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Having not as yet* publicly adopted a printed compendium of essential doctrines to which every one, it would be expected to subscribe-appealing as they profess to do, to the Sacred oracles as their only guide in matters of Faith and probity— their distinctive doctrines cannot be presented in this brief article. They believe, that their system of church government is taught in the Bible, and sanctioned by the usages of the apostles and primitive Christians.

The River Brethren recognize three orders of clergy: Bishops, Elders, and Deacons. 1 Tim. iii. 1, 2; Acts xx. 28; 1 Tim. v. 17; 1 Pet. v. 1; Phil. i. 1; 1 Tim. iii. 8, 12, 13. Their ministers are chosen by votes; and in some instances, when the votes for the several candidates are equally divided, they decide by casting lots. For this practice they refer to the Scriptures-Prov. xvi. 33, xviii. 18; Esth. iii. 7; Acts i. 26. None of their clergy receives a stipulated salary, or any pecuniary remuneration, for services rendered in official capacity. In some instances, where the circumstances of the minister require it, the expenses incident in traveling, while visiting congregations and members, are borne by the congregations, but usually raised by voluntary contributions.

Communion, (Koinonia,) and perform the rites of marriage, when called on, and satisfied that no valid objections can be made as to the parties about entering into this important relation.

The duty of Deacons, or Armon-Diener, is to take care of the secular affairs of the church; keep an oversight of the indigent members, widows, and orphans, provide them with such things as they severally need, from the common charity fund of the church.

As a body, like the Mennonites, Friends, German Brethren, and several other denominations, they are opposed to war in all its features, as being at variance with the peace-breathing precepts of the Saviour, contrary to the teachings of the apostles, and incompatable with the prac tise of primitive Christians. In support of their views on this subject, they cite the following Scriptures:

"I say unto you, that ye resist not evil."

"Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy: But I say unto you love your enemies, bless them that curse you, do good to them that hate you."-Matt. v. 39., &c.

"Blessed are the peace-makers: for they shall be called the children of God.” -Matt. v. 9.

Bishops, or as they are sometimes called in their vernacular tongue, VolleDiener, have the general supervision of "Have peace one with another."-Mark congregations within certain geographical ix. 50. "See that none render evil for limits, which they visit at least once a year. evil to any man."-1 Thess. v. 15. "God They labor in word and doctrine: attend hath called us to peace."-1 Cor. vii. 15. at their Agapea, or Feasts of Charity, "Follow after love, patience, meek. (Jude xii.) and their Koinonia, or Com-ness."-"Be gentle, showing all meekmunion. 1 Cor. x. 16. Conduct the elec- ness unto all men."-" Live in peace." tion of elders and deacons-perform all ministerial acts, baptize, ordain, and are present at the excommunication of church officers. In cases of emergency, and in the absence of a Bishop, these duties devolve upon Elders. Bishops and Elders, or Mit-Helfer, preach, baptize, minister at the Lord's Supper, (Kuriakon Deipnon,)

* Rising thirty years ago, a Compendium of doctrine had been drawn up by some of the ministers, and proposed for adoption; but it was rejected by a majority of the meeting at which it had been proposed. Copies, in MSS., of this Compendium, it seems, are extant among some of the ministers.

"Let all bitterness and wrath, and anger and clamor, and evil speaking, be put away from you, with all malice."

Avenge not yourselves."-"If thine enemy hunger, feed him; if he thirst, give him drink."-" Recompense to no man evil for evil."-" Overcome evil with good."

They have, in support of their views, examples from history.

"Maximilian, as it is related in the Acts of Ruinart, was brought before the tribunal to be enrolled as a soldier. On the proconsul's asking his name, Maximilian replied, "I am a Christian and

cannot fight." It was, however, ordered that he should be enrolled, but he refused to serve, still alleging that he was a Christian. He was immediately told that there was no alternative between bearing arms and being put to death. But his fidelity was not to be shaken :"I cannot fight," said he, "if I die." He continued steadfast to his principles, and was consigned to the executioner.

