto be ordained. He served the church until his death in1734, 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 literaryadvantages, his preaching was very effective, and he wasgreatly beloved by his brethren. In the earlier part ofhis ministry their first meeting-house was built, the churchhaving formerly met for worship in private houses. Itwas erected upon a lot of one acre of land, which hadbeen donated to them for that purpose by Jonathan FitzRandolph. Elder Dunham, after serving this church upwardsof forty years, rested from his labours in 1777, inthe eighty-sixth year of his age. Rev. Jonathan Jarman,for some time his colleague, was ordained in 1772, butsoon after removed to French Creek, in Pennsylvania.Subsequent to the decease of Elder Dunham, this churchremained for several years without a pastor, but dependedfor ministerial assistance upon the occasional visits oftravelling missionaries, or a precarious supply by first-daybrethren. The church also suffered much from being nearthe seat of war, and in the vicinity of the ravages of theBritish army.

{168}Rev. Nathan Rogers, in 1786, assumed the pastoralcharge, and during that summer and autumn the churchwas blessed with a remarkable revival of religion, in whichupwards of sixty were added to its numbers. During thesame year, Rev. Elisha Gillette received ordination asevangelist, in connexion with this community, which relationhe sustained for three years.

Rev. Henry M. Lafferty, for three years the colleagueof 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 aspastor, who served the church until 1825, when he wassucceeded by

Rev. John Watson, whose ministry continued until1840.

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, atdifferent times, been connected with this church, who haveremoved to other fields of labour.

This church occupies a very pleasant situation, aboutthirty miles from the city of New York.

SEVENTH-DAY BAPTIST CHURCH, PLAINFIELD, NEW JERSEY.

This church, a branch of the former, was organized in1838, and Lucius Crandall, first as licentiate and subsequentlyas pastor, assumed the spiritual charge; in whichrelation 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 agoas 1695, an itinerant minister of the Seventh-day Baptistpersuasion, named Jonathan Davis, removed from LongIsland to the State of New Jersey, where he settled nearTrenton, and preached until his death, which occurred in1750.

Elder Davis visited Cohansey, where his nephews resided,one of whom, also named Jonathan Davis, was aminister, and a principal agent in gathering this church,which was constituted in 1737, and consisted of twentymembers, 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-housewas erected. It stands on a lot of one acre of ground,which was donated to them by Mr. Caleb Ayars. Theburial-ground, as might be supposed, contains many time-honouredmonuments.

Rev. Jonathan Davis, his successor in the ministry, wasof Welsh extraction, and the son of Rev. David Davis, adistinguished minister of the Welsh Tract Church. He wasborn in 1734, received ordination in 1768, and installed aspastor of the church upon the death of his predecessor, inwhich relation he continued until his death in 1785. ElderDavis was eminently distinguished for sound judgment,great stability, and moral worth. He was universallybeloved, and the church, under his ministry, attained aconsiderable degree of strength and permanence.

Rev. Jonathan Jarman, for some time his colleague, removedto Cape May, where he died, but his remains weresubsequently brought back to Shiloh for interment.

Deacon Philip Ayars was likewise considered a leaderin this church, and an administrator of baptism.

{170}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 continuedto serve the church until 1842, when, overcome with ageand infirmity, he resigned the pastoral charge to

Rev. Azor Estee, who was succeeded in 1844 by

Rev. Solomon Carpenter, whose transfer to the ChinaMission left the church without a pastor. However, in thelatter part of 1845 they secured the services of

Rev. Samuel Davison, a convert to the Sabbath, and avery able preacher, who remained for about two years,and was succeeded by

Rev. Giles M. Langworthy, whose illness and prematuredeath left them again in a destitute condition.

During the past summer the church was served byRev. Enoch Barnes, a very worthy man, and a convert toSabbatarianism 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 Sabbaticalsentiments.

This church has been blessed with many auspiciousrevivals. One took place in 1807, and continued for along time. It was very extensive, and about seventy wereadded to the church. Subsequently many precious seasonswere enjoyed, but perhaps the greatest in-gathering occurredin the commencement of the year 1843, when aboutninety were added to the church. This gracious visitationof the Holy Spirit commenced and continued through ameeting of days, in which Elder John Green and ElderEstee were the leaders. It was marked at first by a deepand unusual seriousness in the congregation, that gradually{171}increased, and seemed to pervade every heart in thevast assembly. Meetings for prayer and religious inquirysucceeded, at which old and young attended, whose countenanceswere indicative of the various emotions of theirsouls. Some in a fixedness of look that seemed to say,"God and eternity are near;" some with a settled gloomand depression of countenance; some with marks of indescribableanguish; and some with the holiest and happiestserenity, placid and beautiful as the loveliest sky after astorm.

Sabbath after Sabbath scores of candidates of all ranksand ages, from the child of ten summers to the old manof seventy winters, came together requesting the ordinanceof baptism, and what was most remarkable, the greatestorder and propriety prevailed. There were no exhibitionsof enthusiasm, no rapturous outbursts, or passionate exclamations.All was calm, sedate, and tranquil. Every oneseemed to be impressed with a sense of the indescribableholiness of God, and the sinfulness of the human heart.Every one seemed to feel himself within the most holyplace. There was confession, thanksgiving, and entreaty,—sohumble, and yet so confiding,—so confiding, andyet 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 remorsefulsorrow. From this church the sacred excitement extendedto others, and many precious revivals occurred inthe neighbourhood.

This community is at present engaged in building a newmeeting-house, at a cost of five thousand dollars, havingdonated the old one to a school and society formed foreducational and agricultural purposes.

This church was for a long time concerned in a verytedious affair relative to a lot of land in Philadelphia,which had been left by the will of Richard Sparks to the{172}Seventh-day Baptists for a burial-ground. The date ofthe will I have been unable to obtain, but it appears thatSparks was one of the Keithian Seventh-day Baptists;that he was baptized by William Davis, in 1699; and thathe belonged to a church of our persuasion in Newtown,Chester County. He was a man of large property, andbeing determined to give his brethren some substantialproof of his regard, donated to them the before-mentionedlot, which, at that time was in the suburbs of the city,although at present it is nearly in the centre. It wasused, for some time, as the burial-ground of the church,and upon a marble slab, placed in the wall by which it issurrounded, are inscribed the names of those who areinterred within. Subsequent to the extinction of thatchurch, and the removal of its members, many of whomemigrated to Shiloh,[38] it became a question whether the disposalof this property might not be effected, and the proceedsof the sale appropriated by the General Conference.Pursuant to this design, Caleb Shepherd, of Shiloh, wasappointed as agent for the sale of said lot, with instructionsto present a memorial to the Legislature of Pennsylvania,petitioning them to authorize its disposal forpecuniary compensation, or in exchange for other landmore conveniently situated. But these tedious negotiationsresulted in a manner the most unsatisfactory. The Legislaturedecided that according to the tenure of the will, theironly right to it was founded upon their using it for burialpurposes; and that therefore there could be no legal disposalmade of it.

About this time the Conference, in its denominationalcapacity, withdrew all claim to it in favour of the Shilohand Piscataway churches. Subsequently it was leased toa hose company; and afterwards sold by these churches to{173}Stephen Girard, by whom it was conveyed to the corporationof the city of Philadelphia, in whose possession it stillcontinues.

SEVENTH-DAY BAPTIST CHURCH, MARLBOROUGH, NEW JERSEY.

This church, a branch of the former, was organized in1811, and Rev. Jacob Ayras became its pastor, in whichrelation he continued until his death, in 1838, havingserved the church nearly twenty-five years.

Rev. Samuel Davis, brother of Elder John Davis, ofShiloh, was for some time his colleague in the ministry.

Rev. David Clawson, his successor, was returned aslicentiate in connexion with the church at Piscataway, in1833; was ordained in 1836, and installed as pastor ofthis church in 1839, in which relation he still continues.

OBSERVATIONS.

It will be perceived that this Association embraces theoldest churches, and is emphatically the stronghold ofSabbatarianism. Most of them also have originated fromordinary causes. Those of Piscataway and Shiloh haveeach produced a branch. Three of those in Rhode Islandoriginated from a remarkable revival, which progressed in1837, under the ministrations of Elder John Green, inwhich sinners were converted to God by hundreds. Allthe older churches have been the seats of stated pastors;consequently they escaped, at least in former times, allthe evils to be apprehended from frequent changes. Thesepastors, also, however deficient they might appear in thegraces of elegant diction, were distinguished for soundreasoning and plain sense. Their zeal was tempered withmoderation; their piety with rationality. If not very{174}scrupulous as to method and language, they were correctin their views, and orthodox in their principles. Thethemes of their discourses were the doctrines of the Gospel,and the nature of experimental religion, which they explainedin a manner adapted to the capacities of theirhearers. That much of this old-fashioned system is beingdone away with, is evident to the most casual observation.This profitable mode of preaching has been exchanged forone disposed to harp on opinions and debatable points.But, although a deep explication of mysterious subjectsmay look more wise, and excite, for the moment, moreinterest than to travel on in the old track, the tamperingwith matters beyond knowledge, to the neglect of plain butedifying subjects, will be attended by a general dearth ofreligious feeling.

This body embraces all those large and respectablechurches which are situated in the State of New York, eastof the small lakes. Most of this great body of our denominationhave been collected here within half a century.About ninety years ago, we first find traces of Sabbatariansentiments in this extensive country. Since that periodthe dissemination of this scriptural truth has been slow butsure. 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 offeeling which they have given to the efforts and enterprisesof the denomination in benevolent and educational pursuits.They were among the earliest promoters of Domestic{175}Missions in the then destitute regions of their own andthe Southwestern States. By their unwearied and activeexertions, amid all the discouragements incident to poverty,limited means, and untoward circumstances, evangelistswere sent out to disseminate the truth in those then destituteplaces, where, for many years past, flourishing churchesand powerful auxiliaries have existed. They seem also tohave first become interested in the subject of Sabbathschools, conference meetings, and monthly concerts forprayer. Their anniversaries are held at different placesin their long range of territory, and so commodiousand expeditious is the modern mode of travelling, thatalthough the churches are spread along a distance of twoor three hundred miles, yet the labour of attending themis but small, and more than repaid by witnessing the variedand beautiful scenery along the route. The very flourishinginstitution denominated the De Ruyter Institute, islocated 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 wasprojected in 1835, and went into operation in 1837. Thebuilding is of stone, ninety-four feet front, and sixty-fourin 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 recitationrooms, 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, amongwhom it has hitherto sustained a high reputation.

SEVENTH-DAY BAPTIST CHURCH, BERLIN, NEW YORK.

This church, the oldest body in this Association, was{176}organized in 1783, although many years previous, a numberof Sabbath-keepers, principally members of the Sabbatarianchurches in Rhode Island, had removed into theseparts, being among the first settlers of the place. Ofthese, the large and respectable families of the Coons,Greenmans, Crandalls, Greens, and Randalls, were mostdistinguished for enterprise and intelligence. They occupieda very pleasant situation in the northeasterly parts ofthe State of New York, adjoining Massachusetts. Theplace was first called Little Hoosack, and the Sabbatariansresided 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 Coonwas a man of great natural ability, and was so pre-eminentlyblessed in his ministry, that nearly two hundredpersons were added to the church in one year. He diedin 1801. He was highly esteemed by Mr. Van Rensselaer,then deputy governor of the state, who bestowed upon hima valuable farm, and contributed liberally towards defrayingthe expenses of their new meeting-house.

Rev. Asa Coon, his nephew and successor, officiated inthe ministry but a few months, when he was removed bydeath.

Rev. William Satterlee received ordination in 1805, inthe thirty-seventh year of his age, and was immediatelyinstalled as pastor of the church, in which relation he stillcontinues. Elder Satterlee has been emphatically a fatherin Israel. Thousands have walked in more brilliant paths,have risen to loftier stations, and acquired more extensiverenown, but perhaps no one has been more really useful asa Christian minister. In his family, in the church, in theconference, he was equally amiable, equally attentive tothe desires of others, and equally anxious to do good.{177}While others pursued the phantom of popularity, ElderSatterlee remained content with the applause of his ownconscience, and his brethren were so well aware of hisability and paternal character, that for many years hewas unanimously chosen Moderator of the General Conference.

Under his ministry the church became another motherof churches, and nursery of ministers, besides producingseveral eminent characters.

Rev. James H. Cochran was installed as assistant pastorin 1849.

SEVENTH-DAY BAPTIST CHURCH, PETERSBURG, NEW YORK.

This community, a branch of the Berlin Church, wasorganized in 1829, but remained until 1835 without apastor, when Bethuel C. Church became a licentiate intheir 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 toJared Kenyon, who continued in its service as licentiateuntil 1844, when Elder Estee returned to them again.

Rev. William B. Maxson was resident here in 1845.

Rev. James Summerbell was ordained, pursuant to therequest of this church, in 1849, and was immediately installedas pastor.

SEVENTH-DAY BAPTIST CHURCH, NEW YORK CITY.

This church was organized in 1845, although Sabbatarianshad resided in Brooklyn and its vicinity for a longtime previous. They have a large and commodious meeting-house.Rev. T. B. Brown is their present pastor.

SEVENTH-DAY BAPTIST CHURCH, ADAMS, JEFFERSONCOUNTY, NEW YORK.

This church was organized in 1822, and Rev. WilliamGreen became its first pastor, which relation he sustainedwith great acceptance until 1841, when

Rev. Eli S. Bailey assumed the pastoral charge for oneyear, and was succeeded by

Rev. Joel Green, who, in 1845, resigned his station toRev. G. M. Langworthy.

Rev. Alexander Campbell is the present incumbent.

This church has been blessed with several revivals ofreligion, and is a very efficient community. Unlike someof its sister churches, it has always been in a sound andhealthy condition, and at present holds a high rank amongthe most decided friends of all the principles and institutionsof the denomination.

FIRST SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD,NEW YORK.

As early as 1791, several members of the HopkintonChurch emigrated to this place and began a settlement.The country at that time was wild and uninhabited. Hillsand valleys were covered with forests in all their primevalmajesty, through which the wild deer and the Indianroamed. But the hand of industry soon wrought a wonderfultransformation in this now beautiful country. Thewoods disappeared. Green pastures and yellow harvestswaved in the valleys. The hills were crowned with cottages,homely, indeed, but delightful, for they were the abodesof piety and content. There was temporal comfort andprosperity. There was spiritual happiness and godly hope.The Sabbath was neither forgotten nor neglected. It waslinked with too many hallowed memories, too many sweet{179}and pleasant associations, too many blessed reminiscencesof home, of kindred, of heaven, ever to be deserted bythose who were exiled by the force of circumstances fromthe delightful scenes of their youth. Meetings were instituted,and continued from house to house, and manyprecious seasons were enjoyed before the organization ofthe church.

In the autumn of 1797, they were visited by EldersBurdick and Coon, of Hopkinton, and by them constituteda church in sister relation. They numbered at first buttwenty members.

Rev. Henry Clarke became their first pastor, in whichrelation he continued until 1829.

Rev. Eli S. Bailey received ordination in 1819, and thesame year became associated with Elder Clarke in theministry.

Rev. Daniel Coon removed from Hopkinton the sameyear, and became a resident in connexion with this church.

Rev. William B. Maxson assumed the pastoral relationas assistant of Elder Clarke, in 1823, and remained until1833.

Rev. John Green, his successor, continued four years,and was succeeded by

Rev. Sebeus M. Burdick, who, in 1841, resigned theoffice to

Rev. William B. Maxson, who remained for two or threeyears, 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 connectedwith this church. Of these we may mention CharlesCard, 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 firstpastor. Under his ministry the church enjoyed several ofthose auspicious seasons denominated revivals of religion,and continued many years in a state of general peace andprosperity. Elder Bailey was educated for the medicalprofession, which he pursued for some time with eminentsuccess. At this period neither his habits of life nor associationsgave promise of his ever becoming a Christianminister; but, notwithstanding that his profession was oneof honour, and opened before him a fair path to wealth andeminence, his heart turned towards the task of winningsouls to God. In 1839, James Bailey was associated aslicentiate, and subsequently as elder, in the ministry ofthis church. Rev. Samuel B. Crandall succeeded in 1842,and continued for one year, when Elder Bailey againassumed the spiritual charge, which he continues toexercise.

THIRD SEVENTH-DAY BAPTIST CHURCH, BROOKFIELD,NEW YORK.

This church, like the former, originated from the FirstBrookfield Church, and was also organized in 1823.

Rev. Daniel Coon became its first pastor, in which relationhe continued until 1836.

Rev. Samuel B. Crandall, his successor, and the presentincumbent was licensed in 1831, and ordained in 1832,since which period, with the exception of one year, he hasbeen connected with this church.[39]

SEVENTH-DAY BAPTIST CHURCH, TRUXTON, NEWYORK.

Originally, this church was composed of emigrant membersfrom the First Brookfield Church. Its distinct organizationtook place in 1824. In 1826 it became the seat ofRev. Alexander Campbell, who remained until 1833.

Rev. Zuriel Campbell, his successor, was licensed in 1835,and ordained in 1838. Subsequent to his removal, whichtook place in 1839,

Rev. Russell G. Burdick, assumed the spiritual care forone year. He was followed by Elias Rogers as licentiate,who, in 1844, was succeeded by Solomon Coon, and VarnumBurdick, in the same capacity. Varnum Burdick isthe present incumbent.

SEVENTH-DAY BAPTIST CHURCH, DIANA, LEWIS COUNTY,NEW YORK.

This church originated from a small company of Sabbatarianswho removed from Brookfield, several years ago,and who, although deprived of sabbatical and sanctuaryprivileges, nevertheless maintained prayer and conferencemeetings, and exhibited in their daily walk and conversationan exact conformity to their holy vocation. Recentlyseveral influential and highly respectable families in thisvicinity have embraced the Sabbath, and in 1846, a churchwas organized consisting of sixteen members, with prospectsof large additions at an early period. It is suppliedwith ministerial assistance by the Missionary Society.

SEVENTH-DAY BAPTIST CHURCH, DE RUYTER,NEW YORK.

This church, originally composed of emigrants from the{182}Berlin and Hopkinton communities, was constituted in1806. David Davis became their first, pastor.

Rev. John Green, his successor, was ordained to thework of the ministry in 1819. A well-written biographyof Elder Green would be most edifying, as perhaps noother minister in the denomination has been the leader inso many auspicious revivals. In numerous instances, hisvisitations to the churches have been accompanied withthe most remarkable outpourings of the Spirit of grace.Indeed, so often has this been the case, that long since itbecame proverbial among the people, and a promised visitfrom Elder John Green was considered as the sure precursorof a reformation. It is no wonder, therefore, thatthis venerated man is, with few exceptions, so universallybeloved and respected, for multitudes look up to, andregard him as their spiritual father. It is no wonder thatthe aspersions of malice, and the machinations of envyhave been unable to destroy his credit or his influence withthe denomination at large. Yet this man, who has receivedso many seals to his ministry, and whose presence to thechurches is so auspicious, is a plain old-fashioned man,neither skilled in logic nor taught in the schools. He hasnone of the polish or blandishments of modern eloquence,no affectation of learning, no parade of jingling phrases orhigh-sounding words.

O how many of our young men, who discourse learnedlyof preparatory studies for the ministry, might, with infiniteadvantage, sit at the feet and learn of this Shamgar inthe churches, who, coming from the fields of honest industryto the pulpit, has been more instrumental in winning soulsto God, than most of the scholars who have come to thecontest elate with the honours of a full collegiate course.Like a certain remarkably effective preacher of old, whocame into the ministry with hands undried from the fisherman'snet, or like another, of some account at one time in{183}the churches, who wrought at a useful occupation that hemight not be burdensome to any, Elder Green was undoubtedlycalled and set apart as a chosen vessel, by the Spiritof truth. What weeping sinner, what returning backslider,ever thought or inquired whether he was skilled in algebraicproblems, Hebrew nouns, or Greek verbs? Learningto such a preacher would not and could not be any help;it might be a hindrance. It might lead him to trust inearthly availments, and make him forget in what his greatstrength lay. Have we not reason to fear that a vaintrust in learning and temporal advantages is the Delilahthat has shorn the locks from so many spiritual Samsons,and rendered them powerless before their enemies? Itwould be a difficult matter to attempt an analyzation ofthe sermons of Elder Green, or to show in what the secretof his success consisted. No one, while listening to hisdiscourses, would think of applying to them the ordinarytests of criticism; indeed, no one would be half so muchpleased with the speaker as displeased with himself. Hewould probably forget the time, the place, and the congregation,and see himself transported at once to the bar ofGod, with the world in flames. His cogitations would notbe, "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 thesesermons, so remarkably effective, there does not appearthe least striving for effect, no attempt to enlist thepassions of the auditory, no forced and laboured ejaculations;but the attention is first engaged by the voice, thelook, the manner, the appearance of the speaker; ourinterest increases with his amplification of the subject, andhis application of it every one that hears must feel.

Elder Green remained at De Ruyter until 1826, whenthe church was for some time without a pastor.

Rev. Alexander Campbell, his successor, was installedin 1834, and remained for several years.

Rev. James Bailey succeeded him in 1842, and remaineduntil 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 inAdams, and was constituted in 1841, William Greenassuming the pastoral charge, in which relation he stillcontinues.

The services of a settled pastor are, to these infantchurches, of inestimable value.[40]

SEVENTH-DAY BAPTIST CHURCH, LINCKLAIN, CHENANGOCOUNTY, NEW YORK.

This church was organized in 1831, and Sebeus M.Burdick became its spiritual guide.

In 1839, G. M. Langworthy and Thomas E. Babcockwere returned as licentiates in its connexion, but ElderBurdick, in 1842, assumed its parochial charge for thesecond time. He was succeeded, in 1846, by the Rev.Joshua Clarke.

At present it is supplied with ministerial assistance bythe brethren at De Ruyter, of the church in which placeit is a branch.

SEVENTH-DAY BAPTIST CHURCH, OTSELIC, CHENANGOCOUNTY, NEW YORK.

This church was organized in 1830, and Ephraim Curtissbecame its pastor. Elder Curtiss was a man of distinguishedmerit and great promise. His talents and serviceswere of inestimable value to this infant community; butthe Great Head of the church was pleased, for wise but unseenpurposes, to remove him from earth while yet in thenoon 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 attachmentto the great distinctive principles of the denomination, andsupported sabbatical ordinances in a regular manner, theyhave been blessed with few additions to their numbers.

Rev. Joshua Clarke, their present pastor, was installedin 1847.

SEVENTH-DAY BAPTIST CHURCH, PRESTON, CHENANGOCOUNTY, NEW YORK.

This church dates back to a very early period. In 1804,Davis Rogers, who had been ordained in 1784, with severalmembers of the Waterford (Connecticut) Church, emigratedto this place, where they organized a church, which, underhis ministry, continued for a long time in a flourishingcondition. In 1818, it was admitted into the Conference,at which period David Davis was associated with ElderRogers in the ministry. The death of Elder Rogers,{186}which, as I am informed, occurred about 1832, left thisweak and sickly community in peculiarly trying and painfulcircumstances, and the members became scattered likesheep without a shepherd. Subsequently they were gatheredand the church reorganized by Elder BenedictWescott, of Waterford, in 1834. This worthy and usefulman then assumed the spiritual charge of the scatteredflock, 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 connectedboth with this and the Sabbatarian community at Otselic.

SEVENTH-DAY BAPTIST CHURCH, RICHLAND, OSWEGOCOUNTY, NEW YORK.

This infant community was gathered and organized in1845. Though few in number, they give promise of greatefficiency.

Rev. Elias Burdick is their pastor.

SEVENTH-DAY BAPTIST CHURCH, SCOTT, CORTLANDCOUNTY, NEW YORK.

This church was originally composed of members fromthe Berlin and Rhode Island Churches. Of these we maynotice the large and respectable families of the Burdicks,Babcocks, and Hubbards, who, even to this day, are thebone and sinew of the Scott fraternity. It was organizedin 1820, and William B. Maxson became its first pastor,and Holly Maxson the first deacon. It is justly due tothe memory of this venerable man to remark, that forpiety, disinterested benevolence, and every amiable andChristian grace, he has rarely been equalled and never{187}excelled. Mild and equable in disposition, complacent andaffable in manner, he was particularly qualified to softenanimosities and settle difficulties; while the uniform estimationin which he was held, and the known impartialityof his decisions, caused him to be chosen as umpire andarbitrator in all disturbances and divisions of whateverkind. His memory is still venerated, and the most honourabletestimonies to his merit are yet borne by the communitywhere he resided. His death was in character withhis life. He died repeating

Rev. Joel Green was licensed in 1823, and ordained,agreeably to the request of this church, in 1824, in whichconnexion he continued until 1840.

Rev. Job Tyler, for a long time his colleague, was alsolicensed in 1823, and received ordination in 1825.

Rev. Orson Campbell, of Berlin, assumed the spiritualguidance of this church, in connexion with and during theprolonged absence of Elder Green, in 1838 and 1839.

Rev. Russell G. Burdick, the present incumbent, succeededto the parochial care of this church in 1842.

This church has been blessed with several powerful andextensive revivals, and twice to my remembrance theseauspicious seasons occurred during the visitations of ElderJohn Green. These religious excitements were generallyattended with extraordinary exhibitions. Sometimes nearlyevery individual in the congregation would be prostrateupon their knees, while a mingled utterance of screams,wailings, prayers, notes of grief and joy, would rise in onedeep chorus. Ever and anon some sinner who felt hisburden removed would burst out in a song of triumph and{188}loud hosannah; others, who had been groaning for hoursin the deepest agony, or sitting silent, sullen, and dejected,like images of unutterable woe, would arise with a gloryupon their countenances, and words of praise and exultationon their lips. Many entirely lost the use of theirlimbs, and lay a long time as if entranced. At these meetingsthere would generally be several ministers, who wouldofficiate 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 consideredsuch proceedings the height of fanaticism.

FIRST SEVENTH-DAY BAPTIST CHURCH, VERONA,ONEIDA COUNTY, NEW YORK.

This church was organized in 1820, although severalyears previous a number of families of Seventh-day Baptistshad removed from Hopkinton and settled in thisplace, where they kept up meetings on the Sabbath. Thelarge and respectable family of Williamses appears to havebeen the principal support of this infant church, which,until 1842, remained without the services of a settledpastor, when

Rev. Charles M. Lewis assumed the spiritual charge.

Rev. Christopher Chester, his successor, was installedin 1848.