"The primitive Christians not only refused to be enlisted in the army, but when any embraced Christianity while already enlisted, they abandoned the profession, at whatever cost. Marcellus was a centurion in the legion called Trajana. While holding this commission, he became a Christian; and believing, in common with his fellow Christians, that war was no longer permitted to him, he threw down his belt at the head of the legion, declaring that he had become a Christian, and that he would serve no longer. He was committed to prison; but he was still faithful to Christianity. "It is not law. ful," said he, "for a Christian to bear arms for any earthly consideration ;" and he was in consequence put to death. Almost immediately afterward, Cassian, who was notary to the same legion, gave up his office. He steadfastly maintained the sentiments of Marcellus, and like him was consigned to the executioner. Martin, of whom so much is said by Sulpicius Severus, was bred to the profession of arms, which, on his acceptance of Christianity, he abandoned. To Julian the Apostate, the only reason that we find he gave for his conduct was this:-"I am a Christian, and therefore I cannot fight."

"These were not the sentiments, and this was not the conduct, of insulated individuals who might be actuated by individual opinion, or by their private interpretations of the duties of Christianity. Their principles were the principles of the body. They were recognized and defended by the Christian writers their contemporaries. Justin Martyr and Tatian talk of soldiers and Christians as distinct characters; and Tatian says that the Christians declined even military commands. Clemens of Alexandria calls his Christian contemporaries the "followers of peace," and expressly tells us "that

the followers of peace used none of the implements of war." Lactantius, another early Christian, says expressly, "It can never be lawful for a righteous man to go to war." About the end of the second century, Celsus, one of the opponents of Christianity, charged the Christians with refusing to bear arms even in case of necessity. Origen, the defender of the Christians, does not think of denying the fact; he admits the refusal, and justifies it, because war was unlawful. Even after Christianity had spread over almost the whole of the known world, Tertullian, in speaking of a part of the Roman armies, including more than one-third of the standing legions of Rome, distinctly informs us that "not a Christian could be found among them."

During the first two centuries, not a Christian soldier is found upon record. Not till the third century, when Christianity became partially corrupted, are Christian soldiers found."*

The church ordinances among the River Brethren, are Baptism, Feet-washing, the Lord's Supper, and the Communion. They reject infant baptism; baptizing none but believing adults. Baptism they perform by trine-immersion, differing in this respect, from some other Baptists, who dip, or immerse the subject, once.

Feet-washing, they confess to be an ordinance of Christ, which he himself administered to his disciples, and recommended by his example, to the practice of believers, in these words :-" If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet; for I have given you an example, that ye should do as I have done to you."-John xiii. 14, 15.

The Lord's Supper-Kuriakon Deipnon, or Agapæ, is a meal or Feast, held by them previously to the Koinonia, i. e., Communion. The Agapa, or Feasts of Charity, they maintain were practised among the first Christians, with a view of cultivating mutual affection and friendly intercourse among the participants.†

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"They maintain that this custom is derived from the fact that the Saviour instituted the Communion, after the Supper, or the feast in which he had been engaged with his disciples, and that thence the early Christians derived the custom of observing such a festival, or supper, before the communion."

After supper, and immediately preceding Communion, they wash each others feet, according to the words and example of Christ.-John xiii. 14, 15.

The Communion Koinonia, they view as an ordinance instituted by Christ in remembrance of himself, which all baptized believing persons should commemorate till the coming of Christ, in remembrance, set forth by broken bread, and poured out wine, of the sufferings and death of Christ.-Matt. xxvii. 25; Luke xx. 19; 1 Cor. xi. 23, 24, 25.

Annual Conferences are held in the Spring, at Easton, in Pennsylvania-a month or two later in Canada, at which Bishops, Elders, Deacons, and Lay-members attend, and take part in the transaction of the ecclesiastical affairs of the Church. All their meetings for the transaction of church business, as well as for worship, except in a few places, are held in dwelling houses; and, if the season

• The Lord's Supper, as generally under stood by Theologians, is known by several scriptural names, as found in the original: Kuriakon deipnou, 1 Cor. xi. 20; Trapeza Ku riou, 1 Cor. x. 21; Koinonia, rendered Communion, 1 Cor. x. 16.