A branch church was organized at Schenectady in 1834.John Maxson became its deacon, but so far as I am awareit never had a settled pastor. It continued only a fewyears. A church was likewise organized in Baltimore thesame 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{189}1837, but remained in a destitute condition until 1842,when Rev. Elihu Robinson became its pastor, in which relationhe continued for several years.

At present they have no settled pastor.

SEVENTH-DAY BAPTIST CHURCH, WATSON, LEWISCOUNTY, NEW YORK.

This church was organized in 1841. Joshua Clarkeand William G. Quibell were recognised as licentiates inits connexion. Subsequently they received ordination,and the latter assumed the parochial charge, in which hestill continues.

This church, although in its infancy, gives great promiseof future efficiency and usefulness.

SEVENTH-DAY BAPTIST CHURCH, NEWPORT, HERKIMERCOUNTY, NEW YORK.

This small but interesting community was formed in1838. It has received ministerial assistance from theMissionary Society at different times, although deprived ofthe services of a settled pastor.

Elihu Robinson officiated as licentiate in this place fora short period.

EXTINCT CHURCHES.

In 1820, a branch of the Berlin Church was organizedin Fox Township, Clearfield County, Pennsylvania, whichcontinued for several years in a flourishing condition. In1822, 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{190}may be dated from 1832, since which period it graduallysunk, its members removed into other parts, andfinally it ceased to exist.

It may be conceded that neither legal enactments, penalstatutes, nor popular customs, can suppress the course oftruth, or prevent the exercise of its legitimate effects uponthe minds of men. The progress of our denomination, notwithstandingthe adverse circumstances and many disadvantagesunder which we have laboured, has been steadyand unceasing; and although many of our churches are ina state of infancy, their numbers are respectable, and theirinfluence considerable.

Many ministers who have arisen in these fraternities,have removed thence into other parts. Ministers distinguishedfor evangelical enterprise and fervent zeal, someof whom have been among the first pioneers of the gospelin the western regions.

In connexion with these churches are some very efficientHigh Schools, and one Literary Institution of ahigher class. It is true that these institutions are not ofa theological character; nevertheless, they are importantappendages of the denomination, and, if well managed,will become what is most needed, and will confer immensebenefits upon the community at large. The general diffusionof knowledge will elevate the moral and intellectualstandard, and will be the sure forerunner of higher ministerialattainments, and the better management of thechurches.

The churches embraced in this Association, are situatedon what was formerly considered missionary ground, although{191}some of them are at present among the most efficientbodies in the denomination. The principal ornamentof this section is the Alfred Academy, a very flourishingliterary institution, of a high classical character. Itappears to have originated from a High School, and wentinto operation two or three years previous to the De RuyterInstitute.

FIRST SEVENTH-DAY BAPTIST CHURCH ALFRED, ALLEGHANYCOUNTY, NEW YORK.

This church was originally composed of emigrants fromthe Rhode Island and New Jersey fraternities, and wasconstituted in 1816. The region at that time was extremelydestitute, and these pioneers of our faith were required toundergo many hardships, and experience great deprivationsin the prosecution of their schemes. Generally theirmeans 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 thehand of man: they left smiling fields and growing villages.They found penury and destitution: they left wealth andplenty. They found a region where the songs of Davidwere not repeated, where the Sabbath was not observed:they left flourishing schools and churches. Did they livein vain?

Rev. Amos Satterlee was installed as pastor of theAlfred Church in 1820, which station he filled with greatacceptance for several years.

His successors, Daniel Babcock and Richard Hull, wereordained in 1824, and remained with this church aboutfifteen years, when they removed to other fields.

Rev. James R. Irish became their pastor in 1837, inwhich relation he continued until 1846.{192}

During the ministry of these brethren, the church hasbeen blessed at intervals with many precious revivals; andit appears to have been from the first in a sound andhealthy condition.

Rev. Hiram Cromwell, his successor, remained for onlya short period, and was succeeded by

Rev. N. V. Hull, the present incumbent.

Elder Hull is endowed with talents of the very highestorder, and perhaps no minister in the denomination isbetter qualified to shine in a promiscuous assembly. Hisfine understanding, ready wit, and brilliant imagination,are united to the most fascinating powers of oratory, a demeanourof princely elegance, and the highest style ofmanly beauty. His services either as a settled pastor, orvisiting evangelist, have been highly efficient in this region,and his preaching has been attended with many powerfulrevivals.

SECOND SEVENTH-DAY BAPTIST CHURCH, ALFRED, ALLEGHANYCOUNTY, NEW YORK.

This church, a branch of the former, was organized in1831, and Elder Ray Green became its pastor. In 1835Clarke Potter and N. V. Hull were returned as licentiatesin its connexion. In 1842, Amos Burdick was also licensed,who continued to serve this church after the removal ofElder 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. Greenserved as licentiate until 1835, when his ordination tookplace. Under his ministry, which continued until 1847,{193}the church received many additions, and became a largeand 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 in1834, and was served by Prentice C. Maine as licentiate,for some time. At present it has no settled pastor, but issupplied with ministerial assistance by travelling missionaries.

THIRD SEVENTH-DAY BAPTIST CHURCH, GENESEE,NEW YORK.

This church, likewise a branch of the former, was organizedin 1842, but remained until 1843 without a settledpastor, when their spiritual charge was assumed by L. D.Ayres, who remained until 1847.

Rev. H. P. Green, the present incumbent, was installed1848.

SEVENTH-DAY BAPTIST CHURCH, CLARENCE, ERIE COUNTY,NEW YORK.

This church was organized in 1828, although Sabbatarianshad for some time previous been among the inhabitantsof the country, and maintained worship upon theirholy day. They remained for a long time without a pastor,but, in 1838, Rev. Nathan V. Hull consented to settle amongthem. 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 anearly period. It originated, likewise, from an emigration{194}of the members of older churches. Between the years1812 and 1820, many families in connexion with the NewJersey fraternities removed to this place, and became thepioneers of our faith in its then lonely regions. In 1824a church was constituted. Rev. John Green became itsfirst pastor, in which relation he continued until 1833,when

Rev. Walter B. Gillette succeeded him, and remaineduntil 1842, when he removed to another field.

Rev. Zuriel Campbell followed, who continued until1845.

Rev. A. A. F. Randolph, his successor, had been forsome time his colleague.

Rev. B. F. Robbins, a man of deep piety and irreproachablecharacter, who embraced the Sabbath in 1845, is thepresent incumbent.

A short time since Elder John Green visited this place,and his presence, as usual, was attended with a graciousrevival.

SEVENTH-DAY BAPTIST CHURCH, HARTSVILLE, ALLEGHANYCOUNTY, 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 andusefulness.

SEVENTH-DAY BAPTIST CHURCH, HAYFIELD, PENNSYLVANIA.

This church is the oldest one in this Association, andoriginated 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{195}several families of Sabbatarians, removed to this place,where he instituted meetings and organized a church, overwhich he assumed the pastoral relation. Elder Dunn livedto be very old, but sometime previous to his decease, hisreason failed, and he became partially insane. This misfortune,combined with other disadvantages, brought thechurch into a state of deep depression. In 1821, Rev.John Davis, of Shiloh, made them a visit, and by theirunanimous request ordained Isaac Davis to the work of theministry. Subsequently, however, the church remained invery low circumstances, and in 1829, at which time it wasadmitted into the General Conference, it only numberedtwenty-four members, and was without a settled pastor.[41]Beside the occasional visits of missionaries, it remainedthus destitute until 1836, when

Rev. Job Tyler removed into that region and assumedthe pastoral charge.

Rev. Thomas B. Brown, his colleague in 1840 and 1841,and subsequently his successor, was installed in 1842, andcontinued until 1844.

Morris Cole succeeded him as licentiate, in which relationhe served the church until 1846, when

Rev. A. A. F. Randolph, the present incumbent, wasinstalled.

SEVENTH-DAY BAPTIST CHURCH, INDEPENDENCE,NEW YORK.

This church was organized in 1834, with very auspiciousprospects, and

Rev. Stillman Coon became its pastor, in which relationhe continued until 1842, when, being transferred to another{196}field, the church was served by Decatur M. Clarke, aslicentiate, for two or three years.

Rev. Sherman S. Griswold, assumed the parochial chargein 1845, and continued two years.

Rev. T. Babcock, the present pastor, was installed in1848.

SEVENTH-DAY BAPTIST CHURCH, WIRT, ALLEGHANYCOUNTY, NEW YORK.

At a very early period in the history of this district,Sabbath-keepers were found among its inhabitants, chieflyemigrants from the older settlements, but they were notgathered and arranged into a church until 1827. Subsequentto that period they remained in low and depressedcircumstances, which may be chiefly attributed to theirwant of the services of a settled pastor. Recently, however,they have been mostly supplied with ministerialassistance by

Rev. James L. Scott, until 1845, when they engagedthe services of

Rev. Zuriel Campbell for one year; who was succeededby 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 along time without many additions, or the services of a settledpastor.

Rev. Ray Green assumed the parochial charge in 1845,and continued until 1847.

Rev. Rowse Babcock, the present incumbent, was installedin 1848.

In reviewing the progress of Sabbatarianism within thebounds of this Association, we find abundant reasons for{197}encouragement. An interest hitherto unprecedented inthe modern history of the Sabbath-keepers, has beenawakened. Many have embraced the truth in oppositionto the popular sentiments of the day, among whom areseveral ministers of eminent talent and piety, who may bereckoned as pillars in the cause of God.

The number of churches has proportionately increased,but it must be confessed that many of them are infantbodies, utterly unable to support the pastor whose servicesthey require, and without whose presence they can neverrise to any degree of strength and usefulness. They wantsuch pastors as the Hopkinton, the Berlin, the Piscataway,and the Shiloh Churches possessed during the first centuryof their existence. Men who could preach the truth forits own sake, who could share with and for their brethren—liveas they did—dress as they did—and even work asthey 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 instrumentalin gathering and organizing a church, muchmore is justly due to the one, who, at the expense of personalsacrifices and temporal inconveniences, adopts thespiritual infant, administers to its necessities, leads itthrough the green pastures and by the still waters of theheavenly pilgrimage, and finally brings it to such a degreeof maturity that it is able to go alone. It is a lamentablefact, that some of these churches for the want of suchleaders are even now threatened with extinction. Uponwhom in such cases must the delinquency rest?

Most of the churches embraced in this confederacy areof recent origin. Many of them occupy highly advantageoussituations in the broad, the bright, the gloriousWest, and give every promise of rising to future eminenceand usefulness.

SEVENTH-DAY BAPTIST CHURCH, NEW SALEM, HARRISONCOUNTY, VIRGINIA.

The history of this church, the oldest one in this Association,is highly interesting. It appears that in 1745, acompany of Sabbath-keepers, including one John Davis,removed from Rhode Island, to a place called Square, inMonmouth County, New Jersey. Here they organized achurch, and sent said Davis back to Westerly to be ordained,which was done in 1746. They remained herenearly forty years, when the whole church, men, women,and children, emigrated to the place that their descendantsnow inhabit in Virginia. They went in wagons,drove their cattle, and the cavalcade was many days inperforming their journey. Their venerable minister continuedwith them for many years. He was also assistedby one Jacob Davis, who was esteemed as a very amiableman and worthy minister.

Rev. John Davis his son and successor, was installedabout 1800, and continued to serve the church for a numberof years. Zebulon Maxson, Peter Davis, and LewisA. Davis, were likewise associated with him in the ministryat different times, and

Rev. Peter Davis finally succeeded him in 1834, inwhich relation he still continues.{199}

Ezekiel Bee is a licentiate in connexion with thischurch.

SEVENTH-DAY BAPTIST CHURCH, LOST CREEK, VIRGINIA.

This church was constituted in 1805, and the large andrespectable family of Bonds—its first originators—appearto be still its principal supporters. Richard Bond, while aresident in Maryland, became convinced of the sacred characterof the seventh day, from reading the Bible alone.Once convinced of his duty he was not slow in performingit; but embracing the Sabbath, he instituted weekly religiousmeetings in his family, and was, for a long time, thepriest of his household. Subsequently he emigrated toVirginia, and became the founder of the Lost CreekChurch. This church has never been large, and for agreat proportion of the time it has been without the servicesof a stated pastor, but the fact of its steady and uniformcourse amidst these privations, affords conclusive evidenceof the valuable materials of which it is composed.

Richard C. Bond, the present incumbent, was installedin 1843.

SEVENTH-DAY BAPTIST CHURCH, HUGHES RIVER, VIRGINIA.

This church, a branch of the former, was organized in1833. It is in a very weak and depressed condition, containingonly seven members.

SEVENTH-DAY BAPTIST CHURCH, SOUTH FORK, HUGHESRIVER, 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, aslicentiates.

SEVENTH-DAY BAPTIST CHURCH, NORTHAMPTON,CLARKE COUNTY, OHIO.

This church originated from a division, on the temperancequestion, in the Sabbatarian church at Pike, in thesame county. It was organized with seventeen of theseceding members, in 1837. In 1840, it was blessed witha precious revival, and received many additions.

Rev. Samuel Babcock is the present pastor, assisted byL. Lippencott as licentiate.

SEVENTH-DAY BAPTIST CHURCH, PIKE, CLARKE COUNTY,OHIO.

This church was constituted in 1824, although Sabbatarianshad 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 thefraternity under consideration numbered 102 members.Subsequently, however, it fell into a decline. The secessionof a part of its members, the death and removal ofothers, combined with other causes, left it in a very weakcondition. In 1842, James B. Davis was a licentiate inits 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 nineteenmembers. It is in a very pleasant situation, andgives great promise of future usefulness.

Rev. Lewis A. Davis has been the father, and is thepastor of this church.

SEVENTH-DAY BAPTIST CHURCH, SCIOTA, OHIO.

This church was organized in 1842, by emigrant members{201}from Scott and Brookfield. It is situated in a verypleasant country, and will probably become, in time, alarge and efficient body.

It is occupied as missionary ground, but has no statedpastor.

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 blessedwith the services of Rev. Joshua Hill, as pastor.

SEVENTH-DAY BAPTIST CHURCH, JACKSON, OHIO.

This church was organized in 1840, and embraced thirty-eightmembers, most of whom had removed from Pike,Clarke County, to this place. For some time it appearedquite flourishing, and received several additions, but it isat present in a very low and depressed condition, owing tothe 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. Allthe knowledge that I have been able to obtain of ElderWoodbridge is, that he was a First-day Baptist minister,who became convinced of the sacred character of theseventh day, and embraced it accordingly. Subsequentlyhe removed to this place with his family, where his preachingwas blessed to the conversion of many, a church organized,and a meeting-house erected, whose pulpit he occupieduntil his death. This church likewise received severaladditions from an emigration of the members of the Nottinghamand Pennapack fraternities, among whom we may mention{202}the children of Rev. Enoch David. But the death ofElder Woodbridge was the commencement of its decline, asno one arose to take his place. Its ancient and venerablemeeting-house, being without a pastor, soon became almostdeserted. Some of its members removed to other parts,and others of them went to receive their reward for lovingthe law and keeping the commandments of God. In 1843,they numbered sixteen, and Lewis Sammons served thechurch as licentiate. Since that period its decline hasbeen gradual, and it is a moral certainty that but a veryshort time will elapse before we shall have to announcethe 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 organizedinto a church in 1848, since which period it has receivedfew additions, and has been in a low and depressed conditionfor the want of pastoral services.

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 missionaryground. Recently, however,

Rev. Stillman Coon and Rev. Zuriel Campbell have connectedthemselves in the pastoral relation with the church,in which they still continue.

Many of its members were emigrants from Scott andthe 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 oflicentiate, which relation he sustained for one year, whenhe was succeeded by

Rev. O. P. Hull, the present incumbent, under whoseministry it has enjoyed many precious seasons, and receivedmany additions.

SEVENTH-DAY BAPTIST CHURCH, WALWORTH, WISCONSIN.

This church, mostly composed of emigrants from NewJersey, was organized in 1849, and contains twenty-onemembers, with a prospect of large additions.

It has no settled pastor.

SEVENTH-DAY BAPTIST CHURCH, FREDONIA, IOWA.

This church was organized in 1842, andRev. Rolean M'Reynolds, formerly a First-day Baptist,a minister of exemplary character and eminent talent, becameits pastor, in which relation he continued for sometime.

At present it has no settled pastor.

SEVENTH-DAY BAPTIST CHURCH, FARMINGTON, ILLINOIS.

This church was constituted in 1849, and consists mostlyof 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 Associationmay be considered as enjoying all the advantages of ahealthful climate and fertile soil, with facilities for commerce.Although few in numbers, their prospects aremost encouraging, perhaps too much so. It is not in thesunlight of worldly prosperity that the good seed rises tomaturity and bears much fruit: the mind, exulting intemporal advantages, the accumulation of riches, or theacquisition of worldly honours, is too apt to become coldand indifferent to the subject of religion. We trust thatit may not be so with these sister fraternities, who havedesigned to hold up the light of the truth, and to witnessfor the Sabbath among an apostatizing community. Maythey grow in grace as in numbers; may they become richin heavenly wisdom as in earthly goods; moreover, asthey have received liberally may they be disposed to giveliberally, and to bear in their hearts and upon their prayersthe burdens of a perishing world. In connexion with thissubject another consideration is presented. These churchesoccupy situations as desirable as can be found throughoutthe whole country for mercantile, mechanical, or agriculturalavocations, and embrace every variety of soil, scenery,and climate. Some are located on broad meadow-likeprairie; others amid a diversified landscape of hills andvalleys; and yet others in the neighbourhood of marts ofcommerce, and communicating with lakes and rivers. Nobrother need forsake the Sabbath, in order to find a moreeligible or advantageous situation than could be obtainedin 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 astate of society more elevated, moral, and Christian-like,{205}or schools more really useful and well-conducted than areto be found among the Sabbatarians. In tracing the historyof our denomination, there occur many reflections ofa pleasant and interesting character, particularly in connexionwith our missionary efforts. The review of thefields of labour thus occupied would prefigure in a remarkabledegree our gradual expansion and increase. First wesee those good old fathers, over whose graves the flowersof centennial summers have bloomed and withered, makingshort journeys from Rhode Island to New Jersey, and perhapsto some parts of Pennsylvania. This, at that time,was missionary ground. Subsequently the area was extended.Where was the missionary ground in their youthto those venerable men who have grown gray in the serviceof the sanctuary? In the wildly beautiful and romanticregion of western New York and Pennsylvania, where aglorious harvest has arisen as the fruit of their labours.Then gradually expanding westward, Ohio, Wisconsin, andIowa, became alternately the theatres of new scenes oftrial and triumph. Intimately connected with the progressof 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 thesechurches have been gathered and organized. Is not ourmissionary ground still expanding? Does not the timeapproach when the broad plains of the Missouri will beso occupied? when the region of the Rocky Mountains willbe so occupied? when Oregon and California will be sooccupied? Does it appear impossible or improbable? Allthat is necessary for its realization, is the application ofmeans, and faith in the promises of God.

The reader who has followed me through this brief andimperfect sketch of the history of the Seventh-day BaptistDenomination, cannot fail to perceive that our churcheshave gradually and healthfully increased in numbers, notwithstandingthe continual opposition which is manifested tothe cause we advocate, and the continual discouragementsthat we have to encounter both in society and business. Itis now about one hundred and seventy years since the firstSeventh-day Baptist church was organized in America;and the efforts which have been made within the last thirtyyears have accomplished more to advance the interests ofthe cause than what was done for nearly a century and ahalf preceding. This has not been produced by any specialexcitement, but by increased energy and courage, andby the multiplication of means for disseminating the truth;and those means have but just begun to develope their influence.Our Education, Missionary, and Tract Societiesare yet in their infancy; our denominational paper isonly beginning to acquire a circulation corresponding toits merits, indicative to other denominations of Christiansof our literary resources,—and yet effects that wouldhave astonished our ancestors have been realized. In 1805,we numbered eight churches, and about one thousand fivehundred communicants. Twenty-five years increased thatnumber to three thousand four hundred; but the five subsequentyears 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. Atthis period, there are about seven thousand communicants{207}in the connexion. There are sixty-five churches unitedwith the Conference; sixty ordained ministers, and aboutthirty licentiates.

RECAPITULATION OF CHURCHES FOR 1849.

In dating the organization of the churches, I have hadrecourse to Clarke's History, and to the old ConferenceMinutes; between which and the minutes for 1849, I discoveredsome discrepancies. Should the reader wish toinstitute a comparison between my work and other documents,he will please refer to these sources, by which, forseveral reasons, I consider it safest to be guided.

Besides these churches, there are many scattered familiesof Sabbath-keepers in different parts of the Union. TheRev. Isaac P. Labagh, a minister of eminent ability andattainment, in connexion with the Episcopal Church inNew York, is an observer of the Sabbath.

CONCLUSION.

It may be observed, in conclusion, that these churches exhibitnothing peculiar in their forms of worship. Psalmody{210}is universally practised, and the science of vocal music iscultivated in all the older churches.

Previous to 1822, Rippon's Collection of Hymns wasgenerally used. About that time a new collection, designedparticularly for this denomination, was made andpublished by a committee appointed for that purpose bythe General Conference. Recently that collection hasbeen superseded by another, which is in present use.

Sabbath schools and Bible classes have been instituted,and generally receive attention in all the churches; andthe same may be said of conference and prayer meetings.

There are also tract and missionary societies within thebosoms of the different fraternities, whose officers constitutethe board for the transaction of business.

The Keithian Baptists were seceders from the Quakersof Pennsylvania, and were so called from their leader, thefamous George Keith, who, in 1691, with forty-eight otherindividuals, withdrew from the communion of the Quakers,and set up separate meetings in different places, and ageneral one at Burlington, in opposition to that of Philadelphia.Subsequently they published several works of acontroversial character, and finally, by resigning themselvesto the guidance of Scripture, they became altogetherBaptist in their religious practices. At the time of thischange in their denominational character they numberedfour 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 theSabbath, that broke up their societies. Some of themcontended rightly that the original Sabbath remained unchanged,and that its observance was still incumbent uponChristians. The division appears to have been fomentedby one Abel Noble, who, according to Morgan Edwards,came to this country in 1684, and who appears to have{212}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 himwas the first Keithian baptized in 1697, and by him werethey gained over to the observance of the seventh day.Through his instrumentality four churches of that orderwere 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 oneDavid Thomas. Three families belonged to this place, ofwhom seven individuals were baptized members of thechurch, in 1770.

Another society resided at Pennapack, in the county ofPhiladelphia. It was to this society that Richard Sparksbelonged, and to it he donated the lot of land for a burial-place,which subsequently became the property of theShiloh and Piscataway Churches. William Davis was theirminister. He was baptized in 1697, by Rev. ThomasKillingworth, of Cohansey, now Greenwich. In 1701,they built a place for worship in Oxford township, on alot given to them by Thomas Graves, but neglecting totake a deed in due time, the Episcopalians dispossessedthem of both the house and lot. In 1711, their preacher,William Davis, leaving them, and no one rising to supplythe vacancy, they were soon scattered like sheep withouta shepherd. The third society of them was at Nottingham,about fifty miles from Philadelphia. Their meetings weresometimes held at the house of Abigail Price, and atothers in the dwelling of Samuel Bond, in the contiguousstate of Maryland. The Sabbatarian families to whichNottingham was central, were six, of which eight personswere baptized. Here a yearly meeting was kept duringthe last week in August, 1770. This church originatedfrom the Keithians at Upper Providence; but being destitute{213}of a settled pastor, it received few additions. Itsmost influential members were the family of Samuel Bond,whose son, Richard Bond, became subsequently the founderof a Sabbatarian church in Virginia.

Another society of them was in East Nantmill Township,about thirty-two miles from Philadelphia. Here was ameeting-house, built in 1762, on a lot of one acre square,the gift of David Rogers. The Sabbatarian families inthis place were six, of whom ten individuals were baptized.They had no settled pastor, and subsequently they removedin a body to French Creek, near Meadville, and becamethe fathers of the present church at Hayfield. Thus itappears that in 1770 there were twenty-six families ofSabbatarians in Pennsylvania, and thirty-one baptized individualsof that order. That they had two yearly meetingsand one meeting-house. At this time also they hadone 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 ordainedin 1769. He was married four times, and became thefather of nine children. Ebenezer, his oldest son, wasconsidered a very promising young man. He enteredRhode Island college as a student in 1770, and became amember of the Newport Church the same year. He wasordained to the work of the ministry in 1775, and being ayoung man, accepted the office of chaplain in the Americanarmy, under Washington, where he remained until hisdeath, in 1778. He was highly esteemed by both officersand soldiers, and afforded every promise of future eminenceand usefulness.

About this time, Zedekiah David, with several others,removed to Fayette County, and became the founders of aSeventh-day Baptist church in that place, where Rev.Samuel Woodbridge exercised his ministry for many years.{214}To his children and to the church in this place, Rev. EnochDavid paid a visit in the autumn of 1795, where, preachingin the open air, he caught a violent cold, which settled onhis lungs, and finally terminated in a consumption, ofwhich he died in the seventy-seventh year of his age, andthe fortieth of his ministry. His remains were depositedin the burial-place at Woodbridgetown, in the certain hopeof a joyful resurrection.

This venerable man was one of the good old ministers ofthe ancient school, who could preach the truth for its ownsake, and who neither required nor expected a salary. Hesupported his numerous family by working at his trade,that of a tailor. Four times he was left a widower, andeach time with the care of an infant. He lived to see sixof his children consigned to the grave. He had an estateof some value in the city of Philadelphia, which was soldat 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 parishof St. Mark, South Carolina, in 1754. In 1770, it hadincreased to eighteen families, of whom twenty-four personswere baptized. At this time there were several churchesof the Dunker Baptists, in this state, who observed theseventh day.

In 1759, eight families of the Seventh-day Baptistspassed over from South Carolina, and settled near Suckaseesing,in Georgia. Their leader was Richard Gregory,son of John Gregory. Another of their preachers wasnamed 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 longtime extinct.