The ecclesiastical names of this sacrament are: Eulogin Eucharistia, as used by Ignatius, Justin the Martyr, and Tertullian. Theodoret calls it Leitourgian. It is also called Sunaxis agia a collection of persons; hence a holy collection for celebrating the Lord's Supper; and finally the Lord's Supper itself. Musterion, thusia, prosphora, &c., were applied to it. Knapp's Christian Theol., Sec. CXLIII, p. 437, London Ed. B. Haug's Allerthuemer der Christen, p. 428., Stuttgart Ed., 1785.

admit, in barns, fitted up with appropriate seats for the occasion.

Their ministers officiate usually in the German language; though a few of them preach in either language, if required. Several of them preach exclusively in English. Their ministry, in the parlance of the day, is by no means an educated ministry-still, they are devoted, laborious and useful men-apparently, given much to self-denial. Their habits, of both ministers and lay-members, are simple and unostentatious. It is customary among them to wear their beards unshorn.

They

The writer cannot conclude this brief article without here noticing, what struck him, in the intercourse with this people, as a distinctive peculiarity of theirs from many other denominations. They are simple, plain and unassuming in their deportment; zealous in maintaining, as all should, what they believe to be truth, they still manifest an unusual degree of kindness and Christian forbearance towards those who differ very essentially from them in matters of faith. reduce to practice, at least in respect to diversity of sentiment on minor points of religion, towards others, what the doc. trines of Christ enjoin upon all his disciples -forbearance; for all have, if we are in the right, a claim upon our compassion. They avoid, what appears to have been forgotten by many, harshness and denunciation towards fellow Christians-for harshness, instead of closing the breach occasioned by diversity of religious sentiment, widens it. It has been well said— "Amidst the din of controversy, and the jarrings of adverse parties, the opinions of the head are often substituted for the virtues of the heart, and thus is practical religion neglected." May all cherish in their minds a spirit of moderation and love towards their fellow Christians.

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HISTORY

OF

THE SCHWENKFELDERS.

BY ISAAC SCHULTZ, BERKS COUNTY, PENNSYLVANIA.

SCHWENKFELDERS are a denomination He differed from Luther and other

of Christians, and are so called after Casper Schwenkfeld von Ossing, a Silesian knight, and counsellor to the Duke of Lignitz. He was born (seven years after the Saxon Reformer, Martin Luther, first beheld the light, in Eisleben) in Lower Silesia, A. D. 1490, in the principality of Lignitz. He studied several years at Cologne and other universities; he was well read in the Latin and Greek classics, as well as in the Fathers. He was a man of eminent learning. After finishing his university course, he was taken into service by the Duke of Munsterberg and Brieg, until he was disabled by bodily infirmities from attending to the business of the court. He then applied himself to the study of theology, About this time Luther commenced the Reformation in Germany, which attracted Schwenkfeld's whole attention. Every circumstance in his conduct and appearance was adapted to give him credit and influence. His morals were pure, and his life in all respects exemplary. His exhortations in favor of true and solid piety were warm and persuasive, and his principal zeal was employed in promoting piety among the people; he thus acquired the friendship and esteem of many learned and pious men, both in the Lutheran and Helvetic churches; among these were Luther, Melancthon, &c., whom he held in high esteem, but was decided in his opinion that they still held several relics of Popery in their doctrines.