The Reformation in Germany and Holland was productiveof great and glorious effects, although it was not complete.Errors in doctrine, nearly or quite as incongruouswith Scripture as those abandoned, were retained; ceremonies,nearly equal in absurdity to those prohibited, were stillcelebrated; and persecutions, exhibiting more similarity tothe practices of Papacy than to the meekness and quietudeof pure Christianity, were still prosecuted. The Reformationrequired to be reformed, and of this many pious andholy men were aware. At length, in 1694, a violent controversyarose in nearly all the Protestant churches of thosetwo countries, in consequence of the attempts which werebeing made to promote a practical and vital religion. Atthis time the pious Spener was ecclesiastical superintendentof the court of Saxony. He was likewise at the headof the party distinguished for its advocacy of reformatorymeasures. However, neither his dignified and importantstation, nor the fact that the tenets of his followers werepredicated upon scripture according to its literal interpretation,could preserve them from falling under the odiumof heresy, and incurring the effects of a virulent opposition.Their doctrines were examined by the ecclesiastical dignitaries,who, instead of instituting a comparison betweenthem and Holy Writ, sought to discover whether or notthey were conformable to the tenets deemed orthodox bythe Consistory of Wittemberg. The decision was in thenegative; hence they were suppressed in their public lecturesand ministrations. This prohibition, while it shut upchurches, and hushed the eloquence of public lecturers,savoured of persecution, and consequently excited a spirit{216}of inquiry in the minds of the multitude. In such cases asthis, reverend divines would consult their own interest bybestowing greater attention upon the study of humannature. Persecution agitates the public mind, excites thesympathy of some, the curiosity of all, and promulgatesthe 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, andseven others in Schwartzenen, Germany, met together,regularly to examine, in a careful and impartial manner,the doctrines of the New Testament, in order to ascertainwhat obligations it imposes upon professing Christians.These inquiries terminated in the formation of the societynow called the Dunkers, or First-day German Baptists.Persecution, while it scattered them, likewise led to thedissemination of their doctrines; some were driven toCrefelt, in the Duchy of Cleves, and the mother churchvoluntarily removed to Sevustervin, in Friesland, whenceits members emigrated to America in 1719, and dispersedto different parts of Pennsylvania. In 1723, they formeda church at Germantown, under the pastoral care of PeterBecker. The rapid growth of this church has rarely beenexcelled, and it received continual accessions of new membersfrom the banks of the Wissahickon, and from LancasterCounty. In this county, another community was soon afterestablished by Conrad Beissel, a native of Germany. Hewas a man of eminent piety and ability, much given tometaphysical speculations, and distinguished for his love ofsolitude. Being determined to seek out the true obligationsof the Word of God, independent of all preconceivedopinions and traditional observances, he was soonled to perceive that the sentiments of the Dunkers wereerroneous so far as they related to the day designed to be{217}hallowed as the Sabbath. It appeared evident to him "thatthe seventh day was the command of the Lord God, andthat day being established and sanctified by the GreatJehovah, for ever, and no change, nor authority for change,ever having been announced to man, by any power sufficientto set aside the solemn decree of the Almighty, hefelt it to be his duty to contend for the observance of thatday." These opinions he maintained, not only in manyeloquent discourses, but, about the year 1725, he publisheda short treatise which entered into a full and very ablediscussion of this point. The publication of this tractformed, in more ways than one, an epoch in the community,and created so much stir and excitement among the Societyat Mill Creek, that Beissel quietly retired from the settlement,and took up his abode in a small cell on the banksof the Cocalico, which had been occupied previously by oneElimelech, an anchorite. Here, retired from all theworld, he sought, by prayer, fasting, and meditation, toconverse with superior intelligences, and to perfect himselfin holy knowledge. But the community that hadopposed his fervent and spiritual teachings when present,found his absence a great deprivation, and although manyinquiries were made, it was a long time before the placeof his retirement became known. By this time manymembers of the society at Mill Creek had become convincedof the truth of his proposition relative to theSabbath, who now removed and settled around him insolitary cottages. They rested from secular labours andcelebrated the public services of religion upon the originalSabbath, the seventh day of the week, which has ever sincebeen observed by their descendants.

In 1728, they resolved themselves into an ecclesiasticalbody, and a monastic society was instituted in 1732, for{218}the accommodation of which suitable buildings were erected.Other buildings were likewise erected by the community,and all together constituted the irregular, yet lovely villageof Ephrata. Both men and women were admitted into theconvent, and both appear to have been singularly attachedto the monastic state. They wore the habit of the Capuchins,or White Friars, which consisted of a shirt, trowsersand vest, with a long white gown and cowl, of woollenweb in winter, and linen in the summer. That of thesisters differed only in the substitution of skirts for trowsers,and some slight peculiarities in the form of the cap. Allwho entered the cloister received monastic names. Theirfirst Prior was Onesimus, (Israel Eckerlin,) who was succeededby Peter Miller, surnamed Jabez. Beissel, whosemonastic name was Friedsam, received the title of Father—spiritualfather,—and subsequently that of Gottrecht,implying together, Peaceable God-right, from the brethrenof the community. "In the year 1740, there werethirty-six single brethren in the cloister, and thirty-fivesisters; and at one time the society, including the membersliving in the neighbourhood, amounted to near three hundred."The government and arrangement of this littlecommunity were perfectly republican, and all the membersstood upon the most fraternal equality and freedom. Theywere 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 propertyas accumulated with the society, by donation andfrom the labour of the single brethren and sisters, was heldas common stock, but none were obliged to devote theirpersonal property to this purpose or to resign any of theirtemporal possessions. A considerable income was derivedfrom the farm, which, with the proceeds of the grist-mill,paper-mill, oil-mill, fulling-mill, and the industry of the{219}brethren and sisters, sufficed to support the society in acomfortable manner.

The principles of this society appear to have been superficiallyunderstood and partially represented by mostwriters upon the subject, although there is nothing aboutthem mysterious or intricate.

"They receive the Bible as the only rule of faith, covenant,and code of laws for church government. They donot admit the least license with the letter and spirit of theScripture, especially with the New Testament, do notallow one tittle to be added or rejected in the administrationof the ordinances, but practise them precisely as theyare instituted and made an example by Jesus Christ in hisword.

"They believe in the divinity of our Lord Jesus Christ,and the trinity of the Godhead; having unfurled this distinctivebanner on the first page of a hymn book whichthey 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 inone.'

"They believe that salvation is of grace, and not ofworks; and they rely solely on the merits and atonementof Christ. They believe, also, that that atonement issufficient for every creature; that Christ died for all whowill call upon his name, and offer fruits meet for repentance;and that all who come to Christ are drawn of theFather.

"They contend for the observance of the original Sabbath,believing that it requires an authority equal to that of theGreat Institutor to change any of his decrees. They maintain,that as he blessed and sanctified that day for ever, which{220}has never been abrogated in his word, nor any scripture tobe found to warrant that construction; it is still as bindingas it was when it was reiterated amid the thunders ofMount Sinai. To alter so positive and hallowed a commandmentof the Almighty, they consider would requirean explicit edict from the Great Jehovah. It was notforetold by any of the prophets, that with the new dispensationthere would be any change in the Sabbath or anyof the commandments. Christ, who declared himself theLord of the Sabbath, observed the seventh day, and madeit the day for his special ministrations; nor did he authorizeany change. The Apostles have not assumed to doaway the original Sabbath, or give any command to substitutethe first for the seventh day.

"They hold to Apostolic baptism—and administer trineimmersion, with the laying on of hands and prayer whilethe 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 hiscommand and example. This is attended to in theevening after the close of the Sabbath—the Sabbathterminating at sunset of the seventh day; thus makingthe supper an imitation of that instituted by Christ, andresembling also the meeting of the Apostles on the firstday to break bread, which has produced much confusionin some minds in regard to the proper day to be observed."

Although celibacy was neither enforced nor required, itwas considered a virtue. There was no prohibition of marriageor of legalized sexual intercourse, as many writershave erroneously stated, but when two concluded to bejoined in wedlock, they were assisted by the society. Theyconceived with Paul, whose opinion and practice does notfind many clerical imitators at the present day, that celibacy{221}was more conducive to a holy life. There are many passagesof Scripture to that effect, which they, unlike theministers of other Protestant denominations, kept in perpetualremembrance. "He that is unmarried, careth forthe things that belong to the Lord, how he may please theLord; but he that is married careth for the things of theworld, how he may please his wife. There is this differencebetween a wife and a virgin. The unmarried woman carethfor the things of the Lord, that she may be holy both inbody and in spirit; but she that is married careth for thethings of the world, how she may please her husband. Isay therefore to the unmarried and widows, it is good forthem if they abide even as I." They likewise, and, in myopinion, truly considered that those who sacrificed conjugalendearments for Christ's sake, were better fitted for, andwill enjoy the highest places in glory. Hear the sublimelanguage of the Revelator: "I looked up, and lo, a Lambstood on Mount Zion, and with him an hundred and fortyand four thousand, having his Father's name written intheir foreheads. And I heard a voice from heaven as thevoice 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 mancould learn that song but the hundred and forty and fourthousand, which were redeemed from the earth. These arethey that are not defiled with women; for they are virgins.These are they which follow the Lamb whithersoever hegoeth. These were redeemed from among men, being thefirst fruits unto God and the Lamb." This idea was fondlycherished, and continually inculcated. It formed the foundationof the monastic institution at Ephrata, whose supportand prosperity was entirely dependent on its beingproperly appreciated. It formed the subject of many an{222}eloquent harangue, the theme of many a pleasant song,the object around which the holiest memories gathered, andwith which the sweetest associations were combined. Itwas sedulously kept before them by their ministers andteachers in its most favourable light, and all the scripturesusceptible of this application, which was not a little, wasbrought to excite their enthusiasm, and to inspire themwith faithfulness and perseverance. It promised capabilitiesfor the divine life which others could not possess,and held out to their enraptured imaginations the brighterrewards of heaven.

Their ministers never received a stated salary. In theiropinion the Gospel was destined to be free, "without moneyand without price," and they thought that every one calledto preach the word, should do it from the love of the cause,and in this matter, as in that of celibacy, to follow theadvice and example of Paul. Nevertheless, their ministerswere always well supplied with such necessaries as thebrethren themselves enjoyed. Individual members gaveas presents whatever they could conveniently spare, inmoney, goods, and the like; and whenever the ministertravelled for religious purposes, he was supplied from thetreasury to bear his expenses.

This is not the place, neither am I disposed to instituteany comparison between the doctrines of the Scripture,according to its literal interpretation, and the great andleading tenets of the German Seventh-day Baptists ofPennsylvania. However, it is evident, from the mostcasual observation, that few religious communities haveadhered more closely to the letter and language of HolyWrit, have been more scrupulous about conformity toworldly opinions and practices, or have given, in theirconduct, a more faithful and practical exemplification ofChristianity. Their peculiarities sprung, likewise, from{223}the same source as many of their virtues; and these willbe adverted to in replying to the charges of error whichhave been urged against them, with more gravity thantruth, by many writers, who were, probably, offended bythe pure and primitive simplicity of their tenets and habits.

It is not necessary to attempt a full exposition of theirpeculiar views, or to describe the minutiæ of the mannerin which they perform the ceremonies and ordinances ofreligion. However, in their regular worship, they commencewith singing; then prayers, the assembly kneeling;then singing again; after which the minister requests anybrother to read a chapter out of the Scriptures, which theyare at liberty to choose from either the Old or the NewTestament. This the minister expounds, tracing its bearingsand historical connexions with the other parts of theBible. Then the exhorters enforce the duties it inculcates;and should any brother or single sister be able to improvethe subject to the edification of the others, or to make anyremarks relative to the topic, there is perfect liberty forsuch an expression. Prayer and singing, with the readingof a psalm, conclude the service,—than which nothing canbe more solemn and impressive.

Ignorance, in a writer, is nearly or quite as culpable asmisrepresentation; for no one has any right to assume theresponsibilities of the historian, without first making himselfthe master of his subject. By a contrary course, hemay inadvertently expose the most innocent and virtuouscommunity to the reprobation and ridicule of contemporaries,and the abhorrence of posterity. Few societieshave suffered more in their reputation from ignorant andunprincipled authors, than the society of Ephrata; others,however, have borne honourable testimony to its merits.

The account of their sentiments in Buck's TheologicalDictionary, is a tissue of misrepresentation and calumny,{224}unworthy a place in such a work. We are there told thattheir "principal tenets appear to be these: that futurehappiness is only obtained by penance and outward mortificationin this life; and that Jesus Christ, by his meritorioussufferings, became the Redeemer of mankind ingeneral, so that each individual of the human race, by alife of abstinence and restraint, may work out his ownsalvation. Nay, they go so far as to admit of works ofsupererogation, and declare that a man may do much morethan he is in justice or equity bound to do, and that hissuperabundant works may therefore be applied to the salvationof others." This, as well as the accounts given ofthem in many other English books, is a gross falsehood.Gordon's Gazetteer of Pennsylvania is almost equallyreprehensible, as the account which it contains was firstpublished by the Historical Society of Pennsylvania, andcontains many erroneous charges, that are entirely withoutfoundation, and could only have originated in gross ignoranceor shameful wickedness. Among other misrepresentations,the good and devout founder is declared to havebeen a crafty and designing usurper of ecclesiastical authority,and as assuming honours and titles. These statementsare utterly unfounded. Beissel had been educatedin the Calvinistic faith, but perceiving its dissimilarity tothe word of God, as respects church government, ministerialsalaries, and other things of a like nature, he emigratedto America in order to enjoy liberty of conscience,and he left the society of Dunkers at Mill Creek, becausehis 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, entreatinghis ministry. After this time he devoted his wholetime, life, and property to advance the welfare of the{225}society, giving the management of the secular affairsentirely into the hands of others, while he gave his attentionwholly to instructing the people in the word of life.The doctrine of celibacy which he taught was no new-fangledidea, being quite as old as the time of the ApostlePaul. He received the title of "Father," and "Gottrecht,"from the brethren, instead of presumptuously assuming themhimself.

In their habits of life, they have been equally misrepresented.They are not accustomed to wear long beards, asis frequently said of them, neither did the rules of thesociety forbid meat for the purpose of mortifying thenatural appetite, or require them to repose on woodenbenches with billets of wood for pillows, as acts of penance.Nevertheless they did so, but their conduct admits of adifferent explanation. They practised austerity from considerationsof economy. With limited means and restrictedcircumstances they had undertaken an expensive enterprise.Hence, all their arrangements, though distinguished forneatness, were extremely simple. Wooden flagons, woodengoblets, and wooden trays were used in the administration ofthe sacrament, and although they have been presented withricher and costlier ones, the same service is still in use.Their domestic and kitchen utensils were likewise made ofwood. The plates off which they ate, were thin octangularpieces of poplar boards. Their forks and candlesticks, andindeed every article that could be, were made of that material.Subsequently, when they were relieved from theburdens of their expensive enterprise, they generally enjoyedthe cot for nightly repose, and partook, though inthe most moderate and temperate manner, of the comforts,and even some of the luxuries of life. Temperance societieshad not been instituted, "but there were no ardent spiritsused in building the whole village, although the timber{226}was hewn and all the boards sawn by hand during thewinter months." The society was a social community,organized for mutual support and assistance. Its memberswere distinguished for kindness, hospitality, and promptnessin affording relief to the suffering, whatever might be theircharacter or denomination. The following account of themis taken from a work, entitled the Journal of an Officer,which was published in 1784. He says, "I came amongthis people by accident, but I left them with regret. Ihave found out, however, that appearances may be delusive,and that where we expected to meet with a coldreservedness, we may sometimes be surprised by exhibitionsof the most charming affability and disinterestedbenevolence. They all acted the part of the good Samaritanto me, for which I hope to be ever grateful; and whileexperiencing the benefits of their kindnesses and attentions,witnessing the sympathies and emotions expressed in theircountenances, and listening to the words of hope and pitywith which they consoled the poor sufferers, is it strangethat, under such circumstances, their uncouth garmentsappeared more beautiful in my eyes than ever did therichest robes of fashion, and their cowls more becomingthan head-dresses adorned with diamonds, and flowers, andfeathers? Until I entered the walls of Ephrata, I had noidea of pure and practical Christianity. Not that I wasignorant 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 gravethe sweet remembrance of those gentle sisters, who watchedso patiently by his side, supported his fainting head, administeredthe healing draught, and cheered him with bothearthly and heavenly hopes. What mattered it to him thattheir words were couched in an unknown dialect; he readtheir meaning in the deep, earnest, liquid eyes. Eternity{227}likewise will bear a glorious testimony to the labour of thePrior, who could converse in the English language. Manya poor fellow, who entered there profane, immoral, andwithout hope or God in the world, left it rejoicing in theSaviour."

This officer had been wounded in the battle of Brandywine,and had been, with many of his comrades, despatched tothe hospital at Ephrata. I shall allude to this circumstanceagain. Morgan Edwards bears the following testimony ofthis people.

"From their recluse and ascetic habits, sour aspectsand rough manners might be expected; but on the contrary,a smiling innocence and meekness grace theircountenances, and a softness of tone and accent adorns theirconversation, and makes their deportment gentle and obliging.Their singing is charming, partly owing to thepleasantness of their voices, the variety of the parts theycarry on together, and the devout manner of the performance."The following character of Beissel is derived fromthe same source.

"He was very strict in his morals, and practised self-denialto an uncommon degree. Enthusiastic and whimsicalhe certainly was, but an apparent devoutness andsincerity ran through all his oddities. He was not anadept in any of the liberal arts and sciences except music,in which he excelled. He composed and set to music, intwo, four, five and seven parts, a volume of hymns, andanother of anthems. He left behind him several books inmanuscript, curiously written and embellished, and likewisepublished several other works." One writer has observed,"that the sisters apparently took little delight in theirstate of single blessedness, as two only, (aged and ill-favouredones, we may suppose,) remained steadfast in therenunciation of marriage." This invidious remark is{228}entirely unfounded; for though they were not required torenounce matrimony on entering the cloister, only four orfive of the whole number that were received in it as inmates,during the period of one hundred and ten years, left andwere married. One of these became the wife of a gentlemanof Philadelphia, and afterwards, amid the cares andburdens 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 intheir state of single blessedness, and now, with the exceptionof those remaining in the convent, lie beside each other inthe beautiful cemetery in the foreground of the village."These gratuitous aspersions would be passed over with thesilence they deserve, were it not that a fresh currency hasbeen given to them by a late popular work. They havelikewise been charged with denying the doctrine of originalsin, and the eternity of punishment. They do not indeedbelieve that every individual of mankind is included in thecondemnation of Adam, for many who are born, die withoutsinning; but they admit that in the fall of Adam, all dispositionto good was lost, and "that the whole race inherita natural innate depravity, which will lead them to sin, andprove their sure condemnation, unless they repent and areborn again of the Holy Spirit." Beissel wrote a most curiousand ingenious treatise upon this subject, in which heenters into long disquisitions on the nature and intellectualcapabilities of Adam in his primeval state of innocence.He then explains in what manner he was affected by thefall, 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 aslittle better than the hypothetical speculations of an overwrought{229}imagination. However, there is nothing that can beconstrued as denying the doctrine of human depravity, andthe woeful consequences that the fall of Adam has entailedupon his posterity, unless each one be regenerated by thesanctifying influences of the Spirit of Grace. They neverreceived the doctrine of universal salvation in the usualacceptation of that term. They believe in the sure rewardof 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 exclusionfrom the joys of heaven and the presence of the Lord.It is not to be denied that the idea of a universal restorationof all things was cherished by some of them informer days, and that it was based upon several passagesof Scripture, particularly the fifteenth chapter of the firstepistle to the Corinthians, and the twentieth chapter ofthe Revelations. Nevertheless it was never taught as adoctrine, but was treated with the greatest caution anddelicacy by the pastor, and aged members, in private circles,and was always accompanied by expressions of thenecessity of making their calling and election sure, thatthereby they might be prepared to participate in the firstresurrection. Many of the brethren were no less distinguishedfor high literary attainments than for piety, andthey established a school at a very early period whichafforded every facility for the acquisition of classical andscientific education, and which gained for itself so honourablea reputation, that many young men from the firstfamilies of Baltimore and Philadelphia were sent here tobe educated. A Sabbath school was likewise instituted,which afforded the best facilities for moral and religiousinstruction. It flourished many years, and was attendedby important consequences. The minds of the juvenilepopulation were excited to a state of religious inquiry,{230}which increased to what would be termed, in these days, apowerful revival, accompanied by the most intense excitement.The scholars met together, before and aftercommon school hours, for prayer and exhortation, buttheir zeal, at least in the minds of the older brethren,ran into excess, which induced Beissel to discourage theenterprise, and also to object to the erection of a building,which was already commenced, for the especial use of theschool, to be called Succoth. This Sabbath school hadbeen instituted under the following circumstances. LudwigHœcker, or Brother Obed, as he was designated, who wasthe teacher of the common school, perceiving that manyof the indigent children were kept from regular attendanceby necessary employments during the week, projected theplan of holding a school in the afternoon of the Sabbath,where instruction would be administered to those of allcircumstances. It is not known, neither is it material, inwhat year the Sabbath school was commenced. Hœckertook up his residence at Ephrata in the year 1739, and itis presumed that he commenced the enterprise soon after.By reference to the minutes of the Society, we find thatthe 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 continuedto be for some time. The school thus broken up, wasnever afterwards resumed. The honour of having projectedand successfully introduced the present general system ofSunday School instruction, is certainly due to RobertRaikes; but the Seventh-day Baptists of Ephrata hadestablished and maintained in operation for upwards ofthirty years, a Sabbath school, nearly half a century beforeone was opened by the Gloucester philanthropist.

In 1777, the Society began to decline, but the declensioncannot justly be attributed to the causes which some{231}writers have erroneously stated. Beissel died in 1768, andhis successor, Peter Miller, was a man of much higher attainmentsand more eminent mental powers. Indeed, Millerhad the principal management of the establishment duringBeissel's time, and to his extraordinary abilities the earlyprosperity of the institution is mainly imputable. Its decline,however, can be rationally accounted for, withoutsupposing either incapability or degeneracy in those whowere intrusted with the direction of its affairs, especiallywhen we take into consideration the great changes in politicsand government that transpired, and the consequentalterations in public sentiment. The seventeenth centurywas prolific in monastic institutions, of which this was one;and the feelings and motives that animated its founderswere decidedly European. During the first fifty yearsfrom the establishment of Ephrata, a remarkable progresswas made in liberal opinions, and with the march of intellectand politics, different opinions with regard to religiousinstitutions were also entertained. It was commenced asa social community, and as such it succeeded admirably,and was adapted to every purpose of life, when surroundedby a howling wilderness, filled with wild beasts, and wilderinhabitants; but when the hand of improvement had turnedthe forests into fields smiling with plenty, and the neighbouringcountry became filled with a dense and promiscuouspopulation, it appeared evident to all that it was not compatiblewith the circumstances of the times, or the spiritof the age. Besides this, its members were exposed to incessantpersecutions, and were kept in perpetual contentionsand turmoils by their envious neighbours, which, ofthemselves, were enough to have produced a declension inthe Society.

The community at Ephrata still comprises a small bandwho retain the principles and manners of their forefathers,{232}and who meet regularly to worship God on the eveningsand mornings of their Sabbaths. But although they havethe forms, they are without the spirit or the zeal of theirancestors. In ancient times they had bestowed upon themin ridicule the epithet of "Zealots." Zeal, however, whenit is according to knowledge, is commendable; under anycircumstances it is preferable to indifference. Christianitywithout zeal is like the body without life, and it is anhonour to any denomination to receive, even in ridicule, atitle designative of faithfulness and activity. Ephratawould be a paradise now as it was in former days, did itsinhabitants possess, in the same degree, that desirablequality which those of old possessed, and for which theywere stigmatized. Yet in this zeal there was neither noisenor 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 itspomps and vanities, was sacrificed upon the altar of pureand constant devotion. They lived and moved in theworld, performed the routine of all the duties devolvingupon 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, whohad 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 harmonicsof the upper world? How would they thirst and long foranother draught! How would they wait and listen to catchanother echo! And how would the ignorant world deridetheir enthusiasm and mock their zeal! Of those who, atEphrata, were derided as zealots and enthusiasts, Mr.Winchester makes the following declaration: "God willalways have a visible people upon earth, and these (speakingof the Society at Ephrata), are his people at present,{233}above any other in the world. They walk in all the commandmentsand ordinances of the Lord blameless, both inpublic and private. They bring up their children (alludingto the married members), in the nurture and admonitionof the Lord; no noise, rudeness, shameless mirth, loudlaughter, is heard within their doors. The law of kindnessis in their mouths; no sourness or moroseness disgracestheir religion, and whatsoever they believe theirSaviour teaches, they practise, without inquiring or regardingwhat others do. They read much; they sing andpray much; they are constant attendants upon the worshipof God; their dwelling-houses are all houses of prayer."

Although Ephrata has degenerated—is now spirituallydead—the truth has not become extinct, but is still extending.From this parent society several branches haveoriginated. One in Bedford County was founded in 1753,which is still in a flourishing situation. Another in YorkCounty, about fifteen miles from the town of York, wasfounded on the Bermudian Creek, in 1758, of which someof the members remain, although they have been withouta leader for many years. A third branch was establishedat Snowhill, in Franklin County, under the superintendenceof Peter Lehman and Andrew Snowberger, where thegreatest part of the Society are still resident. Besidesthese, there are other smaller branches in Western Pennsylvania.

Ephrata is located in the interior of the state of Pennsylvania,and is one of its earliest settlements. Few places{234}in America are hallowed by more interesting associations,and none perhaps are connected with an institution of sucha peculiar character and ancient establishment. It occupiesa pleasant position in Cocalico Township, LancasterCounty, at the intersection of the Reading Road with theDowningtown and Harrisburg Turnpike, sixty miles northwestof Philadelphia, thirteen northeast from Lancaster,and thirty-eight from Harrisburg. At present this nameis applied to the vicinity of Ephrata proper for at least amile 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 smallvillage, about a mile further west on the turnpike.

Ephrata proper is an irregular enclosed village, lying ina triangle formed by the turnpike, the old Reading Road,and the Cocalico Creek, and belongs entirely to a Seventh-dayBaptist community. It contains the first Protestantmonastery established in America, and several other buildingsfor the accommodation of the Society; to which isattached and belongs a farm containing one hundred andforty acres of land, with a grist and saw mill. The post-officebearing this name is situated half a mile from theoriginal village.