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friends of the Reformation, in three points.
The first of these points related to the doc-
trines concerning the Eucharist. Schwenk.
feld, inverted these words: τους ο εστι το
owpa pov," (Matt. xxi. 26,)
"This is my
body," and insisted on their being thus
understood: "My body is this," that is,
such as is this bread which is broken and
consumed; a true and real food, which
nourishes, satisfies, and delights the soul.
"My blood is this," i. e., such in its effects
as the wine, which strengthens and re-
freshes the heart. The second point on
which he differed from Luther, was in his
hypothesis relating to the efficacy of the
divine word. He denied, for example,
that the external word, which is com-
mitted to writing in the scriptures, was
endowed with the power of healing, illu-
minating, and renewing the mind; and he
ascribed this power to the internal word,
which, according to his opinion, was
Christ himself. His doctrine concerning
the human nature of Christ, formed the
third subject of debate between him and
the Lutherans. He would not allow Christ's
human nature, in its exalted state, to be
called a creature, or a created substance,
as such denomination appeared to him in-
finitely below his majestic dignity, united
as it is, in that glorious state, with the
divine essence.

On the first point of difference, Schwenkfeld wrote Luther twelve questions, concerning the impanation of the body of Christ. These Luther answered laconi

cally, but in his usual rough style," told Schwenkfeld he should not irritate the Church of Christ; that the blood of those he should seduce would fall upon his head. Notwithstanding this, he still expostulated with Luther, and desired a candid examination of his arguments, which so irritated Luther that he wrote a maledictory letter to Schwenkfeld.

Schwenkfeld was an indefatigable writer; he produced some ninety treatises and pamphlets, in German and Latin, on religious subjects, most of which were printed, and are yet extant, though whole editions were confiscated and destroyed. He had an extensive correspondence all over the empire, with persons of every rank and description. The principal part of his letters was printed, and three large folio volumes thereof are still left. In his writings, he displayed a penetrating discernment and good judgment, with a true Christian moderation. He often declared, in his writings, that it was by no means his object to form a separate church, and expressed an ardent desire to be serviceable to all Christians, of whatever denomination; but his freedom in giving admonition to those whom he thought erroneous in doctrine, brought on him the enmity, not of Papists only, but of some Protestants. His writings were prohibited to be printed, and such as had been printed were either confiscated or destroyed; and he was obliged to wander from place to place, under various turns of fortune, to escape danger, and to flee from his persecutors, till death put an end to all his trials upon earth; he died in the city of Ulm, 1562, in the 72d year of his age. His learning and piety are acknowledged by all; and even his most bitter antagonists award him this praise.

After his death many, on having read and heard his views, and having embraced them, were known and called Schwenkfelders, and persecuted nearly as much as had been the deceased Schwenkfelder

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himself. The greatest number of them were in Silesia, particularly in the principalities of Lignitz and Tour. The established clergy there, being Lutherans, resorted to various devices, and used every intrigue, to oppose them; in particular, if they assembled for religious worship, they were thrown into prisons and dungeons, where many of them perished. Such was often their unhappy fate. This was especially their lot in 1590, in 1650, and at a later period.

In 1719, the Jesuits thought the conversion of the Schwenkfelders an object worthy of attention. They sent missionaries to Silesia, who preached to that people the faith of the emperor. They produced imperial edicts, that all parents should attend public worship of the missionaries, and bring their children to be instructed in the holy Catholic faith, under severe penalties. The Schwenk felders sent deputies to Vienna to solicit for toleration and indulgence; and though the emperor apparently received them with kindness and condescension: yet the Jesuits had the dexterous address to procure another imperial edict, ordering that such parents as would not bring every one of their children to the missionaries for instruction, should at last be chained to the wheel-barrow, and put to hard labor on the public works, and their children should, by force, be brought to the missionaries. Upon this, many families fled, in the night, into Lusatia, and other parts of Saxony, in 1725, sought shelter under the protection of the Senate of Gorlitz, and also of Count Zinzendorf-leaving behind them their effects real and personal, (the roads being beset, in day time, to stop all emigrants.) They dwelt unmolested in their "late sought shelter" about eight years; when, this protection being withdrawn, they resolved to seek a permanent establishment in Pennsylvania. A number of them, in 1734, emigrated to Altona, a considerable city of Denmark, and Holland, thence to Pennsylvania, as will be seen from the sequel.

The last mentioned edict was not put in its fullest rigor by the missionaries till after the death of Charles VI., when another edict was published threatening the total extermination of the remaining

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