Kedar and Zion, a meeting-house and convent, were thefirst buildings of consequence erected by the Society. Theywere located in a pleasant situation, on a hill called MountZion. In the meadow below, larger accommodations weresubsequently erected, comprising a sisters' house, calledSaron, to which a large chapel is attached, with a "Saal,"where are held the Agapas or love-feasts. They likewiseerected a brothers' house, called Bethania, with which wasconnected the large meeting-room with galleries, in whichthe whole Society assembled for public worship, in thetimes of their prosperity. These edifices are still standing,{235}surrounded by smaller buildings, which were occupied asa printing-office, school-house, bake-house, almonry, andothers for different useful purposes, on one of which thetown clock is erected. These buildings are all of singularcharacter, and very ancient architecture, all the outsidewalls being covered with shingles. The two housesfor the brethren and sisters are large and commodious,being three or four stories high. Each contains an apartmentparticularly appropriated to their night meetings,and the main buildings are divided into small compartments,of which each building contains fifty or sixty. Therooms are so arranged, that six dormitories, which arebarely large enough to contain a cot, a closet, and an hourglass,surround one of larger dimensions, in which eachsubdivision pursued their respective avocations. Thesesilent cells and long winding passages possess an indescribablyromantic air; and one can scarcely divest himself ofthe belief that he is threading the tortuous windings ofsome old baronial castle. The ceilings have an elevationof about seven feet; the passages leading to the cells, or"kammers," as they are designated, and through thedifferent parts of both convents, are barely wide enough toadmit one person, and if two should meet from oppositedirections, one would invariably be obliged to retreat. Thedoors of the kammers are five feet high, and twenty incheswide; and the windows, of which each contains but one,is only eighteen by twenty-four inches. The walls of allthese rooms, including the public meeting-room, the privatechapels, the saals, and the dormitories, are nearly coveredwith ink paintings, or, in other words, with large sheets ofelegant penmanship. Some of these are texts from theScriptures, handsomely done in ornamented Gothic letters,called in the German, "Fractur-schrifften."

The sheets of paper employed for this purpose were{236}manufactured at their own mill, and some being put intoframes, admonish the residents, as well as the casual visiter,whichever way they may turn their heads. Two verycurious ones still remain in the chapel attached to Saron.One represents the straight and narrow way, which itwould be difficult to describe. It is very curiously andingeniously 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 obligationstheir profession imposes upon them.

Another is a representation of the three heavens. Inthe first, Christ, the Good Shepherd, is represented ascalling his flock together; in the second, which is one footin height, and three feet wide, three hundred figures in theCapuchin dress appear with harps in their hands, andbehind them the heads of an innumerable host; in the thirdis seen the throne of glory surrounded by two hundredarchangels. Many of these "Fractur schrifften" expressthe most enthusiastic sentiments on the subject of celibacy,and the happiness of a recluse life, whilst others are devotionalpieces. The following are transcribed from twofound in the chapel of the sister's convent:

In the rooms which have been occupied by any departedsister, a piece, in imitation of a tablet, is framed and putup, expressive of the character and virtues of the deceased,or some feeling memorial of love, and pious anticipation ofmeeting again in heaven, is inscribed. The following wasfound in the kammer which had been occupied by Zenobia,a very beautiful, amiable, and devout sister.

Zenobia Wird Gruenen und Gedeihen, ihre Arbeit wirdnicht vergeblich, noch auch ihre Hoffnung verlohren seyn, ihre Ehrebluehen mitten unter den Heiligen.

Zenobia will prosper and flourish. Her labours will notbe useless, nor her hopes vain. Her glory will be revealed in heaven.

An apartment, denominated the writing-room, was particularlyappropriated to such purposes, and several of thesisters devoted their whole attention to this labour, andbecame highly skilled in it. Others transcribed the writingsof the Founder of the Society, thus multiplying copies forthe wants of the community, before their printing presscame into operation. Two very ingenious sisters, namedAnastasia and Iphigenia, were the principal ornamentalwriters. They formed, with immense labour, a large foliovolume of "sample alphabets" of various sizes and different{238}styles, though all are alike curious, and exhibit the mostpatient application. The letters of the first alphabet areone foot in length, surrounded by a deep border, in imitationof copperplate engraving, of which each one is differentin style and finish. It was finished in the year 1750, andis still preserved as a rare curiosity, by the trustees.

Another room was exclusively set apart for the purposesof transcribing music; hundreds of volumes, each volumecontaining five or six hundred pieces, were transferred frombook to book, with almost as much neatness and quite asmuch accuracy, as if done with a graver.

The Society at Ephrata, after their printing press cameinto operation, published several valuable historical andreligious books. Of these, an edition of the "BloodyTheatre," an old German work, was nearly all taken bythe American army for cartridges. Several of the memberswere 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 thesuperintendence of the secular concerns, to make Ephrataa place of more importance in the world than it could acquirefrom its character of a religious refuge. They werenatives of Germany, and they had been educated in theprinciples of the Catholic faith. They projected the planof erecting extensive buildings for manufacturing purposes,and of entering into extensive mercantile concerns. Forthis they had made considerable preparation, such ascutting and hewing the timbers, and were in readiness toerect a town. They had likewise sent to Europe, wherethey had extensive and powerful connexions, and procured,{239}unknown to the Society, a chime of bells, and likewise alarge clock for the tower. These arrived in Philadelphia,and the bill requiring payment being forwarded to theSociety, made the brotherhood acquainted with the circumstances.They determined not to receive them, but hadthem sold, and paid the loss. One of these bells, havingupon it, "Sub auspicicio viri venerandi Onesimi societatisEphratensis præpositi," was purchased for, and is now on,one of the churches in Lancaster. The clock was soldto one of the Reformed Lutheran societies in the sameplace. This transaction led to an investigation of the conductof the Eckerlins, which resulted in the timely discoveryof a conspiracy they had entered into to possess themselvesof the property, which at that time was extensive andvaluable. This discovery terminated in the expulsion ofIsrael, the prior, from his office. The brothers subsequentlyremoved to Virginia, where they obtained considerablenotoriety in connexion with Indian affairs. TheSociety, in its apostolic simplicity, desired no tower, nobells. They even refused to have a bell to summon themto the midnight meeting, which was regularly held at thathour of the night,—Beissel quaintly observing, that thespirit of devotion ought to be sufficient to insure theirattendance; and it generally proved to be adequate.

The community at Ephrata were decided Whigs in theRevolution, although they considered contention with armsand at law as inconsistent with the Christian character andprofession. In the war of 1756, the doors of the cloister,including the meeting-room, the chapels, and every otherbuilding, were opened to afford a refuge to the inhabitantsof Tulpehocken and the Paxton settlements, thenon the frontiers, as they fled before the murdering andmarauding bands of Indians; and all were kept and fedby the Society during the period of alarm and danger.{240}Upon hearing of this the royal government despatchedfrom Philadelphia a company of infantry to protect anddefend the place; and becoming aware of the character ofthe Society, presented them with a pair of large and beautifulcommunion goblets, which was the only recompensethey could be prevailed on to receive. At a much earlierperiod they attracted the attention of the Penn family,and Lady Juliana Penn, in England, opened a correspondencewith the Society. Governor Penn visited them frequently,and being desirous to bestow upon them a solidevidence of his regard, had a large tract of five thousandacres of land surveyed and conveyed to them as theSeventh-day Baptist Manor. This, however, they refusedto accept, believing that large possessions tended to engenderstrife, and that it was inconsistent with the Christiancharacter to be absorbed in the gains of this worldand the accumulation of temporal property.

A few days after the battle of Brandywine, Sept. 11th,1777, the whole establishment was opened to receive thewounded Americans, great numbers of whom were broughtthere in wagons, a distance of forty miles; and that longtrain of various conveyances, that came slowly up the valleywhere the field had been contested—the train that bore thosewhose shattered limbs seemed to defy all surgical aid, or whosecontagious disease was like the pestilence that wasteth atnoonday, was received by the brothers of Ephrata as if itbore forward the gathered harvest of summer. And thosesisters,—did they shrink from that dreadful exhibition ofhuman suffering? did they turn pale, and sicken atthe view of bruised and mangled limbs, clotted gore, andthe sound of deep heart-rending groans? Oh no; theirsympathy was of the practical kind. It prompted them toassuage and relieve. And with the kindest and tenderestfeelings they garnered up the sick, the wounded, and the{241}dying, in their rooms, their chapels, and their edifices, devotedto public worship or domestic duties, with a welcomeand care that only religion could dictate, and that onlytrue patriotism could have evinced. Of the five hundredwho were brought there one hundred and fifty died, notwithstandingthe attendance of Doctors Scott, Yerkel, andHarrison. The dead were buried with all the decencies offriendship, and with all the ceremonies of military propriety.They were principally from the Eastern Statesand Pennsylvania. The place where they lay is enclosed;and in the autumn of 1845, the corner stone of amonument, bearing a suitable inscription, was laid byGovernor Shunk, in presence of a great multitude ofpeople who had assembled to witness the ceremonies. Inthe burying-ground which belongs to the Society are thetombs of the ancient fathers, with suitable marble monumentserected to their memories. A large stone, markedwith German letters, covers the grave of their founder.

At present many of the buildings are in ruins, particularlythose which were first erected. A short distancefrom the enclosure containing the old meeting-house andcloister, there is a small building, with a steeple, which wasformerly the residence of the physician. Near by standsanother dwelling, which was the parsonage. Above thisstands a large building. Without, it presents a very singularand unique appearance. In entering it we pass a smallportico, and the door is so low that it is necessary to stoopin passing; but the objects within witness at once to thevision that it is the house of God. Six tables are arrangedso as to reach nearly the whole length of the room, withconvenient seats, as many as are necessary. On one sideof the room appear a stand and table, slightly elevated, forthe accommodation of the speaker. Several of those largeornamented writings, already described, are hanging on{242}the walls. The room is perhaps forty feet square. It wasformerly the sisters' dining and prayer room. At presentit is the meeting-room of the Society. A part of the samebuilding is used for domestic and culinary purposes, andis furnished accordingly. Near this is a stone buildingappropriated to other domestic offices. The house at presentoccupied by the sisters is contiguous to the meeting-room,and is inhabited by five aged ladies, who are the onlyremaining members of the convent. They have many relicsof antiquity, which are preserved as objects of curiosity.Some of the caps worn by the sisters in the early days ofthe institution are carefully preserved. Adjoining theturnpike, in a corner of the yard, stands the academy,—anew building, with a steeple, clock, and bell. It is twostories high, and contains several apartments, in whichboth male and female schools are taught. These buildings,with one hundred and twenty acres of land, and a grist andsaw 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 isembosomed in the Blue Ridge Mountains, extending fromNorthern Pennsylvania to the Shenandoah Valley, in Virginia.This section was early settled by a German population,and their immediate neighbourhood with the DunkerBaptists, of which there is now a large society. Belongingto this Dunker Society was one Andrew Snowberger, fromwhom the Snowhill Society takes its cognomen, berg, inGerman, signifying a hill,—his name is literally Snowhills.It is seldom, however, that adventitious names correspondwith localities. The establishment called Snowhill is locatedin a small vale of a large valley, in latitude 39° N., aboutseven miles from Hagerstown, Maryland. In the conventresided an old sister, in 1849, nearly one hundred years of{243}age, who was the daughter of Andrew Snowberger, andwho gave the following account of the origin of the Society.Her father, by a diligent study of his German Bible, becameconvinced that the seventh day of the week was theonly divinely appointed Sabbath, and in consequence hebecame firmly determined to keep it as holy time. Thiscaused much difficulty in his family and among his neighbours;but he was not to be deterred from acting accordingto the dictates of his conscience by any difficulties.Believing in prayer, and that faith and patience will overcomeall things, he persevered in the path of duty. Atlength, to his inexpressible delight, the way became smoothbefore him, his family complied with his regulations, andsubsequently embraced his views. In this lonely situationas to society of his own faith, Andrew instituted and maintainedthe worship of God in his own house. He desiredto remain in communion with his first-day brethren, butthey, after a long consideration of the subject, determinedupon his expulsion from the church. This, to his feelinglysensitive mind, was extremely painful; but he observed,"that he could better bear the frown and disowning ofmen, than to disobey God and feel that he incurred Hisdispleasure."

Notwithstanding the many trials and difficulties, Andrewcontinued firm in his attachment to the Sabbath, and sometime after, his faith was greatly increased by the followingcircumstance. The country, in many parts, was still adense and unbroken forest, and much of the labour of theseearly 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 andthe contiguous estates. After he had been at work for{244}some time, the wind rose to a smart breeze, and the firesin a very few minutes became unmanageable. On theywent, crackling and roaring; the fence on one side of thelot took fire, whence it spread with rapidity, and was in afair way to communicate to the home establishment of hisneighbour. Andrew saw plainly enough that notwithstandingall his efforts to the contrary, the whole mustinevitably be burned before human help could be obtained,unless Providence would interpose. In this extremity hethrew himself upon his knees, his face and hands blackenedwith smoke and ashes, and cried out in the deepest tones ofsupplication, "Oh Lord, if it be from thee that I keep theseventh day for a Sabbath, and labour on this day, accordingto thy law, do thou stop this fire." While he thusprayed the wind veered suddenly, and took the fire in altogetheranother direction, so that it became easily manageable.The skeptic may sneer at this, but the Christianwill remember that God is omniscient, that He holds thewinds in his fist, and moreover that He has promised tohear and answer prayer. This remarkable circumstanceAndrew improved, by vowing unto the Lord to be steadfastin his law, and to make his house for ever a housedevoted to the servants and the service of God,—a vowwhich the Almighty seems to this time to have accepted.But for years after this, Andrew was the only master andminister in his house devoted to God; but he steadilymaintained divine worship upon the Sabbath, and notwithout success, for he had the happiness of seeing someof his neighbours, one at a time, come and unite with himin serving God.

After several years, Elder Lehman, from Ephrata, madethem a visit, and proposed to raise an establishment similarto that at the former place. To this Andrew cheerfullyacceded, and accordingly, as soon as circumstances would{245}permit, the estate and buildings were formally conveyed tothe Society. It was not a gift, however. Andrew had alarge family dependent upon him for support. The landhad been brought into a state of cultivation by their mutualefforts, and strict justice required that the interests of allshould be considered in its alienation. Everything wasfairly appraised, and time given to the Society to pay theappraisement to him and his heirs. This arrangement wasfollowed by the happiest consequences. Andrew and hisfamily were amply provided for, and he lived to see hischildren and his children's children become members of theSociety which had arisen through his means. He and hiscompanion in life went down to the grave in a good oldage, and are now doubtless raising their voices with thatcompany who were redeemed from the earth.

The estate consists, at present, of 165 acres of land, ina high state of cultivation, and is very productive. It is astiff loam, upon a limestone bottom, and is, therefore, welladapted to grass and the cereal grains. They are abundantlysupplied with farm buildings. The principal barn,situated on a hillside, built of stone and brick, is 50 feetwide and 102 feet long, with a roomy overshoot on thelower side; the lower, or under-ground story, containsseveral stables for the accommodation of the domesticanimals; the yard is well supplied with pure water, andeverything bears the marks of thrift, industry, and economy.There are two flourishing orchards, well suppliedwith a choice variety of fruit, and two neatly cultivatedgardens. Much of the wearing apparel is manufacturedby the sisters, and the visiter who passes the buildingappropriated to that industrious use, will be strongly remindedof a classical quotation from the Odyssey, whereCalypso is represented as

and her damsels,

The sisters lighten and enliven their industrious pursuitswith music; and many a strain that would draw tears of rapturefrom listening multitudes, is blended, and even mademore pastoral and effective by the sound of the shuttle,and the noise of the spinning wheel. There are likewise ablacksmith'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 ofthe Antetum River, a tributary of the Potomac. Thedwelling-house is most pleasantly situated about sixpaces from the stream on its south bank. This dwellingis a convent or religious house, and is styled "TheNunnery," by the country people. It presents a singularand unique appearance, being about one hundred and fiftyfeet long, by thirty feet wide, and three stories high; thelower story is built of blue limestone, and the others ofbrick. The lower story is even with the ground on thesouth 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 withthe dining hall, where a company of sixty or seventyguests might be conveniently accommodated. On thenorth side, projecting from the middle of the main building,with an entrance into the dining hall, are the roomsappropriated to domestic and culinary purposes. Over{247}the dining hall, in the second story, is the family chapel,where worship is regularly performed both in the morningand at evening. Above this, in a small cupola, isthe convent bell, whence a rope passes through eachfloor into the centre of the dining hall. The west endof the building, from the dining hall round, contains exclusivelythe apartments of the brethren connected withthe establishment; the east end of the building, beginningwith the same division, contains exclusively the apartmentsof the sisters. In each department there are sparerooms for company, with sleeping rooms on the north sidein both stories. In the centre of the cellar there is abeautiful fountain of clear spring water, incessantly flowingin an abundant stream. This is distributed in everyconvenient manner to the different parts of the establishment.Along the north side of the building, there stretchesa luxuriant meadow, about one hundred paces across, whichis abundantly watered by two streams; one, the creek beforementioned, the other, a brooklet of smaller dimensions.These are crossed by two wooden bridges, and a well-wornpath leads to the meeting-house, situated on the north sideof the meadow, adjoining the public road, which runsthrough the estate. The meeting-house, which is sixty byfifty feet, is built of stone, without a gallery. The adjoiningbuilding of smaller dimensions communicates with iton the west end, which exactly resembles an Englishvestry, although it is in reality a kitchen. About twenty-fivepaces from the convent, near the eastern border of themeadow, is the waste-gate for the mill. Here there is abend in the creek, and at this point is formed their baptistery,well supplied at all seasons with pure water. Threesteps lead down into this beautiful fount. In this placewe were forcibly reminded of that exquisitely beautifulhymn,

This Society keeps no journal, has no written history,nor humanly composed creed. However, they have acharter, obtained from the state legislature, in which theyare known as Seventh-day Baptists. By this charter theyare authorized to hold and govern the estate and the house,by by-laws of their own formation and adoption, which arerepresented and defended by five trustees elected by aplurality of the votes of all the male members of theSociety. 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 seventhday, and must have shared in the ordinances of baptism,and possess reputed piety. Their application for admissionmust be made to the trustees, who are the authorizedjudges of their eligibility. No vow, no promise of unconditionaland continued celibacy is ever required, but if theysubsequently wish to marry, which is sometimes the case,no unkind treatment ensues; on the contrary, they leavethe house like a sister going from the family of her kindred,when every one is attentive to her future wants. No personentering the Society can retain independent estate or personalproperty; but should they bring property with them,it is subjected to a fair appraisement, and a certificate of thesame given; and should the person subsequently leave, thesame or its value is restored without interest. If the inmatedies in the convent, or a recognised inmate of thesame, all the property accrues permanently to the establishment.No one receives wages, but all participate in{249}the comforts of the house; and the charter secures thewhole of the estate and its incomes to the single brethrenand sisters as their property. The labours of the establishmentare shared alike by all; the brethren under thedirection of the prior, and the sisters under the directionof the prioress. In no respect, however, is there any pre-eminenceof authority or class; their offices are designedto subserve good order—nothing more. They are in trutha band where fraternal regard and equality of right regulateall their conduct.

In 1847, there were nine brothers and fourteen sisterswho were inmates of the convent. The other members ofthe Society have no personal rights in the property of theestate; and there is no more community of interests amongthem than there is among other denominations of Christians.In church discipline and government they are decidedlycongregational. Their officers are elected by a majorityof the votes of the members. They are averse to payingtheir pastors a stated salary; but believe that he shouldbe assisted voluntarily according to his necessities. Theconvent and all the buildings are exceedingly neat andwell-kept; the furniture being plain and convenient withoutany superfluities or finery. The venerable pastor,Andrew Fahnestock, having lost his wife, made a distributionof his property among his children, and took up hisresidence in the convent some time since. All visiters arelikewise requested to make the convent their home, particularlyduring the public meetings, and are furnished in itwith private apartments. Their yearly meetings are attendedby many who reside in distant parts, these, as theyarrive, are most hospitably welcomed; the brothers salutingthe visiting brothers with a holy kiss; the sisterssaluting the visiting sisters in the same manner, but the{250}brothers and sisters only shaking hands. When the meetingis over, and these visiters are preparing to depart, thesame affectionate observance is again tendered to all. Atthese meetings a supper is spread in the meeting-house,which is the anciently celebrated Agapa, or love-feast, heldin imitation of the Last Supper, of which the Redeemerpartook with his disciples, before he was led out like alamb to the slaughter, and in connexion with the institutionof the Eucharist. At this supper everything is previouslyprepared, and there is no cooking done except tomake coffee. Here appears the use of the vestry kitchen,adjoining the meeting-house, with its cellar and well-storedlarder. In this apartment are vessels over fixed furnacesprepared for heating water, coffee, and the like. Themeeting-house has two front entrances, and is seated withthe males on one side, and the females on the other. Itis furnished with settees and long narrow tables, whichserve for their books during worship, and for meals duringthe love-feasts. About midway of the house, on the backend, is one about eight feet, appropriated to the ministry,there being no other pulpit in the house. The tables atthe love-feasts are furnished with a good supply, and asufficient variety of all the necessary aliments of life, withoutany superfluities; and all are invited to partake. Thisbeing over, and the things cleared away, the communiontable is furnished for the Lord's Supper. The holy ritesare begun by singing and prayer; the thirteenth chapterof John is then read, and the officiating ministers discourseupon it, when these servants of the church lay aside theircoats, go to the kitchen vestry, gird themselves with longtowels, and each one taking a small wooden tub half filledwith tepid water, return to the brethren's side of the house,and commence the ceremony of washing each other's feet,{251}repeating meanwhile the words of your Saviour: "Thereforeif I, your Lord and master, have washed your feet, soye ought also to wash one another's feet." The same isperformed on the female side of the house by two agedsisters. This being ended, all again sit down, and everyone appears absorbed in silent prayer and meditation for afew minutes. The officiating ministers then take the breadof the communion, and one of them, after giving thanks,and imploring the divine favour, carries the plate beforethe others, so as to stand before two of the communicants.He then breaks one of the pieces of the bread into twoparts, giving half to one and the other half to the other,saying, "Take, eat; this is my body, which is broken foryou; this do in remembrance of me." This formulary isrepeated at each time of breaking the bread, until all thecommunicants have received a portion. In distributing thewine, the ministers, instead of the deacons, carry the goblets.The whole concludes with singing. They are all mastersin music, and, what appears to me extremely appropriate,their hymns in German were all composed by members oftheir own order, and have never been given to the world.Many of them exhibit considerable poetic talent. Thesame is true of their music, which is perfectly unique; butso soft, solemn, soul-stirring, and melodious, that the listenerhalf forgets its reality, and holds his breath for fear ofbreaking the enchantment. They have three volumes, ofwhich 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, andtake great pleasure in making new books with the pen, ofwhich many have very richly ornamented pages. Whilelistening to their melting melodious strains, one cannotfail to revert in imagination to that new song which was{252}sung before the Lamb, and before the beasts, and theelders, and which no man could learn but those who wereredeemed from the earth. Their style of singing, thoughaltogether different from that of modern congregations, isextremely effective, and such, as I believe, few persons oftaste and sensibility could listen to, without shedding tearsof silent rapture. They have no choir, but all, both youngand old, sing, being directed in this exercise by a leader.

There is perhaps no ordinance of the Christian churchmore highly interesting to a casual observer, and morefraught with hallowed associations to a devout mind, thanthe rite of baptism, when it is administered in the mannercorresponding with the Word of God. This is particularlythe case at Snowhill, where everything is in suchperfect keeping and character. The candidates for baptismbeing previously examined and accepted as suitablesubjects for that holy ordinance by the pastors, an announcementto that effect is made to the congregation.They are then suitably attired, and all repair, forming aprocession, to the baptistery, where a thronging multitudeis generally assembled. Here the scene is extremely solemnand affecting, and all nature appears to sympathize in thedeep solemnity. Even the sunlight, as it bathes the verdanthillside, the smooth meadow, and the golden orchardsin a flood of glory, seems to partake a softer radiance. Ahundred snowy clouds appear here and there on the blueheaven above, and it requires no great stretch of the imaginationto fancy that behind or upon them the waving wingsof seraphs have been furled, and that forms of ineffablebeauty are bending there, and watching with interest thededication of souls to God. A flood of hallowed associationscomes rushing into the mind. We think of Jordan,of the multitudes who gathered upon its banks, and who{253}were baptized "confessing their sins." The venerableappearance of the Baptist, that first preacher of the kingdomof God. And then the Great High Priest of our Salvation,who came hither to set an example for his servantsin all coming time. But this pleasing revery is broken bythe voice of the pastor. A hymn is given out; and thenfrom the midst of the company arises a deep, full, melodiousswell of harmony. It is unlike singing; it seemsthe very soul of heavenly music breathing out an ecstasy ofthanksgiving. The music ceases; a low soft echo breathesthrough the air, so lately living with sweet sounds, andover the waters; again all is silent. The pastor nowstretches out his hands, and lifts his eyes to heaven: "Letus pray." Some kneel, others remain standing, but allassume the look and action of devout humility. The prayerended, the pastor descends into the pool; the candidate,assisted by a brother or sister, descends after him. Reachingthe lower step, he takes her, if a sister, by the left arm,and leads her down to a suitable depth, where she kneelsin the water. She applies water to her face, and he doesthe same to the back of her head, waiting a moment forher to recover her thoughts and acquire a frame of mindsuitable for the occasion. Then, laying his left hand uponthe forepart of her head, and his right hand upon the backbetween the shoulders, he says, "I baptize thee in thename of the Father," and immerses the candidate, faceforemost; then, raising her up to her former position, hegives time for a like recovery of self-possession, and adds,"and the Son," and immerses her in the same manner asecond 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 bothhands upon her head, and offers a short invocation for the{254}Spirit of God to seal this obedient handmaid as a child ofGod. During all this time, the multitude exhibits a deepinterest, and maintains a perfect silence; the candidatemanifests the greatest composure, and all appear to feelthat the Saviour is near.

The German Seventh-day Baptists profess to have noother guide than the inspired Word of God; and to thisthey profess to exactly conform, omitting nothing enjoined,and adding nothing to the Observances there given. Theirsimplicity is truly remarkable, and I believe, truly pure.They are non-resistant in sentiment, but they plainlypreach the righteousness of the kingdom of God. Theyare likewise remarkably amiable in their intercourse witheach other. There is a similar society in Bedford County,under the pastoral care of Elder King, but I have beenunable to make myself acquainted with any incidents connectedwith its history.

There is one subject connected with the history of thispeople, 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 anumber of years past, been very much annoyed and disturbedat their annual meetings by a number of wickedand licentious persons. Being entirely averse to litigationof any kind, they patiently bore with all. This onlyseemed to encourage increased disturbance, until the 17thof May, 1845, when it became so outrageous at their annualmeeting, that an individual who was not a member, instituteda prosecution against several persons for a riot.This resulted in the condemnation and punishment ofsixteen individuals, whose friends, from malicious andrevengeful motives, immediately commenced suits against{255}these Seventh-day Christians for labouring on the firstday.

To this they plead guilty, and cheerfully paid their finesand the costs; but in consequence of the great inconveniencesto which they were subjected, they petitioned thelegislature for relief, though without effect.[44]